Datasets:

M-AI-C

/

quran-en-tafssirs

like 0

And persevere in the way of your Lord.

And for the sake of your Lord, patiently endure.

and be patient unto thy Lord.

but unto thy Sustainer turn in patience.

And for the good-will of thy Lord be thou patient.

And be patient for the sake of your Lord (i.e. perform your duty to Allah)!

And be constant for your Lord.

and persevere for your Lord's sake.

And be patient for the sake of your Lord!

For the sake of thy Lord, be patient!

and be patient for the sake of your Lord.

be patient unto your Lord.

But for your Lord be patient.

Exercise patience to please your Lord.

And for the sake of your Lord, be patient.

Walirabbika fa<b>i</b><u>s</u>bir

and for the sake of your Lord, be patient.

But, for thy Lord's (Cause), be patient and constant!

74

وَلِرَبِّكَ فَٱصْبِرْ

Be patient for Allah’s sake over the harm that you incur.

Be patient for Allah’s sake over the harm that you incur.

<p>Injunction [ 6]</p><p>وَلِرَبِّكَ فَاصْبِرْ ( and for the sake of your Lord, observe patience 74:7) The word sabr literally signifies 'to restrain oneself. In the Qur'anic context, the word has a very wide scope. It signifies to bind oneself to the laws of Allah, to restrain oneself from things made unlawful by Allah, and to control oneself, as far as possible, from unnecessary bewailing and complaining in times of difficulties and hardships. Thus this injunction is rather comprehensive which embraces almost the entire religion. On this occasion, the Holy Prophet is directed to observe patience, particularly because the earlier verses have directed him to invite the people towards the true faith and to avoid the infidelity and shirk. It is obvious that he will be opposed and persecuted by the forces of evil, as the result of his missionary efforts. He should, therefore, be ready to bear all opposition and persecution with patience and fortitude.</p><p>Having given these few injunctions to the Holy Prophet, the verses further refer to the Hereafter and its horrors. The word naqur means 'trumpet' and the verb nuqira means 'to blow into the trumpet so that it makes a loud high sound'. After stating that the Day of Doom will be very horrible for all the infidels, a particular arrogant and conceited disbeliever has been described. He was a great mischief-maker and the gravity of his punishment will befit the enormity and gravity of his sins.</p>

Injunction [ 6]وَلِرَبِّكَ فَاصْبِرْ ( and for the sake of your Lord, observe patience 74:7) The word sabr literally signifies 'to restrain oneself. In the Qur'anic context, the word has a very wide scope. It signifies to bind oneself to the laws of Allah, to restrain oneself from things made unlawful by Allah, and to control oneself, as far as possible, from unnecessary bewailing and complaining in times of difficulties and hardships. Thus this injunction is rather comprehensive which embraces almost the entire religion. On this occasion, the Holy Prophet is directed to observe patience, particularly because the earlier verses have directed him to invite the people towards the true faith and to avoid the infidelity and shirk. It is obvious that he will be opposed and persecuted by the forces of evil, as the result of his missionary efforts. He should, therefore, be ready to bear all opposition and persecution with patience and fortitude.Having given these few injunctions to the Holy Prophet, the verses further refer to the Hereafter and its horrors. The word naqur means 'trumpet' and the verb nuqira means 'to blow into the trumpet so that it makes a loud high sound'. After stating that the Day of Doom will be very horrible for all the infidels, a particular arrogant and conceited disbeliever has been described. He was a great mischief-maker and the gravity of his punishment will befit the enormity and gravity of his sins.

For when the trumpet blows

So when the Trumpet will be blown.

For when the Trump is sounded

And [warn all men that] when the trumpet-call [of resurrection] is sounded,

Then when the horn shall be blown,

Then, when the Trumpet is sounded (i.e. its second blowing);

When the Trumpet is blown.

When the Trumpet shall be sounded,

Then, when the Naqur is sounded.

For when the trumpet shall sound,

When the Trumpet will be sounded,

When the Horn is blown,

And when the trumpet is blown,

When the trumpet is sounded,.

For when the trumpet is sounded,

Fai<u>tha</u> nuqira fee a<b>l</b>nn<u>a</u>qoor<b>i</b>

When the Trumpet is sounded,

Finally, when the Trumpet is sounded,

74

فَإِذَا نُقِرَ فِى ٱلنَّاقُورِ

When the trumpet will be blown a second time.

When the trumpet will be blown a second time.

It will be a day of distress,

So that is a tough day.

that day will be a harsh day,

that very Day shall be a day of anguish,

That shall be - that Day-a day hard.

Truly, that Day will be a Hard Day.

That Day will be a difficult day.

that will surely be a hard day,

Truly, that Day will be a Hard Day.

Surely that day will be a day of anguish,

that will be a day of hardship,

that shall be a Harsh Day

That Day will be a difficult day

it will be a hard day

That, at that time, shall be a difficult day,

Fa<u>thal</u>ika yawmai<u>th</u>in yawmun AAaseer<b>un</b>

that Day will be a hard and distressing Day.

That will be- that Day - a Day of Distress,-

74

فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ

That day will be a severe day.

That day will be a severe day.

Dolorous for the unbelievers.

Not easy upon the disbelievers.

for the unbelievers not easy.

not of ease, for all who [now] deny the truth!

For the infidels, not easy.

Far from easy for the disbelievers.

For the disbelievers—not easy.

not an easy day for the unbelievers.

Far from easy for the disbelievers.

Not of ease, for disbelievers.

not at all easy for the faithless.

and it will not be easy for the unbelievers.

For the disbelievers - not easy.

and for the disbelievers, in particular, it will not be at all easy.

For the unbelievers, anything but easy.

AAal<u>a</u> alk<u>a</u>fireena ghayru yaseer<b>in</b>

It will not be easy for those who deny the truth.

Far from easy for those without Faith.

74

عَلَى ٱلْكَٰفِرِينَ غَيْرُ يَسِيرٍ

For those who reject Allah and His messengers it will not be easy.

For those who reject Allah and His messengers it will not be easy.

Leave him to Me whom I created alone,

Leave him to Me, the one whom I created single.

Leave Me with him whom I created alone,

LEAVE Me alone [to deal] with him whom I have created alone,

Let Me alone with him whom I created lonely.

Leave Me Alone (to deal) with whom I created Alone (without any means, i.e. Al-Walid bin Al-Mughirah Al-Makhzumi)!

Leave Me to him whom I created alone.

Leave Me with him whom I alone have created,

Leave Me alone (to deal) with whom I created lonely.

Leave Me (to deal) with him whom I created lonely,

Leave Me [to deal] with him whom I created alone,

Leave Me alone with he whom I created

Leave Me with the one I created alone

Leave to Me the one, whom I have created all by Myself,

Leave Me and him whom I created alone,

<u>Th</u>arnee waman khalaqtu wa<u>h</u>eed<u>a</u><b>n</b>

Leave Me alone [to deal] with him whom I have created alone,

Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone!-

74

ذَرْنِى وَمَنْ خَلَقْتُ وَحِيدًا

Leave me, O Messenger, and the one whom I created alone in the womb of his mother without wealth or children (This refers to Walid bin Al Mughira).

Leave me, O Messenger, and the one whom I created alone in the womb of his mother without wealth or children (This refers to Walid bin Al Mughira).

<h2 class="title">A Threat for Whoever claims that the Qur'an is Magic</h2><p>Allah threatens this wicked person whom He has favored with the blessings of this world, yet he is ungrateful for the blessings of Allah and he meets them with disbelief (in Allah) and rejection of His Ayat. He invents lies against Allah's Ayat and claims that they are the words of a man. Allah recounts to him His favors upon him when He says,</p><div class="text_uthmani arabic">ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً </div><p>(Leave Me alone (to deal) with whom I created lonely.) meaning, he came out of the womb of his mother alone, without any wealth or children. Then, Allah provided him with</p><div class="text_uthmani arabic">مَالاً مَّمْدُوداً</div><p>(resources in abundance.) meaning, vast and abundant. Allah then made for him,</p><div class="text_uthmani arabic">وَبَنِينَ شُهُوداً </div><p>(And children attending.) Mujahid said, "They are not absent." This means that they are present with him. They do not travel for business and trade. Rather, their servants and hired workers handle all of that for them while they are sitting with their father. He enjoys their company and delights in being with them.</p><div class="text_uthmani arabic">وَمَهَّدتُّ لَهُ تَمْهِيداً </div><p>(And made life smooth and comfortable for him.) meaning, `I made possible for him to amass wealth, luxuries and other than that.'</p><div class="text_uthmani arabic">ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً </div><p>(After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat.) meaning, obstinate. This refers to his ungratefulness for his blessings after knowing (these blessings). Allah says,</p><div class="text_uthmani arabic">سَأُرْهِقُهُ صَعُوداً </div><p>(I shall force him to Sa`ud!) Qatadah reported from Ibn `Abbas that he said, "Sa`ud is a rock in Hell that the disbeliever will be dragged across on his face." As-Suddi said, "Sa`ud is a slippery rock in Hell that he will be forced to climb." Mujahid said,</p><div class="text_uthmani arabic">سَأُرْهِقُهُ صَعُوداً </div><p>(I shall force him to Sa`ud!) "This is a harsh portion of the torment." Qatadah said, "It is a torment that contains no relaxation (break for relief)." Concerning Allah's statement,</p><div class="text_uthmani arabic">إِنَّهُ فَكَّرَ وَقَدَّرَ </div><p>(Verily, he thought and plotted.) meaning, `We only caused him to face the grievous torment of Sa`ud, that is Our bringing him close to the harsh torment, because he was far away from faith.' This was because he thought and plotted, meaning he contemplated what he should say about the Qur'an when he was asked about it. So he deliberated over what statement he should invent against it.</p><div class="text_uthmani arabic">وَقَدَّرَ</div><p>(and plotted.) meaning, he contemplated.</p><div class="text_uthmani arabic">فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ </div><p>(So let him be cursed, how he plotted! And once more let him be cursed, how he plotted!) This is a supplication against him.</p><div class="text_uthmani arabic">ثُمَّ نَظَرَ </div><p>(Then he thought.) meaning, he thought again and deliberated.</p><div class="text_uthmani arabic">ثُمَّ عَبَسَ</div><p>(Then he frowned) meaning, he contracted his eyebrows together and frowned.</p><div class="text_uthmani arabic">وَبَسَرَ</div><p>(and he looked in a bad tempered way.) meaning, he scowled and was disgusted. Concerning Allah's statement,</p><div class="text_uthmani arabic">ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ </div><p>(Then he turned back, and was proud.) meaning, he turned away from the truth and arrogantly refused to accept and submit to the Qur'an.</p><div class="text_uthmani arabic">فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ </div><p>(Then he said: "This is nothing but magic from that of old.") meaning, `this is magic that Muhammad received from those who were before him, and he is merely saying what he got from them.' This is why he said,</p><div class="text_uthmani arabic">إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ </div><p>(This is nothing but the word of a human being!) meaning, it is not the Words of Allah. The person who is mentioned in this discussion is Al-Walid bin Al-Mughirah Al-Makhzumi. He was one of the chiefs of the Quraysh -- may Allah curse him. Among the narrations about this is what was reported by Al-`Awfi from Ibn `Abbas. He (Ibn `Abbas) said, "Al-Walid bin Al-Mughirah entered the house of Abu Bakr bin Abi Quhafah and asked him about the Qur'an. When Abu Bakr informed him about it, he left and went to the Quraysh saying, `What a great thing this is that Ibn Abi Kabshah is saying. I swear by Allah that it is not poetry, nor magic, nor the prattling of insanity. Verily, his speech is from the Words of Allah!' So when a group of the Quraysh heard this they gathered and said, `By Allah, if Al-Walid converts (to Islam) all of the Quraysh will convert.' When Abu Jahl bin Hisham heard this he said, `By Allah, I will deal with him for you.' So he went to Al-Walid's house and entered upon him. He said to Al-Walid, `Don't you see that your people are collecting charity for you' Al-Walid replied, `Don't I have more wealth and children than they do' Abu Jahl answered, `They are saying that you only went to Ibn Abi Quhafah's house so that you can get some of his food.' Al-Walid then said, `Is this what my tribe is saying Nay, by Allah, I am not seeking to be close to Ibn Abi Quhafah, nor `Umar, nor Ibn Abi Kabshah. And his speech is only inherited magic of old.' So Allah revealed to His Messenger ,</p><div class="text_uthmani arabic">ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً </div><p>(Leave me alone with whom I created lonely.) until His statement,</p><div class="text_uthmani arabic">لاَ تُبْقِى وَلاَ تَذَرُ </div><p>(It spares not, nor does it leave (anything)!)" Qatadah said, "They claim that he (Al-Walid) said, `By Allah, I thought about what the man says, and it is not poetry. Verily, it has a sweetness and it is truly elegant. Verily, it is exalted and it is not overcome. And I have no doubt that it is magic.' So Allah revealed,</p><div class="text_uthmani arabic">فَقُتِلَ كَيْفَ قَدَّرَ </div><p>(So let him be cursed, how he plotted!)</p><div class="text_uthmani arabic">ثُمَّ عَبَسَ وَبَسَرَ </div><p>(Then he frowned and he looked in a bad tempered way.) He contracted his eyes together and scowled." Allah says,</p><div class="text_uthmani arabic">سَأُصْلِيهِ سَقَرَ </div><p>(I will cast him into Saqar.) meaning, `I will engulf him in it from all his sides.' Then Allah says,</p><div class="text_uthmani arabic">وَمَآ أَدْرَاكَ مَا سَقَرُ </div><p>(And what will make you know (exactly) what Saqar is) This is to give fright and emphasis to its matter. Then Allah explains this by His saying,</p><div class="text_uthmani arabic"> لَا تُبْقِي وَلَا تَذَرُ </div><p>(It spares not, nor does it leave (anything)!) meaning, it eats their flesh, veins, nerves and their skins. Then their organs will be changed into something else. They will remain in this (form), not living or dying. This was stated by Ibn Buraydah, Abu Sinan and others. Concerning Allah's statement,</p><div class="text_uthmani arabic">لَوَّاحَةٌ لِّلْبَشَرِ </div><p>(Scorching for the humans!) Mujahid said, "This means for the skin." Qatadah said,</p><div class="text_uthmani arabic">لَوَّاحَةٌ لِّلْبَشَرِ </div><p>(Scorching for the humans!) "This means burning the skin." Ibn `Abbas said, "Burning the skin of man." Concerning Allah's statement,</p><div class="text_uthmani arabic">عَلَيْهَا تِسْعَةَ عَشَرَ </div><p>(Over it are nineteen.) meaning, the first of the guardians of Hell. They are magnificent in (their appearance) and harsh in their character.</p>

A Threat for Whoever claims that the Qur'an is MagicAllah threatens this wicked person whom He has favored with the blessings of this world, yet he is ungrateful for the blessings of Allah and he meets them with disbelief (in Allah) and rejection of His Ayat. He invents lies against Allah's Ayat and claims that they are the words of a man. Allah recounts to him His favors upon him when He says,ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً (Leave Me alone (to deal) with whom I created lonely.) meaning, he came out of the womb of his mother alone, without any wealth or children. Then, Allah provided him withمَالاً مَّمْدُوداً(resources in abundance.) meaning, vast and abundant. Allah then made for him,وَبَنِينَ شُهُوداً (And children attending.) Mujahid said, "They are not absent." This means that they are present with him. They do not travel for business and trade. Rather, their servants and hired workers handle all of that for them while they are sitting with their father. He enjoys their company and delights in being with them.وَمَهَّدتُّ لَهُ تَمْهِيداً (And made life smooth and comfortable for him.) meaning, `I made possible for him to amass wealth, luxuries and other than that.'ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً (After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat.) meaning, obstinate. This refers to his ungratefulness for his blessings after knowing (these blessings). Allah says,سَأُرْهِقُهُ صَعُوداً (I shall force him to Sa`ud!) Qatadah reported from Ibn `Abbas that he said, "Sa`ud is a rock in Hell that the disbeliever will be dragged across on his face." As-Suddi said, "Sa`ud is a slippery rock in Hell that he will be forced to climb." Mujahid said,سَأُرْهِقُهُ صَعُوداً (I shall force him to Sa`ud!) "This is a harsh portion of the torment." Qatadah said, "It is a torment that contains no relaxation (break for relief)." Concerning Allah's statement,إِنَّهُ فَكَّرَ وَقَدَّرَ (Verily, he thought and plotted.) meaning, `We only caused him to face the grievous torment of Sa`ud, that is Our bringing him close to the harsh torment, because he was far away from faith.' This was because he thought and plotted, meaning he contemplated what he should say about the Qur'an when he was asked about it. So he deliberated over what statement he should invent against it.وَقَدَّرَ(and plotted.) meaning, he contemplated.فَقُتِلَ كَيْفَ قَدَّرَ - ثُمَّ قُتِلَ كَيْفَ قَدَّرَ (So let him be cursed, how he plotted! And once more let him be cursed, how he plotted!) This is a supplication against him.ثُمَّ نَظَرَ (Then he thought.) meaning, he thought again and deliberated.ثُمَّ عَبَسَ(Then he frowned) meaning, he contracted his eyebrows together and frowned.وَبَسَرَ(and he looked in a bad tempered way.) meaning, he scowled and was disgusted. Concerning Allah's statement,ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ (Then he turned back, and was proud.) meaning, he turned away from the truth and arrogantly refused to accept and submit to the Qur'an.فَقَالَ إِنْ هَـذَآ إِلاَّ سِحْرٌ يُؤْثَرُ (Then he said: "This is nothing but magic from that of old.") meaning, `this is magic that Muhammad received from those who were before him, and he is merely saying what he got from them.' This is why he said,إِنْ هَـذَآ إِلاَّ قَوْلُ الْبَشَرِ (This is nothing but the word of a human being!) meaning, it is not the Words of Allah. The person who is mentioned in this discussion is Al-Walid bin Al-Mughirah Al-Makhzumi. He was one of the chiefs of the Quraysh -- may Allah curse him. Among the narrations about this is what was reported by Al-`Awfi from Ibn `Abbas. He (Ibn `Abbas) said, "Al-Walid bin Al-Mughirah entered the house of Abu Bakr bin Abi Quhafah and asked him about the Qur'an. When Abu Bakr informed him about it, he left and went to the Quraysh saying, `What a great thing this is that Ibn Abi Kabshah is saying. I swear by Allah that it is not poetry, nor magic, nor the prattling of insanity. Verily, his speech is from the Words of Allah!' So when a group of the Quraysh heard this they gathered and said, `By Allah, if Al-Walid converts (to Islam) all of the Quraysh will convert.' When Abu Jahl bin Hisham heard this he said, `By Allah, I will deal with him for you.' So he went to Al-Walid's house and entered upon him. He said to Al-Walid, `Don't you see that your people are collecting charity for you' Al-Walid replied, `Don't I have more wealth and children than they do' Abu Jahl answered, `They are saying that you only went to Ibn Abi Quhafah's house so that you can get some of his food.' Al-Walid then said, `Is this what my tribe is saying Nay, by Allah, I am not seeking to be close to Ibn Abi Quhafah, nor `Umar, nor Ibn Abi Kabshah. And his speech is only inherited magic of old.' So Allah revealed to His Messenger ,ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً (Leave me alone with whom I created lonely.) until His statement,لاَ تُبْقِى وَلاَ تَذَرُ (It spares not, nor does it leave (anything)!)" Qatadah said, "They claim that he (Al-Walid) said, `By Allah, I thought about what the man says, and it is not poetry. Verily, it has a sweetness and it is truly elegant. Verily, it is exalted and it is not overcome. And I have no doubt that it is magic.' So Allah revealed,فَقُتِلَ كَيْفَ قَدَّرَ (So let him be cursed, how he plotted!)ثُمَّ عَبَسَ وَبَسَرَ (Then he frowned and he looked in a bad tempered way.) He contracted his eyes together and scowled." Allah says,سَأُصْلِيهِ سَقَرَ (I will cast him into Saqar.) meaning, `I will engulf him in it from all his sides.' Then Allah says,وَمَآ أَدْرَاكَ مَا سَقَرُ (And what will make you know (exactly) what Saqar is) This is to give fright and emphasis to its matter. Then Allah explains this by His saying, لَا تُبْقِي وَلَا تَذَرُ (It spares not, nor does it leave (anything)!) meaning, it eats their flesh, veins, nerves and their skins. Then their organs will be changed into something else. They will remain in this (form), not living or dying. This was stated by Ibn Buraydah, Abu Sinan and others. Concerning Allah's statement,لَوَّاحَةٌ لِّلْبَشَرِ (Scorching for the humans!) Mujahid said, "This means for the skin." Qatadah said,لَوَّاحَةٌ لِّلْبَشَرِ (Scorching for the humans!) "This means burning the skin." Ibn `Abbas said, "Burning the skin of man." Concerning Allah's statement,عَلَيْهَا تِسْعَةَ عَشَرَ (Over it are nineteen.) meaning, the first of the guardians of Hell. They are magnificent in (their appearance) and harsh in their character.

And gave him abundant wealth

And gave him vast wealth.

and appointed for him ample wealth

and to whom I have granted resources vast,

And for whom I appointed wealth extended.

And then granted him resources in abundance.

And gave him vast wealth.

whom I have endowed with abundant riches,

And then granted him resources in abundance.

And then bestowed upon him ample means,

and furnished him with extensive means,

and designated for him ample wealth,

And to whom I granted extensive wealth

and whom I have granted abundant wealth

And give him vast riches,

WajaAAaltu lahu m<u>a</u>lan mamdood<u>a</u><b>n</b>

and to whom I have granted resources in abundance,

To whom I granted resources in abundance,

74

وَجَعَلْتُ لَهُۥ مَالًا مَّمْدُودًا

I gave him plenty wealth.

I gave him plenty wealth.

<p>The Annual Income of Walid Ibn Mughirah: Ten Million Guineas</p><p>The disbeliever referred to here is Walid Ibn Mughirah. Allah had favoured him with abundant wealth, property and children. According to Ibn ` Abbas 4his land, property and gardens stretched from Makkah to Ta'if. According to Thauri, his annual income was ten million Dinars. Some scholars have estimated less than this amount. It is, nonetheless, agreed that the income and yearly produce of his fields and gardens were available in every season, winter or summer. Thus the Qur'an says:</p><p>وَّجَعَلْتُ لَهٗ مَالًا مَّمْدُوْدًا وَّبَنِيْنَ شُهُوْدًا (and I gave him extensive wealth, [ 12] and sons present before (his) eyes...74:12-13) He was recognised as the Arab leader. He was known among his fellow citizens by the title of raihanah (the Fragrance) of the Quraish. He himself used to boastfully refer to himself as Wahid Ibn-ul-Walhid 'Unique, the son of the Unique', meaning 'Neither I have any match in my nation, nor my father Mughirah.'. [ Qurtubl ]. But he was ungrateful to Allah for His favours. Despite accepting Qur'an as the Word of Allah, he imputed a lie to the Qur'an, calling it sorcery and calling the Holy Prophet a sorcerer. Tafsir of Qurtubi recounts the story thus: When the following passage of the Qur'an was revealed, the Holy Prophet was reciting it:</p><p>۝ حٰمۗ Ǻ۝ۚتَنْزِيْلُ الْكِتٰبِ مِنَ اللّٰهِ الْعَزِيْزِ الْعَلِيْمِ Ą۝ۙغَافِرِ الذَّنْۢبِ وَقَابِلِ التَّوْبِ شَدِيْدِ الْعِقَابِ ۙ ذِي الطَّوْلِ ۭ لَآ اِلٰهَ اِلَّا هُوَ ۭ اِلَيْهِ الْمَصِيْرُ Ǽ۝</p><p>Ha Meem. [ 1] This is revelation of the Book from Allah, the Mighty, the All-Knowing, [ 2] the One who forgives sins and accepts repentance, the One who is severe in punishment, the One who is the source of all power. There is no god but He. To Him is the ultimate return (of all) [ 3]. [ 40:1-3].</p><p>Walid Ibn Mughirah, hearing the recitation, exclaimed spontaneously, in which he was forced to concede as follows:</p><p>واللہ لقد سمعت منہ کلاما ما ھو من کلام الانس ولا من کلام الجن وان لہ لحلاوۃ و ان علیہ لطلاوۃ وان اعلاہ لمثمر وان اسفلہ لمغدق وانہ لیعلموا ولا یعلی علیہ وما یقول ھذا بشر۔</p><p>'By Allah! I have heard such a speech from him [ Muhammad ] as can neither be the speech of a mortal, nor of Jinn. It has sweetness and elegance. Its upper part is fruit-bearing, and its lower part causes water to flow. Its beauty, no doubt, surpasses the beauty of all speeches, and cannot be superseded. It is not the speech of any human being. '</p><p>When the Quraish heard about what the great wealthy Arab leader had to say, it created a great convulsion in the Quraish, because it resulted in a wide inclination of the people towards Islam. This was a cause for concern for the leaders of the Quraish. They gathered and discussed (that if Walid were to embrace the Islamic faith, the rest of the Quraish would soon follow suit.) Abu Jahl put their mind at ease when he took upon himself the responsibility of speaking to him and solving the problem.</p><p>Dialogue between Abu Jahl And Walid: They Concur on the Holy Prophet's Veracity</p><p>Abu Jahl went to Walid and sat next to him, pretending to be very sad. Walid enquired, 'What is the matter? Why do you look so sad?' Abu Jahl made the reply, 'The Quraish decided to collect money for you and help you in your old age. Now they have learnt that you visit Muhammad t and son of Abu Quhafah [ ie Sayyidna Abu Bakr 4] so that you may have some eatables from them, and to this end you flatter them. You praise their speech. (Obviously, it was a lie that the Quraish was collecting money to help Walid. The lie was invented merely to make him angry. Similarly it was also a lie that he was getting food from the Holy Prophet.) ' Walid was highly enraged on hearing this. His anger knew no bounds and said in arrogance and conceit, 'How can the Quraish think this? I swear by Lat and ` Uzza [ the two Arabian idols ], I am not in need of their food. Do they not know that I am superior to them in abundance of wealth? However, when you say that Muhammad is insane, nobody would believe it. Did you ever see him perform any act of insanity?' Abu Jahl replied aU~ jy 'Never, by God!' He said, 'You claim that Muhammad is a soothsayer. Did you hear him speak like a soothsayer?' Abu Jahl's reply was again in the negative. Then Walid said, 'You say that he is a poet. Did you hear him recite poetry?' When Abu Jahl declared that he had not, Walid added, 'You say that he is a liar. Did you ever heard him telling a lie? Abu Jahl was forced to concede that they had never heard him tell a lie. (In fact, they had conferred upon him the titles of As-Sadiq 'The Truthful' and Al-` Amin 'The Honest'.). Then Walid said, 'You say that he is a soothsayer. Have you then seen him uttering such words or doing such acts as the soothsayers are accustomed to? We know well the utterings of the soothsayers. Muhammad's discourse cannot be held as the utterance of a soothsayer.' Abu Jahl again had to admit. 'No, by God!' Now Abu Jahl had to withdraw from all such false allegations, but he was wondering what he should say to the people about the Holy Prophet to stop them from following him. So, he said to Walid, "Then, you tell me what we should say about him?" Walid started thinking, then he raised his eyes towards Abu Jahl, frowned in a hateful manner, and ultimately replied, 'I think he is certainly a magician'. He knew well that the Holy Prophet is not a magician either. But in order to devise an excuse for saying so, he argued, 'Do you not see how his speech separates husband from wife, brother from brother and father from son? This is the magical effect of faith. As soon as a person embraces the faith, he begins to hate his unbelieving mother, father and other relatives.' The verses describe him thus:</p><p>17؀ۭاِنَّهٗ فَكَّرَ وَقَدَّرَ 18؀ۙفَقُتِلَ كَيْفَ قَدَّرَ 19؀ۙثُمَّ قُتِلَ كَيْفَ قَدَّرَ 20؀ۙثُمَّ نَــظَرَ 21؀ۙثُمَّ عَبَسَ وَبَسَرَ 22؀ۙثُمَّ اَدْبَرَ وَاسْتَكْبَرَ 23؀ۙفَقَالَ اِنْ هٰذَآ اِلَّا سِحْرٌ يُّؤْثَرُ 24؀ۙاِنْ هٰذَآ اِلَّا قَوْلُ الْبَشَرِ 25؀ۭ (He pondered and suggested. [ 18] Death onto him! How [ bad ] is the suggestion he has put forward! [ 19] Again, death unto him! How [ bad ] is the suggestion he has put forward! [ 20] Then he looked [ to those around him,] [ 21] then he frowned and scowled, [ 22] then turned his back, and waxed proud, [ 23] then said, "This is nothing but traditional magic; [ 24] this is nothing but saying of a mortal."...25)</p><p>The word qaddara is derived from tagdir, and literally denotes 'to suggest'. The wretched Walid was fully convinced of the veracity of the Messengership of the Holy Prophet, but his anger got the better of him, and being vanquished by his arrogance and conceit, he had decided to oppose him. However, he wanted to abstain from lying openly, so that he might not be exposed to shame and disgrace. Therefore, he pondered very carefully, and suggested that he should be labelled a 'magician' on the grounds that his speech causes separation between father and son, and between brothers, as it happens in the case of sorcery. He is therefore cursed repeatedly in the verses cited above.</p><p>Unbelievers Abstained from Telling Lies</p><p>When we analyse, it would appear very clearly that all unbelievers and transgressors were involved in committing all kinds of sins and shameful deeds, but they abstained from the enormity of telling lies. Abu Sufyan's statement in the royal court of Heraculus shows that the pagans were willing to sacrifice their lives and children in opposing the Holy Prophet ", but they were not willing to tell lies lest they are socially stigmatised as liars. Alas, in this so-called progressive world where everything moves retrogressively 'telling lies' is no sin. It is in fact treated as a great art. Let alone unbelievers, even the pious and religious Muslims do not find it hateful. They pride upon telling lies and getting others to tell lies. We seek Allah's refuge from such an attitude.</p><p>Children's Stay with the Father is a Great Boon</p><p>While mentioning the favours Allah had bestowed on Walid, the Holy Qur'an has said, ۙوَّبَنِيْنَ شُهُوْدًا 13؀'and sons present before (his) eyes, [ 13] '</p><p>This shows that just as the birth of children and their being alive are a boon of Allah, their staying with parents is also a great divine blessing, because it is the cause of coolness of their eyes and a satisfaction of their heart. Additionally, abiding in their presence, children can be of assistance to the parents in their service and businesses. But the progress which this retrogressive age is making is based on gold and silver currencies. Comfort and peace are founded on promissory notes. Parents throw away their children in foreign countries. They are happy at their children's staying overseas for years, and it does not matter if they do not see their faces all their lives as long as they receive news of their huge earnings and salaries or income, enabling them to express their superiority to their family members. This indicates that they are unaware of the concept of peace and comfort. This should be the result of forgetting Allah as the Qur'an says:</p><p>نَسُوا اللّٰهَ فَاَنْسٰـىهُمْ اَنْفُسَهُمْ</p><p>'...those who forgot Allah, so He made them forget their own selves_[ 59:19] '</p>

The Annual Income of Walid Ibn Mughirah: Ten Million GuineasThe disbeliever referred to here is Walid Ibn Mughirah. Allah had favoured him with abundant wealth, property and children. According to Ibn ` Abbas 4his land, property and gardens stretched from Makkah to Ta'if. According to Thauri, his annual income was ten million Dinars. Some scholars have estimated less than this amount. It is, nonetheless, agreed that the income and yearly produce of his fields and gardens were available in every season, winter or summer. Thus the Qur'an says:وَّجَعَلْتُ لَهٗ مَالًا مَّمْدُوْدًا وَّبَنِيْنَ شُهُوْدًا (and I gave him extensive wealth, [ 12] and sons present before (his) eyes...74:12-13) He was recognised as the Arab leader. He was known among his fellow citizens by the title of raihanah (the Fragrance) of the Quraish. He himself used to boastfully refer to himself as Wahid Ibn-ul-Walhid 'Unique, the son of the Unique', meaning 'Neither I have any match in my nation, nor my father Mughirah.'. [ Qurtubl ]. But he was ungrateful to Allah for His favours. Despite accepting Qur'an as the Word of Allah, he imputed a lie to the Qur'an, calling it sorcery and calling the Holy Prophet a sorcerer. Tafsir of Qurtubi recounts the story thus: When the following passage of the Qur'an was revealed, the Holy Prophet was reciting it:۝ حٰمۗ Ǻ۝ۚتَنْزِيْلُ الْكِتٰبِ مِنَ اللّٰهِ الْعَزِيْزِ الْعَلِيْمِ Ą۝ۙغَافِرِ الذَّنْۢبِ وَقَابِلِ التَّوْبِ شَدِيْدِ الْعِقَابِ ۙ ذِي الطَّوْلِ ۭ لَآ اِلٰهَ اِلَّا هُوَ ۭ اِلَيْهِ الْمَصِيْرُ Ǽ۝Ha Meem. [ 1] This is revelation of the Book from Allah, the Mighty, the All-Knowing, [ 2] the One who forgives sins and accepts repentance, the One who is severe in punishment, the One who is the source of all power. There is no god but He. To Him is the ultimate return (of all) [ 3]. [ 40:1-3].Walid Ibn Mughirah, hearing the recitation, exclaimed spontaneously, in which he was forced to concede as follows:واللہ لقد سمعت منہ کلاما ما ھو من کلام الانس ولا من کلام الجن وان لہ لحلاوۃ و ان علیہ لطلاوۃ وان اعلاہ لمثمر وان اسفلہ لمغدق وانہ لیعلموا ولا یعلی علیہ وما یقول ھذا بشر۔'By Allah! I have heard such a speech from him [ Muhammad ] as can neither be the speech of a mortal, nor of Jinn. It has sweetness and elegance. Its upper part is fruit-bearing, and its lower part causes water to flow. Its beauty, no doubt, surpasses the beauty of all speeches, and cannot be superseded. It is not the speech of any human being. 'When the Quraish heard about what the great wealthy Arab leader had to say, it created a great convulsion in the Quraish, because it resulted in a wide inclination of the people towards Islam. This was a cause for concern for the leaders of the Quraish. They gathered and discussed (that if Walid were to embrace the Islamic faith, the rest of the Quraish would soon follow suit.) Abu Jahl put their mind at ease when he took upon himself the responsibility of speaking to him and solving the problem.Dialogue between Abu Jahl And Walid: They Concur on the Holy Prophet's VeracityAbu Jahl went to Walid and sat next to him, pretending to be very sad. Walid enquired, 'What is the matter? Why do you look so sad?' Abu Jahl made the reply, 'The Quraish decided to collect money for you and help you in your old age. Now they have learnt that you visit Muhammad t and son of Abu Quhafah [ ie Sayyidna Abu Bakr 4] so that you may have some eatables from them, and to this end you flatter them. You praise their speech. (Obviously, it was a lie that the Quraish was collecting money to help Walid. The lie was invented merely to make him angry. Similarly it was also a lie that he was getting food from the Holy Prophet.) ' Walid was highly enraged on hearing this. His anger knew no bounds and said in arrogance and conceit, 'How can the Quraish think this? I swear by Lat and ` Uzza [ the two Arabian idols ], I am not in need of their food. Do they not know that I am superior to them in abundance of wealth? However, when you say that Muhammad is insane, nobody would believe it. Did you ever see him perform any act of insanity?' Abu Jahl replied aU~ jy 'Never, by God!' He said, 'You claim that Muhammad is a soothsayer. Did you hear him speak like a soothsayer?' Abu Jahl's reply was again in the negative. Then Walid said, 'You say that he is a poet. Did you hear him recite poetry?' When Abu Jahl declared that he had not, Walid added, 'You say that he is a liar. Did you ever heard him telling a lie? Abu Jahl was forced to concede that they had never heard him tell a lie. (In fact, they had conferred upon him the titles of As-Sadiq 'The Truthful' and Al-` Amin 'The Honest'.). Then Walid said, 'You say that he is a soothsayer. Have you then seen him uttering such words or doing such acts as the soothsayers are accustomed to? We know well the utterings of the soothsayers. Muhammad's discourse cannot be held as the utterance of a soothsayer.' Abu Jahl again had to admit. 'No, by God!' Now Abu Jahl had to withdraw from all such false allegations, but he was wondering what he should say to the people about the Holy Prophet to stop them from following him. So, he said to Walid, "Then, you tell me what we should say about him?" Walid started thinking, then he raised his eyes towards Abu Jahl, frowned in a hateful manner, and ultimately replied, 'I think he is certainly a magician'. He knew well that the Holy Prophet is not a magician either. But in order to devise an excuse for saying so, he argued, 'Do you not see how his speech separates husband from wife, brother from brother and father from son? This is the magical effect of faith. As soon as a person embraces the faith, he begins to hate his unbelieving mother, father and other relatives.' The verses describe him thus:17؀ۭاِنَّهٗ فَكَّرَ وَقَدَّرَ 18؀ۙفَقُتِلَ كَيْفَ قَدَّرَ 19؀ۙثُمَّ قُتِلَ كَيْفَ قَدَّرَ 20؀ۙثُمَّ نَــظَرَ 21؀ۙثُمَّ عَبَسَ وَبَسَرَ 22؀ۙثُمَّ اَدْبَرَ وَاسْتَكْبَرَ 23؀ۙفَقَالَ اِنْ هٰذَآ اِلَّا سِحْرٌ يُّؤْثَرُ 24؀ۙاِنْ هٰذَآ اِلَّا قَوْلُ الْبَشَرِ 25؀ۭ (He pondered and suggested. [ 18] Death onto him! How [ bad ] is the suggestion he has put forward! [ 19] Again, death unto him! How [ bad ] is the suggestion he has put forward! [ 20] Then he looked [ to those around him,] [ 21] then he frowned and scowled, [ 22] then turned his back, and waxed proud, [ 23] then said, "This is nothing but traditional magic; [ 24] this is nothing but saying of a mortal."...25)The word qaddara is derived from tagdir, and literally denotes 'to suggest'. The wretched Walid was fully convinced of the veracity of the Messengership of the Holy Prophet, but his anger got the better of him, and being vanquished by his arrogance and conceit, he had decided to oppose him. However, he wanted to abstain from lying openly, so that he might not be exposed to shame and disgrace. Therefore, he pondered very carefully, and suggested that he should be labelled a 'magician' on the grounds that his speech causes separation between father and son, and between brothers, as it happens in the case of sorcery. He is therefore cursed repeatedly in the verses cited above.Unbelievers Abstained from Telling LiesWhen we analyse, it would appear very clearly that all unbelievers and transgressors were involved in committing all kinds of sins and shameful deeds, but they abstained from the enormity of telling lies. Abu Sufyan's statement in the royal court of Heraculus shows that the pagans were willing to sacrifice their lives and children in opposing the Holy Prophet ", but they were not willing to tell lies lest they are socially stigmatised as liars. Alas, in this so-called progressive world where everything moves retrogressively 'telling lies' is no sin. It is in fact treated as a great art. Let alone unbelievers, even the pious and religious Muslims do not find it hateful. They pride upon telling lies and getting others to tell lies. We seek Allah's refuge from such an attitude.Children's Stay with the Father is a Great BoonWhile mentioning the favours Allah had bestowed on Walid, the Holy Qur'an has said, ۙوَّبَنِيْنَ شُهُوْدًا 13؀'and sons present before (his) eyes, [ 13] 'This shows that just as the birth of children and their being alive are a boon of Allah, their staying with parents is also a great divine blessing, because it is the cause of coolness of their eyes and a satisfaction of their heart. Additionally, abiding in their presence, children can be of assistance to the parents in their service and businesses. But the progress which this retrogressive age is making is based on gold and silver currencies. Comfort and peace are founded on promissory notes. Parents throw away their children in foreign countries. They are happy at their children's staying overseas for years, and it does not matter if they do not see their faces all their lives as long as they receive news of their huge earnings and salaries or income, enabling them to express their superiority to their family members. This indicates that they are unaware of the concept of peace and comfort. This should be the result of forgetting Allah as the Qur'an says:نَسُوا اللّٰهَ فَاَنْسٰـىهُمْ اَنْفُسَهُمْ'...those who forgot Allah, so He made them forget their own selves_[ 59:19] '

And sons always present by his side,

And gave him sons present before him.

and sons standing before him,

and children as [love's] witnesses,

And sons present by his side.

And children to be by his side!

And children as witnesses.

and sons ever present with him,

And children attending.

And sons abiding in his presence

[gave him] sons to be at his side,

and sons that stand in witness.

And children present [with him]

and children living in his presence,

And sons dwelling in his presence,

Wabaneena shuhood<u>a</u><b>n</b>

and sons to be by his side,

And sons to be by his side!-

74

وَبَنِينَ شُهُودًا

I gave him children who were present with him, who attended gatherings with him and who did not leave him on account of travel due to the abundance of his wealth.

I gave him children who were present with him, who attended gatherings with him and who did not leave him on account of travel due to the abundance of his wealth.

And made things easy for them.

And made several preparations for him.

and made all things smooth for him;

and to whose life I gave so wide a scope:

And for whom I smoothed everything.

And made life smooth and comfortable for him!

And smoothed things for him.

and for whom I have smoothed the way (to power and riches),

And made life smooth and comfortable for him.

And made (life) smooth for him.

and facilitated [all matters] for him.

I made things smooth and easy for him,

And spread [everything] before him, easing [his life].

whose life I have made run smoothly

And I adjusted affairs for him adjustably;

Wamahhadtu lahu tamheed<u>a</u><b>n</b>

and whom I have provided with every resource,

To whom I made (life) smooth and comfortable!

74

وَمَهَّدتُّ لَهُۥ تَمْهِيدًا

I extended to him his livelihood, provision and children profusely.

I extended to him his livelihood, provision and children profusely.

Yet he wants that I should give him more.

Yet he desires that I should give more.

then he is eager that I should do more.

and yet, he greedily desires that I give yet more!

And who yet coveteth that shall increase.

After all that he desires that I should give more;

Then he wants Me to add yet more!

and who still greedily desires that I should bestow upon him more.

After all that he desires that I should give more.

Yet he desireth that I should give more.

Still he is eager that I should give him more.

yet he is eager that I increase him.

Then he desires that I should add more.

and who still desires more.

And yet he desires that I should add more!

Thumma ya<u>t</u>maAAu an azeed<b>a</b>

and yet, he greedily desires that I give him even more!

Yet is he greedy-that I should add (yet more);-

74

ثُمَّ يَطْمَعُ أَنْ أَزِيدَ

Then despite his denial of Me he desires that I give him more after I gave him all of that.

Then despite his denial of Me he desires that I give him more after I gave him all of that.

Never. He is refractory of Our signs.

Never! For he is an enemy to Our signs!

Nay! He is forward unto Our signs;

Nay, verily, it is against Our messages that he knowingly, stubbornly sets himself

By no means! Verily he hath been Unto Our signs a foe.

Nay! Verily, he has been stubborn and opposing Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).

By no means! He was stubborn towards Our revelations.

By no means; he is stubbornly opposed to Our Signs.

Nay! Verily, he has been opposing Our Ayat.

Nay! For lo! he hath been stubborn to Our revelations.

No indeed! He is an obstinate opponent of Our signs.

Not at all! Surely, he has been disobedient to Our verses.

No! Indeed, he has been toward Our verses obstinate.

Never will he receive more. He has been hostile to Our revelations.

By no means! surely he offers opposition to Our communications.

Kall<u>a</u> innahu k<u>a</u>na li<u>a</u>y<u>a</u>tin<u>a</u> AAaneed<u>a</u><b>n</b>

By no means! He has been stubbornly hostile to Our revelation:

By no means! For to Our Signs he has been refractory!

74

كَلَّآ إِنَّهُۥ كَانَ لِءَايَٰتِنَا عَنِيدًا

The matter is not as he thinks. He was opposed to My verses that I revealed to My messenger denying them.

The matter is not as he thinks. He was opposed to My verses that I revealed to My messenger denying them.

I shall inflict on him hardship,

Soon I shall mount him on Saood, the hill of fire.

and I shall constrain him to a hard ascent.

[and so] I shall constrain him to endure a painful uphill climb!

Anon I shall afflict him with a fearful woe.

I shall oblige him to (climb a slippery mountain in the Hell-fire called As-Sa'ud, or to) face a severe torment!

I will exhaust him increasingly.

I shall soon constrain him to a hard ascent.

I shall force him to Sa`ud!

On him I shall impose a fearful doom.

Soon I will overwhelm him with hardship.

I will constrain him to a hard ascent.

I will cover him with arduous torment.

We shall make him suffer the torment of hell without relief.

I will make a distressing punishment overtake him.

Saorhiquhu <u>s</u>aAAood<u>a</u><b>n</b>

I shall force him to endure a painful uphill climb!

Soon will I visit him with a mount of calamities!

74

سَأُرْهِقُهُۥ صَعُودًا

I will impose on him difficulty from a punishment that he will not be able to bear.

I will impose on him difficulty from a punishment that he will not be able to bear.

For he had thought and calculated.

Indeed he thought, and inwardly decided.

Lo! He reflected, and determined --

Behold, [when Our messages are conveyed to one who is bent on denying the truth,] he reflects and meditates [as to how to disprove them] –

Verily he considered, and devised.

Verily, he thought and plotted;

He thought and analyzed.

He reflected and then hatched a scheme.

Verily, he thought and plotted.

For lo! he did consider; then he planned -

Indeed he reflected and decided.

He reflected, and then determined

Indeed, he thought and deliberated.

He planned and plotted.

Surely he reflected and guessed,

Innahu fakkara waqaddar<b>a</b>

For he thought and he plotted --

For he thought and he plotted;-

74

إِنَّهُۥ فَكَّرَ وَقَدَّرَ

This disbeliever whom I bestowed with those favours thought about what he should say in order to refute the Qur’ān, and planned this within himself.

This disbeliever whom I bestowed with those favours thought about what he should say in order to refute the Qur’ān, and planned this within himself.

May he be accursed, how he planned!

So accursed be he, how evilly did he decide!

death seize him, how he determined!

and thus he destroys himself, the way he meditates:

Perish he! How moliciously he devised!

So let him be cursed! How he plotted!

May he perish, how he analyzed.

Ruin seize him, how did he hatch a scheme?

So let him be cursed, how he plotted!

(Self-)destroyed is he, how he planned!

Perish he, how he decided!

death seized him, how was his determining!

So may he be destroyed [for] how he deliberated.

May he be condemned!

But may he be cursed how he plotted;

Faqutila kayfa qaddar<b>a</b>

and woe to him; how he plotted!

And woe to him! How he plotted!-

74

فَقُتِلَ كَيْفَ قَدَّرَ

So may he be cursed and punished. How did he plan!

So may he be cursed and punished. How did he plan!

May be then be accursed, how he plotted!

Again accursed be he, how evilly did he decide!

Again, death seize him, how he determined!

yea, he destroys himself, the way he meditates!

And again perish he! How maliciously he devised!

And once more let him be cursed, how he plotted!

Again: may he perish, how he analyzed.

Again, ruin seize him, how did he hatch a scheme?

And once more let him be cursed, how he plotted!

Again (self-)destroyed is he, how he planned! -

Again, perish he, how he decided!

Again, death seized him, how was his determining!

Then may he be destroyed [for] how he deliberated.

What an evil plan he has made!

Again, may he be cursed how he plotted;

Thumma qutila kayfa qaddar<b>a</b>

Let him be destroyed. How he calculated!

Yea, Woe to him; How he plotted!-

74

ثُمَّ قُتِلَ كَيْفَ قَدَّرَ

Again, may he be cursed and punished. How did he plan!

Again, may he be cursed and punished. How did he plan!

Then he looked around,

He then dared to lift his gaze.

Then he beheld,

and then he looks [around for new arguments],

Then looked he,

Then he thought;

Then he looked.

He looked (at others);

Then he thought.

Then looked he,

Then he looked;

Then he looked,

Then he considered [again];

May he be condemned again for his schemes! He looked around,

Then he looked,

Thumma na<i><u>th</u></i>ar<b>a</b>

Then he looked round;

Then he looked round;

74

ثُمَّ نَظَرَ

Then he reconsidered and carefully thought about what he should say.

Then he reconsidered and carefully thought about what he should say.

And frowned and puckered his brow,

Then frowned and grimaced.

then he frowned, and scowled,

and then he frowns and glares,

Then frowned he and scowled.

Then he frowned and he looked in a bad tempered way;

Then he frowned and whined.

then frowned and scowled;

Then he frowned and he looked in a bad tempered way;

Then frowned he and showed displeasure.

then frowned and scowled.

frowned and scowled;

Then he frowned and scowled;

frowned and scowled,

Then he frowned and scowled,

Thumma AAabasa wabasar<b>a</b>

then he frowned and scowled,

Then he frowned and he scowled;

74

ثُمَّ عَبَسَ وَبَسَرَ

The he frowned and scowled when he did not find anything to challenge the Qur’ān with.

The he frowned and scowled when he did not find anything to challenge the Qur’ān with.

Then turned his back and waxed proud,

Then he turned away, and was haughty.

then he retreated, and waxed proud.

and in the end he turns his back [on Our message], and glories in his arrogance,

Then turned he back, and grew stiff-necked.

Then he turned back and was proud;

Then he turned back and was proud.

then he retreated and waxed proud,

Then he turned back, and was proud.

Then turned he away in pride

Then he walked away disdainfully,

then he retreated and grew proud

Then he turned back and was arrogant

then turned back, and swelling-up with pride,

Then he turned back and was big with pride,

Thumma adbara wa<b>i</b>stakbar<b>a</b>

and he turned his back and behaved arrogantly

Then he turned back and was haughty;

74

ثُمَّ أَدْبَرَ وَٱسْتَكْبَرَ

Then he turned away from faith and was too proud to follow the Prophet (peace be upon him).

Then he turned away from faith and was too proud to follow the Prophet (peace be upon him).

And said: "This is nothing but the magic of old,

And said, “This is nothing but magic learnt from earlier men.”

He said, 'This is naught but a trumped-up sorcery;

and says, "All this is mere spellbinding eloquence handed down [from olden times]!

Then he said: naught is this but magic from of old;

Then he said: "This is nothing but magic from that of old;

And said, “This is nothing but magic from the past.

and said: “This (Qur'an) is merely a sorcery of yore;

Then he said: "This is nothing but magic from that of old,

And said: This is naught else than magic from of old;

saying, ‘It is nothing but traditional sorcery.

and said: 'This is no more than traced sorcery;

And said, "This is not but magic imitated [from others].

said, "This (the Quran) is nothing but magic, inherited from ancient magicians.

~Then he said: This is naught but enchantment, narrated (from others);

Faq<u>a</u>la in h<u>atha</u> ill<u>a</u> si<u>h</u>run yuthar<b>u</b>

and said, "This is nothing but sorcery from the ancients.

Then said he: "This is nothing but magic, derived from of old;

74

فَقَالَ إِنْ هَٰذَآ إِلَّا سِحْرٌ يُؤْثَرُ

He said: This what Muhammad brought is not Allah’s speech, but it is sorcery that he relates from others.

He said: This what Muhammad brought is not Allah’s speech, but it is sorcery that he relates from others.

Nothing more than the speech of a man!"

“This is nothing but the speech of a man.”

'this is nothing but mortal speech.'

This is nothing but the word of mortal man!"

Naught is this but the word of Man.

"This is nothing but the word of a human being!"

This is nothing but the word of a mortal.”

this is nothing but the word of a mere mortal!”

"This is nothing but the word of a human being!"

This is naught else than speech of mortal man.

It is nothing but the speech of a human.’

It is nothing but the word of a mortal'

This is not but the word of a human being."

These are only words from a mere mortal".

This is naught but the word of a mortal.

In h<u>atha</u> ill<u>a</u> qawlu albashar<b>i</b>

This is nothing but the word of a mortal!"

"This is nothing but the word of a mortal!"

74

إِنْ هَٰذَآ إِلَّا قَوْلُ ٱلْبَشَرِ

This is not Allah’s speech, but it is the speech of man.

This is not Allah’s speech, but it is the speech of man.

I will cast him into the fire of Hell.

I will soon fling him into hell.

I shall surely roast him in Sakar;

[Hence,] I shall cause him to endure hell-fire [in the life to come]!

Anon shall I roast him into the Scorching Fire.

I will cast him into Hell-fire

I will roast him in Saqar.

Him shall I soon roast in Hell.

I will cast him into Saqar.

Him shall I fling unto the burning.

Soon I will cast him into Saqar.

I will surely roast him in the Scorching.

I will drive him into Saqar.

I shall make him suffer the torment of hell.

I will cast him into hell.

Sao<u>s</u>leehi saqar<b>a</b>

Soon I will cast him into hell.

Soon will I cast him into Hell-Fire!

74

سَأُصْلِيهِ سَقَرَ

I will enter this disbeliever into one of the levels of the Fire, which is Saqar, to suffer from its heat.

I will enter this disbeliever into one of the levels of the Fire, which is Saqar, to suffer from its heat.

What do you think Hell-fire is?

And what have you understood, what hell is!

and what will teach thee what is Sakar?

And what could make thee conceive what hell-fire is?

And what knoweth thou that which the Scorching Fire?

And what will make you know exactly what Hell-fire is?

But what will explain to you what Saqar is?

And what do you know what Hell is?

And what will make you know (exactly) what Saqar is

- Ah, what will convey unto thee what that burning is! -

And what will show you what is Saqar?

What will let you know what the Scorching is like!

And what can make you know what is Saqar?

Would that you really knew what hell is!

And what will make you realize what hell is?

Wam<u>a</u> adr<u>a</u>ka m<u>a</u> saqar<b>u</b>

What could make you conceive what hell-fire is?

And what will explain to thee what Hell-Fire is?

74

وَمَآ أَدْرَىٰكَ مَا سَقَرُ

What will tell you, O Muhammad, what Saqar is?!

What will tell you, O Muhammad, what Saqar is?!

It leaves nothing, nor does it spare;

It neither leaves, nor spares.

It spares not, neither leaves alone

It does not allow to live, and neither leaves [to die],

It shall not spare, nor leave.

It spares not (any sinner), nor does it leave (anything unburnt)!

It neither leaves, nor spares.

It spares nothing; it leaves nothing intact;

It spares not, nor does it leave (anything)!

It leaveth naught; it spareth naught

It neither spares, nor leaves [anything].

It neither spares, nor releases,

It lets nothing remain and leaves nothing [unburned],

It leaves and spares no one and nothing.

It leaves naught nor does it spare aught.

L<u>a</u> tubqee wal<u>a</u> ta<u>th</u>ar<b>u</b>

It does not allow anyone to live, and neither does it leave anyone to die;

Naught doth it permit to endure, and naught doth it leave alone!-

74

لَا تُبْقِى وَلَا تَذَرُ

It does not spare any person that is punished in it except that it comes on him and does not leave him. Then he returns to how it was and it comes to him, again and again.

It does not spare any person that is punished in it except that it comes on him and does not leave him. Then he returns to how it was and it comes to him, again and again.

It glows and burns the skin.

It strips away the hide of man.

scorching the flesh;

making [all truth] visible to mortal man.

. Scorching the skin.

Burning the skins!

It scorches the flesh.

it scorches (even) the skin.

Scorching for the humans!

It shrivelleth the man.

It burns the skin.

and it burns the flesh.

Blackening the skins.

It scorches people's skin

It scorches the mortal.

Laww<u>ah</u>atun lilbashar<b>i</b>

it scorches the skin;

Darkening and changing the colour of man!

74

لَوَّاحَةٌ لِّلْبَشَرِ

It severely burns and alters skins.

It severely burns and alters skins.

Over it are nineteen (guards).

Above it are nineteen guards.

over it are nineteen.

Over it are nineteen [powers].

Over it are appointed nineteen.

Over it are nineteen (angels as guardians and keepers of Hell).

Over it are Nineteen.

Over it are nineteen keepers.

Over it are nineteen.

Above it are nineteen.

There are nineteen [keepers] over it.

Over it are nineteen (angels guarding).

Over it are nineteen [angels].

and it has nineteen angelic keepers.

Over it are nineteen.

AAalayh<u>a</u> tisAAata AAashar<b>a</b>

there are nineteen [angels] in charge of it --

Over it are Nineteen.

74

عَلَيْهَا تِسْعَةَ عَشَرَ

There are nineteen angels over it who are its wardens.

There are nineteen angels over it who are its wardens.

We have not appointed any one but angels as keepers of Hell, and their number that We have fixed is to make it a means of contention for disbelievers, so that those who were given the Book may be certain, and the faith of the believers may have greater increase, and the people of the Book and believers may not be deceived, and the sceptics and infidels may say: "What does God mean by this parable?" That is how God leads whosoever He will astray, and guides whosoever He will. None knows the armies of your Lord save Him self. This is no more than reminder for mankind.

We have not appointed the guards of hell, except angels; and did not keep this number except to test the disbelievers – in order that the People given the Book(s) may be convinced, and to increase the faith of the believers – and so that the People given the Book(s) and the Muslims may not have any doubt – and so that those in whose hearts is a disease and the disbelievers, may say, “What does Allah mean by this amazing example?” This is how Allah sends astray whomever He wills, and guides whomever He wills; and no one knows the armies of Allah except Him; and this is not but an advice to man.

We have appointed only angels to be masters of the Fire, and their number We have appointed only as a trial for the unbelievers, that those who were given the Book may have certainty, and that those who believe may increase in belief, and that those who were given the Book and those who believe may not be in-doubt, and that those in whose hearts there is sickness, and the unbelievers, may say, 'What did God intend by this as a similitude?' So God leads astray whomsoever He will, and He guides whomsoever He will; and none knows the hosts of thy Lord but He. And it is naught but a Reminder to mortals.

For We have caused none but angelic powers to lord over the fire [of hell]; and We have not caused their number to be aught but a trial for those who are bent on denying the truth - to the end that they who have been granted revelation aforetime might be convinced [of the truth of this divine writ]; and that they who have attained to faith [in it] might grow yet more firm in their faith; and that [both] they who have been granted the earlier revelation and they who believe [in this one] might be freed of all doubt; and that they in whose hearts is disease and the who deny the truth outright might ask, "What does [your] God mean by this parable?" In this way God lets go astray him that wills [to go astray], and guides aright him that wills [to be guided]. And none can comprehend thy Sustainers forces save Him alone: and all this is but a reminder to mortal man.

And We have appointed none but the angels to be wardens of the Fire. And their number we have made only a trial for those who disbelieve, so that those who are vouchsafed the Book may be convinced, and that those who believe may increase in faith, and that those who are vouchsafed the Book and the believers may not doubt, and that those in whose hearts is a disease and the infidels may say: what meaneth Allah by this description! In this wise Allah sendeth astray whomsoever He will, and guideth whomsoever He will. And none knoweth the hosts of thy Lord but He. And it is naught but an admonition Unto man.

And We have set none but angels as guardians of the Fire, and We have fixed their number (19) only as a trial for the disbelievers, in order that the people of the Scripture (Jews and Christians) may arrive at a certainty [that this Quran is the truth as it agrees with their Books i.e. their number (19) is written in the Taurat (Torah) and the Injeel (Gospel)] and the believers may increase in Faith (as this Quran is the truth) and that no doubts may be left for the people of the Scripture and the believers, and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say: "What Allah intends by this (curious) example?" Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He. And this (Hell) is nothing else than a (warning) reminder to mankind.

We have appointed only angels to be wardens of the Fire, and caused their number to be a stumbling block for those who disbelieve; so that those given the Scripture may attain certainty; and those who believe may increase in faith; and those given the Scripture and the believers may not doubt; and those in whose hearts is sickness and the unbelievers may say, “What did God intend by this parable?” Thus God leads astray whom He wills, and guides whom He wills. None knows the soldiers of your Lord except He. This is nothing but a reminder for the mortals.

We have appointed none but angels as the keepers of the Fire, and We have not made their number but as a trial for the unbelievers so that those who have been endowed with the Book will be convinced and the believers' faith will increase, and neither those who have been endowed with the Book nor the believers will fall into any doubt. As for those in whose hearts there is a sickness as well as the unbelievers, they will say: “What did Allah aim at by this strange parable?” Thus does Allah let whomsoever He pleases to go astray, and directs whomsoever He pleases to the Right Way. And none knows the hosts of your Lord but He. (And Hell has only been mentioned here) that people may take heed.

And We have set none but angels as guardians of the Fire. And We have fixed their number only as a trial for the disbelievers, in order that the People of the Scripture may arrive at a certainty and that the believers may increase in faith, and that no doubt may be left for the People of the Scripture and the believers, and that those in whose hearts is a disease and the disbelievers may say: "What does Allah intend by this example" Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He. And this is nothing but a reminder to mankind.

We have appointed only angels to be wardens of the Fire, and their number have We made to be a stumbling-block for those who disbelieve; that those to whom the Scripture hath been given may have certainty, and that believers may increase in faith; and that those to whom the Scripture hath been given and believers may not doubt; and that those in whose hearts there is disease, and disbelievers, may say: What meaneth Allah by this similitude? Thus Allah sendeth astray whom He will, and whom He will He guideth. None knoweth the hosts of thy Lord save Him. This is naught else than a Reminder unto mortals.

We have assigned only angels as keepers of the Fire, and We have made their number merely a stumbling block for the faithless, and so that those who were given the Book may be reassured, and the faithful may increase in [their] faith, and so that those who were given the Book and the faithful may not be in doubt, and so that the faithless and those in whose hearts is a sickness may say, ‘What did Allah mean by this description?’ Thus does Allah lead astray whomever He wishes and guides whomever He wishes. No one knows the hosts of your Lord except Him, and it is just an admonition for all humans.

We have appointed none but angels to guard the Fire, and made their number only as a trial for the unbelievers, so that those to whom the Book was given are certain and those who believe increase in belief. And that those who were given the Book, and those who believe will not be in doubt. And that those in whose hearts there is a sickness, together with the unbelievers, may say: 'What did Allah intend by this as an example' As such, Allah leaves in error whom He will and He guides whomsoever He will. None knows the hosts of your Lord except He. This is no more than a Reminder to humans.

And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity.

We have made only angels as the keepers of the fire (for they are the strongest in carrying out Our commands). Our informing (people) of the numbers of these angels is a trial for the disbelievers. It gives more certainty to the people of the Book and strengthens the faith of the believers. The people of the Book and the believers have no doubt about it. We have fixed the number to make the disbelievers and those whose hearts are sick say, "What does God mean by such a parable?" Thus, God guides and causes to go astray whomever He wants. No one knows about the army of your Lord except He Himself. This parable is a reminder for mankind.

And We have not made the wardens of the fire others than angels, and We have not made their number but as a trial for those who disbelieve, that those who have been given the book may be certain and those who believe may increase in faith, and those who have been given the book and the believers may not doubt, and that those in whose hearts is a disease and the unbelievers may say: What does Allah mean by this parable? Thus does Allah make err whom He pleases, and He guides whom He pleases, and none knows the hosts of your Lord but He Himself; and this is naught but a reminder to the mortals.

Wam<u>a</u> jaAAaln<u>a</u> a<u>s</u><u>ha</u>ba a<b>l</b>nn<u>a</u>ri ill<u>a</u> mal<u>a</u>ikatan wam<u>a</u> jaAAaln<u>a</u> AAiddatahum ill<u>a</u> fitnatan lilla<u>th</u>eena kafaroo liyastayqina alla<u>th</u>eena ootoo alkit<u>a</u>ba wayazd<u>a</u>da alla<u>th</u>eena <u>a</u>manoo eem<u>a</u>nan wal<u>a</u> yart<u>a</u>ba alla<u>th</u>eena ootoo alkit<u>a</u>ba wa<b>a</b>lmuminoona waliyaqoola alla<u>th</u>eena fee quloobihim mara<u>d</u>un wa<b>a</b>lk<u>a</u>firoona m<u>atha</u> ar<u>a</u>da All<u>a</u>hu bih<u>atha</u> mathalan ka<u>tha</u>lika yu<u>d</u>illu All<u>a</u>hu man yash<u>a</u>o wayahdee man yash<u>a</u>o wam<u>a</u> yaAAlamu junooda rabbika ill<u>a</u> huwa wam<u>a</u> hiya ill<u>a</u> <u>th</u>ikr<u>a</u> lilbashar<b>i</b>

We have appointed only angels to be wardens of the Fire. We have specified their number only as a trial for those who are bent on denying the truth, so that those who were given the Book might gain in certainty, and those who believe might increase in faith -- and so that neither those who have been given the Scripture nor the believers might have any doubts, and that those sick at heart and those who deny the truth might ask, "What does God mean by this parable?" In this way, God lets go astray whom He wills, and guides whom He wills. And none knows the forces of your Lord but He. This is but a Reminder for man.

And We have set none but angels as Guardians of the Fire; and We have fixed their number only as a trial for Unbelievers,- in order that the People of the Book may arrive at certainty, and the Believers may increase in Faith,- and that no doubts may be left for the People of the Book and the Believers, and that those in whose hearts is a disease and the Unbelievers may say, "What symbol doth Allah intend by this?" Thus doth Allah leave to stray whom He pleaseth, and guide whom He pleaseth: and none can know the forces of thy Lord, except He and this is no other than a warning to mankind.

74

وَمَا جَعَلْنَآ أَصْحَٰبَ ٱلنَّارِ إِلَّا مَلَٰٓئِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا۟ لِيَسْتَيْقِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَيَزْدَادَ ٱلَّذِينَ ءَامَنُوٓا۟ إِيمَٰنًا وَلَا يَرْتَابَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْمُؤْمِنُونَ وَلِيَقُولَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَٱلْكَٰفِرُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًا كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِىَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ

I did not make the wardens of the Fire except angels, so humans do not have the power to face them. Abu Jahl was lying when he and his people claimed that they have the ability to attack them and then they will come out of the Fire. I did not make this number of theirs except to test those who reject Allah, so that the Jews who were given the Torah and the Christians who were given the Gospel will become certain when the Qur’ān that confirms what is in their scriptures is revealed, so that the faith of the believers increases when the people of the scripture agree with them and the Jews, Christians and the believers do not have any doubt, and so that those who waver in faith and those who are disbelievers say: What does Allah intend by this strange number?! Just as those who deny this number are misguided and those who accept it are guided, Allah misguides whoever He wishes to misguide and He guides whoever He wishes to guide. No one knows the forces of your Lord, because of their huge number, besides Him, may He be glorified. So let Abu Jahl who, mockingly and dismissively, said, “Does Muhammad only have nineteen aides?!” know this. The Fire is only a reminder for human beings, through which they can come to know of Allah’s greatness, may He be glorified.

I did not make the wardens of the Fire except angels, so humans do not have the power to face them. Abu Jahl was lying when he and his people claimed that they have the ability to attack them and then they will come out of the Fire. I did not make this number of theirs except to test those who reject Allah, so that the Jews who were given the Torah and the Christians who were given the Gospel will become certain when the Qur’ān that confirms what is in their scriptures is revealed, so that the faith of the believers increases when the people of the scripture agree with them and the Jews, Christians and the believers do not have any doubt, and so that those who waver in faith and those who are disbelievers say: What does Allah intend by this strange number?! Just as those who deny this number are misguided and those who accept it are guided, Allah misguides whoever He wishes to misguide and He guides whoever He wishes to guide. No one knows the forces of your Lord, because of their huge number, besides Him, may He be glorified. So let Abu Jahl who, mockingly and dismissively, said, “Does Muhammad only have nineteen aides?!” know this. The Fire is only a reminder for human beings, through which they can come to know of Allah’s greatness, may He be glorified.

<p>وَمَا يَعْلَمُ جُنُوْدَ رَبِّكَ اِلَّا هُو (...And no one knows the hosts of your Lord but He 74:31) Muqatil, among the leading authorities, says that this is rebuttal to Abu Jahl's statement. When he heard this verse which says that there are nineteen angels in charge of Hell, he addressed the youth of Quraish and said that Muhammad has only nineteen companions, so there is nothing to worry about. Baihaqi records a narrative from Suddi that when verse 30 was revealed, a foolish Quraishi unbeliever, Abul-Asalain by name, spoke out: '0 nation of Quraish, I alone am sufficient for the nineteen. I will take care of ten with my right arm, and nine with my left arm. Thus I will put an end to all nineteen of them.' On this occasion, this verse was revealed. '0 fools, first of all one angel is sufficient for all. Moreover, the number nineteen refers to the chiefs of angels. Under each of these angels, the number of Allah's angels is legion beyond human count or computation. Allah alone knows their number. They are ready at hand to carry out the punishment to the unbelievers and transgressors.'</p><p>In the next verses, there is the mention of the Hereafter and its horrors.</p><p>اِنَّهَا لَاِحْدَى الْكُبَرِ (saqar: Hell) is one of the greatest things....74:35) The pronoun in the phrase innaha refers to saqar 'Hell' which has been mentioned in one of the preceding verses. The word kubar is the plural of kubaa which is an adjective for dahiyah or musibah 'calamity'. The verse purports to say that Hell which the unbelievers will enter will be one of the greatest calamities. Besides, there will be many different kinds of torments and tortures.</p>

وَمَا يَعْلَمُ جُنُوْدَ رَبِّكَ اِلَّا هُو (...And no one knows the hosts of your Lord but He 74:31) Muqatil, among the leading authorities, says that this is rebuttal to Abu Jahl's statement. When he heard this verse which says that there are nineteen angels in charge of Hell, he addressed the youth of Quraish and said that Muhammad has only nineteen companions, so there is nothing to worry about. Baihaqi records a narrative from Suddi that when verse 30 was revealed, a foolish Quraishi unbeliever, Abul-Asalain by name, spoke out: '0 nation of Quraish, I alone am sufficient for the nineteen. I will take care of ten with my right arm, and nine with my left arm. Thus I will put an end to all nineteen of them.' On this occasion, this verse was revealed. '0 fools, first of all one angel is sufficient for all. Moreover, the number nineteen refers to the chiefs of angels. Under each of these angels, the number of Allah's angels is legion beyond human count or computation. Allah alone knows their number. They are ready at hand to carry out the punishment to the unbelievers and transgressors.'In the next verses, there is the mention of the Hereafter and its horrors.اِنَّهَا لَاِحْدَى الْكُبَرِ (saqar: Hell) is one of the greatest things....74:35) The pronoun in the phrase innaha refers to saqar 'Hell' which has been mentioned in one of the preceding verses. The word kubar is the plural of kubaa which is an adjective for dahiyah or musibah 'calamity'. The verse purports to say that Hell which the unbelievers will enter will be one of the greatest calamities. Besides, there will be many different kinds of torments and tortures.

<h2 class="title">The Number of Guardians of Hell and what the Disbelievers said about that</h2><p>Allah says,</p><div class="text_uthmani arabic">وَمَا جَعَلْنَآ أَصْحَـبَ النَّارِ</div><p>(And We have set none as (Ashab) guardians of the Fire) meaning, its guardians.</p><div class="text_uthmani arabic">إِلاَّ مَلَـئِكَةً</div><p>(but angels.) Guardian angels, stern and severe. This is a refutation of the idolators of the Quraysh when they mentioned the number of guardian angels. Abu Jahl said, "O people of Quraysh! Are not every ten among you able to defeat one of them" So Allah said,</p><div class="text_uthmani arabic">وَمَا جَعَلْنَآ أَصْحَـبَ النَّارِ إِلاَّ مَلَـئِكَةً</div><p>(And We have set none but angels as guardians of the Fire.) meaning, extremely strong in their creation. They cannot be stood against nor defeated. It has been said that Abu Al-Ashaddayn, and his name was Kaladah bin Usayd bin Khalaf, said, "O people of Quraysh! You defend me against two of them and I will defend you against seventeen of them." He said this thinking himself to be very great. For they claimed that he achieved such strength that he would stand on a skin of cow hide and ten people would try to pull it out from under his feet, but the skin would be torn to pieces and still not be removed from under him. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَمَا جَعَلْنَا عِدَّتَهُمْ إِلاَّ فِتْنَةً لِّلَّذِينَ كَفَرُواْ</div><p>(And We have fixed their number only as a trial for the disbelievers,) meaning, `We only have mentioned their number as being nineteen as a test from Us for mankind.'</p><div class="text_uthmani arabic">لِيَسْتَيْقِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ</div><p>(In order that the People of the Scripture may arrive at a certainty) meaning, so that they may know that this Messenger is true. For he speaks according to the same thing that they have with them of heavenly revealed Scriptures that came to the Prophets before him. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَيَزْدَادَ الَّذِينَ ءَامَنُواْ إِيمَـناً</div><p>(and that the believers may increase in faith.) meaning, to their faith. This is due to what they witness from the truthfulness of the information of their Prophet, Muhammad .</p><div class="text_uthmani arabic">وَلاَ يَرْتَابَ الَّذِينَ أُوتُواْ الْكِتَـبَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ</div><p>(and that no doubt may be left for the People of the Scripture and the believers, and that those in whose hearts is a disease) meaning, among the hypocrites.</p><div class="text_uthmani arabic">وَالْكَـفِرُونَ مَاذَآ أَرَادَ اللَّهُ بِهَـذَا مَثَلاً</div><p>(and the disbelievers may say: "What does Allah intend by this example") meaning, they say, "What is the wisdom in mentioning this here" Allah says,</p><div class="text_uthmani arabic">كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ</div><p>(Thus Allah leads astray whom He wills and guides whom He wills.) meaning, by way of examples like this, faith becomes firm in the hearts of some people and it is shaken with others. This has a profound wisdom and it is an irrefutable proof. None knows the Soldiers of Allah except Him Allah says,</p><div class="text_uthmani arabic">وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلاَّ هُوَ</div><p>(And none can know the hosts of your Lord but He.) meaning, none knows their number and their count except Allah. This is so that one does not make the mistake of thinking that they are only nineteen in all. It has been confirmed in the Hadith concerning Al-Isra' that is reported in the Two Sahihs and other collections, that the Messenger of Allah said in describing the Frequented House (Al-Bayt Al-Ma`mur), which is in the seventh heaven,</p><div class="text_uthmani arabic">«فَإِذَا هُوَ يَدْخُلُهُ فِي كُلِّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِم»</div><p>(Seventy thousand angels enter into it every day and they do not return to it as it is all that is due upon them (one visit in their lifetime).) Concerning Allah's statement,</p><div class="text_uthmani arabic">وَمَا هِىَ إِلاَّ ذِكْرَى لِلْبَشَرِ</div><p>(And this is nothing but a reminder to mankind.) Mujahid and others said,</p><div class="text_uthmani arabic">وَمَا هِىَ</div><p>(And this is not.) "This means the Hellfire which has been described."</p><div class="text_uthmani arabic">إِلاَّ ذِكْرَى لِلْبَشَرِ</div><p>(but a reminder to mankind. ) Then Allah says,</p><div class="text_uthmani arabic">كَلاَّ وَالْقَمَرِ - وَالَّيْلِ إِذْ أَدْبَرَ </div><p>(Nay! And by the moon. And by the night when it withdraws.) meaning, when it withdraws.</p><div class="text_uthmani arabic">وَالصُّبْحِ إِذَآ أَسْفَرَ </div><p>(And by the dawn when it brightens.) meaning, when it shines.</p><div class="text_uthmani arabic">إِنَّهَا لإِحْدَى الْكُبَرِ </div><p>(Verily, it is but one of the greatest (signs).) meaning, the great things. This refers to the Hellfire. Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and others of the Salaf, all said this.</p><div class="text_uthmani arabic">نَذِيراً لِّلْبَشَرِ - لِمَن شَآءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ </div><p>(A warning to mankind -- to any of you that chooses to go forward, or to remain behind.) meaning, for whoever wishes to accept the warning and be guided to the truth, or hold back from accepting it, turn away from it and reject it.</p>

The Number of Guardians of Hell and what the Disbelievers said about thatAllah says,وَمَا جَعَلْنَآ أَصْحَـبَ النَّارِ(And We have set none as (Ashab) guardians of the Fire) meaning, its guardians.إِلاَّ مَلَـئِكَةً(but angels.) Guardian angels, stern and severe. This is a refutation of the idolators of the Quraysh when they mentioned the number of guardian angels. Abu Jahl said, "O people of Quraysh! Are not every ten among you able to defeat one of them" So Allah said,وَمَا جَعَلْنَآ أَصْحَـبَ النَّارِ إِلاَّ مَلَـئِكَةً(And We have set none but angels as guardians of the Fire.) meaning, extremely strong in their creation. They cannot be stood against nor defeated. It has been said that Abu Al-Ashaddayn, and his name was Kaladah bin Usayd bin Khalaf, said, "O people of Quraysh! You defend me against two of them and I will defend you against seventeen of them." He said this thinking himself to be very great. For they claimed that he achieved such strength that he would stand on a skin of cow hide and ten people would try to pull it out from under his feet, but the skin would be torn to pieces and still not be removed from under him. Concerning Allah's statement,وَمَا جَعَلْنَا عِدَّتَهُمْ إِلاَّ فِتْنَةً لِّلَّذِينَ كَفَرُواْ(And We have fixed their number only as a trial for the disbelievers,) meaning, `We only have mentioned their number as being nineteen as a test from Us for mankind.'لِيَسْتَيْقِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ(In order that the People of the Scripture may arrive at a certainty) meaning, so that they may know that this Messenger is true. For he speaks according to the same thing that they have with them of heavenly revealed Scriptures that came to the Prophets before him. Concerning Allah's statement,وَيَزْدَادَ الَّذِينَ ءَامَنُواْ إِيمَـناً(and that the believers may increase in faith.) meaning, to their faith. This is due to what they witness from the truthfulness of the information of their Prophet, Muhammad .وَلاَ يَرْتَابَ الَّذِينَ أُوتُواْ الْكِتَـبَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ(and that no doubt may be left for the People of the Scripture and the believers, and that those in whose hearts is a disease) meaning, among the hypocrites.وَالْكَـفِرُونَ مَاذَآ أَرَادَ اللَّهُ بِهَـذَا مَثَلاً(and the disbelievers may say: "What does Allah intend by this example") meaning, they say, "What is the wisdom in mentioning this here" Allah says,كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ(Thus Allah leads astray whom He wills and guides whom He wills.) meaning, by way of examples like this, faith becomes firm in the hearts of some people and it is shaken with others. This has a profound wisdom and it is an irrefutable proof. None knows the Soldiers of Allah except Him Allah says,وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلاَّ هُوَ(And none can know the hosts of your Lord but He.) meaning, none knows their number and their count except Allah. This is so that one does not make the mistake of thinking that they are only nineteen in all. It has been confirmed in the Hadith concerning Al-Isra' that is reported in the Two Sahihs and other collections, that the Messenger of Allah said in describing the Frequented House (Al-Bayt Al-Ma`mur), which is in the seventh heaven,«فَإِذَا هُوَ يَدْخُلُهُ فِي كُلِّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَعُودُونَ إِلَيْهِ آخِرَ مَا عَلَيْهِم»(Seventy thousand angels enter into it every day and they do not return to it as it is all that is due upon them (one visit in their lifetime).) Concerning Allah's statement,وَمَا هِىَ إِلاَّ ذِكْرَى لِلْبَشَرِ(And this is nothing but a reminder to mankind.) Mujahid and others said,وَمَا هِىَ(And this is not.) "This means the Hellfire which has been described."إِلاَّ ذِكْرَى لِلْبَشَرِ(but a reminder to mankind. ) Then Allah says,كَلاَّ وَالْقَمَرِ - وَالَّيْلِ إِذْ أَدْبَرَ (Nay! And by the moon. And by the night when it withdraws.) meaning, when it withdraws.وَالصُّبْحِ إِذَآ أَسْفَرَ (And by the dawn when it brightens.) meaning, when it shines.إِنَّهَا لإِحْدَى الْكُبَرِ (Verily, it is but one of the greatest (signs).) meaning, the great things. This refers to the Hellfire. Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and others of the Salaf, all said this.نَذِيراً لِّلْبَشَرِ - لِمَن شَآءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ (A warning to mankind -- to any of you that chooses to go forward, or to remain behind.) meaning, for whoever wishes to accept the warning and be guided to the truth, or hold back from accepting it, turn away from it and reject it.

I say the truth, and call the moon to witness,

Yes, never!* By oath of the moon. (Hell will never spare the disbelievers).

Nay! By the moon

NAY, but consider the moon!

By no means! By the moon,

Nay, and by the moon,

Nay! By the moon.

Nay, by the moon,

Nay! And by the moon.

Nay, by the Moon

No indeed! By the Moon!

No, by the moon!

No! By the moon

By the moon,

Nay; I swear by the moon,

Kall<u>a</u> wa<b>a</b>lqamar<b>i</b>

No, by the moon!

Nay, verily: By the Moon,

74

كَلَّا وَٱلْقَمَرِ

The statement is not as claimed by some idolaters that he will suffice his companions against the wardens of Hell and take them out of it. Allah took an oath by the moon.

The statement is not as claimed by some idolaters that he will suffice his companions against the wardens of Hell and take them out of it. Allah took an oath by the moon.

And the night when on the wane,

And by oath of the night when it turns back.

and the night when it retreats

Consider the night when it departs,

By the night when it with draweth.

And by the night when it withdraws,

And the night as it retreats.

and by the night when it recedes,

And by the night when it withdraws.

And the night when it withdraweth

By the night when it recedes!

By the receding night

And [by] the night when it departs

by the retreating night,

And the night when it departs,

Wa<b>a</b>llayli i<u>th</u> adbar<b>a</b>

By the night when it departs.

And by the Night as it retreateth,

74

وَٱلَّيْلِ إِذْ أَدْبَرَ

He took an oath by the night when it departs.

He took an oath by the night when it departs.

The morning when it is unveiled,

And by oath of the morning, when it spreads light.

and the dawn when it is white,

and the morn when it dawns!

By the morning when it brighteneth.

And by the dawn when it brightens,

And the morning as it lights up.

and by the day when it dawns (with its radiance),

And by the dawn when it brightens.

And the dawn when it shineth forth,

By the dawn when it brightens!

and the morning when it appears,

And [by] the morning when it brightens,

by the brightening dawn,

And the daybreak when it shines;

Wa<b>al</b><u>ss</u>ub<u>h</u>i i<u>tha</u> asfar<b>a</b>

By the dawn when it lightens!

And by the Dawn as it shineth forth,-

74

وَٱلصُّبْحِ إِذَآ أَسْفَرَ

He took an oath by the morning when it lights up.

He took an oath by the morning when it lights up.

That (Hell) is surely one of the greater (signs),

Indeed hell is one of the greatest entities.

surely it is one of the greatest things

Verily, that [hell-fire) is Indeed one of the great [forewarnings] –

Verily it is one of the greatest woes.

Verily, it (Hell, or their denial of the Prophet Muhammad SAW, or the Day of Resurrection) is but one of the greatest calamities.

It is one of the greatest.

surely (Hell) is one of the greatest Signs,

Verily, it is but one of the greatest (signs).

Lo! this is one of the greatest (portents)

Indeed they are one of the greatest [signs of God]

it is one of the greatest trials,

Indeed, the Fire is of the greatest [afflictions]

hell is certainly the greatest calamity.

Surely it (hell) is one of the gravest (misfortunes),

Innah<u>a</u> lai<u>h</u>d<u>a</u> alkubar<b>i</b>

Surely, it is one of the gravest things,

This is but one of the mighty (portents),

74

إِنَّهَا لَإِحْدَى ٱلْكُبَرِ

The fire of Hell is one the great calamities.

The fire of Hell is one the great calamities.

A warning for people --

Warn the men.

as a warner to mortals.

a warning to mortal man –

A warning Unto humankind -

A warning to mankind,

A warning to the mortals.

a warning to humankind,

A warning to mankind

As a warning unto men,

—a warner to all humans,

a warning to humans,

As a warning to humanity -

It is a warning for mankind

A warning to mortals,

Na<u>th</u>eeran lilbashar<b>i</b>

it is a warning to man,

A warning to mankind,-

74

نَذِيرًا لِّلْبَشَرِ

In order to strike terror and fear in people.

In order to strike terror and fear in people.

Whoever of you desires to progress or lag behind.

For the one among you who wishes to come forward or stay back.

to whoever of you desires to go forward or lag behind.

to everyone of you, whether he chooses to come forward or to hang back!

A warning Unto him of you who shall go forward or who chooseth to lag behind.

To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by commiting sins),

To whomever among you wishes to advance, or regress.

a warning to everyone of you whether he would like to come forward or lag behind.

To any of you that chooses to go forward, or to remain behind.

Unto him of you who will advance or hang back.

[alike] for those of you who like to advance ahead and those who would remain behind.

to whoever among you desires to go forward, or lag behind.

To whoever wills among you to proceed or stay behind.

whether one steps forward to embrace the faith or one turns away from it.

To him among you who wishes to go forward or remain behind.

Liman sh<u>a</u>a minkum an yataqaddama aw yataakhkhar<b>a</b>

alike to every one of you, who want to go forward or hang back.

To any of you that chooses to press forward, or to follow behind;-

74

لِمَن شَآءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ

Whoever from amongst you, O people, wishes to go forward with faith in Allah and righteous actions, or to lag behind by disbelief and sins.

Whoever from amongst you, O people, wishes to go forward with faith in Allah and righteous actions, or to lag behind by disbelief and sins.

<p>لِمَنْ شَاۗءَ مِنْكُمْ اَنْ يَّتَقَدَّمَ اَوْ يَتَاَخَّرَ (to the one who wishes to come forward [ towards good deeds ] or to go back [ from them ]...74:37) In this context, 'to come forward' signifies 'coming forward towards faith and obedience' and ta'akhkhur 'to go backward' signifies 'moving away from faith and obedience'. The verse purports to warn against the torment and torture of the Hellfire. This applies to all human beings in general. Some accept the warning and are guided by the truth, and the unfortunate ones hold back from accepting the warning, turn away from it and reject it.</p>

لِمَنْ شَاۗءَ مِنْكُمْ اَنْ يَّتَقَدَّمَ اَوْ يَتَاَخَّرَ (to the one who wishes to come forward [ towards good deeds ] or to go back [ from them ]...74:37) In this context, 'to come forward' signifies 'coming forward towards faith and obedience' and ta'akhkhur 'to go backward' signifies 'moving away from faith and obedience'. The verse purports to warn against the torment and torture of the Hellfire. This applies to all human beings in general. Some accept the warning and are guided by the truth, and the unfortunate ones hold back from accepting the warning, turn away from it and reject it.

Every soul is pledged to what it does,

Every soul is mortgaged for its own deeds.

Every soul shall be pledged for what it has earned,

[On the Day of Judgment,] every human being will be held in pledge for whatever [evil] he has wrought –

Every soul will be a pledge for that which it hath earned,

Every person is a pledge for what he has earned,

Every soul is hostage to what it has earned.

Each one is a hostage to one's deeds,

Every person is a pledge for what he has earned,

Every soul is a pledge for its own deeds;

Every soul is hostage to what it has earned,

Each soul is held in pledge for what it earns,

Every soul, for what it has earned, will be retained

Every soul will be in captivity for its deeds

Every soul is held in pledge for what it earns,

Kullu nafsin bim<u>a</u> kasabat raheena<b>tun</b>

Every soul is held in pledge against its own deeds,

Every soul will be (held) in pledge for its deeds.

74

كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ رَهِينَةٌ

Every soul will be taken to task for the actions that it did. Either its actions will destroy it or they will release and rescue it from destruction.

Every soul will be taken to task for the actions that it did. Either its actions will destroy it or they will release and rescue it from destruction.

<p>كُلُّ نَفْسٍۢ بِمَا كَسَبَتْ رَهِيْنَةٌ اِلَّآ اَصْحٰبَ الْيَمِيْنِ (Everyone will be detained [ in the Hell ] because of what he did, [ 38] except the People of the Right, [ i.e. those who will be given their Book of Deeds in their right hands ] 74:38-39)</p><p>The word rahinah is used in the sense of marhunah 'will be detained'. The word is derived from rahn 'to give something valuable to a pawnbroker as a security for a debt. The valuable thing is thus merely detained by the pawnbroker. He cannot use it or take advantage of it. Likewise, every person on the Day of Judgment will be detained in lieu of his sins, except those who will be given their Book of Deeds in their right hands. In this context, 'detention' could refer to being detained in Hell. In this case, the statement would mean that every person will be held in pledge in Hell against his sins to receive punishment, except the People of the Right. The context indicates that the People of the Right are those who have repaid their debt, i.e. they have fulfilled their obligations in this world towards Allah and other human beings. In these instances there is no need for them to be detained. This interpretation seems to be plain, simple and straightforward. However, if 'detention' refers to being held at some other place before giving account or before admission into Paradise or Hell, it signifies that every person will be held to give an account of his deeds. No person will be permitted to move out unless the account is taken. In this case, the exception of the People of the Right could refer to the sinless who are not accountable, such as minors or immature children as explained by Sayyidna ` Ali. According to a Tradition, a segment of the Holy Prophet's community would be exempted from accountability. They will enter Paradise without having to account for actions. Possibly, it could be referring to this segment. According to Surah .Al-Waqi` ah, there will be three categories of people on the Plain of Gathering: [ 1] sabiqun 'the Foremost' and muqarrabun 'who have attained nearness to Allah'; [ 2] the People of the Right; and [ 3] the People of the Left. On this occasion, the muqarrabun have been merged with the People of the Right', and only the latter people have been mentioned. From this point of view, there is no express text which states that all the People of the Right will be excepted, and will not be detained for accountability. The first interpretation, that is being held in Hell, appropriately fits the context. And Allah knows best!</p>

كُلُّ نَفْسٍۢ بِمَا كَسَبَتْ رَهِيْنَةٌ اِلَّآ اَصْحٰبَ الْيَمِيْنِ (Everyone will be detained [ in the Hell ] because of what he did, [ 38] except the People of the Right, [ i.e. those who will be given their Book of Deeds in their right hands ] 74:38-39)The word rahinah is used in the sense of marhunah 'will be detained'. The word is derived from rahn 'to give something valuable to a pawnbroker as a security for a debt. The valuable thing is thus merely detained by the pawnbroker. He cannot use it or take advantage of it. Likewise, every person on the Day of Judgment will be detained in lieu of his sins, except those who will be given their Book of Deeds in their right hands. In this context, 'detention' could refer to being detained in Hell. In this case, the statement would mean that every person will be held in pledge in Hell against his sins to receive punishment, except the People of the Right. The context indicates that the People of the Right are those who have repaid their debt, i.e. they have fulfilled their obligations in this world towards Allah and other human beings. In these instances there is no need for them to be detained. This interpretation seems to be plain, simple and straightforward. However, if 'detention' refers to being held at some other place before giving account or before admission into Paradise or Hell, it signifies that every person will be held to give an account of his deeds. No person will be permitted to move out unless the account is taken. In this case, the exception of the People of the Right could refer to the sinless who are not accountable, such as minors or immature children as explained by Sayyidna ` Ali. According to a Tradition, a segment of the Holy Prophet's community would be exempted from accountability. They will enter Paradise without having to account for actions. Possibly, it could be referring to this segment. According to Surah .Al-Waqi` ah, there will be three categories of people on the Plain of Gathering: [ 1] sabiqun 'the Foremost' and muqarrabun 'who have attained nearness to Allah'; [ 2] the People of the Right; and [ 3] the People of the Left. On this occasion, the muqarrabun have been merged with the People of the Right', and only the latter people have been mentioned. From this point of view, there is no express text which states that all the People of the Right will be excepted, and will not be detained for accountability. The first interpretation, that is being held in Hell, appropriately fits the context. And Allah knows best!

<h2 class="title">What will take place in the Discussion between the People of Paradise and the People of the Hellfire</h2><p>Allah informs that,</p><div class="text_uthmani arabic">كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ </div><p>(Every person is a pledge for what he has earned,) meaning, bound to his deed on the Day of Judgement. Ibn `Abbas and others have said this.</p><div class="text_uthmani arabic">إِلاَّ أَصْحَـبَ الْيَمِينِ </div><p>(Except those on the Right.) For verily, they will be</p><div class="text_uthmani arabic">فِى جَنَّـتٍ يَتَسَآءَلُونَ - عَنِ الْمُجْرِمِينَ </div><p>(In Gardens they will ask one another, about criminals (and they will say to them)) meaning, while they are in lofty rooms they will ask the criminals, who will be in the lowest levels (of Hell), saying to them,</p><div class="text_uthmani arabic">مَا سَلَكَكُمْ فِى سَقَرَ - قَالُواْ لَمْ نَكُ مِنَ الْمُصَلِّينَ - وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ </div><p>("What has caused you to enter Hell" They will say: "We were not of those who used to offer the Salah, nor did we feed the poor.") meaning, `we did not worship Allah, nor did we do good to His creatures of our own species (i.e., other people).'</p><div class="text_uthmani arabic">وَكُنَّا نَخُوضُ مَعَ الُخَآئِضِينَ </div><p>(And we used to speak falsehood with vain speakers.) meaning, `we used to speak about what we had no knowledge of.' Qatadah said, "It means that every time someone went astray we would go astray with them."</p><div class="text_uthmani arabic">وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ - حَتَّى أَتَـنَا الْيَقِينُ </div><p>(And we used to deny the Day of Recompense, until the certainty (Al-Yaqin) came to us.) meaning, death. This is as Allah says,</p><div class="text_uthmani arabic">وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ </div><p>(And worship your Lord until there comes unto you the certainty.) (15:99) The Messenger of Allah said,</p><div class="text_uthmani arabic">«أَمَّا هُوَ يعني عثمان بن مظعون فَقَدْ جَاءَهُ الْيَقِينُ مِنْ رَبِّه»</div><p>(Concerning him verily, Al-Yaqin (death) came to him from his Lord.)" Allah then says,</p><div class="text_uthmani arabic">فَمَا تَنفَعُهُمْ شَفَـعَةُ الشَّـفِعِينَ </div><p>(So no intercession of intercessors will be of any use to them.) meaning, whoever has these characteristics, then the intercession of whoever tries to intercede for him will be of no benefit on the Day of Judgement. This is because intercession is only useful if the conditions for it are met. However, whoever comes before Allah as a disbeliever on the Day of Judgement, then he will get the Hellfire and there is no way of avoiding it. He will abide in it (Hell) forever.</p><h2 class="title">The Disapproval of the Disbelievers' Rejection and Their Position</h2><p>Then Allah says,</p><div class="text_uthmani arabic">فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ </div><p>(Then what is wrong with them that they turn away from admonition) meaning, `what is wrong with these disbelievers who are turning away from what you are calling them to and reminding them of'</p><div class="text_uthmani arabic">كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ - فَرَّتْ مِن قَسْوَرَةٍ </div><p>(As if they were wild donkeys. Fleeing from a Qaswarah.) meaning, as if they were fleeing from the truth and turning away from it, like a wild donkey when it flees from something that is trying to catch it, like a lion. This was said by Abu Hurayrah. Hammad bin Salamah reported from `Ali bin Zayd who reported from Yusuf bin Mihran who narrated that Ibn `Abbas said, "It (Qaswarah) is the lion in the Arabic language. It is called Qaswarah in the Abyssinian language, Sher in the Persian language and Awba in the Nabtiyyah (Nabatean) language." Concerning Allah's statement,</p><div class="text_uthmani arabic">بَلْ يُرِيدُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُؤْتَى صُحُفاً مُّنَشَّرَةً </div><p>(Nay, everyone of them desires that he should be given pages spread out.) meaning, each one of these idolators wants to have a book revealed to him as Allah revealed to the Prophet . Mujahid and others have said this. This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ</div><p>(And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah had received." Allah knows best with whom to place His Message.) (6:124) It is reported in a narration from Qatadah that he said, "They want to be declared innocent (on the Day of Judgement) without having to do any deeds." Then Allah says,</p><div class="text_uthmani arabic">كَلاَّ بَل لاَّ يَخَافُونَ الاٌّخِرَةَ </div><p>(Nay! But they fear not the Hereafter.) meaning, they were only corrupted by their lack of faith in it and their rejection of its occurrence.</p><h2 class="title">The Qur'an is a Reminder</h2><p>Then Allah says,</p><div class="text_uthmani arabic">كَلاَّ إِنَّهُ تَذْكِرَةٌ </div><p>(Nay, verily, this is an admonition.) meaning, truly the Qur'an is a reminder.</p><div class="text_uthmani arabic">فَمَن شَآءَ ذَكَرَهُ وَمَا يَذْكُرُونَ إِلاَّ أَن يَشَآءَ اللَّهُ</div><p>(So, whosoever wills receives admonition (from it)! And they will not receive admonition unless Allah wills;) This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ</div><p>(And you cannot will unless Allah wills.) (81:29) Concerning Allah's statement,</p><div class="text_uthmani arabic">هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ</div><p>(He is the One, deserving the Taqwa and He is the One Who forgives.) This means that He deserves to be feared and He is eligible to forgive the sin of whoever turns to Him and repents. This was said by Qatadah. This is the end of the Tafsir of Surat Al-Muddaththir, all praise and thanks are due to Allah. ffer the Salah, nor did we feed the poor.") meaning, `we did not worship Allah, nor did we do good to His creatures of our own species (i.e., other people).'</p><div class="text_uthmani arabic">وَكُنَّا نَخُوضُ مَعَ الُخَآئِضِينَ </div><p>(And we used to speak falsehood with vain speakers. peakersieA ھ The Qur'an is a Reminder Then Allah says,</p><div class="text_uthmani arabic">كَلاَّ إِنَّهُ تَذْكِرَةٌ </div><p>(Nay, verily, this is an admonition.) meaning, truly the Qur'an is a reminder.</p><div class="text_uthmani arabic">فَمَن شَآءَ ذَكَرَهُ وَمَا يَذْكُرُونَ إِلاَّ أَن يَشَآءَ اللَّهُ</div><p>(So, whosoever wills receives admonition (from it)! And they will not receive admonition unless Allah wills;) This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ</div><p>(And you cannot will unless Allah wills.) (81:29) Concerning Allah's statement,</p><div class="text_uthmani arabic">هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ</div><p>(He is the One, deserving the Taqwa and He is the One Who forgives.) This means that He deserves to be feared and He is eligible to forgive the sin of whoever turns to Him and repents. This was said by Qatadah. This is the end of the Tafsir of Surat Al-Muddaththir, all praise and thanks are due to Allah.</p>

What will take place in the Discussion between the People of Paradise and the People of the HellfireAllah informs that,كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ (Every person is a pledge for what he has earned,) meaning, bound to his deed on the Day of Judgement. Ibn `Abbas and others have said this.إِلاَّ أَصْحَـبَ الْيَمِينِ (Except those on the Right.) For verily, they will beفِى جَنَّـتٍ يَتَسَآءَلُونَ - عَنِ الْمُجْرِمِينَ (In Gardens they will ask one another, about criminals (and they will say to them)) meaning, while they are in lofty rooms they will ask the criminals, who will be in the lowest levels (of Hell), saying to them,مَا سَلَكَكُمْ فِى سَقَرَ - قَالُواْ لَمْ نَكُ مِنَ الْمُصَلِّينَ - وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ ("What has caused you to enter Hell" They will say: "We were not of those who used to offer the Salah, nor did we feed the poor.") meaning, `we did not worship Allah, nor did we do good to His creatures of our own species (i.e., other people).'وَكُنَّا نَخُوضُ مَعَ الُخَآئِضِينَ (And we used to speak falsehood with vain speakers.) meaning, `we used to speak about what we had no knowledge of.' Qatadah said, "It means that every time someone went astray we would go astray with them."وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ - حَتَّى أَتَـنَا الْيَقِينُ (And we used to deny the Day of Recompense, until the certainty (Al-Yaqin) came to us.) meaning, death. This is as Allah says,وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (And worship your Lord until there comes unto you the certainty.) (15:99) The Messenger of Allah said,«أَمَّا هُوَ يعني عثمان بن مظعون فَقَدْ جَاءَهُ الْيَقِينُ مِنْ رَبِّه»(Concerning him verily, Al-Yaqin (death) came to him from his Lord.)" Allah then says,فَمَا تَنفَعُهُمْ شَفَـعَةُ الشَّـفِعِينَ (So no intercession of intercessors will be of any use to them.) meaning, whoever has these characteristics, then the intercession of whoever tries to intercede for him will be of no benefit on the Day of Judgement. This is because intercession is only useful if the conditions for it are met. However, whoever comes before Allah as a disbeliever on the Day of Judgement, then he will get the Hellfire and there is no way of avoiding it. He will abide in it (Hell) forever.The Disapproval of the Disbelievers' Rejection and Their PositionThen Allah says,فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ (Then what is wrong with them that they turn away from admonition) meaning, `what is wrong with these disbelievers who are turning away from what you are calling them to and reminding them of'كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ - فَرَّتْ مِن قَسْوَرَةٍ (As if they were wild donkeys. Fleeing from a Qaswarah.) meaning, as if they were fleeing from the truth and turning away from it, like a wild donkey when it flees from something that is trying to catch it, like a lion. This was said by Abu Hurayrah. Hammad bin Salamah reported from `Ali bin Zayd who reported from Yusuf bin Mihran who narrated that Ibn `Abbas said, "It (Qaswarah) is the lion in the Arabic language. It is called Qaswarah in the Abyssinian language, Sher in the Persian language and Awba in the Nabtiyyah (Nabatean) language." Concerning Allah's statement,بَلْ يُرِيدُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُؤْتَى صُحُفاً مُّنَشَّرَةً (Nay, everyone of them desires that he should be given pages spread out.) meaning, each one of these idolators wants to have a book revealed to him as Allah revealed to the Prophet . Mujahid and others have said this. This is similar to Allah's statement,وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ(And when there comes to them a sign they say: "We shall not believe until we receive the like of that which the Messengers of Allah had received." Allah knows best with whom to place His Message.) (6:124) It is reported in a narration from Qatadah that he said, "They want to be declared innocent (on the Day of Judgement) without having to do any deeds." Then Allah says,كَلاَّ بَل لاَّ يَخَافُونَ الاٌّخِرَةَ (Nay! But they fear not the Hereafter.) meaning, they were only corrupted by their lack of faith in it and their rejection of its occurrence.The Qur'an is a ReminderThen Allah says,كَلاَّ إِنَّهُ تَذْكِرَةٌ (Nay, verily, this is an admonition.) meaning, truly the Qur'an is a reminder.فَمَن شَآءَ ذَكَرَهُ وَمَا يَذْكُرُونَ إِلاَّ أَن يَشَآءَ اللَّهُ(So, whosoever wills receives admonition (from it)! And they will not receive admonition unless Allah wills;) This is similar to Allah's statement,وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ(And you cannot will unless Allah wills.) (81:29) Concerning Allah's statement,هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ(He is the One, deserving the Taqwa and He is the One Who forgives.) This means that He deserves to be feared and He is eligible to forgive the sin of whoever turns to Him and repents. This was said by Qatadah. This is the end of the Tafsir of Surat Al-Muddaththir, all praise and thanks are due to Allah. ffer the Salah, nor did we feed the poor.") meaning, `we did not worship Allah, nor did we do good to His creatures of our own species (i.e., other people).'وَكُنَّا نَخُوضُ مَعَ الُخَآئِضِينَ (And we used to speak falsehood with vain speakers. peakersieA ھ The Qur'an is a Reminder Then Allah says,كَلاَّ إِنَّهُ تَذْكِرَةٌ (Nay, verily, this is an admonition.) meaning, truly the Qur'an is a reminder.فَمَن شَآءَ ذَكَرَهُ وَمَا يَذْكُرُونَ إِلاَّ أَن يَشَآءَ اللَّهُ(So, whosoever wills receives admonition (from it)! And they will not receive admonition unless Allah wills;) This is similar to Allah's statement,وَمَا تَشَآءُونَ إِلاَّ أَن يَشَآءَ اللَّهُ(And you cannot will unless Allah wills.) (81:29) Concerning Allah's statement,هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ(He is the One, deserving the Taqwa and He is the One Who forgives.) This means that He deserves to be feared and He is eligible to forgive the sin of whoever turns to Him and repents. This was said by Qatadah. This is the end of the Tafsir of Surat Al-Muddaththir, all praise and thanks are due to Allah.

Except those of the right hand

Except those on the right side.

save the Companions of the Right;

save those who shall have attained to righteousness:

Save the fellows of the right.

Except those on the Right, (i.e. the pious true believers of Islamic Monotheism);

Except for those on the Right.

save the People of the Right Hand

Except those on the Right.

Save those who will stand on the right hand.

except the People of the Right Hand.

except the Companions of the Right.

Except the companions of the right,

except the people of the right hand

Except the people of the right hand,

Ill<u>a</u> a<u>s</u><u>ha</u>ba alyameen<b>i</b>

except those of the right hand

Except the Companions of the Right Hand.

74

إِلَّآ أَصْحَٰبَ ٱلْيَمِينِ

Except for the believers, who wont be taken to task for their sins. Instead, these will be overlooked because of their righteous actions.

Except for the believers, who wont be taken to task for their sins. Instead, these will be overlooked because of their righteous actions.

Sitting in the gardens, asking

In Gardens, they seek answers,

in Gardens they will question

[dwelling] In gardens [of paradise], they will inquire

In Gardens; they shall be asking,

In Gardens (Paradise) they will ask one another,

In Gardens, inquiring.

who shall be in the Gardens, and shall ask

In Gardens they will ask one another,

In gardens they will ask one another

[They will be] in gardens, questioning

In Gardens they will question

[Who will be] in gardens, questioning each other

who will be in Paradise

In gardens, they shall ask each other

Fee jann<u>a</u>tin yatas<u>a</u>aloon<b>a</b>

who in their gardens will be enquiring

(They will be) in Gardens (of Delight): they will question each other,

74

فِى جَنَّٰتٍ يَتَسَآءَلُونَ

On the Day of Judgement, they will be in gardens asking one another.

On the Day of Judgement, they will be in gardens asking one another.

Of evil-doers:

- From the guilty.

concerning the sinners,

of those who were lost in sin:

Concerning the culprits:

About Al-Mujrimun (polytheists, criminals, disbelievers, etc.), (And they will say to them):

About the guilty.

about the guilty ones:

About criminals (and they will say to them):

Concerning the guilty:

the guilty:

concerning the sinners,

About the criminals,

and will ask of the criminals,

About the guilty:

AAani almujrimeen<b>a</b>

about the sinners.

And (ask) of the Sinners:

74

عَنِ ٱلْمُجْرِمِينَ

About the disbelievers who destroyed themselves by the sins they committed.

About the disbelievers who destroyed themselves by the sins they committed.

"What was it that brought you to Hell?"

“What took you into the hell?”

'What thrusted you into Sakar?'

"What has brought you into hell-fire?"

What led you into the Scorching Fire?

"What has caused you to enter Hell?"

“What drove you into Saqar?”

“What drove you to Hell?”

"What has caused you to enter Hell"

What hath brought you to this burning?

‘What drew you into Hell?’

'What caused you to be thrust into the Scorching (Fire)'

[And asking them], "What put you into Saqar?"

"what led you into hell?"

What has brought you into hell?

M<u>a</u> salakakum fee saqar<b>a</b>

"What has brought you into the Fire of Hell ?"

"What led you into Hell Fire?"

74

مَا سَلَكَكُمْ فِى سَقَرَ

They will say to them: What entered you into Hell?

They will say to them: What entered you into Hell?

They will answer: "We did not fulfil our devotional obligations,

They said, “We never used to offer the prayer.”

They shall say, 'We were not of those who prayed, and

They will answer: "We were not among those who prayed;

They will say. 'we have not been of those who prayed.

They will say: "We were not of those who used to offer their Salat (prayers)

They will say, “We were not of those who prayed.

They will answer: “We were not among those who observed Prayer,

They will say: "We were not of those who used to offer the Salah,"

They will answer: We were not of those who prayed

They will answer, ‘We were not among those who prayed.

They will reply: 'We were not among those who prayed

They will say, "We were not of those who prayed,

They will reply, "We did not pray,

They shall say: We were not of those who prayed;

Q<u>a</u>loo lam naku mina almu<u>s</u>alleen<b>a</b>

and they shall reply, "We were not among those who prayed;

They will say: "We were not of those who prayed;

74

قَالُوا۟ لَمْ نَكُ مِنَ ٱلْمُصَلِّينَ

The disbelievers will answer them saying: We were not of those who discharged the obligatory prayer in the worldly life.

The disbelievers will answer them saying: We were not of those who discharged the obligatory prayer in the worldly life.

And did not feed the needy,

“Nor used to feed the needy.”

we fed not the needy,

and neither did we feed the needy;

And we have not been feeding the poor.

"Nor we used to feed Al-Miskin (the poor);

Nor did we feed the destitute.

and we did not feed the poor,

"Nor did we feed the poor;"

Nor did we feed the wretched.

Nor did we feed the poor.

and we did not feed the needy.

Nor did we used to feed the poor.

nor did we feed the destitute.

And we used not to feed the poor;

Walam naku nu<u>t</u>AAimu almiskeen<b>a</b>

and we did not feed the poor;

"Nor were we of those who fed the indigent;

74

وَلَمْ نَكُ نُطْعِمُ ٱلْمِسْكِينَ

We did not feed the poor from what Allah gave us.

We did not feed the poor from what Allah gave us.

And plunged into useless things with those who were obstinate,

“And used to dwell on evil matters with those who think evilly.”

and we plunged along with the plungers,

and we were wont to indulge in sinning together with all [the others] who indulged in it;

And we have been wading with the waders.

"And we used to talk falsehood (all that which Allah hated) with vain talkers.

And we used to indulge with those who indulge.

and we indulged in vain talk with those who indulged in vain talk,

"And we used to speak falsehood with vain speakers."

We used to wade (in vain dispute) with (all) waders,

We used to indulge in [profane] gossip along with the gossipers,

We plunged in with the plungers

And we used to enter into vain discourse with those who engaged [in it],

We indulged and persisted in useless disputes,

And we used to enter into vain discourse with those who entered into vain discourses.

Wakunn<u>a</u> nakhoo<u>d</u>u maAAa alkh<u>a</u>i<u>d</u>een<b>a</b>

we indulged in vain arguments along with those who indulged in them;

"But we used to talk vanities with vain talkers;

74

وَكُنَّا نَخُوضُ مَعَ ٱلْخَآئِضِينَ

We used to be with the people of falsehood and go wherever they go. We used to speak to the people of misguidance and deviation.

We used to be with the people of falsehood and go wherever they go. We used to speak to the people of misguidance and deviation.

And rejected the Day of Judgement as a lie

“And used to deny the Day of Justice.”

and we cried lies to the Day of Doom,

and the Day of Judgment we were wont to call a lie –

And we have been belying the Day of Requital.

"And we used to belie the Day of Recompense

And we used to deny the Day of Judgment.

and we gave the lie to the Day of Judgement

"And we used to deny the Day of Recompense,"

And we used to deny the Day of Judgment,

and we used to deny the Day of Retribution

and belied the Day of Recompense

And we used to deny the Day of Recompense

and rejected the Day of Judgment

And we used to call the day of judgment a lie;

Wakunn<u>a</u> nuka<u>thth</u>ibu biyawmi a<b>l</b>ddeen<b>i</b>

and we denied the Day of Judgement

"And we used to deny the Day of Judgment,

74

وَكُنَّا نُكَذِّبُ بِيَوْمِ ٱلدِّينِ

We used to deny the day of recompense.

We used to deny the day of recompense.

Until the certainty (of death) had come upon us.

“Till death overcame us.”

till the Certain came to us.' --

until certainty came upon us [in death]."

until there came to us the certainty.

"Until there came to us (the death) that is certain."

Until the Inevitable came upon us.”

until the inevitable event overtook us.”

"Until Al-Yaqin came to us."

Till the Inevitable came unto us.

until death came to us.’

till the certainty (death) overtook us'

Until there came to us the certainty."

until death approached us".

Till death overtook us.

<u>H</u>att<u>a</u> at<u>a</u>n<u>a</u> alyaqeen<b>u</b>

until the Inevitable End [death] overtook us."

"Until there came to us (the Hour) that is certain."

74

حَتَّىٰٓ أَتَىٰنَا ٱلْيَقِينُ

We persisted in this denial until death came to us and prevented us from repenting.

We persisted in this denial until death came to us and prevented us from repenting.

So, the intercession of intercessors will not avail them.

So the intercession of the intercessors will not benefit them. (The disbelievers will not have any intercessor.)

Then the intercession of the intercessors shall not profit them.

And so, of no benefit to them could be the intercession of any that would intercede for them.

Then there will not Profit them intercision of the interceders,

So no intercession of intercessors will be of any use to them.

But the intercession of intercessors will not help them.

The intercession of the intercessors shall then be of no avail to them.

So no intercession of intercessors will be of any use to them.

The mediation of no mediators will avail them then.

So the intercession of the intercessors will not avail them.

The intercession of their intercessors shall not benefit them.

So there will not benefit them the intercession of [any] intercessors.

The intercession of the intercessors will be of no benefit to them.

So the intercession of intercessors shall not avail them.

Fam<u>a</u> tanfaAAuhum shaf<u>a</u>AAatu a<b>l</b>shsh<u>a</u>fiAAeen<b>a</b>

So no intercession will avail them.

Then will no intercession of (any) intercessors profit them.

74

فَمَا تَنفَعُهُمْ شَفَٰعَةُ ٱلشَّٰفِعِينَ

On the Day of Judgment, the mediation of intercessors from the angels, prophets and pious ones, will not benefit them, because the requirement for the acceptance of intercession is that the thing for which intercession is made must be approved.

On the Day of Judgment, the mediation of intercessors from the angels, prophets and pious ones, will not benefit them, because the requirement for the acceptance of intercession is that the thing for which intercession is made must be approved.

<p>فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشّٰفِعِيْنَ (Then intercession of intercessors will not avail them...74:48) The attached pronoun of tanfa'uhum refers to those sinners who have been mentioned in the preceding verses. They confessed to four crimes: [ 1] they did not perform obligatory prayers; [ 2] they did not feed the poor, that is, they did not spend on the necessities of the poor; [ 3] they indulged (in mocking at the truth) along with those who indulged in opposing Islam or committing sins and shameful deeds; and [ 4] they denied the Day of Requital.</p><p>This verse purports to say that whoever has these characteristics, including denial of the Day of Requital, is an infidel. The intercession of anyone who tries to intercede for an infidel will be of no benefit to him on the Day of Judgment. Even if all the intercessors join forces to intercede, it will not help. This is because intercession is only useful if the conditions for it are met. Therefore, the verse uses the plural expression, thus: شَفَاعَةُ الشّٰفِعِيْنَ</p><p>'intercession of intercessors'</p><p>No Intercession will Benefit an Unbeliever, but will Benefit a Believer</p><p>It is deducible from the verse under comment that, besides infidels, all Muslims, even though they may be sinners, will benefit from intercession as many authentic ahadith bear ample testimony to this. The intercessors will be the Prophets of Allah, Allah's friends and righteous personalities. It is confirmed that the general body of believers will intercede for one another, and their intercession will be accepted.</p><p>A Special Note</p><p>Sayyidna ` Abdullah Ibn Masud 4 narrates that Allah's angels and Prophets, the martyrs and the righteous will intercede for sinners in the Hereafter, and they will be delivered from Hell by virtue of their intercession, except the four types of sinners who have been classified above, that is, those who failed to perform their obligatory prayer and to pay their Zakah, those who opposed Islam with the opponents of Islam and denied the Hereafter. This shows that intercession will not be accepted for those who fail to perform their obligatory Salah and pay their Zakah. However, other narratives indicate that the correct view with regard to the verse under comment is that the unacceptability of intercession refers to those sinners who commit the four types of crimes that include the rejection of the Hereafter. Besides the rejection, it is not necessary that sinners committing other sins should be punished in the same way. However, there are other Hadith narratives that refer to certain major sins which deprive people of intercession. For instance, if a person denies the veracity of intercession, or if he denies the existence of the Pond of Kauthar, he will have no share in either of the two.</p>

فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشّٰفِعِيْنَ (Then intercession of intercessors will not avail them...74:48) The attached pronoun of tanfa'uhum refers to those sinners who have been mentioned in the preceding verses. They confessed to four crimes: [ 1] they did not perform obligatory prayers; [ 2] they did not feed the poor, that is, they did not spend on the necessities of the poor; [ 3] they indulged (in mocking at the truth) along with those who indulged in opposing Islam or committing sins and shameful deeds; and [ 4] they denied the Day of Requital.This verse purports to say that whoever has these characteristics, including denial of the Day of Requital, is an infidel. The intercession of anyone who tries to intercede for an infidel will be of no benefit to him on the Day of Judgment. Even if all the intercessors join forces to intercede, it will not help. This is because intercession is only useful if the conditions for it are met. Therefore, the verse uses the plural expression, thus: شَفَاعَةُ الشّٰفِعِيْنَ'intercession of intercessors'No Intercession will Benefit an Unbeliever, but will Benefit a BelieverIt is deducible from the verse under comment that, besides infidels, all Muslims, even though they may be sinners, will benefit from intercession as many authentic ahadith bear ample testimony to this. The intercessors will be the Prophets of Allah, Allah's friends and righteous personalities. It is confirmed that the general body of believers will intercede for one another, and their intercession will be accepted.A Special NoteSayyidna ` Abdullah Ibn Masud 4 narrates that Allah's angels and Prophets, the martyrs and the righteous will intercede for sinners in the Hereafter, and they will be delivered from Hell by virtue of their intercession, except the four types of sinners who have been classified above, that is, those who failed to perform their obligatory prayer and to pay their Zakah, those who opposed Islam with the opponents of Islam and denied the Hereafter. This shows that intercession will not be accepted for those who fail to perform their obligatory Salah and pay their Zakah. However, other narratives indicate that the correct view with regard to the verse under comment is that the unacceptability of intercession refers to those sinners who commit the four types of crimes that include the rejection of the Hereafter. Besides the rejection, it is not necessary that sinners committing other sins should be punished in the same way. However, there are other Hadith narratives that refer to certain major sins which deprive people of intercession. For instance, if a person denies the veracity of intercession, or if he denies the existence of the Pond of Kauthar, he will have no share in either of the two.

Why then do they turn away from the admonition

So what is the matter with them that they turn away from the advice?

What ails them, that they turn away from the Reminder,

WHAT, THEN, is amiss with them that they turn away from all admonition

What aileth them, therefore, that they are from the Admonition turning away?

Then what is wrong with them (i.e. the disbelievers) that they turn away from (receiving) admonition?

Why are they turning away from the Reminder?

What is the matter with people that they are turning away from this Exhortation,

Then what is wrong with them that they turn away from admonition

Why now turn they away from the Admonishment,

What is the matter with them that they evade the Reminder

What is the matter with them that they turn away from this Reminder,

Then what is [the matter] with them that they are, from the reminder, turning away

If such will be the Day of Judgment, what is the matter with them? Why do they run away from guidance,

What is then the matter with them, that they turn away from the admonition

Fam<u>a</u> lahum AAani a<b>l</b>tta<u>th</u>kirati muAAri<u>d</u>een<b>a</b>

Then what is wrong with them that they turn away from admonition,

Then what is the matter with them that they turn away from admonition?-

74

فَمَا لَهُمْ عَنِ ٱلتَّذْكِرَةِ مُعْرِضِينَ

What has made these idolaters turn away from the Qur’ān?!

What has made these idolaters turn away from the Qur’ān?!

<p>فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِيْنَ (So what has happened to them that they are turning away from the Reminder... 74:49)</p><p>The word tadhkirah (Reminder), in this context, refers to the Holy Qur'an, because the word literally signifies a 'reminder or something that reminds'. The Qur'an is unique in reminding Allah's attributes of perfection, His mercy and wrath, and the reward and punishment. Towards the end, the verse 54 has explained that the 'Reminder' is the Holy Qur'an that is rejected by them. The allergy of the infidels against the Holy Qur'an has been mentioned in verses 50 and 51 in the following words, فَرَّتْ مِنْ قَسْوَرَةٍ كَاَنَّهُمْ حُمُرٌ مُّسْتَنْفِرَةٌ "as if they were wild donkeys, fleeing from a lion?" The word qaswarah used in verse 51 has two meanings: [ 1] a 'lion'; and [ 2] an 'archer' or a 'hunter'. Both meanings have been reported from the noble Companions.</p>

فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِيْنَ (So what has happened to them that they are turning away from the Reminder... 74:49)The word tadhkirah (Reminder), in this context, refers to the Holy Qur'an, because the word literally signifies a 'reminder or something that reminds'. The Qur'an is unique in reminding Allah's attributes of perfection, His mercy and wrath, and the reward and punishment. Towards the end, the verse 54 has explained that the 'Reminder' is the Holy Qur'an that is rejected by them. The allergy of the infidels against the Holy Qur'an has been mentioned in verses 50 and 51 in the following words, فَرَّتْ مِنْ قَسْوَرَةٍ كَاَنَّهُمْ حُمُرٌ مُّسْتَنْفِرَةٌ "as if they were wild donkeys, fleeing from a lion?" The word qaswarah used in verse 51 has two meanings: [ 1] a 'lion'; and [ 2] an 'archer' or a 'hunter'. Both meanings have been reported from the noble Companions.

As though they were frightened asses

As if they were startled donkeys –

as if they were startled asses

as though they were terrified asses

As though they were asses startled."

As if they were frightened (wild) donkeys.

As though they were panicked donkeys.

as though they were frightened wild asses,

As if they were wild donkeys.

As they were frightened asses

as if they were terrified asses

like startled wild donkeys

As if they were alarmed donkeys

like frightened donkeys

As if they were asses taking fright

Kaannahum <u>h</u>umurun mustanfira<b>tun</b>

like frightened donkeys

As if they were affrighted asses,

74

كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ

As if they, in their turning away from and aversion to it, are wild donkeys that are extremely resistant.

As if they, in their turning away from and aversion to it, are wild donkeys that are extremely resistant.

Fleeing from a lion?

Fleeing away from a lion.

fleeing -- before a lion?

fleeing from a lion?

Fleeing away from a lion.

Fleeing from a hunter, or a lion, or a beast of prey.

Fleeing from a lion?

fleeing from a lion?

Fleeing from a Qaswarah.

Fleeing from a lion?

fleeing from a lion?

fleeing before a lion?

Fleeing from a lion?

running away from a lion?

That had fled from a lion?

Farrat min qaswara<b>tin</b>

fleeing from a lion?

Fleeing from a lion!

74

فَرَّتْ مِن قَسْوَرَةٍۭ

That have fled from a lion out of fear for it.

That have fled from a lion out of fear for it.

In fact every one of them wants to be given open books (like the prophets).

Rather each one of them desires that he should be given open Books.

Nay, every man of them desires to be -- given -- scrolls unrolled.

Yea, everyone of them claims that he [himself] ought to have been given revelations unfolded!

Aye! every one of them desireth that: he should be vouchsafed scrolls expanded.

Nay, everyone of them desires that he should be given pages spread out (coming from Allah with a writing that Islam is the right religion, and Muhammad SAW has come with the truth from Allah the Lord of the heavens and earth, etc.).

Yet every one of them desires to be given scrolls unrolled.

No indeed; each one of them desires that open letters be sent to each of them.

Nay, everyone of them desires that he should be given pages spread out.

Nay, but everyone of them desireth that he should be given open pages (from Allah).

But everyone of them desires to be given unrolled scriptures [from Allah]!

Indeed, each one of them desires to be given unrolled scrolls.

Rather, every person among them desires that he would be given scriptures spread about.

Is it that everyone of them wants to receive a heavenly book addressed to him personally?

Nay; every one of them desires that he may be given pages spread out;

Bal yureedu kullu imriin minhum an yut<u>a</u> <u>s</u>u<u>h</u>ufan munashshara<b>tan</b>

Indeed, everyone of them desires to have sheets of revelations unfolded before them --

Forsooth, each one of them wants to be given scrolls (of revelation) spread out!

74

بَلْ يُرِيدُ كُلُّ ٱمْرِئٍ مِّنْهُمْ أَن يُؤْتَىٰ صُحُفًا مُّنَشَّرَةً

Instead, each one of these idolaters wants for there to be an open book by his head side that tells him that Muhammad is a messenger from Allah. The reason for this is not the lack of proof or weakness of evidence. It is only obstinacy and pride.

Instead, each one of these idolaters wants for there to be an open book by his head side that tells him that Muhammad is a messenger from Allah. The reason for this is not the lack of proof or weakness of evidence. It is only obstinacy and pride.

By no means. In fact they do not fear the Hereafter.

Never! In fact they do not fear the Hereafter.

No indeed; but they do not fear the Hereafter.

Nay, but they do not [believe in and, hence, do not] fear the life to come.

By no means! Aye, they fear not the Hereafter.

Nay! But they fear not the Hereafter (from Allah's punishment).

No indeed! But they do not fear the Hereafter.

No indeed; the truth is that they have no fear of the Hereafter.

Nay! But they fear not the Hereafter.

Nay, verily. They fear not the Hereafter.

No! Indeed, they do not fear the Hereafter.

No, indeed they have no fear of the Everlasting Life.

No! But they do not fear the Hereafter.

This will certainly never be the case! In fact, they are not afraid of the Day of Judgment.

Nay! but they do not fear the hereafter.

Kall<u>a</u> bal l<u>a</u> yakh<u>a</u>foona al<u>a</u>khira<b>ta</b>

No! They do not fear the Hereafter --

By no means! But they fear not the Hereafter,

74

كَلَّا بَل لَّا يَخَافُونَ ٱلْءَاخِرَةَ

The matter is not like that. In fact, the reason for their persistence in their misguidance is that they do not have faith in the punishment of the afterlife, so they remained in their disbelief.

The matter is not like that. In fact, the reason for their persistence in their misguidance is that they do not have faith in the punishment of the afterlife, so they remained in their disbelief.

Never so, as this is a reminder.

Yes indeed, this is an advice.

No indeed; surely it is a Reminder;

Nay, verily, this is an admonition –

By no means! Verily this Qur'an is an Admonition.

Nay, verily, this (Quran) is an admonition,

Nevertheless, it is a reminder.

Nay; this is an Exhortation.

Nay, verily, this is an admonition.

Nay, verily. Lo! this is an Admonishment.

No! It is indeed a reminder.

No, indeed, surely, this is a Reminder.

No! Indeed, the Qur'an is a reminder

There is no doubt that the Quran is a guide.

Nay! it is surely an admonition.

Kall<u>a</u> innahu ta<u>th</u>kira<b>tun</b>

but this is truly a reminder.

Nay, this surely is an admonition:

74

كَلَّآ إِنَّهُۥ تَذْكِرَةٌ

Indeed, this Qur’ān is an admonition and a reminder.

Indeed, this Qur’ān is an admonition and a reminder.

Let him then who heeds remember it.

So whoever wills may heed advice from it.

so whoever wills shall remember it.

and whoever wills may take it to heart.

So whosoever willeth may heed it.

So whosoever will (let him read it), and receive admonition (from it)!

So whoever wills, shall remember it.

So, whoever wills may benefit from it.

So, whosoever wills receives admonition from it!

So whosoever will may heed.

So let anyone who wishes be mindful of it.

So, whoever wills, will remember it.

Then whoever wills will remember it.

Let anyone who seeks guidance do so.

So whoever pleases may mind it.

Faman sh<u>a</u>a <u>th</u>akarah<b>u</b>

Let him who will take heed:

Let any who will, keep it in remembrance!

74

فَمَن شَآءَ ذَكَرَهُۥ

Whoever wishes to read the Qur’ān and take lesson from it does so.

Whoever wishes to read the Qur’ān and take lesson from it does so.

But they will not remember except as God wills: He is worthy to be feared, and He is worthy of forgiving

And what advice will they heed, except if Allah wills? Only He deserves to be feared, and His only is the greatness of forgiving.

And they will not remember, except that God wills; He is worthy to be feared, -- worthy to forgive.

But they [who do not believe in the life to come] will not take it to heart unless God so wills: [for] He is the Fount of all God-consciousness, and the Fount of all forgiveness.

And they shall not heed unless Allah Willeth. He is the Lord of piety. and the Lord of forgiveness

And they will not receive admonition unless Allah wills; He (Allah) is the One, deserving that mankind should be afraid of, and should be dutiful to Him, and should not take any Ilah (God) along with Him, and He is the One Who forgives (sins).

But they will not remember, unless God wills. He is the Source of Righteousness, and the Source of Forgiveness.

But they will not benefit from it unless Allah Himself so wills. He is worthy to be feared; and He is worthy to forgive (those that fear Him).

And they will not receive admonition unless Allah wills; He is the One, deserving of the Taqwa and He is the One Who forgives.

And they will not heed unless Allah willeth (it). He is the fount of fear. He is the fount of Mercy.

And they will not be mindful unless Allah wishes. He is worthy of [your] being wary [of Him] and He is worthy to forgive.

But none will remember, unless Allah wills, He is the Owner of fear, the Owner of forgiveness.

And they will not remember except that Allah wills. He is worthy of fear and adequate for [granting] forgiveness.

No one will seek guidance unless God wills it. He alone is worthy of being feared and He is the Source of Forgiveness.

And they will not mind unless Allah please. He is worthy to be feared and worthy to forgive.

Wam<u>a</u> ya<u>th</u>kuroona ill<u>a</u> an yash<u>a</u>a All<u>a</u>hu huwa ahlu a<b>l</b>ttaqw<u>a</u> waahlu almaghfirat<b>i</b>

they will only take heed if God so wills: He is the Lord who is worthy to be feared: the Lord of forgiveness.

But none will keep it in remembrance except as Allah wills: He is the Lord of Righteousness, and the Lord of Forgiveness.

74

وَمَا يَذْكُرُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ هُوَ أَهْلُ ٱلتَّقْوَىٰ وَأَهْلُ ٱلْمَغْفِرَةِ

None takes lesson from it besides those whom Allah wills to take lesson. He (may He be glorified) is worthy of being mindful of by the fulfilment of His instructions and the avoidance of His prohibitions. He is worthy of forgiving the sins of His servants when they repent to Him.

None takes lesson from it besides those whom Allah wills to take lesson. He (may He be glorified) is worthy of being mindful of by the fulfilment of His instructions and the avoidance of His prohibitions. He is worthy of forgiving the sins of His servants when they repent to Him.

<p>هُوَ اَهْلُ التَّقْوٰى وَاَهْلُ الْمَغْفِرَةِ (...He is worthy to be feared, and worthy to forgive... 74:56) Allah is ` Ahl-ut-taqwa in the sense that 'He alone is worthy to be feared and entitled to be obeyed'. Ahl-ul-Maghfirah signifies that 'He alone is the Being Who forgives the sins of even the greatest sinners whenever He so wishes': No one else has the power to do this .</p><p>Alhamdulillah</p><p>The Commentary on</p><p>Surah Al-Muddaththir</p><p>Ends here</p>

هُوَ اَهْلُ التَّقْوٰى وَاَهْلُ الْمَغْفِرَةِ (...He is worthy to be feared, and worthy to forgive... 74:56) Allah is ` Ahl-ut-taqwa in the sense that 'He alone is worthy to be feared and entitled to be obeyed'. Ahl-ul-Maghfirah signifies that 'He alone is the Being Who forgives the sins of even the greatest sinners whenever He so wishes': No one else has the power to do this .AlhamdulillahThe Commentary onSurah Al-MuddaththirEnds here

I CALL TO WITNESS the Day of Resurrection,

I swear by the Day of Resurrection.

No! I swear by the Day of Resurrection.

NAY! I call to witness the Day of Resurrection!

I swear by the Day of Resurrection.

I swear by the Day of Resurrection;

I swear by the Day of Resurrection.

Nay, I swear by the Day of Resurrection;

Nay! I swear by the Day of Resurrection.

Nay, I swear by the Day of Resurrection;

I swear by the Day of Resurrection!

No! I swear by the Day of Resurrection,

I swear by the Day of Resurrection

I swear by the Day of Resurrection

Nay! I swear by the day of resurrection.

L<u>a</u> oqsimu biyawmi alqiy<u>a</u>mat<b>i</b>

By the Day of Resurrection,

I do call to witness the Resurrection Day;

75

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَٰمَةِ

Allah took an oath by the Day of Judgement when people stand before the Lord of the worlds.

Allah took an oath by the Day of Judgement when people stand before the Lord of the worlds.

<p>Commentary</p><p>لَآ اُقْسِمُ بِيَوْمِ الْقِيٰمَةِ وَلَآ اُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (I swear by the Day of Resurrection, [ 1] and I swear by the self-reproaching conscience, (that Resurrection is a reality.)...75:1-2). The negative particle la 'nay' prefixed to the oath in this context has no meaning. When the object of oath is to refute the false thought of an opponent, this redundant negative particle is used before oath. This usage is commonplace in Arabic idiom. Such usage is sometimes employed in our language [ in Urdu ] as well [ as an answer to some objection or in repudiation of what is said before or ] to emphasize an important subject. This Surah refutes and rebuts doubts about the possibility of the Resurrection by the rejecters. The Surah first swears an oath by the Resurrection, and then by the self-reproaching conscience. The complement or subject of oath is contextually understood - the Day of Resurrection is a reality and it shall come to pass. The object of oath in verse [ 1] is to affirm and emphasize the importance of the subject about which an oath is taken. In this instance, it is the Resurrection. In verse [ 2], the object of oath is to lay emphasis on the importance of self-reproaching conscience and its acceptability in the sight of Allah. The word nafs means 'soul' or 'life' and the word lawwamah is derived from lawm signifying 'reproach or upbraid'. The phrase refers to the human conscience that upbraids him for doing bad deeds. It upbraids him not only for doing bad deeds, but also for doing good deeds - 'why did you not do more good, and attain higher stages [ of development ]?' In short, a perfect believer reproaches and upbraids himself all the time whether doing good or bad. His reproaching himself for bad deeds is quite understandable, but why should he reproach, blame or criticize himself for good deeds? He should try to reach for higher goals in life by doing better deeds. He upbraids himself for missing out on that score. This interpretation is reported from Sayyidna Ibn ` Abbas and other leading authorities on Tafsir [ Ibn Kathir and others ].</p><p>On the same basis, Sayyidna Hasan al-Basri interpreted nafs lawwamah as nafs mu'minah meaning, the 'believing soul' and said that 'By Allah! A believer at all times upbraids his own self. It is obvious why he should reproach himself when he commits evil. He reproaches himself when he does good deeds as well, because he feels that he has not performed his duties of servitude and Divine worship adequately. He feels that he has not fulfilled and consummated his obligations of slave-hood perfectly. Therefore, he reproaches himself for his shortcomings in the performance of his duties and obligations.'</p>

Commentaryلَآ اُقْسِمُ بِيَوْمِ الْقِيٰمَةِ وَلَآ اُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (I swear by the Day of Resurrection, [ 1] and I swear by the self-reproaching conscience, (that Resurrection is a reality.)...75:1-2). The negative particle la 'nay' prefixed to the oath in this context has no meaning. When the object of oath is to refute the false thought of an opponent, this redundant negative particle is used before oath. This usage is commonplace in Arabic idiom. Such usage is sometimes employed in our language [ in Urdu ] as well [ as an answer to some objection or in repudiation of what is said before or ] to emphasize an important subject. This Surah refutes and rebuts doubts about the possibility of the Resurrection by the rejecters. The Surah first swears an oath by the Resurrection, and then by the self-reproaching conscience. The complement or subject of oath is contextually understood - the Day of Resurrection is a reality and it shall come to pass. The object of oath in verse [ 1] is to affirm and emphasize the importance of the subject about which an oath is taken. In this instance, it is the Resurrection. In verse [ 2], the object of oath is to lay emphasis on the importance of self-reproaching conscience and its acceptability in the sight of Allah. The word nafs means 'soul' or 'life' and the word lawwamah is derived from lawm signifying 'reproach or upbraid'. The phrase refers to the human conscience that upbraids him for doing bad deeds. It upbraids him not only for doing bad deeds, but also for doing good deeds - 'why did you not do more good, and attain higher stages [ of development ]?' In short, a perfect believer reproaches and upbraids himself all the time whether doing good or bad. His reproaching himself for bad deeds is quite understandable, but why should he reproach, blame or criticize himself for good deeds? He should try to reach for higher goals in life by doing better deeds. He upbraids himself for missing out on that score. This interpretation is reported from Sayyidna Ibn ` Abbas and other leading authorities on Tafsir [ Ibn Kathir and others ].On the same basis, Sayyidna Hasan al-Basri interpreted nafs lawwamah as nafs mu'minah meaning, the 'believing soul' and said that 'By Allah! A believer at all times upbraids his own self. It is obvious why he should reproach himself when he commits evil. He reproaches himself when he does good deeds as well, because he feels that he has not performed his duties of servitude and Divine worship adequately. He feels that he has not fulfilled and consummated his obligations of slave-hood perfectly. Therefore, he reproaches himself for his shortcomings in the performance of his duties and obligations.'

<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 Oath about the Final Return on the Day of Resurrection and the Refutation against the Plots</h2><p>It has been mentioned previously on more than one occasion that if the thing that is being sworn about is something that is being negated, then it is permissible to use the word "La" (Nay) before the oath to emphasize the negation. Here, what is being sworn about is the affirmation of the final abode and the refutation against the claim of the ignorant that the resurrection of bodies will not occur. This is why Allah says,</p><div class="text_uthmani arabic">لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ - وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ </div><p>(Nay! I swear by the Day of Resurrection. And nay! I swear by An-Nafs Al-Lawwamah.) Qatadah said, "This means, I swear by both of these things." This has also been reported from Ibn `Abbas and Sa`id bin Jubayr. Concerning the Day of Judgement, it is well known what it is. In reference to An-Nafs Al-Lawwamah, Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah, "Verily, by Allah, we think that every believer blames himself. He says (questioning himself), `What did I intend by my statement What did I intend by my eating What did I intend in what I said to myself' However, the sinner proceeds ahead and he does not blame himself." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning Allah's statement,</p><div class="text_uthmani arabic">وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ </div><p>(And nay! I swear by An-Nafs Al-Lawwamah) "He criticizes himself in good and bad." Similar has been reported from `Ikrimah. Ibn Abi Najih reported from Mujahid: "He is sorry for what he missed (of good deeds) and he blames himself for it." Allah said;</p><div class="text_uthmani arabic">أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ </div><p>(Does man think that We shall not assemble his bones) meaning, `on the Day of Judgement does he think that We are not able to return his bones and gather them from their various places'</p><div class="text_uthmani arabic">بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ </div><p>(Yes, We are able to put together in perfect order the tips of his fingers.) meaning, `does man think that We will not gather his bones Surely, We will gather them and We are quite able to put together his fingertips. This means Our power is suitable to gather (and recreate) them, and if We wished We could surely resurrect him with more than what he originally had. We could make his Banan, which are the tips of his fingers, all equal (in length).' Concerning Allah's statement,</p><div class="text_uthmani arabic">بَلْ يُرِيدُ الإِنسَـنُ لِيَفْجُرَ أَمَامَهُ </div><p>(Nay! Man desires to break out ahead of himself.) Sa`id reported from Ibn `Abbas that he said, "This means to proceed forward." Mujahid said about,</p><div class="text_uthmani arabic">لِيَفْجُرَ أَمَامَهُ</div><p>(to break out ahead of himself.) "This means that he wants to proceed ahead following his own whims." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "This refers to the disbeliever who denies the Day of Reckoning." Ibn Zayd said the same thing. Thus, Allah says after this,</p><div class="text_uthmani arabic">يَسْـَلُ أَيَّانَ يَوْمُ الْقِيَـمَةِ </div><p>(He asks: "When will be this Day of Resurrection") meaning, he says when will the Day of Judgement be His question is only a question of denying its occurrence, and rejecting its existence. This is as Allah says,</p><div class="text_uthmani arabic">وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ </div><p>(And they say: "When is this promise if you are truthful" Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward.") (34:29-30) Here Allah says,</p><div class="text_uthmani arabic">فَإِذَا بَرِقَ الْبَصَرُ </div><p>(So, when Bariqa the sight.) Abu `Amr bin Al-`Ala' recited this Ayah as Bariqa with a Kasrah under the letter Ra, which means to be diminished. That which he (Abu `Amr) has said resembles the statement of Allah,</p><div class="text_uthmani arabic">لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ</div><p>(Their gaze returning not towards them.) (14:43) meaning, they will be looking this way and that way in horror. Their gaze will not be able to rest upon anything due to the severity of the terror on that Day. Others recited it as Baraqa with a Fathah over the letter Ra, and its meaning is close to the first recitation (Bariqa). The intent here is that the eyes will be dazzled, humbled, diminished, and humiliated on the Day of Judgement due to the severity of the horrors and the greatness of the matters that they will witness on that Day. Concerning Allah's statement,</p><div class="text_uthmani arabic">وَخَسَفَ الْقَمَرُ </div><p>(And the moon will be eclipsed.) meaning, its light will go away.</p><div class="text_uthmani arabic">وَجُمِعَ الشَّمْسُ وَالْقَمَرُ </div><p>(And the sun and moon will be joined together.) Mujahid said, "They will be rolled up." In explaining this Ayah, Ibn Zayd recited the following Ayat,</p><div class="text_uthmani arabic">إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ </div><p>(When the sun is wound round and its light is lost and is overthrown, and when the stars fall.) (81:1,2) It has been reported from Ibn Mas`ud that he recited the Ayah as, (وَجُمِعَ بَيْنَ الشَّمْسِ وَالْقَمَرِ) (and the sun and the moon will be joined between each other.) Allah said,</p><div class="text_uthmani arabic">يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ </div><p>(On that Day man will say:"Where (is the refuge) to flee") meaning, the human will see these horrors on the Day of Judgement and he will want to flee. He will say, "Where (is the place) to flee to" This means, where is the escape or refuge Allah then says,</p><div class="text_uthmani arabic">كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ </div><p>(No! There is no refuge! Unto your Lord will be the place of rest that Day.) Ibn Mas`ud, Ibn `Abbas, Sa`id bin Jubayr and several others of the Salaf said, "There will be no salvation." This Ayah is similar to Allah's statement,</p><div class="text_uthmani arabic">مَا لَكُمْ مِّن مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُمْ مِّن نَّكِيرٍ</div><p>(You will have no refuge on that Day nor there will be for you any denying.) (42:47) meaning, `there will be no place for you to hide.' This is like what Allah says here,</p><div class="text_uthmani arabic">لاَ وَزَرَ</div><p>(There is no refuge.) meaning, `there will be no place for you to seek shelter.' Thus, Allah says,</p><div class="text_uthmani arabic">إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ </div><p>(Unto your Lord will be the place of rest that Day.) meaning, the place of return and the final destination. The Deeds of Man will be placed before Him on the Day of Judgement Then Allah says,</p><div class="text_uthmani arabic">يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ </div><p>(On that Day man will be informed of what he sent forward, and what he left behind.) meaning, he will be informed of all of his deeds, the old of them and the recent of them, the first of them and the last of them, the small of them and the large of them. This is as Allah says,</p><div class="text_uthmani arabic">وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا</div><p>(And they will find all that they did, placed before them, and your Lord treats no one with injustice.) (18:49) Likewise, Allah says here,</p><div class="text_uthmani arabic">بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ - وَلَوْ أَلْقَى مَعَاذِيرَهُ </div><p>(Nay! Man will be well informed about himself, though he may put forth his excuses.) meaning, he will be a witness against himself, knowing full well what he did, even though he will try to make excuses and deny it. This is as Allah says,</p><div class="text_uthmani arabic">اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا </div><p>((It will be said to him): "Read your book. You are sufficient as a reckoner against yourself this Day.") `Ali bin Abi Talhah reported that Ibn `Abbas said,</p><div class="text_uthmani arabic">بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ </div><p>(Nay! Man will be well informed about himself.) "His hearing, his sight, his two hands, his two legs and his limbs." Qatadah said, "This means he is a witness against himself." In another narration from Qatadah he said, "By Allah! If you wish to see him, you would see him as someone who sees the shortcomings of the people and their sins, yet he is heedless of his own sins." It used to be said, "Verily, it is written in the Injil: `O Son of Adam, do you see the small splinters in the eye of your brother and disregard the tree stump that is in your eye, so you do not see it"' Mujahid said,</p><div class="text_uthmani arabic">وَلَوْ أَلْقَى مَعَاذِيرَهُ </div><p>(Though he may put forth his excuses.) "This means, even though he argues in defense of it, he is a witness against it." Qatadah said,</p><div class="text_uthmani arabic">وَلَوْ أَلْقَى مَعَاذِيرَهُ </div><p>(Though he may put forth his excuses.) "Even though he will try to make false excuses on that Day, they will not be accepted from him." As-Suddi said,</p><div class="text_uthmani arabic">وَلَوْ أَلْقَى مَعَاذِيرَهُ </div><p>(Though he may put forth his excuses.) "This means his argument." This is as Allah says,</p><div class="text_uthmani arabic">ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ </div><p>(There will then be no Fitnah for them but to say: "By Allah, our Lord, we were not those who joined others in worship with Allah.") (6:23) Allah also says,</p><div class="text_uthmani arabic">يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ </div><p>(On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you (O Muslims). And they think that they have something. Verily, they are liars!) (58:18) Al-`Awfi reported from Ibn `Abbas:</p><div class="text_uthmani arabic">وَلَوْ أَلْقَى مَعَاذِيرَهُ </div><p>(Though he may put forth his excuses.) "This is apologizing. Haven't you heard that Allah said,</p><div class="text_uthmani arabic">لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ</div><p>(The Day when their excuses will be of no profit to wrongdoers.) (40:52) and He says,</p><div class="text_uthmani arabic">وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ</div><p>(And they will offer submision to Allah on that Day.) (16:87) and He says,</p><div class="text_uthmani arabic">فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ</div><p>(Then they will (falsely) submit: "We used not to do any evil.") (16:28) and their statement,</p><div class="text_uthmani arabic">وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ</div><p>(By Allah, our Lord, we were not those who joined others in worship with Allah.) (6:23)"</p>

Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.The Oath about the Final Return on the Day of Resurrection and the Refutation against the PlotsIt has been mentioned previously on more than one occasion that if the thing that is being sworn about is something that is being negated, then it is permissible to use the word "La" (Nay) before the oath to emphasize the negation. Here, what is being sworn about is the affirmation of the final abode and the refutation against the claim of the ignorant that the resurrection of bodies will not occur. This is why Allah says,لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ - وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (Nay! I swear by the Day of Resurrection. And nay! I swear by An-Nafs Al-Lawwamah.) Qatadah said, "This means, I swear by both of these things." This has also been reported from Ibn `Abbas and Sa`id bin Jubayr. Concerning the Day of Judgement, it is well known what it is. In reference to An-Nafs Al-Lawwamah, Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah, "Verily, by Allah, we think that every believer blames himself. He says (questioning himself), `What did I intend by my statement What did I intend by my eating What did I intend in what I said to myself' However, the sinner proceeds ahead and he does not blame himself." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning Allah's statement,وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (And nay! I swear by An-Nafs Al-Lawwamah) "He criticizes himself in good and bad." Similar has been reported from `Ikrimah. Ibn Abi Najih reported from Mujahid: "He is sorry for what he missed (of good deeds) and he blames himself for it." Allah said;أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ (Does man think that We shall not assemble his bones) meaning, `on the Day of Judgement does he think that We are not able to return his bones and gather them from their various places'بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ (Yes, We are able to put together in perfect order the tips of his fingers.) meaning, `does man think that We will not gather his bones Surely, We will gather them and We are quite able to put together his fingertips. This means Our power is suitable to gather (and recreate) them, and if We wished We could surely resurrect him with more than what he originally had. We could make his Banan, which are the tips of his fingers, all equal (in length).' Concerning Allah's statement,بَلْ يُرِيدُ الإِنسَـنُ لِيَفْجُرَ أَمَامَهُ (Nay! Man desires to break out ahead of himself.) Sa`id reported from Ibn `Abbas that he said, "This means to proceed forward." Mujahid said about,لِيَفْجُرَ أَمَامَهُ(to break out ahead of himself.) "This means that he wants to proceed ahead following his own whims." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "This refers to the disbeliever who denies the Day of Reckoning." Ibn Zayd said the same thing. Thus, Allah says after this,يَسْـَلُ أَيَّانَ يَوْمُ الْقِيَـمَةِ (He asks: "When will be this Day of Resurrection") meaning, he says when will the Day of Judgement be His question is only a question of denying its occurrence, and rejecting its existence. This is as Allah says,وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ (And they say: "When is this promise if you are truthful" Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward.") (34:29-30) Here Allah says,فَإِذَا بَرِقَ الْبَصَرُ (So, when Bariqa the sight.) Abu `Amr bin Al-`Ala' recited this Ayah as Bariqa with a Kasrah under the letter Ra, which means to be diminished. That which he (Abu `Amr) has said resembles the statement of Allah,لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ(Their gaze returning not towards them.) (14:43) meaning, they will be looking this way and that way in horror. Their gaze will not be able to rest upon anything due to the severity of the terror on that Day. Others recited it as Baraqa with a Fathah over the letter Ra, and its meaning is close to the first recitation (Bariqa). The intent here is that the eyes will be dazzled, humbled, diminished, and humiliated on the Day of Judgement due to the severity of the horrors and the greatness of the matters that they will witness on that Day. Concerning Allah's statement,وَخَسَفَ الْقَمَرُ (And the moon will be eclipsed.) meaning, its light will go away.وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (And the sun and moon will be joined together.) Mujahid said, "They will be rolled up." In explaining this Ayah, Ibn Zayd recited the following Ayat,إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ (When the sun is wound round and its light is lost and is overthrown, and when the stars fall.) (81:1,2) It has been reported from Ibn Mas`ud that he recited the Ayah as, (وَجُمِعَ بَيْنَ الشَّمْسِ وَالْقَمَرِ) (and the sun and the moon will be joined between each other.) Allah said,يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ (On that Day man will say:"Where (is the refuge) to flee") meaning, the human will see these horrors on the Day of Judgement and he will want to flee. He will say, "Where (is the place) to flee to" This means, where is the escape or refuge Allah then says,كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (No! There is no refuge! Unto your Lord will be the place of rest that Day.) Ibn Mas`ud, Ibn `Abbas, Sa`id bin Jubayr and several others of the Salaf said, "There will be no salvation." This Ayah is similar to Allah's statement,مَا لَكُمْ مِّن مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُمْ مِّن نَّكِيرٍ(You will have no refuge on that Day nor there will be for you any denying.) (42:47) meaning, `there will be no place for you to hide.' This is like what Allah says here,لاَ وَزَرَ(There is no refuge.) meaning, `there will be no place for you to seek shelter.' Thus, Allah says,إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (Unto your Lord will be the place of rest that Day.) meaning, the place of return and the final destination. The Deeds of Man will be placed before Him on the Day of Judgement Then Allah says,يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.) meaning, he will be informed of all of his deeds, the old of them and the recent of them, the first of them and the last of them, the small of them and the large of them. This is as Allah says,وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا(And they will find all that they did, placed before them, and your Lord treats no one with injustice.) (18:49) Likewise, Allah says here,بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ - وَلَوْ أَلْقَى مَعَاذِيرَهُ (Nay! Man will be well informed about himself, though he may put forth his excuses.) meaning, he will be a witness against himself, knowing full well what he did, even though he will try to make excuses and deny it. This is as Allah says,اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ((It will be said to him): "Read your book. You are sufficient as a reckoner against yourself this Day.") `Ali bin Abi Talhah reported that Ibn `Abbas said,بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ (Nay! Man will be well informed about himself.) "His hearing, his sight, his two hands, his two legs and his limbs." Qatadah said, "This means he is a witness against himself." In another narration from Qatadah he said, "By Allah! If you wish to see him, you would see him as someone who sees the shortcomings of the people and their sins, yet he is heedless of his own sins." It used to be said, "Verily, it is written in the Injil: `O Son of Adam, do you see the small splinters in the eye of your brother and disregard the tree stump that is in your eye, so you do not see it"' Mujahid said,وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses.) "This means, even though he argues in defense of it, he is a witness against it." Qatadah said,وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses.) "Even though he will try to make false excuses on that Day, they will not be accepted from him." As-Suddi said,وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses.) "This means his argument." This is as Allah says,ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (There will then be no Fitnah for them but to say: "By Allah, our Lord, we were not those who joined others in worship with Allah.") (6:23) Allah also says,يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ (On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you (O Muslims). And they think that they have something. Verily, they are liars!) (58:18) Al-`Awfi reported from Ibn `Abbas:وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses.) "This is apologizing. Haven't you heard that Allah said,لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ(The Day when their excuses will be of no profit to wrongdoers.) (40:52) and He says,وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ(And they will offer submision to Allah on that Day.) (16:87) and He says,فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ(Then they will (falsely) submit: "We used not to do any evil.") (16:28) and their statement,وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ(By Allah, our Lord, we were not those who joined others in worship with Allah.) (6:23)"

And I call the reprehensive soul to witness:

And by oath of the soul that reproaches itself.

No! I swear by the reproachful soul.

But nay! I call to witness the accusing voice of man's own conscience!

And I swear by the self-reproaching soul.

And I swear by the self-reproaching person (a believer).

And I swear by the blaming soul.

and nay, I swear by the self-reproaching soul!

And nay! I swear by An-Nafs Al-Lawwamah.

Nay, I swear by the accusing soul (that this Scripture is true).

And I swear by the self-critical soul!

No! I swear by the reproachful soul!

And I swear by the reproaching soul [to the certainty of resurrection].

and by the self accusing soul (that you will certainly be resurrected).

Nay! I swear by the self-accusing soul.

Wal<u>a</u> oqsimu bi<b>al</b>nnafsi allaww<u>a</u>mat<b>i</b>

and by the self-reproaching soul!

And I do call to witness the self-reproaching spirit: (Eschew Evil).

75

وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ

He took an oath by the pure soul that reproaches its owner for falling short in righteous deeds and for doing wrong deeds. He took an oath by these two things that He will certainly resurrect people for reckoning and recompense.

He took an oath by the pure soul that reproaches its owner for falling short in righteous deeds and for doing wrong deeds. He took an oath by these two things that He will certainly resurrect people for reckoning and recompense.

<p>Interpretation of Lawwarnah</p><p>Sayyidna Ibn ` Abbas, Hasan al-Basri and others have expressed the view that Allah has sworn an oath by the self-reproaching conscience in order to show honour for the believing souls who take account of their deeds, regret, and feel sorry for, their shortcomings and reproach themselves. Three kinds of Nafs</p><p>The foregoing interpretation of An-nafs-ul-lawwamah embraces An-nafs-ul-mutma` innah. The two terms are titles of a God-fearing</p><p>person.</p><p>In Sufi terminology, we come across the following concepts. The noble Sufis say that man in his nature goes through three stages of human development. The first stage is called ] An-nafs-ul-ammarah 'the self that tempts (to evil) ' as said by the Holy Qur'an: اِنَّ النَّفْسَ لَاَمَّارَةٌۢ بِالسُّوْۗءِ '...Surely, man's inner self often incites to evil_[ 12:53] '</p><p>The second stage of development is called An-nafs-ul-lawwamah 'the self that blames' - translated above as 'the self-reproaching conscience'.</p><p>The first stage is developed into the second stage when the traveler perform righteousness, and exerts himself in riyadah 'ascetic discipline' and mujahadah 'spiritual struggle'. This Self is conscious of its own imperfections. It regrets its evils and shortcomings, but it is not completely cut off from the evils. The third and highest stage of development is called An-nafs-ul-mutma'innah 'the self at peace'. This self develops into this stage when it progressively performs righteousness and attains Divine nearness and applies the sacred laws of Shari` ah so rigorously that Shari'ah becomes his nature and develops a natural hatred for anything contrary to Shari` ah . The title of the self at this stage is mutma'innah.</p>

Interpretation of LawwarnahSayyidna Ibn ` Abbas, Hasan al-Basri and others have expressed the view that Allah has sworn an oath by the self-reproaching conscience in order to show honour for the believing souls who take account of their deeds, regret, and feel sorry for, their shortcomings and reproach themselves. Three kinds of NafsThe foregoing interpretation of An-nafs-ul-lawwamah embraces An-nafs-ul-mutma` innah. The two terms are titles of a God-fearingperson.In Sufi terminology, we come across the following concepts. The noble Sufis say that man in his nature goes through three stages of human development. The first stage is called ] An-nafs-ul-ammarah 'the self that tempts (to evil) ' as said by the Holy Qur'an: اِنَّ النَّفْسَ لَاَمَّارَةٌۢ بِالسُّوْۗءِ '...Surely, man's inner self often incites to evil_[ 12:53] 'The second stage of development is called An-nafs-ul-lawwamah 'the self that blames' - translated above as 'the self-reproaching conscience'.The first stage is developed into the second stage when the traveler perform righteousness, and exerts himself in riyadah 'ascetic discipline' and mujahadah 'spiritual struggle'. This Self is conscious of its own imperfections. It regrets its evils and shortcomings, but it is not completely cut off from the evils. The third and highest stage of development is called An-nafs-ul-mutma'innah 'the self at peace'. This self develops into this stage when it progressively performs righteousness and attains Divine nearness and applies the sacred laws of Shari` ah so rigorously that Shari'ah becomes his nature and develops a natural hatred for anything contrary to Shari` ah . The title of the self at this stage is mutma'innah.

Does man think We shall not put his bones together?

Does man assume that We will never assemble his bones?

What, does man reckon We shall not gather his bones?

Does man think that We cannot [resurrect him and] bring his bones together again?

Deemest man that We shall not assemble his bones?

Does man (a disbeliever) think that We shall not assemble his bones?

Does man think that We will not reassemble his bones?

Does man imagine that We will not be able to bring his bones together again?

Does man think that We shall not assemble his bones

Thinketh man that We shall not assemble his bones?

Does man suppose that We will not put together his bones [at resurrection]?

What, does the human think We shall never gather his bones?

Does man think that We will not assemble his bones?

Do men think that We shall never be able to assemble their bones?

Does man think that We shall not gather his bones?

Aya<u>h</u>sabu alins<u>a</u>nu allan najmaAAa AAi<i><u>th</u></i><u>a</u>mah<b>u</b>

Does man think that We cannot [resurrect him and] bring his bones together again?

Does man think that We cannot assemble his bones?

75

أَيَحْسَبُ ٱلْإِنسَٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ

Does man think that I will not gather his bones to be resurrected after he dies?!

Does man think that I will not gather his bones to be resurrected after he dies?!

Surely We are able to reform even his finger-tips.

Surely yes, why not? We can properly make all his phalanxes.

Yes indeed; We are able to shape again his fingers.

Yea indeed, We are able to make whole his very finger-tips!

Yea! WE are Able to put together evenly his finger-tips.

Yes, We are Able to put together in perfect order the tips of his fingers.

Yes indeed; We are Able to reconstruct his fingertips.

Yes indeed; We have the power to remould even his finger-tips.

Yes, We are able to put together in perfect order the tips of his fingers.

Yea, verily. We are Able to restore his very fingers!

Yes indeed, We are able to [re]shape [even] his fingertips!

Indeed yes, We are able to shape his fingerstips yet again!

Yes. [We are] Able [even] to proportion his fingertips.

We certainly have the power to restore them even the very tips of their finger.

Yea! We are able to make complete his very fingertips

Bal<u>a</u> q<u>a</u>direena AAal<u>a</u> an nusawwiya ban<u>a</u>nah<b>u</b>

Indeed, We have the power to restore his very finger tips!

Nay, We are able to put together in perfect order the very tips of his fingers.

75

بَلَىٰ قَٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ

Indeed, I am able together with gathering them to restore his fingertips in a proportionate form just as they were.

Indeed, I am able together with gathering them to restore his fingertips in a proportionate form just as they were.

<p>Then an oft-repeated objection of the disbelievers is mentioned, that is, when they are dead and reduced to bones and dust, how will they be raised again to life. The following verse rebuts this objection, thus:</p><p>بَلٰى قٰدِرِيْنَ عَلٰٓي اَنْ نُّسَوِّيَ بَنَانَهٗ (Yes! We are able to reset [ even ] his fingertips perfectly... 75:4). Man is amazed and surprised and thinks that Allah is unable to gather his tiny particles that have been scattered and reassemble his decomposed bones and give him a new life. The verse effectively rebuts this objection by saying that this has happened once before. Every man who grows and develops in the world, his body is composed of particles and elements gathered from different parts of the world. Allah has infinite power to do anything. He will gather the disintegrated bones and the scattered particles of man from different parts of the world and give them life again, as he did the first time. It is not impossible for Him to breathe soul into his structure the second time, as it was not impossible the first time. Why should it be surprising?</p><p>Divine Wonders in the Resurrection of Bodies</p><p>Allah is able not only to raise man's dead body again, but also to reconstruct every part of his body perfectly up to the minute detail of the very delicate fingertips and individual fingerprints. Man will be given the same body as he had in his worldly life without the slightest difference. Since the inception of time until the end of the world, zillions of human beings of different shapes and sizes come and die. Even if anyone remembers them, it is an impossible task to recompose them precisely. But Allah says in the verse under comment that He is quite able to recreate not only the large limbs, members and organs of the dead, but He is also able to put together his fingertips. The word Banan 'fingertips' is specially mentioned here because they are among the smallest parts of the body. If Allah is able to recreate such small parts [ with such precision ], it would not be impossible for Him to recreate the larger limbs of the body, such as</p><p>arms or hands or legs or feet.</p><p>Another reason why banan 'fingertips' finds a special mention is that Allah has characterized every human body with some identification marks through which one person could be distinctly recognized and distinguished from the other. For instance, the human face is no more than a few square centimeters; yet it has such distinctive characteristics that no two faces look exactly alike. Despite man's tongue and throat being alike, the sounds and voices of young and old, and of men and women are easily distinguishable. Even more amazing than this, are the fingertips and fingerprints. No two thumbprints or fingerprints are alike. Fingertips look alike, but the fingerprints are different. There are zillions of human beings, but the patterns of lines on the skins of the fingers is distinctly recognizable. Thumbprints have played a decisive role in court decisions and judgments. Technical analysis reveals that the patterns of lines are not only on the skin of the thumbs, but also on the skins of all the fingers - distinguishable and recognizable.</p><p>In sum, man is amazed as to how Allah will reassemble his bones and give him a new life again, but he should think further than this. He will be raised with the same face, shape and size, and with the same distinctive features, so much so that his fingertips and fingerprints will be reshaped as they were in the first instance of his creation. Fa-tabarak Allahu Ahsanul khaliqin - 'Glorious is Allah, the Best of Creators!'</p>

Then an oft-repeated objection of the disbelievers is mentioned, that is, when they are dead and reduced to bones and dust, how will they be raised again to life. The following verse rebuts this objection, thus:بَلٰى قٰدِرِيْنَ عَلٰٓي اَنْ نُّسَوِّيَ بَنَانَهٗ (Yes! We are able to reset [ even ] his fingertips perfectly... 75:4). Man is amazed and surprised and thinks that Allah is unable to gather his tiny particles that have been scattered and reassemble his decomposed bones and give him a new life. The verse effectively rebuts this objection by saying that this has happened once before. Every man who grows and develops in the world, his body is composed of particles and elements gathered from different parts of the world. Allah has infinite power to do anything. He will gather the disintegrated bones and the scattered particles of man from different parts of the world and give them life again, as he did the first time. It is not impossible for Him to breathe soul into his structure the second time, as it was not impossible the first time. Why should it be surprising?Divine Wonders in the Resurrection of BodiesAllah is able not only to raise man's dead body again, but also to reconstruct every part of his body perfectly up to the minute detail of the very delicate fingertips and individual fingerprints. Man will be given the same body as he had in his worldly life without the slightest difference. Since the inception of time until the end of the world, zillions of human beings of different shapes and sizes come and die. Even if anyone remembers them, it is an impossible task to recompose them precisely. But Allah says in the verse under comment that He is quite able to recreate not only the large limbs, members and organs of the dead, but He is also able to put together his fingertips. The word Banan 'fingertips' is specially mentioned here because they are among the smallest parts of the body. If Allah is able to recreate such small parts [ with such precision ], it would not be impossible for Him to recreate the larger limbs of the body, such asarms or hands or legs or feet.Another reason why banan 'fingertips' finds a special mention is that Allah has characterized every human body with some identification marks through which one person could be distinctly recognized and distinguished from the other. For instance, the human face is no more than a few square centimeters; yet it has such distinctive characteristics that no two faces look exactly alike. Despite man's tongue and throat being alike, the sounds and voices of young and old, and of men and women are easily distinguishable. Even more amazing than this, are the fingertips and fingerprints. No two thumbprints or fingerprints are alike. Fingertips look alike, but the fingerprints are different. There are zillions of human beings, but the patterns of lines on the skins of the fingers is distinctly recognizable. Thumbprints have played a decisive role in court decisions and judgments. Technical analysis reveals that the patterns of lines are not only on the skin of the thumbs, but also on the skins of all the fingers - distinguishable and recognizable.In sum, man is amazed as to how Allah will reassemble his bones and give him a new life again, but he should think further than this. He will be raised with the same face, shape and size, and with the same distinctive features, so much so that his fingertips and fingerprints will be reshaped as they were in the first instance of his creation. Fa-tabarak Allahu Ahsanul khaliqin - 'Glorious is Allah, the Best of Creators!'

Yet man is sceptical of what is right before him.

In fact man wishes to commit evil in front of Him!

Nay, but man desires to continue on as a libertine,

None the less man chooses to deny what lies ahead of him,

Aye! man desireth that he may sin before him.

Nay! (Man denies Resurrection and Reckoning. So) he desires to continue committing sins.

But man wants to deny what is ahead of him.

But man desires to persist in his evil ways.

Nay! Man desires to break out ahead of himself.

But man would fain deny what is before him.

Indeed, man desires to go on living viciously.

Rather, the human desires to continue in his immorality,

But man desires to continue in sin.

In fact, people want to have eternal life in this world.

Nay! man desires to give the lie to what is before him.

Bal yureedu alins<u>a</u>nu liyafjura am<u>a</u>mah<b>u</b>

Yet man wants to deny what is ahead of him:

But man wishes to do wrong (even) in the time in front of him.

75

بَلْ يُرِيدُ ٱلْإِنسَٰنُ لِيَفْجُرَ أَمَامَهُۥ

But man by his denial of the resurrection wants to continue sinning in the future unchecked.

But man by his denial of the resurrection wants to continue sinning in the future unchecked.

<p>بَلْ يُرِيْدُ الْاِنْسَانُ لِيَفْجُرَ اَمَامَهٗ (But man wishes to go on violating Allah's injunctions [ even in future ] ahead of him...75:5). The word amam signifies 'ahead or future'. The verse purports to say that the unbeliever or the unmindful man does not ponder over the manifestations of Divine Omnipotence, so that he may regret his denial in the past and make amends for the future. In fact, he wishes to persist in his denial, polytheism and sins even in the future.</p>

بَلْ يُرِيْدُ الْاِنْسَانُ لِيَفْجُرَ اَمَامَهٗ (But man wishes to go on violating Allah's injunctions [ even in future ] ahead of him...75:5). The word amam signifies 'ahead or future'. The verse purports to say that the unbeliever or the unmindful man does not ponder over the manifestations of Divine Omnipotence, so that he may regret his denial in the past and make amends for the future. In fact, he wishes to persist in his denial, polytheism and sins even in the future.

He asks: "When will the Day of Resurrection be?"

He asks, “When will be the Day of Resurrection?”

asking, 'When shall be the Day of Resurrection?'

asking [derisively], "When is that Resurrection Day to be?"

He asketh: when will the Day of Resurrection be?

He asks: "When will be this Day of Resurrection?"

He asks, “When is the Day of Resurrection?”

He asks: “When will the Day of Resurrection be?”

He asks: "When will be this Day of Resurrection"

He asketh: When will be this Day of Resurrection?

He asks, ‘When will be this “day of resurrection”?!’

'When will the Day of Resurrection be' he asks,

He asks, "When is the Day of Resurrection?"

He asks, "When will be the Day of Judgment?"

He asks: When is the day of resurrection?

Yasalu ayy<u>a</u>na yawmu alqiy<u>a</u>ma<b>ti</b>

he asks, "When is this Day of Resurrection to be?"

He questions: "When is the Day of Resurrection?"

75

يَسْـَٔلُ أَيَّانَ يَوْمُ ٱلْقِيَٰمَةِ

He skeptically asks about the Day of Judgement: When will it occur?

He skeptically asks about the Day of Judgement: When will it occur?

Yet when the eyes are dazzled,

So when the eyes will be blinded by light.

But when the sight is dazed

But [on that Day,] when the eyesight is by fear confounded,

When, then, the sight shall be confounded.

So, when the sight shall be dazed,

When vision is dazzled.

When the sight is dazed,

So, when Bariqa the sight.

But when sight is confounded

But when the eyes are dazzled,

but when the sight is dazed

So when vision is dazzled

When the eye is bewildered,

So when the sight becomes dazed,

Fai<u>tha</u> bariqa alba<u>s</u>ar<b>u</b>

But [on that Day], when mortal sight is confounded,

At length, when the sight is dazed,

75

فَإِذَا بَرِقَ ٱلْبَصَرُ

When the sight is dazzled and astonished at the time when it sees what it used to deny.

When the sight is dazzled and astonished at the time when it sees what it used to deny.

<p>فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection.</p><p>The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!</p>

فَاِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (So, when the eyes will be dazzled, and the moon will lose its light, and the sun and the moon will be joined together,...75:7-9). This describes the scenes of the Resurrection.The verb bariqa means for the eyes 'to be dazzled and unable to see'. On the Day of Resurrection, the eyes of all will be dazzled and will not be able to see consistently. The verb khasafa is derived from khusuf which means 'to lose light and become dark'. The verse purports to say that the moon will lose its light or will be eclipsed. The statement that 'the sun and the moon will be joined together' signifies that not only the moon will lose its light, but also the sun will be eclipsed. Astronomers have discovered that the sun has the original light, and the light of the moon is borrowed from the sun. Allah says that the sun and the moon on the Day of Resurrection will be fused together, so that they both will lose their lights. Some scholars interpret this statement to mean that on that Day the sun and the moon will rise from the same point, as some narratives report. And Allah know best!

The moon eclipsed,

And the moon will be eclipsed.

and the moon is eclipsed,

and the moon is darkened,

And the moon shall be ecliped.

And the moon will be eclipsed,

And the moon is eclipsed.

and the moon is eclipsed,

And the moon will be eclipsed.

And the moon is eclipsed

the moon is eclipsed,

and the moon eclipsed,

And the moon darkens

the moon eclipsed.

And the moon becomes dark,

Wakhasafa alqamar<b>u</b>

and the moon is eclipsed,

And the moon is buried in darkness.

75

وَخَسَفَ ٱلْقَمَرُ

And the light of the moon disappears.

And the light of the moon disappears.

And the sun and moon are conjoined,

And the sun and the moon will be united.

and the sun and moon are brought together,

and the sun and the moon are brought together

And the sun and the moon shall be joined.

And the sun and moon will be joined together (by going one into the other or folded up or deprived of their light, etc.)

And the sun and the moon are joined together.

and the sun and the moon are joined together,

And the sun and moon will be joined together.

And sun and moon are united,

and the sun and the moon are brought together,

when the sun and moon are gathered together

And the sun and the moon are joined,

and the sun and the moon are brought together,

And the sun and the moon are brought together,

WajumiAAa a<b>l</b>shshamsu wa<b>a</b>lqamar<b>u</b>

when the sun and the moon are brought together,

And the sun and moon are joined together,-

75

وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ

And the mass of the sun and the moon are brought together.

And the mass of the sun and the moon are brought together.

That day man will say: "Where can I find escape?"

On that day man will cry out, “Where shall I flee?”

upon that day man shall say, 'Whither to flee?'

on that Day will man exclaim "Whither to flee?"

On that Day shall man say: whither is the fleeing.

On that Day man will say: "Where (is the refuge) to flee?"

On that Day, man will say, “Where is the escape?”

on that Day will man say: “Whither the refuge?”

On that Day man will say: "Where (is the refuge) to flee"

On that day man will cry: Whither to flee!

that day man will say, ‘Where is the escape [from this day]?’

on that Day the human will ask: 'To (which place) shall I flee'

Man will say on that Day, "Where is the [place of] escape?"

people will say, "Is there anywhere to run away?"

Man shall say on that day: Whither to fly to?

Yaqoolu alins<u>a</u>nu yawmai<u>th</u>in ayna almafar<b>ru</b>

on that Day man will ask, "Where can I escape?"

That Day will Man say: "Where is the refuge?"

75

يَقُولُ ٱلْإِنسَٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ

The sinning person will say on that day: Where is the escape?!

The sinning person will say on that day: Where is the escape?!

Never so, for there will be no escape.

Never! There is no refuge!

No indeed; not a refuge!

But nay: no refuge [for thee, O man]!

By no means! NO refuge!

No! There is no refuge!

No indeed! There is no refuge.

No, there is no refuge.

No! There is no refuge!

Alas! No refuge!

No indeed! There will be no refuge!

No, there shall be no (place of) refuge.

No! There is no refuge.

Certainly not! There will be no place of refuge.

By no means! there shall be no place of refuge!

Kall<u>a</u> l<u>a</u> wazar<b>a</b>

But there is nowhere to take refuge:

By no means! No place of safety!

75

كَلَّا لَا وَزَرَ

There is no escape on that day and there is no place in which the sinner can take refuge nor any place that he can seek protection in.

There is no escape on that day and there is no place in which the sinner can take refuge nor any place that he can seek protection in.

With your Lord alone will be the retreat on that day.

On that day, the station is only towards your Lord.

Upon that day the recourse shall be to thy Lord.

With thy Sustainer, on that Day, the journey's end will be!

Unto thy Lord that Day is the recourse.

Unto your Lord (Alone) will be the place of rest that Day.

To your Lord on that Day is the settlement.

With your Lord alone will be the retreat that Day.

Unto your Lord will be the place of rest that Day.

Unto thy Lord is the recourse that day.

That day the [final] goal will be toward your Lord.

For on that Day the refuge shall be to your Lord.

To your Lord, that Day, is the [place of] permanence.

The only place of refuge will be with God.

With your Lord alone shall on that day be the place of rest.

Il<u>a</u> rabbika yawmai<u>th</u>in almustaqar<b>ru</b>

on that Day, to your Lord alone is the recourse.

Before thy Lord (alone), that Day will be the place of rest.

75

إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ

The return and destination on that day will be to your Lord, O Messenger, for the reckoning and recompense.

The return and destination on that day will be to your Lord, O Messenger, for the reckoning and recompense.

Then man will be told what he had sent ahead (of good) and what he had left behind.

On that day, man will be informed of all what he sent ahead and left behind.

Upon that day man shall be told his former deeds and his latter;

Man will be apprised, on that Day, of what he has done and what he has left undone:

To man will be declared on that Day that which he hath sent on and left behind.

On that Day man will be informed of what he sent forward (of his evil or good deeds), and what he left behind (of his good or evil traditions).

On that Day man will be informed of everything he put forward, and everything he left behind.

On that Day will man be apprised of his deeds, both the earlier and the later.

On that Day man will be informed of what he sent forward, and what he left behind.

On that day man is told the tale of that which he hath sent before and left behind.

That day man will be informed about what [works] he had sent ahead [to the scene of judgement] and [the legacy that he had] left behind.

On that Day the human shall be informed of his former and latter deeds.

Man will be informed that Day of what he sent ahead and kept back.

On that day, people will be informed of all that they had done and all that they were supposed to do.

Man shall on that day be informed of what he sent before and (what he) put off.

Yunabbao alins<u>a</u>nu yawmai<u>th</u>in bim<u>a</u> qaddama waakhkhar<b>a</b>

On that Day, man will be told of all that he has sent before and what he has left behind.

That Day will Man be told (all) that he put forward, and all that he put back.

75

يُنَبَّؤُا۟ ٱلْإِنسَٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ

On the day man will be informed about the actions that he sent forward and those that he left behind.

On the day man will be informed about the actions that he sent forward and those that he left behind.

<p>يُنَبَّؤُا الْاِنْسَانُ يَوْمَىِٕذٍۢ بِمَا قَدَّمَ وَاَخَّرَ (Man will be informed of what he sent ahead, and what he left behind....75:13). Sayyidna ` Abdullah Ibn Masud and Ibn ` Abbas are reported to have said that 'what he sent ahead' refers to the good deeds he has sent forth before his death. The words 'what he left behind' refers to the good or bad, useful or harmful custom he invented and left behind which people follow. He will continue to receive its reward or punishment. Qatadah said that 'what he sent ahead' refers to a good deed he did in his lifetime; and 'what he left behind' refers to a good deed he could have done but did not do and wasted his time or opportunity.</p>

يُنَبَّؤُا الْاِنْسَانُ يَوْمَىِٕذٍۢ بِمَا قَدَّمَ وَاَخَّرَ (Man will be informed of what he sent ahead, and what he left behind....75:13). Sayyidna ` Abdullah Ibn Masud and Ibn ` Abbas are reported to have said that 'what he sent ahead' refers to the good deeds he has sent forth before his death. The words 'what he left behind' refers to the good or bad, useful or harmful custom he invented and left behind which people follow. He will continue to receive its reward or punishment. Qatadah said that 'what he sent ahead' refers to a good deed he did in his lifetime; and 'what he left behind' refers to a good deed he could have done but did not do and wasted his time or opportunity.

In fact man is a witness against himself,

In fact, man himself is keeping an eye on his state of affairs!

nay, man shall be a clear proof against himself,

nay, but man shall against himself be an eye-witness,

Aye! man against himself shall be an enlightenment.

Nay! Man will be a witness against himself [as his body parts (skin, hands, legs, etc.) will speak about his deeds].

And man will be evidence against himself.

But lo, man is well aware of himself,

Nay! Man will be well informed about himself,

Oh, but man is a telling witness against himself,

Indeed, man is a witness to himself,

He shall be a clear proof against himself,

Rather, man, against himself, will be a witness,

In fact, people are well-aware of their own soul

Nay! man is evidence against himself,

Bali alins<u>a</u>nu AAal<u>a</u> nafsihi ba<u>s</u>eera<b>tun</b>

Indeed, man shall be a witness against himself,

Nay, man will be evidence against himself,

75

بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ

Instead, man is a witness against himself as his limbs will testify against him in respect of the sins he committed.

Instead, man is a witness against himself as his limbs will testify against him in respect of the sins he committed.

<p>بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in:</p><p>قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ</p><p>'...There have come to you evidences 1 from your Lord_[ 6:104] '</p><p>In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each</p><p>(1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says:</p><p>وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًا</p><p>And they will find what they did all there_[ 18:49] '</p><p>If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the words</p><p>وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '.</p><p>Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus:</p><p>لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ</p><p>([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18).</p><p>The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.'</p><p>Muqtadis (those praying behind an Imam) should not recite the Qur'an in salah</p><p>According to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds:</p><p>'When he [ the Imam ] recites, be silent and listen.'</p><p>This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!</p>

بَلِ الْاِنْسَانُ عَلٰي نَفْسِهٖ بَصِيْرَةٌ وَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ (Rather, man will be a witness against himself, even though he may offer his excuses....75:14-15). One meaning of the words bash and basirah is 'to see'. Another meaning of basirah is 'evidence', as for instance in:قَدْ جَاۗءَكُمْ بَصَاۗىِٕرُ مِنْ رَّبِّكُمْ'...There have come to you evidences 1 from your Lord_[ 6:104] 'In this verse the word basa'ir is the plural of basirah and it means 'evidence, proof, argument or insight'. The word ma` adhir is the plural of mi` dhar meaning, 'excuse'. The verse purports to say that for purposes of following the procedures of fairness and justice, man will be shown each(1). Another meaning of the word is 'insights' according to which we have translated the verse 6:104 in the text. (Muhammad Taqi Usmani) of his deeds on the Plain of Reckoning, although in fact this will not be necessary for him, because every man knows what he does in this world, and he will recall his deeds in the Hereafter, even though he will make excuses. Furthermore, he will see all his good and bad actions on the Plain of Reckoning as the Qur'an says:وَوَجَدُوْا مَا عَمِلُوْا حَاضِرًاAnd they will find what they did all there_[ 18:49] 'If the word basirah is taken in the sense of 'evidence, or proof, the verse signifies that man will be a clear proof against himself, in spite of any excuses he might offer. However, man fails to realize that in this situation, the limbs of his own body [ his hearing, his sight, his two hands and his two legs ] will testify against him. This is the meaning of the wordsوَّلَوْ اَلْقٰى مَعَاذِيْرَهٗ 'even though he may offer his excuses. [ 75:15] '.Thus far, there was the description of the conditions and horrors of the Day of Resurrection. The next four verses are a special guidance for the Messenger of Allah to be followed by him at the time of revelation. When Jibra'il Amin descended with a set of verses, the Holy Prophet feared that there might be discrepancy in his listening and reciting it accordingly. His other fear was that he might forget some portion of it, or some word might escape his memory. As a result, when Jibra'il Amin recited a verse, he would exert himself in repeating the words immediately upon hearing them. In this manner, the strain would be multiplied. Allah revealed four verses in which he is advised not to exert himself so strenuously, because the matter has been simplified for him. Allah has taken upon Himself the responsibility of collecting it in his heart, making him recite it and conveying it to the people, thus:لَا تُحَرِّكْ بِهٖ لِسَانَكَ لِتَعْجَلَ بِهٖ اِنَّ عَلَيْنَا جَمْعَهٗ وَقُرْاٰنَه ٗ فَاِذَا قَرَاْنٰهُ فَاتَّبِعْ قُرْاٰنَهٗ([ 0 Prophet,] do not move your tongue [ during revelation ] for [ reciting ] it [ the Qur'an ] so as you receive it in hurry. It is surely undertaken by Us to store it [ in your heart ], and to let it be recited [ by you after revelation is completed ]. Therefore, when it is recited by Us [ through the angel ], follow its recitation [ by concentration of your heart ].. .75:16-18).The word Qur'an here means 'recitation'. In other words, when Jibra'il I recites the Qur'an, you should not recite it along with him, but listen to it attentively. When its recitation is completed, follow its recitation. Here the words 'follow its recitation', by general consensus of the scholars, means 'when Jibra'il I recites, be silent and listen to it.'Muqtadis (those praying behind an Imam) should not recite the Qur'an in salahAccording to an authentic Hadith, Imam (one who leads a congregational prayer) in prayer is supposed to be followed by mugtadis (those who follow Imam). Therefore, they follow him. When the former bows, the latter must bow; and when he prostrates, the latter must all fall in prostration. In line with this principle, a Hadith in Sahih Muslim adds:'When he [ the Imam ] recites, be silent and listen.'This explains the function of an Imam. In matters of bowing and prostrating, the followers should do as he does, that is, they should perform the acts of bowing and prostrating along with him. However, following him in the matter of recitation is different. When the Imam recites, the followers should be silent and listen. This is the argument of Imam Abu Hanifah and some other Imams in holding that the mugtadis should not recite when following an Imam in prayer. And Allah knows best!

Whatever the excuses he may offer.

And even if he presents all the excuses he has, none will be listened to.

even though he offer his excuses.

even though he may veil himself in excuses.

Although he may put forth his pleas.

Though he may put forth his excuses (to cover his evil deeds).

Even as he presents his excuses.

even though he might make up excuses.

Though he may put forth his excuses.

Although he tender his excuses.

though he should offer excuses [to justify his failings].

even though he offers his excuses.

Even if he presents his excuses.

even though they make excuses.

Though he puts forth his excuses.

Walaw alq<u>a</u> maAA<u>ath</u>eerah<b>u</b>

in spite of all the excuses he may offer.

Even though he were to put up his excuses.

75

وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

Even if he brings excuses to argue on behalf of himself that he did not do any evil, these will not benefit him.

Even if he brings excuses to argue on behalf of himself that he did not do any evil, these will not benefit him.

Do not forestall (the revelation before its completion) by acting in haste.

O dear Prophet (Mohammed – peace and blessings be upon him), do not cause your tongue to move along with the Qur’an in order to learn it faster.

Move not thy tongue with it to hasten it;

MOVE NOT thy tongue in haste, [repeating the words of the revelation:]

Move not thy tongue therewith that thou mayest hasten therewith.

Move not your tongue concerning (the Quran, O Muhammad SAW) to make haste therewith.

Do not wag your tongue with it, to hurry on with it.

(O Prophet), do not stir your tongue hastily (to commit the Revelation to memory).

Move not your tongue concerning to make haste therewith.

Stir not thy tongue herewith to hasten it.

Do not move your tongue with it to hasten it.

Do not move your tongue with it (the Revelation) to hasten it.

Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an.

(Muhammad), do not move your tongue too quickly to recite the Quran.

Do not move your tongue with it to make haste with it,

L<u>a</u> tu<u>h</u>arrik bihi lis<u>a</u>naka litaAAjala bih<b>i</b>

[Prophet], do not move your tongue too fast in your attempt to learn this revelation:

Move not thy tongue concerning the (Qur'an) to make haste therewith.

75

لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ

Do not move your tongue, O Messenger, with the Qur’ān hastily for fear of its escaping from you.

Do not move your tongue, O Messenger, with the Qur’ān hastily for fear of its escaping from you.

<h2 class="title">How the Prophet received the Revelation</h2><p>This is Allah teaching His Messenger how to receive the revelation from the angel. For verily, he (the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him. So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning. Thus, Allah says,</p><div class="text_uthmani arabic">لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ </div><p>(Move not your tongue concerning to make haste therewith.) meaning, with the Qur'an. This is as Allah says,</p><div class="text_uthmani arabic">وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً</div><p>(And be not in haste with the Qur'an before its revelation is completed to you, and say: "My Lord! Increase me in knowledge.") (20:114) Then Allah says,</p><div class="text_uthmani arabic">إِنَّ عَلَيْنَا جَمْعَهُ</div><p>(It is for Us to collect it) meaning, `in your chest.'</p><div class="text_uthmani arabic">وَقُرْءَانَهُ</div><p>(and that it be recited.) meaning, `that you recite it.'</p><div class="text_uthmani arabic">فَإِذَا قَرَأْنَـهُ</div><p>(And when We have recited it to you,) meaning, `when the angel has recited it to you from Allah,'</p><div class="text_uthmani arabic">فَاتَّبِعْ قُرْءَانَهُ</div><p>(then follow its recitation.) meaning, `listen to it then recite it as he taught you to recite it.'</p><div class="text_uthmani arabic">ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ </div><p>(Then it is for Us to make it clear.) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.' Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,</p><div class="text_uthmani arabic">لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ </div><p>(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.) Ibn `Abbas said, "This means He will collect it in his chest to recite it.</p><div class="text_uthmani arabic">فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ </div><p>(And when We have recited it to you, then follow its recitation.) meaning, listen to it and pay attention.</p><div class="text_uthmani arabic">ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ </div><p>(Then it is for Us to make it clear (to you).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it." This has also been recorded by Al-Bukhari and Muslim. Al-Bukhari's wording says, "So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him."</p><h2 class="title">The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter</h2><p>Concerning Allah's statement,</p><div class="text_uthmani arabic">كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ </div><p>(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter. nt, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him." sed to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,</p><div class="text_uthmani arabic">لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ </div><p>(Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited. rec?kA ? The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah's statement,</p><div class="text_uthmani arabic">كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ </div><p>(But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter.</p><h2 class="title">Seeing Allah in the Hereafter</h2><p>Then Allah says,</p><div class="text_uthmani arabic">وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ </div><p>(Some faces that Day shall be Nadirah.) which comes from the word Nadarah, which means splendid, radiant, glowing, delighted with goodness.</p><div class="text_uthmani arabic">إِلَى رَبِّهَا نَاظِرَةٌ </div><p>(Looking at their Lord.) meaning, they will see Him with their very eyes. This is just as was recorded by Al-Bukhari in his Sahih,</p><div class="text_uthmani arabic">«إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا»</div><p>(Verily, you all will see your Lord with your own eyes.) The believers seeing Allah in the abode of the Hereafter has been confirmed in the authentic Hadiths from numerous routes of transmission with the scholars of Hadith. It is not possible to deny this or refuse it. Examples would be the Hadiths of Abu Sa`id and Abu Hurayrah, and they are both recorded in the Two Sahihs. They both mentioned that some people said, "O Messenger of Allah! Will we see our Lord on the Day of Judgement" The Prophet said,</p><div class="text_uthmani arabic">«هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ لَيْسَ دُونَهُمَا سَحَابٌ؟»</div><p>(Are you harmed by seeing the sun and the moon when there are no clouds beneath them) They replied, "No." The Prophet then said,</p><div class="text_uthmani arabic">«فَإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَذَلِك»</div><p>(Then you will surely see your Lord like that.) In the Two Sahihs it is recorded from Jabir that he said, "The Messenger of Allah looked at the moon on a night when it was full, and he said,</p><div class="text_uthmani arabic">«إِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَلَا قَبْلَ غُرُوبِهَا، فَافْعَلُوا»</div><p>(Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer) or before its setting (`Asr prayer) then do so.)" Among the Hadiths, which Muslim was alone in recording, is a narration from Suhayb that the Prophet said,</p><div class="text_uthmani arabic">«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ قَالَ يَقُولُ اللهُ تَعَالى: تُرِيدُونَ شَيْئًا أَزِيدُكُمْ؟ فَيَقُولُونَ: أَلَمْ تُبَيِّضْ وُجُوهَنَا؟ أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ قَالَ: فَيَكْشِفُ الْحِجَابَ، فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ، وَهِيَ الزِّيَادَة»</div><p>(When the people of Paradise enter the Paradise, Allah will say, `Do you want me to give you anything extra' They will say, `Haven't you whitened our faces Haven't you entered us into Paradise and saved us from the Fire' Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyadah).) Then he recited this Ayah,</p><div class="text_uthmani arabic">لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ</div><p>(For those who have done good is the best and extra (Ziyadah).) (10:26) Also among the Hadiths, which Muslim was alone in recording, is the Hadith of Jabir in which the Prophet said,</p><div class="text_uthmani arabic">«إِنَّ اللهَ يَتَجَلَّى لِلْمُؤْمِنِينَ يَضْحَك»</div><p>(Verily, Allah will appear before the believers while He is laughing.) This will take place on the open plains of the Resurrection place. In some of these Hadiths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise. If it were not due to fear of taking up a lot of space, we would present all of these Hadiths with their routes of transmission and wordings from those that are in the Sahih collections, the collections of good narrations, the Musnad collections and the Sunan collections. However, we have mentioned this in separate places in this Tafsir, and Allah is the Giver of success. This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allah. It is something that is agreed upon between the Imams of Islam and the guides of all mankind.</p><h2 class="title">Blackening of the Faces of the Disobedient People on the Day of Judgement</h2><p>Allah says,</p><div class="text_uthmani arabic">وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ - تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ </div><p>(And some faces that Day will be Basirah. Thinking that some calamity is about to fall on them.) These are the faces of the sinners that will be Basirah on the Day of Judgement. Qatadah said, "This means gloomy." As-Suddi said, "Their (the faces) color will change."</p><div class="text_uthmani arabic">تَظُنُّ</div><p>(Thinking) meaning, they will be certain.</p><div class="text_uthmani arabic">أَن يُفْعَلَ بِهَا فَاقِرَةٌ</div><p>(that some calamity is about to fall on them.) Mujahid said, "A disaster." Qatadah said, "An evil." As-Suddi said, "They will be certain that they are going to be destroyed." Ibn Zayd said, "They will think that they are going to enter into the Hellfire." This situation is similar to Allah's statement,</p><div class="text_uthmani arabic">يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ</div><p>(On the Day when some faces will become white and some faces will become black.) (3:106) Similarly Allah says,</p><div class="text_uthmani arabic">وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ - وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ - أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ </div><p>(Some faces that Day will be bright. Laughing, rejoicing at the good news. And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked.) (80:38-42) Allah also says,</p><div class="text_uthmani arabic">وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً </div><p>(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.) (88:2-4) until Allah says,</p><div class="text_uthmani arabic">وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ - لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ </div><p>((Other) faces that Day will be joyful. Happy with their endeavor. In a lofty Paradise.) (88:8-10) And there are other similar Ayat and discussions (in the Qur'an).</p>

How the Prophet received the RevelationThis is Allah teaching His Messenger how to receive the revelation from the angel. For verily, he (the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him. So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning. Thus, Allah says,لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (Move not your tongue concerning to make haste therewith.) meaning, with the Qur'an. This is as Allah says,وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً(And be not in haste with the Qur'an before its revelation is completed to you, and say: "My Lord! Increase me in knowledge.") (20:114) Then Allah says,إِنَّ عَلَيْنَا جَمْعَهُ(It is for Us to collect it) meaning, `in your chest.'وَقُرْءَانَهُ(and that it be recited.) meaning, `that you recite it.'فَإِذَا قَرَأْنَـهُ(And when We have recited it to you,) meaning, `when the angel has recited it to you from Allah,'فَاتَّبِعْ قُرْءَانَهُ(then follow its recitation.) meaning, `listen to it then recite it as he taught you to recite it.'ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (Then it is for Us to make it clear.) meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.' Imam Ahmad recorded from Ibn `Abbas that he said that the Messenger of Allah used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ (Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.) Ibn `Abbas said, "This means He will collect it in his chest to recite it.فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ (And when We have recited it to you, then follow its recitation.) meaning, listen to it and pay attention.ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (Then it is for Us to make it clear (to you).) So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it." This has also been recorded by Al-Bukhari and Muslim. Al-Bukhari's wording says, "So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him."The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the HereafterConcerning Allah's statement,كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ (But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter. nt, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him." sed to move his lips (rapidly with the recitation). The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah used to move his lips (in order to show you)."' Then, the subnarrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you)."' Then Allah revealed,لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ (Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited. rec?kA ? The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter Concerning Allah's statement,كَلاَّ بَلْ تُحِبُّونَ الْعَاجِلَةَ - وَتَذَرُونَ الاٌّخِرَةَ (But no! Rather you love the present life of this world. And neglect the Hereafter.) meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter.Seeing Allah in the HereafterThen Allah says,وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ (Some faces that Day shall be Nadirah.) which comes from the word Nadarah, which means splendid, radiant, glowing, delighted with goodness.إِلَى رَبِّهَا نَاظِرَةٌ (Looking at their Lord.) meaning, they will see Him with their very eyes. This is just as was recorded by Al-Bukhari in his Sahih,«إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا»(Verily, you all will see your Lord with your own eyes.) The believers seeing Allah in the abode of the Hereafter has been confirmed in the authentic Hadiths from numerous routes of transmission with the scholars of Hadith. It is not possible to deny this or refuse it. Examples would be the Hadiths of Abu Sa`id and Abu Hurayrah, and they are both recorded in the Two Sahihs. They both mentioned that some people said, "O Messenger of Allah! Will we see our Lord on the Day of Judgement" The Prophet said,«هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ لَيْسَ دُونَهُمَا سَحَابٌ؟»(Are you harmed by seeing the sun and the moon when there are no clouds beneath them) They replied, "No." The Prophet then said,«فَإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَذَلِك»(Then you will surely see your Lord like that.) In the Two Sahihs it is recorded from Jabir that he said, "The Messenger of Allah looked at the moon on a night when it was full, and he said,«إِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَلَا قَبْلَ غُرُوبِهَا، فَافْعَلُوا»(Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer) or before its setting (`Asr prayer) then do so.)" Among the Hadiths, which Muslim was alone in recording, is a narration from Suhayb that the Prophet said,«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ قَالَ يَقُولُ اللهُ تَعَالى: تُرِيدُونَ شَيْئًا أَزِيدُكُمْ؟ فَيَقُولُونَ: أَلَمْ تُبَيِّضْ وُجُوهَنَا؟ أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ قَالَ: فَيَكْشِفُ الْحِجَابَ، فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ، وَهِيَ الزِّيَادَة»(When the people of Paradise enter the Paradise, Allah will say, `Do you want me to give you anything extra' They will say, `Haven't you whitened our faces Haven't you entered us into Paradise and saved us from the Fire' Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyadah).) Then he recited this Ayah,لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ(For those who have done good is the best and extra (Ziyadah).) (10:26) Also among the Hadiths, which Muslim was alone in recording, is the Hadith of Jabir in which the Prophet said,«إِنَّ اللهَ يَتَجَلَّى لِلْمُؤْمِنِينَ يَضْحَك»(Verily, Allah will appear before the believers while He is laughing.) This will take place on the open plains of the Resurrection place. In some of these Hadiths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise. If it were not due to fear of taking up a lot of space, we would present all of these Hadiths with their routes of transmission and wordings from those that are in the Sahih collections, the collections of good narrations, the Musnad collections and the Sunan collections. However, we have mentioned this in separate places in this Tafsir, and Allah is the Giver of success. This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allah. It is something that is agreed upon between the Imams of Islam and the guides of all mankind.Blackening of the Faces of the Disobedient People on the Day of JudgementAllah says,وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ - تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ (And some faces that Day will be Basirah. Thinking that some calamity is about to fall on them.) These are the faces of the sinners that will be Basirah on the Day of Judgement. Qatadah said, "This means gloomy." As-Suddi said, "Their (the faces) color will change."تَظُنُّ(Thinking) meaning, they will be certain.أَن يُفْعَلَ بِهَا فَاقِرَةٌ(that some calamity is about to fall on them.) Mujahid said, "A disaster." Qatadah said, "An evil." As-Suddi said, "They will be certain that they are going to be destroyed." Ibn Zayd said, "They will think that they are going to enter into the Hellfire." This situation is similar to Allah's statement,يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ(On the Day when some faces will become white and some faces will become black.) (3:106) Similarly Allah says,وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ - وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ - تَرْهَقُهَا قَتَرَةٌ - أُوْلَـئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (Some faces that Day will be bright. Laughing, rejoicing at the good news. And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked.) (80:38-42) Allah also says,وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً (Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.) (88:2-4) until Allah says,وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ - لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ ((Other) faces that Day will be joyful. Happy with their endeavor. In a lofty Paradise.) (88:8-10) And there are other similar Ayat and discussions (in the Qur'an).

Surely its collection and recitation are Our responsibility.

Indeed assembling the Qur’an and reading it are upon Us.

Ours it is to gather it, and to recite it.

for, behold, it is for Us to gather it [in thy heart,] and to cause it to be read [as it ought to be read].

Verily upon us is the collecting thereof and the reciting thereof.

It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Quran),

Upon Us is its collection and its recitation.

Surely it is for Us to have you commit it to memory and to recite it.

It is for Us to collect it and that it be recited.

Lo! upon Us (resteth) the putting together thereof and the reading thereof.

Indeed it is up to Us to put it together and to recite it.

It's gathering and reciting is upon Us.

Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.

We shall be responsible for its collection and its recitation.

Surely on Us (devolves) the collecting of it and the reciting of it.

Inna AAalayn<u>a</u> jamAAahu waqur<u>a</u>nah<b>u</b>

We Ourself shall see to its collection and recital.

It is for Us to collect it and to promulgate it:

75

إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ

It is My duty to gather it in your chest and to establish its recitation on your tongue.

It is My duty to gather it in your chest and to establish its recitation on your tongue.

So, as We recite it, follow its reading.

So when We have read it, you should thereupon follow what is read.

So, when We recite it, follow thou its recitation.

Thus, when We recite it, follow thou its wording [with all thy mind]:

Wherefore when We reciteit, follow thou the reciting thereof.

And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Quran's) recital.

Then, when We have recited it, follow its recitation.

And so when We recite it, follow its recitation attentively;

And when We have recited it to you, then follow its recitation.

And when We read it, follow thou the reading;

And when We have recited it, follow its recitation.

When We recite it, follow its recitation.

So when We have recited it [through Gabriel], then follow its recitation.

When We recite it, follow its recitation (by Us).

Therefore when We have recited it, follow its recitation.

Fai<u>tha</u> qaran<u>a</u>hu fa<b>i</b>ttabiAA qur<u>a</u>nah<b>u</b>

When We have recited it, follow its words attentively;

But when We have promulgated it, follow thou its recital (as promulgated):

75

فَإِذَا قَرَأْنَٰهُ فَٱتَّبِعْ قُرْءَانَهُۥ

When Gabriel has completed its recitation to you, then be attentive and listen to its being recited.

When Gabriel has completed its recitation to you, then be attentive and listen to its being recited.

The exposition of its meaning surely rests on Us.

Then indeed, to explain its details to you is upon Us.

Then Ours it is to explain it.

and then, behold, it will be for Us to make its meaning clear.

And thereafter verily upon us is is the expounding thereof.

Then it is for Us (Allah) to make it clear to you,

Then upon Us is its explanation.

then it will be for Us to explain it.

Then it is for Us to make it clear.

Then lo! upon Us (resteth) the explanation thereof.

Then, its exposition [also] lies with Us.

It's explanation is upon Us.

Then upon Us is its clarification [to you].

We shall be responsible for its explanation.

Again on Us (devolves) the explaining of it.

Thumma inna AAalayn<u>a</u> bay<u>a</u>nah<b>u</b>

and then, it will be for Us to make its meaning clear.

Nay more, it is for Us to explain it (and make it clear):

75

ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ

Then, it is My duty to explain it to you.

Then, it is My duty to explain it to you.

<p>In conclusion, the passage says: اِنَّ عَلَيْنَا بَيَانَهٗ (Then, it is undertaken by Us to explain it...75:19). In other words, it is Allah's concern to explain the true message of the verses. In fact, the meaning of every single word of the Qur'an will be made plain to the Holy Prophet. He need not be concerned about it. These four verses laid down the injunctions pertaining to Qur'an and its recitation. Now the Surah reverts to its basic theme of Resurrection. It describes the conditions and horrors of the Hereafter. Here a question arises as to the contextual relationship between the four verses and the rest of the Surah where they have been studded. Before the four verses, while describing the Resurrection, it was made plain that Allah's knowledge is infinite, so much so that every man will be resurrected in the same state, the same shape and size, in which he was created the first time. His fingertips will be reconstructed with the same precision that they were created the first time; and his fingerprints will be redesigned with the same patterns of lines on their skins as were designed the before. There will be not a hair's breadth of a difference. This is possible only because Allah is Omniscient; His knowledge is infinite and all-encompassing; and His preserving capacity is incomparable, unparalleled and unique. On the basis of these attributes, the four verses were revealed to console and comfort the Holy Prophet t. The Holy Prophet is told: 'You can forget, and it is possible that you could make a mistake in transmission. But Allah is beyond these things. Allah has taken upon Himself the responsibility of storing the words of the Qur'an in your heart or explaining the message to you. Do not worry about all this. It is Our concern.' After these four verses, the Surah resumes the description of the conditions of Resurrection.</p>

In conclusion, the passage says: اِنَّ عَلَيْنَا بَيَانَهٗ (Then, it is undertaken by Us to explain it...75:19). In other words, it is Allah's concern to explain the true message of the verses. In fact, the meaning of every single word of the Qur'an will be made plain to the Holy Prophet. He need not be concerned about it. These four verses laid down the injunctions pertaining to Qur'an and its recitation. Now the Surah reverts to its basic theme of Resurrection. It describes the conditions and horrors of the Hereafter. Here a question arises as to the contextual relationship between the four verses and the rest of the Surah where they have been studded. Before the four verses, while describing the Resurrection, it was made plain that Allah's knowledge is infinite, so much so that every man will be resurrected in the same state, the same shape and size, in which he was created the first time. His fingertips will be reconstructed with the same precision that they were created the first time; and his fingerprints will be redesigned with the same patterns of lines on their skins as were designed the before. There will be not a hair's breadth of a difference. This is possible only because Allah is Omniscient; His knowledge is infinite and all-encompassing; and His preserving capacity is incomparable, unparalleled and unique. On the basis of these attributes, the four verses were revealed to console and comfort the Holy Prophet t. The Holy Prophet is told: 'You can forget, and it is possible that you could make a mistake in transmission. But Allah is beyond these things. Allah has taken upon Himself the responsibility of storing the words of the Qur'an in your heart or explaining the message to you. Do not worry about all this. It is Our concern.' After these four verses, the Surah resumes the description of the conditions of Resurrection.

But no. You love this transient life,

None except you, O disbelievers – you love what you have, the fleeting one.

No indeed; but you love the hasty world,

NAY, but [most of] you love this fleeting life,

By no means! Verily ye love the Herein.

Not [as you think, that you (mankind) will not be resurrected and recompensed for your deeds], but (you men) love the present life of this world,

Alas, you love the fleeting life.

Nay; the truth is that you love ardently (the good of this world) that can be obtained hastily,

But no! Rather you love the present life of this world,

Nay, but ye do love the fleeting Now

No! Indeed, you love this transitory life

Yet you love this hasty world

No! But you love the immediate

Human beings certainly do not want to pay much attention to the Quran. In fact, they love the worldly life

Nay! But you love the present life,

Kall<u>a</u> bal tu<u>h</u>ibboona alAA<u>a</u>jila<b>ta</b>

Truly, you love immediate gain

Nay, (ye men!) but ye love the fleeting life,

75

كَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ

Nay, the matter is not as you claimed about the impossibility of resurrection. You know that the One Who was able to create you the first time is not unable to bring you back to life after you die. However, the reason for your denial of resurrection, is your love for the fleeting life of the world.

Nay, the matter is not as you claimed about the impossibility of resurrection. You know that the One Who was able to create you the first time is not unable to bring you back to life after you die. However, the reason for your denial of resurrection, is your love for the fleeting life of the world.

And neglect the Hereafter.

And you have forsaken the Hereafter.

and leave be the Hereafter.

and give no thought to the life to come [and to Judgment Day]!

And leave the Hereafter.

And leave (neglect) the Hereafter.

And you disregard the Hereafter.

and are oblivious of the Hereafter.

And neglect the Hereafter.

And neglect the Hereafter.

and forsake the Hereafter.

and are heedless of the Everlasting Life.

And leave the Hereafter.

and neglect the life to come.

And neglect the hereafter.

Wata<u>th</u>aroona al<u>a</u>khira<b>ta</b>

and neglect the Hereafter.

And leave alone the Hereafter.

75

وَتَذَرُونَ ٱلْءَاخِرَةَ

And your disregard for the life of the afterlife, the path of which is to carry out the acts of obedience that Allah has instructed you to and to leave the unlawful acts that He has prohibited you from.

And your disregard for the life of the afterlife, the path of which is to carry out the acts of obedience that Allah has instructed you to and to leave the unlawful acts that He has prohibited you from.

How many faces will be refulgent on that Day,

On that day, some faces will shine with freshness.

Upon that day faces shall be radiant,

Some faces will on that Day be bright with happiness,

Countenances on that Day shall be resplendent,

Some faces that Day shall be Nadirah (shining and radiant).

Faces on that Day will be radiant.

Some faces on that Day will be fresh and resplendent,

Some faces that Day shall be Nadirah.

That day will faces be resplendent,

Some faces will be fresh on that day,

On that Day there shall be radiant faces,

[Some] faces, that Day, will be radiant,

On the Day of Judgment some faces will be bright,

(Some) faces on that day shall be bright,

Wujoohun yawmai<u>th</u>in n<u>ad</u>ira<b>tun</b>

Some faces will be radiant on that Day,

Some faces, that Day, will beam (in brightness and beauty);-

75

وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ

The faces of the people of faith and fortune on that day will be radiant with light.

The faces of the people of faith and fortune on that day will be radiant with light.

<p>وُجُوْهٌ يَّوْمَىِٕذٍ نَّاضِرَةٌ اِلٰى رَبِّهَا نَاظِرَةٌ (Many faces, that day, will be glowing, looking towards their Lord,...75:23). The word nadirah means 'fresh'. In other words, many faces that day will be happy, fresh and radiant. The words 'looking towards their Lord' mean 'gazing at their Lord'. This proves that the inmates of Paradise will see Allah in the Hereafter with physical eyes. The scholars of Ahlus-sunnah (those following the classic way of interpreting the religion) are unanimous on this issue. The Mu'tazilites and the Kharijites deny the possibility of seeing Allah, even in Paradise. Their reasoning is philosophical scepticism. They say that there are certain conditions of distance that must be met between the one who sees with his physical eyes and the object that is seen. But these conditions cannot be met between the Creator and the created. The Ahlus-sunnah respond that in the Hereafter the Beatific Vision of Allah will be beyond the need of these conditions. He will be seen [ unlike any material being ] beyond space, direction, shape or form. Hadith narratives make the subject even clearer. The inmates of Paradise will occupy different positions. Consequently, some will see Allah on a weekly basis, on Fridays. Others will see Him daily, morning and evening. Yet others will see Him all the time under all conditions. [ Mazhari ].</p>

وُجُوْهٌ يَّوْمَىِٕذٍ نَّاضِرَةٌ اِلٰى رَبِّهَا نَاظِرَةٌ (Many faces, that day, will be glowing, looking towards their Lord,...75:23). The word nadirah means 'fresh'. In other words, many faces that day will be happy, fresh and radiant. The words 'looking towards their Lord' mean 'gazing at their Lord'. This proves that the inmates of Paradise will see Allah in the Hereafter with physical eyes. The scholars of Ahlus-sunnah (those following the classic way of interpreting the religion) are unanimous on this issue. The Mu'tazilites and the Kharijites deny the possibility of seeing Allah, even in Paradise. Their reasoning is philosophical scepticism. They say that there are certain conditions of distance that must be met between the one who sees with his physical eyes and the object that is seen. But these conditions cannot be met between the Creator and the created. The Ahlus-sunnah respond that in the Hereafter the Beatific Vision of Allah will be beyond the need of these conditions. He will be seen [ unlike any material being ] beyond space, direction, shape or form. Hadith narratives make the subject even clearer. The inmates of Paradise will occupy different positions. Consequently, some will see Allah on a weekly basis, on Fridays. Others will see Him daily, morning and evening. Yet others will see Him all the time under all conditions. [ Mazhari ].

Waiting for their Lord.

Looking toward their Lord.

gazing upon their Lord;

looking up to their Sustainer;

Looking toward their Lord.

Looking at their Lord (Allah);

Looking towards their Lord.

and will be looking towards their Lord;

Looking at their Lord.

Looking toward their Lord;

looking to their Lord,

gazing towards their Lord.

Looking at their Lord.

and look forward to receiving mercy from their Lord.

Looking to their Lord.

Il<u>a</u> rabbih<u>a</u> n<u>a</u><i><u>th</u></i>ira<b>tun</b>

looking towards their Lord;

Looking towards their Lord;

75

إِلَىٰ رَبِّهَا نَاظِرَةٌ

Looking at their Lord with enjoyment.

Looking at their Lord with enjoyment.

And how many faces on that Day will be woe-begone

And on that day some faces will be ghastly.

and upon that day faces shall be scowling,

and some faces will on that Day be overcast with despair,

And countenances on that Day shall be scowling.

And some faces, that Day, will be Basirah (dark, gloomy, frowning, and sad),

And faces on that Day will be gloomy.

and some faces on that Day will be gloomy,

And some faces that Day will be Basirah,

And that day will other faces be despondent,

and some faces will be scowling on that day,

And on that Day there shall be scowling faces,

And [some] faces, that Day, will be contorted,

Others will be despondent,

And (other) faces on that day shall be gloomy,

Wawujoohun yawmai<u>th</u>in b<u>a</u>sira<b>tun</b>

and some faces will on that Day be gloomy,

And some faces, that Day, will be sad and dismal,

75

وَوُجُوهٌ يَوْمَئِذٍۭ بَاسِرَةٌ

The faces of the people of disbelief and wretchedness on that day will be gloomy.

The faces of the people of disbelief and wretchedness on that day will be gloomy.

Fearing that a great disaster is going to befall them.

Knowing that they will be subjected to a torment that breaks the backs.

thou mightest think the Calamity has been wreaked on them.

knowing that a crushing calamity is about to befall them.

Imagining that there will befall them a waiste-breaking calomity.

Thinking that some calamity was about to fall on them;

Realizing that a back-breaker has befallen them.

believing that a crushing calamity is about to strike them.

Thinking that some calamity is about to fall on them.

Thou wilt know that some great disaster is about to fall on them.

knowing that they will be dealt out a punishment breaking the spine.

so they might think the Calamity had been inflicted upon them.

Expecting that there will be done to them [something] backbreaking.

certain of facing a great calamity.

Knowing that there will be made to befall them some great calamity.

Ta<i><u>th</u></i>unnu an yufAAala bih<u>a</u> f<u>a</u>qira<b>tun</b>

dreading some great affliction.

In the thought that some back-breaking calamity was about to be inflicted on them;

75

تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ

They will be sure that a great punishment and painful punishment is to come down on them.

They will be sure that a great punishment and painful punishment is to come down on them.

Never so, for when life withdraws into the clavicula,

Yes indeed, when the soul will reach up to the throat.

No indeed; when it reaches the clavicles

NAY, but when [the last breath] comes up to the throat [of a dying man],

By no means! When it cometh up to he collar-bone.

Nay, when (the soul) reaches to the collar bone (i.e. up to the throat in its exit),

Indeed, when it has reached the breast-bones.

Nay; when a man's soul reaches up to the throat,

Nay, when it rea- ches to the collarbones.

Nay, but when the life cometh up to the throat

No indeed! When it reaches up to the collar bones

But, when (the soul) reaches the collar bone

No! When the soul has reached the collar bones

Some people, certainly, do not believe in it, but when a person's soul reaches up to his throat

Nay! When it comes up to the throat,

Kall<u>a</u> i<u>tha</u> balaghati a<b>l</b>ttar<u>a</u>qiy<b>a</b>

But when [man's soul] reaches the throat,

Yea, when (the soul) reaches to the collar-bone (in its exit),

75

كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ

The matter is not as the idolaters imagined - that they will not be punished when they die. When the soul of any one of them reaches the upper part of his chest.

The matter is not as the idolaters imagined - that they will not be punished when they die. When the soul of any one of them reaches the upper part of his chest.

<p>كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ</p><p>(When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30]</p><p>In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ].</p><p>Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!</p>

كَلَّآ اِذَا بَلَغَتِ التَّرَاقِيَ وَقِيْلَ مَنْ ۫رَاقٍ وَّظَنَّ اَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ اِلٰى رَبِّكَ يَوْمَىِٕذِۨ الْمَسَاقُ(When the soul [ of a patient ] reaches the clavicles, and it is said, "Who is an enchanter [ that can save him?] ", and he realizes that it is [ the time on departure [ from the world,] and one shank is intertwined with the other shank, then on that day, it is to your Lord that one has to be driven.... 75:26-30]In the preceding verses, reckoning on the Day of Reckoning and conditions of the inmates of Paradise and Hell were described. In these verses, man's attention is drawn to his approaching death, which he should not neglect. He should embrace the faith and do deeds of righteousness before death overtakes him, so that he may attain salvation in the Hereafter. The above verse depicts the scene of death. The unmindful man forgets his death until his soul comes up to his collar-bone [ throat ]. The healers fail to heal him, and the people look for enchanters to save him. When one shank is entwined with the other, he realizes that it is the final moments of his parting. At this juncture neither is his repentance acceptable nor a righteous deed. Therefore, it is necessary for a wise person to make amends before this moment arrives. In the statement, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (and one shank is intertwined with the other shank) the word saq means 'shank'. This statement could mean that, being agitated and restless, he strikes one shank on the other, or rubs one shank against the other. It could also signify that if one leg is placed on the other, and the dying person wants to move it, he would not be able to do so. [ Sha` bi and Hasan have interpreted it in this way ].Sayyidna Ibn ` Abbas says that the two 'shanks' refer to the two worlds: the Here and the Hereafter. The verse signifies 'the last day of the days of this world and the first day of the days of the Hereafter; one affliction will be joined to another, and the agony of leaving this world will be joined to the agony of the punishment awaiting the disbeliever in the next world'. And Allah knows best!

<h2 class="title">Certainty will Occur at the Time of Death. Allah Informs of the Condition at the Time of Death and What Terrors it Contains.</h2><p>May Allah make us firm at that time with the Firm Statement. Allah says,</p><div class="text_uthmani arabic">كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ </div><p>(Nay, when it reaches to the collarbones.) If we make the word "Kalla" negative, then this Ayah means, `O son of Adam! You are not able to deny that which I informed you of at that time (death). This will become something witnessed by you with your own eyes.' If we consider the word "Kalla" to be a word of affirmation, then this would be the most obvious meaning. In this case it would mean that it is certainly true when the soul reaches the collarbones - meaning, `your soul will be pulled out of your body and it will reach your collarbones.' This is similar to Allah's statement,</p><div class="text_uthmani arabic">فَلَوْلاَ إِذَا بَلَغَتِ الْحُلْقُومَ - وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ - وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ - فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ - تَرْجِعُونَهَآ إِن كُنتُمْ صَـدِقِينَ </div><p>(Then why do you not (intervene) when (the soul of the dying person) reaches the throat And you at the moment are looking on, but We are nearer to him than you, but you see not, then why do you not if you are exempt from the reckoning and recompense, bring back the soul, if your are truthful) (56:83-87) Thus, Allah similarly says here,</p><div class="text_uthmani arabic">كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ </div><p>(Nay, when it reaches to the collarbones. And it will be said: "Who can cure him) `Ikrimah reported from Ibn `Abbas that he said, "Meaning, who is the person who recites divine prayers of healing so that he may come and cure him" Abu Qilabah made a similar statement when he said,</p><div class="text_uthmani arabic">وَقِيلَ مَنْ رَاقٍ </div><p>(And it will be said: "Who can cure him) "This means who is the doctor that can cure him" Qatadah, Ad-Dahhak and Ibn Zayd all have similar statements. `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning the Ayah,</p><div class="text_uthmani arabic">وَالْتَفَّتِ السَّاقُ بِالسَّاقِ </div><p>(And one shank will be joined with another shank.) "This is the last day of the days of this world and the first day of the days of the Hereafter. So there will be hardships that will meet (more) hardships, except for he whom Allah has mercy upon." `Ikrimah said,</p><div class="text_uthmani arabic">وَالْتَفَّتِ السَّاقُ بِالسَّاقِ </div><p>(And one shank will be joined with another shank.) "The great matter (will be joined) with the great matter." Mujahid said, "A test (will be joined) with a test." Al-Hasan Al-Basri said concerning Allah's statement,</p><div class="text_uthmani arabic">وَالْتَفَّتِ السَّاقُ بِالسَّاقِ </div><p>(And one shank will be joined with another shank. ) "These are your two shins when they are bound together." In another narration from him (Al-Hasan) he said, "His two legs have died and they will not carry him while he used to walk around on them." Concerning Allah's statement,</p><div class="text_uthmani arabic">إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ </div><p>(The drive will be on that Day to your Lord!) meaning, the place of return and the destination. This is that the soul ascends into the heavens and Allah says, "Return my servant to the earth, for verily, I have created them from it, I return them into it, and from it I will bring them out at another time." This has been reported in the lengthy Hadith of Al-Bara'. Verily, Allah says,</p><div class="text_uthmani arabic">وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ </div>(He is the Irresistible (Supreme), over His servants, and He sends guardians over you, until when death approaches one of you, Our messengers take his soul, and they never neglect their duty. Then they are returned to Allah, their True Master. Surely, for Him is the judgement and He is the <h2 class="title">Mentioning the Case of the Denier</h2><p>Allah says,</p><div class="text_uthmani arabic">فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى </div><p>(So, he neither believed nor prayed! But on the contrary, he denied and turned away!) This is to inform about the disbeliever who used to deny the truth in his heart in the abode of this worldly life, and he used to turn away from acting according to its way. Thus, there is no good in him, internally or externally. Therefore, Allah says,</p><div class="text_uthmani arabic">فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى - ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى </div><p>(So he neither believed nor prayed! But on the contrary, he denied and turned away! Then he walked in conceit (full pride) to his family admiring himself!)(75:31-33) meaning, stubborn, cruel, obstinate, wanton, lazy, having no concern and doing no deeds. This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَإِذَا انقَلَبُواْ إِلَى أَهْلِهِمْ انقَلَبُواْ فَكِهِينَ </div><p>(And when they returned to their own people, they would return jesting.) (83:31) Allah also says,</p><div class="text_uthmani arabic">إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً - إِنَّهُ ظَنَّ أَن لَّن يَحُورَ </div><p>(Verily, he was among his people in joy! Verily, he thought that he would never come back (to Us)!) (84:13,14) meaning, return.</p><div class="text_uthmani arabic">بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً </div><p>(Yes! Verily, his Lord has been ever beholding him!) (84:15) Ad-Dahhak reported from Ibn `Abbas that he said,</p><div class="text_uthmani arabic">ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى </div><p>(Then he walked in conceit to his family admiring himself!) "This means arrogantly." Qatadah and Zayd bin Aslam both said, "Strutting." Allah then says,</p><div class="text_uthmani arabic">أَوْلَى لَكَ فَأَوْلَى - ثُمَّ أَوْلَى لَكَ فَأَوْلَى </div><p>(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) This is a definite warning and threat from Allah to those who disbelieve in Him and strut about when walking. This means, `you deserve to strut like this while you have disbelieved in your Creator and Maker.' This is what is commonly said in this type of situation in order to mock and intimidate (someone). This is as Allah says,</p><div class="text_uthmani arabic">ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ </div><p>(Taste you (this)! Verily you were (pretending to be) the mighty, the generous!) (44:49) Similarly, Allah says,</p><div class="text_uthmani arabic">كُلُواْ وَتَمَتَّعُواْ قَلِيلاً إِنَّكُمْ مُّجْرِمُونَ </div><p>(Eat and enjoy yourselves for a little. Verily, you are criminals.) (77:46) Allah also says,</p><div class="text_uthmani arabic">فَاعْبُدُواْ مَا شِئْتُمْ مِّن دُونِهِ</div><p>(So worship what you like besides Him.) (39:15) And like Allah's statement,</p><div class="text_uthmani arabic">اعْمَلُواْ مَا شِئْتُمْ</div><p>(Do what you will.) (41:40) There are other examples of this as well. Abu `Abdur-Rahman An-Nasa'i recorded from Sa`id bin Jubayr that he said, "I mentioned to Ibn `Abbas,</p><div class="text_uthmani arabic">أَوْلَى لَكَ فَأَوْلَى - ثُمَّ أَوْلَى لَكَ فَأَوْلَى </div><p>(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) He (Ibn `Abbas) replied, `The Messenger of Allah said this to Abu Jahl, then Allah, the Mighty and Sublime, revealed this Ayah."' Ibn Abi Hatim recorded from Qatadah that he said concerning Allah's statement,</p><div class="text_uthmani arabic">أَوْلَى لَكَ فَأَوْلَى - ثُمَّ أَوْلَى لَكَ فَأَوْلَى </div><p>(Woe to you! And then woe to you! Again, woe to you! And then woe to you!) "It is a threat followed by a threat, just as you hear it. They claim that the Prophet of Allah grabbed the clothes of the enemy of Allah, Abu Jahl. The Prophet then said to him, `Woe to you! And then (again) woe to you! Again woe to you! And then (again) woe to you!' At this the enemy of Allah, Abu Jahl, said, `Are you threatening me, O Muhammad By Allah! Neither you nor your Lord are able to do anything, and verily, I am the mightiest person walking between its (Makkah's) two mountains."'</p><h2 class="title">Man will not be left neglected</h2><p>Allah says,</p><div class="text_uthmani arabic">أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى </div><p>(Does man think that he will be left neglected) As-Suddi said, "Meaning not resurrected." Mujahid, Ash-Shafi`i and `Abdur-Rahman bin Zayd bin Aslam, all said, "Meaning, he will not be commanded and prohibited." Apparently the Ayah includes both meanings. This means that he will not be left neglected in this worldly life, without being commanded and prohibited. He also will not be left neglected in his grave unattended to without being resurrected. Rather he will be commanded and prohibited in this life, and gathered back to Allah in the abode of the Hereafter. The intent here is to affirm the existence of the abode of the final return and to refute whoever rejects it from the people of deviance, ignorance and stubbornness. Thus, Allah uses the beginning of creation as a proof for the repetition of the creation in His saying,</p><div class="text_uthmani arabic">أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى </div><p>(Was he not a Nutfah of semen emitted) meaning, was not man a weak drop of sperm from a despised fluid known as semen, that is emitted from the loins into the wombs</p><div class="text_uthmani arabic">ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى </div><p>(Then he became an `Alaqah; then shaped and fashioned in due proportion.) meaning, he became a clot, then a lump of flesh, then he was formed and the soul was blown into him. Then he became a perfect creation with healthy limbs, as either a male or a female by the permission and decree of Allah. Thus, Allah says,</p><div class="text_uthmani arabic">فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى </div><p>(And made of him two sexes, male and female.) Then Allah says,</p><div class="text_uthmani arabic">أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى </div><p>(Is it not so then, that He would be able to give life to the dead) meaning, is not He Who made this perfect creation from this weak drop of sperm able to repeat that as He did originally And "the ability to repeat that" either refers to the origination only, or to both that and the process of perfecting it, according to two different views, as in Allah's saying;</p><div class="text_uthmani arabic">وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ</div><p>(And He it is Who originates the creation, then He will repeat it; this is easier for Him.) (30:27) The first view is more popular, and Allah knows best.</p><h2 class="title">Supplication upon completing this Surah</h2><p>Abu Dawud recorded from Musa bin Abi `A'ishah that he said, "A man used to pray on top of his house and whenever he recited,</p><div class="text_uthmani arabic">أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى </div><p>(Is it not so then, that He would be able to give life to the dead) he would say, `Glory to You, of course.' So the people asked him about that and he said, `I heard it from the Messenger of Allah ."' Abu Dawud was alone in transmitting this Hadith and he did not mention who this Companion was, but there is no harm in that. This is the end of the Tafsir of Surat Al-Qiyamah, all praise and thanks are due to Allah.</p>

Certainty will Occur at the Time of Death. Allah Informs of the Condition at the Time of Death and What Terrors it Contains.May Allah make us firm at that time with the Firm Statement. Allah says,كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ (Nay, when it reaches to the collarbones.) If we make the word "Kalla" negative, then this Ayah means, `O son of Adam! You are not able to deny that which I informed you of at that time (death). This will become something witnessed by you with your own eyes.' If we consider the word "Kalla" to be a word of affirmation, then this would be the most obvious meaning. In this case it would mean that it is certainly true when the soul reaches the collarbones - meaning, `your soul will be pulled out of your body and it will reach your collarbones.' This is similar to Allah's statement,فَلَوْلاَ إِذَا بَلَغَتِ الْحُلْقُومَ - وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ - وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ - فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ - تَرْجِعُونَهَآ إِن كُنتُمْ صَـدِقِينَ (Then why do you not (intervene) when (the soul of the dying person) reaches the throat And you at the moment are looking on, but We are nearer to him than you, but you see not, then why do you not if you are exempt from the reckoning and recompense, bring back the soul, if your are truthful) (56:83-87) Thus, Allah similarly says here,كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ (Nay, when it reaches to the collarbones. And it will be said: "Who can cure him) `Ikrimah reported from Ibn `Abbas that he said, "Meaning, who is the person who recites divine prayers of healing so that he may come and cure him" Abu Qilabah made a similar statement when he said,وَقِيلَ مَنْ رَاقٍ (And it will be said: "Who can cure him) "This means who is the doctor that can cure him" Qatadah, Ad-Dahhak and Ibn Zayd all have similar statements. `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning the Ayah,وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (And one shank will be joined with another shank.) "This is the last day of the days of this world and the first day of the days of the Hereafter. So there will be hardships that will meet (more) hardships, except for he whom Allah has mercy upon." `Ikrimah said,وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (And one shank will be joined with another shank.) "The great matter (will be joined) with the great matter." Mujahid said, "A test (will be joined) with a test." Al-Hasan Al-Basri said concerning Allah's statement,وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (And one shank will be joined with another shank. ) "These are your two shins when they are bound together." In another narration from him (Al-Hasan) he said, "His two legs have died and they will not carry him while he used to walk around on them." Concerning Allah's statement,إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (The drive will be on that Day to your Lord!) meaning, the place of return and the destination. This is that the soul ascends into the heavens and Allah says, "Return my servant to the earth, for verily, I have created them from it, I return them into it, and from it I will bring them out at another time." This has been reported in the lengthy Hadith of Al-Bara'. Verily, Allah says,وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (He is the Irresistible (Supreme), over His servants, and He sends guardians over you, until when death approaches one of you, Our messengers take his soul, and they never neglect their duty. Then they are returned to Allah, their True Master. Surely, for Him is the judgement and He is the Mentioning the Case of the DenierAllah says,فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى (So, he neither believed nor prayed! But on the contrary, he denied and turned away!) This is to inform about the disbeliever who used to deny the truth in his heart in the abode of this worldly life, and he used to turn away from acting according to its way. Thus, there is no good in him, internally or externally. Therefore, Allah says,فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى - ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى (So he neither believed nor prayed! But on the contrary, he denied and turned away! Then he walked in conceit (full pride) to his family admiring himself!)(75:31-33) meaning, stubborn, cruel, obstinate, wanton, lazy, having no concern and doing no deeds. This is similar to Allah's statement,وَإِذَا انقَلَبُواْ إِلَى أَهْلِهِمْ انقَلَبُواْ فَكِهِينَ (And when they returned to their own people, they would return jesting.) (83:31) Allah also says,إِنَّهُ كَانَ فِى أَهْلِهِ مَسْرُوراً - إِنَّهُ ظَنَّ أَن لَّن يَحُورَ (Verily, he was among his people in joy! Verily, he thought that he would never come back (to Us)!) (84:13,14) meaning, return.بَلَى إِنَّ رَبَّهُ كَانَ بِهِ بَصِيراً (Yes! Verily, his Lord has been ever beholding him!) (84:15) Ad-Dahhak reported from Ibn `Abbas that he said,ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى (Then he walked in conceit to his family admiring himself!) "This means arrogantly." Qatadah and Zayd bin Aslam both said, "Strutting." Allah then says,أَوْلَى لَكَ فَأَوْلَى - ثُمَّ أَوْلَى لَكَ فَأَوْلَى (Woe to you! And then woe to you! Again, woe to you! And then woe to you!) This is a definite warning and threat from Allah to those who disbelieve in Him and strut about when walking. This means, `you deserve to strut like this while you have disbelieved in your Creator and Maker.' This is what is commonly said in this type of situation in order to mock and intimidate (someone). This is as Allah says,ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ (Taste you (this)! Verily you were (pretending to be) the mighty, the generous!) (44:49) Similarly, Allah says,كُلُواْ وَتَمَتَّعُواْ قَلِيلاً إِنَّكُمْ مُّجْرِمُونَ (Eat and enjoy yourselves for a little. Verily, you are criminals.) (77:46) Allah also says,فَاعْبُدُواْ مَا شِئْتُمْ مِّن دُونِهِ(So worship what you like besides Him.) (39:15) And like Allah's statement,اعْمَلُواْ مَا شِئْتُمْ(Do what you will.) (41:40) There are other examples of this as well. Abu `Abdur-Rahman An-Nasa'i recorded from Sa`id bin Jubayr that he said, "I mentioned to Ibn `Abbas,أَوْلَى لَكَ فَأَوْلَى - ثُمَّ أَوْلَى لَكَ فَأَوْلَى (Woe to you! And then woe to you! Again, woe to you! And then woe to you!) He (Ibn `Abbas) replied, `The Messenger of Allah said this to Abu Jahl, then Allah, the Mighty and Sublime, revealed this Ayah."' Ibn Abi Hatim recorded from Qatadah that he said concerning Allah's statement,أَوْلَى لَكَ فَأَوْلَى - ثُمَّ أَوْلَى لَكَ فَأَوْلَى (Woe to you! And then woe to you! Again, woe to you! And then woe to you!) "It is a threat followed by a threat, just as you hear it. They claim that the Prophet of Allah grabbed the clothes of the enemy of Allah, Abu Jahl. The Prophet then said to him, `Woe to you! And then (again) woe to you! Again woe to you! And then (again) woe to you!' At this the enemy of Allah, Abu Jahl, said, `Are you threatening me, O Muhammad By Allah! Neither you nor your Lord are able to do anything, and verily, I am the mightiest person walking between its (Makkah's) two mountains."'Man will not be left neglectedAllah says,أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى (Does man think that he will be left neglected) As-Suddi said, "Meaning not resurrected." Mujahid, Ash-Shafi`i and `Abdur-Rahman bin Zayd bin Aslam, all said, "Meaning, he will not be commanded and prohibited." Apparently the Ayah includes both meanings. This means that he will not be left neglected in this worldly life, without being commanded and prohibited. He also will not be left neglected in his grave unattended to without being resurrected. Rather he will be commanded and prohibited in this life, and gathered back to Allah in the abode of the Hereafter. The intent here is to affirm the existence of the abode of the final return and to refute whoever rejects it from the people of deviance, ignorance and stubbornness. Thus, Allah uses the beginning of creation as a proof for the repetition of the creation in His saying,أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى (Was he not a Nutfah of semen emitted) meaning, was not man a weak drop of sperm from a despised fluid known as semen, that is emitted from the loins into the wombsثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى (Then he became an `Alaqah; then shaped and fashioned in due proportion.) meaning, he became a clot, then a lump of flesh, then he was formed and the soul was blown into him. Then he became a perfect creation with healthy limbs, as either a male or a female by the permission and decree of Allah. Thus, Allah says,فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى (And made of him two sexes, male and female.) Then Allah says,أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Is it not so then, that He would be able to give life to the dead) meaning, is not He Who made this perfect creation from this weak drop of sperm able to repeat that as He did originally And "the ability to repeat that" either refers to the origination only, or to both that and the process of perfecting it, according to two different views, as in Allah's saying;وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ(And He it is Who originates the creation, then He will repeat it; this is easier for Him.) (30:27) The first view is more popular, and Allah knows best.Supplication upon completing this SurahAbu Dawud recorded from Musa bin Abi `A'ishah that he said, "A man used to pray on top of his house and whenever he recited,أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Is it not so then, that He would be able to give life to the dead) he would say, `Glory to You, of course.' So the people asked him about that and he said, `I heard it from the Messenger of Allah ."' Abu Dawud was alone in transmitting this Hadith and he did not mention who this Companion was, but there is no harm in that. This is the end of the Tafsir of Surat Al-Qiyamah, all praise and thanks are due to Allah.

And it is asked: "Is there any reciter of charms and amulets?"

And they will say, “Is there any one – any magician?”

and it is said, 'Who is an enchanter?'

and people ask, "Is there any wizard [that could save him]?"

And it is cried. who can charm?

And it will be said: "Who can cure him and save him from death?"

And it is said, “Who is the healer?”

and it is said: “Is there any enchanter who can step forward and help (by his chanting)?”

And it will be said: "Who can cure him"

And men say: Where is the wizard (who can save him now)?

and it is said, ‘Who will take him up?’

and it is said: 'Who is a healing chanter'

And it is said, "Who will cure [him]?"

and the angels say, "Who will take away his soul,

And it is said: Who will be a magician?

Waqeela man r<u>a</u>q<b>in</b>

and when it is asked: "Could any magician save him now?";

And there will be a cry, "Who is a magician (to restore him)?"

75

وَقِيلَ مَنْ رَاقٍ

And people say to one another: Who can heal this person, perhaps he can be cured?!

And people say to one another: Who can heal this person, perhaps he can be cured?!

He will then realise it is the parting,

And he will realise that this is the parting.

and he thinks that it is the parting

the while he [himself] knows that this is the parting,

And he bethinketh that it is the time of parting.

And he (the dying person) will conclude that it was (the time) of departing (death);

And He realizes that it is the parting.

and he realises that the hour of parting is come,

And he will think that it was the parting;

And he knoweth that it is the parting;

and he knows that it is the [time of] parting,

and when he thinks it is the time of departure

And the dying one is certain that it is the [time of] separation

(the angels of mercy or the angels of wrath,)" then, he will realize that it is time to leave this world.

And he is sure that it is the (hour of) parting

Wa<i><u>th</u></i>anna annahu alfir<u>a</u>q<b>u</b>

and he knows that it is the time of parting;

And he will conclude that it was (the Time) of Parting;

75

وَظَنَّ أَنَّهُ ٱلْفِرَاقُ

The person in agony will be certain at that time that this is the departure from the world by death.

The person in agony will be certain at that time that this is the departure from the world by death.

And anguish will be heaped upon anguish:

And one shin will curl up with the other shin.

and leg is intertwined with leg,

and is enwrapped in the pangs of death

And one shank is entangled with the other shank.

And leg will be joined with another leg (shrouded)

And leg is entwined with leg.

and calf is inter-twined with calf.

And one shank will be joined with another shank.

And agony is heaped on agony;

and each shank clasps the other shank,

and when leg is intertwined with leg,

And the leg is wound about the leg,

When legs are twisted around each other,

And affliction is combined with affliction;

Wa<b>i</b>ltaffati a<b>l</b>ss<u>a</u>qu bi<b>a</b>lss<u>a</u>q<b>i</b>

when his legs are brought together [when affliction is combined with affliction];

And one leg will be joined with another:

75

وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ

Difficulties will come together at the time when the world ends and the afterlife commences.

Difficulties will come together at the time when the world ends and the afterlife commences.

To your Lord then will be the driving.

On that day, the herding will be only towards your Lord.

upon that day unto thy Lord shall be the driving.

at that time towards thy Sustainer does he feel impelled to turn!

Unto thy Lord that Day is the drive.

The drive will be, on that Day, to your Lord (Allah)!

To your Lord on that Day is the drive.

On that Day you will be driven to your Lord.

The drive will be on that Day to your Lord!

Unto thy Lord that day will be the driving.

that day he shall be driven toward your Lord.

upon that Day the driving shall be to your Lord.

To your Lord, that Day, will be the procession.

that will be the time to be driven to one's Lord.

To your Lord on that day shall be the driving.

Il<u>a</u> rabbika yawmai<u>th</u>in almas<u>a</u>q<b>u</b>

on that Day he will be driven towards your Lord!

That Day the Drive will be (all) to thy Lord!

75

إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ

When this occurs, the deceased will be driven to his Lord.

When this occurs, the deceased will be driven to his Lord.

For he neither believed nor prayed,

Neither did he believe it to be true, nor did he offer the prayer.

For he confirmed it not, and did not pray,

[Useless, though, will be his repentance: for [as long as he was alive] he did not accept the truth, nor did he pray [for enlightenment],

He neither believed nor prayed,

So he (the disbeliever) neither believed (in this Quran, in the Message of Muhammad SAW) nor prayed!

He neither believed nor prayed.

But he did not verify the Truth, nor did he observe Prayer;

So, he neither believed nor prayed!

For he neither trusted, nor prayed.

He neither confirmed [the messages of Allah], nor did he pray,

Because, he neither believed nor prayed;

And the disbeliever had not believed, nor had he prayed.

The human being does not want to believe the Truth, nor does he want to pray.

So he did not accept the truth, nor did he pray,

Fal<u>a</u> <u>s</u>addaqa wal<u>a</u> <u>s</u>all<u>a</u>

He neither believed nor prayed,

So he gave nothing in charity, nor did he pray!-

75

فَلَا صَدَّقَ وَلَا صَلَّىٰ

The disbeliever did not accept what his messenger brought to him, nor did he pray to Allah, may He be glorified.

The disbeliever did not accept what his messenger brought to him, nor did he pray to Allah, may He be glorified.

But only disavowed and turned away;

But he denied and turned away.

but he cried it lies, and he turned away,

but, on the contrary, he gave the lie to the truth and turned away [from it],

But he belied and turned away.

But on the contrary, he belied (this Quran and the Message of Muhammad SAW) and turned away!

But he denied and turned away.

on the contrary, he gave the lie to the Truth and turned his back upon it,

But on the contrary, he denied and turned away!

But he denied and flouted.

but denied [them] and turned away,

he belied the truth and turned away;

But [instead], he denied and turned away.

He rejects the faith, turns away

But called the truth a lie and turned back,

Wal<u>a</u>kin ka<u>thth</u>aba watawall<u>a</u>

but rejected the Truth and turned away!

But on the contrary, he rejected Truth and turned away!

75

وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ

Instead, he denied what his messenger brought to him and turned away from it.

Instead, he denied what his messenger brought to him and turned away from it.

Then he strutted back to his people.

Then he went back to his home in pride.