Al-Hajj

In the Name of Allah, the Most Gracious, the Most Merciful.

(1. O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.) (2. The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunk, but Allah's torment is severe.)

In the Name of Allah, the Most Gracious, the Most Merciful.

(1. O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.) (2. The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunk, but Allah's torment is severe.)

At-Tirmidhi recorded from `Imran bin Husayn that when the words,

(O mankind! Have Taqwa of your Lord.) Until His saying,

(but Allah's torment is severe.) were revealed, the Prophet was on a journey, and he said:

(Do you know what Day that is) They said, "Allah and His Messenger know best.'' (He said: That is the Day on which Allah will say to Adam, "Send forth (those of your progeny) who are to be sent to the Fire.'' He will say, "O Lord, how many are to be sent to the Fire'' He will say, "From every thousand, nine hundred and ninety-nine will be in the Fire and one will be in Paradise.'') The Muslims started to weep, then the Messenger of Allah said:

(Be close in your rank and be straight forward, for there was never any Prophet but there was a time of ignorance just before his advent, so the number will be taken from that time of ignorance, and if that is not enough, it will be made up from the hypocrites. A parable of yours in comparison to the other nations is that, you are like a mark on the foreleg of an animal, or a mole on the flank of a camel.) Then he said,

(I hope that you will be a quarter of the people of Paradise.) They said, "Allahu Akbar!'' Then he said,

(I hope that you will be a third of the people of Paradise.) They said, "Allahu Akbar!'' Then he said,

(I hope that you will be half of the people of Paradise.) They said, "Allahu Akbar!'' Then he (the narrator) said, "I do not know if he said two-thirds or not.'' This was also recorded by Imam Ahmad. Then At-Tirmidhi also said, "This is a Hasan Sahih Hadith.'' In his Tafsir, under this Ayah, Al-Bukhari recorded that Abu Sa`id said, "The Prophet said:

(On the Day of Resurrection, Allah will say: "O Adam.'' He will say, "At Your service, O Lord.'' Then a voice will call out: "Allah commands you to send forth from your progeny those who are destined for the Fire.'' He will say, "O Lord, who is destined for the Fire'' He will say, "From every thousand'' -- I think he said -- "nine hundred and ninety-nine.'' At that time every pregnant female will drop her load and children will turn grey. (and you shall see mankind as in a drunken state, yet they will not be drunken, but Allah's torment is severe.)) That will be so difficult for mankind to bear that their faces will change. The Prophet said:

(Nine hundred and ninety-nine from Ya'juj and Ma'juj, and one from you. Among mankind you are like a black hair on the side of a white bull, or a white hair on the side of a black bull. I hope that you will be one quarter of the people of Paradise.) We said "Allahu Akbar!'' Then he said, (A third of the people of Paradise.) We said, "Allahu Akbar!'' Then he said, (One half of the people of Paradise.) We said: `Allahu Akbar!'' Al-Bukhari also recorded this elsewhere. It was also recorded by Muslim, and An-Nasa'i in his Tafsir. The Hadiths and reports about the terrors of the Day of Resurrection are very many, and this is not the place to quote them all.

(Verily, the earthquake of the Hour is a terrible thing.) means, a serious matter, a terrifying crisis, a horrendous event. This earthquake is what will happen to people when they are filled with terror, as Allah says:

(There, the believers were tried and shaken with a mighty shaking.) (33:11). Then Allah says:

(The Day you shall see it, every nursing mother will forget her nursling,) means, she will be distracted by the horror of what she is seeing, which will make her forget the one who is the dearest of all to her and to whom she shows the most compassion. Her shock will make her neglect her infant at the very moment of breastfeeding, Allah says,

(every nursing mother), and He did not say a mother who has an infant of breastfeeding age.

(her nursling) means, her nursing infant that has not yet been weaned.

(and every pregnant one will drop her load,) means, before the pre- gnancy has reached full term, because of the intensity of the horror.

(and you shall see mankind as in a drunken state,) means, because of the severity of their situa- tion, when they will lose their minds, so that whoever sees them, will think, that they are drunk,

(yet they will not be drunken, but Allah's torment is severe.)

(3. And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious Shaytan.) (4. For him (the devil) it is decreed that whosoever follows him, he will mislead him, and will drive him to the torment of the Fire.)

At-Tirmidhi recorded from `Imran bin Husayn that when the words,

(O mankind! Have Taqwa of your Lord.) Until His saying,

(but Allah's torment is severe.) were revealed, the Prophet was on a journey, and he said:

(Do you know what Day that is) They said, "Allah and His Messenger know best.'' (He said: That is the Day on which Allah will say to Adam, "Send forth (those of your progeny) who are to be sent to the Fire.'' He will say, "O Lord, how many are to be sent to the Fire'' He will say, "From every thousand, nine hundred and ninety-nine will be in the Fire and one will be in Paradise.'') The Muslims started to weep, then the Messenger of Allah said:

(Be close in your rank and be straight forward, for there was never any Prophet but there was a time of ignorance just before his advent, so the number will be taken from that time of ignorance, and if that is not enough, it will be made up from the hypocrites. A parable of yours in comparison to the other nations is that, you are like a mark on the foreleg of an animal, or a mole on the flank of a camel.) Then he said,

(I hope that you will be a quarter of the people of Paradise.) They said, "Allahu Akbar!'' Then he said,

(I hope that you will be a third of the people of Paradise.) They said, "Allahu Akbar!'' Then he said,

(I hope that you will be half of the people of Paradise.) They said, "Allahu Akbar!'' Then he (the narrator) said, "I do not know if he said two-thirds or not.'' This was also recorded by Imam Ahmad. Then At-Tirmidhi also said, "This is a Hasan Sahih Hadith.'' In his Tafsir, under this Ayah, Al-Bukhari recorded that Abu Sa`id said, "The Prophet said:

(On the Day of Resurrection, Allah will say: "O Adam.'' He will say, "At Your service, O Lord.'' Then a voice will call out: "Allah commands you to send forth from your progeny those who are destined for the Fire.'' He will say, "O Lord, who is destined for the Fire'' He will say, "From every thousand'' -- I think he said -- "nine hundred and ninety-nine.'' At that time every pregnant female will drop her load and children will turn grey. (and you shall see mankind as in a drunken state, yet they will not be drunken, but Allah's torment is severe.)) That will be so difficult for mankind to bear that their faces will change. The Prophet said:

(Nine hundred and ninety-nine from Ya'juj and Ma'juj, and one from you. Among mankind you are like a black hair on the side of a white bull, or a white hair on the side of a black bull. I hope that you will be one quarter of the people of Paradise.) We said "Allahu Akbar!'' Then he said, (A third of the people of Paradise.) We said, "Allahu Akbar!'' Then he said, (One half of the people of Paradise.) We said: `Allahu Akbar!'' Al-Bukhari also recorded this elsewhere. It was also recorded by Muslim, and An-Nasa'i in his Tafsir. The Hadiths and reports about the terrors of the Day of Resurrection are very many, and this is not the place to quote them all.

(Verily, the earthquake of the Hour is a terrible thing.) means, a serious matter, a terrifying crisis, a horrendous event. This earthquake is what will happen to people when they are filled with terror, as Allah says:

(There, the believers were tried and shaken with a mighty shaking.) (33:11). Then Allah says:

(The Day you shall see it, every nursing mother will forget her nursling,) means, she will be distracted by the horror of what she is seeing, which will make her forget the one who is the dearest of all to her and to whom she shows the most compassion. Her shock will make her neglect her infant at the very moment of breastfeeding, Allah says,

(every nursing mother), and He did not say a mother who has an infant of breastfeeding age.

(her nursling) means, her nursing infant that has not yet been weaned.

(and every pregnant one will drop her load,) means, before the pre- gnancy has reached full term, because of the intensity of the horror.

(and you shall see mankind as in a drunken state,) means, because of the severity of their situa- tion, when they will lose their minds, so that whoever sees them, will think, that they are drunk,

(yet they will not be drunken, but Allah's torment is severe.)

(3. And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious Shaytan.) (4. For him (the devil) it is decreed that whosoever follows him, he will mislead him, and will drive him to the torment of the Fire.)

Allah condemns those who deny the Resurrection and who deny that Allah is able to restore life to the dead, those who turn away from that which Allah has revealed to His Prophets and, in their views -- denial and disbelief -- follow every rebellious Shaytan among men and Jinn. This is the state of the followers of innovation and misguidance, who turn away from the truth and follow falsehood, following the words of the leaders of misguidance who call people to follow innovation and their own desires and opinions. Allah says concerning them and their like,

(And among mankind is he who disputes about Allah, without knowledge,) meaning, without sound knowledge.

(and follows every rebellious Shaytan. For him it is decreed.) Mujahid said, "This refers to that Shaytan.'' meaning that is a matter written in the decree.

(that whosoever follows him,) and imitates him,

(he will mislead him, and will drive him to the torment of the Fire.) means, he will mislead him in this world, and in the Hereafter he will drive him to the torment of the Fire, which is unbearably hot, painful and agonizing. As-Suddi reported that Abu Malik said, "This Ayah was revealed about An-Nadr bin Al-Harith. This was also the view of Ibn Jurayj.

(5. O mankind! If you are in doubt about the Resurrection, then verily, We have created you from dust, then from a Nutfah, then from a clot then from a little lump of flesh -- some formed and some unformed -- that We may make (it) clear to you. And We cause whom We will to remain in the wombs for an appointed term, then We bring you out as infants, then (give you growth) that you may reach your age of full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. And you see the earth Hamidatan, but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) (6. That is because Allah: He is the Truth, and it is He Who gives life to the dead, and it is He Who is able to do all things.) (7. And surely, the Hour is coming, there is no doubt about it; and certainly, Allah will resurrect those who are in the graves.)

Allah condemns those who deny the Resurrection and who deny that Allah is able to restore life to the dead, those who turn away from that which Allah has revealed to His Prophets and, in their views -- denial and disbelief -- follow every rebellious Shaytan among men and Jinn. This is the state of the followers of innovation and misguidance, who turn away from the truth and follow falsehood, following the words of the leaders of misguidance who call people to follow innovation and their own desires and opinions. Allah says concerning them and their like,

(And among mankind is he who disputes about Allah, without knowledge,) meaning, without sound knowledge.

(and follows every rebellious Shaytan. For him it is decreed.) Mujahid said, "This refers to that Shaytan.'' meaning that is a matter written in the decree.

(that whosoever follows him,) and imitates him,

(he will mislead him, and will drive him to the torment of the Fire.) means, he will mislead him in this world, and in the Hereafter he will drive him to the torment of the Fire, which is unbearably hot, painful and agonizing. As-Suddi reported that Abu Malik said, "This Ayah was revealed about An-Nadr bin Al-Harith. This was also the view of Ibn Jurayj.

(5. O mankind! If you are in doubt about the Resurrection, then verily, We have created you from dust, then from a Nutfah, then from a clot then from a little lump of flesh -- some formed and some unformed -- that We may make (it) clear to you. And We cause whom We will to remain in the wombs for an appointed term, then We bring you out as infants, then (give you growth) that you may reach your age of full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. And you see the earth Hamidatan, but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) (6. That is because Allah: He is the Truth, and it is He Who gives life to the dead, and it is He Who is able to do all things.) (7. And surely, the Hour is coming, there is no doubt about it; and certainly, Allah will resurrect those who are in the graves.)

Allah condemns those who deny the Resurrection and who deny that Allah is able to restore life to the dead, those who turn away from that which Allah has revealed to His Prophets and, in their views -- denial and disbelief -- follow every rebellious Shaytan among men and Jinn. This is the state of the followers of innovation and misguidance, who turn away from the truth and follow falsehood, following the words of the leaders of misguidance who call people to follow innovation and their own desires and opinions. Allah says concerning them and their like,

(And among mankind is he who disputes about Allah, without knowledge,) meaning, without sound knowledge.

(and follows every rebellious Shaytan. For him it is decreed.) Mujahid said, "This refers to that Shaytan.'' meaning that is a matter written in the decree.

(that whosoever follows him,) and imitates him,

(he will mislead him, and will drive him to the torment of the Fire.) means, he will mislead him in this world, and in the Hereafter he will drive him to the torment of the Fire, which is unbearably hot, painful and agonizing. As-Suddi reported that Abu Malik said, "This Ayah was revealed about An-Nadr bin Al-Harith. This was also the view of Ibn Jurayj.

(5. O mankind! If you are in doubt about the Resurrection, then verily, We have created you from dust, then from a Nutfah, then from a clot then from a little lump of flesh -- some formed and some unformed -- that We may make (it) clear to you. And We cause whom We will to remain in the wombs for an appointed term, then We bring you out as infants, then (give you growth) that you may reach your age of full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that he knows nothing after having known. And you see the earth Hamidatan, but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) (6. That is because Allah: He is the Truth, and it is He Who gives life to the dead, and it is He Who is able to do all things.) (7. And surely, the Hour is coming, there is no doubt about it; and certainly, Allah will resurrect those who are in the graves.)

(And you see the earth Hamidatan,) This is another sign of the power of Allah to bring the dead back to life, just as He brings the dead, barren earth back to life, the lifeless earth in which nothing grows. Qatadah said, "(This means) the eroded, dusty earth.'' As-Suddi said, "Dead.''

(but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) When Allah sends the rain upon it, it is stirred to life, that is, vegetation begins to grow and it comes alive after it was dead. Then it rises after the soil had settled, then it puts forth its different kinds of fruit and crops with all their varied colours, tastes, fragrances, shapes and benefits. Allah says:

(and puts forth every lovely kind (of growth).) meaning, beautiful in appearance and with delightful fragrances.

(That is because Allah: He is the Truth,) means, the Creator, the Controller, the One Who does as He wills.

(and it is He Who gives life to the dead,) means, just as He gives life to the dead earth and brings forth from it all these kinds of vegetation.

(Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is able to do all things.) (41:39)

(Verily, His command, when He intends a thing, is only that He says to it, "Be!'' -- and it is!) (36:82).

(And surely, the Hour is coming, there is no doubt about it;) meaning, it will inevitably come to pass.

(and certainly, Allah will resurrect those who are in the graves.) means, He will bring them back to life after they have become dust; He will create them anew after they have become nothing.

(And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust'' Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!'' He Who produces for you fire out of the green tree, when behold you kindle there- with.) (36:78-80). And there are many similar Ayat.

(8. And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) (9. Bending his neck in pride, and leading (others) too (far) astray from the path of Allah. For him there is disgrace in this worldly life, and on the Day of Resurrection We shall make him taste the torment of burning.) (10. That is because of what your hands have sent forth, and verily, Allah is not unjust to servants.)

(And you see the earth Hamidatan,) This is another sign of the power of Allah to bring the dead back to life, just as He brings the dead, barren earth back to life, the lifeless earth in which nothing grows. Qatadah said, "(This means) the eroded, dusty earth.'' As-Suddi said, "Dead.''

(but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) When Allah sends the rain upon it, it is stirred to life, that is, vegetation begins to grow and it comes alive after it was dead. Then it rises after the soil had settled, then it puts forth its different kinds of fruit and crops with all their varied colours, tastes, fragrances, shapes and benefits. Allah says:

(and puts forth every lovely kind (of growth).) meaning, beautiful in appearance and with delightful fragrances.

(That is because Allah: He is the Truth,) means, the Creator, the Controller, the One Who does as He wills.

(and it is He Who gives life to the dead,) means, just as He gives life to the dead earth and brings forth from it all these kinds of vegetation.

(Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is able to do all things.) (41:39)

(Verily, His command, when He intends a thing, is only that He says to it, "Be!'' -- and it is!) (36:82).

(And surely, the Hour is coming, there is no doubt about it;) meaning, it will inevitably come to pass.

(and certainly, Allah will resurrect those who are in the graves.) means, He will bring them back to life after they have become dust; He will create them anew after they have become nothing.

(And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust'' Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!'' He Who produces for you fire out of the green tree, when behold you kindle there- with.) (36:78-80). And there are many similar Ayat.

(8. And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) (9. Bending his neck in pride, and leading (others) too (far) astray from the path of Allah. For him there is disgrace in this worldly life, and on the Day of Resurrection We shall make him taste the torment of burning.) (10. That is because of what your hands have sent forth, and verily, Allah is not unjust to servants.)

(And you see the earth Hamidatan,) This is another sign of the power of Allah to bring the dead back to life, just as He brings the dead, barren earth back to life, the lifeless earth in which nothing grows. Qatadah said, "(This means) the eroded, dusty earth.'' As-Suddi said, "Dead.''

(but when We send down water on it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth).) When Allah sends the rain upon it, it is stirred to life, that is, vegetation begins to grow and it comes alive after it was dead. Then it rises after the soil had settled, then it puts forth its different kinds of fruit and crops with all their varied colours, tastes, fragrances, shapes and benefits. Allah says:

(and puts forth every lovely kind (of growth).) meaning, beautiful in appearance and with delightful fragrances.

(That is because Allah: He is the Truth,) means, the Creator, the Controller, the One Who does as He wills.

(and it is He Who gives life to the dead,) means, just as He gives life to the dead earth and brings forth from it all these kinds of vegetation.

(Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is able to do all things.) (41:39)

(Verily, His command, when He intends a thing, is only that He says to it, "Be!'' -- and it is!) (36:82).

(And surely, the Hour is coming, there is no doubt about it;) meaning, it will inevitably come to pass.

(and certainly, Allah will resurrect those who are in the graves.) means, He will bring them back to life after they have become dust; He will create them anew after they have become nothing.

(And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust'' Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!'' He Who produces for you fire out of the green tree, when behold you kindle there- with.) (36:78-80). And there are many similar Ayat.

(8. And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) (9. Bending his neck in pride, and leading (others) too (far) astray from the path of Allah. For him there is disgrace in this worldly life, and on the Day of Resurrection We shall make him taste the torment of burning.) (10. That is because of what your hands have sent forth, and verily, Allah is not unjust to servants.)

Allah has already told us about the ignorant imitators who are led astray:

(And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious Shaytan.) And here He tells us about those who call others to misguidance, the leaders of disbelief and innovation:

(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) meaning, with no correct rational thought, and no clear transmitted text; what they say is based only on their opinions and whims. Allah's saying,

(Bending his neck in pride,) Ibn `Abbas and others said, "Too proud to follow the truth when he is called to it.'' Mujahid, Qatadah and Malik said, narrating from Zayd bin Aslam:

(Bending his neck in pride,) means, twisting his neck, i.e., turning away from the truth to which he is called, bending his neck out of pride and arrogance. This is like the Ayat:

(And in Musa, when We sent him to Fir`awn with a manifest authority. But (Fir`awn) turned away along with his hosts) (51:38-39),

(And when it is said to them: "Come to what Allah has sent down and to the Messenger,'' you see the hypocrites turn away from you with aversion.) (4:61),

(And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you,'' they twist their heads, and you would see them turning away their faces in pride.) (63:5), And Luqman said to his son:

(And turn not your face away from men with pride) (31:18) meaning, do not turn away from them in an arrogant manner. And Allah says:

(And when Our verses are recited to him, he turns away in pride) (31:7).

(and leading (others) too (far) astray from the path of Allah.) This either refers to those who are stubborn, or it means that the person who does this has been created like this so that he will be one of those who lead others astray from the path of Allah. Then Allah says:

(For him there is disgrace in this worldly life,) meaning, humiliation and shame, such as when he is too arrogant to heed the signs of Allah, so Allah will send humiliation upon him in this world and will punish him in this world, before he reaches the Hereafter, because this world is all he cares about and all he knows.

(and on the Day of Resurrection We shall make him taste the torment of burning. That is because of what your hands have sent forth,) means, this will be said to him by way of rebuke.

(and verily, Allah is not unjust to the servants.) This is like the Ayah:

((It will be said: ) "Seize him and drag him into the midst of blazing Fire, Then pour over his head the torment of boiling water. Taste you (this)! Verily, you were (pretending to be) the mighty, the generous! Verily, this is that whereof you used to doubt!'') (44:47-50)

(11. And among mankind is he who worships Allah as it were upon the edge: if good befalls him, he is content therewith; but if a Fitnah strikes him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss.) (12. He calls besides Allah unto that which can neither harm him nor profit him. That is a straying far away.) (13. He calls unto him whose harm is nearer than his profit; certainly an evil Mawla and certainly an evil `Ashir!)

Allah has already told us about the ignorant imitators who are led astray:

(And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious Shaytan.) And here He tells us about those who call others to misguidance, the leaders of disbelief and innovation:

(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) meaning, with no correct rational thought, and no clear transmitted text; what they say is based only on their opinions and whims. Allah's saying,

(Bending his neck in pride,) Ibn `Abbas and others said, "Too proud to follow the truth when he is called to it.'' Mujahid, Qatadah and Malik said, narrating from Zayd bin Aslam:

(Bending his neck in pride,) means, twisting his neck, i.e., turning away from the truth to which he is called, bending his neck out of pride and arrogance. This is like the Ayat:

(And in Musa, when We sent him to Fir`awn with a manifest authority. But (Fir`awn) turned away along with his hosts) (51:38-39),

(And when it is said to them: "Come to what Allah has sent down and to the Messenger,'' you see the hypocrites turn away from you with aversion.) (4:61),

(And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you,'' they twist their heads, and you would see them turning away their faces in pride.) (63:5), And Luqman said to his son:

(And turn not your face away from men with pride) (31:18) meaning, do not turn away from them in an arrogant manner. And Allah says:

(And when Our verses are recited to him, he turns away in pride) (31:7).

(and leading (others) too (far) astray from the path of Allah.) This either refers to those who are stubborn, or it means that the person who does this has been created like this so that he will be one of those who lead others astray from the path of Allah. Then Allah says:

(For him there is disgrace in this worldly life,) meaning, humiliation and shame, such as when he is too arrogant to heed the signs of Allah, so Allah will send humiliation upon him in this world and will punish him in this world, before he reaches the Hereafter, because this world is all he cares about and all he knows.

(and on the Day of Resurrection We shall make him taste the torment of burning. That is because of what your hands have sent forth,) means, this will be said to him by way of rebuke.

(and verily, Allah is not unjust to the servants.) This is like the Ayah:

((It will be said: ) "Seize him and drag him into the midst of blazing Fire, Then pour over his head the torment of boiling water. Taste you (this)! Verily, you were (pretending to be) the mighty, the generous! Verily, this is that whereof you used to doubt!'') (44:47-50)

(11. And among mankind is he who worships Allah as it were upon the edge: if good befalls him, he is content therewith; but if a Fitnah strikes him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss.) (12. He calls besides Allah unto that which can neither harm him nor profit him. That is a straying far away.) (13. He calls unto him whose harm is nearer than his profit; certainly an evil Mawla and certainly an evil `Ashir!)

Allah has already told us about the ignorant imitators who are led astray:

(And among mankind is he who disputes about Allah, without knowledge, and follows every rebellious Shaytan.) And here He tells us about those who call others to misguidance, the leaders of disbelief and innovation:

(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) meaning, with no correct rational thought, and no clear transmitted text; what they say is based only on their opinions and whims. Allah's saying,

(Bending his neck in pride,) Ibn `Abbas and others said, "Too proud to follow the truth when he is called to it.'' Mujahid, Qatadah and Malik said, narrating from Zayd bin Aslam:

(Bending his neck in pride,) means, twisting his neck, i.e., turning away from the truth to which he is called, bending his neck out of pride and arrogance. This is like the Ayat:

(And in Musa, when We sent him to Fir`awn with a manifest authority. But (Fir`awn) turned away along with his hosts) (51:38-39),

(And when it is said to them: "Come to what Allah has sent down and to the Messenger,'' you see the hypocrites turn away from you with aversion.) (4:61),

(And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you,'' they twist their heads, and you would see them turning away their faces in pride.) (63:5), And Luqman said to his son:

(And turn not your face away from men with pride) (31:18) meaning, do not turn away from them in an arrogant manner. And Allah says:

(And when Our verses are recited to him, he turns away in pride) (31:7).

(and leading (others) too (far) astray from the path of Allah.) This either refers to those who are stubborn, or it means that the person who does this has been created like this so that he will be one of those who lead others astray from the path of Allah. Then Allah says:

(For him there is disgrace in this worldly life,) meaning, humiliation and shame, such as when he is too arrogant to heed the signs of Allah, so Allah will send humiliation upon him in this world and will punish him in this world, before he reaches the Hereafter, because this world is all he cares about and all he knows.

(and on the Day of Resurrection We shall make him taste the torment of burning. That is because of what your hands have sent forth,) means, this will be said to him by way of rebuke.

(and verily, Allah is not unjust to the servants.) This is like the Ayah:

((It will be said: ) "Seize him and drag him into the midst of blazing Fire, Then pour over his head the torment of boiling water. Taste you (this)! Verily, you were (pretending to be) the mighty, the generous! Verily, this is that whereof you used to doubt!'') (44:47-50)

(11. And among mankind is he who worships Allah as it were upon the edge: if good befalls him, he is content therewith; but if a Fitnah strikes him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss.) (12. He calls besides Allah unto that which can neither harm him nor profit him. That is a straying far away.) (13. He calls unto him whose harm is nearer than his profit; certainly an evil Mawla and certainly an evil `Ashir!)

Mujahid, Qatadah and others said:

(upon the edge) means, in doubt. Others said that it meant on the edge, such as on the edge or side of a mountain, i.e., (this person) enters Islam on the edge, and if he finds what he likes he will continue, otherwise he will leave. Al-Bukhari recorded that Ibn `Abbas said:

(And among mankind is he who worships Allah as it were upon the edge.) "People would come to Al-Madinah ﴿to declare their Islam﴾ and if their wives gave birth to sons and their mares gave birth to foals, they would say, `This is a good religion,' but if their wives and their mares did not give birth, they would say, `This is a bad religion.''' Al-`Awfi reported that Ibn `Abbas said, "One of them would come to Al-Madinah, which was a land that was infected with a contagious disease. If he remained healthy there, and his mare foaled and his wife gave birth to a boy, he would be content, and would say, `I have not experienced anything but good since I started to follow this religion.''

(but if a Fitnah strikes him), Fitnah here means affliction, i.e., if the disease of Al-Madinah befalls him, and his wife gives birth to a babe girl and charity is delayed in coming to him, the Shaytan comes to him and says: `By Allah, since you started to follow this religion of yours, you have experienced nothing but bad things,' and this is the Fitnah.'' This was also mentioned by Qatadah, Ad-Dahhak, Ibn Jurayj and others among the Salaf when explaining this Ayah. Mujahid said, concerning the Ayah:

(he turns back on his face.) "(This means), he becomes an apostate and a disbeliever.''

(He loses both this world and the Hereafter.) means, he does not gain anything in this world. As for the Hereafter, he has disbelieved in Allah the Almighty, so he will be utterly doomed and humiliated. So Allah says:

(That is the evident loss.), i.e., the greatest loss and the losing deal.

(He calls besides Allah unto that which can neither harm him nor profit him.) means, the idols, rivals, and false gods which he calls upon for help, support and provision -- they can neither benefit him nor harm him.

(That is a straying far away.)

(He calls unto him whose harm is nearer than his profit;) means, he is more likely to harm him than benefit him in this world, and in the Hereafter he will most certainly cause him harm.

(certainly an evil Mawla and certainly an evil `Ashir!) Mujahid said, "This means the idols.'' The meaning is: "How evil a friend is this one upon whom he calls instead of Allah as a helper and supporter.''

(and certainly an evil `Ashir!) means the one with whom one mixes and spends one's time.

(14. Truly, Allah will admit those who believe and do righteous good deeds to Gardens underneath which rivers flow. Verily, Allah does what He wills.)

The mention of the misguided who are doomed is followed by mention of the righteous who are blessed. They are those who believe firmly in their hearts and confirm their faith by their actions, doing all kinds of righteous deeds and avoiding evil actions. Because of this, they will inherit dwellings in the lofty ranks of the gardens of Paradise. So Allah tells us that He sends those astray and guides these, and says:

(Verily, Allah does what He wills.)

(15. Whoever thinks that Allah will not help him in this world and in the Hereafter, let him stretch out a rope to the ceiling and let him strangle himself. Then let him see whether his plan will remove that whereat he rages!) (16. Thus have We sent it down as clear Ayat, and surely, Allah guides whom He wills.)

The mention of the misguided who are doomed is followed by mention of the righteous who are blessed. They are those who believe firmly in their hearts and confirm their faith by their actions, doing all kinds of righteous deeds and avoiding evil actions. Because of this, they will inherit dwellings in the lofty ranks of the gardens of Paradise. So Allah tells us that He sends those astray and guides these, and says:

(Verily, Allah does what He wills.)

(15. Whoever thinks that Allah will not help him in this world and in the Hereafter, let him stretch out a rope to the ceiling and let him strangle himself. Then let him see whether his plan will remove that whereat he rages!) (16. Thus have We sent it down as clear Ayat, and surely, Allah guides whom He wills.)

Ibn `Abbas said, "Whoever thinks that Allah will not help Muhammad in this world and the Hereafter, let him stretch out a rope

(to the ceiling) to the ceiling in his house,

(and let him strangle himself.) let him hang himself with it.'' This was also the view of Mujahid, `Ikrimah, `Ata', Abu Al-Jawza', Qatadah and others. The meaning is: whoever thinks that Allah will not support Muhammad and His Book and His Religion, let him go and kill himself if it annoys him so much. For Allah will most certainly help and support him. Allah says:

(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51). Allah says here:

(Then let him see whether his plan will remove that whereat he rages!) As-Suddi said, "Meaning, in the case of Muhammad '' `Ata' Al-Khurasani said, "Let him see whether that will cure the rage he feels in his heart.''

(Thus have We sent it down) the Qur'an.

(as clear Ayat,) clear in its wording and its meaning, evidence from Allah to mankind.

(and surely, Allah guides whom He wills.) He sends astray whomsoever He wills and He guides whomsoever He wills, and He has complete wisdom and definitive proof in doing so.

(He cannot be questioned about what He does, while they will be questioned.) (21:23). Because of His wisdom, mercy, justice, knowledge, dominion and might, no one can overturn His ruling, and He is swift in bringing to account.

17. Verily, those who believe, and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who worship others besides Allah; truly, Allah will judge between them on the Day of Resurrection. Verily, Allah is over all things a Witness.)

Allah tells us about the followers of these various religions, the believers (Muslims) and others such as the Jews and Sabians. We have already seen a definition of them in Surat Al-Baqarah and have noted how people differ over who they are. There are also the Christians, Majus and others who worship others alongside Allah. Allah will

(judge between them on the Day of Resurrection) with justice; He will admit those who believed in Him to Paradise and will send those who disbelieved in Him to Hell, for He is a Witness over their deeds, and He knows all that they say and all that they do in secret, and conceal in their breast.

(18. See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawabb, and many of mankind prostrate themselves to Allah. But there are many (men) on whom the punishment is justified. And whomsoever Allah disgraces, none can honor him. Verily, Allah does what He wills.)

Allah tells us that He alone, with no partner or associate, is deserving of worship. Everything prostrates to His might, willingly or unwillingly, and everything prostrates in a manner that befits its nature, as Allah says:

(Have they not observed things that Allah has created: (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly) (16:48). And Allah says here:

(See you not that whoever is in the heavens and whoever is on the earth prostrate themselves to Him) means, the angels in the regions of the heavens, and all the living creatures, men, Jinn, animals and birds.

(and there is not a thing but glorifies His praise) (17:44).

(and the sun, and the moon, and the stars,) These are mentioned by name, because they are worshipped instead of Allah, so Allah explains that they too prostrate to their Creator and that they are subjected to Him.

(Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them) (41:37). In the Two Sahihs it was recorded that Abu Dharr said, "The Messenger of Allah said to me,

(Do you know where this sun goes) I said, `Allah and His Messenger know best.' He said,

(It goes (sets) and prostrates beneath the Throne, then it awaits the command. Soon it will be told, "Go back the way whence you came.'')'' Ibn `Abbas said, "A man came and said, `O Messenger of Allah, I saw myself in a dream last night, as if I was praying behind a tree. I prostrated, and the tree prostrated when I did, and I heard it saying, "O Allah, write down a reward for me for that, and remove a sin from me for that, store it with You for me and accept it from me as You accepted from Your servant Dawud.''' Ibn `Abbas said, "The Messenger of Allah recited an Ayah mentioning a prostration, then he prostrated, and I heard him saying the same words that the man had told him the tree said.'' This was recorded by At-Tirmidhi, Ibn Majah, and Ibn Hibban in his Sahih.

(Ad-Dawabb) means all the animals. It was reported in a Hadith recorded by Imam Ahmad that the Messenger of Allah forbade using the backs of animals as platforms for speaking, for, perhaps the one who was being ridden was better and remembered Allah more than the one who was riding.

(and many of mankind) means, they prostrate willingly, submitting themselves to Allah of their own free will.

(But there are many (men) on whom the punishment is justified.) means, those who refuse prostration, are stubborn and arrogant.

(And whomsoever Allah disgraces, none can honor him. Verily, Allah does what He wills.) It was recorded that Abu Hurayrah said, "The Messenger of Allah said:

(When the son of Adam recites the Ayat containing the prostration, the Shaytan withdraws weeping and says, "Ah! Woe (to me)! the son of Adam was commanded to prostrate and he prostrated, so Paradise is his; I was commanded to prostrate and I refused, so I am doomed to Hell.'') This was recorded by Muslim. In his book Al-Marasil, Abu Dawud recorded that Khalid bin Ma`dan, may Allah have mercy upon him, reported that Allah's Messenger said,

(Surat Al-Hajj has been favored over the rest of the Qur'an with two prostrations.'') Al-Hafiz Abu Bakr Al-Isma`ili recorded from Abu Al-Jahm that `Umar did the two prostrations of ﴿Surat﴾ Al-Hajj when he was in Al-Jabiyah, and he said, "This Surah has been favored with two prostrations.''

(19. These two opponents dispute with each other about their Lord; then as for those who disbelieved, garments of fire will be cut out for them, boiling water will be poured down over their heads.) (20. With it will melt (or vanish away) what is within their bellies, as well as (their) skins.) (21. And for them are hooked rods of iron.) (22. Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: "Taste the torment of burning!'')

Allah tells us that He alone, with no partner or associate, is deserving of worship. Everything prostrates to His might, willingly or unwillingly, and everything prostrates in a manner that befits its nature, as Allah says:

(Have they not observed things that Allah has created: (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly) (16:48). And Allah says here:

(See you not that whoever is in the heavens and whoever is on the earth prostrate themselves to Him) means, the angels in the regions of the heavens, and all the living creatures, men, Jinn, animals and birds.

(and there is not a thing but glorifies His praise) (17:44).

(and the sun, and the moon, and the stars,) These are mentioned by name, because they are worshipped instead of Allah, so Allah explains that they too prostrate to their Creator and that they are subjected to Him.

(Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them) (41:37). In the Two Sahihs it was recorded that Abu Dharr said, "The Messenger of Allah said to me,

(Do you know where this sun goes) I said, `Allah and His Messenger know best.' He said,

(It goes (sets) and prostrates beneath the Throne, then it awaits the command. Soon it will be told, "Go back the way whence you came.'')'' Ibn `Abbas said, "A man came and said, `O Messenger of Allah, I saw myself in a dream last night, as if I was praying behind a tree. I prostrated, and the tree prostrated when I did, and I heard it saying, "O Allah, write down a reward for me for that, and remove a sin from me for that, store it with You for me and accept it from me as You accepted from Your servant Dawud.''' Ibn `Abbas said, "The Messenger of Allah recited an Ayah mentioning a prostration, then he prostrated, and I heard him saying the same words that the man had told him the tree said.'' This was recorded by At-Tirmidhi, Ibn Majah, and Ibn Hibban in his Sahih.

(Ad-Dawabb) means all the animals. It was reported in a Hadith recorded by Imam Ahmad that the Messenger of Allah forbade using the backs of animals as platforms for speaking, for, perhaps the one who was being ridden was better and remembered Allah more than the one who was riding.

(and many of mankind) means, they prostrate willingly, submitting themselves to Allah of their own free will.

(But there are many (men) on whom the punishment is justified.) means, those who refuse prostration, are stubborn and arrogant.

(And whomsoever Allah disgraces, none can honor him. Verily, Allah does what He wills.) It was recorded that Abu Hurayrah said, "The Messenger of Allah said:

(When the son of Adam recites the Ayat containing the prostration, the Shaytan withdraws weeping and says, "Ah! Woe (to me)! the son of Adam was commanded to prostrate and he prostrated, so Paradise is his; I was commanded to prostrate and I refused, so I am doomed to Hell.'') This was recorded by Muslim. In his book Al-Marasil, Abu Dawud recorded that Khalid bin Ma`dan, may Allah have mercy upon him, reported that Allah's Messenger said,

(Surat Al-Hajj has been favored over the rest of the Qur'an with two prostrations.'') Al-Hafiz Abu Bakr Al-Isma`ili recorded from Abu Al-Jahm that `Umar did the two prostrations of ﴿Surat﴾ Al-Hajj when he was in Al-Jabiyah, and he said, "This Surah has been favored with two prostrations.''

(19. These two opponents dispute with each other about their Lord; then as for those who disbelieved, garments of fire will be cut out for them, boiling water will be poured down over their heads.) (20. With it will melt (or vanish away) what is within their bellies, as well as (their) skins.) (21. And for them are hooked rods of iron.) (22. Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: "Taste the torment of burning!'')

Allah tells us that He alone, with no partner or associate, is deserving of worship. Everything prostrates to His might, willingly or unwillingly, and everything prostrates in a manner that befits its nature, as Allah says:

(Have they not observed things that Allah has created: (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly) (16:48). And Allah says here:

(See you not that whoever is in the heavens and whoever is on the earth prostrate themselves to Him) means, the angels in the regions of the heavens, and all the living creatures, men, Jinn, animals and birds.

(and there is not a thing but glorifies His praise) (17:44).

(and the sun, and the moon, and the stars,) These are mentioned by name, because they are worshipped instead of Allah, so Allah explains that they too prostrate to their Creator and that they are subjected to Him.

(Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them) (41:37). In the Two Sahihs it was recorded that Abu Dharr said, "The Messenger of Allah said to me,

(Do you know where this sun goes) I said, `Allah and His Messenger know best.' He said,

(It goes (sets) and prostrates beneath the Throne, then it awaits the command. Soon it will be told, "Go back the way whence you came.'')'' Ibn `Abbas said, "A man came and said, `O Messenger of Allah, I saw myself in a dream last night, as if I was praying behind a tree. I prostrated, and the tree prostrated when I did, and I heard it saying, "O Allah, write down a reward for me for that, and remove a sin from me for that, store it with You for me and accept it from me as You accepted from Your servant Dawud.''' Ibn `Abbas said, "The Messenger of Allah recited an Ayah mentioning a prostration, then he prostrated, and I heard him saying the same words that the man had told him the tree said.'' This was recorded by At-Tirmidhi, Ibn Majah, and Ibn Hibban in his Sahih.

(Ad-Dawabb) means all the animals. It was reported in a Hadith recorded by Imam Ahmad that the Messenger of Allah forbade using the backs of animals as platforms for speaking, for, perhaps the one who was being ridden was better and remembered Allah more than the one who was riding.

(and many of mankind) means, they prostrate willingly, submitting themselves to Allah of their own free will.

(But there are many (men) on whom the punishment is justified.) means, those who refuse prostration, are stubborn and arrogant.

(And whomsoever Allah disgraces, none can honor him. Verily, Allah does what He wills.) It was recorded that Abu Hurayrah said, "The Messenger of Allah said:

(When the son of Adam recites the Ayat containing the prostration, the Shaytan withdraws weeping and says, "Ah! Woe (to me)! the son of Adam was commanded to prostrate and he prostrated, so Paradise is his; I was commanded to prostrate and I refused, so I am doomed to Hell.'') This was recorded by Muslim. In his book Al-Marasil, Abu Dawud recorded that Khalid bin Ma`dan, may Allah have mercy upon him, reported that Allah's Messenger said,

(Surat Al-Hajj has been favored over the rest of the Qur'an with two prostrations.'') Al-Hafiz Abu Bakr Al-Isma`ili recorded from Abu Al-Jahm that `Umar did the two prostrations of ﴿Surat﴾ Al-Hajj when he was in Al-Jabiyah, and he said, "This Surah has been favored with two prostrations.''

(19. These two opponents dispute with each other about their Lord; then as for those who disbelieved, garments of fire will be cut out for them, boiling water will be poured down over their heads.) (20. With it will melt (or vanish away) what is within their bellies, as well as (their) skins.) (21. And for them are hooked rods of iron.) (22. Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: "Taste the torment of burning!'')

Allah tells us that He alone, with no partner or associate, is deserving of worship. Everything prostrates to His might, willingly or unwillingly, and everything prostrates in a manner that befits its nature, as Allah says:

(Have they not observed things that Allah has created: (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly) (16:48). And Allah says here:

(See you not that whoever is in the heavens and whoever is on the earth prostrate themselves to Him) means, the angels in the regions of the heavens, and all the living creatures, men, Jinn, animals and birds.

(and there is not a thing but glorifies His praise) (17:44).

(and the sun, and the moon, and the stars,) These are mentioned by name, because they are worshipped instead of Allah, so Allah explains that they too prostrate to their Creator and that they are subjected to Him.

(Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them) (41:37). In the Two Sahihs it was recorded that Abu Dharr said, "The Messenger of Allah said to me,

(Do you know where this sun goes) I said, `Allah and His Messenger know best.' He said,

(It goes (sets) and prostrates beneath the Throne, then it awaits the command. Soon it will be told, "Go back the way whence you came.'')'' Ibn `Abbas said, "A man came and said, `O Messenger of Allah, I saw myself in a dream last night, as if I was praying behind a tree. I prostrated, and the tree prostrated when I did, and I heard it saying, "O Allah, write down a reward for me for that, and remove a sin from me for that, store it with You for me and accept it from me as You accepted from Your servant Dawud.''' Ibn `Abbas said, "The Messenger of Allah recited an Ayah mentioning a prostration, then he prostrated, and I heard him saying the same words that the man had told him the tree said.'' This was recorded by At-Tirmidhi, Ibn Majah, and Ibn Hibban in his Sahih.

(Ad-Dawabb) means all the animals. It was reported in a Hadith recorded by Imam Ahmad that the Messenger of Allah forbade using the backs of animals as platforms for speaking, for, perhaps the one who was being ridden was better and remembered Allah more than the one who was riding.

(and many of mankind) means, they prostrate willingly, submitting themselves to Allah of their own free will.

(But there are many (men) on whom the punishment is justified.) means, those who refuse prostration, are stubborn and arrogant.

(And whomsoever Allah disgraces, none can honor him. Verily, Allah does what He wills.) It was recorded that Abu Hurayrah said, "The Messenger of Allah said:

(When the son of Adam recites the Ayat containing the prostration, the Shaytan withdraws weeping and says, "Ah! Woe (to me)! the son of Adam was commanded to prostrate and he prostrated, so Paradise is his; I was commanded to prostrate and I refused, so I am doomed to Hell.'') This was recorded by Muslim. In his book Al-Marasil, Abu Dawud recorded that Khalid bin Ma`dan, may Allah have mercy upon him, reported that Allah's Messenger said,

(Surat Al-Hajj has been favored over the rest of the Qur'an with two prostrations.'') Al-Hafiz Abu Bakr Al-Isma`ili recorded from Abu Al-Jahm that `Umar did the two prostrations of ﴿Surat﴾ Al-Hajj when he was in Al-Jabiyah, and he said, "This Surah has been favored with two prostrations.''

(19. These two opponents dispute with each other about their Lord; then as for those who disbelieved, garments of fire will be cut out for them, boiling water will be poured down over their heads.) (20. With it will melt (or vanish away) what is within their bellies, as well as (their) skins.) (21. And for them are hooked rods of iron.) (22. Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: "Taste the torment of burning!'')

(then as for those who disbelieved, garments of fire will be cut out for them,) meaning, pieces of fire will be prepared for them. Sa`id bin Jubayr said: "Of copper, for it is the hottest of things when it is heated.''

(boiling water will be poured down over their heads. With it will melt (or vanish away) what is within their bellies, as well as (their) skins.) meaning, when the boiling water --which is water that has been heated to the ultimate degree- is poured down over their heads. Ibn Jarir recorded from Abu Hurayrah that the Prophet said:

(The boiling water will be poured over their heads and will penetrate their skulls until it reaches what is inside, and what is inside will melt until it reaches their feet. This is the melting, then he will be restored to the state he was before.) It was also recorded by At-Tirmidhi, who said it is Hasan Sahih. This was also recorded by Ibn Abi Hatim, who then recorded that `Abdullah bin As-Sariy said, "The angel will come to him, carrying the vessel with a pair of tongs because of its heat. When he brings it near to his face, he will shy away from it. He will raise a hammer that he is carrying and will strike his head with it, and his brains will spill out, then he will pour the brains back into his head. This is what Allah says in the Ayah:

(With it will melt what is within their bellies, as well as (their) skins.)''

(And for them are hooked rods of iron.) Ibn `Abbas said, "They will be struck with them, and with each blow, a limb will be severed, and they will cry out for oblivion.''

(Every time they seek to get away therefrom, from anguish, they will be driven back therein,) Al-A`mash reported from Abu Zibiyan that Salman said, "The fire of Hell is black and dark; its flames and coals do not glow or shine.'' Then he recited:

(Every time they seek to get away therefrom, from anguish, they will be driven back therein,)

("Taste the torment of burning!'') This is like the Ayah:

(and it will be said to them: "Taste you the torment of the Fire which you used to deny.'') (32:20). The meaning is that they will be humiliated by words and actions.

(23. Truly, Allah will admit those who believe and do righteous good deeds, to Gardens underneath which rivers flow (in Paradise), wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (24. And they are guided unto goodly speech and they are guided to the path of Him, Who is Worthy of all praises.)

(then as for those who disbelieved, garments of fire will be cut out for them,) meaning, pieces of fire will be prepared for them. Sa`id bin Jubayr said: "Of copper, for it is the hottest of things when it is heated.''

(boiling water will be poured down over their heads. With it will melt (or vanish away) what is within their bellies, as well as (their) skins.) meaning, when the boiling water --which is water that has been heated to the ultimate degree- is poured down over their heads. Ibn Jarir recorded from Abu Hurayrah that the Prophet said:

(The boiling water will be poured over their heads and will penetrate their skulls until it reaches what is inside, and what is inside will melt until it reaches their feet. This is the melting, then he will be restored to the state he was before.) It was also recorded by At-Tirmidhi, who said it is Hasan Sahih. This was also recorded by Ibn Abi Hatim, who then recorded that `Abdullah bin As-Sariy said, "The angel will come to him, carrying the vessel with a pair of tongs because of its heat. When he brings it near to his face, he will shy away from it. He will raise a hammer that he is carrying and will strike his head with it, and his brains will spill out, then he will pour the brains back into his head. This is what Allah says in the Ayah:

(With it will melt what is within their bellies, as well as (their) skins.)''

(And for them are hooked rods of iron.) Ibn `Abbas said, "They will be struck with them, and with each blow, a limb will be severed, and they will cry out for oblivion.''

(Every time they seek to get away therefrom, from anguish, they will be driven back therein,) Al-A`mash reported from Abu Zibiyan that Salman said, "The fire of Hell is black and dark; its flames and coals do not glow or shine.'' Then he recited:

(Every time they seek to get away therefrom, from anguish, they will be driven back therein,)

("Taste the torment of burning!'') This is like the Ayah:

(and it will be said to them: "Taste you the torment of the Fire which you used to deny.'') (32:20). The meaning is that they will be humiliated by words and actions.

(23. Truly, Allah will admit those who believe and do righteous good deeds, to Gardens underneath which rivers flow (in Paradise), wherein they will be adorned with bracelets of gold and pearls and their garments therein will be of silk.) (24. And they are guided unto goodly speech and they are guided to the path of Him, Who is Worthy of all praises.)

When Allah tells us about the state of the people of Hell -- we seek refuge with Allah from that state of punishment, vengeance, burning and chains -- and the garments of fire that have been prepared for them, He then tells us about the state of the people of Paradise -- we ask Allah by His grace and kindness to admit us therein. He tells us:

(Truly, Allah will admit those who believe and do righteous good deeds, to Gardens underneath which rivers flow,) means, these rivers flow throughout its regions, beneath its trees and palaces, and its inhabitants direct them to go wherever they want.

(wherein they will be adorned) -- with jewelry --

(with bracelets of gold and pearls) means, on their arms, as the Prophet said in the agreed-upon Hadith:

(The jewelry of the believer ﴿in Paradise﴾ will reach as far as his Wudu' reached.)

(and their garments therein will be of silk. ) in contrast to the garments of fire worn by the inhabitants of Hell, the people of Paradise will have garments of silk, Sundus and Istabraq fine green silk and gold embroidery, as Allah says:

(Their garments will be of green Sundus, and Istabraq. They will be adorned with bracelets of silver, and their Lord will give them a pure drink. (And it will be said to them): "Verily, this is a reward for you, and your endeavor has been accepted.'') (76:21-22). In the Sahih, it says:

(Do not wear fine silk or gold embroidery in this world, for whoever wears them in this world, will not wear them in the Hereafter.) `Abdullah bin Az-Zubayr said, "Those who do not wear silk in the Hereafter are those who will not enter Paradise. Allah says:

(and their garments therein will be of silk)''

(And they are guided unto goodly speech.) This is like the Ayat:

(And those who believed and did righteous deeds, will be made to enter Gardens under which rivers flow -- to dwell therein forever, with the permission of their Lord. Their greeting therein will be: "Salam (peace!)'') (14:23)

(And angels shall enter unto them from every gate (saying): "Salamun `Alaykum (peace be upon you!)'', for you persevered in patience! Excellent indeed is the final home!'') (13:23-24),

(No evil vain talk will they hear therein, nor any sinful speech. But only the saying of, "Peace! Peace! (Salaman! Salaman!).'') (56:25-26) They will be guided to a place in which they will hear good speech.

(Therein they shall be met with greetings and the word of peace and respect.) (25:75), unlike the scorn which will be heaped upon the people of Hell by way of rebuke, when they are told:

(`Taste the torment of burning!'')

(and they are guided to the path of Him Who is Worthy of all praises. ) to a place in which they will give praise to their Lord for all His kindness, blessings and favors towards them, as it says in the Sahih Hadith:

(They will be inspired with words of glorification and praise, just as they are inspired with breath.) Some scholars of Tafsir said that the Ayah,

(And they are guided unto goodly speech) refers to the Qur'an; and it was said that it means La ilaha illallah or words of remembrance prescribed in Islam. And the Ayah:

(and they are guided to the path of Him Who is Worthy of all praises.) means, the straight path in this world. These interpretations do not contradict that mentioned above. And Allah knows best.

(25. Verily, those who disbelieved and hinder (men) from the path of Allah, and from Al-Masjid Al-Haram which We have made (open) to (all) men, the dweller in it and the visitor from the country are equal there, and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.)

(and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.)

(or to do wrong,) means, he aims deliberately to do wrong, and it is not the matter of misunderstanding. As Ibn Jurayj said narrating from Ibn `Abbas, "This means someone whose actions are intentional.'' `Ali bin Abi Talhah reported that Ibn `Abbas said, "The evil action of Shirk.'' Al-`Awfi reported that Ibn `Abbas said: "The evil action is allowing in the Haram what Allah has forbidden, such as mistreating and killing, whereby you do wrong to those who have done you no wrong and you kill those who have not fought you. If a person does this, then he deserves to suffer a painful torment.''

(or to do wrong,) Mujahid said, "To do some bad action therein. This is one of the unique features of Al-Haram, that the person who is about to do some evil action should be punished if this is his intention, even if he has not yet commenced the action.'' Ibn Abi Hatim recorded in his Tafsir that `Abdullah (i.e., Ibn Mas`ud) commented about the Ayah,

(and whoever inclines to evil actions therein or to do wrong,) "If a man intends to do some evil action therein, Allah will make him taste a painful torment.'' This was also recorded by Ahmad. I say, ﴿its﴾ chain is Sahih according to the conditions of Al-Bukhari, and it is more likely Mawquf than Marfu`. And Allah knows best. Sa`id bin Jubayr said, "Insulting a servant and anything more than that is (counted as) wrongdoing.'' Habib bin Abi Thabit said:

(and whoever inclines to evil actions therein or to do wrong,) "Hoarding (goods) in Makkah.'' This was also the view of others.

(and whoever inclines to evil actions therein or to do wrong,) Ibn `Abbas said, "This was revealed about `Abdullah bin Unays. The Messenger of Allah sent him with two men, one of whom was a Muhajir and the other from among the Ansar. They began to boast about their lineages and `Abdullah bin Unays got angry and killed the Ansari. Then he reverted from Islam (became an apostate) and fled to Makkah. Then these words were revealed concerning him:

(and whoever inclines to evil actions therein or to do wrong,) meaning, whoever flees to Al-Haram to do evil actions, i.e., by leaving Islam.'' These reports indicate some meanings of the phrase "evil actions'', but the meaning is more general than that and includes things which are more serious. Hence when the owners of the Elephant planned to destroy the House (the Ka`bah), Allah sent against them birds in flocks,

(Striking them with stones of Sijjil. And He made them like (an empty field of) stalks (of which the corn has been eaten up by cattle).) (105:4-5). means He destroyed them and made them a lesson and a warning for everyone who intends to commit evil actions there. Hence it was reported in a Hadith that the Messenger of Allah said:

(This House will be attacked by an army, then when they are in a wide open space, the first of them and the last of them will be swallowed up by the earth.)

(26. And (remember) when We showed Ibrahim the site of the House (saying): "Associate not anything with Me, and sanctify My House for those who circumambulate it, and those who stand up (for prayer), and those who bow and make prostration (in prayer);'') (27. And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every Fajj `Amiq.)

(and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.)

(or to do wrong,) means, he aims deliberately to do wrong, and it is not the matter of misunderstanding. As Ibn Jurayj said narrating from Ibn `Abbas, "This means someone whose actions are intentional.'' `Ali bin Abi Talhah reported that Ibn `Abbas said, "The evil action of Shirk.'' Al-`Awfi reported that Ibn `Abbas said: "The evil action is allowing in the Haram what Allah has forbidden, such as mistreating and killing, whereby you do wrong to those who have done you no wrong and you kill those who have not fought you. If a person does this, then he deserves to suffer a painful torment.''

(or to do wrong,) Mujahid said, "To do some bad action therein. This is one of the unique features of Al-Haram, that the person who is about to do some evil action should be punished if this is his intention, even if he has not yet commenced the action.'' Ibn Abi Hatim recorded in his Tafsir that `Abdullah (i.e., Ibn Mas`ud) commented about the Ayah,

(and whoever inclines to evil actions therein or to do wrong,) "If a man intends to do some evil action therein, Allah will make him taste a painful torment.'' This was also recorded by Ahmad. I say, ﴿its﴾ chain is Sahih according to the conditions of Al-Bukhari, and it is more likely Mawquf than Marfu`. And Allah knows best. Sa`id bin Jubayr said, "Insulting a servant and anything more than that is (counted as) wrongdoing.'' Habib bin Abi Thabit said:

(and whoever inclines to evil actions therein or to do wrong,) "Hoarding (goods) in Makkah.'' This was also the view of others.

(and whoever inclines to evil actions therein or to do wrong,) Ibn `Abbas said, "This was revealed about `Abdullah bin Unays. The Messenger of Allah sent him with two men, one of whom was a Muhajir and the other from among the Ansar. They began to boast about their lineages and `Abdullah bin Unays got angry and killed the Ansari. Then he reverted from Islam (became an apostate) and fled to Makkah. Then these words were revealed concerning him:

(and whoever inclines to evil actions therein or to do wrong,) meaning, whoever flees to Al-Haram to do evil actions, i.e., by leaving Islam.'' These reports indicate some meanings of the phrase "evil actions'', but the meaning is more general than that and includes things which are more serious. Hence when the owners of the Elephant planned to destroy the House (the Ka`bah), Allah sent against them birds in flocks,

(Striking them with stones of Sijjil. And He made them like (an empty field of) stalks (of which the corn has been eaten up by cattle).) (105:4-5). means He destroyed them and made them a lesson and a warning for everyone who intends to commit evil actions there. Hence it was reported in a Hadith that the Messenger of Allah said:

(This House will be attacked by an army, then when they are in a wide open space, the first of them and the last of them will be swallowed up by the earth.)

(26. And (remember) when We showed Ibrahim the site of the House (saying): "Associate not anything with Me, and sanctify My House for those who circumambulate it, and those who stand up (for prayer), and those who bow and make prostration (in prayer);'') (27. And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every Fajj `Amiq.)

This is a rebuke to those among Quraysh who worshipped others than Allah and joined partners with Him in the place which from the outset had been established on the basis of Tawhid and the worship of Allah Alone, with no partner or associate. Allah tells us that He showed Ibrahim the site of the `Atiq House, i.e., He guided him to it, entrusted it to him and granted him permission to build it. Many scholars take this as evidence to support their view that Ibrahim was the first one to build the House and that it was not built before his time. It was recorded in the Two Sahihs that Abu Dharr said, "I said, `O Messenger of Allah, which Masjid was the first to be built' He said,

(Al-Masjid Al-Haram.) I said, `Then which' He said,

(Bayt Al-Maqdis.) I said, `How long between them' He said,

(Forty years.)'' And Allah says:

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing) (3:96) until the end of following two Ayat. Allah says:

(and We commanded Ibrahim and Isma`il that they should purify My House for those who are circumambulating it, or staying (I`tikaf), or bowing or prostrating themselves.) (2:125) And Allah says here:

(Associate not anything with Me,) meaning, `Build it in My Name Alone.'

(and sanctify My House) Qatadah and Mujahid said, "And purify it from Shirk.

(for those who circumambulate it, and those who stand up, and those who bow, and make prostration (in prayer)) means, `and make it purely for those who worship Allah Alone, with no partner or associate.' What is meant by "those who circumambulate it'' is obvious, since this is an act of worship that is done only at the Ka`bah and not at any other spot on earth.

(and those who stand up) means, in prayer. Allah says:

(and those who bow, and make prostration.) Tawaf and prayer are mentioned together because they are not prescribed together anywhere except in relation to the House. Tawaf is done around the Ka`bah and prayer is offered facing its direction in the majority of cases, with a few exceptions, such as when one is uncertain of the direction of the Qiblah, during battle and when praying optional prayers while traveling. And Allah knows best.

(And proclaim to mankind the Hajj) meaning, `announce the pilgrimage to mankind and call them to perform pilgrimage to this House which We have commanded you to build.' It was said that Ibrahim said: "O Lord, how can I convey this to people when my voice will not reach them'' It was said: "Call them and We will convey it.'' So Ibrahim stood up and said, "O mankind! Your Lord has established a House so come on pilgrimage to it.'' It is said that the mountains lowered themselves so that his voice would reach all the regions of the earth, and those who were still in their mothers' wombs and their fathers' loins would hear the call. The response came from everyone in the cities, deserts and countryside, and those whom Allah has decreed will make the pilgrimage, until the Day of Resurrection: "At Your service, O Allah, at Your service.'' This is a summary of the narrations from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr and others among the Salaf. And Allah knows best. This was recorded by Ibn Jarir and by Ibn Abi Hatim at length.

(They will come to you on foot and on every lean camel,) This Ayah was used as evidence by those scholars whose view is that Hajj performed on foot by those who are able, is better than Hajj performed riding, because the phrase "on foot'' is mentioned first, and because it is an indication of their keenness and resolve. Waki` narrated from Abu Al-`Umays from Abu Halhalah from Muhammad bin Ka`b that Ibn `Abbas said, "I do not regret anything except for the fact that I wish I had performed Hajj on foot, because Allah says,

(They will come to you on foot).'' But the majority are of the view that performing Hajj while riding is better, following the example of the Messenger of Allah , because he performed Hajj riding, although his physical ability was sound.

(they will come from every Fajj) means every route, as Allah says:

(And We placed therein Fijaj for them to pass) (21:31).

(`Amiq) means dis- tant. This was the view of Mujahid, `Ata', As-Suddi, Qatadah, Muqatil bin Hayan, Ath-Thawri and others. This Ayah is like the Ayah in which Allah tells us how Ibrahim prayed for his family,

(So fill some hearts among men with love towards them) (14:37). There is no one among the Muslims who does not long to see the Ka`bah and perform Tawaf, people come to this spot from every corner of the world.

(28. That they may witness things that are of benefit to them, and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them. Then eat thereof and feed therewith the poor having a hard time.) (29. Then let them complete their prescribed duties and perform their vows, and circumambulate the `Atiq House.)

This is a rebuke to those among Quraysh who worshipped others than Allah and joined partners with Him in the place which from the outset had been established on the basis of Tawhid and the worship of Allah Alone, with no partner or associate. Allah tells us that He showed Ibrahim the site of the `Atiq House, i.e., He guided him to it, entrusted it to him and granted him permission to build it. Many scholars take this as evidence to support their view that Ibrahim was the first one to build the House and that it was not built before his time. It was recorded in the Two Sahihs that Abu Dharr said, "I said, `O Messenger of Allah, which Masjid was the first to be built' He said,

(Al-Masjid Al-Haram.) I said, `Then which' He said,

(Bayt Al-Maqdis.) I said, `How long between them' He said,

(Forty years.)'' And Allah says:

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing) (3:96) until the end of following two Ayat. Allah says:

(and We commanded Ibrahim and Isma`il that they should purify My House for those who are circumambulating it, or staying (I`tikaf), or bowing or prostrating themselves.) (2:125) And Allah says here:

(Associate not anything with Me,) meaning, `Build it in My Name Alone.'

(and sanctify My House) Qatadah and Mujahid said, "And purify it from Shirk.

(for those who circumambulate it, and those who stand up, and those who bow, and make prostration (in prayer)) means, `and make it purely for those who worship Allah Alone, with no partner or associate.' What is meant by "those who circumambulate it'' is obvious, since this is an act of worship that is done only at the Ka`bah and not at any other spot on earth.

(and those who stand up) means, in prayer. Allah says:

(and those who bow, and make prostration.) Tawaf and prayer are mentioned together because they are not prescribed together anywhere except in relation to the House. Tawaf is done around the Ka`bah and prayer is offered facing its direction in the majority of cases, with a few exceptions, such as when one is uncertain of the direction of the Qiblah, during battle and when praying optional prayers while traveling. And Allah knows best.

(And proclaim to mankind the Hajj) meaning, `announce the pilgrimage to mankind and call them to perform pilgrimage to this House which We have commanded you to build.' It was said that Ibrahim said: "O Lord, how can I convey this to people when my voice will not reach them'' It was said: "Call them and We will convey it.'' So Ibrahim stood up and said, "O mankind! Your Lord has established a House so come on pilgrimage to it.'' It is said that the mountains lowered themselves so that his voice would reach all the regions of the earth, and those who were still in their mothers' wombs and their fathers' loins would hear the call. The response came from everyone in the cities, deserts and countryside, and those whom Allah has decreed will make the pilgrimage, until the Day of Resurrection: "At Your service, O Allah, at Your service.'' This is a summary of the narrations from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr and others among the Salaf. And Allah knows best. This was recorded by Ibn Jarir and by Ibn Abi Hatim at length.

(They will come to you on foot and on every lean camel,) This Ayah was used as evidence by those scholars whose view is that Hajj performed on foot by those who are able, is better than Hajj performed riding, because the phrase "on foot'' is mentioned first, and because it is an indication of their keenness and resolve. Waki` narrated from Abu Al-`Umays from Abu Halhalah from Muhammad bin Ka`b that Ibn `Abbas said, "I do not regret anything except for the fact that I wish I had performed Hajj on foot, because Allah says,

(They will come to you on foot).'' But the majority are of the view that performing Hajj while riding is better, following the example of the Messenger of Allah , because he performed Hajj riding, although his physical ability was sound.

(they will come from every Fajj) means every route, as Allah says:

(And We placed therein Fijaj for them to pass) (21:31).

(`Amiq) means dis- tant. This was the view of Mujahid, `Ata', As-Suddi, Qatadah, Muqatil bin Hayan, Ath-Thawri and others. This Ayah is like the Ayah in which Allah tells us how Ibrahim prayed for his family,

(So fill some hearts among men with love towards them) (14:37). There is no one among the Muslims who does not long to see the Ka`bah and perform Tawaf, people come to this spot from every corner of the world.

(28. That they may witness things that are of benefit to them, and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them. Then eat thereof and feed therewith the poor having a hard time.) (29. Then let them complete their prescribed duties and perform their vows, and circumambulate the `Atiq House.)

(That they may witness things that are of benefit to them,) Ibn `Abbas said, "Benefits in this world and in the Hereafter.'' Benefits of the Hereafter includes Allah's pleasure. Material benefits in this world include sacrificial animals and trade.'' This was also the view of Mujahid and others, that the benefits come in this world and in the Hereafter. This is like the Ayah:

(There is no sin on you if you seek the bounty of your Lord) [2:198].

(and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice).) Shu`bah and Hushaym narrated from Abu Bishr from Sa`id from Ibn `Abbas, "The appointed days are the ten days (of Dhul-Hijjah). Al-Bukhari narrated this with a disconnected chain in a manner denoting his approval of it. Something similar was narrated from Abu Musa Al-Ash`ari, Mujahid, Qatadah, `Ata', Sa`id bin Jubayr, Al-Hasan, Ad-Dahhak, `Ata' Al-Khurasani and Ibrahim An-Nakha`i. Al-Bukhari recorded from Ibn `Abbas that the Prophet said:

(No deeds are more virtuous than deeds done on these days.) They said, "Not even Jihad for the sake of Allah'' He said,

(Not even Jihad for the sake of Allah, unless a man goes out risking himself and his wealth for the sake of Allah, and does not come back with anything.) Imam Ahmad recorded that Ibn `Umar said, "The Messenger of Allah said:

(There are no days that are greater before Allah or in which deeds are more beloved to Him than these ten days, so increase your Tahlil, Takbir, and Tahmid during these days.) Al-Bukhari said, "Ibn `Umar and Abu Hurayrah used to go out in the marketplace during the ten days and say Takbir, and the people would say Takbir when they said Takbir.'' These ten days include the day of `Arafah. It was recorded in Sahih Muslim that Abu Qatadah said, "The Messenger of Allah was asked about fasting on the day of `Arafah, and he said,

(I hope by Allah that it will be an expiation for the previous year and the coming year.) These ten days include the day of An-Nahr (Sacrifice), which is the greatest day of Hajj, and it was recorded in a Hadith that it is the most virtuous day to Allah.

(over the beast of cattle that He has provided for them.) means, camels, cattle and sheep, as Allah explained in Surat Al-An`am:

(eight pairs) [6:143]

(Then eat thereof and feed therewith the poor having a hard time.) It was recorded that when the Messenger of Allah offered his sacrifice, he commanded that part of each animal should be taken and cooked, and he ate some of the meat and drank some of the broth.

(Then eat thereof) Hushaym narrated from Husayn, from Mujahid, "This is like the Ayat:

(But when you finish the Ihram, you may hunt) [5:2]

(Then when the (Jumu`ah) Salah (prayer) is ended, you may disperse through the land) [62:10]. This was the view favored by Ibn Jarir in his Tafsir.

(the poor having a hard time.) `Ikrimah said, "This means the one who is in desperate need whose poverty is apparent, and the poor person who is too proud to ask others for help.'' Mujahid said, "The one who does not stretch forth his hand (to ask for help).''

(Then let them complete their prescribed duties) `Ali bin Abi Talhah reported that Ibn `Abbas said, "This means ending Ihram by shaving one's head, putting on one's ordinary clothes, trimming one's nails and so on.'' This was also reported from him by `Ata' and Mujahid. This was also the view of `Ikrimah and Muhammad bin Ka`b Al-Qurazi.

(and perform their vows,) `Ali bin Abi Talhah reported that Ibn `Abbas said, this means any vows made about sacrificing a camel.

(and circumambulate the `Atiq House. ) Mujahid said, "This means the Tawaf which is obligatory on the day of Sacrifice.'' Ibn Abi Hatim recorded that Abu Hamzah said, "Ibn `Abbas said to me: `Have you read in Surat Al-Hajj where Allah says:

(and circumambulate the `Atiq House.) The end of rituals is the Tawaf around the `Atiq House.''' I say, this is what the Messenger of Allah did. When he came back from Mina on the day of Sacrifice, he began with stoning the Jamrah, stoning it with seven pebbles, then he offered his sacrifice and shaved his head, then he departed and circumambulated the House.'' In the Two Sahihs it was recorded that Ibn `Abbas said, "The people were commanded to end their visit to the Ka`bah by circumambulating the House, but menstruating women are exempt from this.

(the `Atiq House) the area from behind Al-Hijr, because this was originally part of the Ka`bah built by Ibrahim, but the Quraysh excluded it from the House (when they had to rebuild it) because they were short of funds. The Messenger of Allah included it in his Tawaf and said that it is part of the House. He did not acknowledge the two Shami corners, because they were not built precisely upon the original foundations of Ibrahim. Qatadah narrated that Al-Hasan Al-Basri commented on the Ayah,

(and circumambulate the `Atiq House.) "Because it is the first House established for mankind.'' This was also the view of `Abdur-Rahman bin Zayd bin Aslam. It was recorded that `Ikrimah said, "It was called Al-Bayt Al-`Atiq because it survived (U`tiqa) from the flood at the time of Nuh.'' Khusayf said, "It was called Al-Bayt Al-`Atiq because it was never conquered by any tyrant.''

(30. That and whoever honors the sacred things of Allah, then that is better for him with his Lord. The cattle are lawful to you, except those (that will be) mentioned to you. So shun the Rijs of the idols, and shun false speech.) (31. Hunafa' Lillah, not associating partners unto Him; and whoever assigns partners to Allah,

(That they may witness things that are of benefit to them,) Ibn `Abbas said, "Benefits in this world and in the Hereafter.'' Benefits of the Hereafter includes Allah's pleasure. Material benefits in this world include sacrificial animals and trade.'' This was also the view of Mujahid and others, that the benefits come in this world and in the Hereafter. This is like the Ayah:

(There is no sin on you if you seek the bounty of your Lord) [2:198].

(and mention the Name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice).) Shu`bah and Hushaym narrated from Abu Bishr from Sa`id from Ibn `Abbas, "The appointed days are the ten days (of Dhul-Hijjah). Al-Bukhari narrated this with a disconnected chain in a manner denoting his approval of it. Something similar was narrated from Abu Musa Al-Ash`ari, Mujahid, Qatadah, `Ata', Sa`id bin Jubayr, Al-Hasan, Ad-Dahhak, `Ata' Al-Khurasani and Ibrahim An-Nakha`i. Al-Bukhari recorded from Ibn `Abbas that the Prophet said:

(No deeds are more virtuous than deeds done on these days.) They said, "Not even Jihad for the sake of Allah'' He said,

(Not even Jihad for the sake of Allah, unless a man goes out risking himself and his wealth for the sake of Allah, and does not come back with anything.) Imam Ahmad recorded that Ibn `Umar said, "The Messenger of Allah said:

(There are no days that are greater before Allah or in which deeds are more beloved to Him than these ten days, so increase your Tahlil, Takbir, and Tahmid during these days.) Al-Bukhari said, "Ibn `Umar and Abu Hurayrah used to go out in the marketplace during the ten days and say Takbir, and the people would say Takbir when they said Takbir.'' These ten days include the day of `Arafah. It was recorded in Sahih Muslim that Abu Qatadah said, "The Messenger of Allah was asked about fasting on the day of `Arafah, and he said,

(I hope by Allah that it will be an expiation for the previous year and the coming year.) These ten days include the day of An-Nahr (Sacrifice), which is the greatest day of Hajj, and it was recorded in a Hadith that it is the most virtuous day to Allah.

(over the beast of cattle that He has provided for them.) means, camels, cattle and sheep, as Allah explained in Surat Al-An`am:

(eight pairs) [6:143]

(Then eat thereof and feed therewith the poor having a hard time.) It was recorded that when the Messenger of Allah offered his sacrifice, he commanded that part of each animal should be taken and cooked, and he ate some of the meat and drank some of the broth.

(Then eat thereof) Hushaym narrated from Husayn, from Mujahid, "This is like the Ayat:

(But when you finish the Ihram, you may hunt) [5:2]

(Then when the (Jumu`ah) Salah (prayer) is ended, you may disperse through the land) [62:10]. This was the view favored by Ibn Jarir in his Tafsir.

(the poor having a hard time.) `Ikrimah said, "This means the one who is in desperate need whose poverty is apparent, and the poor person who is too proud to ask others for help.'' Mujahid said, "The one who does not stretch forth his hand (to ask for help).''

(Then let them complete their prescribed duties) `Ali bin Abi Talhah reported that Ibn `Abbas said, "This means ending Ihram by shaving one's head, putting on one's ordinary clothes, trimming one's nails and so on.'' This was also reported from him by `Ata' and Mujahid. This was also the view of `Ikrimah and Muhammad bin Ka`b Al-Qurazi.

(and perform their vows,) `Ali bin Abi Talhah reported that Ibn `Abbas said, this means any vows made about sacrificing a camel.

(and circumambulate the `Atiq House. ) Mujahid said, "This means the Tawaf which is obligatory on the day of Sacrifice.'' Ibn Abi Hatim recorded that Abu Hamzah said, "Ibn `Abbas said to me: `Have you read in Surat Al-Hajj where Allah says:

(and circumambulate the `Atiq House.) The end of rituals is the Tawaf around the `Atiq House.''' I say, this is what the Messenger of Allah did. When he came back from Mina on the day of Sacrifice, he began with stoning the Jamrah, stoning it with seven pebbles, then he offered his sacrifice and shaved his head, then he departed and circumambulated the House.'' In the Two Sahihs it was recorded that Ibn `Abbas said, "The people were commanded to end their visit to the Ka`bah by circumambulating the House, but menstruating women are exempt from this.

(the `Atiq House) the area from behind Al-Hijr, because this was originally part of the Ka`bah built by Ibrahim, but the Quraysh excluded it from the House (when they had to rebuild it) because they were short of funds. The Messenger of Allah included it in his Tawaf and said that it is part of the House. He did not acknowledge the two Shami corners, because they were not built precisely upon the original foundations of Ibrahim. Qatadah narrated that Al-Hasan Al-Basri commented on the Ayah,

(and circumambulate the `Atiq House.) "Because it is the first House established for mankind.'' This was also the view of `Abdur-Rahman bin Zayd bin Aslam. It was recorded that `Ikrimah said, "It was called Al-Bayt Al-`Atiq because it survived (U`tiqa) from the flood at the time of Nuh.'' Khusayf said, "It was called Al-Bayt Al-`Atiq because it was never conquered by any tyrant.''

(30. That and whoever honors the sacred things of Allah, then that is better for him with his Lord. The cattle are lawful to you, except those (that will be) mentioned to you. So shun the Rijs of the idols, and shun false speech.) (31. Hunafa' Lillah, not associating partners unto Him; and whoever assigns partners to Allah,

(So shun the Rijis of the idols, and shun false speech.) From this it is clear what Ar-Rijs means, i.e., avoid the abomination, which means idols. Shirk is mentioned in conjunction with false speech, as in the Ayah:

(Say: "(But) the things that my Lord has indeed forbidden are Al-Fawahish (immoral sins) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge''.) (7:33) This includes bearing false witness. In the Two Sahihs it was reported from Abu Bakrah that the Messenger of Allah said:

(Shall I not tell you about the worst of major sins) We said, "Yes, O Messenger of Allah.'' He said:

(Associating others with Allah, disobeying one's parents.) He was reclining, then he sat up and said:

(and indeed giving false statements, and indeed bearing false witness...) and he kept on repeating it until we wished that he would stop.'' Imam Ahmad recorded that Khuraym bin Fatik Al-Asadi said, "The Messenger of Allah prayed As-Subh (Al-Fajr), and when he had finished, he stood up and said:

(Bearing false witness is on a par with the association of others with Allah.) Then he recited this Ayah:

(So shun the Rijs of the idols, and shun lying speech. Hunafa' Lillah, not associating partners unto Him;)

(Hunafa' Lillah) means, sincerely submitting to Him Alone, shunning falsehood and seeking the truth. Allah says:

(not associating partners unto Him;) Then Allah gives a likeness of the idolator in his misguidance and being doomed and being far away from true guidance, and says:

(and whoever assigns partners to Allah, it is as if he had fallen from the sky,) meaning,

(the birds caught him in midair,)

(or the wind had thrown him to a far off place.) means, remote and desolate, dangerous for anyone who lands there. Hence it says in the Hadith of Al-Bara':

(When the angels of death take the soul of the disbeliever in death, they take his soul up to the heaven, but the gates of heaven are not opened for him; on the contrary, his soul is thrown down from there.) Then he recited this Ayah. The Hadith has already been quoted in our explanation of Surah Ibrahim. Allah gives another parable of the idolators in Surat Al-An`am, where He says:

(Say: "Shall we invoke others besides Allah, that can do us neither good nor can harm us, and shall we turn back on our heels after Allah has guided us -- like one whom the Shayaلtin have made to go astray in the land in confusion, his companions calling him to guidance (saying): `Come to us.''' Say: "Verily, Allah's guidance is the only guidance.'') (6:71)

(32. Thus it is, and whosoever honors the Sha`a'ir of Allah, then it is truly from the Taqwa of the hearts.) (33. In them are benefits for you for an appointed term, and afterwards they are brought for sacrifice to the `Atiq House.)

(So shun the Rijis of the idols, and shun false speech.) From this it is clear what Ar-Rijs means, i.e., avoid the abomination, which means idols. Shirk is mentioned in conjunction with false speech, as in the Ayah:

(Say: "(But) the things that my Lord has indeed forbidden are Al-Fawahish (immoral sins) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge''.) (7:33) This includes bearing false witness. In the Two Sahihs it was reported from Abu Bakrah that the Messenger of Allah said:

(Shall I not tell you about the worst of major sins) We said, "Yes, O Messenger of Allah.'' He said:

(Associating others with Allah, disobeying one's parents.) He was reclining, then he sat up and said:

(and indeed giving false statements, and indeed bearing false witness...) and he kept on repeating it until we wished that he would stop.'' Imam Ahmad recorded that Khuraym bin Fatik Al-Asadi said, "The Messenger of Allah prayed As-Subh (Al-Fajr), and when he had finished, he stood up and said:

(Bearing false witness is on a par with the association of others with Allah.) Then he recited this Ayah:

(So shun the Rijs of the idols, and shun lying speech. Hunafa' Lillah, not associating partners unto Him;)

(Hunafa' Lillah) means, sincerely submitting to Him Alone, shunning falsehood and seeking the truth. Allah says:

(not associating partners unto Him;) Then Allah gives a likeness of the idolator in his misguidance and being doomed and being far away from true guidance, and says:

(and whoever assigns partners to Allah, it is as if he had fallen from the sky,) meaning,

(the birds caught him in midair,)

(or the wind had thrown him to a far off place.) means, remote and desolate, dangerous for anyone who lands there. Hence it says in the Hadith of Al-Bara':

(When the angels of death take the soul of the disbeliever in death, they take his soul up to the heaven, but the gates of heaven are not opened for him; on the contrary, his soul is thrown down from there.) Then he recited this Ayah. The Hadith has already been quoted in our explanation of Surah Ibrahim. Allah gives another parable of the idolators in Surat Al-An`am, where He says:

(Say: "Shall we invoke others besides Allah, that can do us neither good nor can harm us, and shall we turn back on our heels after Allah has guided us -- like one whom the Shayaلtin have made to go astray in the land in confusion, his companions calling him to guidance (saying): `Come to us.''' Say: "Verily, Allah's guidance is the only guidance.'') (6:71)

(32. Thus it is, and whosoever honors the Sha`a'ir of Allah, then it is truly from the Taqwa of the hearts.) (33. In them are benefits for you for an appointed term, and afterwards they are brought for sacrifice to the `Atiq House.)

(In them are benefits for you) meaning, in the Budn (sacrificial camels) you find benefits such as their milk their wool and hair, and their use for riding.

(In them are benefits for you for an appointed term,) Miqsam reported that Ibn `Abbas said: "Until you decide to offer them as a sacrifice.'' It was recorded in the Two Sahihs from Anas that the Messenger of Allah saw a man driving his sacrificial camel and said,

(Ride it.) The man said, "It is a sacrificial camel.'' He said,

(Ride it, woe to you!) the second or third time. According to a report recorded by Muslim from Jabir, the Messenger of Allah said:

(Ride it gently accor- ding to your needs.)

(and afterwards they are brought for sacrifice to the `Atiq House.) meaning, they are eventually brought to the `Atiq House -- which is the Ka`bah -- as Allah says:

(An offering, brought to the Ka`bah) (5:95)

(And detained the Hady, from reaching their place of sacrifice) (48:25)

(34. And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone. And give glad tidings to the Mukhbitin.) (35. Whose hearts are filled with fear when Allah is mentioned, and the patient who bear whatever may befall them, and who perform the Salah, and who spend out of what We have provided for them.)

(In them are benefits for you) meaning, in the Budn (sacrificial camels) you find benefits such as their milk their wool and hair, and their use for riding.

(In them are benefits for you for an appointed term,) Miqsam reported that Ibn `Abbas said: "Until you decide to offer them as a sacrifice.'' It was recorded in the Two Sahihs from Anas that the Messenger of Allah saw a man driving his sacrificial camel and said,

(Ride it.) The man said, "It is a sacrificial camel.'' He said,

(Ride it, woe to you!) the second or third time. According to a report recorded by Muslim from Jabir, the Messenger of Allah said:

(Ride it gently accor- ding to your needs.)

(and afterwards they are brought for sacrifice to the `Atiq House.) meaning, they are eventually brought to the `Atiq House -- which is the Ka`bah -- as Allah says:

(An offering, brought to the Ka`bah) (5:95)

(And detained the Hady, from reaching their place of sacrifice) (48:25)

(34. And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your God is One God, so you must submit to Him Alone. And give glad tidings to the Mukhbitin.) (35. Whose hearts are filled with fear when Allah is mentioned, and the patient who bear whatever may befall them, and who perform the Salah, and who spend out of what We have provided for them.)

Allah tells us that sacrifice and shedding blood in the Name of Allah has been prescribed for all nations. `Ali bin Abi Talhah reported that Ibn `Abbas said,

(And for every nation We have appointed religious ceremonies,) "Festivals.'' `Ikrimah said, "Sacrifices.''

(And for every nation We have appointed religious ceremonies,) Zayd bin Aslam said, "This means Makkah; Allah did not appoint religious ceremonies anywhere else for any nation.''

(that they may mention the Name of Allah over the beast of cattle that He has given them for food.) It was recorded in the Two Sahihs that Anas said, "The Messenger of Allah brought two fat, horned rams; he said Bismillah and Allahu Akbar, then he put his foot on their necks.

(And your God is One God, so you must submit to Him Alone.) Your God is One, even though the Laws of the Prophets may vary and may abrogate one another. All of the Prophets called mankind to worship Allah Alone with no partner or associate.

(And We did not send any Messenger before you but We revealed to him (saying): None has the right to be worshipped but I, so worship Me.) (21:25). Allah says:

(so you must submit to Him Alone.) meaning, submit to His commands and obey Him in all sincerity.

(And give glad tidings to the Mukhbitin.) Mujahid said about Mukhbitin, "Those who find contentment in their faith.'' Ath-Thawri said, "Those who find contentment in their faith and who accept the decree of Allah and submit to Him.'' It is better to interpret it by what comes next, which is:

(Whose hearts are filled with fear when Allah is mentioned,) meaning, their hearts fear Him.

(and the patient who bear whatever may befall them) meaning, of afflictions.

(and who perform the Salah,) they fulfill the duties which Allah has enjoined upon them, the duty of performing the obligatory prayers.

(and who spend out of what We have provided for them.) the good provision which Allah has given them. They spend on their families and servants, and on the poor and needy; they treat people kindly while remaining within the limits set by Allah. This is in contrast to the hypocrites, who are the opposite of all this, as we have discussed in the Tafsir of Surah Bara'ah; to Allah be praise and blessings.

(36. And the Budn, We have made them for you as among the symbols of Allah, wherein you have much good. So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the Qani` and the Mu`tarr. Thus have We made them subject to you that you may be grateful.)

Here Allah reminds His servants of the blessing which He has bestowed on His servants, by creating the Budn for them and making them one of His symbols. For He has decreed that they should be brought to His Sacred House; indeed, they are the best of that which may be offered as a sacrifice to Allah, as He says:

(Violate not the sanctity of the Sha`a'ir of Allah, nor of the Sacred Month, nor of the animals brought for sacrifice, nor the garlanded people or animals, and others, nor the people coming to the Sacred House) (5:2)

(And the Budn, We have made them for you as among the symbols of Allah,) Ibn Jurayj said: "Ata' commented on this Ayah, `Cattle and camels.''' A similar view was also reported from Ibn `Umar, Sa`id bin Al-Musayyib and Al-Hasan Al-Basri. Mujahid said: "Al-Budn means camels.'' According to Muslim, Jabir bin `Abdullah and others said, "The Messenger of Allah commanded us to share in offering the sacrifice, a Budn (camel) for seven people, and one cow for seven people.''

(wherein you have much good. ) means, reward in the Hereafter.

(So mention the Name of Allah over them when they are drawn up in lines (for sacrifice).) It was reported from Al-Muttalib bin `Abdullah bin Hantab that Jabir bin `Abdullah said, "I prayed with the Messenger of Allah on `Id Al-Adha. When he finished, he brought a ram and slaughtered it, saying,

(Bismillah, and Allahu Akbar. O Allah, this is on behalf of me and anyone of my Ummah who has not offered a sacrifice.) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi. Muhammad bin Ishaq recorded from Yazid bin Abi Habib from Ibn `Abbas that Jabir said, "The Messenger of Allah sacrificed two rams on the day of `Id, and when he lay them down to sacrifice them, he said:

(I turn my face to the One Who created the heavens and the earth, being true and sincere in faith submitting myself to Him Alone, and I am not of the idolators. Verily, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of all that exists for, with no partner or associate for Him. Thus am I commanded, and I am the first of the Muslims. O Allah, from You and to You, on behalf of Muhammad and his Ummah.) Then he said, `Bismillah' and `Allahu Akbar' and slaughtered them.'' It was reported from `Ali bin Al-Husayn from Abu Rafi` that when the Messenger of Allah wanted to offer a sacrifice, he would buy two fat, horned, fine rams. When he had prayed and addressed the people, he would bring one of them to where he was standing in the prayer place, and would sacrifice it himself with a knife, then he would say:

(O Allah, this is on behalf of all of my Ummah, whoever bears witness of Tawhid of You and bears witness that I have conveyed.) Then he would bring the other ram and sacrifice it himself, and say,

(This is on behalf of Muhammad and the family of Muhammad.) He would give them to the poor and he and his family would eat from it as well. This was recorded by Ahmad and Ibn Majah. Al-A`mash narrated from Abu Zabiyan from Ibn `Abbas,

(So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). ) "When they are standing on three legs, with the left foreleg tied up. He says Bismillah and Allahu Akbar, La ilaha illallah, Allahumma Minka wa Laka (In the Name of Allah and Allah is Most Great; there is no God but Allah. O Allah, from You and to You).'' In the Two Sahihs it was recorded that Ibn `Umar came to a man who had made his camel kneel down in order to sacrifice it. He said, "Make it stand up fettered, (this is) the Sunnah of Abu Al-Qasim (i.e. the Prophet Muhammad ).''

(Then, when they are down on their sides,) Ibn Abi Najih reported that Mujahid said, "This means, when it has fallen to the ground.'' This was narrated from Ibn `Abbas, and a similar view was narrated from Muqatil bin Hayyan. `Abdur-Rahman bin Zayd bin Aslam said,

(Then, when they are down on their sides,) "Meaning, when they have died.'' This is what was meant by the comment of Ibn `Abbas and Mujahid, for it is not permitted to eat from the sacrifice when it has been slaughtered until it has died and its movements have ceased. It was reported in a Marfu` Hadith:

(Do not rush until you are sure that the animal is dead. ) Ath-Thawri narrated in his Jami` that `Umar bin Al-Khattab said that, and he supported it with the Hadith of Shaddad bin `Aws in Sahih Muslim:

(Allah has prescribed proficiency in all things. If you kill, kill well; and if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.) It was recorded that Abu Waqid Al-Laythi said, "The Messenger of Allah said:

(Whatever is cut from an animal while it is still alive is Maytah (dead flesh).) This was recorded by Ahmad, Abu Dawud and At-Tirmidhi, who graded it Sahih.

(eat thereof, and feed Qani` and the Mu`tarr...) This is a command which implies that this is permissible. Al-`Awfi reported that Ibn `Abbas said, "Qani` is the one who is content with what he is given and he stays in his house, and the Mu`tarr is the one who comes to you and rubs shoulders with you so that you will give him some meat, but he does not ask for it. '' This was also the view of Mujahid and Muhammad bin Ka`b Al-Qurazi. `Ali bin Abi Talhah reported that Ibn `Abbas said, "Qani` is the one who is too proud to ask, and Mu`tarr is the one who does ask.'' This was also the view of Qatadah, Ibrahim An-Nakha`i and Mujahid, according to one report narrated from him. And the opposite was also suggested. This Ayah has been quoted as evidence by those scholars who said that the sacrifice should be divided into three: a third for the one who offers the sacrifice to eat from, a third to be given as gifts to his friends, and a third to be given in charity to the poor, because Allah says:

(eat thereof, and feed the poor who does not ask, and the beggar who asks.) But there is no evidence in this Ayah for this view. According to a Sahih Hadith, the Messenger of Allah said to the people:

(I used to forbid you to keep the meat of the sacrifice for more than three days, but now eat from it and keep it as you see fit.) According to another report:

(Eat some, keep some and give some in charity.) According to another report:

(Eat some, feed others, and give some in charity.) As for the animal skins, it was recorded in Musnad Ahmad from Qatadah bin An-Nu`man in the Hadith about the sacrifice:

(Eat and give in charity, and make use of the skins, but do not sell them.) (Note) It was recorded that Al-Bara' bin `Azib said, "The Messenger of Allah said:

(The first thing that we should do on this day of ours (`Id) is to pray, then we return and offer the sacrifice. Whoever does that will have followed our Sunnah. Whoever slaughters his animal before the prayer, this is just meat which he has brought for his family, it is not a sacrifice at all.) This was recorded by (Al-Bukhari and Muslim). And in Sahih Muslim, it is mentioned that one is not to offer the sacrifice until the Imam (leader) has offered his. It is prescribed to offer the sacrifice on the day of Nahr and the following three days of Tashriq, because of the Hadith of Jubayr bin Mut`im who said that the Messenger of Allah said:

(The days of Tashriq are all (for) sacrifice.) This was recorded by Ahmad and Ibn Hibban.

(Thus have We made them subject to you that you may be grateful.) means, for this reason.

(Thus have We made them subject to you) means, `We have subjugated them to you, i.e., We have made them submissive towards you, so that if you wish you can ride them, or if you wish you can milk them, or if you wish you can slaughter them,' as Allah says:

(Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners.) (36:71) until He said:

(Will they not then be grateful) (36:73) And Allah says in this Ayah:

(Thus have We made them subject to you that you may be grateful.)

(37. It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him. Thus have We made them subject to you that you may proclaim Allah's greatness for His guidance to you. And give glad tidings to the doers of good.)

Allah says: this sacrifice is prescribed for you so that you will remember Him at the time of slaughter, for He is the Creator and Provider. Nothing of its flesh or blood reaches Him, for He has no need of anything other than Himself. During the time of Jahiliyyah, when they offered sacrifices to their gods, they would put some of the meat of their sacrifices on their idols, and sprinkle the blood over them. But Allah says:

(It is neither their meat nor their blood that reaches Allah,) Ibn Abi Hatim recorded that Ibn Jurayj said, "The people of the Jahiliyyah used to put the meat of their sacrifices and sprinkle the blood on the House, and the Companions of the Messenger of Allah said, "We have more right to do that.'' Then Allah revealed the words:

(It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him.) That is what He will accept and reward for, as mentioned in the Sahih,

(Allah does not look to your appearance or your colors, but He looks to your hearts and deeds.) And in the Hadith; (Indeed charity falls in the Hand of Ar-Rahman before it falls in the hand of the one asking.)

(Thus have We made them subject to you) meaning, `for this purpose We have subjugated the Budn for you,'

(that you may proclaim Allah's greatness for His guidance to you.) means, that you may glorify Him for guiding you to His religion and His way which He loves and is pleased with, and has forbidden you to do all that He hates and rejects.

(And give glad tidings to the doers of good.) means, `give good news, O Muhammad, to those who do good,' i.e., whose deeds are good and who remain within the limits prescribed by Allah, who follow that which has been prescribed for them, who believe in the Messenger and follow that which he has conveyed from his Lord.

(Note) The Udhiyyah is Sunnah Mustahabbah One animal is sufficient on behalf of all the members of one household. Ibn `Umar said, "The Messenger of Allah continued to offer sacrifice for ten years.'' This was recorded by At-Tirmidhi. Abu Ayyub said: "At the time of the Messenger of Allah , a man would sacrifice a sheep on behalf of himself and all the members of his household, and they would eat from it and feed others, until the people started boasting ﴿by sacrificing more than one﴾ and things reached the stage that you see now.'' This was recorded by At-Tirmidhi, who graded it Sahih, and by Ibn Majah. `Abdullah bin Hisham used to sacrifice one sheep on behalf of his entire family; this was recorded by Al-Bukhari. Concerning how old the sacrificial animal should be, Muslim recorded from Jabir that the Messenger of Allah said:

(Do not sacrifice any but mature animals, and if that is not possible, then sacrifice a young sheep.)

(38. Truly, Allah defends those who believe. Verily, Allah likes not any treacherous ingrate.)

Here Allah tells us that He defends His servants who put their trust in Him and turn to Him in repentance; He protects them from the the worst of evil people and the plots of the sinners; He protects them, guards them and supports them, as He tells us elsewhere:

(Is not Allah sufficient for His servant) (39:36)

(And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things) (65:3).

(Verily, Allah likes not any treacherous ingrate) means, He does not like any of His servants who bear these characteristics, i.e., treachery in covenants and promises whereby a person does not do what he says, and ingratitude is to deny the blessings, whereby one does not acknowledge or appreciate them.

(39. Permission (to fight) is given to those (believers) who are fought against, because they have been wronged; and surely, Allah is able to give them victory.) (40. Those who have been expelled from their homes unjustly only because they said: "Our Lord is Allah.'' For had it not been that Allah checks one set of people by means of another, Sawami`, Biya`, Salawat, and Masjids, wherein the Name of Allah is mentioned much, would surely have been pulled down. Verily, Allah will help those who help His (cause). Truly, Allah is All-Strong, All-Mighty.)

Here Allah tells us that He defends His servants who put their trust in Him and turn to Him in repentance; He protects them from the the worst of evil people and the plots of the sinners; He protects them, guards them and supports them, as He tells us elsewhere:

(Is not Allah sufficient for His servant) (39:36)

(And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things) (65:3).

(Verily, Allah likes not any treacherous ingrate) means, He does not like any of His servants who bear these characteristics, i.e., treachery in covenants and promises whereby a person does not do what he says, and ingratitude is to deny the blessings, whereby one does not acknowledge or appreciate them.

(39. Permission (to fight) is given to those (believers) who are fought against, because they have been wronged; and surely, Allah is able to give them victory.) (40. Those who have been expelled from their homes unjustly only because they said: "Our Lord is Allah.'' For had it not been that Allah checks one set of people by means of another, Sawami`, Biya`, Salawat, and Masjids, wherein the Name of Allah is mentioned much, would surely have been pulled down. Verily, Allah will help those who help His (cause). Truly, Allah is All-Strong, All-Mighty.)

Al-`Awfi reported that Ibn `Abbas said, "This was revealed about Muhammad and his Companions, when they were expelled from Makkah.'' Mujahid, Ad-Dahhak and others among the Salaf, such as Ibn `Abbas, `Urwah bin Az-Zubayr, Zayd bin Aslam, Muqatil bin Hayan, Qatadah and others said, "This is the first Ayah which was revealed about Jihad.'' Ibn Jarir recorded that Ibn `Abbas said, "When the Prophet was driven out of Makkah, Abu Bakr said, `They have their Prophet. Truly, to Allah we belong and truly, to Him we shall return; surely they are doomed.''' Ibn `Abbas said, "Then Allah revealed the words:

(Permission (to fight) is given to those (believers) fought against, because they have been wronged; and surely, Allah is able to give them victory.)'' Abu Bakr, may Allah be pleased with him, said, "Then I knew that there would be fighting.'' Imam Ahmad added: "Ibn `Abbas said, `This was the first Ayah to be revealed concerning fighting.''' This was also recorded by At-Tirmidhi and An-Nasa'i in the Book of Tafsir of their Sunans. At-Tirmidhi said: "It is a Hasan Hadith.''

(and surely, Allah is able to give them victory.) means, He is able to grant victory to His believing servants without any fighting taking place, but He wants His servants to strive their utmost in obeying Him, as He says:

(So, when you meet those who disbelieve, strike necks till when you have killed and wounded many of them, then bind a bond firmly. Thereafter either for generosity, or ransom, until war lays down its burden. Thus, but if it had been Allah's will, He Himself could certainly have punished them. But (He lets you fight) in order to test some of you with others. But those who are killed in the way of Allah, He will never let their deeds be lost. He will guide them and set right their state. And admit them to Paradise which He has made known to them.) (47:4-6)

(Fight against them so that Allah will punish them by your hands, and disgrace them, and give you victory over them, and heal the breasts of a believing people, and remove the anger of their (believers') hearts. Allah accepts the repentance of whom He wills. Allah is All-Knowing, All-Wise.) (9:14-15)

(And surely, We shall try you till We test those who strive hard and the patient, and We shall test your facts.) (47:31). And there are many similar Ayat. Ibn `Abbas commented on the Ayah,

(and surely, Allah is able to give them (believers) victory.) "And this is what He did.'' Allah prescribed Jihad at an appropriate time, because when they were in Makkah, the idolators outnumbered them by more than ten to one. Were they to engage in fighting at that time, the results would have been disastrous. When the idolators went to extremes to persecute Muslims, to expel the Prophet and resolving to kill him; when they sent his Companions into exile here and there, so that some went to Ethiopia and others went to Al-Madinah; when they settled in Al-Madinah and the Messenger of Allah joined them there, and they gathered around him and lent him their support, and they had a place where Islam prevailed, and a stronghold to which they could retreat; then Allah prescribed Jihad against the enemy, and this was the first Ayah to be revealed for it. Allah said:

(Permission (to fight) is given to those fought against, because they have been wronged; and surely, Allah is able to give them victory. Those who have been expelled from their homes unjustly) Al-`Awfi reported that Ibn `Abbas said; "They were driven out of Makkah to Al-Madinah unjustly, i.e., Muhammad and his Companions.''

(only because they said: "Our Lord is Allah.'') means, they had not done anything to their people or committed any wrongs against them, apart from the fact that they believed in the Oneness of Allah and they worshipped Him Alone, with no partner or associate. But for the idolators, this was the worst of sins, as Allah says:

(and have driven out the Messenger and yourselves because you believe in Allah, your Lord!) (60:1). Then Allah says:

(For had it not been that Allah checks one set of people by means of another,) meaning, were it not for the fact that He repels one people by means of another, and restrains the evil of people towards others by means of whatever circumstances He creates and decrees, the earth would have been corrupted and the strong would have destroyed the weak.

(Sawami` surely have been pulled down) means the small temples used by monks. This was the view of Ibn `Abbas, Mujahid, Abu Al-`Aliyah, `Ikrimah, Ad-Dahhak and others. Qatadah said, "This refers to the places of worship of the Sabians;'' according to another report, he said, "The Sawami` of the Zoroastrians.'' Muqatil bin Hayyan said, "These are houses along the roads.''

(Biya`.) These are larger than the Sawami` and accommodate more worshippers; the Christians also have these. This was the view of Abu Al-`Aliyah, Qatadah, Ad-Dahhak, Ibn Sakhr, Muqatil bin Hayyan, Khusayf and others. Ibn Jubayr reported from Mujahid and others that this referred to the synagogues of the Jews which are known to them as Salut. And Allah knows best.

(Salawat) Al-`Awfi reported that Ibn `Abbas said, "Salawat means churches.'' `Ikrimah, Ad-Dahhak and Qatadah said that it referred to the synagogues of the Jews. Abu Al-`Aliyah and others said, "Salawat refers to the places of worship of the Sabians.'' Ibn Abi Najih reported that Mujahid said, "Salawat refers to places of worship of the People of the Book and of the people of Islam along the roads.'' Masjids belong to the Muslims.

(wherein the Name of Allah is mentioned much,) It was said that the pronoun refers to Masjids, because this is the closest of the words mentioned. Ad-Dahhak said, "In all of them the Name of Allah is often mentioned.'' Ibn Jarir said, "The correct view is that the monasteries of the monks, the churches of the Christians, the synagogues of the Jews and the Masjids of the Muslims, in which the Name of Allah is mentioned much, would have been destroyed -- because this is the usual usage in Arabic.'' Some of the scholars said, "This is a sequence listing the smallest to the greatest, because the Masjids are more frequented by more worshippers who have the correct intention and way.''

(Verily, Allah will help those who help His (cause).) This is like the Ayah:

(O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm. But those who disbelieve, for them is destruction, and (Allah) will make their deeds vain.) (47:7-8)

(Truly, Allah is All-Strong, All-Mighty.) Allah describes Himself as being All-Strong and All-Mighty. By His strength He created everything and measured it exactly according to its due measurements; by His might nothing can overpower Him or overwhelm Him, rather everything is humbled before Him and is in need of Him. Whoever is supported by the All-Strong, the All-Mighty, is indeed supported and helped, and his enemy will be overpowered. Allah says:

(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily, would be made triumphant, and that Our soldiers! They verily, would be the victors.) (37:171-173)

(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious.'' Verily, Allah is All-Powerful, All-Mighty.) (58:21)

(41. Those who, if We give them power in the land, establish the Salah, enforce the Zakah, and they enjoin the good and forbid the evil. And with Allah rests the end of (all) matters.)

Ibn Abi Hatim recorded that `Uthman bin `Affan said, "The Ayah:

(Those who, if We give them power in the land, (they) establish the Salah, enforce the Zakah, and they enjoin the good and forbid the evil.) was revealed concerning us, for we had been expelled from our homes unjustly only because we said: `Our Lord is Allah.' Then we were given power in the land, so we established regular prayer, paid the Zakah, enjoined what is good and forbade what is evil, and with Allah rests the end of (all) matters. This is about my companions and I.'' Abu Al-`Aliyah said, "They were the Companions of Muhammad .'' As-Sabah bin Suwadah Al-Kindi said, "I heard `Umar bin `Abdul-`Aziz give a speech and say:

(Those who, if We give them power in the land....) Then he said, "This is not obligatory only for those who are in authority, it also applies to those who are governed by them. Shall I not tell you what you can expect from your governor, and what duties those who are ruled owe to him Your rights over your governor are that he should check on you with regard to your duties towards Allah and restore the rights that you have over one another, and that he should guide you to the straight path as much as possible. Your duties towards him are that you should obey him without cheating and without resentment, and you should obey him both in secret and openly.'' `Atiyah Al-`Awfi said, "This Ayah is like the Ayah:

(Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land) (24:55).

(And with Allah rests the end of (all) matters.) This is like the Ayah:

(And the good end is for those who have Taqwa) (28:83). Zayd bin Aslam said:

(And with Allah rests the end of (all) matters.) "And with Allah will be the reward for what they did.''

(42. And if they deny you, so did deny before them the people of Nuh, `Ad and Thamud.) (43. And the people of Ibrahim and the people of Lut,) (44. And the dwellers of Madyan; and denied was Musa. But I granted respite to the disbelievers for a while, then I seized them, and how (terrible) was My punishment!) (45. And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins, and a deserted well and castle Mashid!) (46. Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.)

Ibn Abi Hatim recorded that `Uthman bin `Affan said, "The Ayah:

(Those who, if We give them power in the land, (they) establish the Salah, enforce the Zakah, and they enjoin the good and forbid the evil.) was revealed concerning us, for we had been expelled from our homes unjustly only because we said: `Our Lord is Allah.' Then we were given power in the land, so we established regular prayer, paid the Zakah, enjoined what is good and forbade what is evil, and with Allah rests the end of (all) matters. This is about my companions and I.'' Abu Al-`Aliyah said, "They were the Companions of Muhammad .'' As-Sabah bin Suwadah Al-Kindi said, "I heard `Umar bin `Abdul-`Aziz give a speech and say:

(Those who, if We give them power in the land....) Then he said, "This is not obligatory only for those who are in authority, it also applies to those who are governed by them. Shall I not tell you what you can expect from your governor, and what duties those who are ruled owe to him Your rights over your governor are that he should check on you with regard to your duties towards Allah and restore the rights that you have over one another, and that he should guide you to the straight path as much as possible. Your duties towards him are that you should obey him without cheating and without resentment, and you should obey him both in secret and openly.'' `Atiyah Al-`Awfi said, "This Ayah is like the Ayah:

(Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land) (24:55).

(And with Allah rests the end of (all) matters.) This is like the Ayah:

(And the good end is for those who have Taqwa) (28:83). Zayd bin Aslam said:

(And with Allah rests the end of (all) matters.) "And with Allah will be the reward for what they did.''

(42. And if they deny you, so did deny before them the people of Nuh, `Ad and Thamud.) (43. And the people of Ibrahim and the people of Lut,) (44. And the dwellers of Madyan; and denied was Musa. But I granted respite to the disbelievers for a while, then I seized them, and how (terrible) was My punishment!) (45. And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins, and a deserted well and castle Mashid!) (46. Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.)

Ibn Abi Hatim recorded that `Uthman bin `Affan said, "The Ayah:

(Those who, if We give them power in the land, (they) establish the Salah, enforce the Zakah, and they enjoin the good and forbid the evil.) was revealed concerning us, for we had been expelled from our homes unjustly only because we said: `Our Lord is Allah.' Then we were given power in the land, so we established regular prayer, paid the Zakah, enjoined what is good and forbade what is evil, and with Allah rests the end of (all) matters. This is about my companions and I.'' Abu Al-`Aliyah said, "They were the Companions of Muhammad .'' As-Sabah bin Suwadah Al-Kindi said, "I heard `Umar bin `Abdul-`Aziz give a speech and say:

(Those who, if We give them power in the land....) Then he said, "This is not obligatory only for those who are in authority, it also applies to those who are governed by them. Shall I not tell you what you can expect from your governor, and what duties those who are ruled owe to him Your rights over your governor are that he should check on you with regard to your duties towards Allah and restore the rights that you have over one another, and that he should guide you to the straight path as much as possible. Your duties towards him are that you should obey him without cheating and without resentment, and you should obey him both in secret and openly.'' `Atiyah Al-`Awfi said, "This Ayah is like the Ayah:

(Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land) (24:55).

(And with Allah rests the end of (all) matters.) This is like the Ayah:

(And the good end is for those who have Taqwa) (28:83). Zayd bin Aslam said:

(And with Allah rests the end of (all) matters.) "And with Allah will be the reward for what they did.''

(42. And if they deny you, so did deny before them the people of Nuh, `Ad and Thamud.) (43. And the people of Ibrahim and the people of Lut,) (44. And the dwellers of Madyan; and denied was Musa. But I granted respite to the disbelievers for a while, then I seized them, and how (terrible) was My punishment!) (45. And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins, and a deserted well and castle Mashid!) (46. Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.)

Ibn Abi Hatim recorded that `Uthman bin `Affan said, "The Ayah:

(Those who, if We give them power in the land, (they) establish the Salah, enforce the Zakah, and they enjoin the good and forbid the evil.) was revealed concerning us, for we had been expelled from our homes unjustly only because we said: `Our Lord is Allah.' Then we were given power in the land, so we established regular prayer, paid the Zakah, enjoined what is good and forbade what is evil, and with Allah rests the end of (all) matters. This is about my companions and I.'' Abu Al-`Aliyah said, "They were the Companions of Muhammad .'' As-Sabah bin Suwadah Al-Kindi said, "I heard `Umar bin `Abdul-`Aziz give a speech and say:

(Those who, if We give them power in the land....) Then he said, "This is not obligatory only for those who are in authority, it also applies to those who are governed by them. Shall I not tell you what you can expect from your governor, and what duties those who are ruled owe to him Your rights over your governor are that he should check on you with regard to your duties towards Allah and restore the rights that you have over one another, and that he should guide you to the straight path as much as possible. Your duties towards him are that you should obey him without cheating and without resentment, and you should obey him both in secret and openly.'' `Atiyah Al-`Awfi said, "This Ayah is like the Ayah:

(Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land) (24:55).

(And with Allah rests the end of (all) matters.) This is like the Ayah:

(And the good end is for those who have Taqwa) (28:83). Zayd bin Aslam said:

(And with Allah rests the end of (all) matters.) "And with Allah will be the reward for what they did.''

(42. And if they deny you, so did deny before them the people of Nuh, `Ad and Thamud.) (43. And the people of Ibrahim and the people of Lut,) (44. And the dwellers of Madyan; and denied was Musa. But I granted respite to the disbelievers for a while, then I seized them, and how (terrible) was My punishment!) (45. And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins, and a deserted well and castle Mashid!) (46. Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.)

Ibn Abi Hatim recorded that `Uthman bin `Affan said, "The Ayah:

(Those who, if We give them power in the land, (they) establish the Salah, enforce the Zakah, and they enjoin the good and forbid the evil.) was revealed concerning us, for we had been expelled from our homes unjustly only because we said: `Our Lord is Allah.' Then we were given power in the land, so we established regular prayer, paid the Zakah, enjoined what is good and forbade what is evil, and with Allah rests the end of (all) matters. This is about my companions and I.'' Abu Al-`Aliyah said, "They were the Companions of Muhammad .'' As-Sabah bin Suwadah Al-Kindi said, "I heard `Umar bin `Abdul-`Aziz give a speech and say:

(Those who, if We give them power in the land....) Then he said, "This is not obligatory only for those who are in authority, it also applies to those who are governed by them. Shall I not tell you what you can expect from your governor, and what duties those who are ruled owe to him Your rights over your governor are that he should check on you with regard to your duties towards Allah and restore the rights that you have over one another, and that he should guide you to the straight path as much as possible. Your duties towards him are that you should obey him without cheating and without resentment, and you should obey him both in secret and openly.'' `Atiyah Al-`Awfi said, "This Ayah is like the Ayah:

(Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land) (24:55).

(And with Allah rests the end of (all) matters.) This is like the Ayah:

(And the good end is for those who have Taqwa) (28:83). Zayd bin Aslam said:

(And with Allah rests the end of (all) matters.) "And with Allah will be the reward for what they did.''

(42. And if they deny you, so did deny before them the people of Nuh, `Ad and Thamud.) (43. And the people of Ibrahim and the people of Lut,) (44. And the dwellers of Madyan; and denied was Musa. But I granted respite to the disbelievers for a while, then I seized them, and how (terrible) was My punishment!) (45. And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins, and a deserted well and castle Mashid!) (46. Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.)

Here Allah consoles His Prophet Muhammad for the disbelief of those among his people who opposed him.

(And if they deny you, so did deny before them the people of Nuh) until His saying,

(and denied was Musa.) means, despite all the clear signs and evidence that they brought.

(But I granted respite to the disbelievers for a while,) means, `I delayed and postponed.'

(then I seized them, and how (terrible) was My punishment!) means, `how great was My vengeance against them and My punishment of them!' In the Two Sahihs it is reported from Abu Musa that the Prophet said:

(Allah lets the wrongdoer carry on until, when He seizes him, He will never let him go.) Then he recited:

(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) (11:102) Then Allah says:

(And many a township did We destroy)

(while they were given wrongdoing,) meaning, they were rejecting their Messengers.

(so that it lie in ruins,) Ad-Dahhak said, "(Leveled to) their roofs,'' i.e., their houses and cities were destroyed.

(and (many) a deserted well) means, they draw no water from it, and no one comes to it, after it had been frequented often by crowds of people.

(and a castle Mashid!) `Ikrimah said, "This means whitened with plaster.'' Something similar was narrated from `Ali bin Abi Talib, Mujahid, `Ata', Sa`id bin Jubayr, Abu Al-Mulayh and Ad-Dahhak. Others said that it means high and impenetrable fortresses. All of these suggestions are close in meaning and do not contradict one another, for this sturdy construction and great height did not help their occupants or afford them any protection when the punishment of Allah came upon them, as He says:

("Wheresoever you may be, death will overtake you even if you are in Buruj Mushayyadah!'') (4:78)

(Have they not traveled through the land,) means, have they not traveled in the physical sense and also used their minds to ponder That is sufficient, as Ibn Abi Ad-Dunya said in his book At-Tafakkur wal-I`tibar, "Some of the wise people said, `Give life to your heart with lessons, illuminate it with thought, kill it with asceticism, strengthen it with certain faith, remind it of its mortality, make it aware of the calamities of this world, warn it of the disasters that life may bring, show it how things may suddenly change with the passing of days, tell it the stories of the people of the past, and remind it what happened to those who came before.''' Walk through their ruins, see what they did and what became of them, meaning, look at the punishments and divine wrath that struck the nations of the past who belied,

(and have they hearts wherewith to understand and ears wherewith to hear) meaning, let them learn a lesson from that.

(Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) means, the blind person is not the one whose eyes cannot see, but rather the one who has no insight. Even if the physical eyes are sound, they still cannot learn the lesson.

(47. And they ask you to hasten on the torment! And Allah fails not His promise. And verily a day with your Lord is as a thousand years of what you reckon.) (48. And many a township did I give respite while it was given to wrongdoing. Then I seized it (with punishment). And to Me is the (final) return (of all).)

Here Allah consoles His Prophet Muhammad for the disbelief of those among his people who opposed him.

(And if they deny you, so did deny before them the people of Nuh) until His saying,

(and denied was Musa.) means, despite all the clear signs and evidence that they brought.

(But I granted respite to the disbelievers for a while,) means, `I delayed and postponed.'

(then I seized them, and how (terrible) was My punishment!) means, `how great was My vengeance against them and My punishment of them!' In the Two Sahihs it is reported from Abu Musa that the Prophet said:

(Allah lets the wrongdoer carry on until, when He seizes him, He will never let him go.) Then he recited:

(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) (11:102) Then Allah says:

(And many a township did We destroy)

(while they were given wrongdoing,) meaning, they were rejecting their Messengers.

(so that it lie in ruins,) Ad-Dahhak said, "(Leveled to) their roofs,'' i.e., their houses and cities were destroyed.

(and (many) a deserted well) means, they draw no water from it, and no one comes to it, after it had been frequented often by crowds of people.

(and a castle Mashid!) `Ikrimah said, "This means whitened with plaster.'' Something similar was narrated from `Ali bin Abi Talib, Mujahid, `Ata', Sa`id bin Jubayr, Abu Al-Mulayh and Ad-Dahhak. Others said that it means high and impenetrable fortresses. All of these suggestions are close in meaning and do not contradict one another, for this sturdy construction and great height did not help their occupants or afford them any protection when the punishment of Allah came upon them, as He says:

("Wheresoever you may be, death will overtake you even if you are in Buruj Mushayyadah!'') (4:78)

(Have they not traveled through the land,) means, have they not traveled in the physical sense and also used their minds to ponder That is sufficient, as Ibn Abi Ad-Dunya said in his book At-Tafakkur wal-I`tibar, "Some of the wise people said, `Give life to your heart with lessons, illuminate it with thought, kill it with asceticism, strengthen it with certain faith, remind it of its mortality, make it aware of the calamities of this world, warn it of the disasters that life may bring, show it how things may suddenly change with the passing of days, tell it the stories of the people of the past, and remind it what happened to those who came before.''' Walk through their ruins, see what they did and what became of them, meaning, look at the punishments and divine wrath that struck the nations of the past who belied,

(and have they hearts wherewith to understand and ears wherewith to hear) meaning, let them learn a lesson from that.

(Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) means, the blind person is not the one whose eyes cannot see, but rather the one who has no insight. Even if the physical eyes are sound, they still cannot learn the lesson.

(47. And they ask you to hasten on the torment! And Allah fails not His promise. And verily a day with your Lord is as a thousand years of what you reckon.) (48. And many a township did I give respite while it was given to wrongdoing. Then I seized it (with punishment). And to Me is the (final) return (of all).)

Allah tells His Prophet :

(And they ask you to hasten on the torment!) meaning, these disbelievers who disbelieve in Allah and His Book and His Messenger and the Last Day. This is like the Ayat:

(And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.'') (8:32)

(They say: "Our Lord! Hasten to us Qittana (our punishment) before the Day of Reckoning!'') (38:16).

(And Allah fails not His promise.) means, His promise to bring about the Hour and wreak vengeance upon His enemies, and to honor His close friends.

(And verily a day with your Lord is as a thousand years of what you reckon. ) means, He does not hasten, for what is counted as a thousand years with His creation is as one day with Him, and He knows that He is able to exact revenge and that He will not miss a thing, even if He delays and waits and postpones. Hence He then says:

(And many a township did I give respite while it was given to wrongdoing. Then I seized it (with punishment). And to Me is the (final) return (of all).) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah said:

(The poor among the Muslims will enter Paradise half a day before the rich -- five hundred years.) This was recorded by At-Tirmidhi and An-Nasa'i from the Hadith of Ath-Thawri from Muhammad bin `Amr. At-Tirmidhi said, "Hasan Sahih.'' Abu Dawud recorded at the end of Book of Al-Malahim in his Sunan from Sa`d bin Abi Waqqas that the Prophet said:

(I hope that it will not be too much for my Ummah if Allah delays them for half a day.) It was said to Sa`d, "What does half a day mean'' He said, "Five hundred years.''

(49. Say: "O mankind! I am (sent) to you only as a plain warner.'') (50. So those who believe and do righteous good deeds, for them is forgiveness and Rizq Karim.) (51. But those who strive against Our Ayat to frustrate them, they will be dwellers of the Hellfire.)

Allah tells His Prophet :

(And they ask you to hasten on the torment!) meaning, these disbelievers who disbelieve in Allah and His Book and His Messenger and the Last Day. This is like the Ayat:

(And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.'') (8:32)

(They say: "Our Lord! Hasten to us Qittana (our punishment) before the Day of Reckoning!'') (38:16).

(And Allah fails not His promise.) means, His promise to bring about the Hour and wreak vengeance upon His enemies, and to honor His close friends.

(And verily a day with your Lord is as a thousand years of what you reckon. ) means, He does not hasten, for what is counted as a thousand years with His creation is as one day with Him, and He knows that He is able to exact revenge and that He will not miss a thing, even if He delays and waits and postpones. Hence He then says:

(And many a township did I give respite while it was given to wrongdoing. Then I seized it (with punishment). And to Me is the (final) return (of all).) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah said:

(The poor among the Muslims will enter Paradise half a day before the rich -- five hundred years.) This was recorded by At-Tirmidhi and An-Nasa'i from the Hadith of Ath-Thawri from Muhammad bin `Amr. At-Tirmidhi said, "Hasan Sahih.'' Abu Dawud recorded at the end of Book of Al-Malahim in his Sunan from Sa`d bin Abi Waqqas that the Prophet said:

(I hope that it will not be too much for my Ummah if Allah delays them for half a day.) It was said to Sa`d, "What does half a day mean'' He said, "Five hundred years.''

(49. Say: "O mankind! I am (sent) to you only as a plain warner.'') (50. So those who believe and do righteous good deeds, for them is forgiveness and Rizq Karim.) (51. But those who strive against Our Ayat to frustrate them, they will be dwellers of the Hellfire.)

Allah tells His Prophet :

(And they ask you to hasten on the torment!) meaning, these disbelievers who disbelieve in Allah and His Book and His Messenger and the Last Day. This is like the Ayat:

(And (remember) when they said: "O Allah! If this is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.'') (8:32)

(They say: "Our Lord! Hasten to us Qittana (our punishment) before the Day of Reckoning!'') (38:16).

(And Allah fails not His promise.) means, His promise to bring about the Hour and wreak vengeance upon His enemies, and to honor His close friends.

(And verily a day with your Lord is as a thousand years of what you reckon. ) means, He does not hasten, for what is counted as a thousand years with His creation is as one day with Him, and He knows that He is able to exact revenge and that He will not miss a thing, even if He delays and waits and postpones. Hence He then says:

(And many a township did I give respite while it was given to wrongdoing. Then I seized it (with punishment). And to Me is the (final) return (of all).) Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah said:

(The poor among the Muslims will enter Paradise half a day before the rich -- five hundred years.) This was recorded by At-Tirmidhi and An-Nasa'i from the Hadith of Ath-Thawri from Muhammad bin `Amr. At-Tirmidhi said, "Hasan Sahih.'' Abu Dawud recorded at the end of Book of Al-Malahim in his Sunan from Sa`d bin Abi Waqqas that the Prophet said:

(I hope that it will not be too much for my Ummah if Allah delays them for half a day.) It was said to Sa`d, "What does half a day mean'' He said, "Five hundred years.''

(49. Say: "O mankind! I am (sent) to you only as a plain warner.'') (50. So those who believe and do righteous good deeds, for them is forgiveness and Rizq Karim.) (51. But those who strive against Our Ayat to frustrate them, they will be dwellers of the Hellfire.)

Allah said to His Prophet , when the disbelievers asked him to hasten on the punishment for them:

(Say: "O mankind! I am (sent) to you only as a plain warner.'') meaning, `Allah has sent me to you to warn you ahead of the terrible punishment, but I have nothing to do with your reckoning. Your case rests with Allah: if He wills, He will hasten on the punishment for you; and if He wills, He will delay it for you. If He wills he will accept the repentance of those who repent to Him; and if He wills, He will send astray those who are decreed to be doomed. He is the One Who does whatsoever He wills and wants and chooses.

(There is none to put back His judgement and He is swift at reckoning.) (13:41)

(I am (sent) to you only as a plain warner. So those who believe and do righteous good deeds,) means, whose hearts believe and whose actions confirm their faith.

(for them is forgiveness and Rizq Karim.) means, forgiveness for their previous bad deeds, and a great reward in return for a few good deeds. Muhammad bin Ka`b Al-Qurazi said, "When you hear Allah's saying:

(Rizq Karim) this means Paradise.''

(But those who strive against Our Ayat to frustrate them,) Mujahid said, "To discourage people from following the Prophet .'' This was also the view of `Abdullah bin Az-Zubayr, "to discourage.'' Ibn `Abbas said, "To frustrate them means to resist the believers stubbornly.''

(they will be dwellers of the Hellfire.) This refers to the agonizingly hot Fire with its severe punish- ment, may Allah save us from it. Allah says:

(Those who disbelieved and hinder (men) from the path of Allah, for them We will add torment to the torment because they used to spread corruption) (16:88)

(52. Never did We send a Messenger or a Prophet before you but when he did recite (the revelation or narrated or spoke), Shaytan threw (some falsehood) in his recitation (of the revelation). But Yansakh Allah that which Shaytan throws in. Then Allah establishes His revelations. And Allah is All-Knower, All-Wise:) (53. That He (Allah) may make what is thrown in by Shaytan a trial for those in whose hearts is a disease and whose hearts are hardened. And certainly, the wrongdoers are in an opposition far-off (from the truth).) (54. And that those who have been given knowledge may know that it (this Qur'an) is the truth from your Lord, so that they may believe therein, and their hearts may submit to it with humility. And verily, Allah is the Guide of those who believe, to the straight path.)

Allah said to His Prophet , when the disbelievers asked him to hasten on the punishment for them:

(Say: "O mankind! I am (sent) to you only as a plain warner.'') meaning, `Allah has sent me to you to warn you ahead of the terrible punishment, but I have nothing to do with your reckoning. Your case rests with Allah: if He wills, He will hasten on the punishment for you; and if He wills, He will delay it for you. If He wills he will accept the repentance of those who repent to Him; and if He wills, He will send astray those who are decreed to be doomed. He is the One Who does whatsoever He wills and wants and chooses.

(There is none to put back His judgement and He is swift at reckoning.) (13:41)

(I am (sent) to you only as a plain warner. So those who believe and do righteous good deeds,) means, whose hearts believe and whose actions confirm their faith.

(for them is forgiveness and Rizq Karim.) means, forgiveness for their previous bad deeds, and a great reward in return for a few good deeds. Muhammad bin Ka`b Al-Qurazi said, "When you hear Allah's saying:

(Rizq Karim) this means Paradise.''

(But those who strive against Our Ayat to frustrate them,) Mujahid said, "To discourage people from following the Prophet .'' This was also the view of `Abdullah bin Az-Zubayr, "to discourage.'' Ibn `Abbas said, "To frustrate them means to resist the believers stubbornly.''

(they will be dwellers of the Hellfire.) This refers to the agonizingly hot Fire with its severe punish- ment, may Allah save us from it. Allah says:

(Those who disbelieved and hinder (men) from the path of Allah, for them We will add torment to the torment because they used to spread corruption) (16:88)

(52. Never did We send a Messenger or a Prophet before you but when he did recite (the revelation or narrated or spoke), Shaytan threw (some falsehood) in his recitation (of the revelation). But Yansakh Allah that which Shaytan throws in. Then Allah establishes His revelations. And Allah is All-Knower, All-Wise:) (53. That He (Allah) may make what is thrown in by Shaytan a trial for those in whose hearts is a disease and whose hearts are hardened. And certainly, the wrongdoers are in an opposition far-off (from the truth).) (54. And that those who have been given knowledge may know that it (this Qur'an) is the truth from your Lord, so that they may believe therein, and their hearts may submit to it with humility. And verily, Allah is the Guide of those who believe, to the straight path.)

Allah said to His Prophet , when the disbelievers asked him to hasten on the punishment for them:

(Say: "O mankind! I am (sent) to you only as a plain warner.'') meaning, `Allah has sent me to you to warn you ahead of the terrible punishment, but I have nothing to do with your reckoning. Your case rests with Allah: if He wills, He will hasten on the punishment for you; and if He wills, He will delay it for you. If He wills he will accept the repentance of those who repent to Him; and if He wills, He will send astray those who are decreed to be doomed. He is the One Who does whatsoever He wills and wants and chooses.

(There is none to put back His judgement and He is swift at reckoning.) (13:41)

(I am (sent) to you only as a plain warner. So those who believe and do righteous good deeds,) means, whose hearts believe and whose actions confirm their faith.

(for them is forgiveness and Rizq Karim.) means, forgiveness for their previous bad deeds, and a great reward in return for a few good deeds. Muhammad bin Ka`b Al-Qurazi said, "When you hear Allah's saying:

(Rizq Karim) this means Paradise.''

(But those who strive against Our Ayat to frustrate them,) Mujahid said, "To discourage people from following the Prophet .'' This was also the view of `Abdullah bin Az-Zubayr, "to discourage.'' Ibn `Abbas said, "To frustrate them means to resist the believers stubbornly.''

(they will be dwellers of the Hellfire.) This refers to the agonizingly hot Fire with its severe punish- ment, may Allah save us from it. Allah says:

(Those who disbelieved and hinder (men) from the path of Allah, for them We will add torment to the torment because they used to spread corruption) (16:88)

(52. Never did We send a Messenger or a Prophet before you but when he did recite (the revelation or narrated or spoke), Shaytan threw (some falsehood) in his recitation (of the revelation). But Yansakh Allah that which Shaytan throws in. Then Allah establishes His revelations. And Allah is All-Knower, All-Wise:) (53. That He (Allah) may make what is thrown in by Shaytan a trial for those in whose hearts is a disease and whose hearts are hardened. And certainly, the wrongdoers are in an opposition far-off (from the truth).) (54. And that those who have been given knowledge may know that it (this Qur'an) is the truth from your Lord, so that they may believe therein, and their hearts may submit to it with humility. And verily, Allah is the Guide of those who believe, to the straight path.)