In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Ha Mim.) (2. `Ain Sin Qaf.) (3. Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) (4. To Him belongs all that is in the heavens and all that is on the earth, and He is the Most High, the Most Great.) (5. Nearly the heavens might be rent asunder from above them, and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth. Lo, Verily, Allah is the Oft-Forgiving, the Most Merciful.) (6. And as for those who take as protecting friends others besides Him -- Allah is Hafiz over them, and you are not a trustee over them.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Ha Mim.) (2. `Ain Sin Qaf.) (3. Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) (4. To Him belongs all that is in the heavens and all that is on the earth, and He is the Most High, the Most Great.) (5. Nearly the heavens might be rent asunder from above them, and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth. Lo, Verily, Allah is the Oft-Forgiving, the Most Merciful.) (6. And as for those who take as protecting friends others besides Him -- Allah is Hafiz over them, and you are not a trustee over them.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Ha Mim.) (2. `Ain Sin Qaf.) (3. Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) (4. To Him belongs all that is in the heavens and all that is on the earth, and He is the Most High, the Most Great.) (5. Nearly the heavens might be rent asunder from above them, and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth. Lo, Verily, Allah is the Oft-Forgiving, the Most Merciful.) (6. And as for those who take as protecting friends others besides Him -- Allah is Hafiz over them, and you are not a trustee over them.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Ha Mim.) (2. `Ain Sin Qaf.) (3. Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) (4. To Him belongs all that is in the heavens and all that is on the earth, and He is the Most High, the Most Great.) (5. Nearly the heavens might be rent asunder from above them, and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth. Lo, Verily, Allah is the Oft-Forgiving, the Most Merciful.) (6. And as for those who take as protecting friends others besides Him -- Allah is Hafiz over them, and you are not a trustee over them.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Ha Mim.) (2. `Ain Sin Qaf.) (3. Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) (4. To Him belongs all that is in the heavens and all that is on the earth, and He is the Most High, the Most Great.) (5. Nearly the heavens might be rent asunder from above them, and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth. Lo, Verily, Allah is the Oft-Forgiving, the Most Merciful.) (6. And as for those who take as protecting friends others besides Him -- Allah is Hafiz over them, and you are not a trustee over them.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Ha Mim.) (2. `Ain Sin Qaf.) (3. Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) (4. To Him belongs all that is in the heavens and all that is on the earth, and He is the Most High, the Most Great.) (5. Nearly the heavens might be rent asunder from above them, and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth. Lo, Verily, Allah is the Oft-Forgiving, the Most Merciful.) (6. And as for those who take as protecting friends others besides Him -- Allah is Hafiz over them, and you are not a trustee over them.)
We have previously discussed the individual letters.
(Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) means, `just as this Qur'an has been revealed to you, so too the Books and Scriptures were revealed to the Prophets who came before you.'
(Allah, the Almighty) means, in His vengeance
(the All-Wise) means, in all that He says and does. Imam Malik, may Allah have mercy on him, narrated that `A'ishah (may Allah be pleased with her) said, "Al-Harith bin Hisham asked the Messenger of Allah, `O Messenger of Allah, how does the revelation come to you' The Messenger of Allah said:
(Sometimes it comes to me like the ringing of a bell, which is the most difficult for me; then it goes away, and I understand what was said. And sometimes the angel comes to me in the image of a man, and he speaks to me and I understand what he says.)'' `A'ishah (may Allah be pleased with her) said, "I saw him receiving the revelation on a very cold day, and when it departed from him, there were beads of sweat on his forehead.'' It was also reported in the Two Sahihs, and the version quoted here is that recorded by Al-Bukhari.
(To Him belongs all that is in the heavens and all that is on the earth,) means, everything is subject to His dominion and control.
(and He is the Most High, the Most Great.) This is like the Ayat:
(the Most Great, the Most High) (13:9), and
(He is the Most High, the Most Great) (22:62). And there are many similar Ayat.
(Nearly the heavens might be rent asunder from above them,) Ibn `Abbas (may Allah be pleased with him) Ad-Dahhak, Qatadah, As-Suddi and Ka`b Al-Ahbar said, "Out of fear of His might.''
(and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth.) This is like the Ayah:
(Those who bear the Throne and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (saying): "Our Lord! You comprehend all things in mercy and knowledge,'') (40:7)
(Lo! Verily, Allah is the Oft-Forgiving, the Most Merciful.) This is a reminder, to take heed of this fact.
(And as for those who take as protecting friends others besides Him) This refers to the idolaters,
(Allah is Hafiz over them.) meaning, He is Witness to their deeds, recording and enumerating them precisely, and He will requite them for them in full.
(and you are not a trustee over them.) meaning, `you are just a warner, and Allah is the Trustee of all affairs.'
(7. And thus We have revealed to you a Qur'an in Arabic that you may warn the Mother of the Towns and all around it, and warn (them) of the Day of Assembling of which there is no doubt, a party will be in Paradise and a party in the blazing Fire.) (8. And if Allah had willed, He could have made them one nation, but He admits whom He wills to His mercy. And the wrongdoers will have neither a protector nor a helper.)
We have previously discussed the individual letters.
(Likewise Allah, the Almighty, the All-Wise sends revelation to you as to those before you.) means, `just as this Qur'an has been revealed to you, so too the Books and Scriptures were revealed to the Prophets who came before you.'
(Allah, the Almighty) means, in His vengeance
(the All-Wise) means, in all that He says and does. Imam Malik, may Allah have mercy on him, narrated that `A'ishah (may Allah be pleased with her) said, "Al-Harith bin Hisham asked the Messenger of Allah, `O Messenger of Allah, how does the revelation come to you' The Messenger of Allah said:
(Sometimes it comes to me like the ringing of a bell, which is the most difficult for me; then it goes away, and I understand what was said. And sometimes the angel comes to me in the image of a man, and he speaks to me and I understand what he says.)'' `A'ishah (may Allah be pleased with her) said, "I saw him receiving the revelation on a very cold day, and when it departed from him, there were beads of sweat on his forehead.'' It was also reported in the Two Sahihs, and the version quoted here is that recorded by Al-Bukhari.
(To Him belongs all that is in the heavens and all that is on the earth,) means, everything is subject to His dominion and control.
(and He is the Most High, the Most Great.) This is like the Ayat:
(the Most Great, the Most High) (13:9), and
(He is the Most High, the Most Great) (22:62). And there are many similar Ayat.
(Nearly the heavens might be rent asunder from above them,) Ibn `Abbas (may Allah be pleased with him) Ad-Dahhak, Qatadah, As-Suddi and Ka`b Al-Ahbar said, "Out of fear of His might.''
(and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth.) This is like the Ayah:
(Those who bear the Throne and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (saying): "Our Lord! You comprehend all things in mercy and knowledge,'') (40:7)
(Lo! Verily, Allah is the Oft-Forgiving, the Most Merciful.) This is a reminder, to take heed of this fact.
(And as for those who take as protecting friends others besides Him) This refers to the idolaters,
(Allah is Hafiz over them.) meaning, He is Witness to their deeds, recording and enumerating them precisely, and He will requite them for them in full.
(and you are not a trustee over them.) meaning, `you are just a warner, and Allah is the Trustee of all affairs.'
(7. And thus We have revealed to you a Qur'an in Arabic that you may warn the Mother of the Towns and all around it, and warn (them) of the Day of Assembling of which there is no doubt, a party will be in Paradise and a party in the blazing Fire.) (8. And if Allah had willed, He could have made them one nation, but He admits whom He wills to His mercy. And the wrongdoers will have neither a protector nor a helper.)
Allah says, `just as We sent revelation to the Prophets before you,'
(thus We have revealed to you a Qur'an in Arabic) meaning, plain, clear, and manifest
(that you may warn the Mother of the Towns), i.e., Makkah,
(and all around it,) means, all the lands, east and west. Makkah is called Umm Al-Qura (the Mother of the Towns) because it is nobler than all other lands, as indicated by much evidence that has been discussed elsewhere. Among the most concise and clear proofs of that is the report recorded by Imam Ahmad from `Abdullah bin `Adi bin Al-Hamra' Az-Zuhri, who heard the Messenger of Allah say, as he was standing in the market place of Makkah;
(By Allah, you are the best land of Allah, the most beloved land to Allah; were it not for the fact that I was driven out from you, I would never have left you.) This was also recorded by At-Tirmidhi, An-Nasa'i and Ibn Majah; At-Tirmidhi said, "Hasan Sahih. ''
(and warn (them) of the Day of Assembling) i.e., the Day of Resurrection, when Allah will assemble the first and the last in one plain.
(of which there is no doubt,) means, there is no doubt that it will happen and will most certainly come to pass.
(a party will be in Paradise and a party in the blazing Fire.) This is like the Ayah:
((And remember) the Day when He will gather you (all) on the Day of Gathering, --- that will be the Day of mutual loss and gain) (64:9). which means that the people of Paradise and the people of Hell will gain and lose, respectively. And it is like the Ayah:
(Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon will be gathered together, and that is a Day when all (the dwellers of the heavens and the earth) will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.) (11:103-105) Imam Ahmad recorded that `Abdullah bin `Amr (may Allah be pleased with him) said, "The Messenger of Allah came out to us, holding two books in his hand. He said,
(Do you know what these two books are) We said, "We do not know unless you tell us, O Messenger of Allah.'' Concerning the book in his right hand, He said:
(This is a book from the Lord of the worlds, containing the names of the people of Paradise and of their fathers and tribes; all of them are detailed, down to the last one of them, and nothing will be added or taken away from it.) Then concerning the book in his left hand, he said:
(This is the book of the people of Hell, containing their names and the names of their fathers and tribes, all of them are detailed down to the last one of them, and nothing will be added or taken away from it.) The Companions of the Messenger of Allah said, "Why should we strive if it is something that is already cut and dried'' The Messenger of Allah said:
(Strive with your deeds as hard as you can for middle course or close to it, for the person who is destined for Paradise will die doing the deeds of the people of Paradise, regardless of what he did before, and the person who is destined for Hell will die doing the deeds of the people of Hell, regardless of what he did before.) Then he made a gesture with his fist and said,
(Your Lord has settled the matter of His servants) and he opened his right hand as if throwing something;
(A party in Paradise.) and he made a similar gesture with his left hand;
(And a party in the blazing Fire.)'' This was also recorded by At-Tirmidhi, and An-Nasa'i; At-Tirmidhi said, "Hasan Sahih Gharib.'' Imam Ahmad recorded that Abu Nadrah said, "One of the Companions of the Prophet, whose name was Abu Abdullah, was visited by some of his friends, and they found him weeping. They asked him, `What has caused you to weep Didn't the Messenger of Allah say to you,
(Trim your moustache and adhere to that practice until you meet me)' He said, `Yes, but I heard the Messenger of Allah say;
(Allah picked up a handful in His Right Hand and another in His other Hand, and said, "This is for this and this is for this, and I do not care.'') `And I do not know in which of the two handfuls I am.''' There are several Hadiths about Al-Qadr (the Divine Decree) in the books of Sahih, Sunan and Musnad. Including those narrated by `Ali, Ibn Mas`ud, `A'ishah and a large number of Companions, may Allah be pleased with them all.
(And if Allah had willed, He could have made them one nation,) means, either all following guidance or all following misguidance, but He made them all different, and He guides whomsoever He wills to the truth and He sends astray whomsoever He wills, and He has complete wisdom and perfect proof. Allah says:
(but He admits whom He wills to His mercy. And the wrongdoers will have neither a protector nor a helper.)
(9. Or have they taken protecting friends besides Him But Allah --- He Alone is the protector. And He Who gives life to the dead, and He is Able to do all things.) (10. And in whatsoever you differ, the decision thereof is with Allah. Such is Allah, my Lord in Whom I put my trust, and to Him I turn in repentance.) (11. The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you. There is nothing like Him, and He is the All-Hearer, the All-Seer.) (12. To Him belong the keys of the heavens and the earth. He enlarges provision for whom He wills, and straitens. Verily, He is the All-Knower of everything.)
Allah says, `just as We sent revelation to the Prophets before you,'
(thus We have revealed to you a Qur'an in Arabic) meaning, plain, clear, and manifest
(that you may warn the Mother of the Towns), i.e., Makkah,
(and all around it,) means, all the lands, east and west. Makkah is called Umm Al-Qura (the Mother of the Towns) because it is nobler than all other lands, as indicated by much evidence that has been discussed elsewhere. Among the most concise and clear proofs of that is the report recorded by Imam Ahmad from `Abdullah bin `Adi bin Al-Hamra' Az-Zuhri, who heard the Messenger of Allah say, as he was standing in the market place of Makkah;
(By Allah, you are the best land of Allah, the most beloved land to Allah; were it not for the fact that I was driven out from you, I would never have left you.) This was also recorded by At-Tirmidhi, An-Nasa'i and Ibn Majah; At-Tirmidhi said, "Hasan Sahih. ''
(and warn (them) of the Day of Assembling) i.e., the Day of Resurrection, when Allah will assemble the first and the last in one plain.
(of which there is no doubt,) means, there is no doubt that it will happen and will most certainly come to pass.
(a party will be in Paradise and a party in the blazing Fire.) This is like the Ayah:
((And remember) the Day when He will gather you (all) on the Day of Gathering, --- that will be the Day of mutual loss and gain) (64:9). which means that the people of Paradise and the people of Hell will gain and lose, respectively. And it is like the Ayah:
(Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon will be gathered together, and that is a Day when all (the dwellers of the heavens and the earth) will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.) (11:103-105) Imam Ahmad recorded that `Abdullah bin `Amr (may Allah be pleased with him) said, "The Messenger of Allah came out to us, holding two books in his hand. He said,
(Do you know what these two books are) We said, "We do not know unless you tell us, O Messenger of Allah.'' Concerning the book in his right hand, He said:
(This is a book from the Lord of the worlds, containing the names of the people of Paradise and of their fathers and tribes; all of them are detailed, down to the last one of them, and nothing will be added or taken away from it.) Then concerning the book in his left hand, he said:
(This is the book of the people of Hell, containing their names and the names of their fathers and tribes, all of them are detailed down to the last one of them, and nothing will be added or taken away from it.) The Companions of the Messenger of Allah said, "Why should we strive if it is something that is already cut and dried'' The Messenger of Allah said:
(Strive with your deeds as hard as you can for middle course or close to it, for the person who is destined for Paradise will die doing the deeds of the people of Paradise, regardless of what he did before, and the person who is destined for Hell will die doing the deeds of the people of Hell, regardless of what he did before.) Then he made a gesture with his fist and said,
(Your Lord has settled the matter of His servants) and he opened his right hand as if throwing something;
(A party in Paradise.) and he made a similar gesture with his left hand;
(And a party in the blazing Fire.)'' This was also recorded by At-Tirmidhi, and An-Nasa'i; At-Tirmidhi said, "Hasan Sahih Gharib.'' Imam Ahmad recorded that Abu Nadrah said, "One of the Companions of the Prophet, whose name was Abu Abdullah, was visited by some of his friends, and they found him weeping. They asked him, `What has caused you to weep Didn't the Messenger of Allah say to you,
(Trim your moustache and adhere to that practice until you meet me)' He said, `Yes, but I heard the Messenger of Allah say;
(Allah picked up a handful in His Right Hand and another in His other Hand, and said, "This is for this and this is for this, and I do not care.'') `And I do not know in which of the two handfuls I am.''' There are several Hadiths about Al-Qadr (the Divine Decree) in the books of Sahih, Sunan and Musnad. Including those narrated by `Ali, Ibn Mas`ud, `A'ishah and a large number of Companions, may Allah be pleased with them all.
(And if Allah had willed, He could have made them one nation,) means, either all following guidance or all following misguidance, but He made them all different, and He guides whomsoever He wills to the truth and He sends astray whomsoever He wills, and He has complete wisdom and perfect proof. Allah says:
(but He admits whom He wills to His mercy. And the wrongdoers will have neither a protector nor a helper.)
(9. Or have they taken protecting friends besides Him But Allah --- He Alone is the protector. And He Who gives life to the dead, and He is Able to do all things.) (10. And in whatsoever you differ, the decision thereof is with Allah. Such is Allah, my Lord in Whom I put my trust, and to Him I turn in repentance.) (11. The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you. There is nothing like Him, and He is the All-Hearer, the All-Seer.) (12. To Him belong the keys of the heavens and the earth. He enlarges provision for whom He wills, and straitens. Verily, He is the All-Knower of everything.)
Allah says, `just as We sent revelation to the Prophets before you,'
(thus We have revealed to you a Qur'an in Arabic) meaning, plain, clear, and manifest
(that you may warn the Mother of the Towns), i.e., Makkah,
(and all around it,) means, all the lands, east and west. Makkah is called Umm Al-Qura (the Mother of the Towns) because it is nobler than all other lands, as indicated by much evidence that has been discussed elsewhere. Among the most concise and clear proofs of that is the report recorded by Imam Ahmad from `Abdullah bin `Adi bin Al-Hamra' Az-Zuhri, who heard the Messenger of Allah say, as he was standing in the market place of Makkah;
(By Allah, you are the best land of Allah, the most beloved land to Allah; were it not for the fact that I was driven out from you, I would never have left you.) This was also recorded by At-Tirmidhi, An-Nasa'i and Ibn Majah; At-Tirmidhi said, "Hasan Sahih. ''
(and warn (them) of the Day of Assembling) i.e., the Day of Resurrection, when Allah will assemble the first and the last in one plain.
(of which there is no doubt,) means, there is no doubt that it will happen and will most certainly come to pass.
(a party will be in Paradise and a party in the blazing Fire.) This is like the Ayah:
((And remember) the Day when He will gather you (all) on the Day of Gathering, --- that will be the Day of mutual loss and gain) (64:9). which means that the people of Paradise and the people of Hell will gain and lose, respectively. And it is like the Ayah:
(Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon will be gathered together, and that is a Day when all (the dwellers of the heavens and the earth) will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.) (11:103-105) Imam Ahmad recorded that `Abdullah bin `Amr (may Allah be pleased with him) said, "The Messenger of Allah came out to us, holding two books in his hand. He said,
(Do you know what these two books are) We said, "We do not know unless you tell us, O Messenger of Allah.'' Concerning the book in his right hand, He said:
(This is a book from the Lord of the worlds, containing the names of the people of Paradise and of their fathers and tribes; all of them are detailed, down to the last one of them, and nothing will be added or taken away from it.) Then concerning the book in his left hand, he said:
(This is the book of the people of Hell, containing their names and the names of their fathers and tribes, all of them are detailed down to the last one of them, and nothing will be added or taken away from it.) The Companions of the Messenger of Allah said, "Why should we strive if it is something that is already cut and dried'' The Messenger of Allah said:
(Strive with your deeds as hard as you can for middle course or close to it, for the person who is destined for Paradise will die doing the deeds of the people of Paradise, regardless of what he did before, and the person who is destined for Hell will die doing the deeds of the people of Hell, regardless of what he did before.) Then he made a gesture with his fist and said,
(Your Lord has settled the matter of His servants) and he opened his right hand as if throwing something;
(A party in Paradise.) and he made a similar gesture with his left hand;
(And a party in the blazing Fire.)'' This was also recorded by At-Tirmidhi, and An-Nasa'i; At-Tirmidhi said, "Hasan Sahih Gharib.'' Imam Ahmad recorded that Abu Nadrah said, "One of the Companions of the Prophet, whose name was Abu Abdullah, was visited by some of his friends, and they found him weeping. They asked him, `What has caused you to weep Didn't the Messenger of Allah say to you,
(Trim your moustache and adhere to that practice until you meet me)' He said, `Yes, but I heard the Messenger of Allah say;
(Allah picked up a handful in His Right Hand and another in His other Hand, and said, "This is for this and this is for this, and I do not care.'') `And I do not know in which of the two handfuls I am.''' There are several Hadiths about Al-Qadr (the Divine Decree) in the books of Sahih, Sunan and Musnad. Including those narrated by `Ali, Ibn Mas`ud, `A'ishah and a large number of Companions, may Allah be pleased with them all.
(And if Allah had willed, He could have made them one nation,) means, either all following guidance or all following misguidance, but He made them all different, and He guides whomsoever He wills to the truth and He sends astray whomsoever He wills, and He has complete wisdom and perfect proof. Allah says:
(but He admits whom He wills to His mercy. And the wrongdoers will have neither a protector nor a helper.)
(9. Or have they taken protecting friends besides Him But Allah --- He Alone is the protector. And He Who gives life to the dead, and He is Able to do all things.) (10. And in whatsoever you differ, the decision thereof is with Allah. Such is Allah, my Lord in Whom I put my trust, and to Him I turn in repentance.) (11. The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you. There is nothing like Him, and He is the All-Hearer, the All-Seer.) (12. To Him belong the keys of the heavens and the earth. He enlarges provision for whom He wills, and straitens. Verily, He is the All-Knower of everything.)
Allah says, `just as We sent revelation to the Prophets before you,'
(thus We have revealed to you a Qur'an in Arabic) meaning, plain, clear, and manifest
(that you may warn the Mother of the Towns), i.e., Makkah,
(and all around it,) means, all the lands, east and west. Makkah is called Umm Al-Qura (the Mother of the Towns) because it is nobler than all other lands, as indicated by much evidence that has been discussed elsewhere. Among the most concise and clear proofs of that is the report recorded by Imam Ahmad from `Abdullah bin `Adi bin Al-Hamra' Az-Zuhri, who heard the Messenger of Allah say, as he was standing in the market place of Makkah;
(By Allah, you are the best land of Allah, the most beloved land to Allah; were it not for the fact that I was driven out from you, I would never have left you.) This was also recorded by At-Tirmidhi, An-Nasa'i and Ibn Majah; At-Tirmidhi said, "Hasan Sahih. ''
(and warn (them) of the Day of Assembling) i.e., the Day of Resurrection, when Allah will assemble the first and the last in one plain.
(of which there is no doubt,) means, there is no doubt that it will happen and will most certainly come to pass.
(a party will be in Paradise and a party in the blazing Fire.) This is like the Ayah:
((And remember) the Day when He will gather you (all) on the Day of Gathering, --- that will be the Day of mutual loss and gain) (64:9). which means that the people of Paradise and the people of Hell will gain and lose, respectively. And it is like the Ayah:
(Indeed in that (there) is a sure lesson for those who fear the torment of the Hereafter. That is a Day whereon will be gathered together, and that is a Day when all (the dwellers of the heavens and the earth) will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.) (11:103-105) Imam Ahmad recorded that `Abdullah bin `Amr (may Allah be pleased with him) said, "The Messenger of Allah came out to us, holding two books in his hand. He said,
(Do you know what these two books are) We said, "We do not know unless you tell us, O Messenger of Allah.'' Concerning the book in his right hand, He said:
(This is a book from the Lord of the worlds, containing the names of the people of Paradise and of their fathers and tribes; all of them are detailed, down to the last one of them, and nothing will be added or taken away from it.) Then concerning the book in his left hand, he said:
(This is the book of the people of Hell, containing their names and the names of their fathers and tribes, all of them are detailed down to the last one of them, and nothing will be added or taken away from it.) The Companions of the Messenger of Allah said, "Why should we strive if it is something that is already cut and dried'' The Messenger of Allah said:
(Strive with your deeds as hard as you can for middle course or close to it, for the person who is destined for Paradise will die doing the deeds of the people of Paradise, regardless of what he did before, and the person who is destined for Hell will die doing the deeds of the people of Hell, regardless of what he did before.) Then he made a gesture with his fist and said,
(Your Lord has settled the matter of His servants) and he opened his right hand as if throwing something;
(A party in Paradise.) and he made a similar gesture with his left hand;
(And a party in the blazing Fire.)'' This was also recorded by At-Tirmidhi, and An-Nasa'i; At-Tirmidhi said, "Hasan Sahih Gharib.'' Imam Ahmad recorded that Abu Nadrah said, "One of the Companions of the Prophet, whose name was Abu Abdullah, was visited by some of his friends, and they found him weeping. They asked him, `What has caused you to weep Didn't the Messenger of Allah say to you,
(Trim your moustache and adhere to that practice until you meet me)' He said, `Yes, but I heard the Messenger of Allah say;
(Allah picked up a handful in His Right Hand and another in His other Hand, and said, "This is for this and this is for this, and I do not care.'') `And I do not know in which of the two handfuls I am.''' There are several Hadiths about Al-Qadr (the Divine Decree) in the books of Sahih, Sunan and Musnad. Including those narrated by `Ali, Ibn Mas`ud, `A'ishah and a large number of Companions, may Allah be pleased with them all.
(And if Allah had willed, He could have made them one nation,) means, either all following guidance or all following misguidance, but He made them all different, and He guides whomsoever He wills to the truth and He sends astray whomsoever He wills, and He has complete wisdom and perfect proof. Allah says:
(but He admits whom He wills to His mercy. And the wrongdoers will have neither a protector nor a helper.)
(9. Or have they taken protecting friends besides Him But Allah --- He Alone is the protector. And He Who gives life to the dead, and He is Able to do all things.) (10. And in whatsoever you differ, the decision thereof is with Allah. Such is Allah, my Lord in Whom I put my trust, and to Him I turn in repentance.) (11. The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you. There is nothing like Him, and He is the All-Hearer, the All-Seer.) (12. To Him belong the keys of the heavens and the earth. He enlarges provision for whom He wills, and straitens. Verily, He is the All-Knower of everything.)
Here Allah denounces the idolaters for taking other gods instead of Allah, and declares that He is the True God, and it is not right to worship anyone except Him Alone. He is the One Who is able to bring the dead back to life and He is Able to do all things. Then He says:
(And in whatsoever you differ, the decision thereof is with Allah.) means, in whatever issue you differ. This is general in meaning and applies to all things.
(the decision thereof is with Allah.) means, He is the Judge of that, according to His Book and the Sunnah of His Prophet. This is like the Ayah:
((And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger) (4:59).
(Such is Allah, my Lord) means, (He is) the Judge of all things.
(in Whom I put my trust, and to Him I turn in repentance.) means, `I refer all matters to Him.'
(The Creator of the heavens and the earth.) means, the Maker of them both and everything in between.
(He has made for you mates from yourselves,) means, of your own kind. As a blessing and a favor from Him, He has made your kind male and female.
(and for the cattle (also) mates.) means, and He has created for you eight pairs of cattle.
(By this means He creates you.) means, in this manner He creates you, male and female, generation after generation of men and cattle.
(There is nothing like Him,) means, there is nothing like the Creator of these pairs, for He is the Unique, the Self-Sufficient Master, Who has no peer or equal.
(He is the All-Hearer, the All-Seer.)
(To Him belong the keys of the heavens and the earth.) We have already discussed the interpretation of this phrase in Surat Az-Zumar (39:63), the conclusion of which is that He is the One Who is controlling and governing them.
(He expands provision for whom He wills, and straitens.) means, He gives plentiful provision to whomsoever He wills and He reduces it for whomsoever He wills, and He is perfectly Wise and Just.
(Verily, He is the All-Knower of everything.)
(13. He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you, and that which We ordained for Ibrahim, Musa and `Isa saying you should establish religion and make no divisions in it. Intolerable for the idolaters is that to which you call them. Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance.) (14. And they divided not till after knowledge had come to them, through transgression between themselves. And had it not been for a Word that went forth before from your Lord for an appointed term, the matter would have been settled between them. And verily, those who were made to inherit the Scripture after them, are in grave doubt concerning it.)
Here Allah denounces the idolaters for taking other gods instead of Allah, and declares that He is the True God, and it is not right to worship anyone except Him Alone. He is the One Who is able to bring the dead back to life and He is Able to do all things. Then He says:
(And in whatsoever you differ, the decision thereof is with Allah.) means, in whatever issue you differ. This is general in meaning and applies to all things.
(the decision thereof is with Allah.) means, He is the Judge of that, according to His Book and the Sunnah of His Prophet. This is like the Ayah:
((And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger) (4:59).
(Such is Allah, my Lord) means, (He is) the Judge of all things.
(in Whom I put my trust, and to Him I turn in repentance.) means, `I refer all matters to Him.'
(The Creator of the heavens and the earth.) means, the Maker of them both and everything in between.
(He has made for you mates from yourselves,) means, of your own kind. As a blessing and a favor from Him, He has made your kind male and female.
(and for the cattle (also) mates.) means, and He has created for you eight pairs of cattle.
(By this means He creates you.) means, in this manner He creates you, male and female, generation after generation of men and cattle.
(There is nothing like Him,) means, there is nothing like the Creator of these pairs, for He is the Unique, the Self-Sufficient Master, Who has no peer or equal.
(He is the All-Hearer, the All-Seer.)
(To Him belong the keys of the heavens and the earth.) We have already discussed the interpretation of this phrase in Surat Az-Zumar (39:63), the conclusion of which is that He is the One Who is controlling and governing them.
(He expands provision for whom He wills, and straitens.) means, He gives plentiful provision to whomsoever He wills and He reduces it for whomsoever He wills, and He is perfectly Wise and Just.
(Verily, He is the All-Knower of everything.)
(13. He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you, and that which We ordained for Ibrahim, Musa and `Isa saying you should establish religion and make no divisions in it. Intolerable for the idolaters is that to which you call them. Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance.) (14. And they divided not till after knowledge had come to them, through transgression between themselves. And had it not been for a Word that went forth before from your Lord for an appointed term, the matter would have been settled between them. And verily, those who were made to inherit the Scripture after them, are in grave doubt concerning it.)
Allah says to this Ummah:
(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you,) Allah mentions the first Messenger who was sent after Adam, that is, Nuh, peace be upon them, and the last of them is Muhammad. Then He mentions those who came in between them who were the Messengers of strong will, namely Ibrahim, Musa and `Isa bin Maryam. This Ayah mentions all five, just as they are also mentioned in the Ayah in Surat Al-Ahzab, where Allah says:
(And (remember) when We took from the Prophets their covenant, and from you, and from Nuh, Ibrahim, Musa, and `Isa son of Maryam.) (33:7). The Message which all the Messengers brought was to worship Allah Alone, with no partner or associate, as Allah says:
(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). And according to a Hadith (the Prophet said):
(We Prophets are brothers and our religion is one.) In other words, the common bond between them is that Allah Alone is to be worshipped, with no partner or associate, even though their laws and ways may differ, as Allah says.
(To each among you, We have prescribed a law and a clear way) (5:48). Allah says here:
(saying you should establish religion and make no divisions in it.) meaning, Allah enjoined all the Prophets (peace and blessings of Allah be upon them all) to be as one and He forbade them to differ and be divided.
(Intolerable for the idolaters is that to which you call them.) means, `it is too much for them to bear, and they hate that to which you call them, O Muhammad, i.e., Tawhid.'
(Allah chooses for Himself whom He wills, and guides unto Himself who turns to Him in repentance.) means, He is the One Who decrees guidance for those who deserve it, and decrees misguidance for those who prefer it to the right path. Allah says here;
(And they divided not till after knowledge had come to them,) means, their opposition to the truth arose after it had come to them and proof had been established against them. Nothing made them resist in this manner except their transgression and stubbornness.
(And had it not been for a Word that went forth before from your Lord for an appointed term,) means, were it not for the fact that Allah had already decreed that He would delay the reckoning of His servants until the Day of Resurrection, the punishment would have been hastened for them in this world.
(And verily, those who were made to inherit the Scripture after them,) means, the later generation which came after the earlier generation which had rejected the truth.
(are in grave doubt concerning it.) means, they do not have any firm conviction in matters of religion; they merely imitate their forefathers, without any evidence or proof. So they are very confused and doubtful.
(15. So unto this then invite (people), and stand firm as you are commanded, and follow not their desires but say: "I believe in whatsoever Allah has sent down of the Book and I am commanded to do justice among you. Allah is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allah will assemble us (all), and to Him is the final return.'')
They (the scholars) said that there is nothing else like it in the Qur'an, apart from Ayat Al-Kursi (2:255), which also includes ten ideas.
(So unto this then invite (people),) means, `so call people to this which We have revealed to you and which We enjoined upon all the Prophets before you,' the Prophets of major ways (of Shari`ah) that were followed, such as the Messengers of strong will, and others.
(and stand firm as you are commanded,) means, `adhere firmly, you and those who follow you, to the worship of Allah as He has commanded you.'
(and follow not their desires) means, the desires of the idolaters, in the falsehoods that they have invented and fabricated by worshipping idols.
(but say: "I believe in whatsoever Allah has sent down of the Book...'') means, `I believe in all the Books that have been revealed from heaven to the Prophets; we do not differentiate between any of them.'
(and I am commanded to do justice among you.) means, when judging according to the commands of Allah.
(Allah is our Lord and your Lord.) means, `He is the One Who is to be worshipped, and there is no true God but He. We affirm this willingly, and even though you do not do so willingly, everyone in the universe prostrates to Him obediently and willingly.'
(For us our deeds and for you your deeds.) means, `we have nothing to do with you. ' This is like the Ayah:
(And if they demy you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!'') (10:41)
(There is no dispute between us and you.) Mujahid said, "This means, no argument.'' As-Suddi said, "This was before Ayah of the sword was revealed.'' This fits the context, because this Ayah was revealed in Makkah, and Ayah of the sword ﴿22:39-40﴾ was revealed after the Hijrah.
(Allah will assemble us (all),) means, on the Day of Resurrection. This is like the Ayah:
(Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs.'') (34:26).
(and to Him is the final return.) means, the final return on the Day of Reckoning.
(16. And those who dispute concerning Allah, after it has been accepted, of no use is their dispute before their Lord and on them is wrath, and for them will be a severe torment.) (17. It is Allah Who has sent down the Book in truth, and the Balance. And what can make you know that perhaps the Hour is close at hand) (18. Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error far away.)
They (the scholars) said that there is nothing else like it in the Qur'an, apart from Ayat Al-Kursi (2:255), which also includes ten ideas.
(So unto this then invite (people),) means, `so call people to this which We have revealed to you and which We enjoined upon all the Prophets before you,' the Prophets of major ways (of Shari`ah) that were followed, such as the Messengers of strong will, and others.
(and stand firm as you are commanded,) means, `adhere firmly, you and those who follow you, to the worship of Allah as He has commanded you.'
(and follow not their desires) means, the desires of the idolaters, in the falsehoods that they have invented and fabricated by worshipping idols.
(but say: "I believe in whatsoever Allah has sent down of the Book...'') means, `I believe in all the Books that have been revealed from heaven to the Prophets; we do not differentiate between any of them.'
(and I am commanded to do justice among you.) means, when judging according to the commands of Allah.
(Allah is our Lord and your Lord.) means, `He is the One Who is to be worshipped, and there is no true God but He. We affirm this willingly, and even though you do not do so willingly, everyone in the universe prostrates to Him obediently and willingly.'
(For us our deeds and for you your deeds.) means, `we have nothing to do with you. ' This is like the Ayah:
(And if they demy you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!'') (10:41)
(There is no dispute between us and you.) Mujahid said, "This means, no argument.'' As-Suddi said, "This was before Ayah of the sword was revealed.'' This fits the context, because this Ayah was revealed in Makkah, and Ayah of the sword ﴿22:39-40﴾ was revealed after the Hijrah.
(Allah will assemble us (all),) means, on the Day of Resurrection. This is like the Ayah:
(Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs.'') (34:26).
(and to Him is the final return.) means, the final return on the Day of Reckoning.
(16. And those who dispute concerning Allah, after it has been accepted, of no use is their dispute before their Lord and on them is wrath, and for them will be a severe torment.) (17. It is Allah Who has sent down the Book in truth, and the Balance. And what can make you know that perhaps the Hour is close at hand) (18. Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error far away.)
They (the scholars) said that there is nothing else like it in the Qur'an, apart from Ayat Al-Kursi (2:255), which also includes ten ideas.
(So unto this then invite (people),) means, `so call people to this which We have revealed to you and which We enjoined upon all the Prophets before you,' the Prophets of major ways (of Shari`ah) that were followed, such as the Messengers of strong will, and others.
(and stand firm as you are commanded,) means, `adhere firmly, you and those who follow you, to the worship of Allah as He has commanded you.'
(and follow not their desires) means, the desires of the idolaters, in the falsehoods that they have invented and fabricated by worshipping idols.
(but say: "I believe in whatsoever Allah has sent down of the Book...'') means, `I believe in all the Books that have been revealed from heaven to the Prophets; we do not differentiate between any of them.'
(and I am commanded to do justice among you.) means, when judging according to the commands of Allah.
(Allah is our Lord and your Lord.) means, `He is the One Who is to be worshipped, and there is no true God but He. We affirm this willingly, and even though you do not do so willingly, everyone in the universe prostrates to Him obediently and willingly.'
(For us our deeds and for you your deeds.) means, `we have nothing to do with you. ' This is like the Ayah:
(And if they demy you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!'') (10:41)
(There is no dispute between us and you.) Mujahid said, "This means, no argument.'' As-Suddi said, "This was before Ayah of the sword was revealed.'' This fits the context, because this Ayah was revealed in Makkah, and Ayah of the sword ﴿22:39-40﴾ was revealed after the Hijrah.
(Allah will assemble us (all),) means, on the Day of Resurrection. This is like the Ayah:
(Say: "Our Lord will assemble us all together, then He will judge between us with truth. And He is the Just Judge, the All-Knower of the true state of affairs.'') (34:26).
(and to Him is the final return.) means, the final return on the Day of Reckoning.
(16. And those who dispute concerning Allah, after it has been accepted, of no use is their dispute before their Lord and on them is wrath, and for them will be a severe torment.) (17. It is Allah Who has sent down the Book in truth, and the Balance. And what can make you know that perhaps the Hour is close at hand) (18. Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth. Verily, those who dispute concerning the Hour are certainly in error far away.)
Here Allah warns those who try to hinder those who believe in Allah, from following His path.
(And those who dispute concerning Allah, after it has been accepted,) means, those who dispute with the believers who have responded to Allah and His Messenger, and try to stop them from following the path of guidance.
(no use is their dispute before their Lord) means, it is futile before Allah.
(and on them is wrath,) means, from Him.
(and for them will be a severe torment.) means, on the Day of Resurrection. Ibn `Abbas (may Allah be pleased with him) and Mujahid said, "They disputed with the believers after they responded to Allah and His Messenger, and tried to prevent them from following the path of guidance, hoping that they would return to Jahiliyyah.'' Qatadah said, "These were the Jews and Christians who said to them, `Our religion is better than your religion, our Prophet came before your Prophet, and we are better than you and closer to Allah than you. ''' This was nothing but lies. Then Allah says:
(It is Allah Who has sent down the Book in truth,) referring to all the Books which were revealed from Him to His Prophets.
(and the Balance.) means, justice and fairness. This was the view of Mujahid and Qatadah. This is like the Ayat:
(Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice) (57:25).
(And the heaven He has raised high, and He has set up the Balance. In order that you may not transgress (due) balance. And observe the weight with equity and do not make the balance deficient.)(55:7-9)
(And what can make you know that perhaps the Hour is close at hand) This is encouragement (to strive) for its sake, a terrifying warning, and advice to think little of this world.
(Those who believe not therein seek to hasten it,) means, they say, `when will this promise be fulfilled, if you are telling the truth' But they say this by way of disbelief and stubbornness, thinking that it is unlikely to happen.
(while those who believe are fearful of it) means, they are afraid of it happening.
(and know that it is the very truth.) means, that it will undoubtedly come to pass, so they prepare themselves for it and strive for its sake. It was reported through various chains of narration, a number reaching the level of being Mutawatir, in Sahih and Hasan narrations, in the Books of Sunan and Musnad. According to some versions, a man addressed the Messenger of Allah in a loud voice, when he was on one of his journeys, calling out to him, "O Muhammad!'' The Messenger of Allah replied in a similar manner, "Here I am!'' The man said, "When will the Hour come'' The Messenger of Allah said,
(Woe to you! It will most certainly come. What have you done to prepare for it) He said, "Love for Allah and His Messenger.'' He said:
(You will be with those whom you love.) According to another Hadith:
("A man will be with those whom he loves.) This is Mutawatir beyond a doubt. The point is that he did not answer his question about when the Hour would happen, but he commanded him to prepare for it.
(Verily, those who dispute concerning the Hour) means, who dispute whether it will happen and think it is unlikely ever to come,
(are certainly in error far away.) means, they are clearly ignorant, because the One Who created the heavens and the earth is even more able to give life to the dead, as Allah says:
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him) (30:27).
(19. Allah is very Gracious and Kind to His servants. He gives provisions to whom He wills. And He is the All-Strong, the Almighty.) (20. Whosoever desires the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world, We give him thereof, and he has no portion in the Hereafter.) (21. Or have they partners with Allah who have instituted for them a religion which Allah has not ordained And had it not been for a decisive Word, the matter would have been judged between them. And verily, for the wrongdoers there is a painful torment.) (22. You will see the wrongdoers fearful of that which they have earned, and it will surely befall them. But those who believe and do righteous deeds (will be) in the flowering meadows of the Gardens. They shall have whatsoever they desire with their Lord. That is the supreme grace.)
Here Allah warns those who try to hinder those who believe in Allah, from following His path.
(And those who dispute concerning Allah, after it has been accepted,) means, those who dispute with the believers who have responded to Allah and His Messenger, and try to stop them from following the path of guidance.
(no use is their dispute before their Lord) means, it is futile before Allah.
(and on them is wrath,) means, from Him.
(and for them will be a severe torment.) means, on the Day of Resurrection. Ibn `Abbas (may Allah be pleased with him) and Mujahid said, "They disputed with the believers after they responded to Allah and His Messenger, and tried to prevent them from following the path of guidance, hoping that they would return to Jahiliyyah.'' Qatadah said, "These were the Jews and Christians who said to them, `Our religion is better than your religion, our Prophet came before your Prophet, and we are better than you and closer to Allah than you. ''' This was nothing but lies. Then Allah says:
(It is Allah Who has sent down the Book in truth,) referring to all the Books which were revealed from Him to His Prophets.
(and the Balance.) means, justice and fairness. This was the view of Mujahid and Qatadah. This is like the Ayat:
(Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice) (57:25).
(And the heaven He has raised high, and He has set up the Balance. In order that you may not transgress (due) balance. And observe the weight with equity and do not make the balance deficient.)(55:7-9)
(And what can make you know that perhaps the Hour is close at hand) This is encouragement (to strive) for its sake, a terrifying warning, and advice to think little of this world.
(Those who believe not therein seek to hasten it,) means, they say, `when will this promise be fulfilled, if you are telling the truth' But they say this by way of disbelief and stubbornness, thinking that it is unlikely to happen.
(while those who believe are fearful of it) means, they are afraid of it happening.
(and know that it is the very truth.) means, that it will undoubtedly come to pass, so they prepare themselves for it and strive for its sake. It was reported through various chains of narration, a number reaching the level of being Mutawatir, in Sahih and Hasan narrations, in the Books of Sunan and Musnad. According to some versions, a man addressed the Messenger of Allah in a loud voice, when he was on one of his journeys, calling out to him, "O Muhammad!'' The Messenger of Allah replied in a similar manner, "Here I am!'' The man said, "When will the Hour come'' The Messenger of Allah said,
(Woe to you! It will most certainly come. What have you done to prepare for it) He said, "Love for Allah and His Messenger.'' He said:
(You will be with those whom you love.) According to another Hadith:
("A man will be with those whom he loves.) This is Mutawatir beyond a doubt. The point is that he did not answer his question about when the Hour would happen, but he commanded him to prepare for it.
(Verily, those who dispute concerning the Hour) means, who dispute whether it will happen and think it is unlikely ever to come,
(are certainly in error far away.) means, they are clearly ignorant, because the One Who created the heavens and the earth is even more able to give life to the dead, as Allah says:
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him) (30:27).
(19. Allah is very Gracious and Kind to His servants. He gives provisions to whom He wills. And He is the All-Strong, the Almighty.) (20. Whosoever desires the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world, We give him thereof, and he has no portion in the Hereafter.) (21. Or have they partners with Allah who have instituted for them a religion which Allah has not ordained And had it not been for a decisive Word, the matter would have been judged between them. And verily, for the wrongdoers there is a painful torment.) (22. You will see the wrongdoers fearful of that which they have earned, and it will surely befall them. But those who believe and do righteous deeds (will be) in the flowering meadows of the Gardens. They shall have whatsoever they desire with their Lord. That is the supreme grace.)
Here Allah warns those who try to hinder those who believe in Allah, from following His path.
(And those who dispute concerning Allah, after it has been accepted,) means, those who dispute with the believers who have responded to Allah and His Messenger, and try to stop them from following the path of guidance.
(no use is their dispute before their Lord) means, it is futile before Allah.
(and on them is wrath,) means, from Him.
(and for them will be a severe torment.) means, on the Day of Resurrection. Ibn `Abbas (may Allah be pleased with him) and Mujahid said, "They disputed with the believers after they responded to Allah and His Messenger, and tried to prevent them from following the path of guidance, hoping that they would return to Jahiliyyah.'' Qatadah said, "These were the Jews and Christians who said to them, `Our religion is better than your religion, our Prophet came before your Prophet, and we are better than you and closer to Allah than you. ''' This was nothing but lies. Then Allah says:
(It is Allah Who has sent down the Book in truth,) referring to all the Books which were revealed from Him to His Prophets.
(and the Balance.) means, justice and fairness. This was the view of Mujahid and Qatadah. This is like the Ayat:
(Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice) (57:25).
(And the heaven He has raised high, and He has set up the Balance. In order that you may not transgress (due) balance. And observe the weight with equity and do not make the balance deficient.)(55:7-9)
(And what can make you know that perhaps the Hour is close at hand) This is encouragement (to strive) for its sake, a terrifying warning, and advice to think little of this world.
(Those who believe not therein seek to hasten it,) means, they say, `when will this promise be fulfilled, if you are telling the truth' But they say this by way of disbelief and stubbornness, thinking that it is unlikely to happen.
(while those who believe are fearful of it) means, they are afraid of it happening.
(and know that it is the very truth.) means, that it will undoubtedly come to pass, so they prepare themselves for it and strive for its sake. It was reported through various chains of narration, a number reaching the level of being Mutawatir, in Sahih and Hasan narrations, in the Books of Sunan and Musnad. According to some versions, a man addressed the Messenger of Allah in a loud voice, when he was on one of his journeys, calling out to him, "O Muhammad!'' The Messenger of Allah replied in a similar manner, "Here I am!'' The man said, "When will the Hour come'' The Messenger of Allah said,
(Woe to you! It will most certainly come. What have you done to prepare for it) He said, "Love for Allah and His Messenger.'' He said:
(You will be with those whom you love.) According to another Hadith:
("A man will be with those whom he loves.) This is Mutawatir beyond a doubt. The point is that he did not answer his question about when the Hour would happen, but he commanded him to prepare for it.
(Verily, those who dispute concerning the Hour) means, who dispute whether it will happen and think it is unlikely ever to come,
(are certainly in error far away.) means, they are clearly ignorant, because the One Who created the heavens and the earth is even more able to give life to the dead, as Allah says:
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him) (30:27).
(19. Allah is very Gracious and Kind to His servants. He gives provisions to whom He wills. And He is the All-Strong, the Almighty.) (20. Whosoever desires the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world, We give him thereof, and he has no portion in the Hereafter.) (21. Or have they partners with Allah who have instituted for them a religion which Allah has not ordained And had it not been for a decisive Word, the matter would have been judged between them. And verily, for the wrongdoers there is a painful torment.) (22. You will see the wrongdoers fearful of that which they have earned, and it will surely befall them. But those who believe and do righteous deeds (will be) in the flowering meadows of the Gardens. They shall have whatsoever they desire with their Lord. That is the supreme grace.)
Here Allah warns those who try to hinder those who believe in Allah, from following His path.
(And those who dispute concerning Allah, after it has been accepted,) means, those who dispute with the believers who have responded to Allah and His Messenger, and try to stop them from following the path of guidance.
(no use is their dispute before their Lord) means, it is futile before Allah.
(and on them is wrath,) means, from Him.
(and for them will be a severe torment.) means, on the Day of Resurrection. Ibn `Abbas (may Allah be pleased with him) and Mujahid said, "They disputed with the believers after they responded to Allah and His Messenger, and tried to prevent them from following the path of guidance, hoping that they would return to Jahiliyyah.'' Qatadah said, "These were the Jews and Christians who said to them, `Our religion is better than your religion, our Prophet came before your Prophet, and we are better than you and closer to Allah than you. ''' This was nothing but lies. Then Allah says:
(It is Allah Who has sent down the Book in truth,) referring to all the Books which were revealed from Him to His Prophets.
(and the Balance.) means, justice and fairness. This was the view of Mujahid and Qatadah. This is like the Ayat:
(Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance that mankind may keep up justice) (57:25).
(And the heaven He has raised high, and He has set up the Balance. In order that you may not transgress (due) balance. And observe the weight with equity and do not make the balance deficient.)(55:7-9)
(And what can make you know that perhaps the Hour is close at hand) This is encouragement (to strive) for its sake, a terrifying warning, and advice to think little of this world.
(Those who believe not therein seek to hasten it,) means, they say, `when will this promise be fulfilled, if you are telling the truth' But they say this by way of disbelief and stubbornness, thinking that it is unlikely to happen.
(while those who believe are fearful of it) means, they are afraid of it happening.
(and know that it is the very truth.) means, that it will undoubtedly come to pass, so they prepare themselves for it and strive for its sake. It was reported through various chains of narration, a number reaching the level of being Mutawatir, in Sahih and Hasan narrations, in the Books of Sunan and Musnad. According to some versions, a man addressed the Messenger of Allah in a loud voice, when he was on one of his journeys, calling out to him, "O Muhammad!'' The Messenger of Allah replied in a similar manner, "Here I am!'' The man said, "When will the Hour come'' The Messenger of Allah said,
(Woe to you! It will most certainly come. What have you done to prepare for it) He said, "Love for Allah and His Messenger.'' He said:
(You will be with those whom you love.) According to another Hadith:
("A man will be with those whom he loves.) This is Mutawatir beyond a doubt. The point is that he did not answer his question about when the Hour would happen, but he commanded him to prepare for it.
(Verily, those who dispute concerning the Hour) means, who dispute whether it will happen and think it is unlikely ever to come,
(are certainly in error far away.) means, they are clearly ignorant, because the One Who created the heavens and the earth is even more able to give life to the dead, as Allah says:
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him) (30:27).
(19. Allah is very Gracious and Kind to His servants. He gives provisions to whom He wills. And He is the All-Strong, the Almighty.) (20. Whosoever desires the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world, We give him thereof, and he has no portion in the Hereafter.) (21. Or have they partners with Allah who have instituted for them a religion which Allah has not ordained And had it not been for a decisive Word, the matter would have been judged between them. And verily, for the wrongdoers there is a painful torment.) (22. You will see the wrongdoers fearful of that which they have earned, and it will surely befall them. But those who believe and do righteous deeds (will be) in the flowering meadows of the Gardens. They shall have whatsoever they desire with their Lord. That is the supreme grace.)
(You will see the wrongdoers fearful of that which they have earned,) means, in the arena of Resurrection.
(and it will surely befall them.) means, the thing that they fear will undoubtedly happen to them. This is how they will be on the Day of Resurrection; they will be in a state of utter fear and terror.
(But those who believe and do righteous deeds (will be) in the flowering meadows of the Gardens. They shall have whatsoever they desire with their Lord.) What comparison can there be between the former and the latter How can the one who will be in the arena of resurrection in a state of humiliation and fear, deserving it for his wrongdoing, be compared with the one who will be in the gardens of Paradise, enjoying whatever he wants of food, drink, clothing, dwellings, scenery, spouses and other delights such as no eye has seen, no ear has heard, and has never crossed the minds of men. Allah says:
(That is the supreme grace.) means, the ultimate victory and complete blessing.
(23. That is whereof Allah gives glad tidings to His servants who believe and do righteous good deeds. Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.'' And whoever earns a good righteous deed, We shall give him an increase of good in respect thereof. Verily, Allah is Oft-Forgiving, Most Ready to appreciate.) (24. Or say they: "He has invented a lie against Allah'' If Allah willed, He could have sealed up your heart. And Allah wipes out falsehood, and establishes the truth by His Word. Verily, He knows well what are in the breasts.)
(You will see the wrongdoers fearful of that which they have earned,) means, in the arena of Resurrection.
(and it will surely befall them.) means, the thing that they fear will undoubtedly happen to them. This is how they will be on the Day of Resurrection; they will be in a state of utter fear and terror.
(But those who believe and do righteous deeds (will be) in the flowering meadows of the Gardens. They shall have whatsoever they desire with their Lord.) What comparison can there be between the former and the latter How can the one who will be in the arena of resurrection in a state of humiliation and fear, deserving it for his wrongdoing, be compared with the one who will be in the gardens of Paradise, enjoying whatever he wants of food, drink, clothing, dwellings, scenery, spouses and other delights such as no eye has seen, no ear has heard, and has never crossed the minds of men. Allah says:
(That is the supreme grace.) means, the ultimate victory and complete blessing.
(23. That is whereof Allah gives glad tidings to His servants who believe and do righteous good deeds. Say: "No reward do I ask of you for this except to be kind to me for my kinship with you.'' And whoever earns a good righteous deed, We shall give him an increase of good in respect thereof. Verily, Allah is Oft-Forgiving, Most Ready to appreciate.) (24. Or say they: "He has invented a lie against Allah'' If Allah willed, He could have sealed up your heart. And Allah wipes out falsehood, and establishes the truth by His Word. Verily, He knows well what are in the breasts.)
Allah's saying;
(Or say they: "He has invented a lie against Allah'' If Allah willed, He could have sealed up your heart.) means, `if you had invented any lies against Him, as these ignorant people claim,'
(He could have sealed up your heart.) means, `and thus caused you to forget what had already come to you of the Qur'an.' This is like the Ayah:
(And if he had forged a false saying concerning Us (Allah), We surely would have seized him by his right hand, and then We certainly would have cut off his life artery, And none of you could have withheld Us from (punishing) him.) (69:44-47) which means, `We would have wrought the utmost vengeance upon him, and no one among mankind would have been able to protect him.' And Allah said:
(and establishes the truth by His Word.) means, He establishes it and strengthens it and makes it clear by His Words, i.e., by His evidence and signs.
(Verily, He knows well what are in the breasts.) means, all that is hidden in the hearts of men.
(25. And He it is Who accepts repentance from His servants, and forgives sins, and He knows what you do.) (26. And He answers those who believe and do righteous good deeds, and gives them increase of His bounty. And as for the disbelievers, theirs will be a severe torment.) (27. And if Allah were to extend the provision for His servants, they would surely rebel in the earth, but He sends down by measure as He wills. Verily, He is, in respect of His servants, the Well-Aware, the All-Seer.) (28. And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is the Wali, Worthy of all praise.)
Allah's saying;
(Or say they: "He has invented a lie against Allah'' If Allah willed, He could have sealed up your heart.) means, `if you had invented any lies against Him, as these ignorant people claim,'
(He could have sealed up your heart.) means, `and thus caused you to forget what had already come to you of the Qur'an.' This is like the Ayah:
(And if he had forged a false saying concerning Us (Allah), We surely would have seized him by his right hand, and then We certainly would have cut off his life artery, And none of you could have withheld Us from (punishing) him.) (69:44-47) which means, `We would have wrought the utmost vengeance upon him, and no one among mankind would have been able to protect him.' And Allah said:
(and establishes the truth by His Word.) means, He establishes it and strengthens it and makes it clear by His Words, i.e., by His evidence and signs.
(Verily, He knows well what are in the breasts.) means, all that is hidden in the hearts of men.
(25. And He it is Who accepts repentance from His servants, and forgives sins, and He knows what you do.) (26. And He answers those who believe and do righteous good deeds, and gives them increase of His bounty. And as for the disbelievers, theirs will be a severe torment.) (27. And if Allah were to extend the provision for His servants, they would surely rebel in the earth, but He sends down by measure as He wills. Verily, He is, in respect of His servants, the Well-Aware, the All-Seer.) (28. And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is the Wali, Worthy of all praise.)
Allah's saying;
(Or say they: "He has invented a lie against Allah'' If Allah willed, He could have sealed up your heart.) means, `if you had invented any lies against Him, as these ignorant people claim,'
(He could have sealed up your heart.) means, `and thus caused you to forget what had already come to you of the Qur'an.' This is like the Ayah:
(And if he had forged a false saying concerning Us (Allah), We surely would have seized him by his right hand, and then We certainly would have cut off his life artery, And none of you could have withheld Us from (punishing) him.) (69:44-47) which means, `We would have wrought the utmost vengeance upon him, and no one among mankind would have been able to protect him.' And Allah said:
(and establishes the truth by His Word.) means, He establishes it and strengthens it and makes it clear by His Words, i.e., by His evidence and signs.
(Verily, He knows well what are in the breasts.) means, all that is hidden in the hearts of men.
(25. And He it is Who accepts repentance from His servants, and forgives sins, and He knows what you do.) (26. And He answers those who believe and do righteous good deeds, and gives them increase of His bounty. And as for the disbelievers, theirs will be a severe torment.) (27. And if Allah were to extend the provision for His servants, they would surely rebel in the earth, but He sends down by measure as He wills. Verily, He is, in respect of His servants, the Well-Aware, the All-Seer.) (28. And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is the Wali, Worthy of all praise.)
Allah's saying;
(Or say they: "He has invented a lie against Allah'' If Allah willed, He could have sealed up your heart.) means, `if you had invented any lies against Him, as these ignorant people claim,'
(He could have sealed up your heart.) means, `and thus caused you to forget what had already come to you of the Qur'an.' This is like the Ayah:
(And if he had forged a false saying concerning Us (Allah), We surely would have seized him by his right hand, and then We certainly would have cut off his life artery, And none of you could have withheld Us from (punishing) him.) (69:44-47) which means, `We would have wrought the utmost vengeance upon him, and no one among mankind would have been able to protect him.' And Allah said:
(and establishes the truth by His Word.) means, He establishes it and strengthens it and makes it clear by His Words, i.e., by His evidence and signs.
(Verily, He knows well what are in the breasts.) means, all that is hidden in the hearts of men.
(25. And He it is Who accepts repentance from His servants, and forgives sins, and He knows what you do.) (26. And He answers those who believe and do righteous good deeds, and gives them increase of His bounty. And as for the disbelievers, theirs will be a severe torment.) (27. And if Allah were to extend the provision for His servants, they would surely rebel in the earth, but He sends down by measure as He wills. Verily, He is, in respect of His servants, the Well-Aware, the All-Seer.) (28. And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is the Wali, Worthy of all praise.)
(And if Allah were to extend the provision for His servants, they would surely rebel in the earth,) means, `if We gave them more provision than they need, this would make them rebel and transgress against one another in an arrogant and insolent manner.'
(but He sends down by measure as He wills. Verily, He is, in respect of His servants, the Well-Aware, the All-Seer.) means, but He gives them provision according to what is in their best interests, and He knows best about that. So He makes rich those who deserve to be rich, and He makes poor those who deserve to be poor.
(And He it is Who sends down the rain after they have despaired,) means, after the people have given up hope that rain will fall, He sends it down upon them at their time of need. This is like the Ayah:
(And verily, before that (rain) -- just before it was sent down upon them -- they were in despair!) (30:49)
(and spreads His mercy.) means, He bestows it upon all the people who live in that region. Qatadah said, "We were told that a man said to `Umar bin Al-Khattab (may Allah be pleased with him) `O Commander of the faithful, no rain has come and the people are in despair.' `Umar (may Allah be pleased with him) said, `Rain will be sent upon you,' and he recited:
(And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is the Protector, Worthy of all praise).'' Meaning He is the One Who is in control of His creation, taking care of what will benefit them in this world and the Hereafter, and the consequences of all His decrees and actions are good, for which He is worthy of all praise.
(29. And among His Ayat is the creation of the heavens and the earth, and whatever moving creatures He has dispersed in them both. And He is Able to assemble them whenever He wills.) (30. And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.) (31. And you cannot escape from Allah in the earth, and besides Allah you have neither any protector nor any helper.)
(And if Allah were to extend the provision for His servants, they would surely rebel in the earth,) means, `if We gave them more provision than they need, this would make them rebel and transgress against one another in an arrogant and insolent manner.'
(but He sends down by measure as He wills. Verily, He is, in respect of His servants, the Well-Aware, the All-Seer.) means, but He gives them provision according to what is in their best interests, and He knows best about that. So He makes rich those who deserve to be rich, and He makes poor those who deserve to be poor.
(And He it is Who sends down the rain after they have despaired,) means, after the people have given up hope that rain will fall, He sends it down upon them at their time of need. This is like the Ayah:
(And verily, before that (rain) -- just before it was sent down upon them -- they were in despair!) (30:49)
(and spreads His mercy.) means, He bestows it upon all the people who live in that region. Qatadah said, "We were told that a man said to `Umar bin Al-Khattab (may Allah be pleased with him) `O Commander of the faithful, no rain has come and the people are in despair.' `Umar (may Allah be pleased with him) said, `Rain will be sent upon you,' and he recited:
(And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is the Protector, Worthy of all praise).'' Meaning He is the One Who is in control of His creation, taking care of what will benefit them in this world and the Hereafter, and the consequences of all His decrees and actions are good, for which He is worthy of all praise.
(29. And among His Ayat is the creation of the heavens and the earth, and whatever moving creatures He has dispersed in them both. And He is Able to assemble them whenever He wills.) (30. And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.) (31. And you cannot escape from Allah in the earth, and besides Allah you have neither any protector nor any helper.)
(And if Allah were to extend the provision for His servants, they would surely rebel in the earth,) means, `if We gave them more provision than they need, this would make them rebel and transgress against one another in an arrogant and insolent manner.'
(but He sends down by measure as He wills. Verily, He is, in respect of His servants, the Well-Aware, the All-Seer.) means, but He gives them provision according to what is in their best interests, and He knows best about that. So He makes rich those who deserve to be rich, and He makes poor those who deserve to be poor.
(And He it is Who sends down the rain after they have despaired,) means, after the people have given up hope that rain will fall, He sends it down upon them at their time of need. This is like the Ayah:
(And verily, before that (rain) -- just before it was sent down upon them -- they were in despair!) (30:49)
(and spreads His mercy.) means, He bestows it upon all the people who live in that region. Qatadah said, "We were told that a man said to `Umar bin Al-Khattab (may Allah be pleased with him) `O Commander of the faithful, no rain has come and the people are in despair.' `Umar (may Allah be pleased with him) said, `Rain will be sent upon you,' and he recited:
(And He it is Who sends down the rain after they have despaired, and spreads His mercy. And He is the Protector, Worthy of all praise).'' Meaning He is the One Who is in control of His creation, taking care of what will benefit them in this world and the Hereafter, and the consequences of all His decrees and actions are good, for which He is worthy of all praise.
(29. And among His Ayat is the creation of the heavens and the earth, and whatever moving creatures He has dispersed in them both. And He is Able to assemble them whenever He wills.) (30. And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.) (31. And you cannot escape from Allah in the earth, and besides Allah you have neither any protector nor any helper.)
(And whatever of misfortune befalls you, it is because of what your hands have earned.) means, `whatever disasters happen to you, O mankind, are because of sins that you have committed in the past.'
(And He pardons much.) means, of sins; `He does not punish you for them, rather He forgives you.'
(And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth) (35:45). According to a Sahih Hadith:
(By the One in Whose Hand is my soul, no believer is stricken with fatigue, exhaustion, worry or grief, but Allah will forgive him for some of his sins thereby -- even a thorn which pricks him.) Imam Ahmad recorded that Mu`awiyah bin Abi Sufyan (may Allah be pleased with him) said, "I heard the Messenger of Allah say:
(No physical harm befalls a believer, but Allah will expiate for some of his sins because of it.)'' Imam Ahmad also recorded that `A'ishah (may Allah be pleased with her) said, "The Messenger of Allah said:
(If a person commits many sins and has nothing that will expiate for them, Allah will test him with some grief that will expiate for them.)''
(32. And among His signs are the ships in the sea like mountains.) (33. If He wills, He causes the wind to cease, then they would become motionless on the surface (of the sea). Verily, in this are signs for everyone patient and grateful.) (34. Or He may destroy them because of that which their (people) have earned. And He pardons much.) (35. And those who dispute as regards Our Ayat may know that there is no place of refuge for them.)
(And whatever of misfortune befalls you, it is because of what your hands have earned.) means, `whatever disasters happen to you, O mankind, are because of sins that you have committed in the past.'
(And He pardons much.) means, of sins; `He does not punish you for them, rather He forgives you.'
(And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth) (35:45). According to a Sahih Hadith:
(By the One in Whose Hand is my soul, no believer is stricken with fatigue, exhaustion, worry or grief, but Allah will forgive him for some of his sins thereby -- even a thorn which pricks him.) Imam Ahmad recorded that Mu`awiyah bin Abi Sufyan (may Allah be pleased with him) said, "I heard the Messenger of Allah say:
(No physical harm befalls a believer, but Allah will expiate for some of his sins because of it.)'' Imam Ahmad also recorded that `A'ishah (may Allah be pleased with her) said, "The Messenger of Allah said:
(If a person commits many sins and has nothing that will expiate for them, Allah will test him with some grief that will expiate for them.)''
(32. And among His signs are the ships in the sea like mountains.) (33. If He wills, He causes the wind to cease, then they would become motionless on the surface (of the sea). Verily, in this are signs for everyone patient and grateful.) (34. Or He may destroy them because of that which their (people) have earned. And He pardons much.) (35. And those who dispute as regards Our Ayat may know that there is no place of refuge for them.)
(And whatever of misfortune befalls you, it is because of what your hands have earned.) means, `whatever disasters happen to you, O mankind, are because of sins that you have committed in the past.'
(And He pardons much.) means, of sins; `He does not punish you for them, rather He forgives you.'
(And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth) (35:45). According to a Sahih Hadith:
(By the One in Whose Hand is my soul, no believer is stricken with fatigue, exhaustion, worry or grief, but Allah will forgive him for some of his sins thereby -- even a thorn which pricks him.) Imam Ahmad recorded that Mu`awiyah bin Abi Sufyan (may Allah be pleased with him) said, "I heard the Messenger of Allah say:
(No physical harm befalls a believer, but Allah will expiate for some of his sins because of it.)'' Imam Ahmad also recorded that `A'ishah (may Allah be pleased with her) said, "The Messenger of Allah said:
(If a person commits many sins and has nothing that will expiate for them, Allah will test him with some grief that will expiate for them.)''
(32. And among His signs are the ships in the sea like mountains.) (33. If He wills, He causes the wind to cease, then they would become motionless on the surface (of the sea). Verily, in this are signs for everyone patient and grateful.) (34. Or He may destroy them because of that which their (people) have earned. And He pardons much.) (35. And those who dispute as regards Our Ayat may know that there is no place of refuge for them.)
(And whatever of misfortune befalls you, it is because of what your hands have earned.) means, `whatever disasters happen to you, O mankind, are because of sins that you have committed in the past.'
(And He pardons much.) means, of sins; `He does not punish you for them, rather He forgives you.'
(And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth) (35:45). According to a Sahih Hadith:
(By the One in Whose Hand is my soul, no believer is stricken with fatigue, exhaustion, worry or grief, but Allah will forgive him for some of his sins thereby -- even a thorn which pricks him.) Imam Ahmad recorded that Mu`awiyah bin Abi Sufyan (may Allah be pleased with him) said, "I heard the Messenger of Allah say:
(No physical harm befalls a believer, but Allah will expiate for some of his sins because of it.)'' Imam Ahmad also recorded that `A'ishah (may Allah be pleased with her) said, "The Messenger of Allah said:
(If a person commits many sins and has nothing that will expiate for them, Allah will test him with some grief that will expiate for them.)''
(32. And among His signs are the ships in the sea like mountains.) (33. If He wills, He causes the wind to cease, then they would become motionless on the surface (of the sea). Verily, in this are signs for everyone patient and grateful.) (34. Or He may destroy them because of that which their (people) have earned. And He pardons much.) (35. And those who dispute as regards Our Ayat may know that there is no place of refuge for them.)
Allah tells us that another sign of His great power and dominion is the fact that He has subjugated the sea so that ships may sail in it by His command, so they sail in the sea like mountains. This was the view of Mujahid, Al-Hasan, As-Suddi and Ad-Dahhak. In other words, these ships on the sea are like mountains on land.
(If He wills, He causes the wind to cease,) means, the winds that cause the ships to travel on the sea. If He willed, He could cause the winds to cease, then the ships would not move and would remain still, neither coming nor going, staying where they are on the surface of the water.
(Verily, in this are signs for everyone patient) means, who is patient in the face of adversity
(and grateful.) means, in the fact that Allah has subjugated the sea and He sends as much wind as they need in order to travel, there are signs of His blessings to His creation for everyone who is patient, i.e., at times of difficulty, and grateful, i.e., at times of ease.
(Or He may destroy them because of that which their (people) have earned.) means, if He wills, He may destroy the ships and drown them, because of the sins of the people on board.
(And He pardons much.) means, of their sins; if He were to punish them for all of their sins, He would destroy everyone who sails on the sea. Some of the scholars interpreted the Ayah
(Or He may destroy them because of that which their (people) have earned.) as meaning, if He willed, He could send the wind to blow fiercely so that it would take the ships and divert them from their courses, driving them to the right or the left, so that they would be lost and would not be able to follow their intended path. This interpretation also includes the idea of their being destroyed. This also fits the first meaning, which is that if Allah willed, He could cause the wind to cease, in which case the ships would stop moving, or He could make the wind fierce, in which case the ships would be lost and destroyed. But by His grace and mercy, He sends the wind according to their needs, just as He sends rain that is sufficient. If He sent too much rain, it would destroy their houses, and if He sent too little, their crops and fruits would not grow. In the case of lands such as Egypt, He sends water from another land, because they do not need rain; if rain were to fall upon them, it would destroy their houses and cause walls to collapse.
(And those who dispute as regards Our Ayat may know that there is no place of refuge for them.) means, they have no means of escape from Our torment and vengeance, for they are subdued by Our power.
(36. So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allah is better and more lasting for those who believe and put their trust in their Lord.) (37. And those who shun the greater sins, and Al-Fawahish, and when they are angry, they forgive.) (38. And those who answer the Call of their Lord, and perform the Salah, and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them.) (39. And those who, when an oppressive wrong is done to them, take revenge.)
Allah tells us that another sign of His great power and dominion is the fact that He has subjugated the sea so that ships may sail in it by His command, so they sail in the sea like mountains. This was the view of Mujahid, Al-Hasan, As-Suddi and Ad-Dahhak. In other words, these ships on the sea are like mountains on land.
(If He wills, He causes the wind to cease,) means, the winds that cause the ships to travel on the sea. If He willed, He could cause the winds to cease, then the ships would not move and would remain still, neither coming nor going, staying where they are on the surface of the water.
(Verily, in this are signs for everyone patient) means, who is patient in the face of adversity
(and grateful.) means, in the fact that Allah has subjugated the sea and He sends as much wind as they need in order to travel, there are signs of His blessings to His creation for everyone who is patient, i.e., at times of difficulty, and grateful, i.e., at times of ease.
(Or He may destroy them because of that which their (people) have earned.) means, if He wills, He may destroy the ships and drown them, because of the sins of the people on board.
(And He pardons much.) means, of their sins; if He were to punish them for all of their sins, He would destroy everyone who sails on the sea. Some of the scholars interpreted the Ayah
(Or He may destroy them because of that which their (people) have earned.) as meaning, if He willed, He could send the wind to blow fiercely so that it would take the ships and divert them from their courses, driving them to the right or the left, so that they would be lost and would not be able to follow their intended path. This interpretation also includes the idea of their being destroyed. This also fits the first meaning, which is that if Allah willed, He could cause the wind to cease, in which case the ships would stop moving, or He could make the wind fierce, in which case the ships would be lost and destroyed. But by His grace and mercy, He sends the wind according to their needs, just as He sends rain that is sufficient. If He sent too much rain, it would destroy their houses, and if He sent too little, their crops and fruits would not grow. In the case of lands such as Egypt, He sends water from another land, because they do not need rain; if rain were to fall upon them, it would destroy their houses and cause walls to collapse.
(And those who dispute as regards Our Ayat may know that there is no place of refuge for them.) means, they have no means of escape from Our torment and vengeance, for they are subdued by Our power.
(36. So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allah is better and more lasting for those who believe and put their trust in their Lord.) (37. And those who shun the greater sins, and Al-Fawahish, and when they are angry, they forgive.) (38. And those who answer the Call of their Lord, and perform the Salah, and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them.) (39. And those who, when an oppressive wrong is done to them, take revenge.)
Allah tells us that another sign of His great power and dominion is the fact that He has subjugated the sea so that ships may sail in it by His command, so they sail in the sea like mountains. This was the view of Mujahid, Al-Hasan, As-Suddi and Ad-Dahhak. In other words, these ships on the sea are like mountains on land.
(If He wills, He causes the wind to cease,) means, the winds that cause the ships to travel on the sea. If He willed, He could cause the winds to cease, then the ships would not move and would remain still, neither coming nor going, staying where they are on the surface of the water.
(Verily, in this are signs for everyone patient) means, who is patient in the face of adversity
(and grateful.) means, in the fact that Allah has subjugated the sea and He sends as much wind as they need in order to travel, there are signs of His blessings to His creation for everyone who is patient, i.e., at times of difficulty, and grateful, i.e., at times of ease.
(Or He may destroy them because of that which their (people) have earned.) means, if He wills, He may destroy the ships and drown them, because of the sins of the people on board.
(And He pardons much.) means, of their sins; if He were to punish them for all of their sins, He would destroy everyone who sails on the sea. Some of the scholars interpreted the Ayah
(Or He may destroy them because of that which their (people) have earned.) as meaning, if He willed, He could send the wind to blow fiercely so that it would take the ships and divert them from their courses, driving them to the right or the left, so that they would be lost and would not be able to follow their intended path. This interpretation also includes the idea of their being destroyed. This also fits the first meaning, which is that if Allah willed, He could cause the wind to cease, in which case the ships would stop moving, or He could make the wind fierce, in which case the ships would be lost and destroyed. But by His grace and mercy, He sends the wind according to their needs, just as He sends rain that is sufficient. If He sent too much rain, it would destroy their houses, and if He sent too little, their crops and fruits would not grow. In the case of lands such as Egypt, He sends water from another land, because they do not need rain; if rain were to fall upon them, it would destroy their houses and cause walls to collapse.
(And those who dispute as regards Our Ayat may know that there is no place of refuge for them.) means, they have no means of escape from Our torment and vengeance, for they are subdued by Our power.
(36. So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allah is better and more lasting for those who believe and put their trust in their Lord.) (37. And those who shun the greater sins, and Al-Fawahish, and when they are angry, they forgive.) (38. And those who answer the Call of their Lord, and perform the Salah, and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them.) (39. And those who, when an oppressive wrong is done to them, take revenge.)
Allah tells us that another sign of His great power and dominion is the fact that He has subjugated the sea so that ships may sail in it by His command, so they sail in the sea like mountains. This was the view of Mujahid, Al-Hasan, As-Suddi and Ad-Dahhak. In other words, these ships on the sea are like mountains on land.
(If He wills, He causes the wind to cease,) means, the winds that cause the ships to travel on the sea. If He willed, He could cause the winds to cease, then the ships would not move and would remain still, neither coming nor going, staying where they are on the surface of the water.
(Verily, in this are signs for everyone patient) means, who is patient in the face of adversity
(and grateful.) means, in the fact that Allah has subjugated the sea and He sends as much wind as they need in order to travel, there are signs of His blessings to His creation for everyone who is patient, i.e., at times of difficulty, and grateful, i.e., at times of ease.
(Or He may destroy them because of that which their (people) have earned.) means, if He wills, He may destroy the ships and drown them, because of the sins of the people on board.
(And He pardons much.) means, of their sins; if He were to punish them for all of their sins, He would destroy everyone who sails on the sea. Some of the scholars interpreted the Ayah
(Or He may destroy them because of that which their (people) have earned.) as meaning, if He willed, He could send the wind to blow fiercely so that it would take the ships and divert them from their courses, driving them to the right or the left, so that they would be lost and would not be able to follow their intended path. This interpretation also includes the idea of their being destroyed. This also fits the first meaning, which is that if Allah willed, He could cause the wind to cease, in which case the ships would stop moving, or He could make the wind fierce, in which case the ships would be lost and destroyed. But by His grace and mercy, He sends the wind according to their needs, just as He sends rain that is sufficient. If He sent too much rain, it would destroy their houses, and if He sent too little, their crops and fruits would not grow. In the case of lands such as Egypt, He sends water from another land, because they do not need rain; if rain were to fall upon them, it would destroy their houses and cause walls to collapse.
(And those who dispute as regards Our Ayat may know that there is no place of refuge for them.) means, they have no means of escape from Our torment and vengeance, for they are subdued by Our power.
(36. So whatever you have been given is but (a passing) enjoyment for this worldly life, but that which is with Allah is better and more lasting for those who believe and put their trust in their Lord.) (37. And those who shun the greater sins, and Al-Fawahish, and when they are angry, they forgive.) (38. And those who answer the Call of their Lord, and perform the Salah, and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them.) (39. And those who, when an oppressive wrong is done to them, take revenge.)
Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries.
(So whatever you have been given is but (a passing) enjoyment for this worldly life.) means, no matter what you achieve and amass, do not be deceived by it, for it is only the enjoyment of this life, which is the lower, transient realm that will undoubtedly come to an end.
(but that which is with Allah is better and more lasting) means, the reward of Allah is better than this world, and it will last forever, so do not give preference to that which is transient over that which is lasting. Allah says:
(for those who believe) means, for those who are patient in forgoing the pleasures of this world,
(and put their trust in their Lord.) means, so that He will help them to be patient in doing what is obligatory and avoiding what is forbidden. Then Allah says:
(And those who shun the greater sins, and Al-Fawahish,) We have already discussed sin and Al-Fawahish in Surat Al-A`raf.
(and when they are angry, they forgive.) means, their nature dictates that they should forgive people and be tolerant. Vengeance is not in their nature. It was reported in the Sahih that the Messenger of Allah never took revenge for his own sake, only when the sacred Laws of Allah were violated.
(And those who answer the Call of their Lord,) means, they follow His Messenger and obey His commands and avoid that which He has prohibited.
(and perform As-Salah) -- which is the greatest act of worship of Allah, may He be glorified.
(and who (conduct) their affairs by mutual consultation,) means, they do not make a decision without consulting one another on the matter so that they can help one another by sharing their ideas concerning issues such as wars and other matters. This is like the Ayah:
(and consult them in the affairs) (3:159). The Prophet used to consult with them concerning wars and other matters, so that they would feel confidant. When `Umar bin Al-Khattab (may Allah be pleased with him) was dying, after he had been stabbed, he entrusted the choice of the next Khalifah to six people who were to be consulted. They were `Uthman, `Ali, Talhah, Az-Zubayr, Sa`id and `Abdur-Rahman bin `Awf, may Allah be pleased with them all. Then all of the Companions, may Allah be pleased with them, agreed to appoint `Uthman as their leader.
(and who spend of what We have bestowed on them.) this means kindly treating the creation of Allah, starting with those who are closest, then the next closest, and so on.
(And those who, when an oppressive wrong is done to them, take revenge.) means, they have the strength to take revenge on those who commit aggressive wrong and hostile acts against them. They are not incapable of doing so and they are not helpless; they are able to take revenge against those who transgress against them, even though when they have the power to take revenge, they prefer to forgive, as when Yusuf (peace be upon him) said to his brothers:
(No reproach on you this day; may Allah forgive you) (12: 92). even though he was in a position to take revenge on them for what they had done to him. The Messenger of Allah forgave the eighty people who intended to do him harm during the year of Al-Hudaybiyah, camping by the mountain of At-Tan`im. When he overpowered them, he set them free, even though he was in a position to take revenge on them. He also forgave Ghawrath bin Al-Harith who wanted to kill him and unsheathed his sword while he was sleeping. The Prophet woke up to find him pointing the sword at him. He reproached him angrily and the sword dropped. Then the Messenger of Allah picked up the sword and called his Companions He told them what had happened, and he forgave the man. There are many similar Hadiths and reports. And Allah knows best.
(40. The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allah. Verily, He likes not the wrongdoers.) (41. And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.) (42. The way is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.) (43. And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.)
Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries.
(So whatever you have been given is but (a passing) enjoyment for this worldly life.) means, no matter what you achieve and amass, do not be deceived by it, for it is only the enjoyment of this life, which is the lower, transient realm that will undoubtedly come to an end.
(but that which is with Allah is better and more lasting) means, the reward of Allah is better than this world, and it will last forever, so do not give preference to that which is transient over that which is lasting. Allah says:
(for those who believe) means, for those who are patient in forgoing the pleasures of this world,
(and put their trust in their Lord.) means, so that He will help them to be patient in doing what is obligatory and avoiding what is forbidden. Then Allah says:
(And those who shun the greater sins, and Al-Fawahish,) We have already discussed sin and Al-Fawahish in Surat Al-A`raf.
(and when they are angry, they forgive.) means, their nature dictates that they should forgive people and be tolerant. Vengeance is not in their nature. It was reported in the Sahih that the Messenger of Allah never took revenge for his own sake, only when the sacred Laws of Allah were violated.
(And those who answer the Call of their Lord,) means, they follow His Messenger and obey His commands and avoid that which He has prohibited.
(and perform As-Salah) -- which is the greatest act of worship of Allah, may He be glorified.
(and who (conduct) their affairs by mutual consultation,) means, they do not make a decision without consulting one another on the matter so that they can help one another by sharing their ideas concerning issues such as wars and other matters. This is like the Ayah:
(and consult them in the affairs) (3:159). The Prophet used to consult with them concerning wars and other matters, so that they would feel confidant. When `Umar bin Al-Khattab (may Allah be pleased with him) was dying, after he had been stabbed, he entrusted the choice of the next Khalifah to six people who were to be consulted. They were `Uthman, `Ali, Talhah, Az-Zubayr, Sa`id and `Abdur-Rahman bin `Awf, may Allah be pleased with them all. Then all of the Companions, may Allah be pleased with them, agreed to appoint `Uthman as their leader.
(and who spend of what We have bestowed on them.) this means kindly treating the creation of Allah, starting with those who are closest, then the next closest, and so on.
(And those who, when an oppressive wrong is done to them, take revenge.) means, they have the strength to take revenge on those who commit aggressive wrong and hostile acts against them. They are not incapable of doing so and they are not helpless; they are able to take revenge against those who transgress against them, even though when they have the power to take revenge, they prefer to forgive, as when Yusuf (peace be upon him) said to his brothers:
(No reproach on you this day; may Allah forgive you) (12: 92). even though he was in a position to take revenge on them for what they had done to him. The Messenger of Allah forgave the eighty people who intended to do him harm during the year of Al-Hudaybiyah, camping by the mountain of At-Tan`im. When he overpowered them, he set them free, even though he was in a position to take revenge on them. He also forgave Ghawrath bin Al-Harith who wanted to kill him and unsheathed his sword while he was sleeping. The Prophet woke up to find him pointing the sword at him. He reproached him angrily and the sword dropped. Then the Messenger of Allah picked up the sword and called his Companions He told them what had happened, and he forgave the man. There are many similar Hadiths and reports. And Allah knows best.
(40. The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allah. Verily, He likes not the wrongdoers.) (41. And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.) (42. The way is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.) (43. And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.)
Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries.
(So whatever you have been given is but (a passing) enjoyment for this worldly life.) means, no matter what you achieve and amass, do not be deceived by it, for it is only the enjoyment of this life, which is the lower, transient realm that will undoubtedly come to an end.
(but that which is with Allah is better and more lasting) means, the reward of Allah is better than this world, and it will last forever, so do not give preference to that which is transient over that which is lasting. Allah says:
(for those who believe) means, for those who are patient in forgoing the pleasures of this world,
(and put their trust in their Lord.) means, so that He will help them to be patient in doing what is obligatory and avoiding what is forbidden. Then Allah says:
(And those who shun the greater sins, and Al-Fawahish,) We have already discussed sin and Al-Fawahish in Surat Al-A`raf.
(and when they are angry, they forgive.) means, their nature dictates that they should forgive people and be tolerant. Vengeance is not in their nature. It was reported in the Sahih that the Messenger of Allah never took revenge for his own sake, only when the sacred Laws of Allah were violated.
(And those who answer the Call of their Lord,) means, they follow His Messenger and obey His commands and avoid that which He has prohibited.
(and perform As-Salah) -- which is the greatest act of worship of Allah, may He be glorified.
(and who (conduct) their affairs by mutual consultation,) means, they do not make a decision without consulting one another on the matter so that they can help one another by sharing their ideas concerning issues such as wars and other matters. This is like the Ayah:
(and consult them in the affairs) (3:159). The Prophet used to consult with them concerning wars and other matters, so that they would feel confidant. When `Umar bin Al-Khattab (may Allah be pleased with him) was dying, after he had been stabbed, he entrusted the choice of the next Khalifah to six people who were to be consulted. They were `Uthman, `Ali, Talhah, Az-Zubayr, Sa`id and `Abdur-Rahman bin `Awf, may Allah be pleased with them all. Then all of the Companions, may Allah be pleased with them, agreed to appoint `Uthman as their leader.
(and who spend of what We have bestowed on them.) this means kindly treating the creation of Allah, starting with those who are closest, then the next closest, and so on.
(And those who, when an oppressive wrong is done to them, take revenge.) means, they have the strength to take revenge on those who commit aggressive wrong and hostile acts against them. They are not incapable of doing so and they are not helpless; they are able to take revenge against those who transgress against them, even though when they have the power to take revenge, they prefer to forgive, as when Yusuf (peace be upon him) said to his brothers:
(No reproach on you this day; may Allah forgive you) (12: 92). even though he was in a position to take revenge on them for what they had done to him. The Messenger of Allah forgave the eighty people who intended to do him harm during the year of Al-Hudaybiyah, camping by the mountain of At-Tan`im. When he overpowered them, he set them free, even though he was in a position to take revenge on them. He also forgave Ghawrath bin Al-Harith who wanted to kill him and unsheathed his sword while he was sleeping. The Prophet woke up to find him pointing the sword at him. He reproached him angrily and the sword dropped. Then the Messenger of Allah picked up the sword and called his Companions He told them what had happened, and he forgave the man. There are many similar Hadiths and reports. And Allah knows best.
(40. The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allah. Verily, He likes not the wrongdoers.) (41. And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.) (42. The way is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.) (43. And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.)
Here Allah points out the insignificance of this worldly life and its transient adornments and luxuries.
(So whatever you have been given is but (a passing) enjoyment for this worldly life.) means, no matter what you achieve and amass, do not be deceived by it, for it is only the enjoyment of this life, which is the lower, transient realm that will undoubtedly come to an end.
(but that which is with Allah is better and more lasting) means, the reward of Allah is better than this world, and it will last forever, so do not give preference to that which is transient over that which is lasting. Allah says:
(for those who believe) means, for those who are patient in forgoing the pleasures of this world,
(and put their trust in their Lord.) means, so that He will help them to be patient in doing what is obligatory and avoiding what is forbidden. Then Allah says:
(And those who shun the greater sins, and Al-Fawahish,) We have already discussed sin and Al-Fawahish in Surat Al-A`raf.
(and when they are angry, they forgive.) means, their nature dictates that they should forgive people and be tolerant. Vengeance is not in their nature. It was reported in the Sahih that the Messenger of Allah never took revenge for his own sake, only when the sacred Laws of Allah were violated.
(And those who answer the Call of their Lord,) means, they follow His Messenger and obey His commands and avoid that which He has prohibited.
(and perform As-Salah) -- which is the greatest act of worship of Allah, may He be glorified.
(and who (conduct) their affairs by mutual consultation,) means, they do not make a decision without consulting one another on the matter so that they can help one another by sharing their ideas concerning issues such as wars and other matters. This is like the Ayah:
(and consult them in the affairs) (3:159). The Prophet used to consult with them concerning wars and other matters, so that they would feel confidant. When `Umar bin Al-Khattab (may Allah be pleased with him) was dying, after he had been stabbed, he entrusted the choice of the next Khalifah to six people who were to be consulted. They were `Uthman, `Ali, Talhah, Az-Zubayr, Sa`id and `Abdur-Rahman bin `Awf, may Allah be pleased with them all. Then all of the Companions, may Allah be pleased with them, agreed to appoint `Uthman as their leader.
(and who spend of what We have bestowed on them.) this means kindly treating the creation of Allah, starting with those who are closest, then the next closest, and so on.
(And those who, when an oppressive wrong is done to them, take revenge.) means, they have the strength to take revenge on those who commit aggressive wrong and hostile acts against them. They are not incapable of doing so and they are not helpless; they are able to take revenge against those who transgress against them, even though when they have the power to take revenge, they prefer to forgive, as when Yusuf (peace be upon him) said to his brothers:
(No reproach on you this day; may Allah forgive you) (12: 92). even though he was in a position to take revenge on them for what they had done to him. The Messenger of Allah forgave the eighty people who intended to do him harm during the year of Al-Hudaybiyah, camping by the mountain of At-Tan`im. When he overpowered them, he set them free, even though he was in a position to take revenge on them. He also forgave Ghawrath bin Al-Harith who wanted to kill him and unsheathed his sword while he was sleeping. The Prophet woke up to find him pointing the sword at him. He reproached him angrily and the sword dropped. Then the Messenger of Allah picked up the sword and called his Companions He told them what had happened, and he forgave the man. There are many similar Hadiths and reports. And Allah knows best.
(40. The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allah. Verily, He likes not the wrongdoers.) (41. And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.) (42. The way is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.) (43. And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.)
(The recompense for an evil is an evil like thereof). This is like the Ayat:
(Then whoever transgresses the prohibition against you, you transgress likewise against him) (2:194), and
(And if you punish, then punish them with the like of that with which you were afflicted) (16:126). Justice, has been prescribed, in the form of the prescribed laws of equality in punishment (Al-Qisas), but the better way, which means forgiving, is recommended, as Allah says:
(and wounds equal for equal. But if anyone remits the retaliation by way of charity, it shall be for him an expiation) (5:45). Allah says here:
(but whoever forgives and makes reconciliation, his reward is with Allah.) means, that will not be wasted with Allah. As it says in a Sahih Hadith:
(Allah does not increase the person who forgives except in honor.)''
(Verily, He likes not the wrongdoers.) means, the aggressors, i.e., those who initiate the evil actions.
(And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.) means, there is no sin on him for taking revenge against the one who wronged him.
(The way) means, the burden of sin,
(is only against those who oppress men and rebel in the earth without justification;) means, those who initiate wrongful actions against others, as it says in the Sahih Hadith:
(When two persons indulge in abusing each other, the one who initiated the wrongful action is to blame, unless the one who was wronged oversteps the mark in retaliation.)
(for such there will be a painful torment.) means, intense and agonizing. It was reported that Muhammad bin Wasi` said, "I came to Makkah and there was a security out post over the trench whose guards took me to Marwan bin Al-Muhallab, who was the governor of Basrah. He said, `What do you need, O Abu `Abdullah' I said, `If you can do it, I need you to be like the brother of Banu `Adiy.' He said, `Who is the brother of Banu `Adiy' He said, `Al-`Ala' bin Ziyad; he once appointed a friend of his to a position of authority, and he wrote to him: If you can, only go to sleep after you make sure that there is nothing on your back ﴿i.e., you do not owe anything to anyone﴾, your stomach is empty and your hands are untainted by the blood or wealth of the Muslims. If you do that, then there will be no way (of blame) against you --
(The way is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.)' Marwan said, `He spoke the truth, by Allah, and gave sincere advice. ' Then he said, `What do you need, O Abu `Abdullah' I said, `I need you to let me join my family.' He said, `Yes ﴿I will do that﴾.''' This was recorded by Ibn Abi Hatim. When Allah condemned wrongdoing and the people who do it, and prescribed Al-Qisas, He encouraged forgiveness:
(And verily, whosoever shows patience and forgives,) meaning, whoever bears the insult with patience and conceals the evil action,
(that would truly be from the things recommended by Allah.) Sa`id bin Jubayr said, "This means, one of the things enjoined by Allah,'' i.e., good actions for which there will be a great reward and much praise.
(44. And whomsoever Allah sends astray, for him there is no protector after Him. And you will see the wrongdoers, when they behold the torment, they will say: "Is there any way of return'') (45. And you will see them brought forward to it (Hell) made humble by disgrace, (and) looking with stealthy glance. And those who believe will say: "Verily, the losers are they who lose themselves and their families on the Day of Resurrection.'' Verily, the wrongdoers will be in a lasting torment.) (46. And they will have no protectors to help them other than Allah. And he whom Allah sends astray, for him there is no way.)
(The recompense for an evil is an evil like thereof). This is like the Ayat:
(Then whoever transgresses the prohibition against you, you transgress likewise against him) (2:194), and
(And if you punish, then punish them with the like of that with which you were afflicted) (16:126). Justice, has been prescribed, in the form of the prescribed laws of equality in punishment (Al-Qisas), but the better way, which means forgiving, is recommended, as Allah says:
(and wounds equal for equal. But if anyone remits the retaliation by way of charity, it shall be for him an expiation) (5:45). Allah says here:
(but whoever forgives and makes reconciliation, his reward is with Allah.) means, that will not be wasted with Allah. As it says in a Sahih Hadith:
(Allah does not increase the person who forgives except in honor.)''
(Verily, He likes not the wrongdoers.) means, the aggressors, i.e., those who initiate the evil actions.
(And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.) means, there is no sin on him for taking revenge against the one who wronged him.
(The way) means, the burden of sin,
(is only against those who oppress men and rebel in the earth without justification;) means, those who initiate wrongful actions against others, as it says in the Sahih Hadith:
(When two persons indulge in abusing each other, the one who initiated the wrongful action is to blame, unless the one who was wronged oversteps the mark in retaliation.)
(for such there will be a painful torment.) means, intense and agonizing. It was reported that Muhammad bin Wasi` said, "I came to Makkah and there was a security out post over the trench whose guards took me to Marwan bin Al-Muhallab, who was the governor of Basrah. He said, `What do you need, O Abu `Abdullah' I said, `If you can do it, I need you to be like the brother of Banu `Adiy.' He said, `Who is the brother of Banu `Adiy' He said, `Al-`Ala' bin Ziyad; he once appointed a friend of his to a position of authority, and he wrote to him: If you can, only go to sleep after you make sure that there is nothing on your back ﴿i.e., you do not owe anything to anyone﴾, your stomach is empty and your hands are untainted by the blood or wealth of the Muslims. If you do that, then there will be no way (of blame) against you --
(The way is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.)' Marwan said, `He spoke the truth, by Allah, and gave sincere advice. ' Then he said, `What do you need, O Abu `Abdullah' I said, `I need you to let me join my family.' He said, `Yes ﴿I will do that﴾.''' This was recorded by Ibn Abi Hatim. When Allah condemned wrongdoing and the people who do it, and prescribed Al-Qisas, He encouraged forgiveness:
(And verily, whosoever shows patience and forgives,) meaning, whoever bears the insult with patience and conceals the evil action,
(that would truly be from the things recommended by Allah.) Sa`id bin Jubayr said, "This means, one of the things enjoined by Allah,'' i.e., good actions for which there will be a great reward and much praise.
(44. And whomsoever Allah sends astray, for him there is no protector after Him. And you will see the wrongdoers, when they behold the torment, they will say: "Is there any way of return'') (45. And you will see them brought forward to it (Hell) made humble by disgrace, (and) looking with stealthy glance. And those who believe will say: "Verily, the losers are they who lose themselves and their families on the Day of Resurrection.'' Verily, the wrongdoers will be in a lasting torment.) (46. And they will have no protectors to help them other than Allah. And he whom Allah sends astray, for him there is no way.)
(The recompense for an evil is an evil like thereof). This is like the Ayat:
(Then whoever transgresses the prohibition against you, you transgress likewise against him) (2:194), and
(And if you punish, then punish them with the like of that with which you were afflicted) (16:126). Justice, has been prescribed, in the form of the prescribed laws of equality in punishment (Al-Qisas), but the better way, which means forgiving, is recommended, as Allah says:
(and wounds equal for equal. But if anyone remits the retaliation by way of charity, it shall be for him an expiation) (5:45). Allah says here:
(but whoever forgives and makes reconciliation, his reward is with Allah.) means, that will not be wasted with Allah. As it says in a Sahih Hadith:
(Allah does not increase the person who forgives except in honor.)''
(Verily, He likes not the wrongdoers.) means, the aggressors, i.e., those who initiate the evil actions.
(And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.) means, there is no sin on him for taking revenge against the one who wronged him.
(The way) means, the burden of sin,
(is only against those who oppress men and rebel in the earth without justification;) means, those who initiate wrongful actions against others, as it says in the Sahih Hadith:
(When two persons indulge in abusing each other, the one who initiated the wrongful action is to blame, unless the one who was wronged oversteps the mark in retaliation.)
(for such there will be a painful torment.) means, intense and agonizing. It was reported that Muhammad bin Wasi` said, "I came to Makkah and there was a security out post over the trench whose guards took me to Marwan bin Al-Muhallab, who was the governor of Basrah. He said, `What do you need, O Abu `Abdullah' I said, `If you can do it, I need you to be like the brother of Banu `Adiy.' He said, `Who is the brother of Banu `Adiy' He said, `Al-`Ala' bin Ziyad; he once appointed a friend of his to a position of authority, and he wrote to him: If you can, only go to sleep after you make sure that there is nothing on your back ﴿i.e., you do not owe anything to anyone﴾, your stomach is empty and your hands are untainted by the blood or wealth of the Muslims. If you do that, then there will be no way (of blame) against you --
(The way is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.)' Marwan said, `He spoke the truth, by Allah, and gave sincere advice. ' Then he said, `What do you need, O Abu `Abdullah' I said, `I need you to let me join my family.' He said, `Yes ﴿I will do that﴾.''' This was recorded by Ibn Abi Hatim. When Allah condemned wrongdoing and the people who do it, and prescribed Al-Qisas, He encouraged forgiveness:
(And verily, whosoever shows patience and forgives,) meaning, whoever bears the insult with patience and conceals the evil action,
(that would truly be from the things recommended by Allah.) Sa`id bin Jubayr said, "This means, one of the things enjoined by Allah,'' i.e., good actions for which there will be a great reward and much praise.
(44. And whomsoever Allah sends astray, for him there is no protector after Him. And you will see the wrongdoers, when they behold the torment, they will say: "Is there any way of return'') (45. And you will see them brought forward to it (Hell) made humble by disgrace, (and) looking with stealthy glance. And those who believe will say: "Verily, the losers are they who lose themselves and their families on the Day of Resurrection.'' Verily, the wrongdoers will be in a lasting torment.) (46. And they will have no protectors to help them other than Allah. And he whom Allah sends astray, for him there is no way.)
Allah tells us that whatever He wills happens and whatever He does not will does not happen, and no one can make it happen. Whomever He guides, none can lead astray, and whomever He leads astray, none can guide, as He says:
(but he whom He sends astray, for him you will find no protecting to lead him.) (18:17). Then Allah tells us about the wrongdoers, i.e., the idolaters who associate others in worship with Allah:
(when they behold the torment,) i.e., on the Day of Resurrection, they will wish that they could go back to this world.
(they will say: "Is there any way of return'') This is like the Ayah:
(If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back! Then we would not deny the Ayat of our Lord, and we would be of the believers!'' Nay, it has become manifest to them what they had been concealing before. But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars.) (6:27-28)
(And you will see them brought forward to it) means, to the Fire.
(made humble by disgrace,) means, in a befitting manner, because of their previous disobedience towards Allah.
((and) looking with stealthy glance.) Mujahid said, "In a humiliated manner.'' That is, they will steal glances at it, because they will be afraid of it. But the thing that they are afraid of will undoubtedly happen, and worse than that -- may Allah save us from that.
(And those who believe will say) means, on the Day of Resurrection they will say:
(Verily, the losers...) means, the greatest losers.
(are they who lose themselves and their families on the Day of Resurrection.) means, they will be taken to the Fire and deprived of any pleasures in the Hereafter. They will lose themselves, and they will be separated from their loved ones, companions, families and relatives, and they will lose them.
(Verily, the wrongdoers will be in a lasting torment.) means, everlasting and eternal, with no way out and no escape.
(And they will have no protectors to help them other than Allah.) means, no one to save them from the punishment and torment which they are suffering.
(And he whom Allah sends astray, for him there is no way.) means, no salvation.
(47. Answer the Call of your Lord before there comes from Allah a Day which cannot be averted. You will have no refuge on that Day nor there will be for you any denying.) (48. But if they turn away, We have not sent you as a Hafiz over them. Your duty is to convey. And verily, when We cause man to taste of mercy from Us, he rejoices there at; but when some evil befalls them because of the deeds which their hands have sent forth, then verily, man (becomes) ingrate!)
Allah tells us that whatever He wills happens and whatever He does not will does not happen, and no one can make it happen. Whomever He guides, none can lead astray, and whomever He leads astray, none can guide, as He says:
(but he whom He sends astray, for him you will find no protecting to lead him.) (18:17). Then Allah tells us about the wrongdoers, i.e., the idolaters who associate others in worship with Allah:
(when they behold the torment,) i.e., on the Day of Resurrection, they will wish that they could go back to this world.
(they will say: "Is there any way of return'') This is like the Ayah:
(If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back! Then we would not deny the Ayat of our Lord, and we would be of the believers!'' Nay, it has become manifest to them what they had been concealing before. But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars.) (6:27-28)
(And you will see them brought forward to it) means, to the Fire.
(made humble by disgrace,) means, in a befitting manner, because of their previous disobedience towards Allah.
((and) looking with stealthy glance.) Mujahid said, "In a humiliated manner.'' That is, they will steal glances at it, because they will be afraid of it. But the thing that they are afraid of will undoubtedly happen, and worse than that -- may Allah save us from that.
(And those who believe will say) means, on the Day of Resurrection they will say:
(Verily, the losers...) means, the greatest losers.
(are they who lose themselves and their families on the Day of Resurrection.) means, they will be taken to the Fire and deprived of any pleasures in the Hereafter. They will lose themselves, and they will be separated from their loved ones, companions, families and relatives, and they will lose them.
(Verily, the wrongdoers will be in a lasting torment.) means, everlasting and eternal, with no way out and no escape.
(And they will have no protectors to help them other than Allah.) means, no one to save them from the punishment and torment which they are suffering.
(And he whom Allah sends astray, for him there is no way.) means, no salvation.
(47. Answer the Call of your Lord before there comes from Allah a Day which cannot be averted. You will have no refuge on that Day nor there will be for you any denying.) (48. But if they turn away, We have not sent you as a Hafiz over them. Your duty is to convey. And verily, when We cause man to taste of mercy from Us, he rejoices there at; but when some evil befalls them because of the deeds which their hands have sent forth, then verily, man (becomes) ingrate!)
When Allah tells us about the horrors and terrifying events of the Day of Resurrection, He warns us about it and commands us to prepare for it:
(Answer the Call of your Lord before there comes from Allah a Day which cannot be averted.) means, once He issues the command, it will come to pass within the blinking of an eye, and no one will be able to avert it or prevent it.
(You will have no refuge on that Day nor there will be for you any denying.) means, you will have no stronghold in which to take refuge, no place in which to hide from Allah, for He will encompass you with His knowledge and power, and you will have no refuge from Him except with Him.
(On that Day man will say: "Where (is the refuge) to flee'' No! There is no refuge! Unto your Lord will be the place of rest that Day.) (75:10-12)
(But if they turn away,) refers to the idolaters,
(We have not sent you as a Hafiz over them.) means, `you have no power over them.' And Allah says elsewhere:
(Not upon you is their guidance, but Allah guides whom He wills) (2:272).
(your duty is only to convey (the Message) and on Us is the reckoning) (13:40). And Allah says here:
(Your duty is to convey.) meaning, `all that We require you to do is to convey the Message of Allah to them.'
(And verily, when We cause man to taste of mercy from Us, he rejoices there at;) means, when a time of ease and comfort comes to him, he is happy about it.
(but when befalls them) means mankind.
(some evil) means, drought, punishment, tribulation or difficulty,
(then verily, man (becomes) ingrate!) means, he forgets the previous times of ease and blessings and acknowledges nothing but the present moment. If times of ease come to him, he becomes arrogant and transgresses, but if any difficulty befalls him, he loses hope and is filled with despair. This is like what the Messenger of Allah said to the women:
(O women, give in charity, for I have seen that you form the majority of the people of Hell.) A woman asked, "Why is that, O Messenger of Allah'' He said:
(Because you complain too much, and you are ungrateful to (your) husbands. If one of you were to be treated kindly for an entire lifetime, then that kindness was lacking for one day, she would say, `I have never seen anything good from you!') This is the case with most women, except for those whom Allah guides and who are among the people who believe and do righteous deeds. As the Prophet said, the believer is the one who:
(... if something good happens to him, he is thankful, and that is good for him. If something bad happens to him, he bears it with patience, and that is good for him. This does not happen to anyone except the believer.)
(49. To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female upon whom He wills, and bestows male upon whom He wills.) (50. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able (to do all things).)
When Allah tells us about the horrors and terrifying events of the Day of Resurrection, He warns us about it and commands us to prepare for it:
(Answer the Call of your Lord before there comes from Allah a Day which cannot be averted.) means, once He issues the command, it will come to pass within the blinking of an eye, and no one will be able to avert it or prevent it.
(You will have no refuge on that Day nor there will be for you any denying.) means, you will have no stronghold in which to take refuge, no place in which to hide from Allah, for He will encompass you with His knowledge and power, and you will have no refuge from Him except with Him.
(On that Day man will say: "Where (is the refuge) to flee'' No! There is no refuge! Unto your Lord will be the place of rest that Day.) (75:10-12)
(But if they turn away,) refers to the idolaters,
(We have not sent you as a Hafiz over them.) means, `you have no power over them.' And Allah says elsewhere:
(Not upon you is their guidance, but Allah guides whom He wills) (2:272).
(your duty is only to convey (the Message) and on Us is the reckoning) (13:40). And Allah says here:
(Your duty is to convey.) meaning, `all that We require you to do is to convey the Message of Allah to them.'
(And verily, when We cause man to taste of mercy from Us, he rejoices there at;) means, when a time of ease and comfort comes to him, he is happy about it.
(but when befalls them) means mankind.
(some evil) means, drought, punishment, tribulation or difficulty,
(then verily, man (becomes) ingrate!) means, he forgets the previous times of ease and blessings and acknowledges nothing but the present moment. If times of ease come to him, he becomes arrogant and transgresses, but if any difficulty befalls him, he loses hope and is filled with despair. This is like what the Messenger of Allah said to the women:
(O women, give in charity, for I have seen that you form the majority of the people of Hell.) A woman asked, "Why is that, O Messenger of Allah'' He said:
(Because you complain too much, and you are ungrateful to (your) husbands. If one of you were to be treated kindly for an entire lifetime, then that kindness was lacking for one day, she would say, `I have never seen anything good from you!') This is the case with most women, except for those whom Allah guides and who are among the people who believe and do righteous deeds. As the Prophet said, the believer is the one who:
(... if something good happens to him, he is thankful, and that is good for him. If something bad happens to him, he bears it with patience, and that is good for him. This does not happen to anyone except the believer.)
(49. To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female upon whom He wills, and bestows male upon whom He wills.) (50. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able (to do all things).)
Whatever he wills happens, and whatever He does not will does not happen. He gives to whomsoever He wills and withholds from whomsoever he wills; none can withhold what He gives, and none can give what He withholds, and He creates whatever He wills.
(He bestows female upon whom He wills.) means, He gives them daughters only. Al-Baghawi said, "And among them (those who were given daughters only) was Lut, peace be upon him.''
(and bestows male upon whom He wills.) means, He gives them sons only. Al-Baghawi said, "Like Ibrahim Al-Khalil (peace be upon him) who did not have any daughters.''
(Or He bestows both males and females,) means, He gives to whomsoever He wills both males and females, sons and daughters. Al-Baghawi said, "Like Muhammad.''
(and He renders barren whom He wills.) means, so that he has no children at all. Al-Baghawi said, "Like Yahya and `Isa, peace be upon them.'' So people are divided into four categories: some are given daughters, some are given sons, some are given both sons and daughters, and some are not given either sons or daughters, but they are rendered barren, with no offspring.
(Verily, He is the All-Knower) means, He knows who deserves to be in which of these categories.
(and is Able (to do all things).) means, to do whatever He wills and to differentiate between people in this manner. This issue is similar to that referred to in the Ayah where Allah says of `Isa, peace be upon him:
(And (We wish) to appoint him as a sign to mankind) (19:21): i.e., proof for them of His power, for He created people in four different ways. Adam (peace be upon him) was created from clay, from neither a male nor a female. Hawwa', peace be upon her, was created from a male without a female. All other people, besides `Isa (peace be upon him) were created from male and female, and this sign of Allah was completed with the creation of `Isa bin Maryam, may peace be upon them both, who was created from a female without a male. Allah says:
(And (We wish) to appoint him as a sign to mankind) (19: 21). This issue has to do with parents, whilst the previous issue has to do with children, and in each case there are four categories. Glory be to the All-Knower Who is Able to do all things.
(51. It is not given to any human being that Allah should speak to him unless (it be) by revelation, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His leave. Verily, He is Most High, Most Wise.) (52. And thus We have sent to you Ruh of Our command. You knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of Our servants We will. And verily, you are indeed guiding to a straight path.) (53. The path of Allah to Whom belongs all that is in the heavens and all that is on the earth. Verily, all matters at the end go to Allah.)
Whatever he wills happens, and whatever He does not will does not happen. He gives to whomsoever He wills and withholds from whomsoever he wills; none can withhold what He gives, and none can give what He withholds, and He creates whatever He wills.
(He bestows female upon whom He wills.) means, He gives them daughters only. Al-Baghawi said, "And among them (those who were given daughters only) was Lut, peace be upon him.''
(and bestows male upon whom He wills.) means, He gives them sons only. Al-Baghawi said, "Like Ibrahim Al-Khalil (peace be upon him) who did not have any daughters.''
(Or He bestows both males and females,) means, He gives to whomsoever He wills both males and females, sons and daughters. Al-Baghawi said, "Like Muhammad.''
(and He renders barren whom He wills.) means, so that he has no children at all. Al-Baghawi said, "Like Yahya and `Isa, peace be upon them.'' So people are divided into four categories: some are given daughters, some are given sons, some are given both sons and daughters, and some are not given either sons or daughters, but they are rendered barren, with no offspring.
(Verily, He is the All-Knower) means, He knows who deserves to be in which of these categories.
(and is Able (to do all things).) means, to do whatever He wills and to differentiate between people in this manner. This issue is similar to that referred to in the Ayah where Allah says of `Isa, peace be upon him:
(And (We wish) to appoint him as a sign to mankind) (19:21): i.e., proof for them of His power, for He created people in four different ways. Adam (peace be upon him) was created from clay, from neither a male nor a female. Hawwa', peace be upon her, was created from a male without a female. All other people, besides `Isa (peace be upon him) were created from male and female, and this sign of Allah was completed with the creation of `Isa bin Maryam, may peace be upon them both, who was created from a female without a male. Allah says:
(And (We wish) to appoint him as a sign to mankind) (19: 21). This issue has to do with parents, whilst the previous issue has to do with children, and in each case there are four categories. Glory be to the All-Knower Who is Able to do all things.
(51. It is not given to any human being that Allah should speak to him unless (it be) by revelation, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His leave. Verily, He is Most High, Most Wise.) (52. And thus We have sent to you Ruh of Our command. You knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of Our servants We will. And verily, you are indeed guiding to a straight path.) (53. The path of Allah to Whom belongs all that is in the heavens and all that is on the earth. Verily, all matters at the end go to Allah.)
Whatever he wills happens, and whatever He does not will does not happen. He gives to whomsoever He wills and withholds from whomsoever he wills; none can withhold what He gives, and none can give what He withholds, and He creates whatever He wills.
(He bestows female upon whom He wills.) means, He gives them daughters only. Al-Baghawi said, "And among them (those who were given daughters only) was Lut, peace be upon him.''
(and bestows male upon whom He wills.) means, He gives them sons only. Al-Baghawi said, "Like Ibrahim Al-Khalil (peace be upon him) who did not have any daughters.''
(Or He bestows both males and females,) means, He gives to whomsoever He wills both males and females, sons and daughters. Al-Baghawi said, "Like Muhammad.''
(and He renders barren whom He wills.) means, so that he has no children at all. Al-Baghawi said, "Like Yahya and `Isa, peace be upon them.'' So people are divided into four categories: some are given daughters, some are given sons, some are given both sons and daughters, and some are not given either sons or daughters, but they are rendered barren, with no offspring.
(Verily, He is the All-Knower) means, He knows who deserves to be in which of these categories.
(and is Able (to do all things).) means, to do whatever He wills and to differentiate between people in this manner. This issue is similar to that referred to in the Ayah where Allah says of `Isa, peace be upon him:
(And (We wish) to appoint him as a sign to mankind) (19:21): i.e., proof for them of His power, for He created people in four different ways. Adam (peace be upon him) was created from clay, from neither a male nor a female. Hawwa', peace be upon her, was created from a male without a female. All other people, besides `Isa (peace be upon him) were created from male and female, and this sign of Allah was completed with the creation of `Isa bin Maryam, may peace be upon them both, who was created from a female without a male. Allah says:
(And (We wish) to appoint him as a sign to mankind) (19: 21). This issue has to do with parents, whilst the previous issue has to do with children, and in each case there are four categories. Glory be to the All-Knower Who is Able to do all things.
(51. It is not given to any human being that Allah should speak to him unless (it be) by revelation, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His leave. Verily, He is Most High, Most Wise.) (52. And thus We have sent to you Ruh of Our command. You knew not what is the Book, nor what is Faith. But We have made it a light wherewith We guide whosoever of Our servants We will. And verily, you are indeed guiding to a straight path.) (53. The path of Allah to Whom belongs all that is in the heavens and all that is on the earth. Verily, all matters at the end go to Allah.)