Al-Bukhari recorded that `Abdullah (bin Mas`ud) said, "Surat An-Najm was the first Surah in which a prostration was revealed. The Prophet (recited it in Makkah) and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever; he was Umayyah bin Khalaf.'' Al-Bukhari recorded this Hadith in several places of his Sahih, as did Muslim, Abu Dawud and An-Nasa'i, using various chains of narration through Abu Ishaq from `Abdullah.
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. By the star when it goes down.) (2. Your companion has neither gone astray nor has he erred.) (3. Nor does he speak of desire.) (4. It is only a revelation revealed.)
Al-Bukhari recorded that `Abdullah (bin Mas`ud) said, "Surat An-Najm was the first Surah in which a prostration was revealed. The Prophet (recited it in Makkah) and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever; he was Umayyah bin Khalaf.'' Al-Bukhari recorded this Hadith in several places of his Sahih, as did Muslim, Abu Dawud and An-Nasa'i, using various chains of narration through Abu Ishaq from `Abdullah.
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. By the star when it goes down.) (2. Your companion has neither gone astray nor has he erred.) (3. Nor does he speak of desire.) (4. It is only a revelation revealed.)
Al-Bukhari recorded that `Abdullah (bin Mas`ud) said, "Surat An-Najm was the first Surah in which a prostration was revealed. The Prophet (recited it in Makkah) and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever; he was Umayyah bin Khalaf.'' Al-Bukhari recorded this Hadith in several places of his Sahih, as did Muslim, Abu Dawud and An-Nasa'i, using various chains of narration through Abu Ishaq from `Abdullah.
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. By the star when it goes down.) (2. Your companion has neither gone astray nor has he erred.) (3. Nor does he speak of desire.) (4. It is only a revelation revealed.)
Al-Bukhari recorded that `Abdullah (bin Mas`ud) said, "Surat An-Najm was the first Surah in which a prostration was revealed. The Prophet (recited it in Makkah) and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever; he was Umayyah bin Khalaf.'' Al-Bukhari recorded this Hadith in several places of his Sahih, as did Muslim, Abu Dawud and An-Nasa'i, using various chains of narration through Abu Ishaq from `Abdullah.
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. By the star when it goes down.) (2. Your companion has neither gone astray nor has he erred.) (3. Nor does he speak of desire.) (4. It is only a revelation revealed.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah say,
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar.'' The Prophet said,
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah , even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah , who said,
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)'' Abu Dawud also collected this Hadith.
(5. He has been taught by one mighty in power.) (6. Dhu Mirrah then he Istawa.) (7. While he was in the highest part of the horizon,) (8. Then he approached and came closer,) (9. And was at a distance of two bows' length or less.) (10. So (Allah) revealed to His servant whatever He revealed.) (11. The heart lied not in what he saw.) (12. Will you then dispute with him about what he saw) (13. And indeed he saw him at a second descent.) (14. Near Sidrat Al-Muntaha.) (15. Near it is the Paradise of Abode.) (16. When that covered the lote tree which did cover it!) (17. The sight turned not aside, nor it transgressed beyond the limit.) (18. Indeed he saw of the greatest Signs of his Lord.)
Allah said,
(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,
(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.'' Muslim collected this Hadith. Allah's statement,
(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,
(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,
(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,
(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,
(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.
(19. Have you then considered Al-Lat, and Al-`Uzza.) (20. And Manat, the other third) (21. Is it for you the males and for Him the females) (22. That indeed is a division most unfair!) (23. They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (24. Or shall man have what he wishes) (25. But to Allah belongs the last (Hereafter) and the first (the world).) (26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.)
Allah said,
(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,
(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.'' Muslim collected this Hadith. Allah's statement,
(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,
(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,
(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,
(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,
(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.
(19. Have you then considered Al-Lat, and Al-`Uzza.) (20. And Manat, the other third) (21. Is it for you the males and for Him the females) (22. That indeed is a division most unfair!) (23. They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (24. Or shall man have what he wishes) (25. But to Allah belongs the last (Hereafter) and the first (the world).) (26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.)
Allah said,
(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,
(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.'' Muslim collected this Hadith. Allah's statement,
(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,
(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,
(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,
(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,
(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.
(19. Have you then considered Al-Lat, and Al-`Uzza.) (20. And Manat, the other third) (21. Is it for you the males and for Him the females) (22. That indeed is a division most unfair!) (23. They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (24. Or shall man have what he wishes) (25. But to Allah belongs the last (Hereafter) and the first (the world).) (26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.)
Allah said,
(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,
(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.'' Muslim collected this Hadith. Allah's statement,
(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,
(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,
(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,
(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,
(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.
(19. Have you then considered Al-Lat, and Al-`Uzza.) (20. And Manat, the other third) (21. Is it for you the males and for Him the females) (22. That indeed is a division most unfair!) (23. They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (24. Or shall man have what he wishes) (25. But to Allah belongs the last (Hereafter) and the first (the world).) (26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.)
Allah said,
(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,
(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.'' Muslim collected this Hadith. Allah's statement,
(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,
(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,
(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,
(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,
(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.
(19. Have you then considered Al-Lat, and Al-`Uzza.) (20. And Manat, the other third) (21. Is it for you the males and for Him the females) (22. That indeed is a division most unfair!) (23. They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (24. Or shall man have what he wishes) (25. But to Allah belongs the last (Hereafter) and the first (the world).) (26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.)
Allah said,
(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,
(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.'' Muslim collected this Hadith. Allah's statement,
(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,
(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,
(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,
(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,
(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.
(19. Have you then considered Al-Lat, and Al-`Uzza.) (20. And Manat, the other third) (21. Is it for you the males and for Him the females) (22. That indeed is a division most unfair!) (23. They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (24. Or shall man have what he wishes) (25. But to Allah belongs the last (Hereafter) and the first (the world).) (26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.)
Allah said,
(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,
(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.'' Muslim collected this Hadith. Allah's statement,
(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,
(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,
(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,
(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,
(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.
(19. Have you then considered Al-Lat, and Al-`Uzza.) (20. And Manat, the other third) (21. Is it for you the males and for Him the females) (22. That indeed is a division most unfair!) (23. They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (24. Or shall man have what he wishes) (25. But to Allah belongs the last (Hereafter) and the first (the world).) (26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.)
Allah said,
(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,
(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah.'' Muslim collected this Hadith. Allah's statement,
(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,
(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,
(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,
(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,
(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.
(19. Have you then considered Al-Lat, and Al-`Uzza.) (20. And Manat, the other third) (21. Is it for you the males and for Him the females) (22. That indeed is a division most unfair!) (23. They are but names which you have named - you and your fathers - for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord!) (24. Or shall man have what he wishes) (25. But to Allah belongs the last (Hereafter) and the first (the world).) (26. And there are many angels in the heavens, whose intercession will avail nothing, except after Allah has given leave for whom He wills and is pleased with.)
Allah said,
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) As He said;
(Who is he that can intercede with Him except with His permission)(2:255) and,
(Intercession with Him profits not except for him whom He permits.) (34:23) `If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allah to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them' Rather, Allah has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.
(27. Verily, those who believe not in the Hereafter, name the angels with female names.) (28. But they have no knowledge thereof. They follow but conjecture, and verily, conjecture is no substitute for the truth.) (29. Therefore withdraw from him who turns away from Our Reminder and desires nothing but the life of this world.) (30. That is what they could reach of knowledge. Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.)
Allah said,
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) As He said;
(Who is he that can intercede with Him except with His permission)(2:255) and,
(Intercession with Him profits not except for him whom He permits.) (34:23) `If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allah to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them' Rather, Allah has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.
(27. Verily, those who believe not in the Hereafter, name the angels with female names.) (28. But they have no knowledge thereof. They follow but conjecture, and verily, conjecture is no substitute for the truth.) (29. Therefore withdraw from him who turns away from Our Reminder and desires nothing but the life of this world.) (30. That is what they could reach of knowledge. Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.)
Allah said,
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) As He said;
(Who is he that can intercede with Him except with His permission)(2:255) and,
(Intercession with Him profits not except for him whom He permits.) (34:23) `If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allah to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them' Rather, Allah has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.
(27. Verily, those who believe not in the Hereafter, name the angels with female names.) (28. But they have no knowledge thereof. They follow but conjecture, and verily, conjecture is no substitute for the truth.) (29. Therefore withdraw from him who turns away from Our Reminder and desires nothing but the life of this world.) (30. That is what they could reach of knowledge. Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.)
Allah said,
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) As He said;
(Who is he that can intercede with Him except with His permission)(2:255) and,
(Intercession with Him profits not except for him whom He permits.) (34:23) `If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allah to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them' Rather, Allah has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.
(27. Verily, those who believe not in the Hereafter, name the angels with female names.) (28. But they have no knowledge thereof. They follow but conjecture, and verily, conjecture is no substitute for the truth.) (29. Therefore withdraw from him who turns away from Our Reminder and desires nothing but the life of this world.) (30. That is what they could reach of knowledge. Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.)
Allah's statement,
(Therefore withdraw from him who turns away from Our Reminder), means, stay away from those who turn away from the Truth and shun them,
(and desires nothing but the life of this world.) meaning, whose aim and knowledge are concentrated on this life; this is the goal of those who have no goodness in them,
(That is what they could reach of knowledge.) meaning, seeking this life and striving hard in its affairs is the best knowledge they have acquired. There is also the reported supplication:
(O Allah! Make not this life the greatest of our concerns nor the best knowledge that we can attain.) Allah's statement,
(Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.) meaning, He is the Creator of all creatures and He knows whatever benefits His servants. Allah is the One Who guides whom He wills and misguides whom He wills, and all of this indicates His power, knowledge and wisdom. Certainly, He is Just and never legislates or decrees unjustly.
(31. And to Allah belongs all that is in the heavens and all that is on the earth, that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.) (32. Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam -- verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So, ascribe not purity to yourselves. He knows best him who has Taqwa.)
Allah's statement,
(Therefore withdraw from him who turns away from Our Reminder), means, stay away from those who turn away from the Truth and shun them,
(and desires nothing but the life of this world.) meaning, whose aim and knowledge are concentrated on this life; this is the goal of those who have no goodness in them,
(That is what they could reach of knowledge.) meaning, seeking this life and striving hard in its affairs is the best knowledge they have acquired. There is also the reported supplication:
(O Allah! Make not this life the greatest of our concerns nor the best knowledge that we can attain.) Allah's statement,
(Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.) meaning, He is the Creator of all creatures and He knows whatever benefits His servants. Allah is the One Who guides whom He wills and misguides whom He wills, and all of this indicates His power, knowledge and wisdom. Certainly, He is Just and never legislates or decrees unjustly.
(31. And to Allah belongs all that is in the heavens and all that is on the earth, that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.) (32. Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam -- verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So, ascribe not purity to yourselves. He knows best him who has Taqwa.)
Allah's statement,
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet. The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
(33. Did you observe him who turned away (from Islam).) (34. And gave a little, then stopped) (35. Is with him the knowledge of the Unseen so that he sees) (36. Or is he not informed with what is in the Suhuf of Musa,) (37. And of Ibrahim who fulfilled all that:) (38. That no burdened person (with sins) shall bear the burden (sins) of another.) (39. And that man can have nothing but what he does.) (40. And that his deeds will be seen.) (41. Then he will be recompensed with a full and the best recompense.)
Allah's statement,
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet. The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
(33. Did you observe him who turned away (from Islam).) (34. And gave a little, then stopped) (35. Is with him the knowledge of the Unseen so that he sees) (36. Or is he not informed with what is in the Suhuf of Musa,) (37. And of Ibrahim who fulfilled all that:) (38. That no burdened person (with sins) shall bear the burden (sins) of another.) (39. And that man can have nothing but what he does.) (40. And that his deeds will be seen.) (41. Then he will be recompensed with a full and the best recompense.)
Allah's statement,
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet. The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
(33. Did you observe him who turned away (from Islam).) (34. And gave a little, then stopped) (35. Is with him the knowledge of the Unseen so that he sees) (36. Or is he not informed with what is in the Suhuf of Musa,) (37. And of Ibrahim who fulfilled all that:) (38. That no burdened person (with sins) shall bear the burden (sins) of another.) (39. And that man can have nothing but what he does.) (40. And that his deeds will be seen.) (41. Then he will be recompensed with a full and the best recompense.)
Allah's statement,
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet. The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
(33. Did you observe him who turned away (from Islam).) (34. And gave a little, then stopped) (35. Is with him the knowledge of the Unseen so that he sees) (36. Or is he not informed with what is in the Suhuf of Musa,) (37. And of Ibrahim who fulfilled all that:) (38. That no burdened person (with sins) shall bear the burden (sins) of another.) (39. And that man can have nothing but what he does.) (40. And that his deeds will be seen.) (41. Then he will be recompensed with a full and the best recompense.)
Allah's statement,
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet. The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
(33. Did you observe him who turned away (from Islam).) (34. And gave a little, then stopped) (35. Is with him the knowledge of the Unseen so that he sees) (36. Or is he not informed with what is in the Suhuf of Musa,) (37. And of Ibrahim who fulfilled all that:) (38. That no burdened person (with sins) shall bear the burden (sins) of another.) (39. And that man can have nothing but what he does.) (40. And that his deeds will be seen.) (41. Then he will be recompensed with a full and the best recompense.)
Allah's statement,
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet. The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
(33. Did you observe him who turned away (from Islam).) (34. And gave a little, then stopped) (35. Is with him the knowledge of the Unseen so that he sees) (36. Or is he not informed with what is in the Suhuf of Musa,) (37. And of Ibrahim who fulfilled all that:) (38. That no burdened person (with sins) shall bear the burden (sins) of another.) (39. And that man can have nothing but what he does.) (40. And that his deeds will be seen.) (41. Then he will be recompensed with a full and the best recompense.)
Allah's statement,
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet. The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
(33. Did you observe him who turned away (from Islam).) (34. And gave a little, then stopped) (35. Is with him the knowledge of the Unseen so that he sees) (36. Or is he not informed with what is in the Suhuf of Musa,) (37. And of Ibrahim who fulfilled all that:) (38. That no burdened person (with sins) shall bear the burden (sins) of another.) (39. And that man can have nothing but what he does.) (40. And that his deeds will be seen.) (41. Then he will be recompensed with a full and the best recompense.)
Allah's statement,
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet. The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
(33. Did you observe him who turned away (from Islam).) (34. And gave a little, then stopped) (35. Is with him the knowledge of the Unseen so that he sees) (36. Or is he not informed with what is in the Suhuf of Musa,) (37. And of Ibrahim who fulfilled all that:) (38. That no burdened person (with sins) shall bear the burden (sins) of another.) (39. And that man can have nothing but what he does.) (40. And that his deeds will be seen.) (41. Then he will be recompensed with a full and the best recompense.)
Allah's statement,
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.'') (39:53) Allah said,
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
(He knows best him who has Taqwa.) Allah said in another Ayah,
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah forbade using this name. I was originally called Barrah and he said,
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
(Call her Zaynab.)'' Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet. The Messenger of Allah said,
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah,'' if he knows his friend to be as he is describing him.)'' Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ordered us to throw sand in their faces when we see those who praise.''' Muslim and Abu Dawud also collected this Hadith.
(33. Did you observe him who turned away (from Islam).) (34. And gave a little, then stopped) (35. Is with him the knowledge of the Unseen so that he sees) (36. Or is he not informed with what is in the Suhuf of Musa,) (37. And of Ibrahim who fulfilled all that:) (38. That no burdened person (with sins) shall bear the burden (sins) of another.) (39. And that man can have nothing but what he does.) (40. And that his deeds will be seen.) (41. Then he will be recompensed with a full and the best recompense.)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah said,
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.'')(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
(Then he will be recompensed with a full and the best recompense.)
(42. And that to your Lord is the End.) (43. And that it is He Who makes laugh, and makes weep.) (44. And that it is He Who causes death and gives life.) (45. And that He creates the pairs, male and female,) (46. From Nutfah when it is emitted.) (47. And that upon Him is another bringing forth (Resurrection).) (48. And that it is He Who Aghna and Aqna.) (49. And that He is the Lord of Ash-Shi`ra.) (50. And that it is He Who destroyed the former `Ad,) (51. And Thamud. He spared none of them.) (52. And the people of Nuh aforetime. Verily, they were more unjust and more rebellious and transgressing.) (53. And He destroyed the overthrown cities.) (54. So, there covered them that which did cover.) (55. Then which of the graces of your Lord will you doubt)
Allah the Exalted said,
(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire.''' Allah's statement,
(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,
(And that it is He Who causes death and gives life.) In a similar statement, Allah said,
(Who has created death and life.)(67:2) Allah said,
(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:
(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead) (75:36-40) Allah the Exalted said,
(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgment,
(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,
(Aghna) meaning: He gives wealth.
(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;
(Aghna) means: He granted; while,
(Aqna) means: He gave contentment.
(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.
(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,
(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land) (89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,
(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,
(And Thamud. He spared none), declares that He destroyed them all and spared none of them,
(And the people of Nuh aforetime.) before `Ad and Thamud,
(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,
(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,
(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,
(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,
(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!'' However, the first explanation is better, and it is the meaning that Ibn Jarir preferred.
(56. This is a warner from the warners of old.) (57. The Azifah draws near.) (58. None besides Allah can avert it.) (59. Do you then wonder at this recitation) (60. And you laugh at it and weep not,) (61. While you are Samidun.) (62. So fall you down in prostration to Allah and worship Him.)
Allah the Exalted said,
(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire.''' Allah's statement,
(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,
(And that it is He Who causes death and gives life.) In a similar statement, Allah said,
(Who has created death and life.)(67:2) Allah said,
(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:
(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead) (75:36-40) Allah the Exalted said,
(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgment,
(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,
(Aghna) meaning: He gives wealth.
(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;
(Aghna) means: He granted; while,
(Aqna) means: He gave contentment.
(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.
(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,
(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land) (89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,
(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,
(And Thamud. He spared none), declares that He destroyed them all and spared none of them,
(And the people of Nuh aforetime.) before `Ad and Thamud,
(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,
(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,
(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,
(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,
(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!'' However, the first explanation is better, and it is the meaning that Ibn Jarir preferred.
(56. This is a warner from the warners of old.) (57. The Azifah draws near.) (58. None besides Allah can avert it.) (59. Do you then wonder at this recitation) (60. And you laugh at it and weep not,) (61. While you are Samidun.) (62. So fall you down in prostration to Allah and worship Him.)
Allah the Exalted said,
(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire.''' Allah's statement,
(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,
(And that it is He Who causes death and gives life.) In a similar statement, Allah said,
(Who has created death and life.)(67:2) Allah said,
(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:
(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead) (75:36-40) Allah the Exalted said,
(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgment,
(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,
(Aghna) meaning: He gives wealth.
(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;
(Aghna) means: He granted; while,
(Aqna) means: He gave contentment.
(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.
(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,
(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land) (89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,
(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,
(And Thamud. He spared none), declares that He destroyed them all and spared none of them,
(And the people of Nuh aforetime.) before `Ad and Thamud,
(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,
(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,
(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,
(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,
(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!'' However, the first explanation is better, and it is the meaning that Ibn Jarir preferred.
(56. This is a warner from the warners of old.) (57. The Azifah draws near.) (58. None besides Allah can avert it.) (59. Do you then wonder at this recitation) (60. And you laugh at it and weep not,) (61. While you are Samidun.) (62. So fall you down in prostration to Allah and worship Him.)
Allah the Exalted said,
(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire.''' Allah's statement,
(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,
(And that it is He Who causes death and gives life.) In a similar statement, Allah said,
(Who has created death and life.)(67:2) Allah said,
(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:
(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead) (75:36-40) Allah the Exalted said,
(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgment,
(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,
(Aghna) meaning: He gives wealth.
(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;
(Aghna) means: He granted; while,
(Aqna) means: He gave contentment.
(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.
(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,
(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land) (89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,
(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,
(And Thamud. He spared none), declares that He destroyed them all and spared none of them,
(And the people of Nuh aforetime.) before `Ad and Thamud,
(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,
(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,
(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,
(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,
(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!'' However, the first explanation is better, and it is the meaning that Ibn Jarir preferred.
(56. This is a warner from the warners of old.) (57. The Azifah draws near.) (58. None besides Allah can avert it.) (59. Do you then wonder at this recitation) (60. And you laugh at it and weep not,) (61. While you are Samidun.) (62. So fall you down in prostration to Allah and worship Him.)
Allah the Exalted said,
(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire.''' Allah's statement,
(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,
(And that it is He Who causes death and gives life.) In a similar statement, Allah said,
(Who has created death and life.)(67:2) Allah said,
(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:
(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead) (75:36-40) Allah the Exalted said,
(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgment,
(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,
(Aghna) meaning: He gives wealth.
(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;
(Aghna) means: He granted; while,
(Aqna) means: He gave contentment.
(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.
(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,
(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land) (89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,
(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,
(And Thamud. He spared none), declares that He destroyed them all and spared none of them,
(And the people of Nuh aforetime.) before `Ad and Thamud,
(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,
(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,
(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,
(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,
(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!'' However, the first explanation is better, and it is the meaning that Ibn Jarir preferred.
(56. This is a warner from the warners of old.) (57. The Azifah draws near.) (58. None besides Allah can avert it.) (59. Do you then wonder at this recitation) (60. And you laugh at it and weep not,) (61. While you are Samidun.) (62. So fall you down in prostration to Allah and worship Him.)
Allah the Exalted said,
(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire.''' Allah's statement,
(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,
(And that it is He Who causes death and gives life.) In a similar statement, Allah said,
(Who has created death and life.)(67:2) Allah said,
(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:
(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead) (75:36-40) Allah the Exalted said,
(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgment,
(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,
(Aghna) meaning: He gives wealth.
(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;
(Aghna) means: He granted; while,
(Aqna) means: He gave contentment.
(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.
(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,
(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land) (89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,
(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,
(And Thamud. He spared none), declares that He destroyed them all and spared none of them,
(And the people of Nuh aforetime.) before `Ad and Thamud,
(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,
(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,
(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,
(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,
(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!'' However, the first explanation is better, and it is the meaning that Ibn Jarir preferred.
(56. This is a warner from the warners of old.) (57. The Azifah draws near.) (58. None besides Allah can avert it.) (59. Do you then wonder at this recitation) (60. And you laugh at it and weep not,) (61. While you are Samidun.) (62. So fall you down in prostration to Allah and worship Him.)
Allah the Exalted said,
(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger to you; know that the Return is to Allah, either to Paradise or the Fire.''' Allah's statement,
(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,
(And that it is He Who causes death and gives life.) In a similar statement, Allah said,
(Who has created death and life.)(67:2) Allah said,
(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:
(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead) (75:36-40) Allah the Exalted said,
(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgment,
(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,
(Aghna) meaning: He gives wealth.
(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;
(Aghna) means: He granted; while,
(Aqna) means: He gave contentment.
(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.
(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,
(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land) (89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,
(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,
(And Thamud. He spared none), declares that He destroyed them all and spared none of them,
(And the people of Nuh aforetime.) before `Ad and Thamud,
(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,
(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,
(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,
(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,
(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!'' However, the first explanation is better, and it is the meaning that Ibn Jarir preferred.
(56. This is a warner from the warners of old.) (57. The Azifah draws near.) (58. None besides Allah can avert it.) (59. Do you then wonder at this recitation) (60. And you laugh at it and weep not,) (61. While you are Samidun.) (62. So fall you down in prostration to Allah and worship Him.)