Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,
(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith.'' At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,
(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.) (2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;) (3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts) (4. Then look again and yet again, your sight will return to you Khasi', and worn out.) (5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.)
Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,
(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith.'' At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,
(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.) (2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;) (3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts) (4. Then look again and yet again, your sight will return to you Khasi', and worn out.) (5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.)
Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,
(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith.'' At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,
(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.) (2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;) (3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts) (4. Then look again and yet again, your sight will return to you Khasi', and worn out.) (5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.)
Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,
(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith.'' At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,
(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.) (2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;) (3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts) (4. Then look again and yet again, your sight will return to you Khasi', and worn out.) (5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.)
Imam Ahmad recorded from Abu Hurayrah that Allah's Messenger said,
(Verily, there is a chapter in the Qur'an which contains thirty Ayat that will intercede on behalf of its reciter until he is forgiven. (It is): (Blessed be He in Whose Hand is the dominion.)) This Hadith was collected by At-Tirmidhi and the four Sunan Compilers. At-Tirmidhi said concerning it, "This is a Hasan Hadith.'' At-Tabarani and Al-Hafiz Ad-Diya' Al-Maqdisi both recorded from Anas that the Messenger of Allah said,
(There is a chapter of the Qur'an that will argue on behalf of its reciter until it causes him to enter into Paradise. (It is): (Blessed be He in Whose Hand is the dominion.))
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Blessed be He in Whose Hand is the dominion; and He is Able to do all things.) (2. Who has created death and life that He may test you which of you is best in deed. And He is the Almighty, the Oft-Forgiving;) (3. Who has created the seven heavens one above the other; you can see no fault in the creation of the Most Gracious. Then look again. Can you see any rifts) (4. Then look again and yet again, your sight will return to you Khasi', and worn out.) (5. And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.)
Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,
(and He is Able to do all things.) Then Allah says,
(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,
(How can you disbelieve in Allah, seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death.'' Then he named the origin or beginning of existence, "life.'' This is why Allah says,
(Then He will give death, then again will bring you to life (on the Day of Resurrection)) (2:28). Concerning Allah's statement,
(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds.'' Allah then says,
(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,
(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,
(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,
(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,
(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,
(Can you see any rifts) means any tears. Qatadah said,
(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,
(Then look again and yet again,) Qatadah said, "It means (look) twice.''
(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.
(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.
(Khasi') due to the inability to see any flaw or defect (in Allah's creation).
(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,
(And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,
(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them'' is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,
(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,
(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) (37:6-7) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.'' Ibn Jarir and Ibn Abi Hatim both recorded this statement.
(6. And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) (7. When they are cast therein, they will hear its Shahiq while it is simmering.) (8. It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you'') (9. They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') (10. And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!'') (11. Then they will confess their sin. So, away with the dwellers of the blazing Fire!)
Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,
(and He is Able to do all things.) Then Allah says,
(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,
(How can you disbelieve in Allah, seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death.'' Then he named the origin or beginning of existence, "life.'' This is why Allah says,
(Then He will give death, then again will bring you to life (on the Day of Resurrection)) (2:28). Concerning Allah's statement,
(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds.'' Allah then says,
(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,
(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,
(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,
(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,
(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,
(Can you see any rifts) means any tears. Qatadah said,
(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,
(Then look again and yet again,) Qatadah said, "It means (look) twice.''
(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.
(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.
(Khasi') due to the inability to see any flaw or defect (in Allah's creation).
(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,
(And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,
(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them'' is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,
(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,
(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) (37:6-7) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.'' Ibn Jarir and Ibn Abi Hatim both recorded this statement.
(6. And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) (7. When they are cast therein, they will hear its Shahiq while it is simmering.) (8. It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you'') (9. They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') (10. And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!'') (11. Then they will confess their sin. So, away with the dwellers of the blazing Fire!)
Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,
(and He is Able to do all things.) Then Allah says,
(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,
(How can you disbelieve in Allah, seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death.'' Then he named the origin or beginning of existence, "life.'' This is why Allah says,
(Then He will give death, then again will bring you to life (on the Day of Resurrection)) (2:28). Concerning Allah's statement,
(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds.'' Allah then says,
(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,
(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,
(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,
(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,
(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,
(Can you see any rifts) means any tears. Qatadah said,
(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,
(Then look again and yet again,) Qatadah said, "It means (look) twice.''
(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.
(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.
(Khasi') due to the inability to see any flaw or defect (in Allah's creation).
(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,
(And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,
(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them'' is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,
(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,
(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) (37:6-7) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.'' Ibn Jarir and Ibn Abi Hatim both recorded this statement.
(6. And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) (7. When they are cast therein, they will hear its Shahiq while it is simmering.) (8. It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you'') (9. They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') (10. And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!'') (11. Then they will confess their sin. So, away with the dwellers of the blazing Fire!)
Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,
(and He is Able to do all things.) Then Allah says,
(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,
(How can you disbelieve in Allah, seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death.'' Then he named the origin or beginning of existence, "life.'' This is why Allah says,
(Then He will give death, then again will bring you to life (on the Day of Resurrection)) (2:28). Concerning Allah's statement,
(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds.'' Allah then says,
(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,
(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,
(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,
(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,
(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,
(Can you see any rifts) means any tears. Qatadah said,
(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,
(Then look again and yet again,) Qatadah said, "It means (look) twice.''
(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.
(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.
(Khasi') due to the inability to see any flaw or defect (in Allah's creation).
(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,
(And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,
(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them'' is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,
(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,
(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) (37:6-7) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.'' Ibn Jarir and Ibn Abi Hatim both recorded this statement.
(6. And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) (7. When they are cast therein, they will hear its Shahiq while it is simmering.) (8. It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you'') (9. They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') (10. And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!'') (11. Then they will confess their sin. So, away with the dwellers of the blazing Fire!)
Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,
(and He is Able to do all things.) Then Allah says,
(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,
(How can you disbelieve in Allah, seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death.'' Then he named the origin or beginning of existence, "life.'' This is why Allah says,
(Then He will give death, then again will bring you to life (on the Day of Resurrection)) (2:28). Concerning Allah's statement,
(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds.'' Allah then says,
(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,
(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,
(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,
(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,
(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,
(Can you see any rifts) means any tears. Qatadah said,
(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,
(Then look again and yet again,) Qatadah said, "It means (look) twice.''
(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.
(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.
(Khasi') due to the inability to see any flaw or defect (in Allah's creation).
(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,
(And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,
(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them'' is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,
(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,
(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) (37:6-7) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.'' Ibn Jarir and Ibn Abi Hatim both recorded this statement.
(6. And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) (7. When they are cast therein, they will hear its Shahiq while it is simmering.) (8. It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you'') (9. They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') (10. And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!'') (11. Then they will confess their sin. So, away with the dwellers of the blazing Fire!)
Allah the Exalted glorifies His Noble Self and informs that the dominion is in His Hand. This means that He deals with all of His creatures however He wishes and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this reason Allah says,
(and He is Able to do all things.) Then Allah says,
(Who has created death and life) Those who say that death is an existing creation use this Ayah as a proof because it is something that has been created. This Ayah means that He brought creation into existence from nothing in order to test the creatures. He examines them to see which of them will be best in deeds. This is similar to Allah's statement,
(How can you disbelieve in Allah, seeing that you were dead and He gave you life.) (2:28) In this Ayah Allah named the first stage, which is non-existence, "death.'' Then he named the origin or beginning of existence, "life.'' This is why Allah says,
(Then He will give death, then again will bring you to life (on the Day of Resurrection)) (2:28). Concerning Allah's statement,
(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds.'' Allah then says,
(And He is the Almighty, the Oft-Forgiving.) This means that He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses. Then Allah says,
(Who has created the seven heavens one above the other;) meaning stacked one on top of the other. Are they connected to each other, meaning that they are in elevated ascension, some of them being stacked above others, or separated with space between them There are two views concerning this, and the most correct opinion seems to be the latter as is proven in the Hadith of Isra' (the Prophet's Night Journey) and other narrations. Concerning Allah's statement,
(you can see no fault in the creation of the Most Gracious.) means, it (the creation) is done in a flawless manner, and these are connected with each other so as to forms a straight level, having no disunion, conflict, inconsistency, deficiency, flaw or defect. This is the reason that Allah says,
(Then look again. Can you see any rifts) meaning, look at the sky and pay close attention to it. Do you see any flaw, deficiency, defect or rifts in it Ibn `Abbas, Mujahid, Ad-Dahhak, Ath-Thawri and others said concerning Allah's statement,
(Then look again. Can you see any rifts) that it means cracks. As-Suddi said that,
(Can you see any rifts) means any tears. Qatadah said,
(Can you see any rifts) means, `do you see any defects O Son of Adam (mankind)' In reference to Allah's statement,
(Then look again and yet again,) Qatadah said, "It means (look) twice.''
(your sight will return to you Khasi',) Ibn `Abbas said that Khasi' means humiliated. Mujahid and Qatadah both said that it means despised.
(and worn out.) Ibn `Abbas said that this means it will be exhausted. Mujahid, Qatadah and As-Suddi all said that it means broken down fatigue that comes from weakness. Thus, the Ayah means that if you continuously looked, no matter how much you look, your sight will return to you.
(Khasi') due to the inability to see any flaw or defect (in Allah's creation).
(and worn out.) meaning, exhausted and broken down feebleness due to the great amount of repeated looking without being able to detect any deficiency. Then, after Allah negated any deficiency in the creation of the heavens, He explains their perfection and beauty. He says,
(And indeed We have adorned the nearest heaven with lamps,) This refers to the stars which have been placed in the heavens, some moving and some stationary. In Allah's statement,
(and We have made them (as) missiles to drive away the Shayatin,) The pronoun `them' in His statement, "and We have made them'' is the same type of statement as the stars being referred to as lamps. This does not mean that they are actually missiles, because the stars in the sky are not thrown. Rather, it is the meteors beneath them that are thrown and they are taken from the stars. And Allah knows best. Concerning Allah's statement,
(and We have prepared for them the torment of the blazing Fire.) means, `We have made this disgrace for the devils in this life and We have prepared for them the torment of the blazing Fire in the Hereafter.' This is as Allah said in the beginning of Surat As-Saffat,
(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) (37:6-7) Qatadah said, "These stars were only created for three purposes: Allah created them as adornment for the heaven (sky), as missiles for the devils and as signs for navigation. Therefore, whoever seeks to interpret any other meanings for them other than these, then verily he has spoken with his own opinion, he has lost his portion and burdened himself with that which he has no knowledge of.'' Ibn Jarir and Ibn Abi Hatim both recorded this statement.
(6. And for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) (7. When they are cast therein, they will hear its Shahiq while it is simmering.) (8. It almost bursts up with fury. Every time a group is cast therein, its keepers will ask: "Did no warner come to you'') (9. They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') (10. And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!'') (11. Then they will confess their sin. So, away with the dwellers of the blazing Fire!)
Allah the Exalted says,
(and) meaning, `and We have prepared,'
(for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny.
(When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting.''
(while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water.'' Then Allah says,
(It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them.
(Every time a group is cast therein, its keepers will ask: "Did no warner come to you'' They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement,
(And We never punish until We have sent a Messenger.) (17:15) Allah also says,
(till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours'' They will say: "Yes,'' but the Word of torment has been justified against the disbelievers!'') (39:71) Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say,
(Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, `if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says,
(Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah said,
(The people will not be destroyed until they themselves confess their guilt.)
(12. Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.) (13. And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) (14. Should not He Who has created know And He is the Most Kind and Courteous, All-Aware.) (15. He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection.)
Allah the Exalted says,
(and) meaning, `and We have prepared,'
(for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny.
(When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting.''
(while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water.'' Then Allah says,
(It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them.
(Every time a group is cast therein, its keepers will ask: "Did no warner come to you'' They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement,
(And We never punish until We have sent a Messenger.) (17:15) Allah also says,
(till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours'' They will say: "Yes,'' but the Word of torment has been justified against the disbelievers!'') (39:71) Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say,
(Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, `if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says,
(Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah said,
(The people will not be destroyed until they themselves confess their guilt.)
(12. Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.) (13. And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) (14. Should not He Who has created know And He is the Most Kind and Courteous, All-Aware.) (15. He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection.)
Allah the Exalted says,
(and) meaning, `and We have prepared,'
(for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny.
(When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting.''
(while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water.'' Then Allah says,
(It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them.
(Every time a group is cast therein, its keepers will ask: "Did no warner come to you'' They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement,
(And We never punish until We have sent a Messenger.) (17:15) Allah also says,
(till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours'' They will say: "Yes,'' but the Word of torment has been justified against the disbelievers!'') (39:71) Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say,
(Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, `if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says,
(Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah said,
(The people will not be destroyed until they themselves confess their guilt.)
(12. Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.) (13. And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) (14. Should not He Who has created know And He is the Most Kind and Courteous, All-Aware.) (15. He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection.)
Allah the Exalted says,
(and) meaning, `and We have prepared,'
(for those who disbelieve in their Lord is the torment of Hell, and worst indeed is that destination.) This means that this will be the worst end and a terrible destiny.
(When they are cast therein, they will hear its Shahiq) Ibn Jarir said, "This means the sound of shouting.''
(while it is simmering.) Ath-Thawri said, "It will boil them just as a small number of seeds are boiled in a lot of water.'' Then Allah says,
(It almost bursts up with fury.) meaning, some parts of it almost break apart from other parts due to the severity of its rage and anger with them.
(Every time a group is cast therein, its keepers will ask: "Did no warner come to you'' They will say: "Yes, indeed a warner did come to us, but we rejected him and said: `Allah never sent down anything; you are only in great error.''') In these Ayat Allah reminds of His justice in dealing with His creatures and that He does not punish anyone until the proof has been established against them and a Messenger has been sent to them. This is similar to Allah's statement,
(And We never punish until We have sent a Messenger.) (17:15) Allah also says,
(till when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Ayat of your Lord, and warning you of the meeting of this Day of yours'' They will say: "Yes,'' but the Word of torment has been justified against the disbelievers!'') (39:71) Thus, they have no recourse but to blame themselves and they will feel remorseful when such remorse will be of no benefit to them. They will say,
(Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!) meaning, `if we would have benefited from our intellects or listened to the truth that Allah revealed, we would not have been disbelieving in Allah and misguided about Him. But we did not have understanding to comprehend what the Messengers came with, and we did not have the intelligence to guide us to following them.' Allah then says,
(Then they will confess their sin. So, away with the dwellers of the blazing Fire!) Imam Ahmad recorded from Abu Al-Bakhtari At-Ta'i that he heard from one of the Companions that the Messenger of Allah said,
(The people will not be destroyed until they themselves confess their guilt.)
(12. Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.) (13. And whether you keep your talk secret or disclose it, verily, He is the All-Knower of what is in the breasts.) (14. Should not He Who has created know And He is the Most Kind and Courteous, All-Aware.) (15. He it is Who has made the earth subservient to you; so walk in the paths thereof and eat of His provision. And to Him will be the resurrection.)
Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,
(He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say,
(and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from `Umar bin Al-Khattab, that he heard the Messenger of Allah say,
(If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih.'' So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.
(And to Him will be the resurrection.) meaning, the place of return on the Day of Judgment. Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.
(16. Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake) (17. Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib Then you shall know how has been My warning.) (18. And indeed those before them rejected, then how terrible was My reproach) (19. Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Gracious. Verily, He is the All-Seer of everything.)
Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,
(He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say,
(and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from `Umar bin Al-Khattab, that he heard the Messenger of Allah say,
(If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih.'' So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.
(And to Him will be the resurrection.) meaning, the place of return on the Day of Judgment. Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.
(16. Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake) (17. Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib Then you shall know how has been My warning.) (18. And indeed those before them rejected, then how terrible was My reproach) (19. Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Gracious. Verily, He is the All-Seer of everything.)
Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,
(He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say,
(and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from `Umar bin Al-Khattab, that he heard the Messenger of Allah say,
(If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih.'' So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.
(And to Him will be the resurrection.) meaning, the place of return on the Day of Judgment. Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.
(16. Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake) (17. Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib Then you shall know how has been My warning.) (18. And indeed those before them rejected, then how terrible was My reproach) (19. Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Gracious. Verily, He is the All-Seer of everything.)
Then Allah mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. This is by His making it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. Allah says,
(He it is Who has made the earth subservient to you; so walk in the paths thereof) meaning, travel wherever you wish throughout its regions and frequent its countrysides and all the areas of its domain in your various journeys to seek earnings and trade. And know that your efforts will not benefit you anything unless Allah makes matters easy for you. Allah continues to say,
(and eat of His provision.) Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah (At-Tawakkul). This is similar to what Imam Ahmad recorded from `Umar bin Al-Khattab, that he heard the Messenger of Allah say,
(If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.) At-Tirmidhi, An-Nasa'i and Ibn Majah all recorded this Hadith. At-Tirmidhi said, "Hasan Sahih.'' So this confirms that the bird searches morning and evening for its sustenance while depending upon Allah. For He is the Subduer, the Controller and the One Who causes everything.
(And to Him will be the resurrection.) meaning, the place of return on the Day of Judgment. Ibn `Abbas, Mujahid, As-Suddi and Qatadah all said that Manakibiha (its paths) means its outermost borders, its roads and its regions.
(16. Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you, and then it should quake) (17. Or do you feel secure that He, Who is over the heaven, will not send against you a Hasib Then you shall know how has been My warning.) (18. And indeed those before them rejected, then how terrible was My reproach) (19. Do they not see the birds above them, spreading out their wings and folding them in? None upholds them except the Most Gracious. Verily, He is the All-Seer of everything.)
Allah says,
(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight
(None upholds them) meaning, in the air,
(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.
(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,
(Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(24:79)
(20. Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.) (21. Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.) (22. Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) (23. Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give.'') (24. Say: "It is He Who has created you on the earth, and to Him shall you be gathered.'') (25. They say: "When will this promise come to pass, if you are telling the truth'') (26. Say: "The knowledge is with Allah only, and I am only a plain warner.'') (27. But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!'')
Allah says,
(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight
(None upholds them) meaning, in the air,
(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.
(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,
(Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(24:79)
(20. Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.) (21. Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.) (22. Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) (23. Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give.'') (24. Say: "It is He Who has created you on the earth, and to Him shall you be gathered.'') (25. They say: "When will this promise come to pass, if you are telling the truth'') (26. Say: "The knowledge is with Allah only, and I am only a plain warner.'') (27. But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!'')
Allah says,
(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight
(None upholds them) meaning, in the air,
(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.
(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,
(Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(24:79)
(20. Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.) (21. Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.) (22. Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) (23. Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give.'') (24. Say: "It is He Who has created you on the earth, and to Him shall you be gathered.'') (25. They say: "When will this promise come to pass, if you are telling the truth'') (26. Say: "The knowledge is with Allah only, and I am only a plain warner.'') (27. But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!'')
Allah says,
(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight
(None upholds them) meaning, in the air,
(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.
(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,
(Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(24:79)
(20. Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.) (21. Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.) (22. Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) (23. Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give.'') (24. Say: "It is He Who has created you on the earth, and to Him shall you be gathered.'') (25. They say: "When will this promise come to pass, if you are telling the truth'') (26. Say: "The knowledge is with Allah only, and I am only a plain warner.'') (27. But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!'')
Allah says,
(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight
(None upholds them) meaning, in the air,
(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.
(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,
(Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(24:79)
(20. Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.) (21. Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.) (22. Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) (23. Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give.'') (24. Say: "It is He Who has created you on the earth, and to Him shall you be gathered.'') (25. They say: "When will this promise come to pass, if you are telling the truth'') (26. Say: "The knowledge is with Allah only, and I am only a plain warner.'') (27. But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!'')
Allah says,
(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight
(None upholds them) meaning, in the air,
(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.
(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,
(Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(24:79)
(20. Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.) (21. Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.) (22. Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) (23. Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give.'') (24. Say: "It is He Who has created you on the earth, and to Him shall you be gathered.'') (25. They say: "When will this promise come to pass, if you are telling the truth'') (26. Say: "The knowledge is with Allah only, and I am only a plain warner.'') (27. But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!'')
Allah says,
(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight
(None upholds them) meaning, in the air,
(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.
(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,
(Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(24:79)
(20. Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.) (21. Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.) (22. Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) (23. Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give.'') (24. Say: "It is He Who has created you on the earth, and to Him shall you be gathered.'') (25. They say: "When will this promise come to pass, if you are telling the truth'') (26. Say: "The knowledge is with Allah only, and I am only a plain warner.'') (27. But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!'')
Allah says,
(Do they not see the birds above them, spreading out their wings and folding them in) meaning, sometimes they spread their wings out in the wind (gliding) and other times they gather and spread (flapping) the wings in flight
(None upholds them) meaning, in the air,
(except the Most Gracious.) meaning, Allah holds them up in the air by subjecting the air to them out of His mercy and His gentleness.
(Verily, He is the All-Seer of everything.) means, with what is beneficial and suitable for all of His creatures. This is similar to His statement,
(Do they not see the birds held in the midst of the sky? None upholds them but Allah. Verily, in this are clear Ayat for people who believe.)(24:79)
(20. Who is it besides the Most Gracious that can be an army to you to help you The disbelievers are in nothing but delusion.) (21. Who is it that can provide for you if He should withhold His provision Nay, but they continue to be in pride, and flee.) (22. Is he who walks prone on his face, more rightly guided, or he who walks upright on a straight path) (23. Say: "It is He Who has created you, and endowed you with hearing and seeing, and hearts. Little thanks you give.'') (24. Say: "It is He Who has created you on the earth, and to Him shall you be gathered.'') (25. They say: "When will this promise come to pass, if you are telling the truth'') (26. Say: "The knowledge is with Allah only, and I am only a plain warner.'') (27. But when they will see it approaching, the faces of those who disbelieve will be sad and grievous, and it will be said: "This is what you were calling for!'')
Allah says,
(Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says,
(and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning.
(Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions.
(Say: "It is He Who has created you on the earth...'') meaning, He has spread and distributed you all throughout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms.
(and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said;
(They say: "When will this promise come to pass if you are telling the truth'') meaning, `when will this gathering after separation that you are informing us of, occur'
(Say: "The knowledge is with Allah only...'') meaning, `no one knows the time of the Day of Judgment exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.'
(and I am only a plain warner.) meaning, `I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says,
(But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgment begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them.
(and there will become apparent to them from Allah what they had not been reckoning. And the evils of that which they earned will become apparent to them, and that which they used to mock at will encircle them.) (39:47,48) This is why it will be said to them in order to scold and reprimand them,
(This is what you were calling for!) meaning, that you were seeking to hasten.
(28. Say: "Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment'') (29. Say: "He is the Most Gracious, in Him we believe, and upon Him we rely. So, you will come to know who it is that is in manifest error.'') (30. Say: "Tell me! If (all) your water were to sink away, who then can supply you with flowing water'')
Allah says,
(Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says,
(and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning.
(Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions.
(Say: "It is He Who has created you on the earth...'') meaning, He has spread and distributed you all throughout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms.
(and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said;
(They say: "When will this promise come to pass if you are telling the truth'') meaning, `when will this gathering after separation that you are informing us of, occur'
(Say: "The knowledge is with Allah only...'') meaning, `no one knows the time of the Day of Judgment exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.'
(and I am only a plain warner.) meaning, `I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says,
(But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgment begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them.
(and there will become apparent to them from Allah what they had not been reckoning. And the evils of that which they earned will become apparent to them, and that which they used to mock at will encircle them.) (39:47,48) This is why it will be said to them in order to scold and reprimand them,
(This is what you were calling for!) meaning, that you were seeking to hasten.
(28. Say: "Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment'') (29. Say: "He is the Most Gracious, in Him we believe, and upon Him we rely. So, you will come to know who it is that is in manifest error.'') (30. Say: "Tell me! If (all) your water were to sink away, who then can supply you with flowing water'')
Allah says,
(Say it is He Who has created you,) meaning, He initiated your creation after you were not even a thing worth mentioning (i.e., nothing). Then He says,
(and endowed you with hearing and seeing, and hearts.) meaning, intellects and powers of reasoning.
(Little thanks you give.) meaning, how little you use these abilities that Allah has blessed you with to obey Him, to act according to His commandments, and avoid His prohibitions.
(Say: "It is He Who has created you on the earth...'') meaning, He has spread and distributed you all throughout the various regions and areas of the earth with your differing languages, colors, shapes, appearances and forms.
(and to Him shall you be gathered.) meaning, you all will come together after this separation and division. He will gather you all just as He separated you and He will bring you back again just as He originated you. Then while informing of the disbelievers who reject the final return, and doubt concerning its real occurrence, Allah said;
(They say: "When will this promise come to pass if you are telling the truth'') meaning, `when will this gathering after separation that you are informing us of, occur'
(Say: "The knowledge is with Allah only...'') meaning, `no one knows the time of the Day of Judgment exactly except Allah, but He has commanded me to inform you that it is real and it will definitely occur, so beware of it.'
(and I am only a plain warner.) meaning, `I am only obligated to convey, and verily I have performed my duty (of conveying) towards you.' Then Allah says,
(But when they will see it approaching, the faces of those who disbelieve will be sad and grievous.) means, when the Day of Judgment begins, and the disbelievers witness it, and they see that the matter has drawn close, because everything that is to occur will occur, even if it takes a long time. So, when what they denied occurs, it will grieve them because they will know what is awaiting them there (in Hell) of the worst evil. This means that it will surround them and Allah will command what they were not able to reckon or fully comprehend to come to them.
(and there will become apparent to them from Allah what they had not been reckoning. And the evils of that which they earned will become apparent to them, and that which they used to mock at will encircle them.) (39:47,48) This is why it will be said to them in order to scold and reprimand them,
(This is what you were calling for!) meaning, that you were seeking to hasten.
(28. Say: "Tell me! If Allah destroys me, and those with me, or He bestows His mercy on us - who can save the disbelievers from a painful torment'') (29. Say: "He is the Most Gracious, in Him we believe, and upon Him we rely. So, you will come to know who it is that is in manifest error.'') (30. Say: "Tell me! If (all) your water were to sink away, who then can supply you with flowing water'')