In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
In the Name of Allah, the Most Gracious, the Most Merciful.
(1. Al-Haqqah!) (2. What is Al-Haqqah) (3. And what will make you know what Al-Haqqah is) (4. Thamud and `Ad denied the Qari`ah!) (5. As for Thamud, they were destroyed by the Taghiyah!) (6. And as for `Ad, they were destroyed by a wind, Sarsar `Atiyah!) (7. Which Allah imposed on them for seven nights and eight days Husum, so that you could see men lying toppled, as if they were trunks of date palms, Khawiyah!) (8. Do you see any remnants of them) (9. And Fir`awn, and those before him, and the cities overthrown committed Al-Khati'ah.) (10. And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) (11. Verily, when the water rose beyond its limits, We carried you in the ship.) (12. That We might make it an admonition for you and that it might be retained by the retaining ears.)
Then, Allah says,
(Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly.'' This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing,
(Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.
(That We might make it an admonition for you) The pronoun "it'' here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. 'This is as Allah says,
(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said,
(And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.) (36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it.'' However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying,
(and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing.'' Qatadah said,
(by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book.'' Ad-Dahhak said,
(and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect.'' And this is general concerning everyone who understands and retains.
(13. Then when the Trumpet will be blown with one blowing.) (14. And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) (15. Then on that Day shall the Event occur.) (16. And the heaven will be rent asunder, for that Day it will be frail and torn up.) (17. And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.) (18. That Day shall you be brought to Judgment, not a secret of you will be hidden.)
Then, Allah says,
(Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly.'' This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing,
(Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.
(That We might make it an admonition for you) The pronoun "it'' here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. 'This is as Allah says,
(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said,
(And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.) (36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it.'' However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying,
(and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing.'' Qatadah said,
(by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book.'' Ad-Dahhak said,
(and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect.'' And this is general concerning everyone who understands and retains.
(13. Then when the Trumpet will be blown with one blowing.) (14. And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) (15. Then on that Day shall the Event occur.) (16. And the heaven will be rent asunder, for that Day it will be frail and torn up.) (17. And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.) (18. That Day shall you be brought to Judgment, not a secret of you will be hidden.)
Then, Allah says,
(Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly.'' This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing,
(Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.
(That We might make it an admonition for you) The pronoun "it'' here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. 'This is as Allah says,
(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said,
(And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.) (36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it.'' However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying,
(and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing.'' Qatadah said,
(by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book.'' Ad-Dahhak said,
(and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect.'' And this is general concerning everyone who understands and retains.
(13. Then when the Trumpet will be blown with one blowing.) (14. And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) (15. Then on that Day shall the Event occur.) (16. And the heaven will be rent asunder, for that Day it will be frail and torn up.) (17. And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.) (18. That Day shall you be brought to Judgment, not a secret of you will be hidden.)
Then, Allah says,
(Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly.'' This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing,
(Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.
(That We might make it an admonition for you) The pronoun "it'' here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. 'This is as Allah says,
(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said,
(And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.) (36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it.'' However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying,
(and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing.'' Qatadah said,
(by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book.'' Ad-Dahhak said,
(and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect.'' And this is general concerning everyone who understands and retains.
(13. Then when the Trumpet will be blown with one blowing.) (14. And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) (15. Then on that Day shall the Event occur.) (16. And the heaven will be rent asunder, for that Day it will be frail and torn up.) (17. And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.) (18. That Day shall you be brought to Judgment, not a secret of you will be hidden.)
Then, Allah says,
(Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly.'' This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing,
(Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.
(That We might make it an admonition for you) The pronoun "it'' here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. 'This is as Allah says,
(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said,
(And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.) (36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it.'' However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying,
(and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing.'' Qatadah said,
(by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book.'' Ad-Dahhak said,
(and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect.'' And this is general concerning everyone who understands and retains.
(13. Then when the Trumpet will be blown with one blowing.) (14. And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) (15. Then on that Day shall the Event occur.) (16. And the heaven will be rent asunder, for that Day it will be frail and torn up.) (17. And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.) (18. That Day shall you be brought to Judgment, not a secret of you will be hidden.)
Then, Allah says,
(Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly.'' This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing,
(Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.
(That We might make it an admonition for you) The pronoun "it'' here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. 'This is as Allah says,
(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said,
(And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.) (36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it.'' However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying,
(and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing.'' Qatadah said,
(by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book.'' Ad-Dahhak said,
(and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect.'' And this is general concerning everyone who understands and retains.
(13. Then when the Trumpet will be blown with one blowing.) (14. And the earth and the mountains shall be removed from their places, and crushed with a single crushing.) (15. Then on that Day shall the Event occur.) (16. And the heaven will be rent asunder, for that Day it will be frail and torn up.) (17. And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.) (18. That Day shall you be brought to Judgment, not a secret of you will be hidden.)
Concerning the statement of Allah,
(That Day shall you be brought to Judgment, not a secret of you will be hidden.), meaning, `you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says,
(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said,
(The people will be exhibited three times on the Day of Judgment. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.
(19. Then as for him who will be given his Record in his right hand will say: "Here! read my Record!'') (20. "Surely, I did believe that I shall meet my account!'') (21. So, he shall be in a life, well-pleasing.) (22. In a lofty Paradise,) (23. The fruits in bunches whereof will be low and near at hand.) (24. Eat and drink at ease for that which you have sent on before you in days past!)
Concerning the statement of Allah,
(That Day shall you be brought to Judgment, not a secret of you will be hidden.), meaning, `you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says,
(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said,
(The people will be exhibited three times on the Day of Judgment. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.
(19. Then as for him who will be given his Record in his right hand will say: "Here! read my Record!'') (20. "Surely, I did believe that I shall meet my account!'') (21. So, he shall be in a life, well-pleasing.) (22. In a lofty Paradise,) (23. The fruits in bunches whereof will be low and near at hand.) (24. Eat and drink at ease for that which you have sent on before you in days past!)
Concerning the statement of Allah,
(That Day shall you be brought to Judgment, not a secret of you will be hidden.), meaning, `you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says,
(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said,
(The people will be exhibited three times on the Day of Judgment. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.
(19. Then as for him who will be given his Record in his right hand will say: "Here! read my Record!'') (20. "Surely, I did believe that I shall meet my account!'') (21. So, he shall be in a life, well-pleasing.) (22. In a lofty Paradise,) (23. The fruits in bunches whereof will be low and near at hand.) (24. Eat and drink at ease for that which you have sent on before you in days past!)
Concerning the statement of Allah,
(That Day shall you be brought to Judgment, not a secret of you will be hidden.), meaning, `you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says,
(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said,
(The people will be exhibited three times on the Day of Judgment. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.
(19. Then as for him who will be given his Record in his right hand will say: "Here! read my Record!'') (20. "Surely, I did believe that I shall meet my account!'') (21. So, he shall be in a life, well-pleasing.) (22. In a lofty Paradise,) (23. The fruits in bunches whereof will be low and near at hand.) (24. Eat and drink at ease for that which you have sent on before you in days past!)
Concerning the statement of Allah,
(That Day shall you be brought to Judgment, not a secret of you will be hidden.), meaning, `you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says,
(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said,
(The people will be exhibited three times on the Day of Judgment. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.
(19. Then as for him who will be given his Record in his right hand will say: "Here! read my Record!'') (20. "Surely, I did believe that I shall meet my account!'') (21. So, he shall be in a life, well-pleasing.) (22. In a lofty Paradise,) (23. The fruits in bunches whereof will be low and near at hand.) (24. Eat and drink at ease for that which you have sent on before you in days past!)
Concerning the statement of Allah,
(That Day shall you be brought to Judgment, not a secret of you will be hidden.), meaning, `you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.' This is the reason that Allah says,
(not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said,
(The people will be exhibited three times on the Day of Judgment. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.
(19. Then as for him who will be given his Record in his right hand will say: "Here! read my Record!'') (20. "Surely, I did believe that I shall meet my account!'') (21. So, he shall be in a life, well-pleasing.) (22. In a lofty Paradise,) (23. The fruits in bunches whereof will be low and near at hand.) (24. Eat and drink at ease for that which you have sent on before you in days past!)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgment and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets,
(Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds. `Abdur-Rahman bin Zayd said, "The meaning of
(Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgment and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this? The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. 'The person will then say, `Here (you all) read my Book!'''
(Surely, I did believe that I shall meet my account!) This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgment. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying,
(Allah will bring the servant close (to Him) on the Day of Judgment and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.'')) Allah's statement,
(Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.' This is as Allah says,
((They are those) who are certain that they are going to meet their Lord.) (2:46) Allah then says,
(So he shall be in a life, well-pleasing.) (69:21), meaning, pleasant.
(In a lofty Paradise,) meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy. It has been confirmed in the Sahih that the Prophet said,
(Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.) Then Allah says,
(The fruits in bunches whereof will be low and near at hand.) Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this. Then Allah says,
(Eat and drink at ease for that which you have sent on before you in days past!) meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah said,
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admitted into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah?'' He replied,
(Not even me, except if Allah covers me with mercy from Himself and grace.)
(25. But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record!'') (26. "And that I had never known how my account is!'') (27. "Would that it had been my end!'') (28. "My wealth has not availed me;'') (29. "My power has gone from me!'') (30. (It will be said): "Seize him and fetter him;'') (31. "Then throw him in the blazing Fire.'') (32. "Then fasten him on a chain whereof the length is seventy cubits!'') (33. Verily, he used not to believe in Allah, the Most Great,) (34. And urged not the feeding of the poor.) (35. So, no friend has he here this Day,) (36. Nor any food except filth from Ghislin.) (37. None will eat it except the Khati'un.)
These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.
((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...'') Ad-Dahhak said, "Meaning a death which is not followed by any life.'' Likewise said Muhammad bin Ka`b, Ar-Rabi` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him.''
(My wealth has not availed me; my power has gone from me.) means, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,
(Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said,
(Then fasten him on a chain whereof the length is seventy cubits!) Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world.'' Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel.'' Ibn Jurayj reported that Ibn `Abbas said,
(Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted.'' Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet.'' Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said,
(If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan.'' Concerning Allah's statement,
(Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said,
(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,
(So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire.'' Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell.'' Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire.''
(38. So, I swear by whatsoever you see,) (39. And by whatsoever you see not,) (40. That this is verily the word of an honored Messenger.) (41. It is not the word of a poet, little is that you believe!) (42. Nor is it the word of a soothsayer, little is that you remember!) (43. This is the revelation sent down from the Lord of all that exists.)
These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.
((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...'') Ad-Dahhak said, "Meaning a death which is not followed by any life.'' Likewise said Muhammad bin Ka`b, Ar-Rabi` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him.''
(My wealth has not availed me; my power has gone from me.) means, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,
(Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said,
(Then fasten him on a chain whereof the length is seventy cubits!) Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world.'' Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel.'' Ibn Jurayj reported that Ibn `Abbas said,
(Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted.'' Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet.'' Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said,
(If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan.'' Concerning Allah's statement,
(Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said,
(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,
(So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire.'' Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell.'' Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire.''
(38. So, I swear by whatsoever you see,) (39. And by whatsoever you see not,) (40. That this is verily the word of an honored Messenger.) (41. It is not the word of a poet, little is that you believe!) (42. Nor is it the word of a soothsayer, little is that you remember!) (43. This is the revelation sent down from the Lord of all that exists.)
These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.
((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...'') Ad-Dahhak said, "Meaning a death which is not followed by any life.'' Likewise said Muhammad bin Ka`b, Ar-Rabi` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him.''
(My wealth has not availed me; my power has gone from me.) means, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,
(Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said,
(Then fasten him on a chain whereof the length is seventy cubits!) Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world.'' Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel.'' Ibn Jurayj reported that Ibn `Abbas said,
(Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted.'' Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet.'' Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said,
(If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan.'' Concerning Allah's statement,
(Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said,
(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,
(So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire.'' Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell.'' Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire.''
(38. So, I swear by whatsoever you see,) (39. And by whatsoever you see not,) (40. That this is verily the word of an honored Messenger.) (41. It is not the word of a poet, little is that you believe!) (42. Nor is it the word of a soothsayer, little is that you remember!) (43. This is the revelation sent down from the Lord of all that exists.)
These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.
((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...'') Ad-Dahhak said, "Meaning a death which is not followed by any life.'' Likewise said Muhammad bin Ka`b, Ar-Rabi` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him.''
(My wealth has not availed me; my power has gone from me.) means, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,
(Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said,
(Then fasten him on a chain whereof the length is seventy cubits!) Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world.'' Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel.'' Ibn Jurayj reported that Ibn `Abbas said,
(Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted.'' Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet.'' Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said,
(If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan.'' Concerning Allah's statement,
(Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said,
(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,
(So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire.'' Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell.'' Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire.''
(38. So, I swear by whatsoever you see,) (39. And by whatsoever you see not,) (40. That this is verily the word of an honored Messenger.) (41. It is not the word of a poet, little is that you believe!) (42. Nor is it the word of a soothsayer, little is that you remember!) (43. This is the revelation sent down from the Lord of all that exists.)
These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.
((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...'') Ad-Dahhak said, "Meaning a death which is not followed by any life.'' Likewise said Muhammad bin Ka`b, Ar-Rabi` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him.''
(My wealth has not availed me; my power has gone from me.) means, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,
(Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said,
(Then fasten him on a chain whereof the length is seventy cubits!) Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world.'' Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel.'' Ibn Jurayj reported that Ibn `Abbas said,
(Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted.'' Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet.'' Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said,
(If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan.'' Concerning Allah's statement,
(Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said,
(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,
(So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire.'' Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell.'' Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire.''
(38. So, I swear by whatsoever you see,) (39. And by whatsoever you see not,) (40. That this is verily the word of an honored Messenger.) (41. It is not the word of a poet, little is that you believe!) (42. Nor is it the word of a soothsayer, little is that you remember!) (43. This is the revelation sent down from the Lord of all that exists.)
These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.
((He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...'') Ad-Dahhak said, "Meaning a death which is not followed by any life.'' Likewise said Muhammad bin Ka`b, Ar-Rabi` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him.''
(My wealth has not availed me; my power has gone from me.) means, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.' At this Allah says,
(Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it. Allah said,
(Then fasten him on a chain whereof the length is seventy cubits!) Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world.'' Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel.'' Ibn Jurayj reported that Ibn `Abbas said,
(Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted.'' Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet.'' Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said,
(If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan.'' Concerning Allah's statement,
(Verily, he used not to believe in Allah, the Most Great, and urged not on the feeding of the poor.) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said,
(The prayer (As-Salah) and your right hand possessions (i.e., slaves).) Allah says,
(So no friend has he here this Day. Nor any food except filth from the washing of wounds. None will eat it except the Khati'un.) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire.'' Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell.'' Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire.''
(38. So, I swear by whatsoever you see,) (39. And by whatsoever you see not,) (40. That this is verily the word of an honored Messenger.) (41. It is not the word of a poet, little is that you believe!) (42. Nor is it the word of a soothsayer, little is that you remember!) (43. This is the revelation sent down from the Lord of all that exists.)
Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,
(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,
(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,
(and your companion is not a madman. ) (81:22) meaning, Muhammad.
(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.
(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.
(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,
(This is the revelation sent down from the Lord of all that exists.)
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him by his right hand,) (46. And then We certainly would have cut off Al-Watin from him,) (47. And none of you could have prevented it from him.) (48. And verily, this is a Reminder for those who have Taqwa.) (49. And verily, We know that there are some among you that deny.) (50. And indeed it will be an anguish for the disbelievers. (51. And verily, it (this Qur'an) is an absolute truth with certainty.) (52. So, glorify the Name of your Lord, the Most Great.)
Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,
(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,
(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,
(and your companion is not a madman. ) (81:22) meaning, Muhammad.
(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.
(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.
(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,
(This is the revelation sent down from the Lord of all that exists.)
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him by his right hand,) (46. And then We certainly would have cut off Al-Watin from him,) (47. And none of you could have prevented it from him.) (48. And verily, this is a Reminder for those who have Taqwa.) (49. And verily, We know that there are some among you that deny.) (50. And indeed it will be an anguish for the disbelievers. (51. And verily, it (this Qur'an) is an absolute truth with certainty.) (52. So, glorify the Name of your Lord, the Most Great.)
Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,
(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,
(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,
(and your companion is not a madman. ) (81:22) meaning, Muhammad.
(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.
(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.
(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,
(This is the revelation sent down from the Lord of all that exists.)
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him by his right hand,) (46. And then We certainly would have cut off Al-Watin from him,) (47. And none of you could have prevented it from him.) (48. And verily, this is a Reminder for those who have Taqwa.) (49. And verily, We know that there are some among you that deny.) (50. And indeed it will be an anguish for the disbelievers. (51. And verily, it (this Qur'an) is an absolute truth with certainty.) (52. So, glorify the Name of your Lord, the Most Great.)
Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,
(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,
(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,
(and your companion is not a madman. ) (81:22) meaning, Muhammad.
(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.
(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.
(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,
(This is the revelation sent down from the Lord of all that exists.)
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him by his right hand,) (46. And then We certainly would have cut off Al-Watin from him,) (47. And none of you could have prevented it from him.) (48. And verily, this is a Reminder for those who have Taqwa.) (49. And verily, We know that there are some among you that deny.) (50. And indeed it will be an anguish for the disbelievers. (51. And verily, it (this Qur'an) is an absolute truth with certainty.) (52. So, glorify the Name of your Lord, the Most Great.)
Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,
(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,
(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,
(and your companion is not a madman. ) (81:22) meaning, Muhammad.
(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.
(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.
(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,
(This is the revelation sent down from the Lord of all that exists.)
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him by his right hand,) (46. And then We certainly would have cut off Al-Watin from him,) (47. And none of you could have prevented it from him.) (48. And verily, this is a Reminder for those who have Taqwa.) (49. And verily, We know that there are some among you that deny.) (50. And indeed it will be an anguish for the disbelievers. (51. And verily, it (this Qur'an) is an absolute truth with certainty.) (52. So, glorify the Name of your Lord, the Most Great.)
Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,
(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,
(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,
(and your companion is not a madman. ) (81:22) meaning, Muhammad.
(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.
(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.
(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,
(This is the revelation sent down from the Lord of all that exists.)
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him by his right hand,) (46. And then We certainly would have cut off Al-Watin from him,) (47. And none of you could have prevented it from him.) (48. And verily, this is a Reminder for those who have Taqwa.) (49. And verily, We know that there are some among you that deny.) (50. And indeed it will be an anguish for the disbelievers. (51. And verily, it (this Qur'an) is an absolute truth with certainty.) (52. So, glorify the Name of your Lord, the Most Great.)
Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,
(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,
(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,
(and your companion is not a madman. ) (81:22) meaning, Muhammad.
(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.
(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.
(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,
(This is the revelation sent down from the Lord of all that exists.)
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him by his right hand,) (46. And then We certainly would have cut off Al-Watin from him,) (47. And none of you could have prevented it from him.) (48. And verily, this is a Reminder for those who have Taqwa.) (49. And verily, We know that there are some among you that deny.) (50. And indeed it will be an anguish for the disbelievers. (51. And verily, it (this Qur'an) is an absolute truth with certainty.) (52. So, glorify the Name of your Lord, the Most Great.)
Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,
(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,
(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,
(and your companion is not a madman. ) (81:22) meaning, Muhammad.
(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.
(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.
(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,
(This is the revelation sent down from the Lord of all that exists.)
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him by his right hand,) (46. And then We certainly would have cut off Al-Watin from him,) (47. And none of you could have prevented it from him.) (48. And verily, this is a Reminder for those who have Taqwa.) (49. And verily, We know that there are some among you that deny.) (50. And indeed it will be an anguish for the disbelievers. (51. And verily, it (this Qur'an) is an absolute truth with certainty.) (52. So, glorify the Name of your Lord, the Most Great.)
Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says,
(So I swear by whatsoever you see, and by whatsoever you see not, that this is verily the word of an honored Messenger.) meaning, Muhammad. Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore, Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said,
(Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril. Then Allah says,
(and your companion is not a madman. ) (81:22) meaning, Muhammad.
(And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him.
(And he is not Danin with the Unseen.) (81:24) meaning, suspicious.
(And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
(It is not the word of a poet, little is that you believe! Nor is it the word of soothsayer, little is that you remember!) So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech. Thus, Allah says,
(This is the revelation sent down from the Lord of all that exists.)
(44. And if he had forged a false saying concerning Us,) (45. We surely would have seized him by his right hand,) (46. And then We certainly would have cut off Al-Watin from him,) (47. And none of you could have prevented it from him.) (48. And verily, this is a Reminder for those who have Taqwa.) (49. And verily, We know that there are some among you that deny.) (50. And indeed it will be an anguish for the disbelievers. (51. And verily, it (this Qur'an) is an absolute truth with certainty.) (52. So, glorify the Name of your Lord, the Most Great.)