Juz amma draft 84 - Riad Nachef

The Jeweled Interpretation of Juz' Âmma Someone might say

Tafsir Juz' Âmma

‫ ا ا ا‬ PREFACE Praise be to Allah, the Lord of the Worlds, Who honored the nation of Muhammad, sallallahu âlayhi wa sallam, with the Glorious Qur’an and protected it from perversion. We humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu âlayhi wa sallam, whom Allah sent to call the people and the jinn to the Correct Path. We ask Allah to raise the rank of the kind Al 1 and Companions of Prophet Muhammad, sallallahu âlayhi wa sallam, and to protect his nation from what he fears for them. The Science of Tafsir (Îlm at-Tafsir), which is the knowledge of the interpretation of the Qur’an, is an honorable knowledge with which one is enabled to comprehend the precious meanings of the Glorious Qur’an. The Science of Tafsir leads to the proper deduction of the religious judgments contained in the Qur’an and to the benefit of taking lessons from the stories narrated therein. Moreover, this science explains the reasons behind the revelation of its verses (ayahs), addresses subjects such as whether the verses were revealed in Makkah (Makkiyyan) or in alMadinah (Madiniyyan), whether they have one clear meaning (muhkam) or have more than one meaning and require a proper deduction of an appropriate meaning (mutashabih), abrogating (nasikh) or abrogated (mansukh), specific (khas) or general (âm), and whether they contain a threat of castigation (waîd) or a promise of reward (wa^d), and many other benefits. The honor of the Science of Tafsir is grand and the reward of spreading it is magnificent. We have attempted to translate into the English language the interpretation of the Thirtieth (30th) part of the Qur’an (Juz’ Âmma) and the Opening Chapter (Surah al-Fatihah).

We relied in our endeavor on precious books of

interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored by Ibn Hayyan Al-Andalusiyy. Another text is one of the most competent and reliable interpretation that was compiled by the Research Division of the Association of Islamic Charitable Projects and is entitled “AD-DURR AL-MASUN FI TAFSIR JUZ’ ÂMMA YATASA’LUN.”

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Family members. ,


Tafsir Juz' Âmma

We named this book " The Jeweled Interpretation of the Thirtieth Part of the Glorious Qur'an (Juz' Âmma) and Surah al-Fatihah." We ask Allah to make our endeavor sincere and acceptable, of widespread benefit, and a reason for our expeditious passage over Assirat 2and salvation in the Hereafter.

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The bridge laying between Paradise and Hellfire that everyone, on the Day of Judgment, will attempt to cross. ,


Tafsir Juz' Âmma

INTRODUCTION It is Islamically unlawful to translate the ayahs of the Qur’an word for word into other languages. Allah said: This ayah means:

{ ِ َ َ ً‫ َأ ْ َ َْ ُ ُْءَا‬ َ َِ َ‫} َوآ‬

(Surah Taha, 113).

[We have revealed the Qur’an in the Arabic language.]

In

another ayah, Allah informed us that the Qur’an was revealed in an explicit Arabic mother tongue. This meaning is explicit in the saying of Allah:

{ ٍ ُِ " ! ِ َ َ ‫ن‬ ٍ َ$%ِ ِ }

(Surah ash-Shuâra’, 195). Moreover, the richness contained in the vocabulary of the Arabic language is non-existent in other languages. For instance, the Arabic word qur' (‫ )ُء‬may refer to the menstrual period and/or to the cleanliness period of the woman. Allah revealed many Holy Books to His Prophets. Shaykh Shamsud-Din arRamliyy mentioned in his book, Nihayat Al-Muhtaj Fi Sharhil-Minhaj, that these Books numbered one hundred and four (104). Fifty (50) of these were revealed to Prophet Shith (Seth), thirty (30) to Prophet Idris (Enoch), ten (10) to Prophet Ibrahim (Abraham), and ten (10), other than the Torah, to Prophet Musa (Moses). The last four (4) revealed Holy Books were: 1. The Torah, revealed in the Hebrew language to Prophet Musa (Moses) 2. The Zabur, revealed in the Hebrew language to Prophet Dawud (David) 3. The Injil, revealed in the Syriac language to Prophet Îsa (Jesus) 4. The Qur’an, revealed in the Arabic language to Prophet Muhammad, sallallahu âlayhi wa sallam. Of these books, the Qur’an is the only Holy Book which remains intact and unchanged to this day. It is the lasting miracle revealed to Prophet Muhammad, sallallahu âlayhi wa sallam, which Allah protected from being perverted. The complaints of non-Arabic speaking Muslims at large emanate mainly from the absence of reliable interpretations of the Qur’an in their own respective mother tongues. Sadly, most of the available translations are unsatisfactory and dangerous, because the methodologies used in producing these translations deviate from what is permissible under the rules of the Religion.

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Tafsir Juz' Âmma

Because the Qur’an was specifically revealed in the Arabic language does not mean it is meant only for Arabic speaking people to read and understand. On the contrary, Islam, the religion of all the prophets, is pronounced the only true religion for all people3; therefore its terms and teachings must also be attainable by non-Arabic speaking people. The religious prohibition is in translating the verses of the Qur’an word for word and claiming these are the expressions revealed by Allah to Prophet Muhammad , sallallahu âlayhi wa sallam. What is permissible, however, is to explain the meanings of the verses of the Qur'an in other languages. Interpreting the meanings of the Qur'an require qualified scholars who have the necessary scholastic tools. Many renowned scholars of interpretation have authored precious books. Ibn Hayyan Al-Andalusiyy, for example, authored Al-Bahr Al-Muhit, a text that Muslim scholars hold as highly reputable and credible. Translating similar works constitutes a proper methodology of spreading the meanings of the Glorious Qur'an into other languages. The overall layout of this book consists of giving a general interpretation of the meanings of each individual verse (ayah) in table form, with the English interpretation in the left column and the corresponding verse in Arabic in the right column. A more detailed interpretation of each verse follows the table format in the body of the book. Transliterated words are italicized and the following transliteration system has been adopted for this work:

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Islam is the religion of all the prophets from Adam to Muhammad. The most honored prophets are Muhammad, Ibrahim, Musa, Îsa and Nuh. ,


Tafsir Juz' Âmma

Transliteration System English ‘ B T TH J H KH D DH R Z S SH S D

Arabic

English

‫ء‬ ‫ب‬ ‫ت‬ ‫ث‬ ‫ج‬ ‫ح‬ ‫خ‬ ‫د‬ ‫ذ‬ ‫ر‬ ‫ز‬ ‫س‬ ‫ش‬ ‫ص‬ ‫ض‬

T DH ^ GH F Q K L M N H W Y A A

To represent the fathah

‘a’ after the letter

To represent the dammah

‘u’ after the letter

To represent the kasrah

‘i’ after the letter

To represent the mad by an ‘a’ after the letter alif To represent the mad by a ‘u’ after the letter waw To represent the mad by a ‘i’ after the letter ya’ To represent the shaddah

the letter is doubled

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Arabic

‫ط‬ ‫ظ‬ ‫ع‬ ‫غ‬ ‫ف‬ ‫ق‬ ‫ك‬ ‫ل‬ ‫م‬ ‫ن‬ ‫و‬ ‫ي‬ ‫أ‬ ‫ءا‬


Tafsir Juz' Âmma

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Tafsir Juz' Âmma

‫اذة‬

THE ISTIÂDHAH

? @‫ ن ا‬A B‫ ا‬C

‫ذ‬D‫أ‬ (Aûdhu billahi minash-shaytanir-rajim) (I seek Allah’s protection from the harm of the deprived and expelled Devil.) The meaning of the istiâdhah is: I seek the protection of Allah to preserve me against the harm of Satan, who is a deviant and transgressing blasphemer among the jinn. By scholarly consensus, the istiâdhah, or seeking Allah’s protection from the devil, is not a part of the Qur’an. However, the saying of most of the scholars (jumhur) is that it is liked for one to begin with the istiâdhah before starting to recite the Qur’an. It was mentioned by some that one says the istiâdhah after finishing reciting the Qur’an relying on the saying of Allah in Surah an-Nahl, 98:

{?ِ ِ@E ‫ن ا‬ ِ َA ْ B E ‫ ا‬ َ ِ Fِ %E ِ ْGِ Hَ I ْ َJ ‫ن‬ َ ‫ْءَا‬Kُ ْ ‫ت ا‬ َ ْ‫ذَا َ َأ‬LِJَ } However, the jumhur said that the meaning of this ayah is: [If you want to recite the Qur’an start with the istiâdhah]. The same technique is used in the hadith of the Prophet , sallallahu âlayhi wa sallam, narrated by al-Humaydiyy and atTabaraniyy:
which means: Ar-rajim (? @‫ )ا‬means the one who is deprived from any goodness, or the one who is expelled and degraded.

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Tafsir Juz' Âmma

‫رة ا‬

SURAH AL-FATIHAH Makkiyyan. Comprised of seven (7) ayahs. Meaning 1. I start with the name of Allah, Who is ar-Rahman and arRahim.

(1)?ِ ِOE ‫ ا‬ ِ Pَ O ْ E ‫ ا‬Fِ %E‫ ِ? ا‬$ ْ ِ

2. Praise be to Allah, the Lord of the Worlds,

( 2) َ ِPَ َGْ ‫ب ا‬ S ‫ َر‬Fِ %Eِ Tُ Pْ U َ ْ ‫ا‬

3. Who is ar-Rahman and arRahim,

(3)?ِ ِOE ‫ ا‬ ِ Pَ O ْ E ‫ا‬

4. The Owner Judgment.

(4) ِ XST‫ْ ِم ا‬DXَ ِ ِ َ

of

the

Day

Ayah

of

5. We worship You and seek Your aid.

( 5) ُ ِGHَ $ ْ َ ‫ك‬ َ EX‫ َوِإ‬Tُ ُGْ َ ‫ك‬ َ EX‫ِإ‬

6. Keep us guided on the Straight Path,

(6)?َ ِKHَ $ ْ Pُ ْ ‫ط ا‬ َ ‫[َا‬ S ‫َ ا‬Tِ ‫ا ْه‬

7. The path of those on whom You have bestowed the Correct Religion; The path of those whose share is not punishment, and the path of those who are not astray.

ِ ْ _ َ ْ?`ِ ْ %َ َ M َ Pْ Gَ ْ ‫ َأ‬ َ XِE‫ط ا‬ َ ‫^َا‬ ِ (7) َ Sda E ‫ ا‬bَ‫ ْ ِ`?ْ و‬%َ َ ‫ب‬ ِ Dُacْ Pَ ْ ‫ا‬

THE EXPLANATION 1.

{?ِ ِOE ‫ ا‬ ِ Pَ O ْ E ‫ ا‬Fِ %E‫ ِ? ا‬$ ْ ِ } This verse (ayah) is called 'the basmalah.' According to Imam ash-Shafiîyy

the basmalah is one of the verses (ayahs) of the Fatihah without which the prayer is invalid. Imam Malik and Imam Abu Hanifah do not consider the basmalah to be a verse (ayah) of the Fatihah. Every chapter (surah) of the Qur’an starts with the basmalah except for one, Surah Bara’ah. Moreover, following the methodology of

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Tafsir Juz' Âmma

the Qur'an, it became the habit of the salaf

4

and the khalaf5 to start their written

works with the basmalah. It is recommended (sunnah) and not obligatory (wajib) to start every religiously important matter with the basmalah, excluding those matters that the rules of the Religion prescribed begin with other than the basmalah. Examples of religiously important matters which do not start with the basmalah are the prayer, which starts with the takbir 6, and the supplication, which starts with the hamdalah 7. One is forbidden to start prohibited matters with the basmalah. For example, it is sinful for one to say ‘bismillah’ just as one starts to drink alcohol, a prohibited matter. Moreover, some Hanafiyy scholars said if one starts drinking alcohol with saying bismillah, one blasphemes. However, the correct judgment in this matter depends upon the person’s intention in his saying. If ones intention in saying the basmalah when drinking alcohol was to seek blessings, one blasphemes. However, if ones intention was to seek protection from the harm of the alcohol one is drinking, one is sinful for that, but does not blaspheme. On the other hand, starting any disliked (makruh) matter with the basmalah is judged as makruh.8 The preposition (al-jar) and its object (al-majrur) in the word bismi (?$ ) [ba’

(‫ب‬ َ ) and ism (?I‫ )ا‬respectively] of the basmalah indicate either a verb such as abda’

(‫أ‬T ‫ )أ‬which means ‘I start’ or a noun such as ibtida'i (fg‫ا‬TH ‫ )إ‬which means ‘my

starting.’ So bismillah (C‫ا‬

?$ ) means ‘I start with the name of Allah’ or ‘my starting

is with the name of Allah. The word Allah (C‫ )ا‬is the Name of the Creator whose non-existence is impossible to be perceived in the mind. Allah is the One and Only Deserving of all praises. The name Allah (C‫ )ا‬is not derived from another root word. 2.

{ َ ِPَ َGْ ‫ب ا‬ S ‫ َر‬Fِ %Eِ Tُ Pْ U َ ْ ‫}ا‬ Al-hamd (TP ْU َ ْ ‫ )ا‬is

the verbal praising by the tongue for the optional

endowments bestowed upon one. In saying al-hamdulillah (Fِ E%ِ

Tُ ْPU َ ْ ‫ )ا‬one is praising

Allah praises that befit Him for the endowments and generosities He chose to 4 5

The scholars of the first three hundred years after the immigration of the Prophet. The scholars who came after the salaf.

‫) ﺍﷲ ﺃﻛﱪ‬ 7 Saying al-hamdu lillah, (‫)ﺍﳊﻤﺪ ﷲ‬. 6

Saying Allah akbar, (

8

The makruh (disliked) matter is the matter one is not sinful for doing, but if one (for the sake of Allah) leaves out doing, one is rewardable. ,


Tafsir Juz' Âmma

bestow upon us without Him being obligated to do so. Rabbil-âlamin ( َ ِPَ َGْ ‫ا‬

‫ب‬ S ‫) َر‬

means the 'Lord i.e., the Owner of the Worlds.' The singular form of al-âlamin ( P G‫ )ا‬is al-âlam (? G‫ )ا‬and al-âlam is everything other than Allah. The world was called âlam (? ) because it is an indicator (âlamah,

h i),

that is, the

existence of this world indicates and proves Allah exists. 3.

{?ِ ِOE ‫ ا‬ ِ Pَ O ْ E ‫}ا‬ Ar-Rahman (َPO ْ E ‫)ا‬

is among the names exclusive for Allah.

permissible to name other than Allah, ar-Rahman.

It is not

Ar-Rahman means, 'Allah’s

mercy accommodates the believer as well as the blasphemer in this world, and He is the One Who will be merciful to only the believers in the Hereafter.' In confirming this meaning, Allah said in Surah al-’A^raf, 156:

.{‫ن‬ َ DُKHEXَ َ Xِ%Eِ َ`ُ Hُ‫ ْآ‬lَ$ َ Jَ ‫ ٍء‬fj َ k E ‫ْ ُآ‬MGَ I ِ ‫ِ" َو‬HPَ O ْ ‫} َو َر‬ Ar-Rahim (? ِO E ‫ )ا‬is the One Who is merciful to the believers. In confirming this meaning, Allah said in Surah al-Ahzab, 43:

.{ ًP ِO‫ َر‬ َ ِِ ْnPُ ْ ِ ‫ن‬ َ َ‫} َوآ‬ Ar-Rahman and ar-Rahim are both derived from the root word rahima (?َ ِO‫ر‬ َ ). According to the rules of forming derivations in Arabic, an additional letter in the structure of the word enhances its meaning.

The name ar-Rahman has an

additional letter in its construction nun (‫ )ن‬not present in the name ar-Rahim, and as such has a broader meaning. 4.

{ ِ XST‫ْ ِم ا‬DXَ ِ ِ َ } Malik (ِ َ ) means 'Allah is the Owner of all His creations and the One Who

manages the creations as He wills.' Yawmid-Din (XST‫ا‬

‫ْ ِم‬DَX) is the Day of Judgment,

i.e., the Day of Reward and/or Punishment. Indeed, Allah is the Owner of this world and the Hereafter. Allah specified that He is the Owner of the Day of Judgment to reflect the importance of that day on which intense horrors take place. 5.

{ ُ ِGHَ $ ْ َ ‫ك‬ َ EX‫ َوِإ‬Tُ ُGْ َ ‫ك‬ َ EX‫}ِإ‬ Allah is the only One Who deserves from one the extreme humbleness and

ultimate submission. He is the One to be asked for goodness and for perpetuity of guidance, because the hearts are controlled by Allah. This ayah denotes that one

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Tafsir Juz' Âmma

seeks the special help from Allah, i.e., Allah is the One Who creates what is beneficial for His slave in his livelihood. However, this ayah does not mean that it is forbidden to seek any kind of help from other than Allah. This is confirmed by the hadith of the Prophet, sallallahu âlayhi wa sallam, narrated by at-Tirmidhiyy:

وا‬ This means: 6.

{?َ ِKHَ $ ْ Pُ ْ ‫ط ا‬ َ ‫[َا‬ S ‫َ ا‬Tِ ‫}ا ْه‬ This ayah means:

[O Allah, be generous to us by bestowing upon us the

continual guidance along the Path of Islam.]

{ َ Sda E ‫ ا‬bَ‫ ْ ِ`?ْ و‬%َ َ ‫ب‬ ِ Dُacْ Pَ ْ ‫_ ْ ِ ا‬ َ ْ?`ِ ْ %َ َ M َ Pْ Gَ ْ ‫ َأ‬ َ XِE‫ط ا‬ َ ‫^َا‬ ِ } This ayah elucidates that the Path (as-Sirat, ‫ )ا[اط‬is the path of the Religion that Allah generously bestowed upon the prophets and the angels َ XِE‫ط ا‬ َ ‫}^َِا‬ {ْ?`ِ ْ َ% َ M َ ْPGَ ْ ‫َأ‬, and is the path of those whose share is not eternal punishment ِ ْ _ َ} {ْ?`ِ ْ %َ َ ‫ب‬ ِ Dُacْ Pَ ْ ‫ ا‬and the path of those who do not go astray { َ Sda E ‫ ا‬bَ‫}و‬. 7.

SAYING Amin (‫ )ءا‬AT THE END OF RECITING THE FATIHAH The word, Amin, means ‘O Allah, grant us what we are asking’. Saying Amin at the end of reciting the Fatihah is, by consensus, not part of the Qur’an. Rather it is a recommended (sunnah) matter to do so. Imam al-Bukhariyy and the authors of the books of Sunan narrated the hadith:

إذا ل ا‬

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Tafsir Juz' Âmma

This means:

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Tafsir Juz' Âmma

‫رة ا‬

SURAH AN-NABA’ Makkiyyan by consensus. Comprised of forty (40) ayahs. Meaning

Ayah

? O‫ ا‬PO‫ ا‬C‫? ا‬$ 1.

Concerning what matter are the mushriks inquisitive and arguing?

( 1) ‫ن‬ َ Dُ‫َ َء‬$Hَ Xَ ?E َ

2.

Regarding the Great News of Muhammad,

3.

And the Day of Judgment, upon which they cannot agree.

4.

Verily, the blasphemers shall soon know!

5.

Again, verily, the blasphemers shall soon know!

(5)َ ‫ن‬DُP%َGْ َ I َ iَ‫? آ‬E wُ

6.

Have We [Allah] not made the earth as a cradled carpet,

(6) ‫ض ِ`َ دًا‬ َ ْ‫ر‬x َ‫ا‬k ِ Gَ y ْ َ ْ?َ‫َأ‬

7.

And the mountains as stakes?

8.

And have We [Allah] not created you well-diversified,

(8) ً@‫َ ُآ?ْ َأزْوَا‬Kْ %َp َ ‫َو‬

9.

And made your sleep for silence and rest,

(9) ًz َI ُ ْ?|ُ َ ْDَ َ%ْ Gَ @ َ ‫َو‬

(2)ِ ? ِsGَ ْ ‫ ا‬Lَِ E‫ ا‬ ِ َ (3)َ ‫ن‬Dُt%ِHَ u ْ ُ Fِ ِJ ْ?‫ِى ُه‬E‫ا‬ (4)َ ‫ن‬DPُ %َGْ َ I َ iَ‫آ‬

(7) ‫َ دًا‬zْ‫ل َأو‬ َ َy ِ ْ ‫وَا‬

10. And made the night silent and as a covering,

(10) ًI َِ k َ ْ %E‫َ ا‬%ْ Gَ @ َ ‫َو‬

11. And made the day useable as a means of your livelihood?

(11) ًj َGَ ‫`َ َر‬E ‫َ ا‬%ْ Gَ @ َ ‫َو‬

12. And have We [Allah] not built over you seven firm skies,

(12) ‫َادًا‬Tj ِ ًGْ I َ ْ?|ُ َ ْDJَ َ ْ َ َ ‫َو‬

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Tafsir Juz' Âmma

13. And have We [Allah] not created the shining sun? 14. And do We [Allah] not send down from the clouds abundant water,

(13) ً@ E‫َا@ً َوه‬I ِ َ%ْ Gَ @ َ ‫َو‬ (14) ً@ Eywَ ‫ت َ ًء‬ ِ ‫[َا‬ ِ Gْ Pُ ْ ‫ ا‬ َ ِ َْ َ ْ ‫َوَأ‬

15. That We [Allah] may produce therewith grains and plants,

(15) ًz ََ ‫ َو‬O َ Fِ ِ ‫ج‬ َ ِ u ْ ُ ِ

16. And orchards of dense growth?

(16) ًJ َtْ ‫ت َأ‬ ٍ E@ َ ‫َو‬

17. Verily, the Day of Judgment, when truth will be sorted out from vileness, is appointed as the end of the world. 18. The Day that the Horn shall be sounded, heralding the Resurrection and Assembly; and you will come forth in crowds.

(17) ًz َK ِ ‫ن‬ َ َ‫ آ‬k ِ[ ْ tَ ْ ‫ْ َم ا‬DXَ ‫ن‬ E ‫ِإ‬

(18) ً@‫َا‬DJْ ‫ن َأ‬ َ DُzْlHَ Jَ ‫ ِر‬D[‫ِ" ا‬J ُ tَ ْ Xُ ‫ْ َم‬DXَ

19. And the sky shall be cracked and shall bear crevices,

(19) ً ‫َا‬D ْ ‫ْ َأ‬Mَ َ|Jَ ‫َ ُء‬P$ E ‫ ا‬M ِ U َ Hِ Jُ ‫َو‬

20. And the mountains shall be removed from their places and shall completely vanish.

(20) ً ‫َا‬I َ ْMَ َ|Jَ ‫ل‬ ُ َy ِ ْ ‫ت ا‬ ِ َ SI ُ ‫َو‬

21. Surely Hell shall ambush the blasphemer and imprison him,

(21) ‫ْ ِْ^َ دًا‬Mَ َ‫ َ? آ‬E`َ @ َ ‫ن‬ E ‫ِإ‬

22. It is the dwelling place for those who transgress in their Religion by blaspheming,

(22) ً dَ َ ِ_ EA%ِ

23. They will dwell therein perpetually, age after age.

(23) ً َKO ْ ‫ِ `َ َأ‬J َ ِ ِ b

24. Therein they shall not taste anything cool, nor any drink

(24) ً ‫َا‬j َ bَ‫ِ `َ َ ْدًا و‬J ‫ن‬ َ Dُ‫ُو‬Xَ b

25. Except boiling water that burns and dense puss;

(25) ً E$_ َ ‫ً َو‬P ِPO َ bِ‫إ‬

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Tafsir Juz' Âmma

26. A severe torture fitting their ill deeds.

(26) ً َJ‫@َا ًء ِو‬ َ

27. For that they disbelieved in the Day of Judgment and did not fear any account for their deeds,

(27) ً َ$O ِ ‫ن‬ َ Dُ@ْXَ b ‫ا‬Dُ َ‫ ُ`?ْ آ‬E ‫ِإ‬

28. And they treated Our Qur’an as false.

(28) ً ‫ا‬E‫َ ِآ‬zِ َXdِ ‫ا‬Dُ E ‫َو َآ‬

29. We [Allah] preserved all things, punishable and rewardable, in the Guarded Tablet.

(29) ً َH‫[ ْ َ ُ ِآ‬ َ O ْ ‫"ْ ٍء َأ‬j َ k E ‫َو ُآ‬

30. So taste, O blasphemers, the results of your deeds; for We [Allah] will not grant you increase in anything, except punishment.

(30) ً ‫َا‬ َ bِ‫ ُآ?ْ إ‬Tَ Xَِ ْ%َJَ ‫ا‬Dُ‫ُو‬Jَ

31. Verily the righteous shall win Paradise;

(31) ‫َ زًا‬tَ َ ِKHEPُ %ْ ِ ‫ن‬ E ‫ِإ‬

32. Orchards enclosed with various fruit trees,

(32) ً َ ْ ‫ َوَأ‬ َ gِ ‫َا‬TO َ

33. And maidens of the same age,

(33) ً ‫َا‬zْ ‫ َأ‬ َ ِ ‫َا‬D‫َو َآ‬

34. And a cup full to the brim with pure drink.

(34) ً َ‫ً ِده‬Iْl‫َو َآ‬

35. No ill words shall they hear therein, nor untruth;

(35) ً ‫ا‬E‫ ِآ‬bَ‫ًا و‬Dcْ َ َ` ِJ ‫ن‬ َ DُGPَ $ ْ Xَ b

36. Recompense from their Lord, a gift of ample luxuries,

(36) ً َ$O ِ ‫َ ًء‬A َ َ S ‫@َا ًء ِْ َر‬ َ

37. From the Owner of the Heavens and the Earth and everything between, He is ar-Rahman; hence, none is entitled to object.

َP`ُ َ ْ َ َ ‫ض َو‬ ِ ْ‫ر‬x َ ‫ت وَا‬ ِ ‫َا‬DPَ $ E ‫ب ا‬ S ‫َر‬ (37) ً َAp ِ Fُ ْ ِ ‫ن‬ َ Dُ|%ِPْ Xَ b ِ Pَ O ْ E ‫ا‬

38. There on the Day of Judgment, Jibril and the angels will stand in ranks. None shall speak except the one who is permitted by ar-

b tَ^ hُ َ|gِ iَPْ ‫ح وَا‬ ُ ‫ ُم او‬DُKXَ ‫ْ َم‬DَX ‫ل‬ َ َ‫ َو‬ ُ Pَ O ْ E ‫ ا‬Fُ َ ‫ن‬ َ ‫ َ ْ َأ ِذ‬bِ‫ن إ‬ َ DُP%E|َ Hَ Xَ ,


Tafsir Juz' Âmma

(38) ً ‫َا‬D^ َ

Rahman, and he will say what is right. 39. That is the Day which is sure to come. Therefore, whosoever wills safety, let him take a straight path to be acceptable to his Lord!

Fِ S ‫ َر‬fَ‫ َ ِإ‬u َ zE ‫َ َء ا‬j ْPَ Jَ U َ ْ ‫ْ ُم ا‬D َ ْ ‫ ا‬ َ ِ‫َذ‬

ً dَ (39)

40. Verily, We [Allah] have warned you of a near punishment; the Day when one will see the deeds which his hands have sent forth, and the blasphemer will say, “Woe unto me! Would that I was dust.”

‫ْ ُء‬Pَ ْ ‫ ُ ا‬s ُ ْ Xَ ‫ْ َم‬DXَ ًXَِ ً ‫َا‬ َ ْ?‫ َأ ْ َرَْ ُآ‬E‫ِإ‬ M ُ ْ ‫ِ" ُآ‬Hَ ْ َ َX ُ Jِ َ|ْ ‫ل ا‬ ُ DُKXَ ‫َا ُ َو‬TXَ ْMَ TE َ َ (40) ً ‫َا‬zُ

THE EXPLANATION 1.

{‫ن‬ َ Dُ‫َ َء‬$Hَ Xَ ?E َ} Concerning what are the mushriks--those blasphemers of Makkah who

associated partners with Allah--inquisitive and arguing? It was narrated that when the Prophet, sallallahu âlayhi wa sallam, was revealed as the Messenger of Allah, the mushriks started inquiring and arguing among themselves about the reason for his coming and about the subject of his Revelation. Hence, this ayah was revealed. This was narrated by Ibn Jarir from the route of al-Hasan. 2.

{? ِsGَ ْ ‫ ا‬Lَِ E‫ ا‬ ِ َ} They were arguing about the great news of Muhammad, the Messenger of

Allah, and the Message he brought; the news of the glorious Qur’an, the Resurrection, and the Day of Judgment. 3. {‫ن‬Dُt%ِHَ u ُْ

Fِ ِJ ْ?‫ِي ُه‬E‫}ا‬

They argued and inquired about the Day of Judgment in which the mushriks of Makkah disbelieved and the believers confirmed its eventual happening. 4.

{‫ن‬DُP%َGْ َ I َ iَ‫}آ‬

,


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[With certainty, the blasphemers shall soon know.] The ayah starts with Kalla (iَ‫)آ‬. Kalla (iَ‫ )آ‬signifies refuting the blasphemers who deny the Resurrection and the Day of Judgment.

The matter which the mushriks shall soon know is not

mentioned specifically in the ayah to accentuate their fear of it. The answer to what the mushriks will soon know is the severe chastisement that they will face for denying the Resurrection and the Day of Judgment. This ayah refutes the mushriks and promises them with torture from Allah. 5.

{‫ن‬DُP%َGْ َ I َ iَ‫? آ‬E wُ } Again, with certainty, the blasphemers shall shortly know the torture that awaits

them for denying the Resurrection and the Day of Judgment. The repetition of the words of the previous ayah is of a corroborative nature, and strongly emphasizes the threat of severe punishment awaiting the blasphemer. The following verses (6-16) reflect the Power of Allah to resurrect and that He is the Creator. Allah started by mentioning what humans occupy continuously. 6.

{‫ض ِ`َ دًا‬ َ ْ‫ر‬x َ‫ا‬k ِ Gَ y ْ َ ْ?َ‫}َأ‬ [Have we not made the earth a cradled carpet?] Allah created the earth for the

creation similar to a baby’s cradle, on which to sleep. Allah made the earth easily worked and manageable for man’s use as a habitat. 7.

{‫َ دًا‬zْ‫ل َأو‬ َ َy ِ ْ ‫}وَا‬ Allah created the mountains as stakes or pegs to hold the earth in place so that

it does not tilt and throw its occupants off its surface. 8.

{ ً@‫َ ُآ?ْ َأزْوَا‬Kْ %َp َ ‫} َو‬ Allah created diverse creations of different colors, shapes, and languages so

that the proper lessons would be learned and the favored ones would be thankful and the less-favored ones patient. 9.

{ ًz َI ُ ْ?|ُ َ ْDَ َ%ْ Gَ @ َ ‫} َو‬ Allah made sleep the medium for silence and rest so that the people cease

their movements that tired them during the day.

,


10.{ ًI َِ

Tafsir Juz' Âmma

k َ ْ %E‫َ ا‬%ْ Gَ @ َ ‫} َو‬

Allah made the night a silent cover, veiling the things one does not like to reveal to others. 11.

{ ًj َGَ ‫`َ َر‬E ‫َ ا‬%ْ Gَ @ َ ‫} َو‬ Likewise, Allah made the daytime a time for earning ones living, running ones

errands, and carrying out the matters of ones livelihood. 12.

{‫َادًا‬Tj ِ ًGْ I َ ْ?|ُ َ ْDJَ َ ْ َ َ ‫} َو‬ Allah created seven (7), perfect, firmly-structured skies.

E ‫َو‬ 13.{ ً@ ‫ه‬

ً@‫َا‬I ِ َ%ْ Gَ @ َ ‫} َو‬

Allah created a shining sun, as Imam al-Bukhariyy narrated from the route of Ibn Âbbas. The sun is excessively hot and is fervidly burning. 14.

{ ً@ Eywَ ‫ت َ ًء‬ ِ ‫[َا‬ ِ Gْ Pُ ْ ‫ ا‬ َ ِ َْ َ ْ ‫} َوَأ‬ Allah sends abundant water pouring down from the clouds.

15.

{ ًz ََ ‫ َو‬O َ Fِ ِ ‫ج‬ َ ِ u ْ ُِ} With that water, Allah enables grains like wheat, barley, and other staple foods,

as well as all the other plants (trees and grasses) to grow. 16.

{ ًJ َtْ ‫ت َأ‬ ٍ E@ َ ‫} َو‬ Likewise, with that water, Allah enables orchards with densely crowded

vegetation to grow. Once the blasphemers know that Allah has the power to create all these matters, would they not know that Allah has the power to recreate the creation on the Day of Judgment? After Allah named some of the endowments which He bestowed on His slaves and from which they benefit, Allah said: 17.

{ ًz َK ِ ‫ن‬ َ َ‫ آ‬k ِ[ ْ tَ ْ ‫ْ َم ا‬DXَ ‫ن‬ E ‫}ِإ‬

,


Tafsir Juz' Âmma

[The Day of Judgment shall sort out the truth from the untruth.] It is a day predestined by Allah to be the appointed day that reveals the duration of this world and marks its end. 18.

{ ً@‫َا‬DJْ ‫ن َأ‬ َ DُzْlHَ Jَ ‫ ِر‬D[ ‫ِ" ا‬J ُ tَ ْ Xُ ‫ْ َم‬DXَ } On that day, Angel Israfil shall sound the Horn. The reference in this ayah is to

the last sound of the Horn which will mark the taking place of the Assembly. The sounding of the Horn marks the beginning of the Resurrection. The people shall rise in multitudes from their graves to the place of Assembly, as was narrated by Imam al-Bukhariyy from the route of Mujahid. 19.

{ ً ‫َا‬D ْ ‫ْ َأ‬Mَ َ|Jَ ‫َ ُء‬P$ E ‫ ا‬M ِ U َ Hِ Jُ ‫} َو‬ On that day the sky shall crack and have crevices. Ibn Kathir, Nafi^, Abu Âmr,

and Âmir recited futtihat (M ِ َUHSِ Jُ )َ with a double ta'. Âsim, Hamzah and al-Kisa'iyy

recited futihat (M ِ U َ Hِ Jُِ َ) with a single ta'. 20.

{ ً ‫َا‬I َ ْMَ َ|Jَ ‫ل‬ ُ َy ِ ْ ‫ت ا‬ ِ َ SI ُ ‫} َو‬ The mountains shall be removed from their places and completely destroyed.

21.

{‫ْ ِْ^َ دًا‬Mَ َ‫ َ? آ‬E`َ @ َ ‫ن‬ E ‫}ِإ‬ Surely Hell shall monitor the blasphemer and ambush him. Hellfire now lies

awaiting the Day of Judgment when it will inflict its torture on those who deserve it. The blasphemer shall enter Hell and be imprisoned therein forever.

May Allah

protect us from Hell. 22.

{ ً dَ َ ِ_ EA%ِ} Hell shall be the final destination and the everlastingly dwelling place for those

who transgress in their religion by committing blasphemy. May Allah protect us. 23.

{ ً َKO ْ ‫ِ `َ َأ‬J َ ِ ِ b} Al-Kisa'iyy recited labithina ( ) without the alif of extension and the meaning

is the same. The blasphemers shall dwell in Hell as long as ages last--and the ages shall not come to an end. When one age lapses, another starts, and so on the case shall be as such perpetually. The term ‘age’ huqb (KO), the singular form of ‘ages’ ,


Tafsir Juz' Âmma

ahqab (‫ ب‬KO‫ )ا‬is eighty (80) years. Al-Qushayriyy said: The meaning is that they shall be there forever. Some people, such as Jahm Ibn Safwan, the head of the Jahmiyyah faction, falsely claim that Hellfire will cease to exist. Some try to use this ayah and the meaning of the word huqb out of its proper context to justify this false claim that Hellfire will cease to exist. There is nothing in the aforementioned ayah or in any other ayah which gives credence to their incorrect statement. On the contrary, many ayahs talk about the perpetuity of Hellfire and the perpetuity of the torture of the blasphemers therein. As such, the Muslim scholars have judged as blasphemers those who claim that Hellfire ceases to exist. Among those scholars is the Hafidh and Mujtahid, Imam Taqqiyyuddin as-Subkiyy.

He stated this judgment in his

treatise, Al-I^tibar Bibaqa’ Al-Jannah Wan-Nar, in which he refuted Ibn Taymiyah’s claim that Hellfire comes to an end. Among the other strayings of Ibn Taymiyah is his claim that the kind of the world is eternal. He mentioned this in more than five (5) of his books. His creed is a blasphemous creed by the consensus of the scholars, as was mentioned by azZarkashiyy and Ibn Daqiq al-Îd. Other scholars also mentioned the same thing such as the Hafidh Ibn Hajar (in his Explanation of al-Bukhariyy), and al-Qadi Îyyad, the Maliki scholar. So do not be deceived by Ibn Taymiyah’s attempt at embellishing his poisonous creed. 24.

{ ً ‫َا‬j َ bَ‫ِ `َ َ ْدًا و‬J ‫ن‬ َ Dُ‫ُو‬Xَ b} The blasphemers in Hell shall not taste the enjoyable cold drinks or any other

drinks. 25.

{ ً E$_ َ ‫ً َو‬P ِPO َ bِ‫}إ‬ The term illa (b‫ )إ‬in this ayah gives an exception to the saying of Allah, wala

sharaba ( ً ‫ََا‬j

bَ‫( )و‬nor any other drinks) in the previous ayah.

The meaning is that

the blasphemers will only drink continually fervidly-boiling water that burns them and dense puss.

Ibn Kathir, Nafi^, Abu Âmr, Âmir, and Shu^bah recited ghasaqa

( $_) with a single sin. Hafs from the route of Âsim, Hamzah, and Al-Kisa'iyy

recited with a double sin (ghassaqa) ( E$_). 26.

{ ً َJ‫@َا ًء ِو‬ َ} This torture is commensurate with their ill deeds and their blasphemy. ,


27.

Tafsir Juz' Âmma

{ ً َ$O ِ ‫ن‬ َ D@ ُ ْXَ b ‫ا‬Dُ َ‫ ُ`?ْ آ‬E‫}ِإ‬ Imam al-Bukhariyy narrated from the route of Mujahid that this ayah means

[they (the blasphemers) did not fear the Day of Judgment.] They did not fear the Day of Judgment because they did not believe in it. 28.

{ ً ‫ا‬E‫ َ ِآ‬zِ َXdِ ‫ا‬Dُ E ‫} َو َآ‬ They exaggerated in belying the verses of the Qur’an.

29.

{ ً َH‫[ ْ َ ُ ِآ‬ َ O ْ ‫"ْ ٍء َأ‬j َ k E ‫} َو ُآ‬ All the punishable and rewardable deeds are recorded in the Guarded Tablet

for requital by Allah. Among the recorded deeds is the blasphemers’ belying of the Qur’an. Likewise, the angels count the sins of the sinners and record them in books. 30.

{ ً ‫َا‬ َ bِ‫ ُآ?ْ إ‬Tَ Xَِ ْ%َJَ ‫ا‬Dُ‫ُو‬Jَ } Their perpetually increasing torture results from their denial of the Day of

Judgment and from belying the Qur’an. The blasphemers are severely scolded in this verse and the severity of the punishment is clearly stated. They will receive nothing but more torture! Ibn Abu Hatim narrated from the route of Abu Barzah alAslamiyy that this ayah is the most severe of all the ayahs on the blasphemers and that it clarifies that in the Hereafter the blasphemers have no hope that their torture will lessen or stop. The next ayahs (31-36) talk about the situation of the pious in the Hereafter. 31.

{‫َ زًا‬tَ َ ِKHE Pُ %ْ ِ ‫ن‬ E ‫}ِإ‬ The righteous God-fearing person is the one who fulfills the obligations and

refrains from the prohibitions.

These righteous God-fearing people shall be

victorious winners. They will be lead away from Hellfire and admitted to Paradise. 32.

{ ً َ ْ ‫ َوَأ‬ َ gِ ‫َا‬TO َ} ,


Tafsir Juz' Âmma

In Paradise, the righteous ones shall have orchards filled with various fruitbearing trees. 33.

{ ً ‫َا‬zْ ‫ َأ‬ َ ِ ‫َا‬D‫} َو َآ‬ And young beautiful maidens equal in age.

34.

{ ً َ‫ً ِده‬Iْl‫} َو َآ‬ And a cup filled to the brim with a pure drink.

35.

{ ً ‫ا‬E‫ ِآ‬bَ‫ًا و‬Dcْ َ َ` ِJ ‫ن‬ َ DُGPَ $ ْ Xَ b} In Paradise, they shall not hear any lies or vanities, and no one shall belie the

other. Âliyy recited Kidhaba (

‫ )آا‬with a single dhal. Al-Kisa'iyy recited both single and double dhal and the rest of the reciters recited double dhal. 36.

{ ً َ$O ِ ‫َ ًء‬A َ َ S‫@َا ًء ِْ َر‬ َ} Allah shall reward the God-fearing ones with many endowments and luxuries,

and this is a generosity from Him. 37.

{ ً َAp ِ Fُ ْ ِ ‫ن‬ َ Dُ|%ِPْ Xَ b ِ Pَ O ْ E ‫َ ا‬P`ُ َ ْ َ َ ‫ض َو‬ ِ ْ‫ر‬x َ ‫ت وَا‬ ِ ‫َا‬DPَ $ E ‫ب ا‬ S ‫} َر‬ Allah, Who is ar-Rahman, is the Owner of the Heavens and the Earth and all

what is between them. Hence, the occupants of the Heavens and Earth are not entitled to object to Allah regarding reward or punishment, because they are fully owned by Him. This however, does not conflict with the intercession Allah grants to whomever He willed.

Al-Bukhariyy narrated from the route of Mujahid that la

yamlikuna minhu khitaba ( ً َAp ِ

Fُ ِْ ‫ن‬ َ Dُ|%ِPْ Xَ b)

means, ‘none shall speak to Him

unless permitted by Allah.’ Nafi^, Ibn Kathir, Abu Âmr and Al-Mufaddal recited with dammah on the ba' in rabbu (‫ب‬ ّ ‫ ) ر‬and on the nun in Ar-Rahmanu ( ِ PO‫)ا‬. Read as such the meaning would be, 'Allah is the Lord of Heaven and Earth.'

,


Tafsir Juz' Âmma

Âsim and Ibn Âmir recited with a kasrah on the ba' in rabbi (‫ب‬ ّ ‫ )ر‬and the nun in

Ar-Rahmani ( ِ PO‫)ا‬. Read as such Ar-Rahmani ( ِ PO‫ )ا‬would be an adjective to rabbi (‫ب‬ ّ ‫)ر‬.

Hamzah and Al-Kisa'iyy recited with a kasrah on the ba' and a dammah on the nun. Al-Farra' chose this recitation and a group of reciters concurred with him. 38.

{ ً ‫َا‬D^ َ ‫ل‬ َ َ‫ َو‬ ُ Pَ O ْ E ‫ ا‬Fُ َ ‫ن‬ َ ‫ َْ َأ ِذ‬bِ‫ن إ‬ َ DُP%E|َ Hَ Xَ b t^ َ hُ |َ gِ iَPْ ‫ح وَا‬ ُ ‫ ُم او‬DُKXَ ‫ْ َم‬DXَ } On the Day of Judgment, Jibril and the angels, who are among the highest

esteemed and honored creations of Allah, shall stand silently in ranks out of glorification to their Lord. None shall intercede except those who are permitted by Allah among the believers and angels, who say what is correct. Imam al-Bukhariyy narrated from the route of Mujahid that wa qala sawaba ( ً ‫َا‬Dَ^ the correct thing in this world and implemented it.’

‫ل‬ َ َ‫ ) َو‬means ‘he said

To those whose hearts are

asleep in this life, the happening of the Day of Judgment is a far-fetched matter. However, beyond doubt it will occur. Its happening is a reality. The believers and the blasphemers shall see a record of their deeds, whether good or evil. Proofs of their deeds will be established and presented and will either support or convict the person. Abu Hurayrah and Ibn Ûmar said:

Allah resurrects the animals and the

accounts among them will be settled. Then they will be told to turn into soil, and into soil they will turn. The blasphemer shall hope the same for himself, that is, to turn into soil (like the animals). The saying of Allah (Surah at-Takwir, 5)

{ْ‫ِ َت‬BO ُ

‫ش‬ ُ DُODُ ْ ‫} َوِإذَا ا‬

supports that the animals will be resurrected so that the accounts among

them will be settled. Pertaining to the narration of Muslim that the Messenger of Allah said:

> This means: , Mujahid said: The animals shall be resurrected and the butted one shall butt the one who butted him, and the poked one shall poke the one who poked him. The aforementioned ayah and hadith contain the proof that animals do have a soul, whereas plants, although they grow and develop, do not have a soul. Plants do not feel pain when harvested, whereas a lamb will feel pain when slaughtered.

,


Tafsir Juz' Âmma

The one who claims that animals do not have a soul has belied the Qur’an and the hadith. Allah is wiser and knows best. 39.

{ ً dَ Fِ S‫ َر‬fَ‫ َ ِإ‬u َ zE‫َ َء ا‬j ْPَ Jَ U َ ْ ‫ْ ُم ا‬D َ ْ ‫ ا‬ َ ِ‫} َذ‬ The Day of Judgment is confirmed and shall definitely occur at its pre-

appointed time. Let the one who wants safety in the Hereafter follow the straight path. This ayah does not give a choice, rather it gives a promise of reward if one follows the correct path, and a threat of castigation if one chooses otherwise. 40.

{ ً ‫َا‬zُ

M ُ ْ‫ِ" ُآ‬Hَ ْ َ َX ُ Jِ َ|ْ ‫ل ا‬ ُ DُKXَ ‫َا ُ َو‬TَX ْMَ TE َ َ ‫َْ ُء‬Pْ ‫ُ ُ ا‬sْ Xَ ‫ْ َم‬DَX ًXَِ ً ‫ َأْ َرَْ ُآ?ْ ََا‬E‫}ِإ‬

The torture of the hereafter that Allah warned against shall soon occur. On the Day of Judgment the human being shall see his deeds, whether good or evil, affixed in his journal. This is a reaffirmation of the promise of reward and the threat of punishment and a warning about the torture in the Hereafter.

,


Tafsir Juz' Âmma

‫رة از ت‬

SURAH AN-NAZIÂT Makkiyyan by consensus. Comprised of forty-six (46) ayahs. Meaning

Ayah

? O‫ ا‬PO‫ ا‬C‫? ا‬$ 1.

2.

3.

4.

5.

I [Allah] adjure by the angels who wrench out the souls of the blasphemers;

(1) ًْ_ َ ‫ت‬ ِ َ‫ ِز‬E‫وَا‬

I [Allah] adjure by the angels who gently slip out the souls of the believers;

(2) ًAB ‫ ت‬Aj ‫وا‬

I [Allah] adjure by the angels who glide back and forth on errands, managing the horizons by the orders of Allah;

(3) ًUْ I َ ‫ت‬ ِ َU ِ E$‫وَا‬

I [Allah] adjure by the angels who race forward to Paradise with the souls of the believers;

(4) ًKْ I َ ‫ت‬ ِ َK ِ E$ َJ

I [Allah] adjure by the angels who manage carrying out the commands of their Lord.

(5) ‫ت َأ ًْا‬ ِ ‫ َا‬STَ Pُ ْ َJ

6.

The day the first sounding of the Horn shall quake the mountains and Earth;

7.

Followed by the second sounding of the Horn.

8.

The hearts of the blasphemers shall be dreadfully agitated;

9.

Cast down in humiliation shall be the eyes of those blasphemers.

10. Mockingly they say, denouncing the Resurrection: “Shall we

(6) hُ tَ @ ِ ‫ا‬E‫ ا‬ ُ @ ُ ْzَ ‫ْ َم‬DXَ (7) hُ Jَ ‫ا ِد‬E‫`َ ا‬Gُ َ Hْ zَ (8) hٌ tَ @ ِ ‫ْ َ ِ ٍ وَا‬DXَ ٌ‫ب‬Dُ%ُ (9) hٌ Gَ j ِ َp َ‫َأ ْ [َ ُره‬ (10) ‫ َ ِة‬Jِ َUْ ‫ِ" ا‬J ‫ن‬ َ ‫ْدُودُو‬Pَ َ Egِ ‫ن َأ‬ َ DُDُKXَ ,


Tafsir Juz' Âmma

indeed return to life in the graves?” 11. “What! When we shall have become rotten, decayed bones?”

(11) ‫ َ ًة‬u ِ َ ً َs ِ E‫َا ُآ‬gِ ‫َأ‬

12. They mockingly say: “Our return to life would, in that case, be a losing one!”

(12) ٌ‫ َة‬I ِ َp ٌ‫ة‬E ‫ ِإذًا َآ‬ َ %ْ zِ ‫ا‬Dُ َ

13. But verily, it will be but a single sounding of the Horn,

(13) ٌ‫ة‬Tَ O ِ ‫@ َةٌ وَا‬ ْ ‫" َز‬ َ ‫َ ِه‬PE LِJَ

14. When they will be brought out to the surface of the earth.

(14) ‫ ِه َ ِة‬E$ ِ ْ?‫ذَا ُه‬LِJَ

15. [O Muhammad] has the story of Musa reached you?

(15) fَIDُ ُ XِTO َ ‫ك‬ َ َz‫ْ أ‬k‫َه‬

16. Behold, his Lord did call to him in the purely blessed Valley of Tuwa:

(16) ‫ًى‬D ُ ‫س‬ ِ TE Kَ Pُ ْ ‫َا ِد ا‬Dْ ِ Fُ ‫ِإذْ َ دَا ُ َر‬

17. [O Musa] go you to Pharaoh, for he has indeed transgressed by committing blasphemy,

(17) fَc َ Fُ E‫ن ِإ‬ َ ْD َ ْJِ fَ‫اذْ َهْ ِإ‬

18. And say to him, “Won’t you accept my call to Islam and purify you from sin?”

(18) fE‫ َآ‬zَ ْ‫ َأن‬fَ‫ ِإ‬ َ َ ْk‫ْ َه‬kKُ Jَ

19. And that I guide you to worship your Lord so that you may fear Him?”

(19) fَBu ْ Hَ Jَ َ S‫ َر‬fَ‫ ِإ‬ َ Xَ Tِ ‫َوَأ ْه‬

20. Then Musa showed Pharaoh the great miracles

(20) ‫ ا ْ ُ| َْى‬hَ Xَ dْ‫رَا ُ ا‬lَJَ

21. But Pharaoh belied Musa and disobeyed Allah;

(21) fَ[ َ ‫ب َو‬ َ E |َ Jَ

22. Further, he turned his back on the correct belief, and strived hard in corruption, and against Musa.

(22) fَG$ ْ Xَ َ َ ْ‫? َأد‬E wُ

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Tafsir Juz' Âmma

23. Then he gathered his sorcerers and soldiers and made a loud proclamation,

(23) ‫َ دَى‬Jَ َ B َU َ Jَ

24. Saying, “I am your Lord, most high.”

(24) fَ% ْx َ ‫ل َأَ َر ُ| ُ? ا‬ َ َKJَ

25. But Allah did punish him for his first statement and his last one; and Allah made an example of him.

(25) fَ‫و‬x ُ ‫ َ ِة وَا‬p ِ dْ‫ل ا‬ َ َ|َ Fُ %E‫ َ ُ ا‬p َ lَJَ

26. Verily in this is a lesson for whosoever fears Allah.

(26) fَBu ْ Xَ ْPَ ِ ‫ ْ َ ًة‬Gِ َ َ ِ‫ِ" َذ‬J ‫ن‬ E ‫ِإ‬

27. What! Are you the more difficult to create, or the sky above? Allah has constructed it,

(27) َ‫َ ُء َ َ ه‬P$ E ‫ً َأ ِم ا‬K%ْ p َ T j َ ‫?ْ َأ‬Hُْ ‫َءَأ‬

28. He raised the sky high over earth and every one of the seven skies over the other-perfectly constructed, smooth, and without defect.

(28) َ‫اه‬ED$ َ Jَ َ`|َ Pْ I َ َ Jَ ‫َر‬

29. Its night He endows with darkness, and its Duha (morning sun) He brings out with light.

(29) َ‫َ ه‬U ُ ‫ج‬ َ َ p ْ ‫`َ َوَأ‬%َ ْ َ َ A َ_ ْ ‫َوَأ‬

30. And the earth has He created before the sky, and made it suitable for habitation;

(30) َ‫َ ه‬O‫ َد‬ َ ِ‫ َذ‬Tَ Gْ َ ‫ض‬ َ ْ‫ر‬x َ ‫وَا‬

31. He drew out from it its water and its pasture;

(31) َ‫ ه‬ َ َْ ‫ج ِ ْ`َ َ َءهَ َو‬ َ َ p ْ ‫َأ‬

32. And the mountains He has firmly fixed;

(32) َ‫َ ه‬Iْ‫ل َأر‬ َ َy ِ ْ ‫وَا‬

33. A provision for you and your livestock.

(33) ْ?|ُ ِ َGْ x َ ‫َ ً َ ُ|?ْ َو‬Hَ

34. Therefore, when the great event of the Day of Judgment comes,

(34) ‫ ا ْ ُ| َْى‬hُ E dA E ‫ت ا‬ ِ ‫ذَا @َ َء‬LِJَ

,


Tafsir Juz' Âmma

35. The Day when man shall remember all his deeds that he had forgotten,

(35) fَGI َ َ ‫ن‬ ُ َ$ْ r ِ ‫آ ُ ا‬E َ Hَ Xَ ‫ْ َم‬DXَ

36. And Hellfire shall be placed in full view for the one who sees,

(36) ‫َى‬Xَ ْPَ ِ ?ُ ِUy َ ْ ‫ت ا‬ ِ ‫ َز‬S ُ‫َو‬

37. Then, for the one who had transgressed by disobedience and blasphemy,

(37) fَc َ َْ E lَJَ

38. And had indulged in the desires of this life, and ignored preparations for the Hereafter,

(38) َ ْ T ‫ َ َة ا‬U َ ْ ‫ َ ا‬wَ ‫َوءَا‬

39. The dwelling place will be Hellfire. 40. For the one who had attended to the fear of standing before his Lord, and had restrained himself from sins and prohibitions,

(39) ‫ْوَى‬lPَ ْ ‫" ا‬ َ ‫ِ َ? ِه‬Uy َ ْ ‫ن ا‬ E LِJَ ِ َ َ tْ E ‫ ا‬fَ`َ ‫ َو‬Fِ S ‫َ َم َر‬Kَ ‫ف‬ َ َp َْ E ‫َوَأ‬ (40) ‫َى‬D`َ ْ ‫ا‬ (41) ‫ْوَى‬lPَ ْ ‫" ا‬ َ ‫ ِه‬hَ Ey َ ْ ‫ن ا‬ E LِJَ

41. The abode will be Paradise. 42. Mockingly, the blasphemers of Makkah, ask you: “O Muhammad When will be the appointed time of the Day of Judgment?”

(42) َ‫َ ه‬Iُْ ‫ن‬ َ EX‫ َأ‬hِ َ E$‫ ا‬ ِ َ َ َ Dُlَ $ ْ Xَ

43. For what do they ask you, when you have not been granted such knowledge?

(43) َ‫ ِْ ِذ ْآَاه‬M َ ْ ‫ِ َ? َأ‬J

44. Allah alone knows the appointed time of the Day of Judgment.

(44) َ‫`َ ه‬Hَ ْ ُ َ S‫ َر‬fَ‫ِإ‬

45. You are but a Warner for those who fear it, and henceforth, abstain from blasphemy and transgression.

(45) َ‫َ ه‬Bu ْ Xَ َْ ‫ ُ ْ ِ ُر‬M َ ْ ‫َ َأ‬PE ‫ِإ‬

46. The day they see it, it will be as if they lived in this world for the

ْ‫ َأو‬hً E B ِ َ b‫ا ِإ‬Dَُ %ْ Xَ ْ?َ َ`َ ْ‫ َو‬Xَ ‫ْ َم‬DXَ ْ?`ُ Elَ‫َآ‬ (46) َ‫َ ه‬U ُ ,


Tafsir Juz' Âmma

duration of a single evening’s dusk, or a single morning’s light of the sun! THE EXPLANATION Allah adjured by certain things in the first five (5) ayahs to confirm to us that the Day of Judgment is a true matter: 1.

{ ًْ_ َ ‫ت‬ ِ َ‫ ِز‬E‫} َوا‬ Allah adjures by the angels who violently wrench out the souls of the

blasphemers, 2.

{ ًAB ْ َ ‫ت‬ ِ َAj ِ E‫}وَا‬ Allah adjures by the angels who gently slip out the souls of the believers,

3.

{ ًUْ I َ ‫ت‬ ِ َU ِ E$‫}وَا‬ Allah adjures by the angels who glide back and forth to the horizons to run the

errands of managing and carrying out the orders of Allah, 4.

{ ًKْ I َ ‫ت‬ ِ َK ِ E$ َJ} Allah adjures by the angels who are keen to race the souls of the believers

forward to Paradise, 5.

{‫ت َأ ًْا‬ ِ ‫ َا‬STَ Pُ ْ َJ} And Allah adjures by the angels who manage the rain, clouds, and plants as

their Lord commanded them. Allah cleared the angels from the element of femininity9 and rebuked the blasphemers who said that the angels are females in ayah 19 of Surah az-Zukhruf: .{

ًw َ‫ ِإ‬ ِ Pَ O ْ E ‫َ ُد ا‬ ِ ْ?‫ ُه‬ َ XِE‫ ا‬hَ |َ gِ iَPْ ‫ا ا‬Dُ%Gَ @ َ ‫} َو‬

Hence, the previous verses are in reference to the matters carried out by the angels while clearing them from the element of femininity. In the first five (5) ayahs, 9

Angels are creations of Allah created from light. They are neither male nor female. They do not eat, drink, get married, or have children. Allah created them with the strength to always obey and worship Him. ,


Tafsir Juz' Âmma

Allah adjured by the aforementioned angels. Al-Farra’ said, 'The answer statement which clarifies the subject matter of the adjuration is not mentioned, however, its innate meaning is that Allah adjures by those angels that the blasphemers shall surely be resurrected and judged. Allah left out stating this meaning because the meaning is insinuated in the text and is easily comprehended by the listener'. Ash-Sha^biyy said, 'The Creator adjures by whatever He wills among His creations. However, the created one adjures only by the Creator. Allah adjured by some of His creations that stand out in the eyes of His creations, to make His Power known to them. The things that Allah adjured by indicate and prove the existence of Allah. Moreover that they are the subject matter of Allah’s adjuration is a sign that they contain benefits for the slaves of Allah. For example, Allah adjured by at-tin (the figs) and az-zaytun (the olives). This is an indication that they contain benefits for the slaves of Allah.' The Hafidh Ibn Hajar said in Fath Al-Bari: Ash-Shafiîyy said, ‘I fear that it may be sinful to adjure by other than Allah (which means that it is extremely disliked).’ The Imam of alHaramayn said, ‘Our school confirms that adjuring by other than Allah is disliked.’ Others gave details on the subject. If one believes that what he adjures by is exalted as Allah is exalted, then it is forbidden to adjure by it and indeed it is blasphemy to adjure by it. This is the context of the hadith narrated by at-Tirmidhiyy:

This means: . However, if one adjures by other than Allah and aggrandizes it in a befitting manner, one does not blaspheme, but his oath is invalid. 6.

{hُ tَ @ ِ ‫ا‬E‫ ا‬ ُ @ ُ ْzَ ‫ْ َم‬DXَ } The term ar-rajifah (hُ tَ @ ِ ‫ا‬E‫ )ا‬refers to ‘the first sounding of the Horn' as

mentioned by Ibn Âbbas. When it is sounded, the earth and the mountains will quake. 7.

{ hُ Jَ ‫ا ِد‬E‫`َ ا‬Gُ َ Hْ zَ } Ar-radifah (hJ‫ )اّاد‬is 'the second sounding of the Horn.' There are forty (40)

years between the first and the second sounding. Ibn Âbbas said: The two (2) soundings are the two (2) screams. The first shall make everything die by the Will of Allah. The second shall follow to quicken everything with life by the Will of Allah.

,


8.

Tafsir Juz' Âmma

{hٌ tَ @ ِ ‫ْ َ ِ ٍ وَا‬DXَ ٌ‫ب‬Dُ%ُ } On that day the hearts of the blasphemers will be extremely frenzied and

dreadfully agitated. 9.

{hٌ Gَ j ِ َp َ‫}َأ ْ [َ ُره‬ The eyes of the blasphemers shall be cast downward in humiliation because of

the dreadfulness they observe.

10.

{‫ َ ِة‬Jِ َUْ ‫ِ" ا‬J ‫ن‬ َ ‫ْدُودُو‬Pَ َ Egِ ‫ن َأ‬ َ DُDُKXَ } Ibn Âbbas said: "In mocking and denying the Resurrection, the blasphemers

shall say, ‘shall we indeed return to life in the grave!?" Their tone reflects that they believe this will not happen. Ibn Âmir and the people of Al-Kufah recited with two light hamzahs on 'a'inna ( Egِ ‫ )َأ‬to reflect the interrogative context. 11.

{‫ َ ًة‬u ِ َ ً َs ِ E‫َا ُآ‬gِ ‫}َأ‬ Al-Qurtubiyy said: The blasphemers, in denying the Resurrection said, ‘What!

We shall be resurrected when we shall have become rotten decayed bones!’ Hamzah and Abu Bakr from Âsim recited nakhirah (‫ ًة‬ َp ِ َ) and Al-Farra' said both recitations have the same meaning. 12.

{ٌ‫ َة‬I ِ َp ٌ‫ة‬E ‫ ِإذًا َآ‬ َ %ْ zِ ‫ا‬Dُ َ} Not believing that the Resurrection will happen, the blasphemers mockingly

and denyingly said, ‘If this return to the life happens in our graves, it shall be a losing affair for us.’ 13.

{ٌ‫ة‬Tَ O ِ ‫@ َةٌ وَا‬ ْ ‫" َز‬ َ ‫َ ِه‬PELِJَ } Ar-Rabi^ Ibn Anas said that it means, 'But verily, it will be but a single sounding

of the horn (in reference to the second sounding) that signals the beginning of the Resurrection and all will be alive again.'

,

This ayah shows that creating the


Tafsir Juz' Âmma

Resurrection is an easy matter for Allah. By this, Allah countered the blasphemers’ denial of the Resurrection in ayah 10 by confirming how easily will be created. 14.

{‫ ِه َ ِة‬E$ ِ ْ?‫ذَا ُه‬LِJَ } All creations shall gather on the surface of earth, brought up--after having been

dead--from the belly of the earth. Ibn Masûd said:

(h Ap ` % kPGX ? ‫ام و‬O ‫ ` دم‬J t$X ? haJ `l‫رض أر آ‬b‫ل ا‬Tz) This means, ' The earth shall change into a silver-like earth clear of any bloodshed or committed sins'. The Hafidh Ibn Hajar said: Al-Bayhaqiyy narrated it in AshShuâb and the chain of narrators qualify it as sahih.

15.

{fَIDُ ُ XِTO َ ‫ك‬ َ َz‫ْ أ‬k‫} َه‬ The meaning was stated by Al-Qurtubiyy and others. They said it means: 'O

Muhammad, you have received the story of Musa and the rebellion of Pharaoh, and how Musa was rescued and Pharaoh was destroyed.' The underlying message is consoling the Prophet, sallallahu âlayhi wa sallam, and putting him at ease--giving him the good tidings that he shall be saved from the harm of the mushriks, and that they shall be destroyed. 16.

{‫ًى‬D ُ ‫س‬ ِ TE Kَ Pُ ْ ‫َا ِد ا‬Dْ ِ Fُ ‫}ِإذْ َ دَا ُ َر‬ Al-Hasan said Tuwa (‫ًى‬Dُ) is a valley in Palestine. Ibn Âbbas said: The

name of that valley is Tuwa, which means 'saved', that is, 'purified and blessed'. Allah called to Musa in the pure and blessed Valley of Tuwa. Ibn Kathir, Nafi^, and Abu Âmr recited Tuwa-dhhab

(َْ‫اذْه‬

‫ى‬D) and the rest recited Tuwan (‫ى‬Dً ُ)

with a tanwin. 17.

{fَc َ Fُ E‫ن ِإ‬ َ ْD َ ْJِ fَ‫}اذْ َهْ ِإ‬ Allah informed Musa that Pharaoh transgressed by committing blasphemy.

Pharaoh was the title of al-Walid Ibn Musâb, the King of Egypt. In the Arabic language, as was mentioned by al-Jawhariyy, every arrogant, sly snob is called 'pharaoh'. The term 'pharaohnism' in Arabic refers to shrewdness and arrogance.

,


18.

Tafsir Juz' Âmma

{fE‫ َآ‬zَ ْ‫ َأن‬fَ‫ ِإ‬ َ َ ْk‫ْ َه‬kKُ Jَ } Allah ordered Musa to say to Pharaoh: “Won’t you accept my call to Islam and

purify yourself from sin?” That is, 'I call on you to become Muslim, to do good deeds, to embellish yourself with merits, and to purify yourself from sins.' Ibn Kathir and Nafi^ recited tazzakka (f‫آ‬z) with a double zay. 19.

{fَBu ْ Hَ Jَ َ S‫ َر‬fَ‫ ِإ‬ َ Xَ Tِ ‫} َوَأ ْه‬ (And for Musa to tell Pharaoh): 'I guide you to know Allah through proofs so

that you may fear Him and thereby perform the obligations and refrain from the prohibitions.' This ayah clearly denotes that believing in Allah takes precedence over other acts of obedience because Allah mentioned the guidance first. Mentioning the fear of Allah came next, making it a consequence of being guided.

20.

{‫ ا ْ ُ| َْى‬hَ Xَ ‫رَا ُ ا‬lَJَ } Prophet Musa went to Pharaoh and conveyed what his Lord had ordered him

to convey, but Pharaoh demanded a proof. So Musa performed the great miracle. Imam al-Bukhariyy narrated in his commentaries that Mujahid said: 'The great sign was the miracle of his [Musa’s] staff and hand.' 21.

{fَ[ َ ‫ب َو‬ َ E |َ Jَ } Pharaoh belied Musa and disobeyed Allah after witnessing the miracle which

proved the truthfulness of Musa. 22.

{fَG$ ْ Xَ َ َ ْ‫? َأد‬E wُ } Pharaoh turned his back on the correct belief, endeavored to commit much

corruption, and travailed in scheming against Musa. 23.

{‫َ دَى‬Jَ َ B َU َ Jَ } Pharaoh gathered his sorcerers and soldiers to obstruct the truth and delivered

a loud speech to them.

,


24.

Tafsir Juz' Âmma

{fَ% ْx َ ‫ل َأَ َر ُ| ُ? ا‬ َ َKJَ } Pharaoh told them, “I am your Lord, the glorified.” We seek refuge with Allah

from this abhorrent statement. 25.

{fَ‫و‬x ُ ‫ َ ِة وَا‬p ِ dْ‫ل ا‬ َ َ|َ Fُ %E‫ َ ُ ا‬p َ lَJَ } Allah punished Pharaoh and made an example out of him for his first

{‫_ ِْي‬ َ Fٍ َ‫ َ ُ|?ْ ِْ ِإ‬M ُ Pْ %ِ َ َ } (Surah al-Qasas, 38) which means:

statement:

[I do

not know any other Lord for you but me,] and for his second statement made forty years later:

{fَ% ْx َ ‫( }َأَ َر |ُ ُ? ا‬Surah an-Naziât, 24) which means:

the glorified.]

[I am your Lord

Allah punished Pharaoh in this life by drowning, and he shall be

severely tortured in the Hereafter in Hellfire. 26.

{fَBu ْ Xَ ْPَ ِ ‫ ْ َ ًة‬Gِ َ َ ِ‫ِ" َذ‬J ‫ن‬ E ‫}ِإ‬ That which happened to Pharaoh stands as a lesson for the one who fears

Allah. 27.

{ َ‫َ ُء َ َ ه‬P$ E ‫ً َأ ِم ا‬K%ْ p َ T j َ ‫?ْ َأ‬Hُ ْ ‫} َءَأ‬ In this ayah, Allah addressed the people of Makkah (who disbelieved in the

Resurrection) scolding and refuting them, telling them: According to you, which is more difficult, recreating you after death considering that you are weak or creating the sky considering its obvious perfect and lasting expanse. In truth, creating both matters has the same standing in relation to the Power of Allah because His Power is perfect and is not lacking. 28.

{ َ‫اه‬ED$ َ Jَ َ`|َ Pْ I َ َ Jَ ‫} َر‬ Allah describes the sky as a sound structure that He created above us. Allah

made the skies very high. A walking distance of five hundred (500) years separates the surface of the earth from the first sky, and likewise each successive sky to the next, up to the seventh sky. Each sky has a thickness to it, which is the distance between its bottom surface and upper surface, as stipulated by the interpreter of the Qur’an, Abu Hayyan, in his interpretation An-Nahr al-Madd. Allah created the sky smooth and level without any defects, clear of any elevations or depressions. It is well-made and masterly built.

,


29.

Tafsir Juz' Âmma

{ َ‫َ ه‬U ُ ‫ج‬ َ َ p ْ ‫`َ َوَأ‬%َ ْ َ َ A َ_ ْ ‫} َوَأ‬ Allah made the sky’s night dark and brought out its morning sunlight.

Al-

Qurtubiyy said: Allah attributed the duha (fU) time which is the light of the sun prior to noon to the sky, because it contains the reason for darkness and daylight which is sunset and sunrise. In this ayah Allah attributed both the layl (night) and the duha (pre-noon sunshine) to the sky. The layl is a result of the sun setting and the duha is a result of the sunrise. Both of these matters are due to the sun which travels within the domain of the sky. 30.

{ َ‫َ ه‬O‫ َد‬ َ ِ‫ َذ‬Tَ Gْ َ ‫ض‬ َ ْ‫ر‬x َ ‫}وَا‬ Allah created the earth before the sky. He created seven skies. Ibn Âbbas

said: Allah made the earth suitable for habitation. 31.

{ َ‫ج ِ ْ`َ َ َءهَ َو ََْ ه‬ َ َ p ْ ‫}َأ‬ Allah drew out from the earth its water, springs, and the plants of the pastures.

32.

{ َ‫َ ه‬Iْ‫ل َأر‬ َ َy ِ ْ ‫}وَا‬ Allah has firmly moored the mountains on earth to keep the earth stationary.

33.

{ْ?|ُ ِ َGْ x َ ‫َ ً َ ُ|?ْ َو‬Hَ } Allah created that as a benefit for you and your livestock among camels, cows,

and sheep as stipulated by an-Nawawiyy when he was proof-reading the terms of the book of At-Tanbih. 34.

{‫ ا ْ ُ| َْى‬hُ E dA E ‫ت ا‬ ِ ‫ذَا @َ َء‬Lِ Jَ } Allah elucidated how He created the earths and the skies to prove He has the

Power to create death and resurrection. When Allah established this and that the resurrection is intellectually permissible, Allah informed us about its happening. AlMubarrad said: At-tammah (hّ ّA‫ )ا‬means ‘the unbearable one.’ Ibn Âbbas said: At-tammah al-kubra (‫ى‬ َ ْ|ُ ْ ‫ا‬

hُ E EA‫ )ا‬means ‘the Day of Judgment’ and Allah deemed

its events as great.

,


35.

Tafsir Juz' Âmma

{fَGI َ َ ‫ن‬ ُ َ$ْ r ِ ‫آ ُ ا‬E َ Hَ Xَ ‫ْ َم‬DXَ } On that Day, one shall remember the good and bad deeds he performed during

this life. One will see what is written in ones journal. One will see the things he had forgotten all about, either because of ones extreme negligence about the matters or because they happened long time ago. 36.

{‫َى‬Xَ ْPَ ِ ?ُ ِUy َ ْ ‫ت ا‬ ِ ‫ َز‬S ُ‫} َو‬ Hellfire shall be placed fully visible, fervidly burning, for everyone with sight.

The believer shall be thankful to Allah for His endowments. Ibn Âbbas and Muâdh recited limar-ra'a (‫رأى‬ 37.

P) with a hamzah between the ra' and the 'alif.

{fَc َ َْ E lَJَ } Then, for the one who had transgressed and committed sins and blasphemy,

38.

{ َ ْ T ‫ َ َة ا‬U َ ْ ‫ َ ا‬wَ ‫} َوءَا‬ And had indulged in the desires of this life by following ones personal desires

while neglecting preparing for the Hereafter, 39.

{‫ْوَى‬lPَ ْ ‫" ا‬ َ ‫ َ? ِه‬U ِy َ ْ ‫ن ا‬ E Lِ Jَ } Hellfire will be his dwelling place.

40.

{‫َى‬D`َ ْ ‫ ا‬ ِ َ َ tْ E‫ ا‬fَ`َ ‫ َو‬Fِ S‫َ َم َر‬Kَ ‫ف‬ َ َp َْ E ‫} َوَأ‬ As to the one who had attended to the fear of standing before his Lord for

judgment of his deeds, and had restrained himself from the sins and the prohibitions, 41.

{‫ْوَى‬lPَ ْ ‫" ا‬ َ ‫ ِه‬hَ Ey َ ْ ‫ن ا‬ E LِJَ } Paradise shall be his abode.

42.

{ َ‫َ ه‬Iُْ ‫ن‬ َ EX‫ َأ‬hِ َ E$‫ ا‬ ِ َ َ َ Dُlَ $ ْ Xَ } Mockingly, the blasphemers of Makkah ask you Muhammad when the

appointed time of the Day of Judgment will occur. 43.

{ َ‫ ِْ ِذ ْآَاه‬M َ ْ ‫ِ َ? َأ‬J} ,


Tafsir Juz' Âmma

Why do they ask you, O Muhammad, when you have no knowledge of its time? In this ayah Allah denounced the mushriks for asking Prophet Muhammad, sallallahu âlayhi wa sallam, when the appointed time of the Day of Judgment is. 44.

{ َ‫`َ ه‬Hَ ْ ُ َ S‫ َر‬fَ‫}ِإ‬ Allah alone knows the appointed time of the Day of Judgment. No one else

has such knowledge. Allah said in Surah Luqman, ayah 34:

{ hِ َ E$‫ ُ? ا‬%ْ ِ ُ Tَ ْ ِ Fَ %E‫ن ا‬ E ‫} ِإ‬ Which means: [Allah alone has the Knowledge of the appointed time of the Day of Judgment.] 45.

{ َ‫َ ه‬Bu ْ Xَ َْ ‫ ُ ْ ِ ُر‬M َ ْ ‫َ َأ‬PE‫}ِإ‬ O Muhammad, those who will benefit from your warning are those who fear the

Day of Judgment and therefore abstain from blasphemy and transgression. Although Prophet Muhammad, sallallahu âlayhi wa sallam, is a Warner for every mukallaf (accountable person), the ones who will benefit from his warnings are those who fear the Day of Judgment. Abu Ja^far recited mundhirun (‫ ) ر‬with tanwin.

46.

{ َ‫َ ه‬U ُ ْ‫ َأو‬hً EB ِ َ b‫ا ِإ‬Dَُ %ْ Xَ ْ?َ َ`َ ْ‫ َو‬Xَ ‫ْ َم‬DXَ ْ?`ُ Elَ‫} َآ‬ Ar-Raziyy said in Mukhtar Assahah, “When the blasphemers see the Day of

Judgment, it will be as if they lived in this world for a single evening’s dusk or a single morning’s pre-noon sunshine.” Also he said that âshiyyah (hً E ِB َ ) is from the time of the Maghrib prayer until Nightfall. Muhammad Murtada Az-Zabidi said: ' duhaha ( ‫ه‬ َ َUُ) is when the sun rises. What is meant is that at these times the world seems little in the eyes of the blasphemer.'

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Tafsir Juz' Âmma

" ‫رة‬

SURAH ÂBASA Makkiyyan by consensus. Comprised of forty-two (42) ayahs. Meaning

Ayah

? O‫ ا‬PO‫ ا‬C‫? ا‬$ 1.

The Prophet frowned and turned his face away,

(1) fEDَ zَ ‫ َو‬ َ َ َ

2.

When the blind man came to him.

(2) fَP ْx َ ‫َأنْ @َ َء ُ ا‬

3.

But O Muhammad, how could you know he might, by your words, purify himself!

(3) fE‫آ‬E Xَ Fُ %EGَ َ َ Xِ‫ْر‬TXُ َ ‫َو‬

Or that he might receive admonition from your preaching, and the reminder might benefit him!

(4) ‫ ْآَى‬S ‫ ا‬Fُ Gَ tَ ْ Hَ Jَ ُ ‫آ‬E E Xَ ْ‫َأو‬

As for the one who does without the belief and Qur’an because of one’s wealth,

(5) fَcْ Hَ I ْ‫ا‬ ِ َ E ‫َأ‬

6.

To him do you attend!

(6) ‫ى‬ET[ َ zَ Fُ َ M َ ْ lَJَ

7.

Although it is no blame on you if the blasphemer does not purify himself with Islam.

(7) fE‫آ‬E Xَ b‫ َأ‬ َ ْ %َ َ َ ‫َو‬

But as to the one who hastened to you seeking goodness and knowledge,

(8) fَG$ ْ Xَ ‫ك‬ َ ‫ َْ @َ َء‬E ‫َوَأ‬

4.

5.

8.

9.

And was fearful of Allah,

(9) fَBu ْ Xَ Dَ ‫َو ُه‬

10. Of him you were pre-occupied!

(10) fE`%َzَ Fُ ْ َ M َ ْ lَJَ

11. After this time do not do the same, for the Qur’an contains preaching and is enlightening to

(11) ٌ‫ْ ِآ َة‬zَ َÈ‫ ِإ‬i E ‫َآ‬

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Tafsir Juz' Âmma

the creations. 12. Therefore, whoever wills does memorize the Qur’an and learn from its lessons. 13. Enlightenments contained books held in great honor,

(12) ُ َ ‫َ َء َذ َآ‬j ْPَ Jَ

in

(13) hٍ َ E |َ ُ ٍ U ُ^ ُ "ِJ

14. Dignified and kept pure and holy,

(14) ‫` َ ٍة‬E A َ ُ hٍ َ DُJَْ

15. Written by the hands of the copying angels,

(15) ‫ َ ٍة‬tَ I َ ‫ِي‬TXْ lَ ِ

16. Honorable, pious, obedient to Allah.

just,

and

17. Woe to the blasphemer! severe is his blasphemy!!

How

(16) ‫ِآَا ٍم َ َ َر ٍة‬ (17) ُ َ tَ ‫ن َ َأ ْآ‬ ُ َ$ْ r‫ ا‬k َ Hِ ُ

18. From what material has Allah created him that made him act arrogantly?

(18) Fُ Kَ %َp َ ‫"ْ ٍء‬j َ ‫ي‬ S ‫ِْ َأ‬

19. From a sperm-drop Allah has created him and then molded him in due stages;

(19) ُ ‫ َر‬TE Kَ Jَ Fُ Kَ %َp َ hٍ tَ A ْ ُ ِْ

20. Then Allah made the path of his delivery smooth for him;

(20) ُ َ $ E Xَ k َ ِ$ E ‫? ا‬E wُ

21. Then Allah causes him to die and be buried;

(21) ُ َ َ ْ lَJَ Fُ zَ َ ‫? َأ‬E wُ

22. Then, when Allah wills, He will quicken him again.

(22) ُ َ B َ ْ ‫َ َء َأ‬j ‫? ِإذَا‬E wُ

23. By no means has the blasphemer fulfilled the orders of Allah.

(23) ُ َ َ ‫ َ َأ‬ ِ Kْ Xَ EPَ i‫َآ‬

24. Then, let man take lessons by looking at how Allah provided his food.

(24) Fِ ِ َG َ fَ‫ن ِإ‬ ُ َ$ْ r‫ ِ ا‬s ُ ْ َ %ْ Jَ

,


Tafsir Juz' Âmma

25. For that Allah pours water abundantly from the clouds,

(25) ^ َ ‫َ َء‬Pْ ‫^ َ َْ ا‬ َ E‫َأ‬

26. And Allah makes the plants split the earth as they emerge,

(26) Kj َ ‫ض‬ َ ْ‫ر‬x َ ‫َ ا‬Kْ Kَ j َ ?E wُ

27. And produces therein staple grains,

(27) O َ َ` ِJ َHْ َ ْ lَJَ

28. And grapes and dates,

(28) ًa ْ َ ‫ ًَ َو‬ ِ ‫َو‬

29. And olive and date trees,

(29) iu ْ َ ‫ً َو‬DُHXْ ‫َو َز‬

30. And enclosed gardens, dense with trees,

(30) ً%ْ _ ُ َ gِ TَO‫َو‬

31. And a diversity of fruits and forages,

(31) ‫ َوَأ‬hً `َ ‫َ ِآ‬J‫َو‬

32. A provision for you and your livestock.

(32) ْ?|ُ ِ َGْ x َ ‫َ ً َ ُ|?ْ َو‬Hَ

33. But when the second sounding of the Horn comes, heralding the Day of Judgment,

(33) hُ p E d[ E ‫ت ا‬ ِ ‫ذَا @َ َء‬LِJَ

34. On that Day man shall flee from his own brother,

(34) Fِ ِp‫ْ ُء ِْ َأ‬Pَ ْ ‫ ا‬tِ Xَ ‫ْ َم‬DXَ

35. And from his mother and his father,

(35) Fِ ِ ‫ َوَأ‬Fِ S ‫َوُأ‬

36. And from his wife and his children:

(36) Fِ ِ َ ‫ َو‬Fِ Hِ َ O ِ َ^‫َو‬

37. Each one of them shall be occupied by his own concerns over the concerns of others.

(37) Fِ ِcْ Xُ ٌ‫ْن‬lj َ ٍ ِ َ ْDXَ ْ?`ُ ْ ِ ‫ئ‬ ٍ ِ ْ ‫ ا‬k S |ُ ِ

38. The faces of the believers on that Day shall be beaming,

(38) ٌ‫ َة‬tِ $ ْ ُ ٍ ِ َ ْDXَ ٌDُ@‫ُو‬

39. Laughing and rejoicing. 40. And

the

faces

of

(39) ٌ‫ َة‬B ِ ْ Hَ $ ْ ُ hٌ |َ O ِ َ (40) ٌ‫_ َ َة‬ َ َ` ْ %َ َ ٍ ِ َ ْDXَ ٌDُ@‫َو ُو‬

the

,


Tafsir Juz' Âmma

blasphemers, on that Day, will be dust-stained with sadness, 41. Covered with darkness.

(41) ٌ‫ َة‬Hَ َ َ`Kُ ‫ْ َه‬zَ

42. Such will be the blasphemers, the doers of iniquity.

(42) ‫ َ ُة‬y َ tَ ْ ‫ َ ُة ا‬tَ |َ ْ ‫ ُه ُ? ا‬ َ ِ َ‫أُو‬

THE EXPLANATION 1.

{fEDَ zَ ‫ َو‬ َ َ َ}

At-Tirmidhiyy, al-Hakim, and Ibn Hibban reported from the route of Âishah that she said: This ayah was revealed about the blind man, Ibn Umm Maktum. His name was Âmr Ibn Qays (another saying was that it was Âbdullah Ibn Qays). He was Lady Khadijah’s maternal cousin. Az-Zabidiyy said: The Prophet frowned. AlBukhariyy said: The Prophet, sallallahu âlayhi wa sallam, turned his honorable face away. 2.

{fَP ْx َ ‫}َأنْ @َ َء ُ ا‬

Ubay Ibn Ka^b, al-Hasan and Abu Îmran recited 'an ja'ahu (ُ ‫ء‬ َ َ@ ْ‫ )ءان‬with one extended hamzah with a fathah. Ibn Masûd recited 'a'an (‫ )اان‬with two nonextended hamzahs with fathahs. Al-Qastalaniyy (in his explanation of al-Bukhariyy) and others said that the ayah refers to the blind man, Âbdullah Ibn Umm Maktum, who came to the Prophet when several prominent figures from Quraysh were present with the Prophet. They were Ûtbah and Shaybah, the sons of Rabiâh, Abu Jahl Âmr the son of Hisham, and Ubayy and Umayyah, the sons of Khalaf. Ibn Umm Maktum said, 'O Messenger of Allah, teach me from that which Allah taught you'. He repeatedly requested that of the Prophet without knowing that the Prophet was occupied calling those leaders of Quraysh to Islam. The Prophet was very keen in calling those people to Islam because he was hopeful if they embraced Islam, their tribes would follow their lead. This information was mentioned by al-Qurtubiyy. The Prophet, sallallahu âlayhi wa sallam, disliked that he was interrupted, so he frowned and turned his honorable face away from Ibn Umm Maktum. The Prophet was mildly reproved for that. Mentioning he was blind highlights his excuse for interrupting the Prophet and points out the gentleness and attendance due to him. Ath-Thawriyy said: After this incident, the Prophet used to invite Ibn Umm Maktum to sit next to him on his carpet and tell him,

,


Tafsir Juz' Âmma

This means: The Prophet appointed him twice to lead the people in prayers in al-Madinah when the Prophet was occupied in two of his battles. Ibn Umm Maktum used to call the adhan along with Bilal and others, may Allah raise their ranks. 3.

{fE‫آ‬E Xَ Fُ %EGَ َ َ Xِ‫ْر‬TXُ َ ‫} َو‬

O Muhammad, what makes you know his situation!? He could have purified himself from the sins by what he hears from you. Al-Baydawiyy said: This ayah insinuates that the Prophet, sallallahu âlayhi wa sallam, did not pay immediate attention to Ibn Umm Maktum, so that he may purify the others who were in his session from their sins. 4.

{‫ ْآَى‬S ‫ ا‬Fُ Gَ tَ ْ Hَ Jَ ُ ‫آ‬E E Xَ ْ‫}َأو‬

Or Ibn Umm Maktum might have received admonition from your preaching and the reminder might have benefited him. 5.

{fَcْ Hَ I ْ‫ا‬ ِ َ E ‫}َأ‬

Some said that the wealthy people were meant by this ayah. Ar-Raziyy said that this interpretation is invalid in this context, because the Prophet did not pay special attention to them because they were wealthy. Rather, the meaning pertains to those who do not acknowledge the belief and the Qur’an because of their wealth. Ata’ mentioned this as well. The ayah refers to those people whom the Prophet was occupied inviting to Islam--when the blind man interrupted him. Those same people were killed in battles later on and died as blasphemers while fighting the Muslims. Ûtbah and Shaybah, the sons of Rabiâh, Abu Jahl Âmr the son of Hisham, and Umayyah the son of Khalaf were killed during the Battle of Badr. Ubayy, the son of Khalaf, was killed in the Battle of Uhud by a dart the Prophet, sallallahu âlayhi wa sallam, threw at him. 6.

{‫ى‬ET[ َ zَ Fُ َ M َ ْ lَ Jَ }

O Muhammad, you attend to the blasphemer and turn your face toward him. Scholars of recitation recited tassadda (Nafi^ and Ibn Kathir), tasada (Âsim, Abu Âmr, Ibn Âmir, Al-Kisa'iyy), tatasadda ('Ubayy Ibn Ka^b and Abu Al-Jawza'), and tusda (Ibn Masûd and Al-Jahdariyy). 7.

{fE‫آ‬E Xَ b‫ أ‬ َ ْ %َ َ َ ‫} َو‬

,


Tafsir Juz' Âmma

As degradation to the blasphemers Allah tells the Prophet 'You are not blamed if the blasphemer whom you invite to Islam does not purify himself by embracing Islam. The guidance is created by Allah and you are only to convey.' After the revelation of this ayah, the order of Allah to fight the blasphemers was revealed. 8.

{fَG$ ْ Xَ ‫ك‬ َ ‫ َْ @َ َء‬E ‫} َوَأ‬

Whereas the one who rushed to you--in reference to Ibn Umm Maktum-seeking goodness and knowledge for the sake of Allah, 9.

{fَBu ْ Xَ Dَ ‫} َو ُه‬ Who is fearful of Allah,

10.

{fE`%َzَ Fُ ْ َ M َ ْ lَJَ }

From him you were pre-occupied. Scholars of recitation recited tatalahha (Ibn Masûd, Abu Al-Jawza' , Talhah Ibn Masraf) and tulha ('Ubay Ibn Ka^b, AlJahdariyy, Ibn as-Samayfi^) 11.

{ٌ‫ْ ِآ َة‬zَ َÈ ‫ ِإ‬i E ‫} َآ‬

O Muhammad, do not do the same incident after that one. However, what the Prophet did was neither an enormous sin nor a small sin. Those who said it was a small sin were wrong. (ٌ‫ة‬ َ ‫ ْ ِآ‬zَ `َ E‫ )ِإ‬means, ' the ayas of the Qur'an contain preachments and enlightenment for the creation.' 12.

{ُ َ ‫َ َء َذ َآ‬j ْPَ Jَ }

Therefore, the one who wills will remember to memorize the Qur’an and consequently, will learn from the lessons contained therein. 13.

{hٍ َ E |َ ُ ٍ U ُ^ ُ "ِJ}

This reminder (the preachments contained therein) is affixed in honorable books. Ar-Raziyy and an-Nasafiyy said: They are honorable books copied from the Guarded Tablet. It was also said that these are the books revealed to the prophets as in the saying of Allah in Surah al-’A^la 18, 19:

{(19)fَIDُ ‫ ِإ ْ َاهِ َ? َو‬ ِ U ُ^ ُ (18)(fَ‫و‬x ُ‫ا‬ ِ U ُ[ ‫ِ" ا‬tَ ‫ن َهَا‬ E ‫} ِإ‬ It was also mentioned that what is meant by the honorable books is the Guarded Tablet.

,


14.

Tafsir Juz' Âmma

{‫` َ ٍة‬E A َ ُ hٍ َ DُJَْ }

These books are of sublime status and are kept pure and holy. They are touched only by the purified creatures--the angels. 15.

{‫ َ ٍة‬tَ I َ ‫ِي‬TXْ lَ ِ }

Ibn Âbbas and others said: These pure and honored books are in the hands of the honorable angels who copy. 16.

{‫} ِآَا ٍم َ َ َر ٍة‬ These angels are honorable, pious, just, and always obedient to Allah.

17.

{ُ َ tَ ‫ن َ َأ ْآ‬ ُ َ$ْ r‫ ا‬k َ Hِ ُ }

Ibn Al-Mundhir related from the route of Îkrimah that he said: ' this ayah was revealed about Ûtbah Ibn Abu Lahab when he said { ?y‫ت ب ا‬t‫ }آ‬which means, ' I disbelief in the Lord who created the star.' This ayah means, ' damned is the blasphemer; how severe is his blasphemy!!' The linguistic form of the term qutila (k َ ِHُ ) in Allah’s saying appears to be a form of supplication; however, Allah is clear of supplicating. Thus, the intended meaning is the severe dispraise of the blasphemy of the blasphemers. Likewise, the linguistic form of the term ma ‘akfarah (ُ َ tَ ‫ ) َ َأ ْآ‬in Allah’s saying appears to reflect wonder; however, Allah is clear from wondering. The intended meaning of the ayah is to make everyone appalled by the severity of the blasphemy of the blasphemer. Hence, the meaning therein is: It is duly rightful to say about the blasphemer ‘He is damned’ for his blasphemy is utterly severe. Damned here means he is deprived and ostracized from any goodness. Wonder is an emotion that occurs when one is ignorant of or is in awe of a certain thing. Some wise men said: Wonder is the thing whose cause is ambiguous. This is why scholars, like al-Raghib al-Asbahaniyy, said it is non-befitting to attribute wondering to Allah because Allah is the One Who knows all the unforeseen and nothing is hidden from His Knowledge. 18.

{Fُ Kَ %َp َ ‫"ْ ٍء‬j َ ‫ي‬ S ‫} ِْ َأ‬

The ayah brings to light that the blasphemer has no reason to act arrogantly. ‘Did he not see what he was created from?’ It is an interrogatory format to establish that he was created from a very insignificant thing.

,


19.

Tafsir Juz' Âmma

{ُ ‫ َر‬TE Kَ Jَ Fُ Kَ %َp َ hٍ tَ A ْ ُ ِْ }

The Messenger of Allah said in part of his hadith narrated by al-Bukhariyy and Muslim from the route of Ibn Masûd:

‫ن‬ ُ D|X ?w ،‫ ذ‬k َ hً K% ‫ن‬ ُ D|X ?w ،ًhtA ً DX َ G ‫ ار‬Fِ ‫ أ‬ ِ A fJ Fُ Kُ %ْ p َ ُ PْyXُ ?ُ‫آ‬Tَ O‫ن أ‬ E ‫>>إ‬ Fِ ِ ‫ رز‬ ِ H| ‫ت‬ ٍ P%‫ َ ُ ر آ‬nX ،َ‫ اوح‬F J ُ tُ J %P‫ ا‬F ‫ ا‬C ُ ‫ُ ا‬kI ِ ْXُ ?w ،‫ د‬k َ hً cْaُ > أو‬ ا‬ This means:

Al-Lalaka’iyy and al-Bayhaqiyy narrated about many of the scholars of the salaf that they pronounced those who deny the Destining of Allah as blasphemers. Among such scholars were the companions, Âbdullah Ibn Âbbas and Âbdullah Ibn Ûmar, as well as a number of the followers of the Companions and their followers.

The two great imams, Imam Malik and Imam ash-Shafiîyy explicitly

stated that this is a case of blasphemy. Henceforth, it is not permissible to doubt in the blasphemy of the one who says the slave creates his own actions, for, may Allah protect us, they are belying the saying of Allah in Surah ar-Ra^d, 16

{ ‫َ"ْ ٍء‬j k S ُ‫آ‬and Surah as-Saffat, 96: { ‫ن‬ َ Dُ%Pَ Gْ zَ َ ‫|ُ?ْ َو‬Kَ %َp َ Fُ E%‫} وَا‬.

ُ ِ َp Fُ E%‫ ا‬k ِ ُ }

Surah ar-Ra^d, 16

means: [Say, Allah is the Creator of all things.] Surah as-Saffat, 96 means: [Verily, Allah created you and your doings.]

,


Tafsir Juz' Âmma

Ibn Jarir and others reported that when{?َ ِKHَ ْ$Xَ

ْ‫َ َء ِ ْ ُ|?ْ َأن‬j ْPَ ِ} was revealed

Abu Jahl said, 'we are meant by this ayah, if we willed to, we follow the Straight Path, and if we willed not to, we do not follow it.' So Allah revealed

{ َ ِPَ َGْ ‫ب ا‬ ‫ َر‬Fُ %E‫َ َء ا‬BXَ ْ‫َأن‬.

b‫ن ِإ‬ َ ‫َ ءُو‬Bzَ َ ‫} َو‬

Abu Bakr As-Siddiq, Abu Al-Mutawakkil and Abu Îmran recited wa ma yasha'un (

‫ ءون‬BX) with a ya'.

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Tafsir Juz' Âmma

‫ر‬%&‫رة ا‬

SURAH AL-INFITAR Makkiyyan by consensus. Comprised of nineteen (19) ayahs. Meaning

Ayah

? O‫ ا‬PO‫ ا‬C‫? ا‬$ 1.

When the sky is cleft asunder;

2.

When the stars fall off their positions;

3.

When the oceans are flooded;

(3) ْ‫ َت‬y S Jُ ‫َ ُر‬Uِ ْ ‫َوِإذَا ا‬

4.

When the graves are turned inside out and upside down;

(4) ْ‫ ِ َت‬Gْ ُ ‫ ُر‬DُKُ ْ ‫َوِإذَا ا‬

5.

Then shall every soul learn what obedience it has sent forward and what right of Allah it has kept back.

(5) ْ‫ َت‬p E ‫ْ َوَأ‬Mَ TE َ َ ٌtْ َ ْMPَ %ِ َ

O blasphemer man! What has seduced and cheated you to turn away from your generous Lord?

(6) ?ِ Xِ|َ ْ ‫ ا‬ َ Sَ ِ ‫ك‬ َ E _ َ َ ‫ن‬ ُ َ$ْ r ِ ‫`َ ا‬X‫َ َأ‬X

The One Who created you-fashioned you proportionately and harmoniously;

(7) َ َTَ Gَ Jَ ‫ك‬ َ ‫ا‬DE $ َ Jَ َ Kَ %َp َ ‫ِي‬E‫ا‬

Your Lord has created you in the form conforming to His Eternal Will.

(8) َ َ ‫آ‬E ‫َ َء َر‬j َ ‫ َر ٍة‬Dُ^ ‫ي‬ S ‫ِ" َأ‬J

No! But you indeed deny the Day of Judgment!

(9) ِ XST ِ ‫ن‬ َ Dُ S |َ zُ ْk َ i‫َآ‬

10. Appointed over you are angels who document your doings and sayings,

(10) َ ِsJِ َUَ ْ?|ُ ْ %َ َ ‫ن‬ E ‫َوِإ‬

11. Generously honorable angels that write down your deeds.

(11) َ ِzِ َ‫ِآَا ً آ‬

6.

7.

8.

9.

(1) ْ‫ َت‬A َ tَ ْ ‫َ ُء ا‬P$ E ‫ِإذَا ا‬ (2) ْ‫ َ َت‬Hَ ْ ‫ ا‬ ُ ‫َا ِآ‬D|َ ْ ‫َوِإذَا ا‬

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Tafsir Juz' Âmma

12. They know all your doings, evil or good. 13. As for the meritorious they are in a bliss.

(13) ?ٍ ِGَ "ِtَ ‫ ْ َا َر‬lَ ْ ‫ن ا‬ E ‫ِإ‬

14. And the doers of iniquities (blasphemers) shall be in the fire of Hell,

(14) ?ٍ ِU@ َ "ِtَ ‫ َر‬Eytُ ْ ‫ن ا‬ E ‫َوِإ‬

15. Which they will enter and suffer on the Day of Judgment,

(15) ِ XST‫ْ َم ا‬DXَ َ`َ ْD%َ[ ْ Xَ

16. And from there they will not be able to leave.

(16) َ ِgِ َc ِ َ`ْ َ ْ?‫َو َ ُه‬

17. O what will explain to you the extent of the Day of Judgment?

(17) ِ XST‫ْ ُم ا‬DXَ َ ‫ك‬ َ ‫َو َ َأدْرَا‬

18. Again, what will explain to you the extent of the Day of Judgment?

(18) ِ XST‫ْ ُم ا‬DXَ َ ‫ك‬ َ ‫? َ َأدْرَا‬E wُ

19. The Day when no soul shall be able to do aught for another. For the entire matter, that day, will be with Allah.

ُ ْ x َ ‫َ ْ ً وَا‬j ٍ tْ َ ِ ٌ ْtَ ُ ِ%Pْ zَ b ‫ْ َم‬D َX (19) Fِ %Eِ ٍ ِ َ ْDXَ

(12) ‫ن‬ َ Dُ%Gَ tْ zَ َ ‫ن‬ َ DُP%َGْ Xَ

THE EXPLANATION 1.

{ْ‫ َت‬A َ tَ ْ ‫َ ُء ا‬P$ E ‫}ِإذَا ا‬ Al-Farra’ said: The infitar (‫ ر‬At‫ )ا‬of the sky is its clefting asunder. This

refers to the Day when the sky will split apart with crevices. 2.

{ْ‫ َ َت‬Hَ ْ ‫ ا‬ ُ ‫َا ِآ‬D|َ ْ ‫} َوِإذَا ا‬ And when the stars drop off from their positions.

3.

{ْ‫ َت‬y S Jُ ‫َ ُر‬Uِ ْ ‫} َوِإذَا ا‬ Ar-Rabi^ Ibn Khathim said fujjirat (ْ‫ت‬ َ SyJُ ) means ‘flooded.’

Al-Bukhariyy

narrated this and commented by saying: The Hafidh said in his book Al-Fath: What ,


Tafsir Juz' Âmma

is copied from the sayings of ar-Rabi^ is that fujirat (ْ‫ت‬ َ yُJ) with a single

(‫ )ج‬befits

this aforementioned interpretation. The meaning then is 'and when the oceans are flooded.’ 4.

{ْ‫ ِ َت‬Gْ ُ ‫ ُر‬DُKُ ْ ‫} َوِإذَا ا‬ On the Day when the graves shall be agitated, turned inside out and upside

down, split open and the dead shall be resurrected and quickened. 5.

{ْ‫ َت‬p E ‫ْ َوَأ‬Mَ TE َ َ ٌtْ َ ْMPَ %ِ َ} This ayah is the reply statement for the previous four ayahs. It predicates,

when the aforementioned matters happen, every soul shall learn about the obedience it had performed and sent forward, and about the right of Allah one had not fulfilled and thus kept one behind deserving the punishment of Allah.

This

meaning was mentioned by Ibn Âbbas. 6.

{?ِ Xِ|َ ْ ‫ ا‬ َ S َ ِ ‫ك‬ َ E _ َ َ ‫ن‬ ُ َ$ْ r ِ ‫`َ ا‬X‫َ َأ‬X} What is meant by al-insan (‫ن‬ ُ َ$ْ r ِ ‫ )ا‬here specifically is the blasphemer human

being. It was said it was revealed about 'Ubayy Ibn Khalaf. The ayah addresses the blasphemers by asking, "What has seduced you, i.e., drawn you away and cheated you to the extent that you have blasphemed and disbelieved in your generous Lord Who bestowed upon you a variety of endowments?" Seduction here refers to the matters that seduce man such as money, prestige, desires, and devils.

Al-

Baydawiyy said "The answer to the question, ‘What has seduced you?’ is the devil." Al-Karim (?ِ Xَِ|ْ ‫ )ا‬is one of the names of Allah meaning He is the Forgiving One Who does not punish the sinner shortly after he errs. Allah mentioned His name, Al-Karim, here to emphasize to the blasphemer the importance of refraining from being seduced away from Allah, before the punishment eventually befalls him. That Allah is Al-Karim does not mean the blasphemer will be forgiven or will be treated as an equal to the obedient person. Rather, if he does not repent from his blasphemy, he will be severely punished. This becomes especially clear when one remembers the attributes of Allah of al-Qahr (`K‫)ا‬, 'subjugating His slaves', and alIntiqam (‫ م‬KHb‫)ا‬, 'justly punishing those who deserve to be punished.' One must not

listen should the devil whisper to him, “Do as you like, for your Lord is Karim and does not punish anyone.”

,


Tafsir Juz' Âmma

Muhammad Ibn Sabih Ibn as-Sammak, the ascetic role model, said in his poetry:

| g‫ة را‬D%U‫ ا‬fJ C‫وا‬

fUH$z ‫? ا ا‬z ‫ آ‬X

|X‫ و‬$ ‫ل‬D HI‫و‬

F ` ‫ك ر ا‬E_

This means: O you who is concealing the sin, are you not ashamed? For Allah sees you even when you are alone. You have blurred yourself, by the fact that Allah allowed you some time so you may repent before punishing you, as well as by the fact that Allah has not uncovered the long history of your sins. Dhun-Nun al-Misriyy said: "Many of those are unknowingly seduced because Allah has not uncovered their sins." May Allah forgive us and cover our sins in this life and in the Hereafter, Amin. 7.

{ َ َTَ Gَ Jَ ‫ك‬ َ ‫ا‬ED$ َ Jَ َ Kَ %َp َ ‫ِي‬E‫}ا‬ Your Lord is the One Who destined that you be created from a sperm-drop.

He made your body parts harmonious, without any disproportion. He made them sound, enabling them to perform their functions. Thus, He did not make one hand longer than the other, one eye wider than the other, or some body parts black and others white. Al-Bukhariyy said: Al-A^mash and Âsim recited faâdalak ( َ َTَ َGJَ )14 with a

single dal (‫)د‬. However, the people of al-Hijaz recited it with a doubled dal (‫) ّد‬. The

first recitation means ‘Allah created you in conformity with the form He eternally Willed--whether beautiful, ugly, tall, or short.

The second recitation means

‘harmoniously created.’ It is mentioned in Al-Fath: "The summary of both recitations is that the one with the doubled dal dal (‫)د‬

15

8.

(‫ ) ّد‬means ‘harmoniously created,’ and the one with the single

means ‘created you with whatever attribute He willed for you.’"

{ َ َ ‫آ‬E ‫َ َء َر‬j َ ‫ َر ٍة‬Dُ^ ‫ي‬ S ‫ِ" َأ‬J} Your Lord is the One Who created you with some attributes among the

various attributes, in conformity to His eternal Will.

The qualities a person has

whether tall or short, male or female, resembling his kin or not, was willed for him by Allah in eternity. 14 15

Likewise recited by Hamzah, Al-Kisa'iyy, and Khalaf. Likewise recited by Ibn Kathir, Nafi^, Abu Âmr and Ibn Âmir. ,


9.

Tafsir Juz' Âmma

{ ِ XST ِ ‫ن‬ َ Dُ S |َ zُ ْk َ i‫} َآ‬ After Allah elucidated--by the intellectual proofs--the truthfulness of the

Resurrection and Assembly, Allah stated some ramifications. Kalla

( iَ‫ ) آ‬in

this

verse severely reprimands the blasphemers for being seduced by the devil away from the generosity of Allah. The part of the ayah ( ِ XST ِ

‫ن‬ َ Dُ S َ|zُ ْkَ ) confirms that

the blasphemers deny the Day of Judgment and claim it will not take place. Abu Ja^far recited bal yukadhdhibuna (‫ن‬D |X ْk َ ) with a ya'.

10.

{ َ ِsJِ َUَ ْ?|ُ ْ %َ َ ‫ن‬ E ‫} َوِإ‬ Then Allah informed the blasphemers that the record of their deeds is kept.

Among the angels are those who record their doings and sayings. 11.

{ َ ِzِ َ‫} ِآَا ً آ‬ These angels are greatly honored to Allah. They record the doings of the

slaves. Moreover, what goes on in peoples’ hearts Allah makes known to them. The angels record accordingly, so that the people may also be judged for what is in their hearts. Aggrandizing the angels in this verse signifies the importance of the Day of Judgment. 12.

{‫ن‬ َ Dُ%Gَ tْ zَ َ ‫ن‬ َ DُP%َGْ Xَ } Nothing of your doings, whether good or evil, will be concealed from these

angels and they will record it all. 13.

{?ٍ ِGَ "ِtَ ‫ ْ َا َر‬x‫ن ا‬ E ‫}ِإ‬ Al-birr ( ّ ‫ )ا‬with a kasrah is 'the goodness and merit.' Al-abrar (‫ ار‬x‫ )ا‬is the

plural of al-barr (‫ )ا ر‬who is 'the doer of goodness and merit.'

Ar-Raghib-al-

Asbahaniyy said: When al-birr ( ّ ‫ )ا‬is attributed to the slave towards his Lord, it refers to the slave’s exaggeration in being obedient to his Lord. When attributed to Allah, it means bestowing reward on the slave. Al-birr ( ّ ‫ )ا‬is of two kinds, one pertains to the creed and the other to the acts of worship. Both are elucidated in the saying of Allah in Surah al-Baqarah, Ayah 177:

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Tafsir Juz' Âmma

ِ p ِ ‫ْ ِم ا‬D َ ْ ‫ وَا‬Fِ %E ِ َ َ ‫ َْ ءَا‬E ِ ْ ‫ ا‬ E |ِ ََ‫ب و‬ ِ ِ cْ Pَ ْ ‫ق وَا‬ ِ ِ B ْ Pَ ْ ‫ ا‬k َ َ ِ ْ?|ُ ‫ َه‬Dُ@‫ا ُو‬DDَ zُ ْ‫ َأن‬E ِ ْ ‫ ا‬ َ ْ َ} َ ْ ‫ وَا‬ َ ِ‫َ آ‬$Pَ ْ ‫ وَا‬fَ َH َ ْ ‫ وَا‬fَ ْKُ ْ ‫ َذوِي ا‬Fِ S O ُ fَ% َ ‫ل‬ َ َPْ ‫ ا‬fَz‫ َوءَا‬ َ S ِ E ‫َ بِ وَا‬H|ِ ْ ‫ وَا‬hِ |َ gِ iPَ ْ ‫وَا‬ ‫ُوا‬T‫ ِه?ْ ِإذَا َ َه‬Tِ `ْ Gَ ِ ‫ن‬ َ DُJDُPْ ‫آَ َة وَا‬E ‫ ا‬fَz‫ َة َوءَا‬i[ E ‫ب َوَأَ َم ا‬ ِ َS ‫ِ" ا‬J‫ َو‬ َ ِ%gِ E$‫ وَا‬k ِ ِ $ E ‫ا‬ {‫ن‬ َ DُKHE Pُ ْ ‫ ُه ُ? ا‬ َ ِ َ‫ا َوأُو‬DُTَ ^ َ َ XِE‫ ا‬ َ َِ‫س أُو‬ ِ ْlَ ْ ‫ ا‬ َ ِO‫ا ِء َو‬Ea E ‫َ ِء وَا‬Iْlَ ْ ‫ِ" ا‬J َ Xِ ِ E[‫وَا‬ This ayah means:

[It is not meritorious that you turn your faces--without being

believers--towards East or West; but it is meritorious to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your money that you love, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the slaves to pay for their freedom; to be steadfast in prayer, and to pay Az-Zakat; to fulfill the contracts which you have made; and to be patient, in financial and physical adversities, and throughout warring periods. Such are the people of truth, the God-fearing ones.] This ayah includes matters pertaining to the belief, obligatory actions, and supererogatory acts of worship. For the true believers who are God-fearing in this life, the enjoyment is through obedience to Allah, and accepting the Destining of Allah, and feeling content by it. Their enjoyment in the Hereafter shall be Paradise. 14.

{?ٍ ِU@ َ "ِtَ ‫ َر‬Eytُ ْ ‫ن ا‬ E ‫} َوِإ‬ Al-fujjar (‫ر‬ َ Eytُ ْ ‫ )ا‬is the plural of fajir (@ J) and the infinitive form is al-fujur

(‫ر‬Dyt‫)ا‬.

Ar-Raghib al-Asbahani defined al-fujur as ‘clefting the cover of the

Religion.’ The blasphemers are the ones meant here. The punishment for their illdoings shall be dwelling in the fervor of Hellfire. 15.

{ ِ XST‫ْ َم ا‬DXَ َ`َ ْD%َ[ ْ Xَ } On the Day of Judgment (the day of reward and/or punishment for ones

deeds), the blasphemers shall enter Hell and suffer from its fervor. 16.

{ َ ِgِ َc ِ َ`ْ َ ْ?‫} َو َ ُه‬ Once they enter Hell, they (the blasphemers) will never depart from it. By

that, the promise and threat of punishing the blasphemers with everlasting torture in Hellfire will be fulfilled. 17.

{ ِ XST‫ْ ُم ا‬DXَ َ ‫ك‬ َ ‫} َو َ َأدْرَا‬

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Tafsir Juz' Âmma

Ar-Raziyy said: The scholars hold different opinions regarding the addressee. Some said the blasphemer is the one addressed in this ayah, in order to severely reprimand him. The majority, including al-Baydawiyy, said the Prophet, sallallahu âlayhi wa sallam, is the one addressed to reflect that no one--including the Prophet-knows the extent of Hellfire, and to make the people more in awe of the Day of Judgment. 18.

{ ِ XST‫ْ ُم ا‬DXَ َ ‫ك‬ َ ‫? َ َأدْرَا‬E wُ } The words of ayah 17 were repeated again in this ayah to enhance in our

minds the seriousness and importance of the Judgment Day. 19.

{Fِ %Eِ ٍ ِ َ ْDXَ ُ ْ x َ ‫ ْ ً وَا‬j َ ٍ tْ َ ِ ٌtْ َ ُ %ِPْ zَ b ‫ْ َم‬DXَ } On that day, no creature shall be able to benefit another in the least with the

exception of the intercession that takes place by the Will of Allah. No blasphemous soul will be able to benefit any other blasphemous soul. The entire matter will be with Allah on that day and no one can contend. In this ayah there is an indication that Allah is attributed with Existence and Everlastingness. His attributes are eternal and everlasting by virtue of the Eternity and the Everlastingness of Allah’s Self16. Allah is clear of change because changing from one state to another is an attribute of the creations. Allah is clear from any of the creations’ attributes. Dhun-Nun al Misriyy said: “Whatever you imagine in your mind, Allah is different from It.” i.e., Allah is not similar to it. Ibn Kathir and Abu Âmr recited yawmu (‫ْ ُم‬DَX) with a dammah on the mim17. The rest recited it with a fathah on the mim18.

16

Refers to the reality of Allah. No one but Allah knows the reality of Allah. Our knowledge of Allah constitutes knowing what is befitting to attribute to Allah and what is not befitting to attribute to Him. 17 In this context it reflects an attribute of yawmuddin. 18 In this context it refers to the things mentioned that will occur on the Day of Judgment. ,


Tafsir Juz' Âmma

% ‫رة ا‬

SURAH AL-MUTAFFIFIN Makkiyyan by consensus. Comprised of thirty-six (36) ayahs. Meaning

Ayah

? O‫ ا‬PO‫ ا‬C‫? ا‬$ 1.

Woe to those stinting when weighing or measuring out goods.

(1) َ ِttS A َ Pُ %ْ ِ ٌkXْ ‫َو‬

2.

Those who, when they receive by measure from people, are keen to receive full measure,

‫ن‬ َ DُJْDHَ $ ْ Xَ ‫س‬ ِ E‫ ا‬fَ% َ ‫ا‬Dُ َH‫ ِإذَا ا ْآ‬ َ XِE‫ا‬ ( 2)

3.

But when they give by measure or weight to people, give less than what is due.

( 3) ‫ن‬ َ ‫ُو‬$ ِu ْ Xُ ْ?‫ ُه‬Dُ‫ ُه?ْ َأوْ َو َز‬Dُ َ‫َوِإذَا آ‬

4.

Do they not think they will be resurrected,

( 4) ‫ن‬ َ DُwDُGْ َ ْ?`ُ E ‫ َأ‬ َ ِ َ‫ أُو‬ s ُ Xَ b‫َأ‬

5.

On a day of great importance?

6.

The Day of Judgment when all mankind shall rise to be judged by the Lord of the Worlds?

(6) َ ِPَ َGْ ‫ب ا‬ S َ ِ ‫س‬ ُ E‫ ُم ا‬DُKXَ ‫ْ َم‬DXَ

Nay, surely the book of the blasphemers is incarcerated in Sijjin.

(7)ٍ SyI ِ "ِtَ ‫ ِر‬Eytُ ْ ‫ب ا‬ َ َH‫ن ِآ‬ E ‫ ِإ‬i‫َآ‬

8.

And what makes you know what Sijjin is?

(8) ٌ SyI ِ َ ‫ك‬ َ ‫َو َ َأدْرَا‬

9.

The book of the blasphemers is fully inscribed.

(9) ٌ‫م‬Dَُْ ٌ‫َ ب‬H‫ِآ‬

10. Severe punishment that Day to those who deny,

(10) َ ِ S |َ Pُ %ْ ِ ٍ ِ َ ْDXَ ٌkXْ ‫َو‬

11. Those who deny the Day of Judgment.

(11) ِ XST‫ْ ِم ا‬D َ ِ ‫ن‬ َ Dُ S |َ Xُ َ XِE‫ا‬

7.

(5) ?ٍ ِs َ ‫ْ ٍم‬D َ ِ

,


Tafsir Juz' Âmma

12. And none deny it except every transgressor beyond bounds, the blasphemer!

(12) ?ٍ ِw‫ َأ‬Tٍ Hَ Gْ ُ k ‫ ُآ‬b‫ ِإ‬Fِ ِ ‫ب‬ ُ S |َ Xُ َ ‫َو‬

13. When our ayahs are recited to him, he says, “Tales of the Ancients!”

َ ِ‫و‬E x َ ‫َ ِ ُ ا‬I‫ل َأ‬ َ َ َzُ َX‫ ءَا‬Fِ ْ %َ َ fَ%Hْ zُ ‫ِإذَا‬ (13)

14. Nay, but their hearts are rusted with the sins they do! 15. Verily, that Day, they shall be veiled from seeing their Lord.

‫ن‬ َ Dُ$ ِ |ْ Xَ ‫ا‬Dُ َ‫ ِ ِ`?ْ َ آ‬Dُ%ُ fَ% َ ‫ن‬ َ ‫ْ رَا‬k َ i‫َآ‬ (14) ‫ن‬ َ Dُ DُyU ْ Pَ َ ٍ ِ َ ْDXَ ْ?`ِ S‫ْ َر‬ َ ْ?`ُ E‫ ِإ‬i‫َآ‬ (15)

16. Thereafter, they [the blasphemers] will enter the Fire of Hell.

(16) ?ِ ِUy َ ْ ‫ ا‬Dُ َ[َ ْ?`ُ E ‫? ِإ‬E wُ

17. Further, the angels will tell the blasphemers, “This is the torture you denied!”

(17) ‫ن‬ َ Dُ S |َ zُ Fِ ِ ْ?Hُْ ‫ِي ُآ‬E‫ل َهَا ا‬ ُ َKXُ ?E ُw

18. Nay, verily the Book of the meritorious is in Îlliyyin (Paradise).

(18) َ S %S ِ "ِtَ ‫ ْ َا ِر‬x َ‫با‬ َ َH‫ن ِآ‬ E ‫ ِإ‬i‫َآ‬

19. And what makes you know what Îlliyyin is?

(19) ‫ن‬ َ D %S ِ َ ‫ك‬ َ ‫َو َ َأدْرَا‬

20. The Book of the Meritorious is fully inscribed,

(20) ٌ‫م‬Dَُْ ٌ‫َ ب‬H‫ِآ‬

21. To which bear witness the elite angels from every sky.

(21) ‫ن‬ َ Dُ E Kَ Pُ ْ ‫ ُ ا‬Tُ `َ B ْ Xَ

22. Truly the meritorious will be in a bliss,

(22) ?ٍ ِGَ "ِtَ ‫ ْ َا َر‬x َ‫نا‬ E ‫ِإ‬

23. On raised couches looking at what Allah bestowed upon them.

(23) ‫ن‬ َ ‫ُو‬s ُ ْ Xَ ِ gِ ‫رَا‬x َ ‫ ا‬fَ% َ

24. You will recognize in their faces the glistening of bliss,

(24) ?ِ ِGE‫ َ َة ا‬a ْ َ ْ?`ِ ‫ ِه‬Dُ@‫ِ" ُو‬J ‫ف‬ ُ ِ Gْ zَ

25. From the purest sealed nonintoxicating wine they shall

(25) ‫ ٍم‬DُHu َْ ٍ ِO‫ن ِْ َر‬ َ ْDKَ $ ْ Xُ ,


Tafsir Juz' Âmma

drink,

26. Sealed with musk, and for this let the aspirants aspire,

ِ Jَ َHَ َ %ْ Jَ َ ِ‫ِ" َذ‬J‫ٌ َو‬$ ْ ِ Fُ ُ َHp ِ (26) ‫ن‬ َ Dُ$Jِ َHَ Pُ ْ ‫ا‬

27. Mixed with it a drink from Tasnim:

(27) ?ٍ ِ$ ْ zَ ِْ Fُ @ ُ ‫َو َِا‬

28. A spring in Paradise, from which shall drink the best and the meritorious.

(28) ‫ن‬ َ Dُ E Kَ Pُ ْ ‫ب ِ `َ ا‬ ُ َ B ْ Xَ ً ْ َ

29. Those who blasphemed used to laugh at those who believed,

‫ا‬Dَُ ‫ ءَا‬ َ XِE‫ ا‬ َ ِ ‫ا‬Dُ َ‫ا آ‬Dُ َ @ ْ ‫ َأ‬ َ XِE‫ن ا‬ E ‫ِإ‬ (29) ‫ن‬ َ Dُ|U َa ْ Xَ

30. And whenever they passed them by, they winked at one another in mockery;

(30) ‫ن‬ َ ‫َ َُو‬cHَ Xَ ْ?`ِ ِ ‫َوِإذَا َوا‬

31. And when they returned to their families, they returned in a jest;

َ ِ`|ِ Jَ ‫ا‬Dُ%َKَ ْ ‫ ِ` ُ? ا‬%ِ‫ َأ ْه‬fَ‫ا ِإ‬Dُ%َKَ ْ ‫َوِإذَا ا‬ (31)

32. And whenever they saw the believers, they would say, “These are the people truly astray!”

‫ن‬ َ D َaَ ‫ ِء‬bnُ ‫ن َه‬ E ‫ا ِإ‬Dُ َ ْ?‫َوِإذَا َرَأوْ ُه‬ (32)

33. But, they had not been sent as record keepers of the believers’ deeds!

(33) َ ِsJِ َO ْ?`ِ ْ %َ َ ‫ا‬Dُ%I ِ ْ‫َو َ ُأر‬

34. Indeed, on this Day the believers will reciprocate and laugh at the blasphemers,

‫ن‬ َ Dُ|U َa ْ Xَ ‫ ِر‬Et|ُ ْ ‫ ا‬ َ ِ ‫ا‬Dَُ ‫ ءَا‬ َ XِE‫ْ َم ا‬D َ ْ َJ (34)

35. They will be raised on couches in Paradise watching the blasphemers in castigation.

(35) ‫ن‬ َ ‫ُو‬s ُ ْ Xَ ِ gِ ‫رَا‬x َ ‫ ا‬fَ% َ

36. By rewarding the believers on this Day of Judgment, will have not the blasphemers been paid back for their mockery of the believers?

(36)‫ن‬ َ Dُ%Gَ tْ Xَ ‫ا‬Dُ َ‫ ُر َ آ‬Et|ُ ْ ‫ب ا‬ َ DS wُ ْk‫َه‬

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Tafsir Juz' Âmma

THE EXPLANATION Hafidh Ibn Hajar said in his book Al-Fath: Ibn Majah and an-Nasa’iyy reported in a sahih chain from the route of Ibn Âbbas that he said when the Prophet, sallallahu âlayhi wa sallam, came to Madinah, its people were most devious in measurements. Allah revealed waylul-lilmutaffifin ( َ ِttS A َ Pُ %ْ ِ ٌkْX‫ ) َو‬and thereafter they became good with their measurements. 1.

{ َ ِttS A َ Pُ %ْ ِ ٌkXْ ‫} َو‬ Ar-Raghib al-Asbahani mentioned in his book Al-Mufradat: "Al-Asmaî noted

that wayl (kْX‫و‬ َ ) is 'repugnance.' As to those who said wayl (kْX‫ ) َو‬is a valley in Hell, they did not mean the term’s actual linguistic definition was 'a valley in Hell.' Rather, the intended meaning was whomever Allah threatened by al-wayl (kْXD َ ‫)ا‬ deserves a place in Hellfire and will indeed experience it." At-Tirmidhiyy reported the hadith: ا‬ > At-Tirmidhiyy said: " this hadith is gharib19 and I recognize it as marfu^20 only from the route of Ibn Lahiâh." Ibn Lahiâh was an extremely weak narrator even before his books got burnt, as Âbd ar-Rahman Ibn Mahdiyy and Yahya Ibn Maîn reported.

The linguists said al-

mutaffif (StA َ Pُ ‫ )ا‬is derived from at-tafif ( tِ A َ ‫ )ا‬meaning ‘what is little.’ Hence, almutaffif (StA َ Pُ ‫ )ا‬is the one who cheats others out of their due in measuring and

weighing. Al-mutaffifun (‫ن‬DُttS A َ Pُ ‫ )ا‬is the plural of al-mutaffif (StA َ Pُ ‫)ا‬. Therefore,

the ayah means: Those who cheat others out of their due in measuring and weighing deserve punishment in Hellfire, and they shall experience it. 2.

{‫ن‬ َ DُJْDHَ $ ْ Xَ ‫س‬ ِ E‫ ا‬fَ% َ ‫ا‬Dُ َH‫ ِإذَا ا ْآ‬ َ XِE‫}ا‬

19

Gharib: The hadith which is narrated only by one narrator. It is weak, unless the narrator is upright and trustworthy. 20 Marfu^: The hadith which is attributed to the Prophet by one of the companions, their followers, or anyone after them until nowadays, whether among the Prophet's sayings, actions, confirmations or attributes. Such hadith might or might not be sahih. ,


Tafsir Juz' Âmma

They are the ones who make sure to receive from people the full measure due to them. 3.

{‫ن‬ َ ‫ُو‬$ ِu ْ Xُ ْ?‫ ُه‬Dُ‫ ُه?ْ َأوْ َو َز‬Dُ َ‫} َوِإذَا آ‬ Among their attributes is that when they give by measure or weight to people,

they give less than what is due. 4.

{‫ن‬ َ DُwDُGْ َ ْ?`ُ E‫ َأ‬ َ ِ َ‫ أُو‬ s ُ Xَ b‫}َأ‬

The meaning is that as if they do not know with certainty that they shall be resurrected and judged for this ill-practice.

An-Nasafiyy said:

The interrogative

hamzah (‫ )ء‬was added to the lam alif (b), an article of absolute negation, as a reprimand. The ayah entails severe denouncing and amazement at their daringness to short-change others. The interpreters said adhdhann (s‫ )ا‬in the ayah means, ' knowledge and certainty.' 5.

{?ٍ ِs َ ‫ْ ٍم‬D َ ِ}

They shall be resurrected on a day of grand importance--the Day of Judgment. 6.

{ َ ِPَ َGْ ‫ب ا‬ S َ ِ ‫س‬ ُ E‫ ُم ا‬DُKXَ ‫ْ َم‬DXَ } On the Day of Judgment the people shall rise from their graves at the

command of Allah and face what they deserve of reward and/or punishment. We ask Allah out of His generosity and mercy to forgive us and to conceal our ill doings. AlBukhariyy narrated in his Sahih from the route of Âbdullah Ibn Ûmar that the Prophet said: >

> That is., he will drown in a pool, mid-ear high, of his own sweat. 7.

{ SyI ِ "ِtَ ‫ ِر‬Eytُ ْ ‫ب ا‬ َ َH‫ن ِآ‬ E ‫ ِإ‬i‫} َآ‬ The word kalla (i‫ )آ‬reflects

a strong order to refrain from stinting in

weighing and measuring under the threat of punishment. It was also said to mean ‘Verily’. The book of the doers of iniquities, i.e., the journals in which their deeds are

,


Tafsir Juz' Âmma

recorded, shall be in Sijjin. Az-Zabidiyy, in his book Taj Al-Ârus, said:

"Sijjin

contains the book of the doers of iniquities.” Ibn Âbbas reported Sijjin contains their journals as reported in as-Sahah. Abu Ûbaydah said Sijjin has the grammatical structure of fi^îl (k ّGJِ ) and its root is Sijn (yI) or ‘the prison’. Similar to that is

Fissiq ( ّ$J), the root of which is Fisq ($ِJ). It was said Sijjin is a valley in Hell, may Allah protect us. Al-Baydawiyy certified that Sijjin is Hell itself. Ibn al-‘Athir said: 'Sijjin is a name for the Fire of Hell.' Ar-Raghib al-Asbahaniyy said Sijjin is a name for Hell which corresponds to that Îlliyyin is a name for Paradise. 8.

{ٌ SyI ِ َ ‫ك‬ َ ‫} َو َ َأدْرَا‬ This ayah intensifies the matter of Sijjin to accentuate the feeling of fear from

it. 9.

{ٌ‫م‬Dَُْ ٌ‫َ ب‬H‫} ِآ‬ It means a 'written book', and it was said that it means a 'sealed book'. An-

Nasafiyy said: The book is a comprehensive book--a record of evil; in it the deeds of the devils and blasphemers among the jinns and humans are written. As mentioned before, this book is imprisoned in Sijjin which is an indication of the low status of the blasphemers, the meanness of their deeds, and Allah’s degradation of them. Raziyy said: Allah told us that the book (of the doers of iniquities) is in Sijjin and then explained Sijjin by being a written book. It is as if it was said their book is in a written book; so what does that mean? Imam Abu Bakr ash-Shashiyy al-Qaffal al-Kabir answered: The saying of Allah ِ } is not an explanation of Sijjin. Rather, the inherent {ٌ‫م‬Dَُْ ٌ‫َ ب‬H‫آ‬ meaning is: Nay, verily the book of the doers of iniquities is in Sijjin and it is a written book. Hence, this attributes two attributes to the book of the doers of iniquities--that it is in Sijjin and that it is written. The saying of Allah in ayah (8) (ٌ SyI ِ َ ‫ك‬ َ ‫ ) َو َ َأدْرَا‬came inbetween the two attributes and Allah knows best. 10.

{ َ ِ S |َ Pُ %ْ ِ ٍ ِ َ ْDXَ ٌkXْ ‫} َو‬ Those who belie shall face severe punishment.

11.

{ ِ XST‫ْ ِم ا‬D َ ِ ‫ن‬ َ Dُ S |َ Xُ َ XِE‫}ا‬ That is those who deny the Day of Judgment.

,

Ar-


12.

Tafsir Juz' Âmma

{?ٍ ِw‫ َأ‬Tٍ Hَ Gْ ُ k ‫ ُآ‬b‫ ِإ‬Fِ ِ ‫ب‬ ُ S |َ Xُ َ ‫} َو‬ Only those who exceed the bounds are the ones who deny the Day of

Judgment--those who are athim (?ٍ ِw‫)َأ‬, that is, extremely sinful for their blasphemy. Athim (?ٍ ِw‫ )َأ‬is a form which expresses an exaggeration in meaning.

13.

{ َ ِ‫و‬E x َ ‫َ ِ ُ ا‬I‫ل َأ‬ َ َ َzُ َX‫ ءَا‬Fِ ْ %َ َ fَ%Hْ zُ ‫}ِإذَا‬ The one who denies the Judgment Day whenever the ayahs of Allah are

recited to him says, “These are only but tall-tales of the earlier people.” Azzajjaj said asatir ( I‫ )أ‬means, ' fabrications.' 14.

{‫ن‬ َ Dُ$ ِ |ْ Xَ ‫ا‬Dُ َ‫ ِ ِ`?ْ َ آ‬Dُ%ُ fَ% َ ‫ن‬ َ ‫ْ رَا‬kَ i‫} َآ‬ Nay, these are not false tales of the earlier people. Al-Bukhariyy said that

Mujahid said that ran (‫ن‬ َ ‫ )رَا‬is ‘the affixation of sins.’ Hafidh Ibn Hajar said in his book Al-Fath: It was narrated to us in Fawa’id ad-Dibajiyy that Mujahid said with regards to the saying of Allah: {ْ?` ِ ِ Dُ%ُ fَ% َ ‫ن‬ َ ‫ْ رَا‬kَ } ‘the sins have been affixed on their hearts until they became totally submerged’. E ‫ )ا‬mean ‘film’, and it is similar Ran (‫ )ران‬and ar-rayn (Xْ to the rust on cast things. Ibn Hibban, al-Hakim, at-Tirmidhiyy, and an-Nasa’iyy narrated from the route of al-Qa^qa^ Ibn Hakim from Abu Salih from Abu Hurayrah that the Prophet said:

‫ ع‬D‫ذا ه‬LJ F% fJ MH|‘ h Ap lAp‫ إذا ا‬TG‫>>إن ا‬ ‫ اان اى‬D`J F% D%Gz fHO ` J TX‫ د ز‬D‫ن ه‬LJ ،M%K^ tcHI‫وا‬