Surah Naba’ [the News]

Tafseer of Juz ‘Amma

Nouman Ali Khan

Surah Naba’

Intro

My intention for picking this section of the Qur’an is because this is the most commonly memorized and most commonly recited portion of the Qur’an, so it is probably the most beneficial to the average Muslim.

What I would recommend to anyone who is listening, is to read at least one tafsir as you listen to this – such as Ibn Katheer’s rahimahullah. Ibn Katheer is available in English. InshaAllah what we will be sharing here is what complements what you have researched and read.

One of the fundamental purposes of these surahs is to demonstrate how every surah in the Qur’an has a cohesive argument; it is unified and its subject matter is presented in a cohesive fashion. This is an aspect often overlooked in tafseer. When you go so far in depth to each little thing, such as a grammatical nuance – which is great – you sometimes lose sight of the big picture. You must understand that this was originally recited without any tafseer.

First and foremost, we understand that Makkan Qur’an [Qur’an revealed during the beginning of Islam] was predominantly being recited to a non believing audience. [And the last juz is mostly Makkan.] We are going to try and explore some of the clarity of the Qur’an and the organization of ideas in each and every surah.

One of the common misconceptions – in my opinion – is translating the word surah as chapter. A chapter is basically one fundamental lesson; one central idea.

A surah, however, can have many, many ideas. In academic discussions, the closest thing you have to a surah is a course of study. A surah is almost an independent study in and of itself, even though each of the surahs in the Qur’an is connected.

There are a few reasons why a surah isn’t really a chapter:

1. It covers more than one topic, as we mentioned.

1. A chapter has a chronological or numerical sequence. For example, if you learn something in chapter 4, you don’t have to repeat it in 5. If there is a need to refer back, the author will just say “refer to chapter 5.” In the Qur’an, Allah does repeat things.

1. In the Qur’aan, Allah calls a surah “kitaab” (such as in Suran An-Nur).

1. 4. A surah is different from a chapter for linguistic reasons. The word surah comes from “the outer walls of a city.” If you can visualize: in the old days, they didn’t have borders and signs saying

“Welcome to such-and-such city.” Rather, there were outer walls that you had to go through; it was a security measure. Inside of the city, there are a bunch of things happening – commerce, residences, markets, etc – but it is all connected. That is kind of what is going on in a surah – there’s a lot going on, but it’s all connected somehow.

Two things that we are also going to try and look at that are not documented very well in English literature:

• How the beginning of a surah and the end of it are connected. This is a consistent feature in the Qur’an. The beginning (mafatihisoor) and the end (khawateen) of every surah are somehow connected.

• Also, there is cohesion between the last thing you will read about in the previous surah and the first thing you will read about in the next surah. So the end of a surah and the introduction of the next are linked.

Surah AnNaba`

Section 1: the Denial

The Connection

The surah before it is surah Mursalaat (number 77). In Mursalaat, we found two groups of people. One group is the people of taqwa, the mutaqeena fi dhalim ‘oyoon (ayah 41). Also, the people who are mentioned over and over are the mukadhibeen. The oft repeated ayah of the surah is way lil yowma idhil lil mukhadhibeen: they are those who deliberately lie against truth and accuse those who do tell truth of wrong and try to invalidate their character. They are those who propagate falsehood.

Surah Naba` begins with the phrase amma ya ta sa `aloon. Let’s talk about tasaa`u to understand the connection. Allah is commenting on a discussion between three groups of disbelievers. There are three opinions about the tafseer of the word yatasaa`alu (they are asking one another).

1. It is a depiction of believers being asked by disbelievers.

1. This is a discourse that is taking place between the disbelievers.

1. Both the disbelievers and the believers are asking the Messenger of Allah.

The one that is most true and is supported by the text is #2 – the disbelievers asking one another.

In language, if you are asking one another a question, it could be done for one of two reasons. One could be because you are curious and don’t know, so you’re asking someone else – the question would have and inquisitive intent. Another intention could be to undermine or wage sarcasm at someone else. For example, the Messenger of Allah sallallahu ‘alayhi wa sallam presents these truths about the afterlife – the oceans boiling over, people coming back to life, etc. As a means of undermining him or making him look insane, they say, “Do you know what he’s talking about?”– “No.”– “Do you know?”

This is a means of insulting the Prophet sallallahu ‘alayhi wa sallam. The previous surah talked about those doing taqleed. One of the most effective ways to do this is to undermine others by making sarcastic comments.

The Disbelievers Mock

Understand and appreciate this: the one responding to this is Allah. Obviously the Messenger and the believers who are making da’wah are part of this sarcastic conversation, but from the very beginning, Allah is the third party. What we learn in the beginning is that Allah has taken offense to their comments. Allah has taken offense to the way they speak about the akhirah. Allah says: “What are they asking one another?”

They have been asking all over the Qur’an: “Are we going to be raised again, after we have been withered away in our graves?”

When Allah said, “On the hell fire, nineteen guardians of the angels have been appointed.” One of the disbelievers said, “There are only nineteen? I can handle nineteen.” These were the kinds of criticisms and questions they had – they were poking at the Messenger sallallahu ‘alayhi wa sallam.

A lot of the time these days youth get caught up on these missionary sites trying to respond to these sort of things. This is not new; these sorts of allegations have always been made.

Naba` vs. Khabr

Then Allah continues: “Are they really asking about naba` ul adheem?” An Naba` means “news.” There are two words in Arabic for news: naba` and khabr. What is the difference? First of all, Naba` is a greater kind of news`. If the store closes at seven, that is khabr. If someone won the election or a war started, that would be naba`.

Khabr is used twice in the Qur’an; both in the same context. When Musa ‘alayhis salaam is with his family in the dark and he sees a light from a distance, he tells them, “Maybe I’ll get some khabr from there.” He doesn’t know what the news will be. When Allah speaks of nations that were destroyed in the past, Allah speaks of the naba` – news – of those who came before.

The second difference is that naba` always has some benefit for the person receiving it.

Naba` demands a reaction/action. When you hear it, it demands that you change something about yourself. For example, if you get the naba` of a fire in the building, it demands that you get out and also let others know that they should get out.

Finally, naba` has bahool in it, as the linguists argue. What that means is that it is a manifest event. There are abstract ideas and actual physical events. Naba` is a tangible thing. When Allah speaks of the resurrection as naba`, He is referring to its tangible nature. Some religions believe that the afterlife is just spiritual. We know that the akhirah [hereafter] is physical and real; it is not a state of mind. Jannah and Naar are actual places; they are not figments of the imagination.

“Are they really asking about this enormous naba`?” Even though naba` is already something important and big – the word adheem is still added as an adjective. Allah is asking them, in that sarcastic nature, are they really asking about this enormous event. And instead of preparing for it, they are ridiculing it.

The Ayah in Ismiyya Form

Allah then adds another rhetorical question: “Alladhee hum feehi mukhtalifoon.” Alladhi is mowsoof, and hum feehi mukhtalifoon is called silatul mowsoof in grammar. So the whole of ayah #3 is actually an adjective of naba`. The first adjective was al adheem and the second adjective is the entire third ayah. A course translation is: “that which they themselves are in disagreement with.”

The way the ayah is structured is in the ismiyya, or the nominal, form. The benefit of this has is that we know this is something that they do all the time. Allah does not say yakhtalifoon; He says mukhtalifoon. The noun usage shows us something that is continuous, just like a noun is permanent and a verb is temporary.

Then the word feehi has been positioned between hum and mukhtalifoon. Instead of Allah saying, Alladheen mukhtalifoona feehi, which is norm in Arabic, Allah says it this way. This produces a shock, “Is it really about that which they are disagreeing about amongst themselves?”

Ikhtilaaf

The word ikhtilaaf indicates two things: a manifest disagreement – an actual physical disagreement. Not only did they disagree about it, but they all had their own ideas of what is going to happen. Some of them thought that Allah has daughters that are the angels which would put in a good word for them. Others said, Allah has so many things going on, how does He have time to keep track of what I am doing? A’oothubillah. And so on and so forth.

Ikhtilaaf also means to have a friction or discord within one’s self. This implies that not only did they disagree with one another, but they had uncertainty within themselves. They weren’t adamant about being saved or there being no afterlife, but they were uncertain.

Kalla!

Allah says: kalla sa ya’lamoon, thumma kalla sa ya’lamoon. This has been repeated. Often times, it is argued that this is done only for mubalagha, or in English, hyperbole – to emphasize something. In Old English, it is commonly translated as “nay!”

According to many grammarians from Basra, they say it has to do with “stop.” The disbelievers are running their mouths, and all of a sudden, Allah says “stop!”

If you say kalla, pause, and then continue, it means one thing. On the other hand, if you say it together, as it is in the ayah, it means something else. Some grammarians say that it is ok to read kalla, stop, and then continue. Meaning, “Stop! Stop this nonsense!”

On the other hand, if you continue and don’t stop – which is the text of the ayah – then kalla is associated with haqqan. Which is, truly you are going to find out. For example, like we would say, “No,

for real, I’m going to get in trouble.” We don’t mean the “no.” We mean that we are really going to be in trouble – for sure! The reality is they are going to find out.

The “sa” in sa ya’lamoon is short for sowfa. It implies that whatever is coming is very close. Allah makes sure that we understand it is very close by the letter seen here and again at the end of the surah. It is a punishment that is qareeb (close).

Repetition

So let’s talk about the repetition of the ayah now. There are two opinions amongst the scholars as to why the ayah is repeated twice.

The first opinion is that the ayah is repeated to stress the point or to show anger/tension/friction. For example, how we sometimes say, “I’m going to get you man! I’m going to get you!” Or “Wait! Wait!”

The other opinion, which a lot of the mufassiroon favor is: there are two predominant things that the Qur’an warns of: resurrection and hell fire. It is believed that they will first know the truth at two separate times: first, in qiyamah. They will realize how obnoxious they were about the hereafter when they face qiyamah. And the second time, when they see the fire.

“Whoever dies, his qiyamah has already begun.” He doesn’t have to wait for the signs of the Day of Judgment, the rising of the sun from the west, etc.

‘Ali radiyallahu ‘anhu used to say, “The people are sleeping.” When they die, they wake up. In that sense, when a person dies, they will immediately find out the consequences of the words they were uttering.

The first passage of the surah has just finished (which was the first five verses).

You’ll notice a rhyming scheme in the Qur’an: there are “paragraphs” in each surah, according to the rhyming scheme. Until now, everything rhymed except for perhaps ayah number two. If you study the grammar of the ayah, you’ll see that ayah is actually connected to the next ayah; it is one sentence.

One of the remarkable features of the Qur’an is that the rhyming scheme tells where the paragraph begins or ends.

If you listen to the next few ayaat, you’ll notice a new rhyme scheme.

Section 2: Human Inability and the Power of Allah

So Blessed Be Allah, the Best of Creators

Sometimes the transitions in the Qur’an seem unrelated to each other. But SubhaanaAllah the transitions are all related to one another, and we should understand and appreciate them.

There is a transition to another subject: “Did we not make the earth a smooth plain [mihaad] for you?”

Another word related to mihaad is mahd. The word mahd is the cradle, or even the womb of the mother, or the cradle in which the child is comfortable. Allah says, “Didn’t We make the earth a place in which you would be comfortable?” In classical Arabic, mihaad is used for bed. This is a place where you find peace and tranquility.

Next, Allah talks about His favor. What does this have to do with resurrection and their criticism? A lot of their criticism has to do with the earth cracking open, and all of these things that are talked about in the Resurrection seem too monumental to them. What sort of God is capable of all of these things?

Human beings are aware of what they themselves are capable of: making a bed or a place of comfort for ourselves. Allah’s however, made the earth.

Compare what we can do to just some of Allah’s creation and Allah’s ability.

No comparison.

Allah uses analogies and references in the Qur’an that the reader can relate to. In the old days, they would pitch tents; it was very common. Allah says He made the mountains as pegs. The tent is known by the most important element – the peg. Things are known by their most important element. For example, a soldier could be called a sword. What kind of pegs/tents does Allah put up? Mountains! Compare that to what we erect of tents.

These were all big things that we mentioned thus far, but now we’re going to look at the creation of human beings themselves. Allah says: “We created all of you in pairs.” We didn’t create ourselves in pairs. Man didn’t create woman; women didn’t create man. We’re not even capable over our creation – our own gender!

Allah then says: “And made your sleep [a means for] rest…” Nowm is deep sleep. Allah says He made your sleep subaata. Sabatas sayra would be to cut a string. Literally, this subaat is that which cuts off. So Allah speaks of the night as something that cuts you off. What does it cut you off from? First of all, it cuts you off from your body – your soul departs from your body. It also cuts you off from daily affairs, business, tasks, family, etc. You’re dead to the world. This foreshadows what Allah will talk about later – the resurrection. One essential feature of resurrection day: all human beings will be cut off from each other that day. A man will run from his family. The kind of cutting off that will be permanent, we will see later. But we experience a little something of that every single day.

Sleep will overcome a man eventually; the power of Allah overcomes humans, even those who deny Him.

You are so adamant about disbelieving in Allah. Here are the powers Allah has over you and the powers of Allah over creation. You think that the One Who created all of this cannot create life again?

“And We made the night as a garment.” Why is the night a garment? Because is covers you up and takes over you as a blanket. A garment is something you hide underneath. Crimes take place at night. Secret,

ambush and robbery are all associated with night. This is a libaas (cloth) that you are not capable of getting rid of or taking off. The night overcomes everyone just as the day does.

“We made the daytime a means of livelihood and a time of livelihood.” This is particularly true in the desert because there are few places in the desert where there is farmland. That food is critical to feed everyone else; it will not grow until it has sunlight. Daytime is a means because you need the sun for agriculture. Also, the average work time is day time. Most people work during the day.

Then Allah speaks finally: “We constructed/built above you….” If you look at the other ayaat that just came, there was some implication (if indirect) of the human being. Everything comes back to us and our powerlessness even over the creation of Allah. Again, here Allah says “We made above you these seven heavens.” Human beings construct things to. Compare that to what Allah creates. SubhaanAllah It puts us in our place. We need to know how weak and powerless we are.

And then, on top of this – “then We installed siraaj.” Siraaj in Arabic refers to anything that emits light. In the Qur’an, it consistently refers to the sun. Wahhaaja means brilliant and blazing. Of all the fires we can kindle on the earth, or the chandeliers we create, what can compare to this creation of Allah? It is an illustration of the powerlessness of the human being.

“Minal mu’siraat” A’saara or I’saar is to squeeze. One opinion is that it is referring to the wind squeezing the clouds, then the clouds drip rain. It is also used for the clouds full of so much water that they drip rain.

“Maa an thajaaja”: Thajaaja means overflow of heavy rain, or profuse rain. The water overpowers humans by being too much or too less. If Allah doesn’t send it, it can create death and famine. If it comes too much, then there can also be death and destruction. Allah is again illustrating His power over the human being. SubhaanAllah

The Mercy of My Lord

Now, you will find a change in tone to the mercy of Allah and the favors He has given us.

“By means of water, all kinds of grain and vegetation…”

The word habban is used for all kinds of grain, wheat and crop. Nabaat is used for all kinds of grass or vegetation. Basically, it is all the sustenance of the earth. Without vegetation, there is no life on earth. Whatever we consume of animals and food consumes plant life.

Beyond that – lush gardens. Alfaaf is the plural of lafeef (though there are other opinions), which means that which wraps around. So the idea is that the plants are intricately tangled. The plants are so lush and abundant that you can’t tell where one begins or ends. That is the imagery being presented.

Section 3 – That Which You Denied

Al Fasl

So, to look back, the first section was about the denial of the hereafter. The second section was about human inability and the power of Allah. The third section, now that Allah has put everyone in their place, is about that which you denied.

Al Fasl is to take two things and separate them so much that they are clearly apart from one another. Yowm al Fasl is a day of clear separation. The ‘Ulamaa` [scholars] commented that the Day of Judgment is the day truth will be separated from falsehood. The mushrik believed in Allah and other gods. People who do evil do some good and say, “Well, at least we’re doing such and such.” They mix truth with falsehood. That day,a person will be separated from their false hopes. A person will be separated from their false gods. Allah talks about followers being separated from their leaders (see AlBaqarah). Perhaps the most graphic separation: mother shall be separated from her child. May Allah save us on that day.

Allah says “this day of clear distinction has already been appointed.” This day of fasl has already been fixed. It has to strike. Many of the things Allah talks about – the creation of pairs, the sun, night and day – all have an appropriate, fixed time. Just like that, this life is paired with something: that is the Hereafter. Yowm al fasl is fixed. Whether you like it or not. “Human being, you better realize you are marching forward toward your Lord, minute by minute, second by second, without your knowledge, even, and you’re going to get to meet Him.” No matter what you do, whether you realize it or not, we’re heading towards our Lord.

The Day They Deny

Now that the Day of Judgment has been introduced, the following ayahs will describe the event of that day. Allah says, “the day on which it will be blown.” The breath will be blow into the soor (trumpet). Literally, soor means horn – either the horn of an animal or the horn that is blown into.

“All of you will come forth as a result, in multitudes…” Allah began the surah using third person. Now Allah is talking to them. In the beginning, He was expressing His disgust at them by not even addressing them directly. This is called tab’eed in Arabic: to distance yourself from the one you are not happy with. This is done in Arabic to show disgust – at first not even addressing them and then turning to them and hitting them by surprise.

An example of this could be the classroom. Say a student failed a big exam. The teacher comes into the room and says, “Some of you didn’t do very well on your exam…” All of the students are on edge, and then suddenly the teacher turns to one student and singles him out.

Another place this happens in the Qur’an is when Allah is talking about them associating a son with him. Then Allah transitions to second person and addresses them directly.

Ata ya`ti doesn’t just mean to come. Ata means to submit. Fa ta`toona afwaaja – not only will you come forward in multitudes, but you will give yourselves up. This is to show the contrast between how you are now and how you will be then.

Wa futihatis samaa`u fakaanat abwaaba Those same seven heavens that Allah talked about earlier, He has the power to destroy. He described their power in this surah, and then He is talking about those skies being ripped open, as though they were doors. What does it mean that they will be like doors? In construction – what is the loosest part of the room? The door is the loosest because it has hinges; it is the weakest part of the construction. Allah talks about this magnificent construction and then He says that it will all be as a door; very weak. You’ll see cracks all over the place. This is in contrast with what we see now – we can keep looking and not see any flaws.

Allah then speaks of those same mountains whose magnificence He described before and how they will be suyyirah. Suyyira is talking about how the mountains will be easily moved. The last thing that you think of when you imagine something that is easily moved is mountains! SubhaanAllah.

Allah then says Fakaanat saraaba. This is talking about how the humans will see the mountains moving, and because such a sight is so unbelievable, they will think they are seeing a mirage.

This is the first reality that they would know about – the Day of Judgment – now Allah will depict for them the Fire which they will come to know of.

Again, They Will Know!

“No doubt, the hell fire has always been waiting in ambush.” Mirsaad comes from rasada. Mursad is one who is trying to ambush. Allah describes hell fire as Mirsaad: a place ideal for ambush. It is designed with the only intent to hide and attack the enemy.

Hasan al Basri uses this ayah to explain “There is no one from you at all who will not go over it [the hell fire]” (Surah Maryam). We will get to experience what we have escaped. For the believers, they will be able to pass by, but the disbelievers will be ambushed by it.

Who is it in ambush for – for at Tagheen. So many other words could have been used, but Allah says at Tagheen. Kufr is on the outside. Tughyaan is what is on the inside – rebellion. On the outside, even the philosophy majors or atheists, etc don’t want to acknowledge Islam or God. It is not because they have intellectual arguments, but because they want to live their life the way they want to live. They don’t want to live according to a higher authority; they want to rebel. That is the root of this whole problem. It’s not that they are curious about an naba` – it is their rebellion. And the Hell Fire is waiting for the rebellious.

It is ma aaba – a place that they will have to keep going back to. This illustrates they are going to try to escape, but they keep being sucked back in.

It is a place of stay and stay itself. They are going to be staying there for a very long time. That long period of time has been given a quantity – ahqaaba. Ahqaaba is the plural of haqb. According to ‘Ali radiyallahu ‘anhu and aqb is eighty years, every day of which is 1,000 years (and this is the most popular opinion). Regardless of what the time is, the number if finite. This led some mufasiroon to say that hell will eventually end. This opinion has been negated heavily. Hasan al Basri said that Allah did not say haqb; He said ahqaaban, which means they are multiple. The plural illustrates that there is no end to it.

This illustrates hopelessness. It is a means of psychological torture. They are given the hope that one haqb is ending, but then another beings.

“They will not get to taste in it neither coolness nor any kind of drink.” Lafha is a warm breeze and nafha is a cool breeze. Allah speaks of the least punishment in hell and says that even if the coolest breeze of hell fire reached them, it is so hot that they will cry out over and over again: “Destruction has fallen upon us! We had continuously been the wrong doers!”

In desert life, the two joys you can have of relief from the desert are drinks and cool breezes. The expression in the Arabic language “his eyes became cool” is used for a man’s eyes getting relief after a sandstorm. Allah uses this expression to describe joy from wife and family. So we can see that coolness, in the Arabic culture, is a great pleasure. Allah will take that pleasure away in Hell.

Allah adds only two more things in place of those: boiling, scorching water and infected blood or pus of the other companions in hell.

Justice

If you describe this to a non believer, what do you think they would say? “Man, this is pretty intense. Do you think somebody could deserve this?” The next ayah says: jazaa an wifaaqa. Jazaa` means payback; in it is included “you get what you work for.” But then Allah adds: wifaaq. The normal Arabic would expect muqafiqun. When you say wifaaq, it illustrates that there could be no punishment more appropriate. This is exactly – down to the last ounce – what they deserved. There is no torture or oppression; this is justice.

[Personal note by transcriber: If you read Jamal Az-Zarabozo’s explanation of the 40 hadith of An-Nawawi, under the explanation of the first hadith, he addresses a similar issue. Some people may ask, well, a disbeliever did not disbelieve for eternity, so how can he be punished for eternity? The answer is that, had he lived for eternity, he would have disbelieved for eternity. So he had the intention to do that as long as he lived. wAllahu ‘Alam]

What is it exactly that they did? They were the one who had no hopes of accountability. The wording is very careful. Allah does not say that they didn’t expect accountability; He says that they didn’t hope for it. If you don’t expect something, that means you had no idea. When you don’t hope for it, it means that you heard and knew about it, but you hoped it wouldn’t come. You let your false hopes that the accounting would not come delude you.

There are often Muslims even within our own families, that don’t want to talk about accountability. If you tell them, for example, “We’ll have to answer for how we earned our money,” they may brush it off and say something like, “Don’t depress me. I want to talk about something else.” They want to stay in their false hopes.

This crime we just spoke of was inside of them. And that false hope led them to commit the second crime on the outside: they denied the ayaat. They did two things here: lied against themselves and then lied against the miraculous ayaat of Allah.

There are two types of ayaat: ayaat kowniyya (ayaat in existence) and Qur’aniyyah. This person refused to reflect on either of them. This includes lying against the Messengers, lying against the truth, character assassination, etc.

“Don’t be shocked that each and every last thing We have completely encompassed.” ‘Ad means to count and ihsaa means to not only count it, but protect it and archive it. The scholars comment that this ayah of the Qur’an is the worse about ‘adhaab (punishment): every time they try to escape the punishment, they are entered into one that is worse than what they came out of.

Allah says, “then go ahead and taste all of you.” Allah is speaking to them. This is showing His extreme anger with them. But Allah does not use His Name next to them. According to other excerpts in the Qur’an, we learn that Allah will not even turn towards them or face them that day.

What will they be begging for? A little relief, a little drink, but all they will get is punishment. May Allah protect us from hell.

The Muttaqeen

There are two audiences in this Surah: the kuffaar and the muttaqeen. When Allah speaks to the muttaqeen, He speaks to them. Allah then addresses the people of taqwa. Why this particular title for them?

Taqwa is commonly translated as “fear”, but that is not correct. That would be “khowf.” Taqwa, here, refers to the precautions you take as a result of fear, the things you do because you are afraid. For example, locking your doors at night because you are afraid would be out of precaution. So taqwa is to take precaution. Taqwa is a feeling that results in some kind of action.

What is waiting for them? Mafaaz has a lot of meanings wrapped up into it – success, the place of success (Jannah) and an appointed time when they enjoy success (it’s coming, be patient).

Then Allah describes the place: gardens. Hadeeqa is a garden with a tall fence, so it is a private type of garden ☺ No one else has access to it. Hadaqa is also related to the word hadeeqa, and it refers to the pupil of the eye, which in turn refers to the beautiful color surrounding it.

The food that is mentioned is grapes – and this is a two in one because it is a food that already has a drink in it ☺ SubhaanAllah.

Kawaa’ib is the plural of kaa’ib. Kaa’ib is a really gorgeous woman. They will be at the most compatible age for the believers.

Ka`s nowadays means a cup or glass, but in classical Arabic ka`s was only used when the glass was full of wine, or some expensive drink. So these glasses will be full of expensive and exotic drinks. The color of the drinks will be exotic, and it will also be splashing.

Then Allah says they will not hear in those gardens laghw (useless talk) or kidhaab (when one person lies against another). Why does Allah mentioned these two specific things? In the beginning of the surah, the disbelievers are making useless talk. When they get to Jannah, the believers will not have to hear any of this. In Al ‘Imran, Allah says you will have to endure a lot of painful words from the kuffaar. Even the messengers were told to have beautiful patience. Once in Jannah, the believers will not have to worry about any of this.

Also, believers are working for the deen constantly hear kidhaab – in the media. They hear people lying about the messengers, about the book of Allah, etc. In Jannah, they will no longer be tortured with these things.

With the disbelievers, Allah said jazaa`an wifaaq – not more or less, but exactly what they deserve. Allah does not say wifaaq for Jannah, because He will give us more than what we deserve, subhaana wa ta’aala.

Allah says mir rabbika (from their rabb). Allah is the One Who gives, provides, nourishes, creates, takes care of – all of these positive connotations are included inside of the word rabb. Rabb was not used with the disbelievers, because there was no mention of mercy with them.

Another way Allah mentions His Mercy is that He says rabbika – your Lord. Anywhere in the Qur’an where Allah speaks to His messengers, those are the most merciful places in the Qur’an. Allah adds on to that, saying ‘ataa`. ‘Ataa` is a grant/gift to someone who doesn’t deserve it. So the believers will be showered with gifts.

Qataadah radiyallahu ‘anhu explained hisaab saying that this is like a saying in Arabic, in which you give so much to a person that they say, stop, I can’t take any more. May Allah make us worthy of this. Ameen.

Ar-Rahmaan and Ar-Raheem

The Lord of the heavens and the earth – that same Lord – is excessively merciful. Some things you should know about Ar-Rahmaan (which is used here) as opposed to Ar-Raheem:

Ar-Raheem is potential. You can say a person is merciful. That doesn’t mean he is always merciful, doing something merciful at every moment. When Allah is speaking of a mercy He is doing right in the moment, He doesn’t use ar-Raheem; He uses ar-Rahmaan. When there is a specific mercy mentioned, ar-Rahmaan is used. Ar-Raheem is more general.

This special mercy of Allah is being given to the believers on the Day of Judgment. It is perfectly suited here because of all of the different levels of mercy Allah will bestow on the believers which were mentioned in the previous ayahs.

From the disbelievers’ side – after hearing such a strong warning in this surah – may lose hope. Allah mentioning His Name, Ar-Rahmaan, gives hope to the disbeliever as well. Allah is exceedingly, unexpectedly merciful.

None Shall Speak

They will have no control, no ability or power in regards to Him on that day – in terms of addressing Him or making a case. This is for the kuffaar.

But then Allah says: the day when ar-Ruh will stand and malaa`ika. There is almost ijmaa` [consensus] of the mufassiroon [the scholars of tafseer] that ar-Ruh refers to Jibreel ‘alayhis salaam (Gabriel) almost every time in the Qur’an. Usually in the Qur’an, we see the reverse order – the angels are mentioned first and then Jibreel. This is a reversal in the sequence. One of the scholars of balaagha [literary beauty?], sh-Sha`raabi, commented on this: whenever you find a lot of movement, then angels are associated with going up and down and being in constant movement. There, you find malaa`ika mentioned first. When you find responsibility, Jibreel is mentioned first because he has the most responsibility. That is why Jibreel is mentioned first.

Another benefit of knowing this is that one of the theories of the mushrikoon [polytheists] was that the angels would come and save them. Who is the greatest of the angels? Ar-Ruh [Jibreel/Gabriel]! And they will all be standing before Allah in straight rows, not uttering a single word. So if the disbelievers had some hope that the angels would save them, then they are mistaken. The angels will be standing silent as well.

Only to whom Allah gives permission will speak and he will say that which is true and upright. Allah was using present tense up until now, but He switches to past tense to show that even one who does speak will be very brief. People will be spoken to rather than them speaking.

Dhaalikal yowm al haqq. There are three ways to translate this:

1. “That is the true day”

1. “That day is in fact the ultimate the truth” – this is favored by most scholars.

1. “This is that true day which is coming”

You Have Been Warned

“Then, whoever wants, let find ma’aab towards his Lord.” Whoever wants, let him hold on to a path that will lead towards his Lord. Allah already spoke about jahannam being ma`aab. Now He is speaking about another ma`aab – your goal in this life to return to your Lord. May Allah make us of those who return to their Lord. Ameen.

In conclusion of this surah, Allah says, Inna andharnakum. It is indeed We who have warned you. The kaafir thinks that Muhammad (sallallahu ‘alayhi wa sallam) is warning him, but Allah is telling them that this is the Lord of the worlds Who is warning them. They see it far away, but We see it very close.

We said before that the “sa” in the beginning was for closeness. The conclusion is also closeness.

The day on which every single person will see whatever their hands have sent forward. This expression is often misunderstood in English. It requires some explanation: most of our actions are done by our hands. When our hands do an action, it is recorded and is then sent forward. Whatever we have done is archived and sent into archives. It will later be bought out of those archives and displayed before you on a day that is coming ahead. Every person will see what both his hands sent forward.

As a result, the disbeliever will say la laytani – and there are no words in English to translate this. In modern language, we are much less articulate. The closest thing in our times is: a person so sad and overwhelmed that you have no words. It is when you are speechless and dumbfound. All you can do is sigh or scream. Destruction is upon them, but they can’t say it. Allah is describing the emotion of that person. They will say, “If only I had been reduced to nothing but dust!”

Before this day, the arrogant kaafir was walking around in arrogance, thinking he had no accountability, but on that day he will wish he was dust. In Arabic tradition, dust was associated with humiliation. To put dust on someone or kick it in their face were expressions of humiliating someone. The last thing someone wants is to be associated with dust. He will face Allah and will wish he was that humiliated dust.

The Cohesion of Beginning and End

How the beginning of this surah correlates to the beginning: in the beginning, the kuffaar were adamant and arrogant, in total disregard of the hereafter. In the end, their state will be that they will not be able to speak. Now, let them run their mouth, but a time will come when their mouth will be silent.

In the beginning they had disagreement over what would happen in the hereafter. That Day, there will be only one true opinion.

Finally, Allah warned them that they will know the consequences of their speech. In the end, the will say, “Oh, I wish that I were dust!”

http://forums.almaghrib.org/showpost.php?p=484374&postcount=38

Surah Zalzala [99]

Asalam alaikum warahmatulah wabarakatuh

بسم الله الرحمن الرحيم

Surah Zalzala [99]

There were 3 doubts the deniers had;

1 – How can the world end after having been existant for so long?
2 – How can everything that we do in life be written and recorded in the minutest of details?
3 – Even if a judgement did occur, we have intercessors (angels, saints etc) to hide behind between us and Allah?

This is the psychology of Shirk (associating partners [with Allah]) because a person may do whatever he wants of disobedience to Allah, but then he wants to hide behind someone close to Allah to protect him from Allah’s anger. This person will even try to please and overpraise that intercessor, so that the  intercessor will intercede in favour of his case in the court of Allah. Little do these people know that Allah will forgive who He wills on that Day, and this is the sin that Allah does not forgive (of shirk).

This surah removes those doubts, as we will see inshaa’ Allah [God willing].

The Surah is short (only 8 aayaat/verses long).

The first part of the surah explains how the world will come to an end;

Ayah 1:

إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا

– Zalzala is repeated twice in the first ayah/verse.

Zalzala is a 4 root lettered word. Some scholars (ie. Raghib al Isfahani) say 4 letter words come from a 3 root lettered word, in this case Zalzala comes from Zal-la  [(زلل) – za,lam,lam], but it has 4 letters for emphasis.

Zal-la (زلل) means – to slip (ie. if you walk, and you slip).

When zal-la (زلل) is repeated (taqrar lafdhi), it becomes Zalzala, so its repetition means (taqrar ma’nawi) ‘repeated slipping‘.

So yes, Zalzala = Earthquake in arabic language, but its effects are continuous falling and slipping of objects due to instability.

So when Allah says; Idhaa zulzilatil arddu... It implies that the earth will become heavily shaken, becoming unstable for humans and anything on it (the earth) on that day (Judgment Day).

Similarly Allah says in surah Hajj;

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ

Ya ayuhal naas ittaqoo rabakum, ina zalzat-ass-saa’ati shay’un ‘azeem (oh mankind, protect yourselves/fear [itaqoo] your Master (rabakum), surely the violent shaking/instability [zalzalah] of the hour is a great thing.

وَتَرَى النَّاسَ سُكَارَىٰ وَمَا هُم بِسُكَارَىٰ

Wa taran-naasa sukaaraa wa maa hum bi sukaaraa.
The day when you will see people drunk (intoxicated/high), but they will not be drunk.

A person will trip over himself, unable to keep balance, shakey, in a daze when drunk, and also do the same when an earthquake is happening. In both situations, the human is out of their mind, almost insane.

إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا

Idhaa zulzilatil arddu zilzaalaha.
When the earth shakes violently (as it should), a terrible shakening.

Earthquakes described in the Quran can be of many different types;

Raj-ja (or Tarjeej): violent jerk/sudden and unexpectedly.

Rajaf – this is used to describe something which changes the state of something normal. Ie. if you throw a stone in water, and ripples are caused. Or if you hold a sheet of cloth from one side and shake it, waves are caused so the original state is changed. Allah uses this word to describe the hypocrites.

(الْمُرْجِفُونَ فِي الْمَدِينَةِ al murjifoona fil madinah [Ahzab 33:60] – because they caused disturbance in the peace of the Muslims in Madinah).

إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا

Idhaa zulzilatil arddu zilzaalaha.
When the earth shakes violently (as it should), a terrible shakening.

The Beginning of Surah Zalzala

The beginning of Surah Zalzala is commenting on the beginning of the ending (ie. of the end of the world and Judgement). In the ending of the previous surah (Bayyinah) it was talking about the end of the end (final destinations of the believers and disbelievers i.e. hell and paradise).

Al Bica’i says: the word Idhaa/izaa )(إِذَا) [When] – is used to remind people of something important that will without a doubt happen (in the future) which people continuously forget.

[past tense for ‘when’ is Idh/iz (إِذَ), and idhaa (إِذَا) is future tense.]

By saying idhaa (إِذَا), Allah has made Judgement Day a reality because He is saying ‘When it happens (for sure in the future)’.

Zulzilat زُلْزِلَتِ – passive form, ie. when the earth is shaken.

He didn’t mention Himself shaking the earth. When Passive tense is used in arabic, it implies that its easy to do that without much effort from the doer.

“it will get done” implies its easy to do. Wheras “i will do it” implies ‘it will take me some effort’.

الْأَرْضُ al Ard = the Earth.

So by Allah saying Zulzilat, Allah is implying how easy it is for Him to shake the earth for the final Judgement Day without effort.

Aloosi says: (Commenting on Zulzilat); Its a violent, continuous and repetitive earthquake.

This conclusion is based on the rule of Maf’ul Mutlaq: ie. Darabtahu Darban is a phrase meaning “i hit him”, literally it would be translated as “i hit him with a hit” = I hit him really really hard. This is maf’ul mutlaq.

This is the technique used in this verse; Idhaa zulzilatil ‘ardu zilzalaha [When the earth shakes with its heavy shaking].

An INCREDIBLE Earthquake (more than a normal one).

More examples:

Nasarahu nasran [he aided with a great aid].
And Qatalahu taqteelan [he slaughtered with the most powerful slaughter]. Etc.

إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا
Idha zulzilatil ‘ardu zilzalaha [When the earth shakes with its terrible, heavy shaking].

An INCREDIBLE Earthquake (more than a normal one).

Zilzalan would usually be used in maf’ul mutlaq, not Zilzalaha. Why is ‘ha’ [zilzalaHA] placed at the end instead?

The ‘ha’ (هَا) at the end of zilzalaha [meaning ‘her’]  refers the whole issue back to the Earth which we find our safety and refuge in.

Idha zulzilatil ‘ardu zilzalaha [When the earth shakes with her heavy shaking].

Why is zilzalaHA more effective than zilzalaN?

Aloosi says: Its an earthquake which is so powerful that no earthquake can be compared to it. So by referring to the earthquake as a specific one that shakes her violently [the earth], its uncomparable to any other earthquake ever before it.

This is such a unique earthquake that its unimaginable (the whole Earth is violently shaking in comparison to the past when only some parts would shake).

The ‘ha’ could also imply the Promise. Which promise?

Her heavy violent shaking is a promise she had made to Allah, a role which she had to fulfill at the end times to fulfill her destiny when mankinds and jinns world would end.

Idhaa zulzilatil ‘ardu zilzalaha [When the earth shakes with her [promised] heavy shaking].

Zamakshari says in al Kashaf: the ‘ha’ (her) implies that this Earth was made with that exact job in mind, for the purpose of; shaking violently when Allah gave it permission to do so in preparation for a Judgment Day.

It’s the end of the journey that matters the most, since that is the purpose of the traveller – to reach his destination and fulfill his final role. It may be that Allah is implying that the purpose of the Earth from the beginning was to shake violently, to lead to the destination of Judgment Day.

The ‘ha’ [pronoun- iddafa] implies this is an earthquake which is so intense, that an earthquake could not be any more violent before or after it, ever. It has been shaken to its maximum limit by Allah. It is the Earth’s heaviest shaking, it is the zulzilatil ‘ardu zilzal. It implies that EVERY single part (every inch!) of her [the earth] will violently shake.

Ash-Shanqiti said: the Earth will shake, pause and shake again repetitively, this will continuously happen – The same way the root (huroof) letters are repeated and paused, ie. ZuLZiLatil ‘ardu ZiLZaLaha.

(This is also based on the rule of 4 letter words in the arabic language with repeated syllables, which signify the repetition of something. Ie. WaSWaSa is whisperings from satan which are repeatedly used to try to harm (and cause confusion and doubt) amongst people, especially believers. So satan will whisper, go away and approach again to whisper evil again, repeatedly.)

The silence between each syllable signifies a stop, some form of relief, but suddenly it begins again [with the repeat again of the next syllable].

إِذَا رُجَّتِ الْأَرْضُ رَجًّا . Idha rujatil ardu raja wa busatil jibalu bassa. [Waqi’ah 56:4] – When the earth is shaken with a violent shock..

يَوْمَ تَرْجُفُ الرَّاجِفَةُ . تَتْبَعُهَا الرَّادِفَةُ
Yawma tarjufu ar-rajifah. Tatba’u ar radifah [Naazi’aat 79: 6-7] – the day when the Tremor quakes, Followed by the subsequent (commotion)…

Ayah 2:

وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا
Wa akhrajatil ardu athqalaha.

And the Earth will extract her burden.

Wa وَ = and

Akhraja (أَخْرَجَ) = to take something out. Also used in the Quran to describe someone being expelled ie. from a city etc. This is the most generally used word for ‘extract’ or take something out of something else.

Alternative words which could be used but are not:

Barraza (برز) = take something out and put it infront of someone.
“wa burrizatil jaheemu li man yara” وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ (and hell will be pulled out for the one to look at.) [Surah Nazi’at 79:36]

Taradda – to push-away/belittle. طرد
= وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ

Wa la tatrud iladheena yad’oona rabahum:

(and dont expel/drive away those who call upon their Lord) [An’am 6:52] (i.e. Allah commanded His Messenger: Dont belittle (tatrudd illadheena yad’oona rabahum) the believers, no matter what rank in society they are.)

AThQaLa ha (أَثْقَالَهَا ) – Burdens [repeated twice in surah. 2nd time its mentioned is the word miThQaLa later in the surah.

The Earth will pull out her burdens.

ThiQL (ثقل) (plural: Athqal) – the things which are contained within something else – to make it heavy. Ie. Beds, furniture, carpet computer, all things in your home etc. All this makes your house heavy so it is Thiql (the houses burden which it holds).
Thaqeel – heavy.

When you Travel and you carry things = thiql. The Thiql (burden) you carry, you drop and release it after your journey is complete. The Earth is also on a journey, and near its end it will drop and release its burden [iThQaLaha]. This is the burden being mentioned in this surah/chapter.

The Thiql in your homes, the people in the graves, anything hidden in the Earth and in your homes will be expelled and forced out to show its reality on that Day.

Tafsir:

Bica’i says: Athqal refers to: treasures, aswell as the dead (the disbeliever would deny that he, and the dead would return and be brought back to this world). But instead, he after his death would return to this world (on Judgment Day), along with the earths treasures which he had been fighting for and chasing after his whole life, but on this Day, no-one cares for these treasures – when before this, that was his only purpose in life which distracted him from building a relationship with Allah.

On this Day, the Earth will be offering itself to the people, when before people would themselves work day and night in the Earth to seek its ; gold, silver, oil, diamonds etc. But on this Day, mankind will realise the reality of the deception of this world, the worthlesness of this wealth, and submit to the fact that final success can only come from Allah’s pleasure alone on this Day.

Shawkani said; the IThQaL [burden] also includes Reports of all that was done in the different locations of the Earth during the different times. So this earth is like a video recorder everywhere we are, recording all that we do in public and private. So the angels are witnesses, and Allah is too, but they are unseen to us.

However the Earth is a witness and recorder, and so are our bodies. These are apparent to us and are watching and recording us do our good and bad. Now if something is filled up too much, it will gradually build up and finally burst, spilling out all it contained. The Earth will spill out the records of all deeds done on it

وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ
And has cast out all that was in it and become empty [khalat].
[Inshiqaq 84.4]

Khalat (خَلَّتْ) is the word used, and Takhala is the word used to describe a pregnant woman who finally sighs after giving birth [releasing her burden] and her labour pains have come to an end. (the same way the earth finally lets out her burden of the sinful records and sinful people, a final sigh of relief from its pain).

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness]. [Surah Rum.41]

Where the earth sometimes releases some of its burden through minor earthquakes or other disasters, as punishments for the evil and corruption mankind commit – so they may return to Allah out of humbleness.

Shanqeeti said: The AthQaL [burdens] being referred to is especially the humans and the jinn, based on the verse in surah Rahman;

سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ [surah Rahman 55:31]; We will attend to you, We shall turn to reckon with you, O you two heavy ones!, (mankind and jinn.)

ThaQaLaan = humans and jinn are the two real AthQaL [burden upon the Earth].

Doubt 1 has been answered in this surah: Allah is able to destroy the Earth through an Earthquake (Earthquakes are comprehendible to humans and symbolise destruction, so its not unimaginable to believe that Allah will destroy the Earth through this means), and revive mankind, and bring them back to life again as a new creation. The Earth will be re-made, and the men and jinn will be re-made.

Doubt 2:

The Arabs would question; How can everything that we do in life be written and recorded in the minutest of details?

The Body is a witness;

حَتَّىٰ إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُم بِمَا كَانُوا يَعْمَلُونَ

وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا ۖ قَالُوا أَنطَقَنَا اللَّهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ

Till, when they reach it (Hell-fire), their hearing (ears) and their eyes, and their skins will testify against them as to what they used to do.

And they will say to their skins, “Why do you testify against us?” They will say: “Allah has caused us to speak, as He causes all things to speak, and He created you the first time, and to Him you are made to return.”

[Fussilat 41:20-21]

The Earth is a witness; the earth records the deeds (as a burden/Thaql) of mankind through history. So it is a witness. [Based on Surah Zalzala 99:2 (discussed above)]

Allah is a witness: يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ ya alyuhaladheena aamanoo ma lakum? [Tawba 9:38]. O you who profess belief, what is wrong with you?

Ayah 3:

On this day man will say:

وَقَالَ الْإِنسَانُ مَا لَهَا
Wa qaal al insanu ma laha? (and man will say what is wrong with it [the earth, when it quakes])

Al Bica’i says: Man will be so shocked this day, that he will forget all the reminders he recieved in this life about such a day. So in shock, fear and anxiety, he will be amazed at what the earth is doing, and ask; “what is wrong with her?”

Wa qaal al Insanu ma laha? (and man [insan] will say what is wrong with her)

Insan comes from Nasiya, which means to be forgetful. Thats why Man will be so shocked this day, that he will forget all the reminders he recieved in this life about such a day and still ask what is wrong with her?

Al Naas is used later in the surah = it is a plural and refers to many people.

Insaan = mankind, but in this context it refers to man, when he is alone, although being amongst many people (all of mankind, from Adam to the last person on Earth).

So man/insan is amongst ALL of humanity, but feels entirely alone on that Day.

Zamakshari says: This is what the disbeliever will say after the 2nd trumpet is blown [for the beginning of Judgment Day], when he sees dead bodies being expelled from the Earth and coming to life after their death. This is when he will ask all these questions in shock. (Maa Laha?! [What is (wrong) with her?])

He (the disbeliever) will also say;

قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا

“Woe to us! Who has raised us up from our place of sleep.”

And the believers will say;

هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ

“This is what the Most Beneficent (Allah) had promised, and the Messengers spoke truth!”

[Surah Yasin 36:52]

(and man will say what is wrong with it [the earth, when it quakes])…

Ayah 4:

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا
Yawma Idhin tuhadithu akhbaraha.

(On that Day, [the earth will] dispel her news.)

Yawma idhin – On that Day… Yawma Idhin: this is a phrase used as a warning, showing Allah’s anger at the rejectors.

Yawma idhin tuhadithu akhbaraha. (On that Day, [the earth will] dispel her news.)

tu HaDiThu – from hadatha = to make someone aware of something.

HaDooTh – to make something come into existance which wasnt there before.

HaDaTha/HaDeeTh = to say something new which the people havn’t heard before.

It can also mean to re-say something which the people forgot. Or to say something in full detail with the assumption that the hearer is not aware of such information.

The Earth on this day will tuHaDiThu (inform and also remind the forgetful in full detail) akhbaraha (its news [about the deeds the people did in this life]).

The information it gives us will shock us, as if we are hearing such information for the first time.  This is why the word “Hadeeth” is used in preference to other words.

In Surah Kahf;

وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, “Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?” And they will find what they did present [before them]. And your Lord does injustice to no one. [al Kahf 18:49]

aKhBaRaha – (from the word) KhaBR = News.

Naba’ also means News. So what’s the difference?

Naba’ = something you could never have known without someone telling you. This is why Allah’s Prophets are called Nabi (plural: Anbiyaa). They tell info. like what will happen on Judgment Day in detail, and we could not know of this information alone.
– Naba’ can be news of either past, present or future.

– Something you CAN’T expect. (ie. In Surah Naba’ [78:17-40]; trumpet blown causing total destruction, the skies [sama’] open up like doors, mountains moving, the seeing of hell and paradise etc.)

Khabr = news you could figure out yourself.
– Khabr can only be used for the present or the past, but not the future.
– something you CAN expect. (ie. earthquakes, the records which show details of our own actions and deeds etc.)

So Khabr is more accurate and relevant than Naba’.

The irony is that tuHaDiThu is for something new to us, and khabr is for past/present tense. So humans are being informed about their own past, with a new shocking statement which ironically surprises them (when it really shouldnt since its their own past history!).

Tafsir of this verse:

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

(On that Day, [the earth will] dispel her news.)

Ibn Mas’ud: the Earth will literally speak to Allah and/or to the people, complaining on Judgment Day, to inform what every person from mankind and Jinn has done on it since the beginning of time till its end. This is a valid view of Ahlus Sunnah wal Jama’ah.

Ayah/Verse 5:

بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا
Bi ana Rabaka Awha laha (because your Master has inspired for her.)

Awha [commonly translated as “inspiration” in the religious context] – wahy – eeyha = to hint something at someone secretly.

فَخَرَجَ عَلَىٰ قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَىٰ إِلَيْهِمْ أَن سَبِّحُوا بُكْرَةً وَعَشِيًّ

So he [Prophet Zakariyyah] came out to his people from the prayer chamber and signaled to them to exalt [ Allah ] in the morning and afternoon.

[Surah Maryam 19:11]

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ

And We inspired to the mother of Moses, “Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers.”

[Qasas 28:7]

The hinter and the one being hinted at – both know exactly what is being meant when wahy is being used.

There are Two words used for ‘inspiration’;

Awha (أَوْحَىٰ) – usually refers to wisdom/knowledge which is inspired. (like we see from Maryam 19:11 Qasas 28:7, knowledge is being hinted.)

Ilhaam (أَلْهم) – usually refers to action which is inspired. (i.e. فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا – And inspired it (with conscience of) what is wrong for it and (what is) right for it. [ash-Shams 91:8] (These inspirations [Ilhaam] are of action i.e. guidance in showing the opposing good and bad ways.)

The words above are used for inspiration of any type, whereas 2 words are used only for shayateen’s [devils] inspiration/hints;

Hamazaat: (وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ (al Muminun 23:97) qul a’udhubi Rabika min hamazaat ash-shayaateen) – And say: “My Lord! I seek refuge with You from the whisperings (suggestions/incitements) of the Shayatin (devils).

Waswasa: – whisperings which appear, go away, and return again. (Surah al Naas 114:4). مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ
From the evil of the retreating whisperer.

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا. بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا


(On that Day, [the earth will] dispel her news, because your Master has inspired for her.)

Rabaka Awha laha = YOUR (Prophet Muhammad’s) Master will inspire for her [the earth].

So the Master of Prophet Muhammad will inspire the earth to speak and give the news of what happened on the Earth, to him and the believers. This is in the 2nd person (for Taqreeb – closeness) of Allah to His Messenger, showing that His Messenger is safe on that Day from all these calamities because his Master is the owner of that disastrous day.

Everything in the surah before was 3rd person (tab’eed – a distanced perspective) to show that He is angry with the disbelievers, so He hasnt spoken to them directly.

Awha LA HA [inspired for her.] Not; (Awha ilayha [inspired to her]):

Ila [to] is usually used in the Quran when Awha [inspiration) is used. Ie. Wa awhayna Ila umi moosa (and We inspired TO the mother of Moosa/Moses) [Qasas 28.7].

However ‘Awha LA ha‘ (inspired FOR her) is used in this surah/chapter, which signifies that Allah has given the Earth permission to speak FOR herself, because the Earth had always wanted to complain due to the oppression done on it for so long, and now – on this Day – she has been given the permission to do so.

The Earth has always wanted to quake, to speak, to complain, and after such long patience has been given permission from Allah to do so.

Ayah 6:

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ

Yawma idhin yasdur un-naas.. (the Day mankind will be split up into groups..)

Yawma idhin – this is repeated again in the surah to show Allah’s anger. – The Day when..

yaSDuR – SiDR [meaning ‘chest’] – Saadir = one who moves on i.e. ‘to move onwards’ i.e. someone who left home, got water from a well (ie. did only a little) and moved on to come back home straightaway.

قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ i.e. in the verse, two women said to Moses that they were waiting to water their animals; until they [the shepherds] have driven their flocks away [yusdira] from the water’) [Surah Qasas 28:23]

yusdira, ‘to drive away’,

Simply; someone who leaves home and soon comes back. Someone who goes from one place to another and soon goes back again. (the same way the Saadir returns back home after his little exit, and the Saadir human leaves the world he did his deeds in – to the temporary grave – returning back to the Earth on Judgment Day once again.]

Yawma idhin yaSDuR al Naas – On the Day mankind will go back and forth:

[Man was born on Earth, did his deeds on it, he died – and then got buried within the Earth. Then he was brought back (yaSDuR) to the Earth on Judgment Day].

Ashtata – shatta = if something is one piece, and it becomes broken into different pieces.

The Previous surah (Surah Bayyinah) mentions the 2 groups (Sharr ul bariyyah شَرُّ الْبَرِيَّةِ [worst of beings], and Khayrul bariyyah خَيْرُ الْبَرِيَّةِ [best of beings]).

In this surah, Allah mentions that on that Day, mankind will be divided into groups [ashtata] – fulfilliling what was mentioned of mankind being split up in this world too, based on your beliefs, aswell as your good etc.

إِنَّ سَعْيَكُمْ لَشَتَّىٰ – Indeed, your efforts are diverse – Ina sa’yakum la shata. (al-Layl 92:4)

On the earth mankind began as one community [from the time of Prophet Adam];

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ

Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. [Al Baqarah 2:213]

Then mankind gradually deviated, and was mixed into groups; believers and disbelievers, the good doers, and sinners etc. So a believer might live with some disbelieving relatives etc.

But on this Day they are broken (ashtata) into pieces, the believers will stand with believers, and the disbelievers with the disbelievers, the good are separate from the bad, and even these groups – in each category – are split into further groups according to the level of their deeds.

Ta’Alafa is the opposite to Ashtata – to bring things together.

تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ
Tahsabahum jamee’an wa qulubuhum shata – You would think they are united, but their hearts are divided [shata] [Hashr 59:14].

Al Bica’i said: this ashtat will be divided according to their deeds (ie. Al Sabiqoon [the best and Foremost/ahead of the race], As-hab al Yameen [People of the Right hand], as-hab al Shimal [People of the left hand] (mentioned in beginning of Surah al Waqi’ah (56)).

Zamakshari said: People will come out of their graves and enter their MaWQiF [Place of Stop], where they will not be able to move from until their Judgment is over. And the people become apparent, who is successful and who is the loser. This will be show in their faces.

[Some] faces, that Day, will be bright – Laughing, rejoicing at good news. And [other] faces, that Day, will have upon them dust. Blackness will cover them. Those are the disbelievers, the wicked ones. [Surah Abasa 80: 38-42]

And each group will see a path which leads to their Final Destination.

Doubt 3 will now be answered inshaa’ Allah;

The disbelievers argument: Even if a judgement did occur, we have intercessors (angels, saints etc) to hide behind between us and Allah.

لِّيُرَوْا أَعْمَالَهُمْ

Li yuraw a’maala hum – So they see their deeds.

Li = [in this context it implies; So] (hafdh ‘ajl – gives purpose) [But really Li should be translated as ‘for‘].

YuRaw = Ra – to see, and the Yu and W at the end signify plurality (i.e. they.)

So they see (Li yuraw..)

A’maala hum (their deeds).

Two words for ‘Deeds’ are commonly used in the Qur’an;

Fi’l = an action you do, even without thinking about it. Ie. Breathing. Seeing, hearing, blinking etc.

‘Aml = an action you do with intent/with conscience. Ie. Your intended actions/deeds; Eating, Seeing with focused intent, hearing with focused intent, reading etc.

A’maala hum (their intended deeds).

So they see their intended/conscious based deeds…

These deeds will be seen altogether like a Record, how much good was done, how much bad was done, was a deed done based on sincerety? Was there a reward or sin for that deed? The whole list of your lifes intended choices and actions will be seen.

Ayah 7:

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ

Fa man ya’mal mithqaala dharatin khayran yarah.
(So he who does [an] atoms weight [of] good [shall] see it.)

Fa = So.

i.e. In conclusion.

This will link all that has been mentioned earlier in the surah to the final conclusion of what was intended for mankind on this Day.

Man = Who

Ya’mal [he (who does an) intended action].

Really Ya’malu (marfoo’) is used in such a sentence, however Ya’mal [without dama/peysh] = “IF THEN (he does that..)” – it becomes conditional [jumlah shartiyyah] to the oncoming statement…

So in conclusion – he who – if he was to do that – did (an) atoms weight (of) good, he (shall) see it (ya RaH)..

Mithqaal – AthQaL (meant burden) (mentioned earlier in the surah).

But what is miThQaL?

It is used to measure something against another. Ie. weights on one side of a scale to measure against other products ie. rice, sugar etc. The weights are miThQaaL, but the word is used to describe the concept of ‘weighing one thing against another’, more than the actual weight itself.

From the Sarf [Linguistic Morphology] point of view, Mithqaal is an Ism Aala [= Physical Tool].
Any word in arabic which starts with a Mi and has a an Alif (an ‘aa‘ sound) within it, it is a physical Tool that people use.

Ie. Mithqaal (measuring weight), Mathaqeel [plural for mithqal].
Miftaah (key).
Meezaan (weighing scale) etc.

‘Aml is repeated again in the surah – an action you do intentionally and consciously, with purpose.

Dharra – smallest thing imaginable. To the arabs, the smallest thing imaginable was the ant’s egg, and they called it dharra. We might describe dharra as an atom or speck in the english language. Dharra – the light dust you see floating in the air when the sun is shining – through the window – on a sunny day. Each of these dust particles is a dharra. This signifies the smallest and most lightest imaginable thing being a dharra of good or evil which will be seen on that Day.

The smaller something is, the lighter it is in weight, and the smallest speck may seem worthless, but on that Day there will be full justice on big and the smallest of matters.

Khayran – good. The weight of a speck of good will be shown.
Khayr in arabic means a good which doesnt even require explanation to attest to its goodness. It is known to be good in of itself without explanation.

ya RaH [he (will) See it] – comes from Ra’a.

Basara – to see with insight.
Nazara – look at in focus and detail.

Ru’ya – something seen literally and figuratively.

RaH is used because a person will see his deeds literally, aswell as figuratively because he will become certain and know what each deed implies ie. what results each deed brings for him (good a’maal [intended actions] bring good reward, bad a’mal [intended actions] bring punishment).

Mankind will see every single deed of theirs during this stage on a Record, even the ones that Allah forgave, although we will not have seen our Final Destination (of Paradise or Hell) yet.

Seeing an atoms weight of good will make the believers appreciate Allah’s Mercy even more, because a sinner believer may see that Allah forgave some of his sins and multiplied a good deed of his worth only a dharra/speck by 700 or even more.

And Allah is the Forgiving [Ghafoor], Merciful [Raheem]. He is Forgiving for our sins and Merciful for our lack of perfection in worship to Him.

We also see our deed records before we see the actual reward or punishment on that Day.

This can be an amazing or terrible experience based on the results we get. We ask Allah to make our record good.

Ayah 8:

وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

wa man ya’mal mithqala dharatin sharran yarah.

[Refer to Ayah 7 above (Zalzala 99:7)].

Sharran – evil (most universally accepted word used for evil). The weight of a speck of evil will be shown.

Sharran in arabic means an evil which doesnt even require explanation to attest to its evil. It is known to be evil in of itself without explanation, even the criminal will know that he is doing an evil [Sharr] himself without anyone telling him that what he is doing is evil.

Sharr – sharaara = spark of fire – something universally accepted as evil due to its harm.

Relation of the beginning of the Surah to its end;

Allah starts the Surah with something BIG; the Earth. And ends it with the smallest thing imaginable; the Dharrah (speck of dust).

This is the end of the literary tafsir of Surah Zalzala [99], and the praise is for Allah.

Surah al-Naazi’aat

بسم الله الرحمن الرحيم

4/1/09

Tafseer Juz Amma : Surah Naazi’aat

1à    وَالنَّازِعَاتِ غَرْقًا

In interpreting Makkan Qur’an, what was going on in the head of mushrik Arabs.

Ya’lamu maa yaliju fil ardhi wa yakhruju minhaa: the disbeliever thinks Allah is speaking about the plants but the believers know it is also referring to us. Same statement: different audience.

Islaahi: Mushriks saw it as the winds. Majority opinion says it is the angels.

Other evidence that this ayah is referring to winds, Allah ta’ala says: tanzi’un naasa, the wind that snatched the people.

If this is referring to angels: they are pulling and ripping the souls of the disblievers that want to stay in the body .

2à وَالنَّاشِطَاتِ نَشْطًا

Nasht refers to undoing a knot without doing any effort, also when an animals wiggles itself out of a

Maf’ool mutlaq: angels that seemingly enter the body and take out the soul, no force necessary. And if referring to the winds, it refers to the smooth breeze that is pleasurable.

Two different winds: destruction and comfort.

3à وَالسَّابِحَاتِ سَبْحًا

Sabh means to swim quickly in a smooth and rapid way. (not splashing around)

Angels: they are diving into the body of the person while looking for the soul.

Wind: clouds that are swimming in the air by means of the winds that are pushing them.

4à فَالسَّابِقَاتِ سَبْقًا

Sabq: when one thing takes the lead over the other. Faa here means that it is connected with saabihaat; a process a then b.

Angels are racing back to take these souls to the judgment.

Winds: some clouds taking the leads over the others.

5à فَالْمُدَبِّرَاتِ أَمْرًا

Tadbeer: includes the meanings of planning, organization and complete execution. Contrasts “adbara yas’aa” in this surah. Tadbeer is thorough planning. Allah ta’ala is swearing (again faa) that these are the ones that execute the command of Allah, diligently and in an organized fashion. Comes from dubr: to think about an action and take it back.

Angels: those who are assigned different commands

Winds: naashiraat and faariqaat, the winds distribute clouds in every direction. The wind also distrubes dust, pollen and the winds bring the clouds which carry rain. The winds sustain all that we need to live: plant life and rain. All part of an executed plan of Allah ta’ala which are executed by the winds.

Other words for planning in the Qur’an:

-kayd: a secret plan, a plan which you don’t want anyone to find out about, it wont be any good if it comes out in the open.

-makr: a plan that has to do with retalion against the enemy. When ever Allah ta’ala uses this, it means retaliation because they took the first step and this is the reaction.

-heelah: a clever plan which the idea is to maximize ones benefit by breaking the law. (gifting a wife with wealth before giving zakah then take it back after)

The paragraphs in the Qur’an are seemingly organized, even in their rhyming scheme. It is united phonetically.

Contrast in surah Naba: depiction of the skeptic, then speaking of the hereafter. This surah is reversed: hereafter first, then skeptic later. This is called X in Arabic literature.

6à يَوْمَ تَرْجُفُ الرَّاجِفَةُ

Rajf: rattling and shaking. In this ayah Allah ta’ala does not mention the earth, another ayah: yauma tarjufu al ardhu wal jibaal—as though they were that soft (salt in a salt shaker). Rajf is a highly uncomfortable motion and the state of the person affected by that motion.

Zalzalah: to keep slipping

Raj’: first movement

Maara: yauma tamooru as-samaa’u maura, when an animal is running fast or rapid motion and feels like an earthquake (simulation).

Raajifah: that which is meant to shake. The purpose of the heavens and earth is when it is going to be rattled, so much so it is the faa’il.

7à تَتْبَعُهَا الرَّادِفَةُ

Radf implies when you are riding a camel/horse and someone is behind you. (passenger). It will followed by another movement, one successively following the other.

This raadifah refers to the second time the trumpet is blown. This is the tafseer of the text in surah Naba.

Radf literally implies to sit behind. Synonyms are called mudaradifaat.

Khalfah: when you following something chronologically

Radf: literally right behind

Talaa: to follow something carefully and repeatedly. Used for the sun and moon bc they follow a path repeatedly.

8à قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ

The first depiction of that day in this ayah.

By not putting al on quloob, it means some hearts particularly on that day.

Waajif: most translations will say petrified, terrified and scared. Words used for fear in the Qur’an:

Khawf: perceived danger (physical)

Khashyah: when you are afraid of the magnitude of something (greatness of something) idea of the Day of Judgment, loosing your job.

Khushoo’: fear that is manifested not only in your heart but it is shown on your face and limbs. This is the kind of fear that we should have in salah: our faces have this fear not just our hearts.

Taqwa: most common word, fear the consequence of one’s actions. Wiqaayah: to protect. Taqwa is to protect yourself from the consequences of your own actions.

Hadthr: to escape something out of fear, meaning you are in proximity of it.

Ra’aa: to startle, show up out of nowhere. This is the kind of fear when Ibrahim alayhi salaam felt when the angels felt.

Awjasa: fear when you hear something, or heard some news that scared you. Also means to hide your fear within you, don’t let the person or thing scaring you know that you are scared. Ibrahim was scared of the angels but he did not let them see his fear.

Wajl: wajilat quloobuhum, wajl is to have a fear that penetrates deep in your heart.

Rahb: fear mixed with love, fear that you are afraid that you will disappoint the one you love. The believers call upon Allah with rahb.

Ra’b: to be overwhelmed with fear that makes you lose your reason.

Ashfaqa: shafiqa alaa, to take care of someone. Asfaqa is that some harm that will come to them.

Wajf: it is a fear mixed with discomfort. Someone whose heart pounds so hard out of fear. Awjaftul Khayla, I made my heart race forward by making its heart race.

Esp on that day, Some hearts on that day will be beating out of their chests.

Sentence structure illustrates that these hearts are not scared, right now they have peace but on that day they will experice wajf.

Waajifah, ism faa’il, their hearts will start pounding and it will not come to rest. The terror will not subside.

9à أَبْصَارُهَا خَاشِعَةٌ

Allah ta’ala depicts the DoJ by things that will happen or the reaction to the events of the DoJ.

The visions of those hearts—vision is directly connected to the heart, when you have emaan in your heart, you will get a reminder out of the winds, clouds, when you don’t have emaan those will do no reminder for you.

Those eyes that did not see it in the dunya, will be khaashi’ah.

10à يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ

Yaqoola: they say and will say

Iltifaa: transition, depicts irony. They say is it really the case that we are going to be returned to the original state. Fulaanan raj’a ila X – this person came back to where they started.

Mardood: radd refers to a kind of return where you weren’t accepted and they sent you back. Our death wasn’t acceptable enough, we have to be broght back to life?

Haafirah: mihfar is a shovel, hufr is a whole you dig. When you don’t dig the ground, that’s the way it’s supposed to be, then you do all the work. This resurrection after death doesn’t seem possible.

11à أَإِذَا كُنَّا عِظَامًا نَّخِرَةً

Even at the time when our bones will have decayed?

Nakhirah: nakhr is when the bone is empty and the wind can pass through it and produces a smell.

12à قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ

Qaaloo: said lesser in their frequency. In classical Arabic, past (one time thing) present (ongoing) and future serve different purposes. Ex: murder, manslaughter (by mistake) and homicide (on purpose). When Allah speaks about manslaughter He uses past tense (qatala) chances are he won’t do it again, and homicide is present tense because they may do it again.

Karra: a return that is khaasirah, full of loss.

Karra: used for attack not just return. Karra wa farra: attacking and running away, a military strategy. This will be an attack against us that will damage us: they are saying this in a sarcastic tone but shows they entertained the idea and knew if they were judged they would be losers.

13à فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ

Allah ends this discourse, in surah Naba: kala sayalamoona thumma kala saya’lamoona.

Zajrah: when a parent yells at their child, when it is loud and offensive to the one you are yelling out. Majnoonun wazdujir: he was yelled at so that he would nto give da’wah anymore, sal Allahu alayhi wa sallam. Allah azza wa jal will scold them so that scolding will be enough. Some say it will be the second blowing.

14à فَإِذَا هُم بِالسَّاهِرَةِ

Fa sababiyyah, illustrates consequence.

Saahirah: sahr means your sleep has disappeared and used in reference to an open field also referred to as a mirage. Saahir used for a ground that is completely flat, nearly a white color as far as the eye can see.

One scholar: it is like loosing your sleep after coming out of that grave (man ba’athana min marqadina), their sleep has been lost forever, no more partial death or escape.

15à هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ

Complete shift of subject, oaths in the beginning about the power of Allah azza wa jal. Winds are critical because the Arabs denied the aakhirah and the closest thing to seen to the unseen world is the wind. Allah illustrates His power and mercy by means of the wind. Allah does not need to make special arrangements for the kaafir to destroy him, just unleash the wind upon him. Then Allah spoke of the day; watch what you’re saying, your hearts will be fearful that day. Then Allah turns back to judgment.

You are not the first skeptics, rebels and poke fun at the truth.

Turns the attention to the Messenger sal Allahu alayhi wa sallam, hal ataaka.

Imagine there is a teacher, section a, b, c and TA standing next to him. Sometimes student takes to a, c, b or sometimes the TA. Sometimes talks to b about a, sometimes telling his TA about the students. The true teacher has different audiences in different components of education, Allah ta’ala says: ‘alamal Qur’an. Even though they are still listening, Allah ta’ala turns to the Messenger sal Allahu alayhi wa sallam.

Hadeeth: used for something that is manifest, used for something so old that its  forgotten and when you are reminded it’s like hearing for the first time, like new. You will feel like this is the first time you are hearing it because its so relevant to this discussion.

16à إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى

Nidaa: to call loudly, Allah called him with a forceful voice.

Taqdees: to speak about Allah that is appropriate of Allah. Muqadas can be a place for declaring the Perfection of Allah ta’ala, a “holy” place. The sanctified valley of Tuwaa.

Allah called him to the cave without realizing, here Allah reminds him that Musa was called to the valley of Musa.

17à اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ

Fa’tiya firawn in surah Taha, here, ithhab ilaa, ilaa here denotes get started on your mission right away.

The prophet sal Allahu alayhi wa sallam is supposed to go to Quraysh, just as Musa went to Firawn.

Tughyaan is used when you pour water in a pot and it spills over, when an ocean boils over. Firawn enslaved BI

The real problem of the Arabs is their love of rebellion; they don’t want any limits put on them. (nowadays: carefree lifestyle) that was the crime of firawn before you.

18à فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ

Fa sababiyyah or takeediyyah(?)

Halaka maylun: any inclination at all that you want to cleanse yourself of the filth you are infested with? The messengers had the mission of tazkiyah, one of the core components of their mission. It is to take the flaws and cleanse oneself of them. The question that Musa asked Firawn is the same question for the Arabs: do you have any voice that tells you to become a better person? If there is, you have hope, if not there is no hope for you. Part of the da’wah is what goodness is inside the person (noorun alaa noor). Tazakaa originally is tatazaka, for brevity it is take one. Gramatically it means the same thing, but in the Qur’an it means separate things, so senitive that even something this similar is different.

Ex:yatadabaroona vs yaddabaroo, yatadhakaroona vs yaddakaroona, (I saw a demonstration vs I saw a demo) When you keep it, it refers to something more complete. The worst rebellion of Firawn was that he did not see anything wrong with his tughyaan.

Halaka ilaa: powerful expression, illustrates the presence of goodness and one’s desire to bring out that goodness. Last resort for Firawn: might be hope if you let your own conscious be the judge of the truth.

19à وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ

Not a separate sentence, bc ahdiya is nasb, attached to the an in the ayah before.

Hidaayah:

Ahdiyaka ilaa: refers to knowledge, Musa will teach Firawn. Only appropriate for Musa alayhi salam to guide someone to the path, only Allah can guide along the path.

Ihdina siraata al mustaqeem: guide us to and along the straight path.

Rabbika: ruboobiyyah, key word here. Continuation of surah Naba: Rabbis Samawaati wal ardhi.

Khasyah: fear of something huge. Relevant for Firawn because he does not think there is anything greater than himself.

Fa sababiyyah: as a result, you will be in fear. True knowledge leads to fear. War raasikhoona fil ‘ilm, mature in knowledge, they are explained further in last verses of Imran: they are begging Allah ta’ala and are terrified. If you have that knowledge, then you will be afraid.

20à فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ

Kubraa: fem equivalent of akbar. Firawn was terrified of all the signs but he was terrified most of the staff becoming a snake.

21à فَكَذَّبَ وَعَصَىٰ

Katthaba: usually there is an object (kathaba bi moosa, bi aayah, mentioning maf’ool with a bi بِ). Lied against who? It is implied that he belied all of them: against Musa, against the signs Musa showed him, then he lied against his own conscious which was telling him that was the truth. Those who propogate lies against the Prophet sal allahu alayhi wa sallam have no good in them.

Asaa: isyaan is to disobey and refuse something that is good. Refuses something they know to be good. Perfectly appropriate for Firawn because he did not have any inclination to purify himself so when he sees something good he refuses it.

Fisq: to abandon a path that was good. Someone who walked the good path and then abandoned it.

Fujoor: lit to tear something wide open. Not only disobeys but is proud of his disobedience and shameless in their sins and relentless in their disbelief.

In the context of the surah, what is the taktheeb: a inna la mardoodoona, a itha kuna ethaman nakirah, tilka itha karratun khaasirah—this is their taktheeb.

Allah tells us more about firawn and in return more about the Quraysh.

22à ثُمَّ أَدْبَرَ يَسْعَىٰ

Sa’ee: to pace, faster than walking, slower than running. Walking to and fro, pacing back and forth. Illistrates that Firawn was restless.

Idbaar: lesser than tadbeer, tried to plan something but did not think about it enough, if was given more thought it would have been tadbeer. Calling Musa crazy didn’t work, calling him a magician didn’t work, homeland security threat did not work; he was improvising to try and dismantle the da’wah of Ibrahim alayhi salam.

23à فَحَشَرَ فَنَادَىٰ

Hashara vs jama’a: hashara is to herd, used for animals. On the DoJ, wild animals will be herded together. Firawn herded people together like animals, because they were listening to the message of Musa.

Then he called out to them:

24à فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ

The claim that he is the rabb of the land was already known, but this shows the da’wah was becoming so strong that he needed to gather the people and tell them.

Supremacy illustrates that there is someone in competition with you; he felt a threat to his power. Musa introduces the real Rabb to Firawn in surah 26.

The shirk of the Quraysh was their allegiance to their tradition.

25à فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ

Nakaal: used for an anklet or bracelet that was tied to a wall, and chains for prisoners that were tied together; chain that either restricts or forces your movement. It would be a deterrent when people would see the chains of the prisoners. Before someone was executed they were put in these chains.

Allah took Firawn and made a nakaal out of him.

When Firawn saw the believers, he said I will make an example out of you, but Allah says here that He will make an example out of him. Allah is telling the Quraysh to take a warning, and the Messneger sal Allahu alayhi wa sallam is beind told

Issuing a deadly therat to the kaafir and a consolation for the Prophet alayhi salaatu wa salaam.

26à إِنَّ فِي ذَ‌ٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ

‘ibra comes from ‘uboor, when you want to cross a river, ‘abrun nahr: ship croses the water. ‘abrun ayn, means when you cry, the tear crossed your eye. ‘abra means a person who becomes so sad…

In the account of Musa and Firawn, there is enough reason to shed tears. There is enough of a clue for you to cross the water to truth.

Khashya: the only one who can cross the water to truth.

Passages in this surah:

-Naaziaat

-yauma tarjufu ar raajifah

-hal ataaka hadeethu musaa

Now it’s the fourth paragraph:

27à بناها  أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ

Rhyme scheme changes because it is a new discourse and subject matter.

Shaded: used in the sense of difficulty, are you tougher to build or the sky.

In surah Naba, the earth was first then the sky (arda mehaada, then sab’an shedaada) reserve is used here.

Binaa: when one piece meshes into the other. The sky is a seamless construction.

Samaa: samuw, whatever lies above you. Not just the sky, but everything above: planets, galaxies, stars.

28à رَفَعَ سَمْكَهَا فَسَوَّاهَا

Samk: top of something. Saamik: the highest part of the hoof of the camel. In construction, you can tell a building is tall by looking at the highest point. Allah ta’ala elevated the sky so much that we cannot even see it: hal taraa min futoor. It is an endless thing.

Fasawaaha: leveled it to perfection, taswiyah is to mold to perfection.

29à وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا

Allah ta’ala speaks about the night in many ways, each with its own concentration. Ex: wal layli itha ‘as’as, the chokehold of the night takes over, and starts leaving and the morning gets a chance to breathe (tanafas). Ghasaq, when the dark of the night settles it.

Aghtasha: when things become confused, vision becomes blurry. He made the night exceptionally dark that it is hard for you to see.

Duhaa: time when it is brightest.

Aghtasha: night so dark where you could not see truth from falsehood. Duhaa: things so clear. Figurative to wahy: confusion like the night and out of that night He brought clarity and clearest of that day.

30à وَالْأَرْضَ بَعْدَ ذَ‌ٰلِكَ دَحَاهَا

Dahaa: dahwah was used for the egg of an ostrich; udhiyah is the place where the ostrich uses its egg. Dahaa yadhoo dahwun means to smooth and level out. Reminder to the kaafir: they will end up in the saahirah, when you see clear land, remember that land.

31à أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا

Mar’aa: ism tharf makaan, noun used to allude to a place. Ra’a is used for pasture land where you grow produce for your animals and yourself.

32à وَالْجِبَالَ أَرْسَاهَا

Irsaa means to put an anchor down in a large ship. The mountains are like anchors, cannot just demolish, they are fixed constructions. Irsaa is also used for pegging. Will come up again in this surah.

33à مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ

Provisions for you to use. Tamat’u means to use and enjoy. Mataa alone is just to use. Mataa is used for the rag you use to wash your dishes: dunya, you use it but not really enjoy it. The one who disbelieves in the aakhirah is the one addicted to the dunya.

34à فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ

Final passage of this surah.

Jaa’at vs atat: jaa’aa is more severe, used for bigger things (grand arrival) ithaa, all of a sudden.

Taam is used for something to be completely full, tam ul bi’r: when the well is filled with dirt. Taammah overwhelming calamity in any direction you turn too: the greatest most complete calamity.

35à يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ

Yatadhakaru, he will remember thoroughly, stop at every last memory and reflect. Complete recollection of what you did is implied by yatadhakaru.

Sa’aa: everything the human used to rush and race will be remembered. The kuffar in this surah, their crime is their speech yet Allah is seeing through this speech and mentioins the motives for this speech; the sa’i behind this speech.

Another ayah: Li yadhdhakaroo: at least get some reminder from this Qur’an.

36à وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ

Tabreez: to pull something out and put it infront of someone; infront of li man yaraa.

The complaint of the skepicts is that they could not visualize the resurrection, they will see it eventually.

Jahma is used when a lion is staring at you with hungry eyes. It is one of the names of hell-fire. Also used when a blaze is so intense that it looks like it will pounce on you. Enraged hell-fire, they will have to look at it with rage.

37à فَأَمَّا مَن طَغَىٰ

The one who resorted to tughyaan in this dunya. Musa was sent to firawn because taghaa. Parallel is brought now, man: whoever engages in rebellion.

38à وَآثَرَ الْحَيَاةَ الدُّنْيَا

Aathara: preference

The source of rebellion is preferring worldy life. Has nothing to do with disbelieving the aakhirah, the problem is preference and giving more weight to one.

39à فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ

Ewaa’: to find some place to seek refuge from danger. That jaheem will be their place to find refuge; this is the sarcasm of Allah azza wa jal.

40à وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ

Musa was giving an offer to Firawn, but the believer has a stronger fear of that manifest thing, which is captured by the use of khawf. This person did not fear their lord, but the standing of their lord. Maqaam: tharf zamaan: fearing that place and time. As a result of that fear, he prevented the nafs against hawaa.

Allah uses an-nafs here, not nafsahu, it’s like there is another person inside you (nafs is ammaara bis soo) Allah wants us to see that nafs as an enemy, not even possessive. It is like an external enemy inside of you.

Hawaa: vain, pathetic, empty desires, that seem so powerful at the moment but them subsides as it leaves.

41à فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

Ewaa’: the believers refuge and place of safety. This surah is not about disbelief and belief in the hereafter but it is preference of the dunya over the aakhirah. This root problem can be an issue for Muslims too when they prefer the dunya.

42à يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا

Final passage of this surah:

Ayyaana mursaaha: when is it going to be pegged. Now they are seeing sarcastically. The mountains are secure, but when is this idea going to anchor itself.

43à فِيمَ أَنتَ مِن ذِكْرَاهَا

Allah quotes their audacity then turns to the Prophet sal Allahu alayhi wa sallam: in what capacity will you make mention of the hour.

He has to talk about the hour in a particular capacity: it is coming, get ready for it.

44à إِلَىٰ رَبِّكَ مُنتَهَاهَا

Only to your Rabb, ilaa: ikhtisaas, will the final and complete knowledge will it be returned.

Intihaa: conclusion of something. Only to Allah belongs the very beginning and very end of aakhirah.

45à إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا

Allah specifices the capacity of the message: a warner

Recurring theme of this surah: khashya.

46à كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا

They will remember this world:

Ashiy: when the sun starts setting to maghrib time.

Dhuhaa: the early morning to noon.

That is as far as they remember, just in reference to that Hour.

Connection btwn beginning and end of this surah:

Beginning Allah spoke about the day: raajifah, tatbahu ar raadifah, then at the end yasalooka an is saa’ah.

Surah al Mutaffifeen

Tafseer Surah al Mutaffifeen notes:

Verse 3

وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

Normally we would expect  وَإِذَا كَالُولَهُمْ . This shows us that even the laam is missing(since the translation is “And when they have to give by measure or weight to men, give less than due.”

The importance of tadabbur is then talked about. Tadabbur is looking behind the Quran(i.e. deep into the Quran).

Verse 4

أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ

Allah shows that He has distanced Himself from them(those who give less than due).

Even the assumption of being raised before Allah azza wa jal does not strike them!

Verse 5

لِيَوْمٍ عَظِيمٍ

Azheem ->  tough, intensely great

This has a separate ayah dedicated to it to show the greatness of that Day.

Verse 6

يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

Sin blocks the idea of a reckoning. However the reckoning is still going to happen.

Verse 7

كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ

This verse shows that the deeds of the wicked shall definitely be shown as a document.

This shows two things:

1. Reliable people who document – Angels
2. Preservation of the documents.

The previous Surah, Surah al Infitar showed the recording of the information, this Surah, Surah al Mutaffifeen shows the preservation of the document.

Fajr means to rip through the night.

Faajir is the one who does the most heinous crimes.

The image of the Sijjeen is like that of a prison roster, deep in the earth. It also holds the record of what punishments they have to suffer.

Sijn is prison.

Sijjeen is horrible prison(the horror is intensified by the shadda…my own observation).

Verse 8

وَمَا أَدْرَاكَ مَا سِجِّينٌ

This verse makes you ponder upon the importance of the Sijjeen.

Verse 9

كِتَابٌ مَّرْقُومٌ

It is a Kitab written by angels.

Marqoom – Thick clear writing that in imprinted in such a way that it cannot be erased. (Kinda like engravings…my own thoughts)

Verses 10 – 12

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ

وَمَا يُكَذِّبُ بِهِ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ

These verses show the deliberate destruction of those who lied against (the due portion being given on) the Day of Judgement.

It shows the evil effects of lying. Shows lying as root cause of problems.

Mu’tadin atheem refers to the worst of the worst.

Mu’tadin is one who violates someone’s right. The more he does it, the easier it gets for him to do it. He may even get pride from doing it.

Atheem comes from the word ithm which is the attitude or behaviour that keeps one from doing good things. Essentially nothing effects them in this dunya.

Ithm is an issue of the heart which is when the heart has become singul.

Righteousness will satisfy your nafs and ithm will eat away your nafs until you become atheem.

These ayaat should affect us in daily life lest we become like the one being talked about.

Verse 13

إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ

In the case of those who have gone beyond the point of no return, they say these are mere stories.

Talwa – is to read/recite

Asaateer comes from istaar, astaraa and refers to legends or old stories created by people.

The worst crime of these people is that they mock the verses of the Quran.

Verse 14

كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ

They do this (mocking) because rust is placed on their heart.

Raan is dust(which is imprinted on their hearts).

Ibn Al Qayyim rahimahullah says that the heart is covered by sin after sin till heart becomes black. This is ran.

A person who does a sin, a black spot covers his heart. When he repents, heart is scrubbed off and given shine but if he doesn’t repent, black spots accumulate till heart is hard and black.

This happens because people wanted more than they deserve.

In the Surah al Infitar, a question is put forth: What took you away from your Lord? The answer is provided in this Surah – Their hard heats made them turn away from their Lord.

Verse 15

كَلَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ

عَن رَّبِّهِمْ refers to the disbelievers being barricaded from their Lord.

They shall be seeing something else. They won’t even get a glimpse of their Lord but rather will see their punishment.

Imam ash Shafi’ee said that this ayah is proof that the believers will see their Lord in the Hereafter.

This ayah shows punishment to the kuffaar and blessing to believers.

The worst kind of punishment is the sealing of the heart which is from the mocking of the ayaat of Allah.

Verse 16

ثُمَّ إِنَّهُمْ لَصَالُو الْجَحِيمِ

Then they will jump into the Hellfire. The word used here is صَالُو which is a stronger word being used.

Verse 17

ثُمَّ يُقَالُ هَٰذَا الَّذِي كُنتُم بِهِ تُكَذِّبُونَ

It will be said to them – This is what you used to lie against i.e. what you mocked.

This ayah doesn’t even mention who is saying this – because of the previous ayah that Allah has barricaded them from Him. So they do not have even the slightest comfort of knowing that their Lord is addressing them.

This surah emphasizes the punishment. The previous surah seemed to portray some hope. In this one, however, the message is, if you are like the fujjaar then you will taste the torment.

Verse 18

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ

كَلَّا is in response to those who mock the Day of Judgement.

عِلِّيِّينَ is a book in the company of the highest. As Saabooni says this is in highest part of Jannah or could refer to angels. Az Zamakshari says it could refer to both angels and Jannah. Another opinion is that عِلِّيِّينَ could be referring to the book itself and not the station. Wallahu a’lam.

Verse 19

وَمَا أَدْرَاكَ مَا عِلِّيُّونَ

This only goes to prove that we have no clue as to what a high place عِلِّيُّونَ is.

Verses 20-21

كِتَابٌ مَّرْقُومٌ

يَشْهَدُهُ الْمُقَرَّبُونَ

الْمُقَرَّبُونَ are those who are shown their place in Jannah before returning to the grave.

Verse 22

إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ

Az Zamakshari says regarding  نَعِيمٍ is that whatever you see captivates your attention.

Verse 23

عَلَى الْأَرَائِكِ يَنظُرُونَ

الْأَرَائِكِ  refers to the thrones that are designed in such a way that you shall see everything happening around you despite being in a reclined position.

Verse 24

تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ

نَضْرَةْ is the lighting up of one’s face. This shows someone is happy just to be there.

نَضْرَةَ النَّعِيمِ are the blissful things you see that increase the brightness

Verse 25

يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ

يُسْقَوْنَ means that they will be given.

As Saabooni mentions about رَّحِيقْ is that it is of a good texture and doesn’t make you drunk.

مَّخْتُومْ refers to something being sealed after being filled to the brim and is meant for only the specified person to open.

Allah provided these words which comforted the sahaabah who were a minority in Makkah to continue giving da’wah despite persecution.

Verse 26

خِتَامُهُ مِسْكٌ ۚ وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ

Even the seal smells of musk. So strive towards paradise.

تَنَافُسْ according to what Ibn Jareer at Tabari mentions is that they are running towards something elegant. They all want it and are competing for it.

The kuffaar on the other hand do not understand this striving for the other world.

Verse 27

وَمِزَاجُهُ مِن تَسْنِيمٍ

مَزَاجْ refers to the mixture added to the drink to make it even better.

تَسْنِيمٍ comes from سْنِامْ which is the hump of the camel. Hence تَسْنِيمٍ means high place. Some add from a very high fountain. When you taste it, you want the new taste.

Verse 28

عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ

يَشْرَبُ refers to the best of the best (الْمُقَرَّبُونَ ) enjoying تَسْنِيمٍ itself sitting very close to Allah.

Ash Shawkaani says that تَسْنِيمٍ is the name of the spring from which those closest to Allah will drink.

This establishes gradation between those who are close to Allah v/s those who are righteous but not to that level.

To give further elaboration on those nearest to Allah, Ustad Nouman provides the following verses from Surah al Waqi’ah

وَالسَّابِقُونَ السَّابِقُونَ

أُولَٰئِكَ الْمُقَرَّبُونَ

And the foremost(in this world will be) , the foremost (in the Hereafter). Those will be the ones nearest (to Allah).

Verse 29

إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ

After the beautiful ayaat preceding this one, the mocking barely affects the believers negatively.

كَانُو means used to (do). This shows that this mocking is being referred to as something that used to happen in the past. The ayah is as if still a vision of Jannah for the believers as they “reminisce” about how they “used” to be insulted and mocked.

Note: The Quran is full of transitions.

Verse 30

وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ

This verse shows that even though they ridiculed with just the eyes that was still a crime since they mocked the believers and made it obvious without uttering words.

Verse 31

وَإِذَا انقَلَبُوا إِلَىٰ أَهْلِهِمُ انقَلَبُوا فَكِهِينَ

And then they return to their family full of joy.

فَكِهِينْ refers to those who enjoy as if they are still eating the fruit.

فَكِهِينَ comes from فَكِيْهَا which means fruit.

This same person who ran to his family full of joy shall be running away from them on the Day of Resurrection.

Verse 32

وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَٰؤُلَاءِ لَضَالُّونَ

وَإِذَا رَأَوْهُمْ shows the distance between muslim and kaafir.

The kaafir shows pity upon the muslim out of stupidity and ignorance(since the believer shall reap the reward in Hereafter).

Verse 33

وَمَا أُرْسِلُوا عَلَيْهِمْ حَافِظِينَ

It is none of the disbeliever’s business that muslims may be lost since they are not appointed as watchers over them.

Disbeliever’s argument – Muslims are not in charge. So why are they objecting to us watching over them.

Response – وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ . So someone is already appointed as a watcher over you.

Verse 34

فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ

This time the believers will laugh not only at the mujrim but also at all of the kuffaar who shall be objects of ridicule.

Verse 35

عَلَى الْأَرَائِكِ يَنظُرُونَ

They will be reclining on high couches looking at the kuffaar who are making them laugh.

They will say to the kuffaar that didn’t you find our statements about Hellfire funny. I don’t see you laughing now.

Verse 36

هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ

This final verse is loaded with sarcasm.

Did the disbelievers get their “wages” based on what they did?

This is just adding insult to injury.

An interesting thing to note is the word used for their actions:

يَفْعَلُونَ refers to doing an act without any thoughts(of consequences).

يَعْمَلُونَ refers to doing acts with some thought.

Ibn Al Jawzi when reading this final verse about have they been given what they deserved, said نَاعْم.

Surah al A’laa

سُوۡرَةُ الاٴعلی

Surah Al-A’laa (The Most High)
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the name of Allah , the Entirely Merciful, the Especially Merciful.

Introduction

Surah Al-A’la was one of the favourite Surahs of the prophet (salAllahu alayhi wa sallam).

There are a number of Surahs in the Qur’an called Al-Musabbihaat; these are the Surahs which begin with the declaration of the perfection of Allah (‘azza wa jal).

They either begin with:

1) سَبَّحَ لِلَّهِ (ex. Surah As-Saff, Al-Hadeed, Al-Hashr) – perfection of Allah is being declared by all creations in the past tense.

2) يُسَبِّحُ لِلَّهِ – Present and Future tense declaring the perfection of Allah (ex. Surah Al-Jum’ah [62], At-Taghabun [64]).   

3) سُبۡحَـٰنَ -Declaring the perfection of Allah in the infinitive form (Ex. Surah Al-Israa’ [17]). This is permenant, even if there are no creation, perfection of Allah is declared, and timeless perfection is declared by nouns.

4) سَبِّحِ -A Command to declare Allah’s perfection (ex. Surah Al-A’la).

Of the musabbihaat, this is the most beloved to the prophet (salAllahu alayhi wa sallam), for a number of reasons. One of them is evident in the sunnah that he (saw) would love to recite this specific Surah in every single Jum’ah prayer and in both of the Eid prayers.

Connection to the Previous Surah (Surah At-Tariq):

In connection with the previous Surah, Surah Al-A’la is a beautiful transition. In the last ayah of Surah At-Tariq, Allah (SWT) gave consulation to His messenger (saw) and there was a commandment there: فَمَهِّلِ ٱلۡكَـٰفِرِينَ أَمۡهِلۡهُمۡ رُوَيۡدَۢا (So allow time for the disbelievers. Leave them awhile.). This is an imperative, a command form in the singular addressing the prophet (saw). This indicates the messenger (saw) was concerned about the planning and the activities of the disbelievers, which is why Allah is saying, ‘Let it go, let them have their leeway.’ But now, Allah (‘azza wa jal) has turned the messenger’s (saw) attention in a different direction. If you are not to worry about them, what should you be worried about instead? What is the alternative activity?

Ayah 1:

سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَى

Exalt the name of your Lord, the Most High,

• The messenger (saw) has been commanded to declare the perfection of the name of his Lord, the Most High.
• There are many narrations of the companions (ra), including Ali (ra) that whenever he (saw) heard this ayah, he would say:

«سُبْحَانَ رَبِّيَ الْأَعْلَى» “Subhana Rabbi al-A’la, Subhana Rabbi al-A’la (Glory to my Lord, the Most High).”

When this ayah was revealed: فَسَبِّحۡ بِٱسۡمِ رَبِّكَ ٱلۡعَظِيمِ (So exalt the name of your Lord, the Most Great (56:96) ), the messenger (saw) commanded, “Put it in your rukuu’.” Similarly, when the first ayah of Surah Al-A’la was revealed, he (saw) said, “Put it in your sujood (prostration).”

In this ayah, Allah (SWT) mentions the word ٱسۡمَ and it is particularly beautiful here in contrast to the previous Surah, Surah At-Tariq because part of its style was to omit the name of Allah (SWT), He didn’t want to mention it next to those arrogant kuffar.

In Surah at-Tariq, Allah (SWT) states:

فَلۡيَنظُرِ ٱلۡإِنسَـٰنُ مِمَّ خُلِقَ

خُلِقَ مِن مَّآءٍ۬ دَافِقٍ۬

So let man observe from what he was created. So let man observe from what he was created.. (86:5-6)

Allah didn’t say, “He created,” but He (SWT) asked the human being to look carefully how he was created or what he was created from; this is the passive form.

Similarly, Allah says: يَوۡمَ تُبۡلَى ٱلسَّرَآٮِٕرُ (The Day when secrets will be put on trial.. (86:9). Allah doesn’t say, “He will test the secrets/ We will test the secrets,” and the passive form is used, omitting the name of Allah.

Even when the name of Allah (azza wa jal) or His mention occurs in the previous Surah, it occurs in the form of pronouns, which by definition have a form of ambiguity. For example, if I say, “He is something, something…” you are wondering who ‘He’ is, unless I mention him by name.

Allah said:

إِنَّهُ ۥ عَلَىٰ رَجۡعِهِۦ لَقَادِرٌ۬

Indeed, He , to return him [to life], is Able. (86:8) Allah said, “He,” and didn’t mention His name.

Similarly at the end of Surah At-Tariq, Allah said:

وَأَكِيدُ كَيۡدً۬ا

But I am planning a plan. (86:16) – Allah did not say, “Allah is also making a plan,” but used ‘I’ instead and omitted His name. Surah At-Tariq almost in its entirety omitted the name of Allah and in this Surah, you begin with HIs name and are filling the void that was there.

Vocabulary:

سَبِّحِ

• It is a fi’il amr, a command form.
• It comes from the mastarr/ infinitive tasbeeh. Tasbeeh is to declare or remember Allah with a certain profound remembrance that Allah Himself has taught.
• Tasbeeh comes from the word sibaaha, which means to swim. In Arabic, there are different words used for swimming, but this word in particular refers to a type of swimming where you don’t go under the water and you maintain your level above the water, and is close to the concept of floating.
• What does floating have to do with remembering Allah or declaring His perfection? When something floats it retains its level and refuses to go down. We say that Allah (azza wa jal) is beyond any imperfections, so we’ve declared this perfect level of Allah, and we are to not say anything about Him that brings that level down, and we have to retain that perfection in acknowledging Allah’s perfection in the things we say about Him (concept of tasbeeh).
• Meaning of word: Declare the perfection, retain that declaration.

Other ayaat (verses) in which Allah speaks about doing tasbeeh:

فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُ‌ۚ إِنَّهُ ۥ ڪَانَ تَوَّابَۢا

Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance. (110: 3)

• Allah added the letter بِ

Similarly we find:

فَسَبِّحۡ بِٱسۡمِ رَبِّكَ ٱلۡعَظِيمِ

So exalt the name of your Lord, the Most Great (56:96)

Similarly the angels say:

وَنَحۡنُ نُسَبِّحُ بِحَمۡدِكَ وَنُقَدِّسُ لَكَ‌ۖ

…while we declare Your praise and sanctify You?” (2:30)

When you say ‘sabbaha'(the verb), next to it you find next to it the particle/ harf  بِ. In this Surah, however you don’t say the  بِ in سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَى. This is one of the few places in the Quran where tasbeeh is not mentioned with a بِ.

By mentioning the  بِ, the meaning of the text becomes ‘Declare the perfection of Allah by using His names,’ and it refers to usage.

ٱسۡمَ

• refers to any of the authorized names of Allah, the ones He taught.

When you declare Allah’s perfection by calling Him, ‘Al-Khaaliq, Al-Musawwir, Al-Hakeem,’ you are doing tasbeeh bismi Rabbik (tasbeeh with the name of your Lord). Here, the word ‘with’ does not occur. Difference: Declare the perfection of the name of your Lord, the implied meaning is to acknowledge, retain the perfection of your Lord and not necessarily declare it.

When بِ is used, the idea leans more to doing thikr of Allah and remembering Allah by His most beautiful names. سَبِّحِ ٱسۡمَ رَبِّكَ is more about acknowledging the perfection of Allah and not allowing yourself to hear anything, be a part of any conversation, to entertain any thought that brings down the status of Allah.

Nowadays, you have comedies making fun of people, situations, but more and more comedy has become something that pokes fun at Allah (azza wa jal). A lot of comedians find the concept or discussion about God funny. There has been a lot of comedies about the Bible, God, or Jesus and the prophets (as) have been the point of satire in their own lifetime and even now. The other place you find this discourse is cartoons and a lot of people watch these cartoons that are supposed to be funny, but they have in them commentaries, statements, utterances that are entirely blasphemous. This culture of blasmphemy against Allah in entertainment is something that has been going on for some time, in American tradition atleast. There is almost a rebellions against God and there are sub-plots, themes in even children’s cartoons and comic books that poke a hole in the idea of a Divine Entity. Even novels are written and the underlying themes of literature are questioning God Himself.

A lot of films, movies, supposedly of entertainment have a natural disaster coming and the human beings are all able to get together and fight that natural disaster and overcome it. Entire movies are dedicated to a Meteor Shower, or a Tsunami and people somehow survived all of it. This is an idea of, ‘Biblically God was able to destroy towns but now we can overcome it, now we have the technology to survive.’

For example, in X-Men, one of the themes was human beings have superabilities and they’ve evolved and the worst bad guys is some entity that comes from the sky and wants dominion and harmony in the universe and wants to impose his law on human beings because that will bring order to this chaotic world. Psychologically, it is telling children anything that comes from above is evil, you have to fight it and human beings have the idea of freedom, which is glorified. The message of Islam is not freedom, but the idea of slavery to Allah, so this idea being embedded to people that nothing will impose its will on me has been injected to popular entertainment culture.

سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَى

Declare the perfection and maintain the perfection of the name of your Lord. According to most mufassiroon, though the word ٱسۡمَ has benefits, it makes no difference because in the end when the messenger commanded (saw), “Put it in your sujood,” we don’t say ‘Subhana ism rabbi al-a’la’ but we say ‘subhana rabbi al-a’la.’ We don’t introduce the word ism in that thikr, so that tells us essentially, it is the same as saying: Declare the greatness, perfection of your Lord. So the benefit of mentioning ism is that with every one of Allah’s names, you have to be concious and aware around you in your speech and that of others: Is there something being said that undermines one of the perfect names of Allah? We have to be that sensitive in our tawheed, that when we hear something, we can tell this is not becoming because Allah has this perfect name and this statement does not fit with Allah’s perfect name; we shouldn’t be accepting/ tolerating that statement. This is what is at the heart of this statement, making you sensitive to the perfection of Allah.

On one hand there is thikr of Allah and on the other hand is tafakkur, deep thought that comes with declaring and internalizing the tasbeeh of Allah.

Allah said رَبِّكَ

• It is one of the names of Allah. Why does Allah specifically mention this name and not any other? Because at the heart of the relationship Allah has with us is this term: Rabb: He is Rabb and we are ‘abd.
• Rabb includes the one who has complete authority over you, the one who gives you gifts, the one who owns you, the one who has mastery over you. It even includes in a sense the one who created, but generally it does not.
• When you think of Master in English, its opposite slave comes to mind, so it’s that master/ slave relationship that is being brought to mind when Allah mentions His name Rabb.
• When you think of any of Allah’s names (ex The Creator, The Wise, The Knowledgeable, etc), in the end these are all names of my Master, these aren’t abstract concepts, there is a relationship that I have with Him.
• Ex. When you say Khaaliq (Creator), there is a relationship between you and the creator, you are the makhlooq (that which has been created), but that relationship is not necessarily a bonding relationship. For example, I can manufacture a table, statue, etc but the relationship is not necessarily constant.
• Of the relationships Allah depicts in the Quran, the one that is constantly retained between us and Allah is Rabb.
• This attitude of Allah being my Rabb if it is absent this discussion, then you will find people not acknowledging Allah’s perfection. These are the people who dare say things about Allah that are in appropriate about Allah. When people say, “Why did Allah do this to me? How come Allah says this?” and question the wisdom of Allah, or in any way/shape/ form, the heart of the matter is they have not accepted one thing about Allah: that He is the Rabb and they are ‘abd.
• Because this tasbeeh is being done first and foremost by the messenger of Allah (saw), رَبِّكَ, your Lord, meaning the Lord of Muhammad (saw).
• Everytime you say His name, you remember He is the master and you are the slave. How does a slave speak about the master? When the slave mentions the name of the master, there’s humility, acknowledgement of a higher power, and there is fear also; these attitudes have to sink in a believer when he makes thikr of Allah.

ٱلۡأَعۡلَى

• Majority say it is an adjective of Rabb and not of ism.

In the previous Surah, Allah called our attention to something very high in the sky:

وَٱلسَّمَآءِ وَٱلطَّارِقِ

By the sky and the night comer –

وَمَآ أَدۡرَٮٰكَ مَا ٱلطَّارِقُ

And what can make you know what is the night comer?

ٱلنَّجۡمُ ٱلثَّاقِبُ

It is the piercing star – (86:1-3)

We are impressed by this Tariq, the beautiful creation in the sky, but Allah says, ‘There is someone even higher, your Lord the Most High, who is above all these things you find impressive.’

• ٱلۡأَعۡلَى comes from ‘alaa/ ya’luu/ ‘uluwwan, which means height and grander.

AlBiqaa’ and his teacher Abu Ja’far bin Zubair (in their Tafseer Book): In the previous Surah, Allah spoke about how the kufaar were making a plan (إِنَّہُمۡ يَكِيدُونَ كَيۡدً۬ا – Indeed, they are planning a plan, 86: 15). They were actively engaged in making a plan to destroy, and undermine the messenger of Allah’s (saw) mission, which is really the mission Allah intends. So they are trying to undermine the intent/ guidance Allah has revealed, but Allah is beyond and above their plan, He is ٱلۡأَعۡلَى.

Also in the previous Surah, the made an allegation against the Quran, that this is just casual talk, and Allah refuted that by saying:

(وَمَا هُوَ بِٱلۡهَزۡلِ – And it is not amusement, 86:14). To say the Quran is casual talk, you are not talking about the speech but the speaker, the one who is saying it, and that would be reducing the perfection of Allah and you begin now as a refutation: سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَى

• Ash-Shawkani: Declare the greatness of your supreme Lord, there is not a Lord Higher or more Supreme than He, nor Greater.
• Most of the mufassiroon making a tafseer without the ba, the meaning of this verse becomes tanzeeh. Meaning cleanse the name of your Lord and the concept you have of it; when you speak of His name, have clean, pure thought of Him (SWT).
• Concept of tanzeeh – Some words apply to us that also apply to Allah. For example, Allah exists and we also exist. Allah knows and we can use it for a human. Allah sees and a human being sees. A word has been used for the Most High and also any other creation. Due to the limitations of language, we are using the same word for Allah and a human, so you have to be conscious of what separates the same word when being used for Allah and when used for any other creation.
• Difference – The attribute given to Allah (SWT) has no beginning nor end. Allah’s seeing has always been there and will always be there, but my seeing has not always been there and it will not always be there. Similarly, another difference is that my vision has a limit (I can’t see inside myself, behind the wall, I can’t see everything at once, etc.) but Allah’s seeing is infinite and unlimited in its capacity. Also, when I say I can see, the ability is not something I own, it was given to me and will be taken away. When we say Allah sees, it was not given to Him nor can it be taken away.
• Be cognisant of the perfection of the name of your Lord, that when you mention Him, you are not found mentioning Him except that you are fearful of Him, acknowledging His grandeur, and when you mention Him, it is in a respectful fashion. It is the attitude with which you mention your Lord and not just the thikr itself. This is highlighted by not mentioning ‘the’ next to سَبِّحِ ٱسۡمَ رَبِّكَ .
• Allah should only be named with and remembered by names He (SWT) taught us. For educational processes, we make the names Allah and Rabb common knowledge. These are the names Allah taught us and they have a beauty, nobility, and elevation to them, that Allah Himself has given. We should call to Him using the names He taught.

قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ ٱلرَّحۡمَـٰنَ‌ۖ أَيًّ۬ا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ‌ۚ (Say, “Call upon Allah or call upon the Most Merciful. Whichever [name] you call – to Him belong the best names.”) {17: 110}

Ayah 2:

ٱلَّذِى خَلَقَ فَسَوَّىٰ

Who created and proportioned

• In the previous Surah, creation was mentioned but of humans specifically and it was mentioned in the passive form: What was he created from?
• Here Allah mentions the active form because it begins with a name, so the name, the Lord should be known.
• The first thing we learn is His lordship and the first thing about the Rabb you should know is HE created.
• Most of humanity acknowledge a divine being that created but refuse to accept that He is their Lord. They will refuse to make that leap that they are enslaved to that higher power and that they owe that higher power anything/ has rights over them.
• Allah mentions His name the establishes His rights over us first (Rabbik) and then His created power is mentioned second.
• There is no other Rabb like Him, no other Master has the power to create. All other masters at the most have the power to own, control but they themselves are created. This Lord is unique because He created.

فَسَوَّىٰ

• From taswiya: to even, balance out.
• Every creation has been intricately evened out.

Ayah 3:

وَٱلَّذِى قَدَّرَ فَهَدَىٰ

And who destined and [then] guided

• waw of ‘atf – this ayah is connected to the first ayah, meaning: سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَى, followed by ٱلَّذِى قَدَّرَ فَهَدَىٰ

So declare, acknowledge the perfection of the name of your Lord, the Supreme, who does two other things:  قَدَّرَ فَهَدَىٰ

قَدَّرَ

• Qaddara is to plan, calculate, to have an exact act plan of action for something and to have percise calculation at hand, ready. Ex. When someone engages in a project of architecture, they have to plan how wide, deep, the kinds of materials, etc. One who doesn’t know what they are doing can do guess work but the one who has an important project they have to do precise planning.
• We learn from a hadith that the taqdeer of the entire creation precedes the actual creation 50, 000 years. Allah planned all of this before it was excuted. In human effort we know the more you plan for something and then do it, the better it comes out. When something is not done with a lot of planning it doesn’t come out good. What you see is the final product but not all the planning that came from before.
• The previous ayah was about creating and this ayah is about planning, executing, calculating every last, minor detail.
• “Allah planned everything out in its exact nature – what it will be like, its implications, consequences of the creation, what it will do, when it will come to creation, when it will cease to exist..” Meaning all the activities, properties of the creation was planned in advance.  Elsewhere in the Quran, Allah states: And the decision, matter of Allah has already been declared in precise calculation.  Elsewhere: Allah has made a precise calculation for everything.
• This ayah is general because Allah (SWT) didn’t add a ك (you), and refers to everything in creation. The first thing that comes to mind is the human being and his creation, planning. Of all the human beings, the messenger of Allah (saw) was mentioned.

Allah created, perfected, and planned for everything but that plan is useless unless executed.  For example, if a person says he will show up to work, until you tell the person to do the work the plan is incomplete. Everything is according to a plan and now that person needs instructions. So Allah (SWT) says:  قَدَّرَ فَهَدَىٰ (He planned it out, created perfectly and then guided).

فَهَدَىٰ

In relation to the prophet (saw), this means Allah created him in an intricate fashion. It was planned that he would live in this region, this many years, will go through experiences, he will experience the sadness of being raised as an orphan, loss and difficulty, and will finally experience being in contact with an angel. Allah perfectly created the prophet (saw), planned for that day though the messenger (saw) has no idea this is part of the plan. It was part of the plan that Allah (SWT) would guide him.

This ayah primarily refers to the prophet (saw) and then generally everyone else, because we find the mention of the prophet (saw) at the beginning and end also.

Scholars say there are two types of hidaayah:

1) cowniyyah – There is the guidance of creation, for example Allah (SWT) created the cow, the sheep, insects, birds, sun and moon, etc and guided them to do whatever they were created for, they perform the functions of their creation.

“Human beings we go to school, college, or we get some training to learn certain skills. What training did the child get when it comes out of the womb of his mother that he knows exactly where to go to for milk and what training did the mother get to produce the milk naturally? How does a calf when it comes out know to not eat worms? This is part of the guidance. Allah planned the mechanisms, designed the food for the child in the chest of the mother, He intricately designed and planned for it and it came at the right time, but He guided the child to drink also.

قَالَ رَبُّنَا ٱلَّذِىٓ أَعۡطَىٰ كُلَّ شَىۡءٍ خَلۡقَهُ ۥ ثُمَّ هَدَىٰ

He said, “Our Lord is He who gave each thing its form and then guided [it].” [20:50]

Allah (SWT) did not only create but also guided. These creatures know where to get their meals, produces their homes.

Example, an ant knows how to produce their home, where to get their rizq and what to do.

2) shar’iyyah.

In the following ayah, Allah (SWT) mentions one example of the creative process.

Ayah 4:

وَٱلَّذِىٓ أَخۡرَجَ ٱلۡمَرۡعَىٰ

And who brings out the pasture

أَخۡرَجَ

• akhraja/ ikhraaj: to extract, or pull out

ٱلۡمَرۡعَىٰ

• comes from the verb ra’aa (verb), which is to pasture, to graze, feed animals
• raa’: the shepherd because he is taking care of animals of pasture
• mar’a (tharf makaan – a place): a place of a lot of greenry, the purpose of which is animals will graze on it, perfectly suited for consumption of certain animals.
• Animals don’t eat any kind of plant and need certain kinds to survive. Children you have to get food for them, shelter, etc. Who has been providing food for birds, and these creatures for thousands of years? Every bird leaves its nest in the morning and Allah has a plan for what it will eat.

Allah is referring to that as an example of His perfectly calculated and planned design.

In the previous Surah, Allah (SWT) spoke about another kind of khurooj.

يَخۡرُجُ مِنۢ بَيۡنِ ٱلصُّلۡبِ وَٱلتَّرَآٮِٕبِ

The human being’s creation starts from the fluid that is between the sulb and the taraa’ib.

{86: 7}

Ayah 5:

فَجَعَلَهُ ۥ غُثَآءً أَحۡوَىٰ

And [then] makes it black stubble.

غُثَآءً

• comes from the word ghuthyaan, which literally means to be nauseous, or to want to vomit
• ghathal waadi: When the valley is filled with leaves, dung, or any kind of natural waste.
• ghathas-saylu marta’a: when lots of water comes and draws pasture, all the grass gets torn from the ground and pile up in one place
• Two meanings: 1) something put together or compiled together 2) the piling up of any kinds of plants – not necessarily rubbish/ filth but also when plants are jumbled together or grown in a cluster right next to each other.
• In open fields, ghuthaa’ would be parts of greenry that are clustered together.

أَحۡوَىٰ

• superlative adjective, af’alu tafdheel
• hawaahu (verb) means to bring two things together; something black and red at the same time, ie very dark
• Two implications: 1) Some kinds of vegetations when they’re fully mature, then they have this texture to them which is green, red, etc but overwhelmed by a blackness. 2) When they turn bad, they become black.
• Darkness is a sign of maturity and another of going bad. A great number of ulemaa (scholars) consider this ayah to be talking about the vegetation that is so wonderful then being reduced to rubbish (turning black, turning into crust, being piled on one another). So Allah is contrasting how He creates and destroys the same exact creation; a few weeks ago it was mar’aa and now it is b ghuthaa’an ahwaa.
• Some ulema (scholars) disagree and say this ayah is showing you the mature of the plants, how they bunch together.

Depending on which of the two meanings you take, it impacts the rest of the Surah. If this ayah is talking about the best of the plantation and the worst of it being destroyed, then it is a comparison of the temporal nature, transient of this life. If this is talking about how plants mature, it means the messenger (saw) should not worry that the Quran will be recited to him and he will not forget, meaning it will reach maturity.

Ayah 6:

سَنُقۡرِئُكَ فَلَا تَنسَىٰٓ

We will make you recite, [O Muْammad], and you will not forget,

سَنُقۡرِئُكَ

• qara’a: to recite
• aqra’a/ yuqri’u: to make someone read
• Allah is saying soon We will make you read, recite.
• This is the miracle of the messenger (Saw). When the angel came, he (saw) said: I cannot read. Meaning this ability will not be your own, it will have been given to you from Allah.
• This then refers to the Surahs that are coming ( س  indicates future).
• The messenger (saw) is concerned that he might forget the Quran which was revealed to him, and he is also concerned that there is no guarantee he will live upto the demands of the revelation.

This concern occurs in three places of the Quran and this is the third of them.  1) Allah (SWT) says: وَلَا تَعۡجَلۡ بِٱلۡقُرۡءَانِ مِن قَبۡلِ أَن يُقۡضَىٰٓ إِلَيۡكَ وَحۡيُهُ ۥ‌ۖ وَقُل رَّبِّ زِدۡنِى عِلۡمً۬ا  (And, [O Muhammad], do not hasten with [recitation of] the Qur’an before its revelation is completed to you, and say, “My Lord, increase me in knowledge.”) [20:114]

2) لَا تُحَرِّكۡ بِهِۦ لِسَانَكَ لِتَعۡجَلَ بِهِۦۤ (Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur’an.) [75:16]

The messenger (saw) is very aware that he was carrying in his heart the message of salvation for the rest of humanity, for all generations to come. He (saw) had this enormous sense of responsibility, and one of the things that was nerve-wrecking to him (saw) is he might forget even a piece of it. Think of it from the point of view of a student: when you start worrying about one part of your studies, you stop worrying about the other part. For example, if you are listening to a lecture from your professor and you are writing everything down, when you worry too much about writing, you are not paying close attention. You write it down and when you look back at it, you think: What was I writing? When you focus on one thing, you lose track of another thing. Allah (azza wa jal) does not want the focus of His messenger (saw) to be on memorizing because that will distract him (saw) from what Allah deems more important.

Allah (SWT) takes that concern away from him and says: سَنُقۡرِئُكَ  (We will make you recite).

The Surah began with: Declare the perfection of your Lord. Many of the scholars commenting on the language of this ayah say that when the messenger of Allah (saw) acknowledges the beauty and perfection of Allah’s names, that in and of itself starts making his burden light. And then when he (saw) reflects on the creation ( insert ayah 3-5), everything has been created, precisely calculated, thoroughly planned, has its time, and was guided; you (O Muhammad (saw) ) are no exception. Look at the pasture around you; its been created, grows for a purpose and then reaches its culmination. Just like that, you will also be given this revelation, you have nothing to worry about because this planning is not in your hands, but in Allah’s hands.

فَلَا تَنسَىٰٓ

• The messenger’s (saw) concern was that he would forget and Allah says: No, He’s taken the responsibility that he (saw) will not forget.
• Grammar: If the alif makhsoora was not there (تَنسَىٰٓ ), it would be fi’il mahiy (don’t forget) and it would be forbidding the prophet (Saw) from forgetting. If it was a fi’il mahiy, it would be more of a burden on the prophet (saw) but Allah (SWT) is giving him a consulation – You won’t forget.

Ayah 7:

إِلَّا مَا شَآءَ ٱللَّهُ‌ۚ إِنَّهُ ۥ يَعۡلَمُ ٱلۡجَهۡرَ وَمَا يَخۡفَىٰ

Except what Allah should will. Indeed, He knows what is declared and what is hidden.

إِلَّا مَا شَآءَ ٱللَّهُ‌ۚ

• Mashiya: concrete decision.
• By using the word شَآءَ, Allah has let us know that even if the messenger (saw) forgets an ayah, it is not like a casual intention. For example, teacher says something and then tells students, “Forget it.” – because the teacher didn’t think it through enough. Allah (SWT) has already established in the Surah everything is thoroughly planned.
• Meaning 1) Allah will make forgotten what has already been planned to be forgotten. This was part of the plan all along and it’s not as others say, “He decided to change His mind.” It would be inappropriate to say that about Allah (SWT), and this Surah begins with: Don’t think or say inappropriate things about Allah.

Most of the scholars agree this ayah is not about an ayah being forgotten altogether. Some scholars are also of the opinion it is about a verse that is forgotten altogether, as Allah (SWT) states:

مَا نَنسَخۡ مِنۡ ءَايَةٍ أَوۡ نُنسِهَا نَأۡتِ بِخَيۡرٍ۬ مِّنۡہَآ أَوۡ مِثۡلِهَآ‌ۗ

(We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it…) [2:106]

• Better than it, meaning better suited for the people, better for their guidance, what they need the most.
• For a certain time, there is certain instruction and it doesn’t apply to all times but for that certain time. When that ayah’s purpose is fulfilled, He lifts the ayah and removes it from the memory of all people (this is one opinion). If an ayah was revealed, whose precise guidlines were necessary for that occasion, and then thereafter, keeping that ayah would be more of a cause for harm than good, so Allah (SWT) removes it.
• Another interpretation: Allah sometimes made His messenger (saw) sometimes forget Quran in salah and the sahaba would remind him, ‘Has this ayah been cancelled because you didn’t recite it?’ And the prophet (saw) would say, ‘No I forgot it.’ This illustrates that the messenger (saw) is in the end a human being. Who is beyond all imperfections in any way, shape, or form? It is Allah, سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَى. The messenger of Allah (saw) is so far above us, but nowhere near Allah; there is no comparison. So Allah establishes His perfection and control over His messenger (saw). We dare not say anything inappropriate about the messenger (Saw) but we need to understand that Allah is our Rabb and his Rabb.

This ayah also shows the innocense of the prophet (saw) and his purity. Those who claim to be free, or pure of sin (ex. Priest) in comparison to the prophet (saw) is that they are never corrected, but the messenger of Allah (saw) is corrected by Allah Himself. That in itself is a guarantee that the messenger of Allah (saw) is in that correct path – that Allah corrects him.

إِنَّهُ ۥ يَعۡلَمُ ٱلۡجَهۡرَ وَمَا يَخۡفَىٰ

• Meaning the parts of the Quran that are recited in the jahr, Allah knows, and that which has been hidden, He knew about them all along.

Language of the Ayah:

إِلَّا

• Istithnaa’ bi ma’n al-qilla (exception is miniscule) – meaning if you will forget something, it will miniscule incidents and they will be one/two things, and Allah will make you remember again. In other words, it is not a permenant forgetfullness and it will come back to you. Don’t let that overwhelm you and think you will forget the Quran but these exceptational cases will happen. This why we don’t find thousands of narrations about the prophet (saw) forgetting the Quran and we literally find a handful. Put this in perspective: How many ayaat are being revealed, and how many surahs are there? 114 Surahs, not all are complete at once, bits and pieces of ayaat of different surahs are coming and the messenger (Saw) knows which ayah goes in which surah, some surahs take a number of years to complete (ex. Surah Al-Baqarah was revealed in 12 years). In that context, finding only a few narrations about the prophet (saw) forgetting Quran is in itself a miracle.

When the prophet (saw) forgets an ayah, it is the fulfillment of the word of Allah, as He (SWT) says:  إِلَّا مَا شَآءَ ٱللَّهُ‌ۚ.

إِنَّهُ ۥ يَعۡلَمُ

This is called al-ithbaat ‘alaa ghayril faa’il – the word He is mentioned twice. By saying it this way, it is implied that no one else but He.. In other words, the messenger (saw) is told: You are learning, but in the end, who truly has knowledge? Allah (azza wa jal). His superiority over His slave, Muhammad (saw) is illustrated when He says: إِنَّهُ ۥ يَعۡلَمُ

ٱلۡجَهۡرَ

• Jahar is an activity that you do, which everyone can see.

The opposite of jahar is sirr. وَأَسِرُّواْ قَوۡلَكُمۡ أَوِ ٱجۡهَرُواْ بِهِۦۤ‌ۖ (And conceal your speech or publicize it…) [67:13]

لَّا يُحِبُّ ٱللَّهُ ٱلۡجَهۡرَ بِٱلسُّوٓءِ مِنَ ٱلۡقَوۡلِ إِلَّا مَن ظُلِمَ‌ۚ  (Allah does not like the public mention of evil except by one who has been wronged…) [4:148]

In context, Allah (SWT) doesn’t use the opposite of jahar (ie sirr) but instead uses khafiya.

يَخۡفَىٰ

• Khafiya is to hide something so well that you don’t even know it exists. Sirr, on the other hand, is a secret but the person who doesn’t know the secret atleast knows that a secret exists. When you say khafiya, it is so secret that you don’t even know it is there.
• When the prophet (saw) is made to permenately forget an ayah, will anybody feel it was missing? No, there’s no inclination that something was missing.

ٱلۡجَهۡرَ  is a noun and وَمَا يَخۡفَىٰ is a verb. Why would Allah (SWT) use the noun form for the manifest and the verbal form for that which is hidden? 1) A verb is limited and a noun is unlimited. By limiting it, it means only a few things will be hidden, forgotten (ie lesser in degree). 2) Nothing remains hidden forever and Allah (SWT) will eventually expose everything, so the attribute of something remaining hidden will not last forever.

Ayah 8:

وَنُيَسِّرُكَ لِلۡيُسۡرَىٰ

And We will ease you toward ease.

• Allah first gives the prophet (saw) the consulation the he (saw) will not forget the Quran.
• In normal Arabic, you say نُيَسِّرُلَكَ (meaning We will make easy for you). This is a retorical function of Arabic; some prepositions if mentioned, you were expecting them, but if taken away, the meaning is still clear. The function of taking the preposition away is to bring two words closer together (this is called taqreeb). When you put a preposition, you take the words farther apart. In Arabic it means that this ‘word’ demands to be farther away from that ‘word’, but when the words are close so are the concepts – meaning Allah (SWT) has brought Himself closer to His messenger (saw) out of love when He says: وَنُيَسِّرُكَ. This is part of the beauty of the Quran and an expression of the love Allah (SWT) shows His messenger (saw).

We will make easy for you – If someone says they will make something easy for you, you will think something was originally hard and now you will make it easy for me. Allah says وَنُيَسِّرُكَ لِلۡيُسۡرَىٰ (I will make easy for you to eventually get to the ultimate ease.)

لِلۡيُسۡرَىٰ

• Yusra is the superlative form and the feminine form of aysar (af’alu tafdheel).

وَنُيَسِّرُكَ لِلۡيُسۡرَىٰ

• وَنُيَسِّرُكَ – Allah has guaranteed that the struggles of the messenger (saw) will be made miraculously easy for him by Allah’s intervention.  Just as Allah took the task of Quran, which the messenger (saw) thought it would be difficult for him to remember, Allah said: He would make him (saw) recite and he would not forget.

Similarly, Allah says: وَلَقَدۡ يَسَّرۡنَا ٱلۡقُرۡءَانَ لِلذِّكۡرِ فَهَلۡ مِن مُّدَّكِرٍ۬

And We have certainly made the Qur’an easy for remembrance, so is there any who will remember? {54:17}

• The second is his struggle in the world, the dawah he has to give, the message he has to deliver – how will he (saw) do it? Allah guarantees him, He will make ease for him (saw).  When we look at the struggle of the prophet (saw), we see the most difficult struggle ever waged in human history. But when you look at the relationship between Allah and His messenger (saw), Allah calls it ‘easy’. This is putting tawakkul in the messenger (saw) – no matter how tough things get, his (saw) anchor, refuge is this ayah: وَنُيَسِّرُكَ لِلۡيُسۡرَىٰ

لِلۡيُسۡرَىٰ

• Hadith used by mufassiroon as an explanation of this ayah:  “I have been sent with the hanifiyyah (legacy of Ibrahim (as), sole dedication to Allah) that has in it lots of relaxation, allowance, and very easy.” In other words, the shari’ah (regulations, commandments) of Islam will not be difficult, they will be easy.
• Allah didn’t say ‘We will ease to yaseer’ but He (SWT) said: ‘We will ease you to yusraa (easier).’ Meaning, when you start to live by the shari’ah, life gets easier and not harder. Allah (SWT) says:

يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمۡ‌ۚ وَخُلِقَ ٱلۡإِنسَـٰنُ ضَعِيفً۬ا

And Allah wants to lighten for you [your difficulties]; and mankind was created weak. {4:28}

When a person starts following the ahkaam of Allah, they start to feel life is getting harder and Allah is instead saying: Allah intends to make life easier for you, to ease your burden and the human being was created weak.  The human being does not realize what will make life easy and he thinks it will make life difficult. Part of the difficulty is that we may not understand the wisdom in shari’ah.

• Ash-Shawkani mentions the meaning of al-yusra: The path by which the memorization of revelation will become easier than it has ever been before.
• It is also said ‘the easier’ is referring to the shari’ah (the laws the will come and make life easy).
• When Allah (SWT) intends to guide someone, He opens his chest for Islam (submission). When you submit to Allah’s commands you will find relaxation, and if you find relaxation that means Allah (SWT) has intended for you to be guided. On the other hand, if you are from the unfortunate who when they obey Allah they feel discomfort (their chest becomes tight as if climbing up to the sky, losing his breath), then this is part of a curse (ar-rijs) upon those who don’t believe.

One of the core lessons of this Surah from the very beginning is the change in attitude. What is the attitude with which you remember Allah, how you think of Allah and respond

to things said about Allah was captured in: سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَى.  Then the attitude of the messenger’s (saw) concerns being removed; then the prophet’s (saw) attitude of the coming revelations, thinking it would be difficult, Allah tells him (saw): It will be easy, and the way to it will also be easy.

Ayah 9:

فَذَكِّرۡ إِن نَّفَعَتِ ٱلذِّكۡرَىٰ

So remind, if the reminder should benefit;

فَذَكِّرۡ

فَ  is a conclusion, meaning therefore, then, after your concerns have been removed, the Quran will be given to you and you will not forget, and you apparent problems, your hidden He knows them and will facilitate your way for you…Now that all of your distractions have been taken you, you need to get back to your mission: فَذَكِّرۡ

• Normally, you expect thakkir to be follow by something, ex. thakkirni (remind me), thakkirhu (remind him), thakkir an-naas (remind the people); but here no object has been mentioned. In other words, the messenger (saw) is told ‘No matter where you are, no matter what situation you find yourself, continuously engage in the act of reminding.’
• This is the second commandment/ imperative form used in this Surah, the first one being سَبِّحِ. In these two, there is a summary of the entire life of the messenger (saw). When he (saw) is not reminding the people, he is doing tasbeeh of Allah – either he (saw) is standing in the middle of the night, declaring the perfection of His Lord in salah, or in the daytime he (saw) is out, delivering the reminder to the people.

فَذَكِّرۡ إِن نَّفَعَتِ ٱلذِّكۡرَىٰ

• In Arabic, this is a conditional statement. The literal meaning would be: Remind if the reminder served to have benefit.
• نَّفَعَتِ is in the past tense (fi’il maadhy). Had it been in the present tense, the meaning of the ayah would be: Maybe it will have benefit.

إِن نَّفَعَتِ ٱلذِّكۡرَىٰ

• This is a retorical statement. For example, ‘If you’re a real man, you will go,’ is a challenge to the person. Similarly, Allah tells the messenger (saw): Remind if the reminder will have benefit. One of the implications of this is for sure remind because certainly there is benefit in reminder. Another implication is maybe this will have benefit. The only One who knows if a reminder will benefit is Allah:   إِنَّهُ ۥ يَعۡلَمُ ٱلۡجَهۡرَ وَمَا يَخۡفَىٰ. When you try to remind someone and they repel what you say, you don’t know maybe it got stuck in their head and they processed it a month from then. Sometimes people don’t listen to you right away and listen when you are gone, or they don’twant you to know what you said affected them; their ego wouldn’t allow them to show they are actually listening.
• This should be our attitude towards people; we don’t judge but remind. Sometimes you are with your cousins, family, or friends and think: Maybe I should remind them, maybe I should say something about the langue they’re using, how they’re wasting time, or that they shouldn’t be putting their eyes, and then you think: No, they won’t listen, they’re not the masjid type, etc.
• Don’t think in your head who you should be reminding and who you should not because Allah has not given you the liscence to see what’s inside anybody’s heart.
• This reminder can benefit anyone, so much so that as hopeless as Fir’awn is, Allah (SWT) still sends him a reminder. No judgment is passed on him even though he is a genocidal maniac until he makes a decision himself.

ٱلذِّكۡرَىٰ

• Noun; comes from thakara/ yathkuru
• Thikran is the hyperbolized/ mubalagha form of thikr – ie powerful reminder. Meaning, the powerful reminder will benefit. When you deliver a reminder, it should be powerful and not weak, you should find good, strong words, words that will appeal to the audience.
• According to Lisaan ul Arab, it could be an alternative masdar for three words:
• 1) thakara – to mention.  If it comes from thakara, it means just mentioning itself could be of benefit. Whoever benefits or not, you yourself will benefit when you mention Allah’s name.
• 2) tathakkara – to make an effort to remember. When you make an effort to remember Allah, no matter how far from the results you are, still benefit has come to you.
• 3) thakkara – reminding others, the acitvity itself will still carry benefits, regardless of whether you see the results or not.

The messenger (saw) would get very upset when people wouldn’t listen to the message. فَلَعَلَّكَ بَـٰخِعٌ۬ نَّفۡسَكَ عَلَىٰٓ ءَاثَـٰرِهِمۡ إِن لَّمۡ يُؤۡمِنُواْ بِهَـٰذَا ٱلۡحَدِيثِ أَسَفًا (Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.) [18:6]  Allah is telling him (saw) to not worry about anything else but to just remind.

Ayah 10:

سَيَذَّكَّرُ مَن يَخۡشَىٰ

He who fears [ Allah ] will be reminded.

سَيَذَّكَّرُ

• From tathakkur, meaning very soon the one who will make effort to remember is the one who fears.

Allah said مَن instead of ٱلَّذِى. Man could be anyone, anyone who has fear in them.

يَخۡشَىٰ

• Khashiya is to fear something greater than yourself or has power to overcome you.

Allah is saying, Whoever has that fear, even for a little while, will make the effort to rememeber.

The messenger (saw) is told to remind, and the reminder at times is scary, so the one who is scared will make an effort to remember for themselves. What will they remember? The ayaat being recited to them, because the messenger (saw) was told: Remind with the Quran.

If ٱلَّذِى was used, Allah (SWT) would be talking about someone in particular but if مَن is used, the scope is open – anyone who has any fear can still make their way back, and make an effort to remember.

Ayah 11:

وَيَتَجَنَّبُہَا ٱلۡأَشۡقَى

But the wretched one will avoid it –

• Who will make an effort to run away, and at all costs avoid the thikr (remembrance)? ٱلۡأَشۡقَى

ٱلۡأَشۡقَى

• Comes from shaqiya/ shaqaawatun: to be unfortunate
• Shaqii is the opposite of sa’eed: happy, fortunate.
• Shaqii is someone who is unfortunate, meaning someone who doesn’t have the fortune of good things, speech, advice, counsel, company.
• Ashqaa’: the most unlucky, the most unfortunate, who doesn’t have anything good in his life whatsoever (mostly refers to good advice/ counsel).
• The most unfortunate person, who surrounds himself with evil company, reminder, discourse, wasting his life away… this person will make all efforts to avoid this message.

يَتَجَنَّبُہَا

• Tajannub comes from janb (side) and it means to avoid your side from even touching it, to distance yourself from something and to keep far away.
• This person will make all efforts to distance himself from this reminder, and this is the most unfortunate person. He thinks the people who take the reminder are unfortunate, but the reality as Allah (SWT) describes – He is the most unfortunate.

سَيَذَّكَّرُ and يَتَجَنَّبُہَا are on the same pattern grammatically (tafa’ul) – one is making the effort to remember and the other is making the effort to run away from the remembrance.  In the previous Surah, the plan of the disbelievers was mentioned, and here, the plan of al-ashqaa’ (the most unfortunate person) is mentioned, which was to stay away from this reminder at a personal level.

Ayah 12:

ٱلَّذِى يَصۡلَى ٱلنَّارَ ٱلۡكُبۡرَىٰ

[He] who will [enter and] burn in the greatest Fire,

يَصۡلَى

• يَصۡلَى is not passive, meaning he won’t be thrown, cast in the hellfire but he will go himself, his limbs, hands, feet, will rebel against him and he will cast himself into hellfire.

In the previous Surah, Allah said:

وَأَكِيدُ كَيۡدً۬ا

But I am planning a plan. (86:16). He made his plan to stay away from the reminder and Allah made a plan for him to cast his ownself into the hellfire.

In the Surah, the superlative form is used often, ex: ٱلۡأَعۡلَى , أَحۡوَىٰ , يُسۡرَىٰ,  ٱلۡأَشۡقَى, ٱلۡكُبۡرَىٰ, أَبۡقَىٰٓ, ٱلۡأُولَىٰ, ٱلدُّنۡيَا.

The most unfortunate gets the biggest fire.

Ayah 13:

ثُمَّ لَا يَمُوتُ فِيہَا وَلَا يَحۡيَىٰ

Neither dying therein nor living.

• Allah did not mention in this Surah the name Jahannam or Sa’eer but He (SWT) mentioned Naar, fire itself. In other words, Allah is highlighting the punishment of burning. If someone is getting burnt, the only thing on their mind is getting it (the fire) off, and if you can’t get it off, they are begging for death – they can’t stand the pain.

Allah says: وَيَأۡتِيهِ ٱلۡمَوۡتُ مِن ڪُلِّ مَكَانٍ۬ وَمَا هُوَ بِمَيِّتٍ۬‌ۖ (And death will come to him from everywhere, but he is not to die…) [14:17] – Meaning he will have every reason to die, but he will never die. Would you call burning like that life? This person will be asking for death, as soon as he sees the hellfire and before even being thrown in.

We touch a little fire with our finger and pull it back, but this person will be in it FOREVER, and Allah does not give him release nor death.

Ayah 14:

So far in this Surah, no mention of Jannah has been made, nor any good news. Now Allah (SWT) speaks of the successful and now you are ready to hear the alternative.

قَدۡ أَفۡلَحَ مَن تَزَكَّىٰ

He has certainly succeeded who purifies himself

Similarly Allah says:

قَدۡ أَفۡلَحَ ٱلۡمُؤۡمِنُونَ

(Certainly will the believers have succeeded) [23:1]

قَدۡ أَفۡلَحَ

• Meaning the person has already attained success.

أَفۡلَحَ

• Comes from iflaah, which comes from fallaah (farmer).
• Arabs were obsessed with farming because most of the Arabian region was desert and very few places had a farm. So whatever few regions who had farms they would have lots of words for it because this was important to them.
• Fallaah is someone at the end part of the year, when he is harvesting, getting the fruit of his labour. This happiest time of the year for a farmer. When he is putting in the seed, he is called a kaafir (literal meaning of the word before Islam). At that time, he is nervous – I don’t know if it will be a good season, if it will rain / not, I don’t know if there be any infestations in the field, etc.  When it’s time for harvest season, in any agricultural culture, there are lots of festivals, and celebrations because this is an amazing occasion.  In other words, this is not a kind of success you just enjoy, but there’s a long paralist, turmoil, and labour behind it before you get to harvest.

When Allah (SWT) says: قَدۡ أَفۡلَحَ,  what is highlighted is that a lot of work went into that success, just like the farmer before he got to harvest.

Because Allah (SWT) says: قَدۡ,  1) There is no doubt about it 2) This is already the case – meaning the person Allah (SWT) is describing has already attained success.

قَدۡ أَفۡلَحَ مَن تَزَكَّىٰ

Whoever engages in the act of trying to cleanse themselves from within, whoever has the time and effort to look inside themselves and say, ‘How can I become a better person, how can I cleanse myself, is there anything good inside me that I can nourish?’ – has succeeded.

مَن – meaning anyone, whoever engages in this act.

The bottom line of this Surah is: look inside yourself, find something good inside of you, harvest it, and let it come out. The person who is concerned with cleaning themselves attained the ultimate success because now they have the right concern, the right attitude, the right priority.

تَزَكَّىٰ

The scope of ‘tazakkaa’ is so open that Musa (as) even offers Fir’awn:

فَقُلۡ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ

(And say to him, ‘Would you [be willing to] purify yourself) {79:18}

وَأَهۡدِيَكَ إِلَىٰ رَبِّكَ فَتَخۡشَىٰ

(And let me guide you to your Lord so you would fear [Him]?'”) {79:19}

Even in Surah Al-Mu’minoon, when Allah mentions the believers attained success, the act of purifying oneself is mentioned:

وَٱلَّذِينَ هُمۡ لِلزَّكَوٰةِ فَـٰعِلُونَ

Ayah 15:

وَذَكَرَ ٱسۡمَ رَبِّهِۦ فَصَلَّىٰ

And mentions the name of his Lord and prays.

The one who attained success first tried to cleanse himself from within, and to help cleanse himself, he is engaged in remembering, mentioning the name of his Lord.

رَبِّهِۦ

• Allah said Rabbihi as opposed to ism Allah, because when the person remembered His name, he acknowledge that it wasn’t just anyone’s name, He is not just The Wise, The Creator, The Knowledgeable One but He also happens to my Master. If He is my Master and I am His slave, I better act like one; the first practical act of a slave: فَصَلَّىٰ.

For the messenger (saw), a higher thing was said: Be conscious of the perfection of the name of your Lord, the Supreme. For everyone else, the beginning is required – Just mention the name of your Lord, and the consequence of that is you will want to connect to that Lord by means of salah.

• The root for يَصۡلَى  is sad, lam, and ya and the root for فَصَلَّىٰ  (salaah) is sad, lam, and waw. Both roots are very close but one of them will be in hellfire, and the other one will be saved and has attained ultimate success.  The contrast is the one attain ultimate success, the final practical manifestation of it is salaah.

إِنَّهُ ۥ يَعۡلَمُ ٱلۡجَهۡرَ وَمَا يَخۡفَىٰ – Allah knows the inside and outside of our salaah. We are standing in a row altogether, made wudu, praying in the right direction, making sajdah the same way, everyone is listening to the same qiraa’ah but one person thinking about what’s home for dinner, and another person is thinking what did I leave in the middle at work, and one person is actually remembering Allah, is connected to His Lord and left the world around him.

Ayah 16:

Allah tells us what keeps humanity from finding this right priority of success. If you ask anyone, they are running after success. A student is running after success by graduating, a candidate is running after success by getting the job, a business owner is running after success by making his expanding his business or making it profitable.

How come people are distracted from this ultimate success? What are they running after? Allah explains:

بَلۡ تُؤۡثِرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا

But you prefer the worldly life,

• In the previous ayah, it was third person (He prayed) but now, it is in second person: you.  When you think of someone in the third person, you think abstract and you don’t think of yourself. Allah makes you realize when He is giving you these lessons, don’t think of anyone else but yourself.
• Allah said: YOU have given preference.

تُؤۡثِرُونَ

• Atharaa’: to compare two things and decide one is more valuable than the other and you give it more time, preference, and priority.

ٱلدُّنۡيَا

• Feminine form of adnaa’, which means closer; inferior.
• Allah calls this worldly life closer (you get things right away) and He (SWT) also calls it inferior.
• You prefer worldly life, the closer life because the things you think success are, they are right here. The things Allah (SWT) calls success, like Jannah, being saved from the hellfire, in our point of view, it seems far. The human being sees the house in Jannah very far, but the house he can get with haraam transaction very close. He sees the drinks of paradise as far but the haraam drink offered here is right here. The hoor ul ayn is seen as far but the haraam on the internet, on the television, going down the street, hanging in the mall, in the hallway in highschool or at work, that’s here now. So Allah (SWT) offers something far in our view, and our pleasures are right here infront of us – immediate.

Ayah 17:

وَٱلۡأَخِرَةُ خَيۡرٌ۬ وَأَبۡقَىٰٓ

While the Hereafter is better and more enduring.

• The hereafter is 1) better 2) more lasting.
• Both words (خَيۡرٌ۬ وَأَبۡقَىٰٓ ) are comparative in nature. Comparative words are used because in the previous ayah, we engaged in a comparison. Tu’thiruuna – you compared and preferred one over the other, and now, Allah (SWT) gives His comparison.
• Mufti Muhammad Shafiyy: Imagine given two options: 1) To live in a small house that is not furnished, not in a good neighbourhood but you own it 2) You are given the option to stay in a five star hotel for two days.
• Any smart, sane person would pick the home. We don’t see the akhirah and in a sense think it will be inferior. ‘I don’t know what will be there in Jannah, but I know the kind of furniture I want now, and what the interior decor should look like. I don’t know if they have IKEA in Jannah / any websites to pick and match furnitures, etc.’
• We think of Jannah as ‘Yes it is there but I’m not sure what’s going to happen there.’
• Jannah is forever! They tell you that you own the home forever, but you don’t own yourself forever.
• Ex. Person comes to the States, gets the green card and is told, “You are a permenant resident.” No one here is a permenant resident, we are all temporary and will be gone, the only fixed thing is death.
• Firstly, anyone house you can have here, that house will be better and ontop of that, it will be everlasting. Allah gives two comparisons that convinces you of the better nature of the akhirah.

Human beings have this innate nature in us to want to get things right away and to not want to wait. Allah (SWT) offers us Jannah later, no brochures, no pictures, no websites you can visit to get a view of the property, He just tells you you will have a good neighbourhood, large property, waterfront property, you get to stay forever, no property tax, etc. but you don’t see anything else. When a human wants to buy something big, they want to see it first, especially if a heavy price. Allah (SWT) is asking for everything, our entire life. He is asking us to believe and will not show anything. The One selling it to you is only giving you His word.  For ex, if someone offers to sell you a house and says you will have it in 20 years, you can’t see the house, etc you wouldn’t take that deal and would call him a scam. If you bought that house and told your family, “I bought a house, I’ll be able to move it in 20 years and I don’t know where it is, etc,” they will call you crazy. But when a believer gives for the sake of Allah his wealth, assests, life, career, efforts and goes to his family, and tells them, “I’ve given for the sake of Allah, Allah will reward me with Jannah,” They say, “Are you crazy? What about the home here?” The hypocrites would call their own family members ‘as-sufahaa’ (the foolish ones).  This is why prophet (saw) called this deen strange; it begins with something you cannot see (Allah is promising you all these things but you cannot see it).

Your imaan in the akhirah is tested with your preference. What gets your time, effort, attention, where does your day go, what do you with your free time?

We can say we prefer Allah, the deen, live for the sake of Allah (SWT), etc but if our actual preferences are headed in a different direction, Allah knows: إِنَّهُ ۥ يَعۡلَمُ ٱلۡجَهۡرَ وَمَا يَخۡفَىٰ. He knows what you show, the obvious and what’s hidden. He knows if we made an effort to clean ourselves. We have to look deep in ourselves to find the answer to this question.

Ayah 18:

إِنَّ هَـٰذَا لَفِى ٱلصُّحُفِ ٱلۡأُولَىٰ

Indeed, this is in the former scriptures,

• What is been in the former scriputures? That the next life is better and more lasting; to declare the perfection of the name of your Lord, the most supreme.
• If one internalizes that the next life is better than this one, they’ve got the gist of every messenger’s message.

Ayah 19:

صُحُفِ إِبۡرَٲهِيمَ وَمُوسَىٰ

The scriptures of Abraham and Moses.

• Why are these two mentioned? The two primary audiences of the prophet (saw) were the Mushirkoon of Quraysh (they acknowledged Ibrahim alayhi salaam) and the People of the Book (their legacy begins with Musa alayhi salaam). The two primary audiences, their ears are tuned – he is not saying anything new; your father Ibrahim (as) and your leader Musa (as) both said the same thing.

The Surah began with something universal and the Surah ends by reminding us of that same essential message.

All three imaaniyyat are covered: 1) Belief in Allah and His perfection is covered in the beginning of the Surah 2) Revelation covered in the middle of the Surah 3) The Afterlife is covered at the end of the Surah.

Surah Tariq [84]

Asalaam alaikum Warahmatulah Wabarakatuh

Surah Tariq Tafsir [part 1 of 2].
Nouman Ali Khan lecture – Student Notes.

It’s Relation to the Previous Surah

Surah Tariq in relation to end of Surah Buruj – it’s last aayah/verse is;

فِي لَوْحٍ مَّحْفُوظٍ

(Inscribed) in Al-Lauh Al-Mahfuz (The Preserved Tablet)! [Buruj 85:22]

The Lauh al-Mahfuz, is a preserved tablet which contains the information of all that has and will occur uptill the Day of Ressurection. This is above our universe, and in the heavens/skies (the Samaa’).

The samaa’ is above us, so the end of the previous surah (mentioning the Lauh al Mahfuz) is related to the beginning of this surah (the samaa’).

Surah Tariq starts with a Qasm/oath of “wal samaa‘” I swear by the sky, and what is above us. Surah Buruj also starts like this;

وَالسَّمَاءِ ذَاتِ الْبُرُوجِ

By the heaven, holding the big stars. (Buruj 85:1)

Also, in surah Buruj, Allah says about the disbelievers;

وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ

While Allah encompasses them from behind. (Buruj 85:20)

Muheet/encompass.

And in this surah, Allah tells us;

إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ

There is no soul but that it has over it a protector. (Tariq 86:4)

Guardian over them / alayha hafiz.

So in both surahs – there is mention of humans being encompassed from every side by angels – who are against the human, and more specifically the disbeliever (especially the one hearing this for the first time in Makkah during the life of Prophet Muhammad (saws)) who opposes Islam (because they are writing his every deed down.)

The Theme in the Surah

The THEME in the surah is repeated in different ways, but it is specifically related to Journeying. This will be understood later on throughout the explanation of the surah insha Allah.

The Surah is divided into 5 sections.

Verse 1:

Section 1:

Aqsaam (Allah swears by):

– the Samaa’ / sky (what is above us)

وَالسَّمَاءِ وَالطَّارِقِ

– & the Tariq / piercing bright star. We will discuss this Tariq insha Allah.

Jawab al Qasam – every oath is given a response to. Ie. we say I swear by Allah… I’ll do this etc.

So Allah swears by the samaa’, and the Tariq.

What is the samaa’?

Samaa’ literally means anything above us. Different to Samaawaat which is the 7 layers of the sky (sab’a samaawaat). (these are part of the unseen/ghayb, but we are in the lowest samaa’.)

So samaa’ is more than sab’a smaawaat because it is everything above us (including Allah’s ‘Arsh [throne] which is above the 7 skies/sab’a samaawaat).

Samaa’ – limitless term to everything above us.

Samaawaat – limited to the 7 skies.

Nevertheless samaa’ can be limited i.e. samaa’ al dunya (surah mulk 67:5), ie the sky of this world/universe.

The limit placed for Samaa’ in this surah is al Tariq (the shining star in this universe).

Why does Allah swear by something?

Allah swears by anything to make it a witness [primarily]. Ie. the sky is a witness as to what I’m about to say.

The sky is also an intro as to what I am about to say.

What is al Tariq?

Tarq — path [tareeq] — striked [taraqa] — a road which people, animals etc walk on alot — their feet strike it alot.

Tariq – someone who specifically walks at night time. The arabs travelled at night because it was cooler than the heat at day.

When they reach a destination and knock on the door, they are an unexpected arriver.

That which arrives at night, = Tariq – causing alot of attention, because its rare to find someone arriving and knocking on your door at night.

In this surah, Tariq refers to the large brilliant stars in the sky.

Is it one star or many stars?

2 opinions:

1) specifically one star. Ie Zuhal (seen by arab travellers in the last part of the night, as a highlight of their journey, they would call it the companion of that journey.)

2) all brilliant stars in sky because a general term is used.

Night is a relief for the arabs (its cool and relaxed), so seeing the sky embedded with pearls (stars) is the best scenery for them (in comparison to plain desert during the day.)

Tariq arrives at night and calls for their attention, so the piercing star in the samaa’ (sky) does just this, perfectly.

This is what Tariq literally refers to.

Verse 2:

وَمَا أَدْرَاكَ مَا الطَّارِقُ

(wa ma adraka al tariq?) [past tense (adraka)]. Has anyone given you a clue as to what al tariq is?

He asks questions when the answer – usually – cant be known to human beings by themselves.

In Qur’an, there is a Difference in wording when Allah asks us questions:

Maa Adraka? (Has anyone made known to you…?). (past tense.) – He answers it

Maa Yudreeka? (What will tell you?) (present-future tense) – He doesnt answer it.

In this surah, the question is also posed to tell us that we dont know much about the Tariq (i.e. humans have been given a limited amount of knowledge) and cant really appreciate or comprehend it due to our limited capabilities.

[[ Recommended Eman booster: Dr. Abdul Hayy (works for NASA). Allah’s Universe – on Youtube. Watch and refer to it. ]]

Allah says He has adorned the 1st heaven/sky with stars/lamps (surah mulk 67:4), In Surah Waqi’ah, Allah does a qasam/oath on the position of stars, and that it’s a great oath indeed (Waqi’a 56:75-6).

This is only 1st samaa’, and there are 7 smaawaat. Showing how limited we really are (so we shouldnt be arrogant of what little knowledge we have been given.)

Verse 3:

What is Najm ul Thaqib?

النَّجْمُ الثَّاقِبُ

(al Najm (star) ul thaqib.) thaqaba – blazing fire, light piercing.

Imagine the night a black blanket, with a hole in. If you cover your face with the blanket, and a window is in the room with daylight. The light will pierce through the hole and the light becomes strongly apparent and pierces through the blanket.

Light pierces through the sky from stars and travels through vast distances to reach your eyes.

Relation to the THEME in surah : Journeys.

– The surah mentions the word Taraqa/Journeying to describe a star.

– The surah then mentions the stars light, piercing the sky (samaa’) for billions of miles to reach your eye.

– The surah shows how the star brightens the dark night = unveiling secrets.

Seeing Allah’s signs through Different Perspectives:

Allah mentions Tariq in this surah, so they see the star from a new perspective. I.e. They were guided in travelling by mapping their journey through locations of big bright, piercing stars (Qawaqib). Maybe they will be guided by reflecting on a surah of the Tariq?

Allah uses psychology by making people reflect on what they already see of the world but from a different or deeper perspective.

Ie camels, mountains,stars are also mentioned by Allah repeatedly so that when we see them, we remember the Jawab al Qasam (response to the oath).

Jawab al Qasam in this surah:

Verse 4:

إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ
There is no soul but that it has over it a protector. (Tariq 86:3)

Hafiz = one of 2 opinions; angels, or Allah Himself [based on Ayat ul kursi 2:255].

Alayha hafiz – angels guarding [our deeds] against you and writing all you do.

Like the piercing star is staring at you in the dark night, and it will unveil the secrets of darkness in the night (so the angels unveil the deeds of people on judgment day).

[If someone was to question about the day when the star is not apparent (and ‘unable’ to witness us), then Allah swore by samaa’ (what is above us i.e the sky and anything above us) before that as a witness too.]

The word ‘Kulu’ was used to say that ‘Every’ soul has a hafiz, whereas Jamee’ could also be used:

Kulu : everyONE. (this mentioned because everyone alone in their deeds.)

Jamee’ : altogether in groups.

So Kulu is more relevant and powerful in its effect.

Alayha – this word is in middle of the verse [taqdeem] – specifically for us. Usually Alayha is at the end of a sentence (I.e. in kullu nafsin hafiz alayha), but by being in the middle, its focusing and emphasising that every nafs/self has its own guardian writing that specific nafs/selfs deeds down.

Nafsin – the word nafs is used because the human keeps secrets fi anfusi [in itself/his/herself]. It further emphasises that every nafs is responsible only for its own self and what it hides for itself. and although you keep secrets, kulu nafsin alayha hafiz – angels still write down what you do, whether you like it or not).

Verse 5:

فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ

So let man see from what he is created! (Tariq 86:5)

Fal yanzurul insanu min ma khuliq. [theme of male fluid travelling/journeying along a tareeq (path) to impregnate]

Fa – so as a result. So if you realise the above (there are piercing stars and angels as witnesses and guardians over you – recording your every action) and your skeptical about this, then;

Nazara (past tense). Yanzur (present) – to stare at something and think about it. Look carefully.

Ie. when Moses showed his hand glowing bright white light (bayddaa’), people were described in the Quran as Naazireen (staring for ages and in awe of its detail). (Shu’ara 26:33)

Irony: (“let insan look into what he was created from. “)

Insan is used because humans are forgetful of their origins, or if they hear the message – they usually forget it and move on in life. (Insan comes from a root of the word “Nasiya” to be forgetful.)

Humans run after fleeting world thinking he is high and mighty, when he was born from a fluid which, when it stains the clothes – it feels a nuisance and like a worthless goo, which we cant wait to clean up and get rid of.

“Min ma khuliq“ – the ma there should really be a alif next to it, ie. “Min maa khuliq“, but it doesnt – and thats done to belittle (tasgheer), because the human has been made from something so small & insignificant.

Furthermore, “khuliq” is used in the passive tense to humble the denying disbeliever even further. Instead of (“fal yanzurul insanu min ma khalaqahu Allah – so let the human stare at from what Allah created him from), Allah instead tells us that the human was created from something so low (which is a nuisance to us humans), that even He does not put His name next to it!

In Quran, why does Allah not mention His own name, but talk in the passive (like the example above)?

1) Allahs displeasure.

[ie. Allah says in surah al fatiha, the path of those “An’amta” (the Ta = Your pleasure – alayhim” upon them). So He associates Himself with those who are guided. But does not associate Himself with the maghdoobi alayhim (anger upon them), and the daaleen (misguided).

In this surah, Allah is so angry with the deniers forgetfulness of the truth, that He doesnt mention His name next to their existence.

2) If they’re so forgetful to the fact that Allah created them, then temporarily put that issue to the side. The fact that they are made from something so insignificant, should make themselves reflect at how they originally were, and what Allah has given them (Allah even gives a human the ability to rule the world, when first he was just some liquid which someone wanted to wash off their clothes!).

The first few verses were about what you cant see (the angel guardians etc), but if you’re skeptical – then this is something you can see – so reflect!

Verse 6

خُلِقَ مِن مَّاءٍ دَافِقٍ

(Khuliqa min maa’in daafiq).
He is created from a water gushing forth. (Tariq 86:6)

Maa’ = water.

Daafiq: pushes/breaks/gushes through, this water then gushes through the private parts and the liquid journeys and impregnates the female.

Remember the Najm ul Thaqib (bright piercing star light, travelling so far)? Both are fulfilling the theme of Journey.

يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ

Proceeding from between the backbone and the ribs: (Tariq 86:7)

(Yakhruju min bayni sulbi wa-taraa’ib.) the fluid gushes from between the chestbone and backbone.

A few verses ago, the arab non muslim at the time of Allah’s Messenger (sal Allah alaihi wasalam) was seeing the star light travelling from billions of miles away, and now a few verses away – in total contrast – he is imagining and comparing how close the journey starts from where humans are produced inside the body.

Soon We shall show them Our signs on the furthest horizons, and in their own souls, until it becomes manifest to them that this is truth. Is it not enough that your Lord witnesses all things?

(Fussilat 41:53)

End of surah tariq part a.
http://bayyinah.com/dream/

Surah Tariq Tafsir [part 2 of 2].
Nouman Ali Khan lecture – Student Notes.

In the previous aayaat/verses, we spoke about the things which Allah calls our attentions to in the skies, then in ourselves, showing our weakness – where we can’t even explore those things in totallity (i.e. the stars which are billions of years away, or the depths of our innerselves) – even if we wish.

Verse/Aayah 8

إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ

Then Allah says,

Inahu ‘ala raj’ihee la qaadir, no doubt he is in complete control of returning it. What is this about?

Many scholars say; Returning the human being back to life after death.

But this is profound, because Allah talks about the fluid entering into the female, and out comes a child. So Allah talks about something dead (the fluid or sperms) entering, and coming out alive (a newborn baby).

Similarly, Allah causes the dead to enter the graves, and He causes them to come to life on Judgment Day. So surely, He can give life to the dead once again – in whatever state they might be (whether that’s a fluid of sperm in the mothers womb, or a dead rotted body in the womb of the earth) – Inahu ‘ala raj’ihee la qaadir (no doubt He is in complete control to return it to life again.)

Ina [Without doubt] – this word is used to address a people who won’t even take this issue into consideration (I.e. They don’t even want to think about the ressurection.)

hu [He] – Usually, the word ‘he’ is mentioned when the name of someone has been mentioned in the surah previously. But Allah hasn’t been mentioned by name in this surah [like explained before – this is because Allah does not want to mention His name next to the arrogant deniers], but at the same time – it shows that the One who does the creation for the first time, is easily capable of doing it the 2nd time.

Now Allah says He is in complete control of returning it.

Like He said in the previous surah; Inahu huwa yubdi’u wa yu’eed (surah buruj) – Surely He is the one who originates it and brings it back.

So it’s repeated in this surah; Inahu ‘ala raj’ihee la qaadir. no doubt He is in complete control of returning it.

Aayah 9

يَوْمَ تُبْلَى السَّرَائِرُ

Yawma tuBla assara-ir –
On the day when hidden things shall be made manifest,

the day when the secrets will be Balaa = tested/left out [pulled out and exposed to everybody]

Saraa’ir – sareera [singular] ((sirr = secret (its plural is Israar).)

But Sareera = [VERY well guarded secret, and it’s plural is Saraa’ir (which is used in the verse).] A secret which is guarded so well, but even that secret will be exposed on the Judgment Day like open access information.

This is important because the theme of the surah is secrecy, and the previous surah of Buruj – the disbelievers were torturing the believers while being witnesses (shuhood) over what they did with them (i.e. mass genocide.) But what happens when nations commit mass genocide – they hide and guard the evidence of what they’ve done. But even these well guarded secrets (saraa’ir) in this life will be Balaa (exposed/pulled out) and made public and apparent.

It began with night, the stars are at such a distance, then what’s so hard to believe that someone is a witness/hafiz here too (of angels.)

Aayah 10

فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ
Fa maa la quwatin wa laa naasirin – (Man) will have no power, and no helper.

If we look back on the surahs/chapters before this, we see that the disbelievers and tyrants would have massive armies and equipment to harm the believers.

In the previous surah, Allah tells us;

Has there reached you the story of the soldiers – [Those of] Pharaoh and Thamud? (Buruj 85: 17-18)

Why are power and helpers so important – especially on Judgment Day – which the disbelievers won’t have? It’s because when your guarded secrets become public – you need a defense, and power is strength for defense. This defense includes supporters and helpers against the one who opposes you.

Or let’s look at a simple example of someone being in a hospital, if there leg is uncovered – they will try to cover it using their body power. But what if they don’t have the strength (Quwwa) to do so? They will ask someone for help (nasr) to cover it for them. On the Day of Judgment, the person will have no power or helper, except for those whom Allah wills.

Aayah 11

وَالسَّمَاءِ ذَاتِ الرَّجْعِ
By the sky (samaa’) which returns (raj’ – to return something). So the sky returns something.

What does it return?

We learn in tafsir that the sky returns rain over and over again. When the rain comes, it penetrates the earth – it forms rivers and oceans. And these oceans soon dry out (evaporation) – causing the sky to return [raj’] the rain which was evaporated earlier.

Another implication; Shaykh Zanadani is a contemporary scholar in science, who says that radiation is sent down from the Ozone layer, and satellite signals are too – the signal is sent from the sky (samaa’ – space above us) to recievers on the planet, and these signals send back a response to the satellite in space. Allah knows best.

Classically this is referring to the water cycle.

Aayah 12

وَالْأَرْضِ ذَاتِ الصَّدْعِ
Wal ‘arddi dhaa tis-sad’ –
And [by] the earth which cracks open,

This refers to:

cleaving open/ripping open – water coming from the sky, opening up the earth, water coming into contact with the seed – the seed is empowered – growing into a plant.

But if the earth refuses to tear open – there won’t be any sun light that can enter to allow the plant to produce its own food and grow (photosynthesis).

So every plant/tree that grows – its a ripping of the earth (‘arddi dhaa tis sad’).

So Allah mentions another impregnation. First it was the fluid of the male man, which gushes forth that impregnates the woman.

Now Allah mentions a fluid which comes from the sky, that impregnates the earth – giving life of the plants and the trees.

In both cases, the dead are bought back to life.

So Allah parallels our creation, with the creation of the plant life – since we’re all made from the same Creator.

After these oaths, there’s a response [Jawab al Qasam] – What is the response?

Aayah 13

إِنَّهُ لَقَوْلٌ فَصْلٌ
There’s no doubt that it is truly a decisive word which is Fassl – decides between truth and falsehood.

Fassl – This literally means to separate two things so far apart – that you can distinguish them from each other. (i.e. if two branches are intertwined, you separate them apart to see the difference from each one.)

Now how does this Jawab/response have any relation to the previous oaths mentioned?

When Allah sends down rain from the skies/samaa’, He also sends down revelation/wahy (from above the skies). The rain pours onto the earth, penetrating it and giving life to the dead plants, the same way – Allah sends down revelation from the samaa’ (from above the skies) to penetrate into the hearts of the people, giving life to the dead hearts.

Sahih Muslim Book 030 [kitab al fada’il [book of virtues]], Number 5668:

Abu Musa reported Allah’s Apostle (may peace be upon him) as saying:

The similitude of that guidance and knowledge with which Allah, the Exalted and Glorious, has sent me is that of rain falling upon the earth.

There is a good piece of land which receives the rainfall (eagerly) and as a result of it there is grown in it herbage and grass abundantly.

Then there is a land hard and barren which retains water and the people derive benefit from it and they drink it and make the animals drink.

Then there is another land which is barren. Neither water is retained in it, nor is the grass grown in it. And that is the similitude of the first one who develops the understanding of the religion of Allah and it becomes a source of benefit to him with which Allah sent me. (The second one is that) who acquires the knowledge of religion and imparts it to others. (Then the other type is) one who does not pay attention to (the revealed knowledge) and thus does not accept guidance of Allah with which I have been sent.

http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/muslim/030.smt.html

So the example given of the rain is also referring to the revelation and its effects on the people. So the revelation affects some people in a good way, like rain produces good beneficial plants. Whereas rain can sometimes produce plants which are harmful with thorns etc. and are of no use to mankind, but instead harmful for them.

We also get to see that there are different types of people with knowledge; the fuqahaa (derivers of Islamic law), the muhaditheen (narrators of hadeeth), and some who don’t go to the knowledge at all. The fuqahaa extract rulings/fataawa from the knowledge, and the muhaditheen are the narrators of hadeeth (Prophetic sayings), they themselves might not have the knowledge to extract rulings – but they do pass on the knowledge to others.

Aayah 14

وَمَا هُوَ بِالْهَزْلِ
Wama huwa bilhazl
And it is not a thing for amusement.

It is not at all in any way Hazl.

Ma = strong negation

Hazl = being skinny or weak, therefore unable to do any work.

“kawlun hazl” = [speech which doesn’t benefit although it might just be for useless entertainment.]

Allah is telling us that this Qur’an is not worthless speech, but it’s something which produces beneficial results.

Fassl (mentioned earlier) – it also means that which leads to clear decisive action. So it’s not intellectual entertainment which people refer to to just gain more knowledge of the world, but this Qur’an is Fassl – leads to real action based on knowledge.

This is also a threat to the disbelievers, that this is a decisive word which will not change – so your secrets will be exposed without you having any power or helpers on the Day of Judgment. So believe, or bear the consequences of your disbelief on Judgment Day.

We learn in the previous surah that Allah said;

بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ
But they who disbelieve are in [persistent] denial,

And one of the ways they belie it is by saying that it’s “entertainment discourse” i.e. interesting talk, but that’s all it is.

But Allah says;

وَمَا هُوَ بِالْهَزْلِ
Wama huwa bilhazl
And it is not a thing for amusement.

Aayah 15

إِنَّهُمْ يَكِيدُونَ كَيْدًا
Innahum yakeedoona kayda
As for them, they are but plotting a scheme,

Inahum – No doubt that they… – i.e. don’t be in doubt [Ina], but they [Hum] really are plotting against you. Be sure of it.

This has always been the case of the deniers wanting to get rid of the true message of Islam, since it is a threat to them. This included the assasination attempts against Allah’s Messenger (peace be upon him), by the Quraysh in Makkah, and the Jews in Medinah.

Yakeedoona – Secret plot.

This is different from the word Makr, which is also used to mean ‘plotting’ (Surah Ibraheem 14:46).

Makr = misleading the opponent into thinking they’re going to win, but making them lose in the end. It can be deceptive. But someone might question if Allah is really deceptive? The answer is that no, Allah is not deceptive. But Allah will Makr the disbelievers, when they Makr with the believers. So Allah avenges for the Muslims because of His love for them, and He is only giving the disbelievers what they themselves do against the believers.

So Kayd (yaqeedoon) has in it the element of secrecy, and Makr is about avenging using deceit.

Yakeedoona is mentioned in this surah instead of Makr because Yaqeedoona is a secret plot, matching in with the theme of the surah of secrecy (i.e. of the night star’s [Tariqs] arrival, and the inside of the body where the male sexual fluid is produced etc. )

Kaydan [maf’ool mutlaq] – they (many groups) are making their secret plans and executing them.

So there are many different groups trying to plot against you (Muslims), because they have different ideas about how we should be removed from the face of the earth.

…thou wouldst think they were united, but their hearts are divided: that is because they are a people devoid of wisdom. (Qur’an Hashr 59:14)

Aayah 16

وَأَكِيدُ كَيْدًا

Wa akeedu kayda
And I (too) am planning a plan.

Allah doesn’t mention Inna in this verse because, Inna hints at some sort of effort that’s required.

Allah simply says – meaning, I have a plan (singular) which takes over all their plans.

We also notice that throughout the whole surah, Allah hasn’t spoken directly to the disbelievers. He’s simply spoken to Allah’s Messenger, and then through him to the believers. By not talking to the deniers, He’s humiliating them i.e. they’re not even worth talking to.

Imagine a teacher is criticizing another student for his bad behaviour, but he’s talking to the other pupils instead of him directly. This is going to make the bad student feel humiliated. The same is the case in this surah, and in other surahs like it too.

Aayah 17

فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا
Famahhili alkafireena amhilhum ruwayda
So give a respite to the disbelievers. Deal you gently with them for a while.

fa [so] – in response to their disbelief and oppression against you and My planning against them…

Mahal (tamheel [taf’eel/the process of – giving someone extra extensions in their deadline. (i.e. if someone is in debt and you do tamheel, you are extending their deadline to hand in the payment.)

Allah tells His Messenger to go easy on the disbelievers for a little while, and the irony is that this surah is a Makkan surah when it’s Allah’s Messenger whose actually going through the hardship!

Some scholars of tafsir/explanation mention that Allah means (to His Messenger); Don’t get busy about avenging them, don’t pray against them.

The irony; The Muslims are being oppressed, so Allah is telling His Messenger that He is encompassing the disbelievers (i.e. ready to punish them), but He tells us Messenger to be be relaxed on the disbelievers and give them abit of extra time – so you shouldn’t make du’a against them (i.e. for their destruction like Prophet Nuh and Musa did). This equals to Allah’s Messenger being in power, because if he prays against them – they will be destroyed.

We also learn the power of du’a in this surah.

Amhil (if’aal) [completion] – this is repeated for emphasis, and means ‘let it go entirely’, don’t worry about it at all.

So when small things happen, let it go. Just let it go, because Allah has made His plot.

But Allah doesn’t keep this permanent letting go a permanent thing, He says ‘Ruwayda‘ at the end. Give them a ‘little bit more time (the letter Ya between the Rawd signifies “little” i.e. Umayr is used for a ‘little‘
Umar)’ . So give them a ‘ [ruwayd] ‘little’ extra time…

Because Allah has already designed the plan for Hijrah (migration to Medinah), and the battles of Badr, Uhud, Ahzab etc. in the future.

However weak you think you are, the truly believers are always in a situation of power.

The power of the du’a of Allah’s Messenger would have been sufficient to wipe the Quraysh out, but Allah told His Messenger to be patient for a while because of His future planning.

End of Surahs Relation to Beginning of Surah

The surah began by addressing Allah’s Messenger, and finishes by addressing Allah’s Messenger alone (because these verses are always in the singular – so referring directly to Prophet Muhammad), and never talks to the deniers at all. This humilates the denier hearing this, and honours Prophet Muhammad (sal Allah alaihi wasalam) by giving him the attention.

It also mentions that every nafs/self has a hafiz/protector (of man’s deeds), and even in their worldly plans, humans only have limited control over their decisions (because even when they plot, Allah is planning against their schemes.)

This is the end of Surah Tariq, and all the praise is for Allah.

Blog Dedicated to; Student Dream Notes – Linguistic Tafsir – Nouman Ali Khan

Asalaam alaikum Warahmatulah Wabarakatuh

This Blog is Dedicated to;

Student Dream Notes – Linguistic Tafsir – Nouman Ali Khan.

This blog is dedicated to compiling student notes of the Tafsir [Explanation/Exegesis] on the Literary Aspects of the Qur’an.

With new tafsirs of Surahs on his site which are uploaded weekly, and can be downloaded from here; http://bayyinah.com/dream/podcast .

To make the literary tafsir miracle easily accessible for all people in notes form – especially for reference – I have decided to compile the notes on this site. We ask Allah to make it a success.

The Notes uploaded will be in any order I am able to compile the notes, and not necessarily in the order of the Surahs’ in the Qur’an.

You can contact me at;

linguisticmiracle@gmail.com

Or my other site/blog with the same purpose; http://linguisticmiracle.blogspot.com