Sürah Al Balad (The City) is the ninetieth Sürah with 20 āyāt is part of the 30th Juzʼ of the Qur'ān. The Sürah has been so named after the word al balad البلد in the first verse.
Its subject matter and style resemble those of the earliest Sürahs revealed at Makkah, but it contains a pointer which indicates that it was sent down in the period when the disbelievers of Makkah had resolved to oppose Prophet Muhammad ﷺ, and made it lawful for themselves to commit tyranny and excess against him.
We have already presented the overview / summary of the Sürah, which also includes its recitation in Arabic with English subtitles. As mentioned in the Summary of the Surah, already posted, a vast subject has been compressed into a few brief sentences, and it is a miracle of the Quran that a complete ideology of life which could hardly be explained in a thick volume has been abridged most effectively in brief sentences of this short Surah. Its theme is to explain the true position of man in the world and of the world in relation to man and to tell that God has shown to man both the highways of good and evil, has also provided for him the means to judge and see and follow them, and now it rests upon man's own effort and judgment whether he chooses the path of virtue and reaches felicity or adopts the path of vice and meets with doom.
The exegesis / tafseer of the Surah is based on the subject matter as under:
Verses 1-7 Man, though created in misery, yet boasts of his riches
Verses 8-16 Captives to be freed and the poor and orphan to be fed
Verses 17-20 Description of the companions of the right and left hand
Let us now read the verse-by-verse translation and exegesis / tafseer in English. You may also listen to eminent Muslim scholar Nouman Ali Khan explaining the Heart of the Surah in English at the end of this post.
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
Verses 1-7 Man, though created in misery, yet boasts of his riches
لَاۤ اُقۡسِمُ بِهٰذَا الۡبَلَدِۙ
(90:1) Nay! I swear by this city
To begin a discourse with a "Nay" and resume it with an oath means that the people were asserting a wrong thing to refute which it was said: "Nay, the truth is not that which you seem to assert, but I swear by such and such a thing that the truth is this and this" As for the question what it was to refute which this discourse was sent down, it is indicated by the theme that follows. The disbelievers of Makkah said that there was nothing wrong with the way of life that they were following, as if to say: "Eat, drink and be merry for tomorrow we die in the natural process of time. Muhammad (upon whom be Allah's peace), without any reason, is finding fault with this way of life and warning us that we would at some time in the future be called to account for it and rewarded and punished accordingly."
"This City": the city of Makkah. There was no need here to explain why an oath was being sworn by this City. The people of Makkah were well aware of the background and importance of their city and knew how in the midst of desolate mountains, in an un-cultivated, barren valley, the Prophet Abraham had brought his wife and suckling child and left them there without any support; how he had built a House there and proclaimed to the people to visit it as pilgrims when there was no soul for miles around to hear the proclamation, and then how this city had eventually become the commercial and religious center of Arabia and was blessed with such sacredness that there was no other place of security beside it in that lawless land for centuries.
Tafsir Ibn-Kathir:
Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship
Here Allah has sworn by Makkah, the mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity.
Khusayf reported from Mujahid; (Nay! I swear by this city;) "The word "La'' (Nay) refers to the refutation against them (Quraish). I swear by this city.'
Yusuf Ali Explanation:
The appeal to the close ties between the holy Prophet and his parent City of Makkah has been explained in the Introduction to this Sura. It is a symbol of man's own history. Man is born for toil and struggle, and this is the substantive proposition in verse 4 below, which this appeal leads up to.
Javed Ahmad Ghamidi Explanation:
The particle of negation at the beginning of the sūrah is meant to refute a whole premise which is evident from the subject matter of the later verses. I have expressed it in my translation. The implication is that these people did not come to this barren valley, with the wealth and affluence, grandeur and majesty they now possess. When Abraham (sws) settled his son Ishmael (sws) in this valley it was totally barren and infertile and also was an insecure place. The way they had become affluent and prosperous at the advent of the Prophet (sws) was not how they always were. This prosperity given to them was a result of the House of God; however, so inflicted were they with megalomania that they regarded it to be their right.
Tafsir Qur'an Wiki:
The city is Makkah, which houses the Ka`bah, the sacred house of God that was the first temple ever to be erected on this earth as a place of peace where people put down their weapons and forget their quarrels. They meet there in peace; each is sacred to all. Even the plants, the birds and all creatures that happen to be in this city enjoy full and complete security. It is the House built by Abraham, the father of Ishmael, who is the grandfather of all Arabs and Muslims.
وَاَنۡتَ حِلٌّ ۢ بِهٰذَا الۡبَلَدِۙ
(90:2) – this city wherein you have been rendered violable
Three meanings of the words in the Text have been given by the commentators:
"That you are a resident of this city and your residence here has further enhanced the glory of this city";
"That although this city is a sanctuary; a time will come when for some time it will become lawful for you to fight and kill the enemies of the true Faith here; and,
"That in this city where even killing of animals and cutting of trees is forbidden for the people of Arabia, and where everyone is living in perfect peace, you, O Prophet, have no peace, and persecuting you and devising plans to kill you has been made lawful."
Although the words are comprehensive enough to cover all the three meanings, when the theme that follows is considered, one feels that the first two meanings bear no relevance to it, and only the third meaning seems to be correct.
Tafsir Ibn-Kathir:
وَأَنتَ حِلٌّ بِهَـذَا الْبَلَدِ (And you are free in this city.) he (Ibn `Abbas) said, "O Muhammad! It is permissible for you to fight in it.' Similar was reported from Sa`id bin Jubayr, Abu Salih, `Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet) for one hour of a day.' The meaning of what they have said was mentioned in a Hadith that is agreed- upon as being authentic. In it the Prophet said,
(Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said,
(So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.)
Muhammad Asad Explanation:
Lit., "while thou art dwelling in this land". The classical commentators give to the term balad the connotation of "city", and maintain that the phrase hadha 'l-balad ("this city") signifies Mecca, and that the pronoun "thou" in the second verse refers to Muhammad. Although this interpretation is plausible in view of the fact that the sacredness of Mecca is repeatedly stressed in the Qur'an, the sequence - as well as the tenor of the whole surah - seems to warrant a wider, more general interpretation. In my opinion, the words hadha 'l-balad denote "this land of man", i.e., the earth (which latter term is, according to all philologists, one of the primary meanings of balad). Consequently, the "thou" in verse {2} relates to man in general, and that which is metaphorically "called to witness" is his earthly environment.
Yusuf Ali Explanation:
Hillun: an inhabitant, a man with lawful rights, a man freed from such obligations as would attach to a stranger to the city, a freeman in a wider sense than the technical sense to which the word is restricted in modern usage. The Prophet should have been honoured in his native city. He was actually being persecuted. He should have been loved, as a parent loves a child. Actually his life was being sought, and those who believed in him were under a ban. But time was to show that he was to come triumphant to his native city after having made Madinah sacred by his life and work.
Javed Ahmad Ghamidi Explanation:
Ie., this is not the testimony of some far-flung land. It is the account of the Prophet’s own city of which he is well aware; its history is his history. The place is not unknown to him.
Tafsir Qur'an Wiki:
God then honours His Prophet, Muhammad, by mentioning him and his residence in Makkah, a fact which adds to the sanctity of the city, its honour and glory. This is a point of great significance in this context; for the unbelievers were violating the sanctity of the House by harassing the Prophet and the Muslims in it. But the House is sacred and the Prophet’s dwelling in its neighbourhood makes it even more so. God’s oath by this city and by the Prophet’s residence in it adds even more to its sacredness and glory, which consequently makes the unbelievers’ attitude grossly impertinent and objectionable. Their attitude becomes even more singular, considering their claims to be the custodians of the House, Ishmael’s descendants and Abraham’s followers.
وَوَالِدٍ وَّمَا وَلَدَ ۙ
(90:3) and I swear by the parent and his offspring:
As the words "father and children he begot" have been used indefinitely, and this is followed by the mention of man, father could only imply Adam (peace be on him) and children the human beings who existed in the world, exist today and will exist in the future.
Tafsir Ibn-Kathir:
(And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa`id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa`d and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children.' This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu `Imran Al-Jawni said, "It refers to Ibrahim and his progeny.' Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable.
Muhammad Asad Explanation:
Lit., "the begetter and that which he has begotten". According to Tabari's convincing explanation, this phrase signifies "every parent and all their offspring" - i.e., the human race from its beginning to its end. (The masculine form al-walid denotes, of course, both male and female parents.)
Yusuf Ali Explanation:
A parent loves a child: ordinarily the father is proud and the mother, in spite of her birth-pains, experiences supreme joy when the child is born. But in abnormal circumstances there may be misunderstanding, even hatred between parent and child. So Makkah cast out her most glorious son, but it was only for a time. Makkah was sound at heart; only her power had been usurped by an ignorant autocracy which passed away, and Makkah was to receive back her glory at the hands of the son whom she had rejected but whom she welcomed back later. And Makkah retains for all time her sacred character as the centre of Islam.
Javed Ahmad Ghamidi Explanation:
Ie., Abraham (sws) and his progeny. The word والد is not defined by the article alif lām to magnify what it signifies.
Tafsir Qur'an Wiki:
This last reference supports the inclination to Abraham and Ishmael in particular. This reading includes in the oath the Prophet, the city where he lives, the founder of the House and his offspring. However, it does not preclude that the statement can also be a general one, referring to the phenomenon of reproduction which preserves the human race. This reference may be taken as an introduction to the discussion about man’s nature, which is indeed the theme of the surah.
God then swears by parent and children to draw our attention to the great importance of this stage of reproduction in life, and to the infinite wisdom and perfection which this stage involves. It also emphasizes the great suffering encountered by parent and offspring during the process from its inception up to its conclusion, when the newcomer achieves a certain degree of development.
Think of plants and the tough opposition met by a seed of a plant in the process of growth, until it adapts to the various factors of climate. Think of its attempts to absorb the food necessary for its survival from its surroundings, till it develops branches and leaves. It then prepares for the production of a similar seed or seeds that will repeat its function and add to the beauty of the world around it. Think of all this then consider the more advanced forms of animal and human life and you will see something much greater and far more wonderful concerning reproduction. You will have a feeling of the hardship and suffering met by all parents and offspring for the sake of preserving the species and the beauty of this world.
لَقَدۡ خَلَقۡنَا الۡاِنۡسَانَ فِىۡ كَبَدٍؕ
(90:4) Verily We have created man into toil and hardship.
This is that for which the oaths as mentioned above have been sworn. Man's being created in toil means that man in this world has not been created to enjoy himself and live a life of ease and comfort, but the world for him is a place of enduring and undergoing toil, labor and hardship, and no man can be immune from this. The city of Makkah is a witness that a servant of Allah toiled and struggled hard, then only did it become a city and the center of Arabia. In this city of Makkah, the condition of Muhammad (upon whom be Allah's peace) is a witness that he is enduring every kind of hardship for the sake of a mission; so much so that there is full peace here for the wild animals but no peace for him. Then, every man's survival, from the tithe he is conceived in the mother's womb till the last breath of life, is a witness that he has to pass through trouble, toil, labor, dangers and hardships at every step. The most fortunate of us is also exposed to grave dangers of death before birth or of elimination by abortion while in the mother's womb. At birth he is only a hair-breadth away from death. After birth he is so helpless that had there not been somebody to look after him, he would perish uncared for and unnoticed. When he became able to walk, he stumbled at every step. Froth childhood to youth and old age he had to pass through such physical changes that if any change had taken a wrong turn, his very life would have been at stake. Even if he is a king or a dictator, he at no time enjoys internal peace from the fear that a rebellion might arise against him somewhere. Even if he is a conqueror, he is never at peace from the danger that one of his generals might rise in revolt against him. Even if he is a Korah of his time, he is ever anxious to increase his wealth and to safeguard it. Thus, there is no one who may he enjoying perfect peace freely and without hesitation, for man indeed has been created into a life of toil and trouble.
Tafsir Ibn-Kathir:
(Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from `Ata, from Ibn `Abbas concerning the phrase `in Kabad', "He was created while in hardship. Don't you see him'' Then he mentioned his birth and the sprouting of his teeth.
Mujahid said, (فِى كَبَدٍ in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation.'' Mujahid then said, "
This is similar to Allah's statement, (حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً His mother bears him with hardship. And she brings him forth with hardship.) (46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So, he endures all of this.'
Sa`id bin Jubayr said, (Verily, We have created man in Kabad.) "In hardship and seeking livelihood.'' `Ikrimah said, "In hardship and long-suffering.' Qatadah said, "In difficulty.' It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter.'
Muhammad Asad Explanation:
The term kabad, comprising the concepts of "pain", "distress", "hardship", "toil", "trial" etc., can be rendered only by a compound expression like the one above.
Yusuf Ali Explanation:
"Man is born unto troubles as the sparks fly upward" (Job, v. 7); "For all his days are sorrows, and his travail grief" (Ecclesiastes, ii. 23). Man's life is full of sorrow and vexation; but our text has a different shade of meaning: man is born to strive and struggle; and if he suffers from hardships, he must exercise patience, for Allah will make his way smooth for him (lxv. 7; xciv. 5-6). On the other hand no man should boast of worldly goods or worldly prosperity (see verses 5-7 below).
Javed Ahmad Ghamidi Explanation:
This is a reference to the time when Ishmael (sws) and his progeny populated this barren valley. Verses 35-37 of Sūrah Ibrahim and Sūrah al-Quraysh discuss this subject in more detail.
Tafsir Qur'an Wiki:
The roads diverge and the struggle takes different forms. One person struggles with his muscles, another with his mind and a third with his soul. One toils for a mouthful of food or a rag to dress himself with, another to double or treble his wealth. One person strives to achieve a position of power or influence and another for the sake of God. One struggles for the sake of satisfying lusts and desires, and another for the sake of his faith or ideology. One strives but achieves no more than hell and another strives for paradise. Everyone is carrying his own burden and climbing his own hill to arrive finally at the meeting place appointed by God, where the wretched shall endure their worst suffering while the blessed enjoy their endless happiness.
Affliction, life’s foremost characteristic, takes various forms and shapes but it is always judged by its eventual results. The loser is the one who ends up suffering more affliction in the hereafter, and the prosperous is the one whose striving qualifies him to be released from affliction and ensures him the ultimate repose under his Lord’s shelter. Yet there is some reward in this present life for the different kinds of struggle which people endure. The one who labours for a great cause differs from the one who labours for a trivial one, in the amount and the quality of gratification each of them gains from his labour and sacrifice.
(90:5) Does he think that no one can overpower him?
That is: Is man, who is ever exposed to such hazards, involved in the delusion that he can do what he likes, and there is no superior power to seize and suppress him? The fact, however, is that even before the occurrence of the Hereafter in this world itself, he sees that his destiny every moment is being ruled by some other Being against Whose decrees all his plans and designs prove ineffective. A single jolt of the earthquake, a blast of wind, a flood in the river and a sea-storm are enough to show how weak and feeble man is against the Divine forces. A sudden accident can reduce a strong and robust person to a cripple; one turn of the fortune deposes a mighty sovereign froth the position of authority. When the fortunes of the nations, which have climbed to the very apex of glory and prosperity, change, they are humiliated and disgraced even in the world where do one could dare look them in the face. How has then this man been deluded into thinking that no one else can have power over him?
Tafsir Ibn-Kathir:
(Does he think that none can overcome him) Al-Hasan Al-Basri said, "Meaning no one is able to take his wealth.'' Qatadah said, "The Son of Adam thinks that he will not be asked about this wealth of his -- how he earned and how he spent it.'
Yusuf Ali Explanation:
See the end of last note. If a man has wealth, influence, or power, he should not behave as if it is to last forever, or as if he has no responsibility for his acts and can do what he likes. All his gifts and advantages are given to him for trial. Allah, Who bestowed them on him, can take them away, and will do so if man fails in his trial.
Tafsir Qur'an Wiki:
This creature, man, whose suffering and struggling never come to an end, forgets his real nature and becomes so conceited with what God has given him of power, ability, skill and prosperity that he behaves as if he is not accountable for what he does. He indulges in oppression, tyranny, victimization and exploitation, trying to acquire enormous wealth. He corrupts himself and others in total disregard of anything of value. Such is the character of a man whose heart is stripped of faith.
يَقُوۡلُ اَهۡلَكۡتُ مَالًا لُّبَدًا ؕ
(90:6) He says: “I have squandered enormous wealth.”
Literally: "I have destroyed heaps of wealth", i.e. squandered and wasted it. These words show how proud the speaker was of his wealth. The heaps of wealth that he spent was so insignificant as against his total wealth that he did not mind squandering it carelessly. And to what purpose did he squander it'? Not for a genuine, good cause as becomes evident from the following verses, but for display of his wealth and expression of his pride and glory. Bestowing rich awards on , poetic admirers, inviting and feeding hundreds of thousands of people on marriage and death ceremonies, gambling away heaps of wealth, attending festivals with large entourages, trying to excel others in display of glory and grandeur, having heaps of food cooked on ceremonial occasions and throwing invitations to all and sundry to come and eat, or arranging and supplying running meals at the residence so as to impress the people around with one's generosity and large-heartedness; such were the expenditures of ostentation, which in the days of ignorance were regarded as a symbol of man's munificence and magnanimity, and a sign of his greatness. For these they were praised and admired; on these their Praises were sung; and on account of these they prided themselves against the less fortunate.
Muhammad Asad Explanation:
Implying that his resources - and, therefore, his possibilities - are inexhaustible. We must remember that the term "man" is used here in the sense of "human race": hence, the above boast is a metonym for the widespread belief - characteristic of all periods of religious decadence - that there are no limits to the power to which man may aspire, and that, therefore, his worldly "interests" are the only criteria of right and wrong.
Yusuf Ali Explanation:
The man who feels no responsibility and thinks that he can do what he likes in life forgets his responsibility to Allah. He boasts of his wealth and scatters it about, thinking that he can thus purchase the support of the world. For a time, he may. But a rude awakening must come soon, for he bases his hopes on unsubstantial things. Or if he spends his substance on self-indulgence, he is weakening himself and putting himself into snares that must destroy him.
اَيَحۡسَبُ اَنۡ لَّمۡ يَرَهٗۤ اَحَدٌ ؕ
(90:7) Does he believe that no one has seen him?
That is, "Doesn't this boaster understand that there is also a God above him, Who sees by what means he obtained this wealth, in what ways he spent it, and with what intention, motive, and purpose he did all this? Does he think that God will put any value on his extravagance, his fame-mongering and his boasting Does he think that like the world, God too will be deluded by it?"
Yusuf Ali Explanation:
Allah watches him, and sees all his acts and motives, and all the secret springs of his follies. But lest he should think the higher forces are too remote for him, let him look within himself and use the faculties which Allah has given him. See the next verses following.
Tafsir Qur'an Wiki:
Man is conceited because he feels himself powerful, but he is granted his power by God. He is mean with his wealth while God is the One who provided him with it. He neither follows right guidance nor shows gratitude, although God has given him the means to do so.
Verses 8-16 Captives to be freed and the poor and orphan to be fed
اَلَمۡ نَجۡعَلۡ لَّهٗ عَيۡنَيۡنِۙ
(90:8) Did We not grant him two eyes,
Yusuf Ali Explanation:
The eyes give us the faculty of seeing, and may be taken in both the literal and the metaphorical sense. In the same way the tongue gives us the faculty of tasting in both senses. Along with the lips, it also enables us to speak, to ask for information and seek guidance, and to celebrate the praises of Allah.
Javed Ahmad Ghamidi Explanation:
The implication is that the only right benefit of the eyes was that they should have been used to learn and seek a lesson. Imām Amīn Aḥsan Iṣlāḥī writes:
… These verses prod them: they should reflect that the Almighty had blessed them with two eyes so that they could observe their surroundings and see that on the one hand the Almighty has blessed them with wealth and status and on the other they can see that right under their noses are orphans and the needy, poor and helpless, weak and sick, the physically handicapped and the deprived who have nothing to eat and nothing to wear. The reason that the Almighty has blessed them with eyes is so that they observe all this around them and learn a lesson and become grateful to the Almighty. He did not make them go through such trying circumstances merely as a favour to them. Hence, they owe this obligation to these favours to generously spend their money to fulfil the needs of the deprived lot – the money which was given in their custody by the Almighty with a share for such people. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 9, 373)
Tafsir Qur'an Wiki:
In view of man’s arrogance, which makes him believe that he is invincible, and in view of his meanness and claims of having spent abundantly, the Qur’an puts before him the bounties God has bestowed on him which are manifested in his inherent abilities, although he has depreciated them. He has given him eyes which are marvelous, precise and powerful. These are the favours bestowed on man to help him follow right guidance: his eyes with which he recognizes the evidence of God’s might and the signs throughout the universe which should prompt him to adopt the faith.
وَلِسَانًا وَّشَفَتَيۡنِۙ
(90:9) and a tongue and two lips?
That is, "Have We not given him the means of obtaining knowledge and wisdom '?" "Two eyes" does not imply the eyes of the cow and buffalo, but human eyes, which if used intelligently can help man see all around himself those signs which lead to the reality and distinguish the right from the wrongs. "The tongue and lips" do not merely imply the instruments of speech but the rational wind behind these instruments which performs the functions of thinking and understanding and then uses them for expressing its ideas, motives and designs.
Javed Ahmad Ghamidi Explanation:
The two lips are mentioned with the tongue because the tongue is only able to speak because of the lips. The implication of the verse is that the Almighty blessed him with a tongue and also two lips to speak carefully and cautiously; however, such is the misfortune of these people that they used their tongues to deny the truth and indulge in foolish talk, and kept it silent at instances when it was really needed. Imām Amīn Aḥsan Iṣlāḥī writes:
Another thing which becomes evident from this verse is that the awareness of virtue in a person should entail that he should not only adopt that virtue himself but urge others to do so as well. This is included in his obligation; otherwise, his virtuous deed will in fact be incomplete. Urging others to adopt virtue is the responsibility of every individual of society without which he will be held accountable before the Almighty. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 9, 374)
Tafsir Qur'an Wiki:
Allah mentions another favour given to man for right guidance. He has granted him speech. His tongue and lips are his means of speech and expression. One word sometimes does the job of a sword or a shotgun and can be even more effective than either. It may, on the other hand, plunge a man into the fire of hell. Mu ‘adh ibn Jabal said: “I was with the Prophet on a journey. One day I was walking beside him when I said, ‘Messenger of God! Point out to me something I may do to take me to paradise and keep me away from hell.’ He said, ‘You have indeed asked about something great, yet it is quite attainable by those for whom God has made it easy. Worship God alone, assigning to Him no partner, offer your prayers regularly, pay out your zakat [i.e. what is due to the poor of one’s money], fast in the month of Ramadan and offer the pilgrimage.’ The Prophet then said, ‘Shall I point out to you the gates of goodness?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘Fasting is a safeguard and a means of protecting yourself; charity erases your errors just as water extinguishes a burning fire; and your praying in the late hours of the night is the sign of piety.’ He then recited the verse, “[those] who forsake their beds as they call on their Lord in fear and in hope; and who give in charity of what We have bestowed on them. No soul knows what bliss and comfort is in store for these as reward for their labours.” (32: 16-17) The Prophet then added: ‘Shall I tell you what the heart of the matter is, its backbone and its highest grade?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘The heart is Islam, i.e. submission to God, the backbone is prayers, and the highest grade is jihad, i.e. struggle for the cause of God.’ He then said, ‘Shall I tell you what commands all these?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘Control this,’ pointing to his tongue. I said, ‘Are we, Prophet of God, really accountable for what we say?’ He said ‘Watch what you are saying.'
For what else are people dragged on their faces in hell apart from what their tongues produce?’“ [Related by Ahmad, al-Tirmidhi, al-Nasa’i and Ibn Majah.]"
وَهَدَيۡنٰهُ النَّجۡدَيۡنِۚ
(90:10) And did We not show him the two highroads (of good and evil)?
That is, "We have not left him alone after granting him the faculties of thinking and reasoning so that he may have to search out his own way, but We have also guided him and opened up before him both the highways of good and evil, virtue and vice, so that he may consider them seriously and choose and adopt one or the other way on his own responsibility. This same subject has been expressed in Surah Ad-Dahr: 2-3, thus: "Indeed We created man from a mixed sperm-drop, to try him, and so We made him capable of hearing and seeing. We showed him the way, whether to be grateful or disbelieving. " For explanation of verses 2-3 of Surah Ad-Dahr.
Tafsir Ibn-Kathir:
(And shown him the two ways) This refers to the two paths. Sufyan Ath-Thawri narrated from `Asim, from Zirr, from `Abdullah bin Mas`ud that he said, (And showed him the two ways) "The good and the evil.' Similar to this has been reported from `Ali, Ibn `Abbas, Mujahid, `Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka`b, Ad-Dahhak, and `Ata' Al-Khurasani among others.
Similar to this Ayah is Allah's statement: (إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً - إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً Verily, We have created man from Nutfah Amshaj, in order to try him: so, We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.) (76:2-3)
Yusuf Ali Explanation:
The two highways of life are: (1) the steep and difficult path of virtue, which is further described in the verses following, and (2) the easy path of vice, and the rejection of Allah, referred to in verses 19-20 below. Allah has given us not only the faculties implied in the eyes, the tongue, and the lips, but has also given us the judgment by which we can choose our way; and He has sent us Teachers and Guides, with Revelation, to show us the right and difficult way.
Javed Ahmad Ghamidi Explanation:
After alluding to the faculties of sight, cognizance, speech and conversation, the faculty of distinguishing between good and evil is referred to here. The two ways here refers to the two ways mentioned in Sūrah al-Dahr and Sūrah al-Shams in the following words respectively: اِنَّا هَدَيۡنٰهُ السَّبِيۡلَ اِمَّا شَاكِرًا وَّ اِمَّا كَفُوۡرًا (3:76) (We showed him the path. If he wants, he can be grateful or ungrateful. (76:3)) and وَ نَفۡسٍ وَّ مَا سَوّٰىهَا فَاَلۡهَمَهَا فُجُوۡرَهَا وَ تَقۡوٰىهَا (91: 7-8) (And the soul bears witness and the perfection given to it, then inspired it with its evil and its good (91:7-8)).
Tafsir Qur'an Wiki:
He has equipped him with the ability to distinguish good from evil, and right from wrong: and shown him the two paths, so that he can choose between them. Inherent in his make-up is the ability to take either way. It is God’s will that man should be given such ability and such freedom of choice, to perfect His scheme of creation which assigns to every creature its role in life and equips it with the means necessary for its fulfilment.
This verse explains the essence of human nature. In fact, the basis of the Islamic viewpoint of human psychology is contained in this verse and four verses in the next surah, The Sun: “By the soul and its moulding and inspiration with knowledge of wickedness and righteousness. Successful is the one who keeps it pure, and ruined is the one who corrupts it.” (91: 7-10)
فَلَا اقۡتَحَمَ الۡعَقَبَةَ
(90:11) But he did not venture to scale the difficult steep.
The words in the original are: fa-lagtaham-al- aqabah. Iqtiham (اقۡتَحَمَ) means to apply oneself to a hard and toilsome task, and 'aqabah (الۡعَقَبَةَ) is the steep path that passes through mountains for ascending heights. Thus, the verse means: "One of the two paths that We have shown him, leads to heights but is toilsome and steep; man has to tread it against the desires of his self and the temptations of Satan. The other path is easy which descends into chasms, but does not require any toil from man; one only needs to give free reins to oneself, then one automatically goes on rolling down the abyss. Now, the man to whom We had shown both the paths, adopted the easy down-hill path and abandoned the toilsome path, which leads to the heights."
Tafsir Ibn-Kathir: The Encouragement to traverse upon the Path of Goodness. Ibn Zayd said, (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good.
Then He explains this path by his saying, (وَمَآ أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ أَوْ إِطْعَامٌ and what will make you know the path that is steep Freeing a neck, or giving food.)''
Imam Ahmad recorded from Sa`id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah said, (And what will make you know the path that is steep Freeing a neck, or giving food.)'' Imam Ahmad recorded from Sa`id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah said,
(Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) `Ali bin Al-Husayn then said (to Sa`id), "Did you hear this from Abu Hurayrah'' Sa`id replied, "Yes.'' Then `Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!'' So when the slave was brought before him he said, "Go, for you are free for the Face of Allah.'' Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa`id bin Marjanah. Imam Ahmad recorded from `Amr bin `Abasah that the Prophet said,
(Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from `Amr bin `Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah , without any deficiency or mistakes.'' He (`Amr) said, "I heard him saying,
(Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he chooses.)'' Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah.
Yusuf Ali Explanation:
In spite of the faculties with which Allah has endowed man and the guidance which He has given him, man has been remiss. By no means has he been eager to follow the steep and difficult path which is for his own spiritual good. Cf. Matt. vii. 14: "Strait is the gate, and narrow is the way, which leadeth unto live, and few there be that find it".
Javed Ahmad Ghamidi Explanation:
Sympathizing with human beings and worshipping God requires that one give up the immediate gains and pleasures of life. Hence both these things weigh down heavily on them. This is the reason the Qur’ān has called them tantamount to climbing a steep path.
Tafsir Qur'an Wiki:
All these bounties have not motivated man to attempt the Ascent that stands between him and heaven.
This is the ascent which man, except those who equip themselves with faith, refrains from attempting, and which separates him from paradise. If he crosses it he will arrive! Putting it in such a way serves as a powerful incentive and stimulus to take up the challenge. For the ascent has been clearly marked as the obstacle depriving man of such an enormous fortune.
وَمَاۤ اَدۡرٰٮكَ مَا الۡعَقَبَةُ ؕ
(90:12) And what do you know what that difficult steep is?
Javed Ahmad Ghamidi Explanation:
This style has already been explained before. Such questions are meant to express the grandeur and majesty of something or its horror and dreadful nature.
Tafsir Qur'an Wiki:
The importance of scaling the ascent in God’s sight is then emphasized to encourage man to scale it no matter what the effort. For struggle he must, in any case. But if he attempts it, his struggle will not be wasted but will bring him favourable results.
فَكُّ رَقَبَةٍ ۙ
(90:13) It is freeing someone's neck from slavery;
Muhammad Asad Explanation:
Thus 'Ikrimah, as quoted by Baghawi; also Razi. Alternatively, the phrase fakk raqabah may be rendered as "the freeing of a human being from bondage" (cf. note [146] on 2:177), with the latter term covering all those forms of subjugation and exploitation - social, economic or political which can be rightly described as "slavery".
Yusuf Ali Explanation:
The difficult path of virtue is defined as the path of charity or unselfish love, and three specific instances are given for our understanding: viz. (1) freeing the bondman, (2) feeding the orphan, and (3) feeding the indigent down in the dust.
Javed Ahmad Ghamidi Explanation:
Ie., slaves should be liberated. The Qur’ān has placed this at the top of the list of virtuous deeds. Every person can estimate the importance of this directive as a result. This is the first step by the Qur’ān to eradicate this menace. Later, directives given in Sūrah Muḥammad, Sūrah al-Nūr and Sūrah al-Tawbah totally eradicated it. It is another matter that people still refused to follow this directive for centuries after the Qur’ān was revealed. It was only at the beginning of the previous century that the directive of the Qur’ān was finally fulfilled and this curse was abolished from this world.
Tafsir Qur'an Wiki:
Then follows an explanation of this ascent and its nature by means of, first, pointing out some actions which were totally lacking in the particular surroundings that the message of Islam was facing at the time: the freeing of slaves and the feeding of the poor who were subjected to the cruelty of an ungracious and greedy society. It then adds what is applicable to all ages and societies and needed by all who wish to attempt the ascent.
This surah was revealed in Makkah when Islam was surrounded powerful by enemies and the state that would implement its laws s non-existent. Slavery was widespread in Arabia and the world large. The treatment meted out to slaves was brutal. When some the slaves or former slaves, like `Ammar ibn Yasir and his family, Bilal ibn Rabah, and others, accepted Islam their plight became worse, and their cruel masters subjected them to unbearable torture. It then became clear that the only way to save them was to buy them from their masters. Abu Bakr, the Prophet’s Companion, was, as usual, the first to rise to the occasion, with all the boldness and gallantry required.
Ibn Ishaq relates:
Bilal, Abu Bakr’s servant, was owned by some individual of the clan of Jumah as he was born a slave. He was, however, a genuine Muslim and clean hearted. Umayyah ibn Khalaf, the Jumah master, used to take Bilal out when it became unbearably hot and order him to be laid down on his back on the hot sand of Makkah and cause a massive rock to be placed on his chest. Then, he would say to Bilal that he was to stay like that until he died or renounced Muhammad and accepted as deities the idols called al-Lat and al-‘Uzza, the goddesses of the pagan Arabs. Under all such pressure, Bilal would simply say, ‘One, One,’ meaning that there is only one God.
One day, Abu Bakr passed by and saw Bilal in that condition. He said to Umayyah: ‘Do you not fear God as you torture this helpless soul? How long can you go on doing this?’ Umayyah replied, ‘You spoiled him, so you save him.’ Abu Bakr said, ‘I will. I have a black boy who follows your religion but he is stronger and more vigorous than Bilal. What do you say to an exchange deal?’ Umayyah said, ‘I accept.’ Abu Bakr said, ‘Then he is yours.’ Then Abu Bakr took Bilal and set him free.
While in Makkah, before the migration to Madinah, Abu Bakr freed a total of seven people: `Amir ibn Fahirah, who fought in the Battle of Badr and was killed in the Battle of Bi’r Ma`unah, was the only other man freed by Abu Bakr. The other five were women. The first two were Umm `Ubays and Zanirah, who lost her eyesight when she was freed. Some of the Quraysh claimed that the two idols al-Lat and al-‘Uzza caused the loss of her eyesight. Zanirah said, ‘What rubbish! Al-Lat and al-‘Uzza are absolutely powerless.’ God then willed that she should recover her sight.
Abu Bakr also freed a woman called al-Nahdiyyah and her daughter, who belonged to a woman of the clan of `Abd al-Dar. One day he passed by the two women as their mistress was sending them on an errand to prepare some flour. As she gave them her instructions, she declared: ‘By God, I will never set you free.’ Abu Bakr said to her, ‘Release yourself of your oath.’ She rejoined, ‘It was you who spoilt them. Why don’t you set them free?’ He said, ‘How much do you want for them?’ She named her price. He said, ‘It is a deal, and they are free.’ He turned to the two women and told them to give the woman her flour back. They suggested that they should finish preparing it for her first and he agreed.
The fifth woman was a Muslim slave of the clan of Mu`ammal. She was being tortured by `Umar ibn al-Khattab, who was then still an unbeliever. He beat her until he was tired and said to her, ‘I apologize to you. I have only stopped beating you because I am bored,’ to which she replied, And so God shall thwart you.’ Abu Bakr bought her and set her free.
Abu Quhafah, Abu Bakr’s father, said to him, ‘I see you, son, freeing some weak slaves. Why don’t you free some strong men who can defend and protect you?’ Abu Bakr replied, ‘I am only doing this for the sake of God, father.’ Thus, Abu Bakr scaled the ascent by freeing those helpless souls, for the sake of God. The attendant circumstances in that particular society make such an action one of the most important steps towards scaling the ascent.
اَوۡ اِطۡعٰمٌ فِىۡ يَوۡمٍ ذِىۡ مَسۡغَبَةٍ ۙ
(90:14) or giving food on a day of hunger
Yusuf Ali Explanation:
Feed those who need it, both literally and figuratively; but do so especially when there is privation or famine.
Tafsir Qur'an Wiki:
A time of famine and hunger, when food becomes scarce, is a time when the reality of faith is tested.
يَّتِيۡمًا ذَا مَقۡرَبَةٍ ۙ
(90:15) to an orphan near of kin;
Yusuf Ali Explanation:
All orphans should be fed and helped. But ordinary orphans will come under the indigent in verse 16 below. The orphans related to us have a special claim on us. They should be near and dear to us, and if charity begins at home, they have the first claim on us.
Tafsir Qur'an Wiki:
For orphans in that greedy, miserly and ungracious society were oppressed and mistreated even by their relatives.
The Qur’an is full of verses which urge people to treat orphans well. This, in itself, is a measure of the cruelty of the orphans’ surroundings. Good treatment for orphans is a stepping stone for the ascent.
اَوۡ مِسۡكِيۡنًا ذَا مَتۡرَبَةٍ ؕ
(90:16) or to a destitute lying in dust;
Since in the foregoing verses the extravagances of man which he indulges in for ostentation and expression of superiority to others, have been mentioned, now here it is being stated as to what expenditure of wealth it is which leads man up to moral heights instead of causing him to sink into moral depravity and perversion. But in this there is no enjoyment for the self; on the contrary, man has to exercise self-restraints and make sacrifices. The expenditure is that one should set a slave free, or should render a slave monetary help so as to enable him to win his freedom by paying the ransom, or free a debtor from his debt, or secure release of a helpless person without means from penalties. Likewise, the expenditure is that one should feed a nearly related orphan (i.e. an orphan who is either a relative or a neighbor) who is hungry, and a needy, helpless person who might have been reduced to extreme poverty and might have none to support and help him. Helping such people does not win a person fame and reputation, nor feeding them brings him the admiration for being wealthy and generous, which one usually wins by holding banquets for thousands of well-to-do people. But the path to moral and spiritual heights passes on steep uphill roads only.
Great merits of the acts of virtue mentioned in these verses have been described by the Holy Prophet (upon whom be Allah's peace). For instance:
About fakku raqabah (fleeing a neck from bondage) many a hadith has been related in the traditions, one of which is a tradition from Hadrat Abu Hurairah, to the effect; "The Holy Prophet said: The person who set a believing slave free, Allah will save from fire of Hell every limb of his body in lieu of every limb of the slave's body, the hand in lieu of the hand, the foot in lies of the foot, the private parts in lieu of the private parts " (Musnad, Ahmad, Bukhari. Muslim, Tirmidhi, Nasa'i). Hadrat 'Ali bin Husain (lmam Zain al-`Abedin) asked Sa`d bin Marjanah, the reporter of this Hadith: "Did you hear it yourself from Abu Hurairah?" When he replied in the affirmative, Imam Zain al-`Abedin called out his most valuable slave and set him free there and then. According to Muslim, he had an offer often thousand dirhams for the slave. On the basis of this verse, Imam Abu Hanifah and Imam Sha`bi have ruled: "Setting a slave free is superior to giving away charity, for Allah has mentioned it before the mention of charity.
The Holy Prophet has mentioned the merits of rendering help to the needy in many a hadith, one of which is this Hadith from Hadrat Abu Hurairah: "The Holy Prophet said: The one who strives in the cause of rendering help to the widow and the needy is like the one who endeavors and strives in the cause of jihad for the sake of Allah. (And Hadrat Abu Hurairah says :) I think that the Holy Prophet also said: He is even like him who keeps standing up in the Prayer constantly, without ever taking rest, and like him who observes the fast continuously without ever breaking it:" (Bukhari, Muslim).
As for the orphans, there are numerous sayings reported from the Holy Prophet. Hadrat Sahl bin Sa`d has reported: "The Holy Prophet (upon whom be peace) said: I and the one who supports a nearly related of un-related orphan, shall stand in Paradise like this-saying this he raised his index finger and the middle finger, keeping them a little apart." (Bukhari). Hadrat Abu HIurairah has reported this saying of the Holy Prophet: "The best among the Muslim homes is the home wherein an orphan is treated well and the worst the one wherein an orphan is mistreated." (Ibn Majah, Bukhari in Al-Adab al- Mufrad). Hadrat Abu Umamah says that the Holy Prophet said: "The one who passed his hand on the head of an orphan, only for the sake of Allah, will have as many acts of virtue recorded in his favour as the number of the hair on which his hand passed, and the one who treated an orphan boy or girl well. will stand in Paradise with me like this...saying this the Holy Prophet joined his two fingers together." (Musnad Ahmad, Tirmidhi). Ibn 'Abbas says: The Holy Prophet said: "The one who made an orphan join him in eating and drinking, Allah will make Paradise obligatory for him unless he commits a sin which cannot be forgiven." (Sharh as-Sunnah).Hadrat Abu Hurairah says: A man complained before the Holy Prophet (upon whom be peace), saying: "I am hard-hearted." The Holy Prophet said to him: "Treat the orphan with kindness and love and feed the needy one." (Musnad Ahmad).
Yusuf Ali Explanation:
People down in the dust can only be helped from motives of pure charity, because nothing can be expected of them-neither praise nor advertisement nor any other advantage to the helper. Such help is help indeed. But there may be various degrees, and the help will be suited to the needs.
Javed Ahmad Ghamidi Explanation:
Food obviously is one of their basic needs. However, this does not merely mean food; it refers to all needs that have to be fulfilled. The adjective فِيۡ يَوۡمٍ ذِيۡ مَسۡغَبَةٍ is meant to make the appeal more effective. The adjectives ذَا مَقْرَبَةٍ and ذَا مَتْرَبَةٍ used with the orphans and the needy respectively also serve the same purpose.
Tafsir Qur'an Wiki:
The same can be said of feeding the needy on a day of famine, which is portrayed here as another step for scaling the ascent. For this is again a test which reveals the characteristics of the believer, such as mercy, sympathy, co-operation and lack of selfishness. It also reveals the extent of one’s fear of God.
Verses 17-20 Description of the companions of the right and left hand
(90:17) and, then besides this, he be one of those who believed, and enjoined upon one another steadfastness and enjoined upon one another compassion.
(And, then besides this, he be one of those who believed) That is, "In addition to these qualities it is essential that one should be a believer, for without faith no act is an act of virtue, nor acceptable in the sight of Allah.
At numerous places in the Qur'an, it has been stated that only such an act of virtue is appreciable and becomes a means of salvation as is accompanied by faith.
In Surah 4. An-Nisa', for example, it has been said: "The one who does good deeds, whether man or woman, provided that the one is a believer, will enter Paradise (v. 124.)"
In Surah An-Nahl: "Whosoever does righteous deeds, whether male or female, provided that he is a believer, We shall surely grant him to live a pure life in this world, and We will reward such people (in the Hereafter) according to their best deeds" (v. 97).
In Surah Al-Mu'min: "Whoever does good, whether man or woman, provided that he is a believer, all such people shall enter Paradise wherein they shall be provided without measure." (v: 4).
Whoever studies the Qur'an, will see that in this Book wherever the good reward of a righteous act has been mentioned, it has always been made conditional upon the faith, a good act without faith; has nowhere been regarded as acceptable to God, nor has any hope been given for a reward for it.
Here, the following important point also should not remain hidden from view: In this verse it has not been said: "Then he believed", but: "Then he joined those who believed.' This means that mere believing as an individual and remaining content with it is not what is desired; what is desired is that every new believer should join those who have already believed so as to form a party of the believers, to bring about a believing society, which should work for establishing the virtues and wiping out the vices as demanded by the faith.
(And enjoined upon one another steadfastness and enjoined upon one another compassion) These are two of the important characteristics of the believing society, which have been expressed in two brief sentences. The first characteristic is that its members should exhort one another to patience, and the second that they should exhort one another to compassion and mercy.
As for patience, we have explained at many places that in view of the extensive meaning in which the Qur'an has used this word, the entire life of a believer is a life of patience. As soon as a man stops on to the path of the faith, test of his patience starts. Patience is required to be exercised in performing the acts of worship enjoined by Allah patience is needed in carrying out the commands of Allah; abstention from the things forbidden by Allah is not possible without patience; patience is needed in abandoning the moral evils and in adopting the pure morals; temptations to sin faced at every step can be resisted only by recourse to patience. On countless occasions in life obedience to God's law entails losses, troubles, hardships and deprivations, and disobedience to the law seems to bring benefits and pleasures. Without patience no believer can fare well on such occasions. Then, as soon as a believer has adopted the way of the faith, he has to meet with resistance not only from his own self and personal desires but also from his children, family, society, country and nation and from the base-hearted among men and jinn of the entire world; so much so that he is even required to abandon his country and undertake Jihad in the cause of God. Under all these conditions only the quality of patience can cause a man to remain steadfast to principles. Now, obviously, if every believer individually was put to such a hard test, he would be faced with the danger of defeat at every step and world hardly be able to pass through the test successfully. On the contrary, if there existed a believing society every member of which was not only himself possessed of patience but all its members also were .supporting one another mutually in the test of patience, successes would fall to its lot, a tremendous power would be generated to face the evil, a mighty force of good individuals would be ready to help bring the entire society on to the path of virtue and righteousness.
As for mercy and compassion, it is the distinctive feature of the society of believers that they are not hard-hearted, merciless and unjust people but a society whose members are merciful and compassionate. to humanity at large and sympathetic and friendly among themselves. A believer as an individual is an embodiment of Allah's quality of mercy and the group of the believers as a party also is a representative of Allah's Messenger, who has been described thus: "O Muhammad, We have sent you to be a real blessing for the people of the world." (AI-Anbiya': 107).
The highest moral quality which the Holy Messenger (upon whom be Allah's peace) tried his utmost to inculcate among his followers was this very quality of mercy. Consider - the following of his sayings, which show what importance he attached to it.
Hadrat Jarir bin `Abdullah says that the Holy Messenger (upon whom be peace) said: "Allah does not show mercy to him who does not show mercy to others." (Bukhari, Muslim).
Hadrat `Abdullah bin `Amr bin al-`As says that the holy Prophet said: "The Rahman (Merciful) shows mercy to those who show mercy (to others). Show mercy to those who live on the earth, the One who is in heaven will show mercy to you." (Abu Da'ud, Tirmidhi).
Hadrat Abu Sa`id Khudri has reported that the Holy Prophet said: "The one who does not show mercy, is not shown mercy. " (Bukhari in Al-Adab al-Mufrad). Ibn `Abbas says that the Holy Prophet said: "The one who does not treat our young ones mercifully and does not treat our elderly ones respectfully, dces not belong to us. " (TirmidhI).
Abu Da'ud has related this same saying of the Holy Prophet on the authority of Hadrat `Abdullah bin `Amr, thus: "The one who did not feel pity on our young and did not respect our elderly does not belong to us."
Hadrat Abu Hurairah says: "I have heard Abul-Qasim, the Truthful (upon whom be peace), say: "The heart of the wretched one is deprived of the quality of mercy altogether'. " (Musnad Ahmad, Tirmidhi).
Hadrat `Iyad bin Humad relates that the Holy Prophet said: "Three kinds of men belong to Paradise, one of whom is the person who is kindly and compassionate to every relative and every Muslim." (Muslim).
Hadrat Nu`man bin Bashir has reported that the Holy Prophet said: "You will find the believers like a body in the matter of mutual kindness, love and sympathy, so that if one part of the body suffers the whole body suffers and becomes restless because of it." (Bukhari, Muslim).
Hadrat Abu Musa Al-ash`ari says that the Holy Prophet said: "The believer is for the other believer like a wall each part of which supports and strengthens the other part." (Bukhari, Muslim).
Hadrat `Abdullah bin 'Umar has reported that the Holy Prophet said: "A Muslim is a brother of the other Muslim: neither treats him unjustly, nor withholds his help from him. The person who works to fulfill a need of his brother, Allah will seek to fulfill his need; and the one who rescues a Muslim from an affliction, Allah will rescue him from an affliction of the afflictions of the Resurrection Day; and the one who conceals the fault of a Muslim, Allah will conceal his fault on the Resurrection Day. " (Bukhari, Muslim).
These traditions indicate what kind of a society is envisaged by the Qur'anic instruction given in this verse, which exhorts the righteous people to join the group of the believers after they have affirmed the faith.
Yusuf Ali Explanation:
Such practical charity and love will be the acid test of Faith and the teaching of all virtues. The virtues are summed up under the names of Patience (the Arabic word includes constancy and self-restraint) and compassionate kindness. Not only will they be the test by which the sincerity of their Faith will be judged; they will be the fruit which their Faith will constantly produce.
Javed Ahmad Ghamidi Explanation:
The actual words are: وَ تَوَاصَوۡا بِالصَّبۡرِ وَ تَوَاصَوۡا بِالۡمَرۡحَمَةِ. Imām Amīn Aḥsan Iṣlāḥī writes:
Here the word مَرۡحَمَة (sympathy) is mentioned together with صَبْر (patience) the wayحَق (truth) is mentioned together with صَبْر (patience) in Sūrah al-‘Aṣr. The reason for this is the nature of the deeds of virtue which I have referred to while explaining the expression الْعَقَبَةَ اقْتَحَمَ in verse eleven: these deeds are generally against one’s inner desires and hence a person has to counter this obstacle while doing such deeds and it is like climbing a slope. Only those can climb this slope who have the quality of patience in them. In Arabic, the real meaning of صَبْر is “perseverance and steadfastness.” Those who are devoid of this quality lack valour and bravery; hence, it was deemed necessary that those who have been urged to do virtuous deeds should also be urged to be patient and steadfast. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 9, 377)
Tafsir Qur'an Wiki:
For what would be the value of freeing slaves or feeding the hungry without faith? It is faith which gives such actions their value and their weight in God’s sight, because it relates them to a profound and consistent system. Thus, good deeds are no longer the result of a momentary impulse. Their aim is not any social reputation or self-interest.
Patience in adversity is an important element in the general context of faith as well as in the particular context of attempting the ascent. That people should counsel each other to be patient in adversity is to attain a highest level than that of having such a quality themselves. It is a practical demonstration of the solidarity of the believers as they co-operate closely to carry out their duties as believers in God. The society formed by the believers is an integrated structure whose elements share the same feelings and the same awareness about the need to exert themselves in establishing the divine system on earth and to carry out its duties fully. Hence, they counsel each other to persevere as they shoulder their common responsibilities. They rally to support one another in order to achieve their common objective. This is something more than perseverance by individuals, although it builds on it. For it indicates the individual’s role in the believers’ society, namely, that he must be an element of strength and a source of hope and comfort to the whole society.
The same applies to enjoining each other to be merciful, which is a grade higher than simply being merciful themselves. Thus the spirit of mercy spreads among the believers as they consider such mutual counselling an individual and communal duty in the fulfilment of which all co-operate. Hence, the idea of ‘community’ is evident in this injunction, as it is emphasised elsewhere in the Qur’an and in the traditions of the Prophet. This idea is central to the concept of Islam which is a religion and a way of life. Nevertheless, the responsibility and accountability of the individual are clearly defined and strongly emphasized.
اُولٰٓـئِكَ اَصۡحٰبُ الۡمَيۡمَنَةِ ؕ
(90:18) These are the People of the Right Hand.
Those who scale the ascent, as defined here in the Qur’an, shall have their dwelling place on the right hand, which indicates that they will enjoy a happy recompense for what they do in this life.
(90:19) As for those who rejected Our Signs, they are the People of the Left Hand.
For an explanation of the people of the right hand and of the left hand, see (explanation of verses 8-9 of Surah Al-Waqiah), reproduced herein under:
" فَاَصۡحٰبُ الۡمَيۡمَنَةِ ۙ مَاۤ اَصۡحٰبُ الۡمَيۡمَنَةِ ؕ " (56:8) The People on the Right: and how fortunate will be the People on the Right! The word maintanah (الۡمَيۡمَنَةِ) n ashab al-maimanah, in the original, stay have been derived from Yamin, which means the right hand, and also from yumn, which means good omen. If it is taken to be derived from yamin, ashab almaimanah would mean: `those of the right hand." This, however, does not imply its lexical meaning, but it signifies the people of exalted rank and position. The Arabs regarded the right hand as a symbol of strength and eminence and honor, and therefore would seat a person whom they wished to do honor, on the right hand, in the assemblies. And if it is taken as derived from yumn, ashab almaimanah would mean fortunate and blessed people.
" وَاَصۡحٰبُ الۡمَشۡـئَـمَةِ ۙ مَاۤ اَصۡحٰبُ الۡمَشۡـئَـمَةِؕ " (56:9) the People on the Left: and how miserable will be the People on the Left! The word mash 'amah (الۡمَشۡـئَـمَةِ) in ashab al-mash'amah, in the original, is from shu'm which means misfortune, ill-luck and bad omen; in Arabic the left hand also is called shuma. The Arabs regarded shimal (the left hand) and shu'm (bad omen) as synonyms, the left hand being a symbol of weakness and indignity. If a bird flew left on the commencement of a journey, they would take it as a bad omen; if they made a person sit on their left, it meant they regarded him as a weak man. Therefore, ashab al-mash'amah implies ill-omened people, or those who would suffer disgrace and ignominy, and would be made to stand on the left side in the Court of Allah.
Tafsir Qur'an Wiki:
This group can be clearly identified as ‘those who deny Our revelations'. Nothing can be good if coupled with unbelief. All evil is contained and encompassed by the denial of God. There is no point in saying that this group do not free slaves or give food to the needy, and, moreover, they deny Our revelations. For such a denial renders worthless any action they may do. They dwell on the left hand, which indicates their degradation and disgrace. These people cannot scale the ascent.
عَلَيۡهِمۡ نَارٌ مُّؤۡصَدَةٌ
(90:20) Upon them shall be a Fire that will hem them in.
That is, fire will be covering them from every side that they will find no way of escape from it.
Muhammad Asad Explanation:
I.e., the fires of despair in the life to come "rising over the [sinners'] hearts" and "closing in upon them": cf. {104:6-8} and the corresponding note. The phrase rendered by me as "such as have lost themselves in evil" reads, literally, "people of the left side (al-mash'amah)".
Tafsir Qur'an Wiki:
That is, they are encircled by it either in the sense that they are locked within it, or in the sense that it is their eternal abode. It's being close above them gives them no chance of breaking away from it. These are then the fundamental facts concerning human life laid down from the point of view of faith, in a limited space but with great power and clarity.
You may now like to listen to explanation of the Heart of the Sürah by eminent Muslim scholar Nouman Ali Khan:
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
Please refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of all other chapters of the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [1]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources (links to Reference Pages given below):
Tafsir Ibn Khatir
Muhammad Asad Translation
Al-Quran, Yusuf Ali Translation
Javed Ahmad Ghamidi / Al Mawrid
Qur'an Wiki
Tafsir Nouman Ali Khan
Towards Understanding the Quran
Wikipedia
In addition, references of other sources which have been explored have also been given below. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites:
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Sūrah Al-Ḥāqqah " الحاقة " - “The Inevitable Hour, or The Reality" is the sixty ninth sürah with 52 āyāt with two rukus, part of the 29th Juzʼ of the Qur'ān. The Surah takes its name from the word al-Haaqqah with which it opens.
Sūrah Al-Ḥāqqah belongs to the early middle period of Makkan Revelation.
Musnad Ahmad contains a tradition from Hadrat Umar, saying: "Before embracing Islam one day I came out of my house with a view to causing trouble to the Holy Prophet, but he had entered the Masjid al-Haram before me. When I arrived I found that he was reciting surah Al-Haaqqah in the Prayer. I stood behind him and listened. As he recited the Qur'an I wondered at its literary charm and beauty. Then suddenly an idea came to my mind that he must be a poet as the Quraish alleged. Just at that moment he recited the words: "This is the Word of an honorable Messenger: it is not the word of a poet." I said to myself: Then, he must be a soothsayer, if not a poet. Thereupon be recited the words: "Nor is it the word of a soothsayer: little it is that you reflect. It is a Revelation from the Lord and Sustainer of the worlds. On hearing this Islam entered deep into my heart." This tradition of Hadrat Umar shows that this sūrah had been sent down long before his acceptance of Islam, for even after this event he did not believe for a long time, and he continued to be influenced in favor of Islam by different incidents from time to time, till at last in the house of his own sister he came by the experience that made him surrender and submit to the Faith completely. (For details, see introduction to surah Maryam and Introduction to surah Al-Waqiah).
The eschatological argument is pressed home: 'the absolute Truth cannot fail; it must therefore be not lured by false appearances in this life; it is Revelation that points to the sure and certain Reality'.
The surah is divided into two Ruku as under:
Ruku One [Verses 1-37]: The first section opens with the assertion that the coming of the Resurrection and the occurrence of the Hereafter is a truth which has to take place inevitably. Then in verses 4-12, it has been stated that the communities that denied the Hereafter in the past became worthy of Allah's scourge ultimately. In verses 13-17 the occurrence of Resurrection has been depicted. In verses 18-37 the real object for which Allah has destined a second life for mankind after the present worldly life has been enunciated. In it we are told that on that Day all men shall appear in the Court of their Lord, where no secret of theirs shall remain hidden each man's record will be placed in his hand. Those who had spent lives in the world with the realization that one day they would have to render an account of their deeds before their Lord, and who had worked righteously in the world and provided beforehand for their well being in the Hereafter, will rejoice when they see that they have been acquitted and blessed with the eternal bliss of Paradise. On the contrary, those who neither recognized the rights of Allah, nor discharged the rights of men, will have no one to save them from the punishment of Allah, and they will be cast into Hell.
Ruku One [Verses 38-52]: In the second section (verses 38-52) the disbelievers of Makkah have been addressed and told: "You think this Qur'an is the word of a poet or soothsayer, whereas it is a Revelation sent dawn by Allah, which is being presented by the noble Messengers. The Messenger by himself had no power to increase or decrease a word in it. If he forges something of his own composition into it, We will cut off his neck-vein (or heart- vein). For this is the Truth absolute and pure: and those who give it a lie, will have ultimately to regret and repent.
We have already presented the overview / summary of the sürah. Let us now read the verse by verse translation and exegesis / tafseer in English. You may also listen to its recitation in Arabic with English subtitles at the end of the post:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
Ruku One (Verses 1-37)
ٱلْحَآقَّةُ
( 1 ) The Inevitable Reality -
The word al-Haaqqah as used in the Text means an event which has inevitably to take place and the occurrence of which in the future is so certain as to admit of no doubt or suspicion. To use this word for Resurrection and to begin the discourse with it by itself shows that the people were denying its occurrence. They are being told: "That which you are denying is inevitable: your denial will not prevent its occurrence."
Yusuf Ali Explanation: Al-haqqa: the sure Truth: the Event that must inevitably come to pass; the state in which all falsehood and pretence will vanish, and the absolute Truth will be laid bare. The questions in the three verses raise an air of wonder. The solution is suggested in what happened to the Thamud and the 'Ad, and other people of antiquity, who disregarded the Truth of Allah and came to violent end, even in this life,-Symbolically suggesting the great Cataclysm of the Hereafter, the Day of Doom.
Muhammad Asad Explanation: I.e., the Day of Resurrection and Judgment, on which man will become fully aware of the quality of his past life and, freed from all self-deception, will see himself as he really was, with the innermost meaning of all his past doings - and thus of his destiny in the hereafter - blindingly revealed. (Cf. 37:19 , the last sentence of 39:68 , and {50:21-22}.)
مَا الۡحَـآقَّةُ ۚ
( 2 ) What is the Inevitable Reality?
Tafsir Ibn Kathir: (Warning concerning the Greatness of the Day of Judgement) - Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter.
So He says:
وَ مَاۤ اَدۡرٰىکَ مَا الۡحَآقَّۃُ
( 3 ) And what can make you know what is the Inevitable Reality?
These two questions, one after the other, have been put to arouse the listeners, to make them understand the importance of the theme and listen to what follows with full attention.
Muhammad Asad Explanation: Implying that this sudden perception of the ultimate reality will be beyond anything that man can anticipate or imagine: hence, no answer is given to the above rhetorical question.
کَذَّبَتۡ ثَمُوۡدُ وَ عَادٌۢ بِالۡقَارِعَۃِ
( 4 ) Thamud and 'Aad denied the Striking Calamity.
As the disbelievers of Makkah denied Resurrection and took the news of its coming lightly, they have been warned at the outset, as if to say: Resurrection is inevitable: whether you believe in it or not, it will in any case take place. Then, they are told: It is not a simple and ordinary thing that a person accepts the news of the coming of an event or not, but it has a deep relationship with the morals of the nations and with their future. The history of the nations, which lived before you, testifies that the nation which refused to believe in the Hereafter and thought this worldly life only to be the real life and denied that man would have ultimately to render an account of his deeds before God, corrupted itself morally until the punishment of God overtook it and eliminated it from the world.
The word al-qariah is derived from qar, which means to hammer, to beat, to knock and to strike one thing upon the other. This other word for Resurrection has been used to give an idea of its terror and dread.
(You may like to read the exegesis of Surah Al Qariah for more details)
Yusuf Ali Explanation: For these two peoples of antiquity, see explanation of verses vii. 73, and vii. 65. Another description of the terrible Day of Judgment. This word Qari'a also occurs as the title of S. ci.
Muhammad Asad Explanation: I.e., the Last Hour (see 101:1 . For particulars of the pre-Islamic tribes of 'Ad and Thamud, see {7:65-79}.
فَاَمَّا ثَمُوۡدُ فَاُہۡلِکُوۡا بِالطَّاغِیَۃِ
( 5 ) So as for Thamud, they were destroyed by the overpowering [blast].
In Surah (Al-Aaraf, Ayat 78), it has been called ar-rajfah (a terrible earthquake); in (Surah Houd, Ayat 67) as-sayhah (a violent blast); in (Surah HaMim As-Sajdah, Ayat 17), it has been said: They were overtaken by saiqa-tul-adhab (a humiliating scourge); and here the same punishment has been described as at-taghiyah (a violent catastrophe). These words describe different aspects of the same calamity.
Yusuf Ali Explanation: The Thamud were addicted to class arrogance. They oppressed the poor. The prophet Salih preached to them, and put forward a wonderful she-camel as symbol of the rights of the poor, but they ham-strung her. See explanation of verse vii. 73. They were destroyed in a mighty calamity, an earthquake accompanying a terrible thunderstorm.
Tafsir Ibn Kathir: (Mention of the Destruction of the Nations) - Then Allah mentions the destruction of the nations that denied the Resurrection. He says: (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout.'' Mujahid said, "At-Taghiyah means the sins.'' This was also said by Ar-Rabi` bin Anas and bin Zayd. They said that it means transgression.
After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, (" كَذَّبَتْ ثَمُودُ بِطَغْوَاهَآ " Thamud denied through their transgression.) Then Allah says:
( 6 ) And as for 'Aad, they were destroyed by a screaming, violent wind
Yusuf Ali Explanation: The 'Ad were an unjust people spoilt by their prosperity. The prophet Hud preached to them in vain. They were apparently destroyed by a terrible blast of wind. See explanation of verses vii. 65, xli. 15-16, and liv. 19.
Tafsir Ibn Kathir: meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi` bin Anas and Ath-Thawri all said about, (" عَاتِيَةٍ "`Atiyah) "This means severe blowing of the wind.'' Qatadah said, "It blew fiercely upon them until it pierced their hearts.''
Ad-Dahhak said, (" صَرْصَرٍ " Sarsar) "This means cold, and (" عَاتِيَةٍ " `Atiyah) means, it blew fiercely upon them without any mercy or blessing.'' `Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless.''
( 7 ) Which Allah imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees.
Yusuf Ali Explanation: A graphic simile. Dead men all lying about like hollow trunks of palm-trees, with their roots exposed! The 'Ad were reputed to be of a tall stature.
Tafsir Ibn Kathir: (" سَخَّرَهَا عَلَيْهِمْ " Which Allah imposed on them) meaning, He made it overpower them.
(" سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً " days of calamity) (41: 16) It has been said that it is that which people now call A`jaz (apparently used to mean evil devastation).
It seems as though the people took this term from Allah's statement: (" فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ " so that you could see the people lying toppled, as if they were A`jaz (trunks) of date palms, Khawiyah!)
Ibn `Abbas said about " خَاوِيَةٍ " (Khawiyah) "It means ruined.'' Others besides him said, "It means dilapidated.'' This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless.
It has been confirmed in the Two Sahihs that the Messenger of Allah said: (I was helped by an easterly wind and the people of `Ad were destroyed by a westerly wind.)
فَهَلۡ تَرٰى لَهُمۡ مِّنۡۢ بَاقِيَةٍ
( 8 ) Then do you see of them any remains?
Yusuf Ali Explanation: The calamity was thorough. The 'Ad were destroyed, and then the Thamud, and only the tradition of them was left behind. See the references explanation of verse 4 above.
Tafsir Ibn Kathir: meaning, `do you find any one of them left or anyone who even attributes himself to being from them' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says:
( 9 ) And there came Pharaoh and those before him and the overturned cities with sin.
The reference is to the towns and settlements of the people of the Prophet Lot (peace upon be him), about which it has been said in( Surah Houd, Ayat 82) and( Surah Al-Hijr, Ayat 74), We turned them upside down.
Yusuf Ali Explanation: Pharaoh's Messenger was Moses. See the story in vii. 103-137 and the notes there. Pharaoh was inordinately proud, and his fall was proportionately great: it gradually extended to his dynasty and his people.
If we follow the sequence of peoples whose sins destroyed them, as mentioned in vii. 59-158, we begin with Noah, then have the 'Ad and the Thamud, then the Cities of the Plain, then Midian, then the people whose prophet was Moses (who occupies a central place in the canvas), and then the Pagan Quraish, to whom came the last and greatest of the prophets, our holy Prophet Muhammad. This is the chronological sequence. Here there is no details, nor even complete mention. But Noah is alluded to last, and the 'Ad and the Thamud mentioned first, because the latter two belong to Arab tradition, and this is specially addressed to the Pagans of Makkah. Pharaoh is mentioned rather than Moses for the same reason, and any others are "those before Pharaoh".
The Cities Overthrown: Sodom and Gomorrah, Cities of the Plain, to whom Lot preached: see ix. 70, n. 1330; and vii. 80-84, n. 1049.
Muhammad Asad Explanation: I.e., Sodom and Gomorrah, the cities of Lot's people see {11:69-83}.
Tafsir Ibn Kathir: (" وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُ " And Fir`awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him.
Concerning Allah's statement: (" وَالْمُؤْتَفِكَـتِ " (the overthrown cities) those nations that rejected their Messengers.
(" بِالْخَاطِئَةِ " committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi` said, (committed Al-Khati'ah.) "This means disobedience.'' Mujahid said, "They committed errors.''
( 10 ) And they disobeyed the messenger of their Lord, so He seized them with a seizure exceeding [in severity].
Tafsir Ibn Kathir: " فَعَصَوْاْ رَسُولَ رَبِّهِمْ " And they disobeyed their Lord's Messenger, ) meaning they were all of the same type, they all denied the Messenger of Allah who was sent to them.
As Allah says: (" لٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ " Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers.
This is as Allah says: ("كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ" (The people of Nuh belied the Messengers) (" كَذَّبَتْ عَادٌ الْمُرْسَلِينَ " `Ad belied the Messengers.) (" كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ " (`Ad belied the Messengers.) (" كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ " Thamud belied the Messengers.) However, only one Messenger came to every nation.
Thus, Allah says here: (" فَعَصَوْاْ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً " (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe.'' As-Suddi said, "It means destructive.''
( 11 ) Indeed, when the water overflowed, We carried your ancestors in the sailing ship
The illusion is to the deluge o f the Prophet Noah (peace be upon him), in which a whole nation was drowned because of this very crime, and only those people were saved, who had listened to and obeyed the Messenger of Allah.
We boarded you: Because the whole human race that exists today has descended from the people who were boarded in the Ark thousands of years ago and thus saved from the deluge. It means: You exist in the world today because in that deluge Allah had caused only the infidels to be drowned and had saved the believers.
Tafsir Ibn Kathir: ( A Reminder about the Blessing of the Ship ) - Then, Allah says:
(" إِنَّا لَمَّا طَغَا الْمَآءُ " Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly.'' This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny.
For this reason Allah reminds humanity of His blessing: ( إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ " Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water.
Yusuf Ali Explanation: It was a widespread Flood. Cf. vii. 59-64: also xi. 25-49. Noah was ridiculed for his preparations for the Flood: see xi. 38. But Allah had commanded him to build an Ark, in order that mankind should be saved from perishing in the Flood. But only those of Faith got into the Ark and were saved. As the Ark was built to Allah's command, Allah "carried you (mankind) in the floating (Ark)".
Muhammad Asad Explanation: I.e., metonymically (in the consensus of all classical commentators), "your ancestors".
( 12 ) That We might make it for you a reminder and [that] a conscious ear would be conscious of it.
The conscious ears: the ears which may hear it consciously and take it in. Although the word ear has been used, it implies the hearers who may hear the event and always remember it, take heed from it, and may never forget what dreadful fate the deniers of the Hereafter and the disbelievers of the Messenger of God would ultimately suffer.
Tafsir Ibn Kathir: ("لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً" That We might make it an admonition for you) The pronoun "it'' here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. '
This is as Allah says:
(and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13)
(And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.) (36:41,42)
Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it.'' However, the first view (that it refers to all ships in general) is the most apparent.
Allah continues saying: (" وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ " and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing.''
Qatadah said, (" أُذُنٌ وَعِيَةٌ " (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book.'' Ad-Dahhak said, (" وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ " (and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect.'' And this is general concerning everyone who understands and retains.
Yusuf Ali Explanation: It was a memorial for all time, to show that evil meets with its punishment, but the good are saved by the mercy of Allah.
Cf. the biblical Phrase, "He that hath ears to hear, let him hear" (Matt. xi. 15). But the phrase used here has a more complicated import. An ear may hear, but for want of will in the hearer the hearer may not wish, for the future or for all time, to retain the memory of the lessons he had heard, even though for the time being he was impressed by it. The penetration of the truth has to be far deeper and subtler, and this is desired here.
Muhammad Asad Explanation: Alluding to the punishment of evildoers and the saving grace bestowed upon the righteous.
While reading the following verses one should keep in mind that at some places in the Quran the three stages of Resurrection which will occur one after the other at different times have been mentioned separately, and at others all the three have been combined and mentioned as a single event. For example, in (Surah An-Naml, Ayat 87) the first blowing of the Trumpet has been mentioned, when everyone will be suddenly struck with terror. At that time they will witness the general confusion and the upsetting of the order of the universe, as described in (Surah Al-Hajj, Ayats 1-2); (Surah Ya Seen, Ayats 49-50) and (Surah At- Takweer, Ayats 1-6). In (Surah Az-Zumar, Ayats 67-70), mention has been made of the second and third blowing of the Trumpet. On the second blowing of it everyone will fall down dead, and when it is blown for the third time, all dead men will rise back to life and present themselves before Allah. In (Surah Ta Ha, Ayats 102-112); (Surah Al-Anbiya, Ayats 101-103); (Surah Ya Seen, Ayats 51-53 )and (Surah Qaf, Ayats 20-22), only the third sounding of the Trumpet has been mentioned. But here and at many other places in the Quran all the events of Resurrection, from the blowing of the first Trumpet till the people’s entry into Heaven and Hell have been described as a single event.
Yusuf Ali Explanation: We now come to the Inevitable Event, the Day of Judgment, the theme of this Surah. This is the first Blast referred to in xxxix. 68.
( 14 ) And the earth and the mountains are lifted and leveled with one blow -
Tafsir Ibn Kathir: meaning, they will be stretched out to the extent of the surface (of the earth) and the earth will change into something else other than the earth.
Yusuf Ali Explanation: The whole of our visible world, as we now know it, will pass away, and a new world will come into being. The mountains are specially mentioned, because they stand as the type of hardness, size, and durability. They will be "crushed", i.e., lose their form and being at one stroke.
فَيَوۡمَـئِذٍ وَّقَعَتِ الۡوَاقِعَةُ ۙ
( 15 ) Then on that Day, the Resurrection will occur,
Muhammad Asad Explanation: I.e., the end of the world as we know it, followed by resurrection and the Last Judgment.
( 16 ) when the sky will be rent asunder, the grip holding it together having loosened on that Day.
Tafsir Ibn Kathir: This is like Allah's statement: (And the heaven shall be opened, it will become as gates.) (78:19) Ibn `Abbas said, "It (the sky) will be torn apart and the Throne will be near it.''
Muhammad Asad Explanation: The term as-sama' may denote here "the sky" or "skies", i.e., the visible firmament, or "heaven" in its allegorical sense, or the aggregate of cosmic systems comprised in the concept of "the universe" (cf. surah {2},verse [29]).Its being "rent asunder" is perhaps a metaphor for a total breakdown of the cosmic order.
( 17 ) And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].
This is an ambiguous verse the meaning of which is difficult to determine. We can neither know what the Throne is nor can understand what will be the nature of the eight angels upholding it on the Day of Resurrection. It is, however inconceivable that Allah Almighty would be sitting on the Throne and the eight angels would be upholding it along with Him. The verse also does not say that Allah at that time would be sitting on the Throne. Besides, the conception of God that the Quran gives also prevents one from imagining that the Being Who is free from physical existence as to body, direction and place, should be residing somewhere and His creatures should sustain Him. Therefore, pursuing any research to determine its meaning would be tantamount to disbelief. However, one should understand that in order to give an idea of Allah Almighty’s rule and sovereignty, and of the matters associated with it, the same scene has been depicted by the Quran as of worldly kingship and the same terms have been used for it as are common for kingship and its accompaniments in order to enable us to understand matters pertaining to sovereignty of the universe to some extent only by means of this very scene and terms. All this is meant to bring the real Truth within human understanding; it is not, therefore, right to take it literally.
Tafsir Ibn Kathir: The word Malak here is referring to the species of angels (all of them); meaning the angels collectively will be standing on the sides of the heavens. Ar-Rabi` bin Anas said concerning Allah's statement, "This means that they will be standing on what has been ground to powder of the heavens looking at the people of the earth.'
Yusuf Ali Explanation: The whole picture is painted in graphic poetical images, to indicate that which cannot be adequately described in words, and which indeed OUT human faculties with their present limited powers are not ready to comprehend. The angels will be on all sides, arrayed in ranks upon ranks, and the Throne of the Lord on high will be borne by eight angels (or eight rows of angels). That will be the Day when Justice will be fully established and man be mustered to his Lord for reckoning.
The number eight has perhaps no special significance, unless it be with reference to the shape of the Throne or the number of the angels. The Oriental Throne is often octagonal, and its bearers would be one at each corner.
Muhammad Asad Explanation: Since God is infinite in space as well as in time, it is obvious that His "throne" ('arsh) has a purely metaphorical connotation, circumscribing His absolute, unfathomable sway over all that exists or possibly could exist (cf. 7:54 ). Hence, too, the "bearing aloft" of the throne of His almightiness cannot be anything but a metaphor - namely, an allusion to the full manifestation of that almightiness on the Day of Judgment. The Qur'an is silent as to who or what the "eight" are on whom this manifestation rests. Some of the earliest commentators assume that they are eight angels; others, that they are eight ranks of angels; while still others frankly admit that it is impossible to say whether "eight" or "eight thousand" are meant (Al-Hasan al-Basri, as quoted by Zamakhshari). Possibly, we have here an allusion to eight (unspecified) attributes of God or aspects of His creation; but, as the Qur'an states elsewhere, "none save God knows its final meaning" (see 3:7 and the corresponding note [8]).
( 18 ) That Day, you will be exhibited [for judgement]; not hidden among you is anything concealed.
Tafsir Ibn Kathir: meaning, `you will all be presented to the Knower of the secrets and private counsels. He is the One from Whom none of your affairs are hidden. He is the Knower of all things apparent, secret and hidden.'
This is the reason that Allah says, (not a secret of you will be hidden.) Imam Ahmad recorded from Abu Musa that the Messenger of Allah said:
(The people will be exhibited three times on the Day of Judgement. The first two presentations will be (their) arguing and offering excuses. During the third presentation the pages (records) will fly into their hands. Some of them will receive the records in their right hands and some will receive them in their left hands.) Ibn Majah and At-Tirmidhi both recorded this Hadith.
( 19 ) So as for he who is given his record in his right hand, he will say, "Here, read my record!
The record’s being given in the right hand will by itself show that the concerned person’s account is clear and settled and he is appearing in the divine court as a righteous man and not as a culprit. It is probable that at the time the records are distributed the righteous man himself will extend his right hand forward to receive his record. For on account of the good treatment that he would have received right from the moment of death till his appearance in the Plain of Assembly at Resurrection would have given him the satisfaction that he was there to be blessed and not to be punished. At many a place in the Quran it has been explicitly stated that right at death itself it becomes clear to every man whether he is entering the next world in a blessed or wretched state. Then from the moment of death till Resurrection the righteous man is treated like a guest and the evil man as a culprit under custody. After this, from the time the second life starts on the Day of Resurrection, the condition and state of the righteous is entirely different from the condition and state of the disbelievers, hypocrites and culprits. (For details, see (Surah Al-Anfaal, Ayat 50); (Surah An-Nahl, Ayats 28-32); (Surah Bani Israil, Ayat 97); (Surah TaHa, Ayats 102, 103, 124-126); (Surah Al-Anbiya, Ayats 1-3); (Surah Al-Furqan, Ayat 24); (Surah An-Naml, Ayat 89); (Surah Saba, Ayat 51); (Surah YaSeen, Ayats 26-27); (Surah Al-Momin, Ayats 45-46); (Surah Muhammad, Ayat 27); (Surah Qaf, Ayats 19-23 ) and the corresponding Notes.
That is, he will be overjoyed as soon as he receives his record and will show it to his companions. In( Surah Al lnshiqaq, Ayat 9), it has been said: He will return to his kinsfolk rejoicing.
Tafsir Ibn Kathir: ( " هَآؤُمُ اقْرَؤُاْ كِتَـبيَهْ " The Happiness of the Person Who will receive His Book in His Right Hand and His Good Situation)- Allah informs of the happiness of those who receive their Book in the right hand on the Day of Judgement and being pleased with this. Out of his extreme pleasure is his saying to everyone that he meets: (Here! read my Record!) meaning, `take my Book and read it.' He will say this because he knows that what is in it is good and purely virtuous deeds. He will be of those whom Allah replaced their bad deeds (evils) with good deeds.
`Abdur-Rahman bin Zayd said, "The meaning of (Here! read my Record!) is `Here, read my Book.'... The suffix `Um' is a grammatical addition.'' This is what he (`Abdur-Rahman) said. It seems apparent that the suffix `Um' means here `you all.' Ibn Abi Hatim recorded that `Abdullah bin `Abdullah bin Hanzalah - and he (Hanzalah) was the Companion who was washed by the angels for his funeral - said, "Verily, Allah will stop His servant on the Day of Judgement and He will make his sins appear on the outside of his Book of Records. Then He will say to him, `Did you do this' The servant will respond, `Yes my Lord.' Then Allah will say to him, `I will not expose you (or dishonor you) for it, for verily, I have forgiven you. ' The person will then say, `Here (you all) read my Book!'''
Yusuf Ali Explanation: Cf. xvii. 71, where the righteous are described as those who are given their record in their right hand at Judgment. In lvi. 27, 38, and other passages, the righteous are called "Companions of the Right Hand".
Muhammad Asad Explanation: I.e., whose record shows that he was righteous in his life on earth: cf. 17:71 , as well as the symbolic expression "those on the right hand" in 74:39 . The linguistic origin of the symbolism of "right" and "left" as "righteous" and "unrighteous", explained in 56:8-9}.
اِنِّىۡ ظَنَنۡتُ اَنِّىۡ مُلٰقٍ حِسَابِيَهۡۚ
( 20 ) Indeed, I was certain that I would be meeting my account."
That is, he was fortunate because he had been conscious of the Hereafter in the world and had lived his life with the belief that he would have to appear before God one day and render his account to Him.
Tafsir Ibn Kathir: This will be when he (the servant of Allah) will be saved from being disgraced and exposed on the Day of Judgement. In the Sahih, it is recorded from Ibn `Umar that he was asked about the private counsel. He responded by saying that he heard the Messenger of Allah saying:
(Allah will bring the servant close (to Him) on the Day of Judgement and make him confess all of his sins. This will continue until the servant thinks that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he will be given his Book of good deeds in his right hand. However, about the disbeliever and the hypocrite, the witnesses will say, ("These are those who lied on their Lord, and verily, the curse of Allah is on the wrongdoers.''))
Allah's statement, (Surely, I did believe that I shall meet my account!) means, `I used to be certain in the worldly life that this day would definitely come.'
This is as Allah says: ((They are those) who are certain that they are going to meet their Lord.) (2:46)
Yusuf Ali Explanation: The righteous one rejoices that the faith he had during this world's life was fully justified, and is now actually realized before him. He quite understood and believed that good and evil must meet with their due consequences in the Hereafter, however much appearances may have been against it in the life in the lower world, "in the days that are gone".
Muhammad Asad Explanation: Implying that he had always been conscious of resurrection and judgment, and had tried to behave accordingly.
فَهُوَ فِىۡ عِيۡشَةٍ رَّاضِيَةٍۙ
( 21 ) So he will be in a pleasant life -
The same verse appears in Surah Al Qaria: " فَهُوَ فِىۡ عِيۡشَةٍ رَّاضِيَةٍ ؕ " - (101:7) shall have a blissful life;
Perhaps the Bliss is not of the same grade for all men. In every case it is bliss, but bliss suited to the particular nature of the individual concerned.
فِىۡ جَنَّةٍ عَالِيَةٍۙ
( 22 ) In an elevated garden,
Tafsir Ibn Kathir: meaning, having elevated castles, beautiful wide-eyed maidens, pleasant stations and eternal joy.
It has been confirmed in the Sahih that the Prophet said, (Verily, Paradise has one hundred levels and between each level is a distance like the distance between the earth and the sky.)
قُطُوۡفُهَا دَانِيَةٌ
( 23 ) Its [fruit] to be picked hanging near.
Tafsir Ibn Kathir: Al-Bara' bin `Azib said, "This means close enough for one of them (the people of Paradise) to reach them while he is lying on his bed.'' More than one person has said this.
Yusuf Ali Explanation: The description is that of ripe, luscious grapes, hanging low in heavy bunches, so near that they could be gathered and enjoyed in dignified ease. Cf. also lv. 54; lxxvi. 14.
( 24 ) [They will be told], "Eat and drink in satisfaction for what you put forth in the days past."
Tafsir Ibn Kathir: meaning, this will be said to them as an invitation to them of blessing, favor and goodness. For verily, it has been confirmed in the Sahih that the Messenger of Allah saidL
(Work deeds, strive, seek to draw near (to Allah) and know that none of you will be admited into Paradise because of his deeds.) They (the Companions) said, "Not even you O Messenger of Allah'' He replied, (Not even me, except if Allah covers me with mercy from Himself and grace. )
Yusuf Ali Explanation: Cf. ii. 110: "Whatever good ye send forth for your souls before you, ye shall find it with Allah: for Allah sees well all that ye do."
It will be a wholly new world, a new earth and a new heaven, when the blessed might well think with calm relief of "the days that are gone". Cf- xiv. 48. Even Time and Space will be no more, so that any ideas that we may form here will be found to have become wholly obsolete by then.
( 25 ) But as for he who is given his record in his left hand, he will say, "Oh, I wish I had not been given my record"
In Surah Al-Inshiqaq it has been said: And the one whose record is given him behind his back. Probably it will be like this: As the culprit would already be knowing that he was a culprit, and would be aware of what his record contained, he would dejectedly extend his left hand forward to receive it, and then would immediately hide it behind his back so that no one else saw what he had received.
"Oh, I wish I had not been given my record" That is, I should not have been given this record in the Plain of Assembly and thus publicly disgraced before all mankind, but should have been awarded secretly whatever punishment I deserved.
Tafsir Ibn Kathir: (The Bad Condition of Whoever is given His Record in His Left Hand) - These Ayat inform about the condition of the wretched people when one of them is given his Record (of deeds) in his left hand when the people are brought before Allah. At this time he will be very remorseful.
(" وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِشِمَالِهِ فَيَقُولُ يلَيْتَنِى لَمْ أُوتَ كِتَـبِيَهْ - وَلَمْ أَدْرِ مَا حِسَابِيَهْ - يلَيْتَهَا كَانَتِ الْقَاضِيَةَ " verses 25-27 (He) will say: "I wish that I had not been given my Record! And that I had never known how my account is! Would that it had been my end!...'') Ad-Dahhak said, "Meaning a death which is not followed by any life.'' Likewise said Muhammad bin Ka`b, Ar-Rabi` and As-Suddi. Qatadah said, "He will hope for death even though in the worldly life it was the most hated thing to him.''
Yusuf Ali Explanation: This is in contrast to the righteous ones who will receive their record in their right hand. Cf. lxix. 19. The righteous are glad when they remember their past: their memory is itself a precious possession. The unjust are in agony when they remember their past. Their memory is itself a grievous punishment.
Muhammad Asad Explanation: Thus signifying that he had been unrighteous in his earthly life, in contrast with those "whose record will be placed in their right hand" (see verse {19} above).
وَلَمۡ اَدۡرِ مَا حِسَابِيَهۡۚ
( 26 ) And had not known what is my account.
Regretting that he wished that his conduct sheet should not have been handed over to him for it made him stand out from the rest and perhaps for the first time he felt ashamed of having lived a shameful earthly life. But he would still wonder what has been written in his conduct sheet. He would wish that his earthly life was the end of his lifef and that there was no Resurrection:
يٰلَيۡتَهَا كَانَتِ الۡقَاضِيَةَ ۚ
( 27 ) I wish my death had been the decisive one. / Oh! Would that the death that came to me in the world had made an end of me!
Yusuf Ali Explanation: The death as from this life was but a transition into a new world. They would wish that that death had been the end of all things, but it will not be.
مَاۤ اَغۡنٰى عَنِّىۡ مَالِيَهۡۚ
( 28 ) My wealth has not availed me.
Those who amass wealth in their wordily life wield tremendous power and boast of their possessions. These are the people who look down upon the poor and orphans and even usurp their possessions to be mighty and powerful. But on the Day of Resurrections, they will stand stripped of all their wealth and power - something they thought will save them from every accountability. But who can be a better accounter than Allah.
Tafsir Ibn Kathir: Verses 28-29: (My wealth has not availed me; my power has gone from me.) means, `my wealth and my honor did not protect me from the punishment of Allah and His torment. Now the matter has ended with me alone and I have no helper nor anyone to save me.'
هَلَكَ عَنِّىۡ سُلۡطٰنِيَهۡۚ
( 29 ) Gone from me is my authority."
The word sultan of the text is used both for an argument and for power and authority. If it is taken in the sense of an argument, the meaning would be: The arguments that I used to give would not work here. Here, I have no argument which I can present in self-defense. And if it is taken in the sense of power, it would imply: The power of which I was so proud in the world is no more. I have no army here and there is none to obey me. I stand as a miserable helpless creature, who can do nothing to defend himself.
Muhammad Asad Explanation: The term sultan, which primarily signifies "power" or "authority", has here - as in many other places in the Qur'an - evidently the meaning of "argument", synonymous with hujjah (Ibn 'Abbas, 'Ikrimah, Mujahid, Ad-Dahhak, all of them quoted by Tabari): in this case, an argument or arguments against the idea of life after death and, hence, of divine judgment.
Yusuf Ali Explanation: The intersect agony is when the soul loses power over itself, when the personality tries to realize itself in new conditions and cannot: this is life in death.
Javed Ahmad Ghamidi Explanation: The actual words are: ہَلَکَ عَنِّیۡ سُلۡطٰنِیَہۡ. The preposition عَنْ is appropriate here with ہَلَکَ because the latter encompasses the meaning of ذَهَبَ or بَعُدَ.
خُذُوۡهُ فَغُلُّوۡهُ ۙ
( 30 ) [Allah will say], "Seize him and shackle him.
This will be moments before the climax when they will be brotula sized by angels on the Divine order and shackled, before being thrown into the hellfire.
Yusuf Ali Explanation: Perhaps the word for 'bind' should be construed: 'bind his hands round his neck, to remind him that his hands when they were free were closed to all acts of charity and mercy': Cf. xvii. 29.
Tafsir Ibn Kathir: Verses 30-31 (Seize him and fetter him; then throw him in the blazing Fire.) meaning, He will command the guardians of Hell to forcibly remove him from the gathering place, fetter him - meaning put iron collars on his neck - then carry him off to Hell and cast him into it, meaning they will submerge him in it.
( 32 ) Then into a chain whose length is seventy cubits insert him."
Tafsir Ibn Kathir: Ka`b Al-Ahbar said, "Every ring of it will be equal to the entire amount of iron found in this world.'' Al-`Awfi reported that Ibn `Abbas and Ibn Jurayj both said, "Each cubit will be the forearm's length of an angel.''
Ibn Jurayj reported that Ibn `Abbas said, (" فَاْسْلُكُوهُ " Then fasten him) "It will be entered into his buttocks and pulled out of his mouth. Then they will be arranged on this (chain) just like locusts are arranged on a stick that is being roasted.'' Al-`Awfi reported from Ibn `Abbas that he said, "It will be ran into his behind until it is brought out of his two nostrils so he will not be able to stand on his two feet.''
Imam Ahmad recorded from `Abdullah bin `Amr that the Messenger of Allah said, (If a drop of lead like this - and he pointed to a skull bone - were sent from the heaven to the earth, and it is a distance of five hundred years travel, it would reach the earth before night. And if it (the same drop of lead) were sent from the head of the chain (of Hell), it would travel forty fall seasons, night and day, before it would reach its (Hell's) cavity or base.) At-Tirmidhi also recorded this Hadith and he said, "This Hadith is Hasan.''
Muhammad Asad Explanation: See 14:49 - "on that Day thou wilt see all who were lost in sin (al-mujrimin) linked together in fetters" - and my explanation (given below) , which explains my above interpolation of the phrase, "of other sinners like him".
In his commentary on this passage, Razi expresses the view that the reference to the sinners' being "linked together in fetters" is a metaphor of their own evil deeds and inclinations and, consequently, of the utter despair which will be common to all of them in the hereafter. To my mind, it may also be an allusion to the chain-reaction which every evil deed is bound to set in motion on earth, one evil unavoidably begetting another.
I.e., a chain exceedingly long - the number "seventy" being used here metonymically, as is often done in classical Arabic, in the sense of "very many" (Zamakhshari); hence "of a measure the length whereof is known only to God" (Tabari; also Al-Hasan, as quoted by Razi).
Yusuf Ali Explanation: The sinful men who will be given their record on the Day of Judgment in their left hands will be in utter despair. Their power and authority which they misused to perpetrate injustice and oppression will be gone. The wealth that had made them turn a deaf ear to the call of Truth will be no more. They will cry out in agony: "O would that we were never raised again!. 0 would that death had obliterated us once for all". But their cries will be of no avail. They will be seized, bound in chains and drawn into the Blazing Fire for their crimes against Allah and man.
( 33 ) Indeed, he did not used to believe in Allah, the Most Great,
Yusuf Ali Explanation: The grip of sin was fastened on sinners because they forsook Allah. They ran after their own lusts and worshipped them, or they ran after Allah's creatures, ignoring Him Who is the cause and source of all good.
وَلَا يَحُضُّ عَلٰى طَعَامِ الۡمِسۡكِيۡنِؕ
( 34 ) Nor did he encourage the feeding of the poor.
That is, not to speak of feeding a poor man himself, he did not even like to say to others that they should feed the hungry.
Tafsir Ibn Kathir: (verses 33-34) meaning, he did not establish the right of Allah upon him, of obedience to Him and performing His worship. He also did not benefit Allah's creation nor did he give them their rights. For verily, Allah has a right upon the servants that they worship Him alone and not associate anything with Him. The servants of Allah also have a right upon each other to good treatment and assistance in righteousness and piety. For this reason, Allah commanded performance of the prayer and the payment of Zakah. When the Prophet was (in his last moments) near death he said: (The prayer (As-Salah) and your right hand possessions (i.e., slaves).)
Yusuf Ali Explanation: Cf. cvii. 3; lxxxix, 18. The practical result of their rebellion against the God of Mercy was that their sympathies dried up. Not only did they not help or feed those in need, but they hindered others from doing so. And they have neither friend nor sympathy (food) in the Hereafter.
فَلَيۡسَ لَـهُ الۡيَوۡمَ هٰهُنَا حَمِيۡمٌۙ
( 35 ) So there is not for him here this Day any devoted friend
وَّلَا طَعَامٌ اِلَّا مِنۡ غِسۡلِيۡنٍۙ
( 36 ) Nor any food except from the discharge of wounds;
Muhammad Asad Explanation: The noun ghislin " غِسۡلِيۡنٍۙ ", which appears in the Qur'an only in this one instance, has been variously - and very contradictorily - explained by the early commentators. Ibn 'Abbas, when asked about it, frankly answered, "I do not know what grisly denotes" (Razi). The term "filth" used by me contains an allusion to the "devouring" of all that is abominable in the spiritual sense: cf. its characterization in the next verse as "[that] which none but the sinners eat" - i.e., (metaphorically) in this world and, consequently, in the hereafter as well.
Yusuf Ali Explanation: They wounded many people by their cruelty and injustice in this life, and it is befitting that they should have no food other than "the foul pus from the washing of wounds.!"
Javed Ahmad Ghamidi Explanation: The actual word is: غِسۡلِیۡن. In the Arabic language, it is used for the fluid in which dirty and impure things are washed. It is evident from this that the very wealth of his that he had made filthy by not spending it for the cause of God will come before him on the Day of Judgement in the form of this fluid.
لَّا يَاۡكُلُهٗۤ اِلَّا الۡخٰطِئُوْنَ
( 37 ) None will eat it except the sinners.
Tafsir Ibn Kathir: (verses 36-37) meaning, there is no one today who can save him from the punishment of Allah, nor any close friend or intercessor whose request would be honored. He will have no food here except for the filthy washing of wounds. Qatadah said, "It will be the worst food of the people of the Hellfire.'' Ar-Rabi` and Ad-Dahhak both said, "It (Ghislin) is a tree in Hell.'' Shabib bin Bishr reported from `Ikrimah that Ibn `Abbas said, `Ghislin will be the blood and fluid that will flow from their flesh.'' `Ali bin Abi Talhah reported from Ibn `Abbas that he said, `Ghislin is the pus of the people of the Hellfire.''
Ruku One (Verses 38-52)
The Qur'an is the Speech of Allah - Allah swears by His creation, in which some of His signs can be seen in His creatures. These also indicate the perfection of His Names and Attributes. He then swears by the hidden things that they cannot see. This is an oath swearing that the Qur'an is His Speech, His inspiration and His revelation to His servant and Messenger, whom He chose to convey His Message, and the Messenger carried out this trust faithfully. So Allah says:
فَلَاۤ اُقۡسِمُ بِمَا تُبۡصِرُوۡنَۙ
( 38 ) So I swear by what you see
That is, the truth is not as you think it to be.
Yusuf Ali Explanation: This is an adjuration in the same form as that which occurs in lvi. 75, lxx. 40, xc. 1, and elsewhere. Allah's Word is the quintessence of Truth. But what if someone doubts whether a particular Message is Allah's Word communicated through His Messenger, or merely an imaginary tale presented by a poet, or a soothsayer's vain prophecy? Then we have to examine it in the light of our highest spiritual facilities. The witness to that Word is what we know in the visible world, in which falsehood in the long run gives place to truth, and what we know in the invisible world, through our highest spiritual faculties. We are asked to examine and test it in both these ways.
Tafsir Ibn Kathir: Verses 38-40: meaning, Muhammad . Allah gave this description to him, a description which carries the meaning of conveying, because the duty of a messenger is to convey from the sender. Therefore,
Allah gave this description to the angelic Messenger in Surat At-Takwir, where he said: (Verily, this is the Word of (this Qur'an brought by) a most honorable messenger. Owner of power (and high rank) with Allah, the Lord of the Throne. Obeyed and trustworthy.) (81:19-21) And here, it refers to Jibril.
Then Allah says, (and your companion is not a madman. ) (81:22) meaning, Muhammad . (And indeed he saw him in the clear horizon.) (81:23) meaning, Muhammad saw Jibril in his true form in which Allah created him. (And he is not Danin with the Unseen.) (81:24) meaning, suspicious. (And it (the Qur'an) is not he word of the outcast Shaytan.) (81:25) This is similar to what is being said here.
وَمَا لَا تُبۡصِرُوۡنَۙ
( 39 ) And what you do not see
Muhammad Asad Explanation: The phrase "all that you can see" comprises all the observable phenomena of nature - including man himself and the organic conditions of his own existence - as well as the configuration of human society and the perceptible rules of its growth and decay in the historical sense; whereas "that which you cannot see" relates to the intangible spiritual verities accessible to man's intuition and instinct, including the voice of his own conscience: all of which "bears witness", as it were, to the fact that the light which the divine writ (spoken of in the sequence) casts on the innermost realities and interrelations of all that exists objectively - or, as the case may be, manifests itself subjectively in man's own psyche - must be an outcome of genuine revelation, inasmuch as it goes far beyond anything that unaided human intellect could ever achieve.
اِنَّهٗ لَقَوۡلُ رَسُوۡلٍ كَرِيۡمٍۚ ۙ
( 40 ) [That] indeed, the Qur'an is the word of a noble Messenger.
Here, “a noble Messenger” implies the Prophet Muhammad (peace be upon him) and in (Surah At- Takweer, Ayat 19). the angel Gabriel, the argument being that after describing the Quran as the word of an honorable Messenger, it has been said: It is not the word of a poet nor of a soothsayer, and obviously the disbelievers of Makkah branded the Prophet Muhammad (peace be upon him) and not Gabriel as a poet and soothsayer. On the contrary, in Surah At-Takweer, after describing the Quran as the word of “a noble messenger” it has been said: That Messenger has great power, and has high ranks with the Owner of the Throne: there he is obeyed and held as trustworthy. And Muhammad (peace be upon him) has seen him on the bright horizon. (verses 20-23). Almost the same thing has been stated in (Surah An-Najm, Ayats 5-10) about Gabriel.
Here, the question arises; In what sense has the Quran been described as the word of Muhammad (peace be upon him) and of Gabriel. The answer is: the people were hearing it being recited by the tongue of the Prophet (peace be upon him) and the Prophet (peace be upon him) by the tongue of Gabriel. Thereupon, in one way it was the word of the Prophet (peace be upon him) and in another way of Gabriel, but a little below it has been explicitly stated: It is indeed a Revelation from the Lord of the worlds, which is being presented before Muhammad (peace be upon him) by the tongue of Gabriel and before the people by the tongue of Muhammad (peace be upon him). The word Messenger itself points to the truth that the word belongs to neither of them but they have presented it as Messengers of the One Who has sent it down.
Yusuf Ali Explanation: Honoured messenger: one that is worthy of honour on account of the purity of his life, and may be relied upon not to invent things but to give the true word of revelation which he received.
( 41 ) And it is not the word of a poet; little do you believe.
One meaning of “little it is that you believe”, according to Arabic idiom, can be: You do not believe it at all. Another meaning also can be: Hearing the Quran your heart sometimes itself cries out: This cannot be mortal word. Yet you behave stubbornly and refuse to believe in it.
Yusuf Ali Explanation: A poet draws upon his imagination, and the subjective factor is so strong that though we may learn much from him, we cannot believe as facts the wonderful tales he has to tell. And the poet who is not a Seer is merely a vulgar votary of exaggerations and falsehoods.
Tafsir Ibn Kathir: Verses 41-42 So in one instance Allah applies the term messenger to the angelic Messenger and in another instance He applies it to the human Messenger (Muhammad ). This is because both of them are conveying from Allah that which has been entrusted to them of Allah's revelation and Speech.
( 42 ) Nor the word of a soothsayer; little do you remember.
Yusuf Ali Explanation: A soothsayer merely pretends to foretell future events of no profound spiritual consequence. Most of his prophecies are frauds, and none of them is meant to teach lessons of real admonition. Such admonition is the work of an honoured prophet.
تَنۡزِيۡلٌ مِّنۡ رَّبِّ الۡعٰلَمِيۡنَ
( 43 ) [It is] a revelation from the Lord of the worlds.
In short: I swear by whatever you see and by whatever you do not see that this Quran is not the word of a poet or a soothsayer, but it is a revelation from the Lord of the worlds, which is being presented by the Messenger (peace be upon him) who is noble and gentle. Let us now consider in what sense this oath has been sworn. That which was visible to the people was.
(1) This Word was being presented by a person who being noble and gentle was not hidden from anybody in the society of Makkah. Everyone knew that he was the best man of their nation in conduct. It could not be expected of such a man that he would forge a lie and attribute it to Allah, Lord of the worlds.
(2) They also saw clearly that he had no selfish motive in presenting that word before the people, but had rather sacrificed all His personal interests to it. He had ruined his business, he had abandoned every ease and comfort, he was being cursed and abused by the same people who had shown him the highest veneration and esteem and had caused even his family and children to be subjected to these agonies besides himself. A person having selfish motives could not have submitted himself to such tribulations.
(3) They could also see that the lives of the people in their own society, who believed in him, underwent a sudden transformation. The word of no poet or soothsayer has been known to have brought about such a wonderful moral change in the people that his follower should become ready to face every hardship and bear up against every persecution for his sake.
(4) They were also not unaware of the language of poetry and the diction of the soothsayers. Apart from stubborn disbelievers, no one could say that the language of the Quran was the language of poetry or sorcery. (For a detailed discussion of this, see explanation of verse 5 of Surah Al-Anbiya), verses 223-226 of Surah Ash-Shuara), (verse 29 of Surah At- Toor).
(5) This also was before their eyes that no one in entire Arabia was so eloquent of speech that his word could be brought to match with the Quran. Not to speak of equaling it, not even the greatest poet’s eloquence could even approach anywhere near that of Quran.
(6) This was also not hidden from them that the language used by Muhammad (peace be upon him) himself was very different in its literary beauty and merit from the language of the Quran. No Arabic speaking person could, after hearing the Prophet’s (peace be upon him) own speech, and the Quran, say that both emanated from one and the same person.
(7) The people of Makkah had never heard, even until a day before Muhammad (peace be upon him) made the claim to Prophethood, anything relating to the themes that the Quran consisted of, nor they knew that he had any means of obtaining that knowledge and information. That is why even if his opponents alleged that he obtained that information secretly from somewhere, no one in Makkah was prepared to believe it. (For explanation, see verse (l03 of Surah An-Nahl) and (6 of Surah Al-Furqan).
(8) They could also see the wonderful workshop of existence, from the earth to the heavens, which was functioning before their eyes, and in which they could see a supreme, wise law and an all-pervading order and system at work. In it they could see no sign and evidence of the polytheism and denial of the Hereafter, which the Arabs had adopted as their creed, but there were signs and proofs of the existence of One God and of the truth of the Hereafter which the Quran was presenting.
All this they could see, and what they did not see was: Allah Almighty alone is the Creator and Master and Ruler of this universe: all others are only creatures: none beside Him is God. Resurrection has to take place inevitably; Muhammad (peace be upon him) has really been appointed a Messenger by Allah Himself Who is sending down the Quran to him. An oath has been sworn by both truths to affirm that which has been stated in the preceding verses.
If the Prophet forged anything against Allah, then Allah would punish Him - Allah says:
( 44 ) And if he (Muhammad) had made up about Us some [false] sayings,
Tafsir Ibn Kathir: ( وَلَوْ تَقَوَّلَ عَلَيْنَا And if he had forged a false saying concerning Us,) meaning, `if Muhammad forged something against Us, as they claim, and added or removed anything from the Message, or said anything from himself while attributing it to Us, then We would surely be swift in punishing him. And of course, Muhammad did not do any of this (as the disbelievers claimed).' Thus, Allah says,
لَاَخَذۡنَا مِنۡهُ بِالۡيَمِيۡنِۙ
( 45 ) We would have seized him by the right hand;
Tafsir Ibn Kathir: It has been said that this means, `We would seize him by the right hand because it is more stronger in grabbing.'
Yusuf Ali Explanation: The right hand is the hand of power and action. Any one who is seized by his right hand is prevented from acting as he wishes or carrying out his purpose. The argument is that if an impostor were to arise, he would soon be found out. He could not carry out his fraud indefinitely. But the prophets of Allah, however much they are persecuted, gain more and more power every day, as did the holy Prophet, whose truth, earnestness, sincerity, and love for all, were recognised as his life unfolded itself.
Muhammad Asad Explanation: I.e., deprived him of all ability to act - the "right hand" symbolizing power.
ثُمَّ لَقَطَعۡنَا مِنۡهُ الۡوَتِيۡنَ
( 46 ) Then We would have cut from him the aorta.
This would effectually stop the functioning of his life.
Tafsir Ibn Kathir: Ibn `Abbas said, "It (Al-Watin) refers to the artery of the heart, and it is the vein that is attached to the heart.'' This has also been said by `Ikrimah, Sa`id bin Jubayr, Al-Hakim, Qatadah, Ad-Dahhak, Muslim Al-Batin and Abu Sakhr Humayd bin Ziyad. Muhammad bin Ka`b said, "It (Al-Watin) is the heart, its blood, and whatever is near it.''
فَمَا مِنۡكُمۡ مِّنۡ اَحَدٍ عَنۡهُ حَاجِزِيۡنَ
( 47 ) And there is no one of you who could prevent [Us] from him.
The object is to impress the point that the Prophet (peace be upon him) has no authority whatsoever to make any change in the revelation. If he did so, he would be severely punished. The style depicts the prompt and quick action of a king who strikes off the head of an official, holding him by the hand, if he commits a forgery in his name. Some people have misconstrued this verse to mean that if the heart-vein or neck-vein of an impostor is not immediately severed by Allah, it would be a proof that he was a true prophet, whereas in this verse what has been said is about a true prophet and not about the impostors. Same impostors have even claimed to be God and have thrived and lived long lives in the world, so it could not be a proof of the truth of their claim. For a full discussion of this question, see ( 17 of Surah Younus).
Tafsir Ibn Kathir: means, `none of you would be able to come between Us and him if We wanted to do any of this to him.' The meaning behind all of this is to say that he (Muhammad ) is truthful, righteous and guided because Allah determined what he is to convey from Him, and Allah helps him with fantastic miracles and definite proofs.
Yusuf Ali Explanation: The protection which the prophets of Allah enjoy in circumstances of danger and difficulty would not be available for impostors.
وَاِنَّهٗ لَتَذۡكِرَةٌ لِّلۡمُتَّقِيۡنَ
( 48 ) And indeed, the Qur'an is a reminder for the righteous.
That is, the Quran is an admonition for those who wish to avoid wrongdoing and its evil consequences. (For explanation, see( verse 2 of Surah Al-Baqarah).
Tafsir Ibn Kathir: meaning, the Qur'an. This is just as Allah says, (Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them.'')
Muhammad Asad Explanation: Sc., "who believe in [the existence of] that which is beyond the reach of human perception": cf. {2:2-3}.
( 49 ) And indeed, We know that among you are deniers.
Tafsir Ibn Kathir: meaning, with this explanation and clarification, there will still be among you those who reject the Qur'an.
وَاِنَّهٗ لَحَسۡرَةٌ عَلَى الۡكٰفِرِيۡنَ
( 50 ) And indeed, it will be [a cause of] regret upon the disbelievers.
That is, they will ultimately have to despair and regret as to why they had rejected this
Yusuf Ali Explanation: The Message of Allah is glad tidings for those who believe in Him and follow His Law, for it is a message of Mercy and Forgiveness through repentance and amendment. But in the case of the wicked it is a cause of sorrow, for it denounces sin and proclaims the punishment of those who do not turn from evil:
Tafsir Ibn Kathir: Ibn Jarir said, "And verily this rejection will be anguish for the disbelievers on the Day of Judgement.'' He (Ibn Jarir) also mentioned a similar statement from Qatadah. It is possible that the meaning of the pronoun (it) may also refer to the Qur'an, in which case the verse would mean that the Qur'an and belief in it are a cause of anguish for the disbelievers.
This is as Allah says, (Thus have We caused it (the denial of the Qur'an) to enter the hearts of the criminals. They will not believe in it.) (26:200,201) And Allah said, (And a barrier will be set between them and that which they desire) (34:54). Therefore, Allah says here:
وَاِنَّهٗ لَحَـقُّ الۡيَقِيۡنِ
( 51 ) And indeed, it is the truth of certainty.
Yusuf Ali Explanation: All Truth is in itself. But as received by men, and understood with reference to men's psychology, certainty may have certain degrees. There is the probability or certainty resulting from the application of man's power of judgment and his appraisement of evidence. This is ilmulyaqin, certainty by reasoning or inference. Then there is the certainty of seeing something with our own eyes. "Seeing is believing." This is 'ain-ul-yaqin, certainty by personal inspection. See cii. 5, 7. Then, as here, there is the absolute Truth, with no possibility of error of judgment or error of the eye, (which stands for any instrument of sense-perception and any ancillary aids, such as microscopes etc.). This absolute Truth is the haqq-il-yaqin spoken of here.
afsir Ibn Kathir: meaning, the right and truthful news in which there is no doubt, suspicion or confusion.
Then Allah says, verse 52 below: (So glorify the Name of your Lord, the Most Great.) meaning, He Who sent down this magnificent Qur'an. This is the end of the explanation (Tafsir) of Surat Al-Haqqah. And to Allah belong all praise and blessings.
فَسَبِّحۡ بِاسۡمِ رَبِّكَ الۡعَظِيۡمِ
( 52 ) So exalt the name of your Lord, the Most Great.
Yusuf Ali Explanation: As Allah has given us this absolute Truth through His Revelation, it behaves us to understand it and be grateful to Him. We must celebrate His praises in thought, word and deed.
Here we come to the end of Sūrah Al Haaqqah. You may now like to listen to tafsir of Sūrah Al Haaqqah by Nouman Ali Khan:
For Part II of the tafsir by Nouman Ali Khan, please click Here.
Please refer to our Reference Page "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, explanation and exegesis of all other chapters of the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation and explanation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources (links to Reference Pages given below):
Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Al-Quran, Yusuf Ali Translation
Javed Ahmad Ghamidi / Al Mawrid
Verse by Verse Qur'an Study Circle
Tafsir Nouman Ali Khan
In addition the references of other sources which have been explored have also been given below. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites:
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