72 Surat Al-Jinn (The Jinn) – Ayesher

Name: “Al-Jinn” is the name of this Surah as well as the title of its subject matter, for in it the event of the Jinn’s hearing the Qur’an and returning to their people to preach Islam to them, has been related in detail.

Period of Revelation

According to a tradition related in Bukhari and Muslim, on the authority of Hadrat Abdullah bin Abbas, once the Holy Prophet (upon whom be peace) was going to Visit the Fair of Ukaz with some of his Companions, On the way be led the Fajr Prayer at Nakhlah. At that time a company of the jinn happened to pass that way. When they heard the Quran being recited, they tarried and listened to it attentively. This very event has been described in this Surah.

Reality of Jinn

Before one starts the study of this Surah one must clearly know what is the reality of the jinn so as to avoid any possible  confusion.

Many people of the modern times are involved in the misunderstanding that the jinn are not real, but only a figment of the ancient superstition and myths. They have not formed this opinion on the basis that they have known all the realities and truths about the universe and have thus discovered that the jinn do not exist. They cannot claim to possess any such knowledge either. But they have assumed without reason and proof that nothing exists in the universe except what they can see, whereas the sphere of human perceptions as against the vastness of this great universe is not even comparable to a drop of water as against the ocean. Here, the person who thinks that what he does not perceive, does not exist, and what exists must necessarily be perceived, in fact, provides a proof of the narrowness of his own mind. With this mode of thought, not to speak of the jinn, man cannot even accept and acknowledge any reality, which he cannot directly experience and observe, and he cannot even admit the existence of God, to say nothing of admitting any other unseen reality.

Those of the Muslims who have been influenced by modernism, but cannot deny the Qur’an either, have given strange interpretations of the clear statements of the Qur’an about the jinn, Iblis and Satan. They say that this does not refer to any hidden creation, which may have its own independent existence, but it sometimes implies man’s own animal forces, which have been called Satan, and sometimes it implies savage and wild mountain tribes, and sometimes the people who used to listen to the Qur’an secretly. But the statements of the Qur’an in this regard are so clear and explicit that these interpretations bear no relevance to them whatever.

The Qur’an frequently mentions the jinn and the men in a manner as to indicate that they are two separate creations. For this, see Al Araf: 38, Hind : 119, Ha Mim As-Sajdah: 25,29, Ahqaf: 18, Adh Dhariyat: 56, and the entire surah Ar-Rahman, which bears such clear evidence as to leave no room to regard the jinn as a human species.

In Surah Al-Araf: 12, Al Hijr : 26-27 and Ar-Rahman : 14-19, it has been expressly stated that man was created out of clay and jinn out of fire.

In Surah Al Hijr: 27, it has been said that the jinn had been created before man. The same thing is testified by the story of Adam and Iblis, which has been told at seven different places in the Qur’an, and at every place it confirms that Iblis was already there at the creation of man. Moreover, in surah Al-Kahf: 50, it has been stated that Iblis belonged to the jinn.

In surah Al-Araf: 27, it has been stated in clear words that the jinn see the human beings but the human beings do not see them.

In surah Al-Hijr: 16-l8, surah As- Saaffat: 6-10 and surah Al-Mulk: 5, it has been said that although the jinn can ascend to the heavens, they cannot exceed a certain limit; if they try to ascend beyond that limit and try to hear what goes on in the heavens, they are not allowed to do so, and if they try to eavesdrop they are driven away by meteorites. By this the belief of the polytheistic Arabs that the jinn possess the knowledge of the unseen, or have access to Divine secrets, has been refuted. The same error has a]so been refuted in Saba: 14.

Al-Baqarah: 30-34 and Al- Kahf: 50 show that Allah has entrusted man with the vicegerency of the earth and the men are superior to the jinn. Although the jinn also have been given certain extraordinary powers and abilities an example of which is found in An-Naml 39, yet the animals likewise have been given some powers greater than man, but these are no argument that the animals are superior to man.

The Qur’an also explains that the jinn, like men, are a creation possessed of power and authority, and they, just like them, can choose between obedience and disobedience, faith and disbelief. This is confirmed by the story of Satan and the event of the jinn affirming the faith as found in Surahs Al-Ahqaf and Al-Jinn.

At scores of places in the Qur’an, it has also been stated that Iblis at the very creation of Adam had resolved to misguide mankind, and since then the Satanic jinn have been persistently trying to mislead man, but they do not have the power to overwhelm him and make him do something forcibly. However, they inspire him with evil suggestions, beguile him and make evil seem good to him. For this, see An-Nisa 117- 120, Al-Araf: 11-17, Ibrahim: 22, Al-Hijr: 30-42, An-Nahl 98-100, Bani Israil 61-65.

The Qur’an also tells us that in the pre Islamic ignorance the polytheistic Arabs regarded the jinn as associates of God, worshiped them and thought they were descended from God. For this, see A1-An’am: 100, Saba : 40-41, As Saffat: 158.

From these details, it becomes abundantly clear that the jinn have their own objective existence and are a concealed creation of an entirely different species from man. Because of their mysterious qualities, ignorant people have formed exaggerated notions and concepts about them and their powers, and have even worshiped them, but the Qur’an has explained the whole truth about them, which shows what they are and what they are not.

Summary of the surah

Vv. 1-15, it has been told what was the impact of the Qur’an on the company of the jinn when they heard it and what they said to their fellow jinn when they returned to them. Allah, in this connection, has not cited their whole conversation but only those particular things which were worthy of mention. That is why the style is not that of a continuous speech but sentences have been cited so as to indicate that they said this and this. If one studies these sentences spoken by the jinn carefully, one can easily understand the real object of the narration of this event of their affirming the faith and or mentioning this conversation of theirs with their people in the Qur’an. The explanations that we have given of their statements in our Notes will be of further help in understanding this object.

After this, in vv 16-l8, the people have been admonished to the effect:”If you refrain from polytheism and follow the way of righteousness firmly, you will be blessed; otherwise if you turn away from the admonition sent down by Allah, you will meet with a severe punishment.”

Vv. 19-23, the disbelievers of Makkah have been reproached, as if to say: When the Messenger of Allah calls you towards Allah, you surround and mob him from every side, whereas the only duty of the Messenger is to convey the messages of Allah. He does not claim to have any power to bring any gain or cause any harm to the people.”

Then, in vv. 24-25 the disbelievers have been warned to the effect: “Today you are trying to overpower and suppress the Messenger seeing that he is helpless and friendless, but a time will come when you will know who in actual fact is helpless and friendless. Whether that time is yet far off, or near at hand, the Messenger has no knowledge thereof, but it will come to pass in any case.”

In conclusion, the people have been told: The Knower of the unseen is Allah alone. The Messenger receives only that knowledge which Allah is pleased to give him. This knowledge pertains to matters connected with the performance of the duties of Prophethood and it is delivered to him in such security which does not admit of any external interference whatever.

In the name of Allah, the Compassionate, the Merciful.

Surah 72 Al-Jinn [The Jinn]

72 Al-Jinn

1 Qul oohiya ilayya annahu istamaAAa nafarun mina aljinni faqaloo inna samiAAna quranan AAajaban

2 Yahdee ila alrrushdi faamanna bihi walan nushrika birabbina ahadan

3 Waannahu taAAala jaddu rabbina ma ittakhatha sahibatan wala waladan

4 Waannahu kana yaqoolu safeehuna AAala Allahi shatatan

5 Waanna thananna an lan taqoola alinsu waaljinnu AAala Allahi kathiban

6 Waannahu kana rijalun mina alinsi yaAAoothoona birijalin mina aljinni fazadoohum rahaqan

7 Waannahum thannoo kama thanantum an lan yabAAatha Allahu ahadan

8 Waanna lamasna alssamaa fawajadnaha muliat harasan shadeedan washuhuban

9 Waanna kunna naqAAudu minha maqaAAida lilssamAAi faman yastamiAAi alana yajid lahu shihaban rasadan

10 Waanna la nadree asharrun oreeda biman fee alardi am arada bihim rabbuhum rashadan

11 Waanna minna alssalihoona waminna doona thalika kunna taraiqa qidadan

12 Wanna thananna an lan nuAAjiza Allaha fee alardi walan nuAAjizahu haraban

13 Waanna lamma samiAAna alhuda amanna bihi faman yumin birabbihi fala yakhafu bakhsan wala rahaqan

14 Waanna minna almuslimoona waminna alqasitoona faman aslama faolaika taharraw rashadan

15 Waama alqasitoona fakanoo lijahannama hataban

16 Waallawi istaqamoo AAala alttareeqati laasqaynahum maan ghadaqan

17 Linaftinahum feehi waman yuAArid AAan thikri rabbihi yaslukhu AAathaban saAAadan

18 Waanna almasajida lillahi fala tadAAoo maAAa Allahi ahadan

19 Waannahu lamma qama AAabdu Allahi yadAAoohu kadoo yakoonoona AAalayhi libadan

20 Qul innama adAAoo rabbee wala oshriku bihi ahadan

21 Qul innee la amliku lakum darran wala rashadan

22 Qul innee lan yujeeranee mina Allahi ahadun walan ajida min doonihi multahadan

23 Illa balaghan mina Allahi warisalatihi waman yaAAsi Allaha warasoolahu fainna lahu nara jahannama khalideena feeha abadan

24 Hatta itha raaw ma yooAAadoona fasayaAAlamoona man adAAafu nasiran waaqallu AAadadan

25 Qul in adree aqareebun ma tooAAadoona am yajAAalu lahu rabbee amadan

26 AAalimu alghaybi fala yuthhiru AAala ghaybihi ahadan

27 Illa mani irtada min rasoolin fainnahu yasluku min bayni yadayhi wamin khalfihi rasadan

28 LiyaAAlama an qad ablaghoo risalati rabbihim waahata bima ladayhim waahsa kulla shayin AAadadan


1 Say (O Muhammad صلى الله عليه وسلم): “It has been revealed to me that a group (from three to ten in number) of jinn listened (to this Qur’an). They said: ‘Verily, we have heard a wonderful Recitation (this Qur’an)!

2 ‘It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah).

3 ‘And He, exalted be the Majesty of our Lord, has taken neither a wife nor a son (or offspring or children).

4 ‘And that the foolish among us [i.e. Iblis (Satan) or the polytheists amongst the jinn] used to utter against Allah that which was an enormity in falsehood.

5 ‘And verily, we thought that men and jinn would not utter a lie against Allah.

6 ‘And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression.

7 ‘And they thought as you thought, that Allah will not send any Messenger (to mankind or jinn).

8 ‘And we have sought to reach the heaven; but found it filled with stern guards and flaming fires.

9 ‘And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.

10 ‘And we know not whether evil is intended for those on earth, or whether their Lord intends for them a Right Path.

11 ‘There are among us some that are righteous, and some the contrary; we are groups having different ways (religious sects).

12 ‘And we think that we cannot escape (the punishment of) Allah in the earth, nor can we escape Him by flight.

13 ‘And indeed when we heard the Guidance (this Qur’an), we believed therein (Islamic Monotheism), and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.

14 ‘And of us some are Muslims (who have submitted to Allah, after listening to this Qur’an), and of us some are Al-Qasitun (disbelievers – those who have deviated from the Right Path)’. And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allah), then such have sought the Right Path.”

15 And as for the Qasitun (disbelievers who deviated from the Right Path), they shall be firewood for Hell,

16 If they (non-Muslims) had believed in Allah, and went on the Right Way (i.e. Islam) We would surely have bestowed on them water (rain) in abundance.

17 That We might try them thereby. And whosoever turns away from the Reminder of his Lord (i.e. this Qur’an, – and practise not its laws and orders), He will cause him to enter in a severe torment (i.e. Hell).

18 And the mosques are for Allah (Alone): so invoke not anyone along with Allah.

19 And when the slave of Allah (Muhammad صلى الله عليه وسلم) stood up invoking Him (his Lord – Allah) in prayer they (the jinn) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet’s recitation).

20 Say (O Muhammad صلى الله عليه وسلم): “I invoke only my Lord (Allah Alone), and I associate none as partners along with Him.”

21 Say: “It is not in my power to cause you harm, or to bring you to the Right Path.”

22 Say (O Muhammad صلى الله عليه وسلم): “None can protect me from Allah’s punishment (if I were to disobey Him), nor can I find refuge except in Him.

23 “(Mine is) but conveyance (of the truth) from Allah and His Messages (of Islamic Monotheism), and whosoever disobeys Allah and His Messenger, then Verily, for him is the Fire of Hell, he shall dwell therein forever.”

24 Till, when they see that which they are promised, then they will know who it is that is weaker concerning helpers and less important concerning numbers.

25 Say (O Muhammad صلى الله عليه وسلم): “I know not whether (the punishment) which you are promised is near or whether my Lord will appoint for it a distant term.

26 “(He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen).”

27 Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.

28 [He (Allah) protects them (the Messengers)], till He sees that they (the Messengers) have conveyed the Messages of their Lord (Allah). And He (Allah) surrounds all that which is with them, and He (Allah) keeps count of all things (i.e. He knows the exact number of everything).

Lessons: (to myself first)

: the messages brought to the people by the prophet PBUH were straight from.Allah.. with no alterations..

: the Jinns do exist. the good and the bad. After listening to the recitation of this Surah by the Prophet PBUH , they confirmed the existence.of the oneness of Allah..in verse 13 ‘And indeed when we heard the Guidance (this Qur’an), we believed therein (Islamic Monotheism), and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.

: the evil jin exist but are not to be blamed directly. all the wrong we do is entirely because we choose to. All they do is just create the desire.. “Iblis at the very creation of Adam had resolved to misguide mankind, and since then the Satanic jinn have been persistently trying to mislead man, but they do not have the power to overwhelm him and make him do something forcibly. However, they inspire him with evil suggestions, beguile him and make evil seem good to him. “


: we might deny the sunna and teachings of the prophet PBUH now but will be the losers later..

:Jinns accepted  Allah’s monotheism after listening to just one surah …..how about US who have the whole Quran for guidance… (think about it) we honestly have no excuse. ASALAM ALEIKUM. XX






73 Surat Al-Muzzammil (The Enshrouded One) – Molassie


1. O you wrapped in garments (i.e. Prophet Muhammad )!

2. Stand (to pray) all night, except a little.

3. Half of it, or a little less than that,

4. Or a little more; and recite the Qur’an (aloud) in a slow, (pleasant tone and) style .

5. Verily, We shall send down to you a weighty Word (i.e. obligations, legal laws, etc.).

6. Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing (the soul), and most suitable for (understanding) the Word (of Allah).

7. Verily, there is for you by day prolonged occupation with ordinary duties,

8. And remember the Name of your Lord and devote yourself to Him with a complete devotion.

9. (He Alone is) the Lord of the east and the west, La ilaha illa Huwa (none has the right to be worshipped but He). So take Him Alone as Wakil (Disposer of your affairs) .

10. And be patient (O Muhammad ) with what they say, and keep away from them in a good way.

11. And leave Me Alone to deal with the beliers (those who deny My Verses, etc.), and those who are in possession of good things of life. And give them respite for a little while.

12. Verily, with Us are fetters (to bind them), and a raging Fire.

13. And a food that chokes, and a painful torment.

14. On the Day when the earth and the mountains will be in violent shake, and the mountains will be a heap of sand poured out and flowing down.

15. Verily, We have sent to you (O men) a Messenger (Muhammad ) to be a witness over you, as We did send a Messenger [Musa (Moses)] to Fir’aun (Pharaoh) .

16. But Fir’aun (Pharaoh) disobeyed the Messenger [Musa (Moses)], so We seized him with a severe punishment.

17. Then how can you avoid the punishment, if you disbelieve, on a Day that will make the children grey-headed (i.e. the Day of Resurrection)?

18. Whereon the heaven will be cleft asunder? His Promise is certainly to be accomplished.

19. Verily, this is an admonition, therefore whosoever will, let him take a Path to His Lord!

20. Verily, your Lord knows that you do stand (to pray at night) a little less than two-thirds of the night, or half the night, or a third of the night, and so do a party of those with you, And Allah measures the night and the day. He knows that you are unable to pray the whole night, so He has turned to you (in mercy). So, recite you of the Qur’an as much as may be easy for you. He knows that there will be some among you sick, others travelling through the land, seeking of Allah’s Bounty; yet others fighting in Allah’s Cause. So recite as much of the Qur’an as may be easy (for you), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and lend to Allah a goodly loan, and whatever good you send before you for yourselves, (i.e. Nawafil non-obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah, etc.), you will certainly find it with Allah, better and greater in reward. And seek Forgiveness of Allah. Verily, Allah is Oft-Forgiving, Most-Merciful.


-It encourages us to wake up and pray all night and for us to devote ourselves to Allah completely:
Allah commands His Messenger to cease being wrapped up, and this means to be covered during the night. He commands him to get up and stand in prayer to His Lord.
-Recite the Quran beautifully:
(And Rattil the Qur’an Tartil.) meaning, recite it slowly, for that will help in understanding the Qur’an and contemplating it. This is how the Prophet used to recite. `A’ishah said, “He (the Prophet) used to recite the chapter slowly, so much so that it would be longer than chapters that were actually longer than it.” In Sahih Al-Bukhari, it is recorded from Anas that he was asked about the recitation of the Messenger of Allah , so he replied, “He used to elongate the letters.”
 “Do not scatter the (recitation of) Qur’an out like the scattering of sand, and do not rush through it like the hasty recitation of poetry. Stop at its amazing parts and make your heart move with it. None of you should let his concern be to reach the end of the chapter.” This has been recorded by Al-Baghawi. Al-Bukhari recorded from Abi Wa’il that he said, “A man came to Ibn Mas`ud and said, `I read the Mufassal chapters (from Qaf to An-Nas) last night in one unit of prayer.’ Ibn Mas`ud said, `This is rushing like the haste of reciting poetry.
-The magnificence of the Quran:(Sometimes it comes to me like the ringing of a bell, and it is most severe upon me. Then this state passes away from me after I have grasped what is inspired. Sometimes the angel comes to me in the form of a man and talks to me and I grasp whatever he says.) `A’ishah added, “Verily, I saw him receiving revelation and I noticed the sweat dropping from his forehead on a very cold day as the revelation ended.” This is the wording recorded by Al-Bukhari. Imam Ahmad recorded from `A’ishah that she said, “If the Messenger of Allah received any revelation while he was on his riding animal, it would begin moving its Jiran intensely.” The Jiran is the bottom of the neck.
-Be patient with disbelievers as they will surely be punished:
Allah commands His Messenger to be patient with what the foolish who reject him among his people say. Allah also commands him to keep away from them in a nice way. This means in a way that is not blameworthy. Then Allah says to him, as a threat and a warning to his people – and He (Allah) is the Most Great, Whose anger nothing can stand before.
-(Verily, We have sent to you a Messenger to be a witness over you,) meaning, witnessing your deeds.
-The threat of judgement day:
d, if you disbelieve in Allah and do not testify to Him” So the first interpretation would mean, `how can you attain safety for yourselves from the Day of this great horror if you disbelieve’ It could imply the meaning, `how can you all attain piety if you disbelieve in the Day of Judgement and reject it.’ Both of these meanings are good.
– men of understanding receive admonition from it. Thus, Allah says,
(therefore whosoever wills, let him take a path to His Lord.) meaning, from those whom Allah wills that they be guided.
-A command to give charity and good deeds:
(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times). , for all that you send before yourselves, you will get it (back) and it will be better than what you kept for yourselves in the worldly life.
(And seek forgiveness of Allah. Verily, Allah is Oft-Forgiving, Most-Merciful.) meaning, remember Him and seek forgiveness from Him often for all of your matters. For verily, He is Most Forgiving, Most Merciful to whoever seeks His forgiveness.

Lessons learnt from Surat Al Muzzammil
-It is very important for all you my Muslim ummah to wake up in the middle of the night and pray tahajjud. It is also very important to recite Quran frequently and even if you are not able to perform tahajjud due to I.e sickness , you are advised to read the Quran instead.
-When reading the Quran , it is not advisable to rush. Recite it in a beautiful voice and take time out to understand the tafsir.
-The Quran is a magnificent Book and it is evident due to what the prophet passed through when receiving revelation.
-only men of understanding receive admonition from the Quran so dear brothers and sisters, please be among the wise and understanding and make sure you don’t just read the Quran but practice what you learn from it in your day today lives.
-Allah sent Prophet Muhammad (PBUH)to spread Islam and who so ever is a disbeliever will face great torment on the day of judgement.
-The day of judgement is real and for one to enter paradise, you must work for it.
-Wake up at night and pray, read the Quran often and give charity.


74. Surah Al-Muddathir (The One Enveloped) – Babirye


74. Surah Al-Muddathir (The One Enveloped) 



Period of Revelation

It is established by authentic traditions that after the first Revelation (first five verses of Surah Alaq), no Revelations came down to the Holy Prophet (upon whom be peace) for quite some time. Then, when it was resumed, it started with theme verses of Surah Al- Muddaththir.

O thou wrapped up (in the mantle)!Arise and deliver thy warning! And thy Lord do thou magnify! And thy garments keep free from stain! And all abomination shun! Nor expect, in giving, any increase (for thyself) But, for thy Lord’s (Cause), be patient and constant! Finally, when the Trumpet is sounded, That will be- that Day – a Day of Distress,-Far from easy for those without Faith (Quran 74:1-10).

Summary (1-7)

After the break in revelation when Revelation Was resumed, the first seven verses of this Surah Were revealed: In these he Was for the first time commanded to arise and warn the people of the consequences of the way of life they were following and to proclaim the greatness of God in the world where others were being magnified without any right. Along with that he was given this instruction: The demand of the Unique mission that you have to perform, now is that your life should be pure in every respect and you should carry out the duty of reforming your people sincerely irrespective of any worldly gain. Then, in the last sentence, he was exhorted to endure with patience, for the sake of his Lord, all the hardships and troubles that he might have to face while performing his mission.

Lesson Point 1: Give dawah.

Lesson Point 2: Be patient when faced with hardships and troubles

Imam Magid’s Reflections on the Quran

Surah al Muddathir continues the theme of patience by telling the Prophet’s frightening event of witnessing Angel Jibreel in his true form for the first time. Angel Jibreel (may Allah be pleased with him) encompassed the whole horizon on a hanging seat that was between the heaven and earth. This was the time of declaration of the message and was one of the most overwhelming events for the Prophet Muhammad.

Surah Al Muddathir also reminds us of other situations in which the Prophet of Allah required an immense amount of patience. We should reflect on each of these and ask ourselves if we have been tested with the same type of trials, what would be our level of patience? Our beloved Prophet Muhammad had his feet stoned at Taif, his teeth knocked out in Uhud, the insides of animals thrown on his back when he made sujjud (prostration); he was called names, laughed at, mocked, and his family faced serious false accusations. But through all of this, he did not question Allah (swt). He maintained patience and was a source of helping others maintain patience, even when the action was against him. This is a clear emphasis of the importance of not allowing anger and emotion to take us away from the focus being on Allah (swt)

Lesson Point 3: Do not question Allah (swt) during moment of trials.

Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone! To whom I granted resources in abundance, And sons to be by his side! To whom I made (life) smooth and comfortable! Yet is he greedy-that I should add (yet more); By no means! For to Our Signs he has been refractory! Soon will I visit him with a mount of calamities! For he thought and he plotted; And woe to him! How he plotted! Yea, Woe to him; How he plotted! Then he looked round; Then he frowned and he scowled. Then he turned back and was haughty; Then said he: “This is nothing but magic, derived from of old; “This is nothing but the word of a mortal!” Soon will I cast him into Hell-Fire! And what will explain to thee what Hell-Fire is? Naught doth it permit to endure, and naught doth it leave alone! Darkening and changing the color of man! Over it are Nineteen (Quran 74:11-30).


Story behind the Surah

In the implementation of this Divine Command when the Holy Messenger of Allah began to preach Islam and recite the Qur’anic Surahs revealed successively, the people of Makkah felt alarmed, and it provoked a great storm of opposition and hostility. A few months passed in this state until the Hajj season approached. The people of Makkah feared that if Muhammad (upon whom be Allah’s peace) started visiting the caravans of the pilgrims coming from all over Arabia at their halting places and reciting the spell binding and unique Revelations of the Qur’an in their assemblies on the occasion of Hajj, his message would reach every part of Arabia and influence countless people. Therefore, the Quraish chiefs held a conference and settled that they would start a propaganda campaign against the Holy Prophet (upon whom be peace) among the pilgrims as soon as they arrived.

After they had agreed on this, Walid bin al-Mughirah said to the assembled people: “If you said contradictory things about Muhammad (upon whom be Allah’s peace and blessings), we all would lose our trust among the people. Therefore, let us agree upon one opinion, which we should all say without dispute”.

Some people said that they would call Muhammad (upon whom be Allah’s peace and blessings) a soothsayer. Walid said: “No, by God, be is not a soothsayer. We have seen the soothsayers: what they murmur and what they utter has no remote resemblance with the Qur’an.”

Some other people said: “Then we say he is possessed.” Walid said: He is not a possessed one: we have seen mad and insane people; the way one talks disjointedly and behaves foolishly in that state is known to all: who would believe that what Muhammad (upon whom be peace) presented was the incoherent speech of a madman?”

The people said: “Then we say he is a poet.” Walid said: “No, he is not a poet, for we know poetry in all its forms, and what he presents conforms to no form of it.”

The people said: “Then he is a sorcerer.” Walid said: “He is no sorcerer either: we have seen sorcerers and we also know what methods they adopt for their sorcery. This also does not apply to Muhammad.”

Then he said: “Whichever of these things you said about Muhammad, it would be known to be a false accusation. By God, his speech is sweet, his root is deep and his branches are fruitful.” At this Abu Jahl urging on Walid said: “Your people will never be pleased with you unless you say something about Muhammad.” He said: “Let me think over it awhile.”

Then, after prolonged thought and consideration, he said: “The nearest thing to the truth is that you tell the Arabs that he is a sorcerer, who has brought a message by which he separates a man from his father; and from his brother, and from his wife and children, and from his family.” They all agreed on what Walid had proposed.

Then, according to a scheme the men of Quraish spread among the pilgrims in the Hajj season and they warned everyone they met of the sorcery of Muhammad (upon whom be peace) and of his stirring up divisions in the families by it.” But the result was that by this this plan the Quraish chiefs themselves made the name of the Holy Messenger known throughout Arabia. (Ibn Hisham, pp. 288-289. That Walid had made this proposal on the insistence of Abu Jahl has been related by Ibn Jarir in his Tafsir on the authority of Ikrimah).

Lesson Point 4: The current Islamophobia might bring benefits to the Muslims in the West, in the same way the Quraish’s propaganda of the Prophet (SA) helped increase his popularity.

The Remaining Surah

Allah warns the deniers of Truth, that they will see their evil on the day of Resurrection.

In Ayah. 11-26, without naming Walid bin al-Mughirah, Allah mentions how he was fully convinced of the truth of Muhammad (upon whom be Allah’s peace and blessings) and the Qur’an, but, on the other, he did not want to risk his leadership and position among his people. Therefore, not only did he not believe himself but, after a long-drawn-out conflict with his conscience, he also came out with the proposal that in order to restrain the people from believing, and decided that the Qur’an should be branded as magic. After exposing his evil nature, it has been said in the Quran: “Notwithstanding such evil inclinations and misdeeds, this person desires that he should be further blessed, whereas he has now become worthy of Hell, and never of further blessings.”

Lesson Point 5: For many, accepting the Truth of the Quran, is an internal struggle.

In verses 27-48, the dreadfulness of Hell has been depicted and it has been explained the type of people who really deserve it.

Lesson Point 6: Hell is scary! I will do my best to avoid being an inhabitant of the Hell.

In verses 49-53, the root cause of the disbelievers’ aversion has been pointed out, saying: “Since they are fearless of the Hereafter, and look upon this worldly life as an end in itself, they flee from the Qur’an as though they were wild asses fleeing away from the lion: therefore, they propose unreasonable conditions for believing, whereas even if each and every condition of theirs was fulfilled, they could not advance even an inch on the way of Faith with their denial of the Hereafter.”

Lesson Point 7: Remind yourself of the Hereafter and ponder over the Quran.


1. O you (Muhammad ) enveloped (in garments)!

2. Arise and warn!

3. And your Lord (Allah) magnify!

4. And your garments purify!

5. And keep away from Ar-Rujz (the idols)!

6. And give not a thing in order to have more (or consider not your deeds of Allah’s obedience as a favour to Allah).

7. And be patient for the sake of your Lord (i.e. perform your duty to Allah)!

8. Then, when the Trumpet is sounded (i.e. its second blowing);

9. Truly, that Day will be a Hard Day.

10. Far from easy for the disbelievers.

11. Leave Me Alone (to deal) with whom I created Alone (without any means, i.e. Al-Walid bin Al-Mughirah Al-Makhzumi)!

12. And then granted him resources in abundance.

13. And children to be by his side!

14. And made life smooth and comfortable for him!

15. After all that he desires that I should give more;

16. Nay! Verily, he has been stubborn and opposing Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).

17. I shall oblige him to (climb a slippery mountain in the Hell-fire called As-Sa’ud, or to) face a severe torment!

18. Verily, he thought and plotted;

19. So let him be cursed! How he plotted!

20. And once more let him be cursed, how he plotted!

21. Then he thought;

22. Then he frowned and he looked in a bad tempered way;

23. Then he turned back and was proud;

24. Then he said: “This is nothing but magic from that of old;

25. “This is nothing but the word of a human being!”

26. I will cast him into Hell-fire

27. And what will make you know exactly what Hell-fire is?

28. It spares not (any sinner), nor does it leave (anything unburnt)!

29. Burning the skins!

30. Over it are nineteen (angels as guardians and keepers of Hell).

31. And We have set none but angels as guardians of the Fire, and We have fixed their number (19) only as a trial for the disbelievers, in order that the people of the Scripture (Jews and Christians) may arrive at a certainty [that this Qur’an is the truth as it agrees with their Books i.e. their number (19) is written in the Taurat (Torah) and the Injeel (Gospel)] and the believers may increase in Faith (as this Qur’an is the truth) and that no doubts may be left for the people of the Scripture and the believers, and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say: “What Allah intends by this (curious) example ?” Thus Allah leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He. And this (Hell) is nothing else than a (warning) reminder to mankind.

32. Nay, and by the moon,

33. And by the night when it withdraws,

34. And by the dawn when it brightens,

35. Verily, it (Hell, or their denial of the Prophet Muhammad , or the Day of Resurrection) is but one of the greatest calamities.

36. A warning to mankind,

37. To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by commiting sins),

38. Every person is a pledge for what he has earned,

39. Except those on the Right, (i.e. the pious true believers of Islamic Monotheism);

40. In Gardens (Paradise) they will ask one another,

41. About Al-Mujrimun (polytheists, criminals, disbelievers, etc.), (And they will say to them):

42. “What has caused you to enter Hell?”

43. They will say: “We were not of those who used to offer their Salat (prayers)

44. “Nor we used to feed Al-Miskin (the poor);

45. “And we used to talk falsehood (all that which Allah hated) with vain talkers .

46. “And we used to belie the Day of Recompense

47. “Until there came to us (the death) that is certain.”

48. So no intercession of intercessors will be of any use to them.

49. Then what is wrong with them (i.e. the disbelievers) that they turn away from (receiving) admonition?

50. As if they were frightened (wild) donkeys.

51. Fleeing from a hunter, or a lion, or a beast of prey.

52. Nay, everyone of them desires that he should be given pages spread out (coming from Allah with a writing that Islam is the right religion, and Muhammad has come with the truth from Allah the Lord of the heavens and earth, etc.).

53. Nay! But they fear not the Hereafter (from Allah’s punishment).

54. Nay, verily, this (Qur’an) is an admonition,

55. So whosoever will (let him read it), and receive admonition (from it)!

56. And they will not receive admonition unless Allah wills; He (Allah) is the One, deserving that mankind should be afraid of, and should be dutiful to Him, and should not take any Ilah (God) along with Him, and He is the One Who forgives (sins).


76 Surat Al-‘Insān (The Man) – Rukaya

In the name of Allah, the Compassionate, the Merciful.

[1-3] Has there also passed on man a period of the endless time when he was not yet a thing worthy of mention?Indeed, We created man from a mixed sperm drop,  to try him, and therefore We made him capable of hearing and seeing. We showed him the way, whether to be grateful or disbelieving. Continue reading

77. Surah Al-Mursalaat (Those sent forth) – Ayesher

The Surah takes its name from the word wal-mursalat in the first verse.


Period of Revelation

Its subject matter bears full evidence that it was revealed in the earliest period at Makkah. .


Theme and Subject Matter

Its theme is to affirm the Resurrection and Hereafter and to warn the people of the consequences which will ultimately follow the denial and the affirmation of these truths.


In the first seven verses, the system of winds has been presented as an evidence of the truth that the Resurrection which is being foretold by the Qur’an and the Prophet Muhammad (upon whom be Allah’s peace and blessings) must come to pass. The reasoning is that the power of All-Mighty Allah Who established this wonderful system on the earth, cannot be helpless in bringing about the Resurrection, and the express wisdom which underlies this system bears full evidence that the Hereafter must appear, for no act of an All- Wise Creator can be vain and purposeless, and if there was no Hereafter, it would mean that the whole of one’s life was useless and absurd.


The people of Makkah repeatedly asked, “Bring about the Resurrection with which you threaten us; only then shall we believe in it.”In vv. 8-l5, their demand has been answered, saying:”Resurrection is no sport or fun so that whenever a jester should ask for it, it should be brought forth immediately. It is indeed the Day of Judgment to settle the account of all mankind and of all its individuals. For it Allah has fixed a specific time it will take place at its own time, and when it takes place with all its dreads and horrors, it will confound those who are demanding it for fun today. Then their cases will be decided only on the evidence of those Messengers whom these deniers of the truth are repudiating with impunity. Then they will themselves realize how they themselves are responsible for their dooms


In vv. 16-28 arguments have been given continuously for the occurrence and necessity of the Resurrection and Hereafter. In these it has been stated that man’s own history, his own birth, and the structure of the earth on which he lives, bear the testimony that the coming of Resurrection and the establishment of the Hereafter are possible as well as the demand of Allah Almighty’s wisdom. History tells us that the nations which denied the Hereafter ultimately became corrupted and met with destruction. This means that the Hereafter is a truth which if denied and contradicted by a nation by its conduct and attitude, will cause it to meet the same doom, which is met by a blind man who bushes headlong into an approaching train.

Then, in vv. 28-40, the fate of the deniers of the Hereafter has been depicted, and in vv. 4l-45 of those who affirming faith in it in their worldly life, endeavored to improve their Hereafter, and abstained from the evils of disbelief and thought, morality and deed, conduct and character which might be helpful in man’s worldly life, but are certainly ruinous for his life hereafter.


In the end, the deniers of the Hereafter and those who turn away from God-worship, have been warned as if to say: “Enjoy your short-lived worldly pleasure as you may, but your end will ultimately be disastrous.” The discourse concludes with the assertion that the one who fails to obtain guidance from Book like the Qur’an, can have no ether source in the world to afford him Guidance.


** Lesson/summary

* Allah swears in the name of life giving winds,rain and thebangels thay the day of judgement will be established and woe on that day to the disbelivers.

*on that day,the disbelivers will be asked to walk towards hell which they used tondeny .

*the righteous will be guven all that they desire.

* A warning to the disbelivers.


we are guests in this world and should work for our  here after using THE QURAN as our guidance the day of judgement is real we believe it exists . ALL deeds will be examined.

In the end, the deniers of the Hereafter and those who turn away from God-worship, have been warned as if to say: “Enjoy your short-lived worldly pleasure as you may, but your end will ultimately be disastrous.” The discourse concludes with the assertion that the one who fails to obtain guidance from Book like the Qur’an, can have no ether source in the world to afford him Guidance.


                        The surah

Bismi Allahi alrrahmani alrraheemi

1          Waalmursalati AAurfan

2          FaalAAasifati AAasfan

3          Waalnnashirati nashran

4          Faalfariqati farqan

5          Faalmulqiyati thikran

6          AAuthran aw nuthran

7          Innama tooAAadoona lawaqiAAun

8          Faitha alnnujoomu tumisat

9          Waitha alssamao furijat

10         Waitha aljibalu nusifat

11         Waitha alrrusulu oqqitat

12         Liayyi yawmin ojjilat

13         Liyawmi alfasli

14         Wama adraka ma yawmu alfasli

15         Waylun yawmaithin lilmukaththibeena

16         Alam nuhliki alawwaleena

17         Thumma nutbiAAuhumu alakhireena

18         Kathalika nafAAalu bialmujrimeena

19         Waylun yawmaithin lilmukaththibeena

20         Alam nakhluqkum min main maheenin

21         FajaAAalnahu fee qararin makeenin

22         Ila qadarin maAAloomin

23         Faqadarna faniAAma alqadiroona

24         Waylun yawmaithin lilmukaththibeena

25         Alam najAAali alarda kifatan

26         Ahyaan waamwatan

27         WajaAAalna feeha rawasiya shamikhatin waasqaynakum maan furatan

28         Waylun yawmaithin lilmukaththibeena

On that day, The disbelievers will be asked to walk towards hell which they used to deny

29         Intaliqoo ila ma kuntum bihi tukaththiboona

30         Intaliqoo ila thillin thee thalathi shuAAabin

31         La thaleelin wala yughnee mina allahabi

32         Innaha tarmee bishararin kaalqasri

33         Kaannahu jimalatun sufrun

34         Waylun yawmaithin lilmukaththibeena

35         Hatha yawmu la yantiqoona

36         Wala yuthanu lahum fayaAAtathiroona

37         Waylun yawmaithin lilmukaththibeena

38         Hatha yawmu alfasli jamaAAnakum waalawwaleena

39         Fain kana lakum kaydun fakeedooni

40         Waylun yawmaithin lilmukaththibeena

The righteous will be given all that they desire

41         Inna almuttaqeena fee thilalin waAAuyoonin

42         Wafawakiha mimma yashtahoona

43         Kuloo waishraboo haneean bima kuntum taAAmaloona

44         Inna kathalika najzee almuhsineena

45         Waylun yawmaithin lilmukaththibeena

A warning to the disbelievers

46         Kuloo watamattaAAoo qaleelan innakum mujrimoona

47         Waylun yawmaithin lilmukaththibeena

48         Waitha qeela lahumu irkaAAoo la yarkaAAoona

49         Waylun yawmaithin lilmukaththibeena

50         Fabiayyi hadeethin baAAdahu yuminoona



1. By the winds (or angels or the Messengers of Allah) sent forth one after another.

2. And by the winds that blow violently, 

3. And by the winds that scatter clouds and rain; 

4. And by the Verses (of the Qur’an) that separate the right from the wrong.

5. And by the angels that bring the revelations to the Messengers,

6. To cut off all excuses or to warn; 

7. Surely, what you are promised must come to pass.

8. Then when the stars lose their lights 

9. And when the heaven is cleft asunder;

10. And when the mountains are blown away;

11. And when the Messengers are gathered to their time appointed;

12. For what Day are these signs postponed?

13. For the Day of sorting out (the men of Paradise from the men destined for Hell).

14. And what will explain to you what is the Day of sorting out?

15. Woe that Day to the deniers (of the Day of Resurrection)!

16. Did We not destroy the ancients?

17. So shall We make later generations to follow them. 

18. Thus do We deal with the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.)!

19. Woe that Day to the deniers (of the Day of Resurrection)!

20. Did We not create you from a worthless water (semen, etc.)?

21. Then We placed it in a place of safety (womb) 

22. For a known period (determined by gestation)?

23. So We did measure, and We are the Best to measure (the things).

24. Woe that Day to the deniers (of the Day of Resurrection)! 

25. Have We not made the earth a receptacle? 

26. For the living and the dead. 

27. And have placed therein firm, and tall mountains; and have given you to drink sweet water? 

28. Woe that Day to the deniers (of the Day of Resurrection)! 

29. (It will be said to the disbelievers): “Depart you to that which you used to deny!

30. “Depart you to a shadow (of Hell-fire smoke ascending) in three columns, 

31. “Neither shading, nor of any use against the fierce flame of the Fire.” 

32. Verily! It (Hell) throws sparks (huge) as Al-Qasr [a fort or a Qasr (huge log of wood)], 

33. As if they were Jimalatun Sufr (yellow camels or bundles of ropes).” 

34. Woe that Day to the deniers (of the Day of Resurrection)! 

35. That will be a Day when they shall not speak (during some part of it), 

36. And they will not be permitted to put forth any excuse. 

37. Woe that Day to the deniers (of the Day of Resurrection)! 

38. That will be a Day of Decision! We have brought you and the men of old together! 

39. So if you have a plot, use it against Me (Allah)! 

40. Woe that Day to the deniers (of the Day of Resurrection)! 

41. Verily, the Muttaqun (pious – see V.2:2) shall be amidst shades and springs. 

42. And fruits, such as they desire. 

43. “Eat and drink comfortably for that which you used to do. 

44. Verily, thus We reward the Muhsinun (good-doers). 

45. Woe that Day to the deniers (of the Day of Resurrection)!

46. (O you disbelievers)! Eat and enjoy yourselves (in this worldly life) for a little while. Verily, you are the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.). 

47. Woe that Day to the deniers (of the Day of Resurrection)! 

48. And when it is said to them: “Bow down yourself (in prayer)!” They bow not down (offer not their prayers) . 

49. Woe that Day to the deniers (of the Day of Resurrection)! 

50. Then in what statement after this (the Qur’an) will they believe?



*the Quran project book*



78: Surat An-Naba’ (The Tidings) :Mariam

Asalam aleikum Warahmatullah Wabarakatuh. This is the text from Ibn Kathir. In Sha Allah you are as intrigued as I was

﴿بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ ﴾

In the Name of Allah, the Most Beneficent, the Most Merciful.

﴿عَمَّ يَتَسَآءَلُونَ – عَنِ النَّبَإِ الْعَظِيمِ – الَّذِى هُمْ فِيهِ مُخْتَلِفُونَ – كَلاَّ سَيَعْلَمُونَ – ثُمَّ كَلاَّ سَيَعْلَمُونَ – أَلَمْ نَجْعَلِ الاٌّرْضَ مِهَـداً – وَالْجِبَالَ أَوْتَاداً – وَخَلَقْنَـكُمْ أَزْوَجاً – وَجَعَلْنَا نَوْمَكُمْ سُبَاتاً – وَجَعَلْنَا الَّيْلَ لِبَاساً – وَجَعَلْنَا النَّهَارَ مَعَاشاً – وَبَنَيْنَا فَوْقَكُمْ سَبْعاً شِدَاداً – وَجَعَلْنَا سِرَاجاً وَهَّاجاً – وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَآءً ثَجَّاجاً – لِّنُخْرِجَ بِهِ حَبّاً وَنَبَاتاً – وَجَنَّـتٍ أَلْفَافاً ﴾

(1. What are they asking about) (2. About the great news,) (3. About which they are in disagreement.) (4. Nay, they will come to know!) (5. Nay, again, they will come to know!) (6. Have We not made the earth as a bed,) (7. And the mountains as pegs) (8. And We have created you in pairs.) (9. And We have made your sleep as a thing for rest.) (10. And We have made the night as a covering,) (11. And We have made the day for livelihood.) (12. And We have built above you seven strong,) (13. And We have made (therein) a shining lamp.) (14. And We have sent down from the Mu`sirat water Thajjaj.) (15. That We may produce therewith grains and vegetations,) (16. And gardens that are Alfaf.)

Refutation against the Idolators’ Denial of the Occurrence of the Day of Judgement

In rejection of the idolators’ questioning about the Day of Judgement, due to their denial of its occurrence, Allah says,

﴿عَمَّ يَتَسَآءَلُونَ – عَنِ النَّبَإِ الْعَظِيمِ ﴾

(What are they asking about  the great news,) meaning, what are they asking about They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information.

﴿الَّذِى هُمْ فِيهِ مُخْتَلِفُونَ ﴾

(About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying,

﴿كَلاَّ سَيَعْلَمُونَ – ثُمَّ كَلاَّ سَيَعْلَمُونَ ﴾

(Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning.

Mentioning Allah’s Power, and the Proof of His Ability to resurrect the Dead

Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says,

﴿أَلَمْ نَجْعَلِ الاٌّرْضَ مِهَـداً ﴾

(Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them.

﴿وَالْجِبَالَ أَوْتَاداً ﴾

(And the mountains as pegs) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says,

﴿وَخَلَقْنَـكُمْ أَزْوَجاً ﴾

(And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah’s statement,

﴿وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً﴾

(And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.) (30:21)

﴿وَجَعَلْنَا نَوْمَكُمْ سُبَاتاً ﴾

(And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan.

﴿وَجَعَلْنَا الَّيْلَ لِبَاساً ﴾

(And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says,

﴿وَالَّيْلِ إِذَا يَغْشَـهَا ﴾

(By the night as it conceals it.) (91:4) Qatadah commented;

﴿وَجَعَلْنَا الَّيْلَ لِبَاساً ﴾

(And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah’s statement,

﴿وَجَعَلْنَا النَّهَارَ مَعَاشاً ﴾

(And We have made the day for livelihood.) meaning, `We made it radiant, luminous, and shining so that the people would be able to move about in it.’ By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah’s statement,

﴿وَبَنَيْنَا فَوْقَكُمْ سَبْعاً شِدَاداً ﴾

(And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says,

﴿وَجَعَلْنَا سِرَاجاً وَهَّاجاً ﴾

(And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says,

﴿وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَآءً ثَجَّاجاً ﴾

(And We have sent down from the Mu`sirat water Thajjaj.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, “From the Mu`sirat means from the clouds.” This was also stated by `Ikrimah, Abu Al-`Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi` bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra’ said, “They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu`sir when (the time of) her menstrual cycle approaches, yet she does not menstruate.” This is as Allah says,

﴿اللَّهُ الَّذِى يُرْسِلُ الرِّيَـحَ فَتُثِيرُ سَحَاباً فَيَبْسُطُهُ فِى السَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُ كِسَفاً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلاَلِهِ﴾

(Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!) (30:48) meaning, from its midst. Concerning Allah’s statement,

﴿مَآءً ثَجَّاجاً﴾

(water Thajjaj) Mujahid, Qatadah, and Ar-Rabi` bin Anas all said, “Thajjaj means poured out.” At-Thawri said, “Continuous.” Ibn Zayd said, “Abundant.” In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah said to her,

«أَنْعَتُ لَكِ الْكُرْسُف»

(I suggest you to make an absorbent cloth for yourself.)” Meaning, `dress the area with cotton.’ The woman replied, “O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja).” This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said,

﴿لِّنُخْرِجَ بِهِ حَبّاً وَنَبَاتاً – وَجَنَّـتٍ أَلْفَافاً ﴾

(That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, `so that We may bring out great abundance, goodness, benefit, and blessing through this water.’


(grains) This refers to that which is preserved for (the usage) of humans and cattle.


(and vegetations) meaning, vegetables that are eaten fresh.


(And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says

﴿وَجَنَّـتٍ أَلْفَافاً ﴾

(And gardens that are Alfaf.) Ibn `Abbas and other said, “Alfaf means gathered.” This is similar to Allah’s statement,

﴿وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَنٌ وَغَيْرُ صِنْوَنٍ يُسْقَى بِمَآءٍ وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ ﴾

(And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.) (13:4)

﴿إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَـتاً – يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً – وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً – وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً – إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً – لِّلطَّـغِينَ مَـَاباً – لَّـبِثِينَ فِيهَآ أَحْقَاباً – لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً – إِلاَّ حَمِيماً وَغَسَّاقاً – جَزَآءً وِفَـقاً – إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً – وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً ﴾

﴿وَكُلَّ شَىْءٍ أَحْصَيْنَـهُ كِتَـباً – فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً ﴾

(17. Verily, the Day of Decision is a fixed time,) (18. The Day when the Trumpet will be blown, and you shall come forth in crowds.) (19. And the heaven shall be opened, and it will become as gates.) (20. And the mountains shall be moved away from their places and they will be as if they were a mirage.) (21. Truly, Hell is a place of ambush) (22. A dwelling place for the Taghun,) (23. They will abide therein Ahqab.) (24. Nothing cool shall they taste therein, nor any drink.) (25. Except Hamim, and Ghassaq) (26. An exact recompense (according to their evil crimes).) (27. For verily, they used not to look for a reckoning.) (28. But they denied Our Ayat Kidhdhaba.) (29. And all things We have recorded in a Book.) (30. So taste you. No increase shall We give you, except in torment.)

Explaining the Day of Decision and what occurs during it

Allah says about the Day of Decision — and it is the Day of Judgement — that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says,

﴿وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ ﴾

(And We delay it only for a term fixed.) (11:104)

﴿يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً ﴾

(The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, “Groups after groups.” Ibn Jarir said, “This means that each nation will come with its Messenger. It is similar to Allah’s statement,

﴿يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ﴾

(The Day when We shall call together all human beings with their Imam.) (17:71)” Al-Bukhari reported concerning the explanation of Allah’s statement,

﴿يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً ﴾

(The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah said,

«مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُون»

(That which is between the two blowings is forty.) Someone asked, “Is it forty days, O Abu Hurayrah” But he (Abu Hurayrah) refused to reply, saying “no comment.” They then asked, “Is it forty months” But he (Abu Hurayrah) refused to reply, saying “no comment.” They asked again, “Is it forty years” But he (Abu Hurayrah) refused to reply, saying “no comment.” (Abu Hurayrah added:) “Then the Prophet went on to say,

«ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَة»

(Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)”

﴿وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً ﴾

(And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels.

﴿وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً ﴾

(And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah’s statement,

﴿وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ﴾

(And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88) He also says,

﴿وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ ﴾

(And the mountain will be like carded wool.) (101:5) And Allah says here,

﴿فَكَانَتْ سَرَاباً﴾

(As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says,

﴿وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً – فَيَذَرُهَا قَاعاً صَفْصَفاً – لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً ﴾

(And they ask you concerning the mountains, say: “My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.”) (20:105-107) And He says,

﴿” وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً﴾

(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) Allah then says,

﴿إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً ﴾

(Truly, Hell is a place of ambush) meaning, it is waiting in preparation.


(for the Taghun) These are the disobedient rejectors who oppose the Messengers.


(A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said,

﴿لَّـبِثِينَ فِيهَآ أَحْقَاباً ﴾

(They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma`dan said, “This Ayah, and the Ayah,

﴿إِلاَّ مَا شَآءَ رَبُّكَ﴾

except your Lord wills. )11:107( both refer to the people of Tawhل0d. Ibn Jar0r recorded this statement. Ibn Jar0r also recorded from Sa0lim that he heard Al-Hلasan being asked about Alla0h s statement,

﴿لَّـبِثِينَ فِيهَآ أَحْقَاباً ﴾

(They will abide therein Ahqab) “In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life).” Sa`id reported from Qatadah that he said, “Allah says,

﴿لَّـبِثِينَ فِيهَآ أَحْقَاباً ﴾

(They will abide therein Ahqab.) (78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years.” Ar-Rabi` bin Anas said,

﴿لَّـبِثِينَ فِيهَآ أَحْقَاباً ﴾

(They will abide therein Ahqab) “No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life).” Ibn Jarir has recorded both of these statements. Allah’s statement:

﴿لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً ﴾

(Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says,

﴿إِلاَّ حَمِيماً وَغَسَّاقاً ﴾

(Except Hamim, and Ghassaq) Abu Al-`Aliyah said, “The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink.” This has also been said by Ar-Rabi` bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues,

﴿جَزَآءً وِفَـقاً ﴾

(An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said,

﴿إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً ﴾

(For verily, they used not to look for a reckoning.) (78:27) meaning, they did not believe that there would be an abode in which they would be taken to account.

﴿وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً ﴾

(But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement,


(Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said;

﴿وَكُلَّ شَىْءٍ أَحْصَيْنَـهُ كِتَـباً ﴾

(And all things We have recorded in a Book.) meaning, `surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.’ If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says,

﴿فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً ﴾

(So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, “Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it.” Qatadah reported from Abu Ayyub Al-Azdi, who reported from `Abdullah bin `Amr that he said, “Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah,

﴿فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً ﴾

(So taste you. No increase shall We give you, except in torment.)” Then he said, “They will continue increasing in torment forever.”

﴿إِنَّ لِلْمُتَّقِينَ مَفَازاً – حَدَآئِقَ وَأَعْنَـباً – وَكَوَاعِبَ أَتْرَاباً – وَكَأْساً دِهَاقاً – لاَّ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ كِذَباً – جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَاباً ﴾

(31. Verily, for those who have Taqwa, there will be a success;) (32. Hada’iq and vineyards,) (33. And Kawa`ib Atrab,) (34. And a cup Dihaq.) (35. No Laghw shall they hear therein, nor lying;) (36. Rewarded from your Lord with a sufficient gift.)

The Great Success will be for Those Who have Taqwa

Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says,

﴿إِنَّ لِلْمُتَّقِينَ مَفَازاً ﴾

(Verily, for those who have Taqwa, there will be a success;) Ibn `Abbas and Ad-Dahhak both said, “A place of enjoyable recreation.” Mujahid and Qatadah both said, “They are successful and thus, they are saved from the Hellfire.” The most obvious meaning here is the statement of Ibn `Abbas, because Allah says after this,


(Hada’iq) And Hada’iq are gardens of palm trees and other things.

﴿حَدَآئِقَ وَأَعْنَـباً – وَكَوَاعِبَ أَتْرَاباً ﴾

(And vineyards, and Kawa`ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn `Abbas, Mujahid and others have said,


(Kawa`ib) “This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age.” The explanation of this has already been mentioned in Surat Al-Waqi`ah. Concerning Allah’s statement,

﴿وَكَأْساً دِهَاقاً ﴾

(And a cup Dihaq.) Ibn `Abbas said, “Continuously filled.” `Ikrimah said, “Pure.” Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said,


(Dihaq) “This means completely filled.” Then Allah says,

﴿لاَّ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ كِذَباً ﴾

(No Laghw shall they hear therein, nor lying;) This is similar to Allah’s statement,

﴿لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ﴾

(Free from any Laghw, and free from sin.) (52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says,

﴿جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَاباً ﴾

(Rewarded from your Lord with a sufficient gift.) meaning, `this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.’ The Arabs say, “He gave me and he sufficed me.” This means that he sufficiently provided for me.” From this comes the saying, “Allah is sufficient for me.”

﴿رَّبِّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا الرَّحْمَـنِ لاَ يَمْلِكُونَ مِنْهُ خِطَاباً – يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً – ذَلِكَ الْيَوْمُ الْحَقُّ فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ مَـَاباً – إِنَّآ أَنذَرْنَـكُمْ عَذَاباً قَرِيباً يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَـلَيْتَنِى كُنتُ تُرَباً ﴾

(37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom th- ey cannot dare to speak.) (38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.) (39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!) (40. Verily, We have warned you of a near torment — the Day when man will see that which his hands have sent forth, and the disbeliever will say: “Woe to me! Would that I were dust!”)

No one will dare to speak before Allah — not even the Angels – without first receiving Permission

Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says,

﴿لاَ يَمْلِكُونَ مِنْهُ خِطَاباً﴾

(With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says,

﴿مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ﴾

(Who is he that can intercede with Him except with His permission) (2:255) It is also similar to His statement,

﴿يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ﴾

(On the Day when it comes, no person shall speak except by His leave.) (11:105)

﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ﴾

(The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak) (78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha`bi, Sa`id bin Jubayr and Ad-Dahhak. This is as Allah says,

﴿نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ – عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ ﴾

(Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.) (26:193-194) Muqatil bin Hayyan said, “The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation.” Allah said;

﴿إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ﴾

(except him whom Ar-Rahman allows,) This is similar to Allah’s statement,

﴿يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ﴾

(On the Day when it comes, no person shall speak except by His leave.) (11:105) This is similar to what has been confirmed in the Sahih, that the Prophet said,

«وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل»

(And none will speak on that Day except the Messengers.)” Allah said,

﴿وَقَالَ صَوَاباً﴾

(and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and `Ikrimah both said. In reference to Allah’s statement,

﴿ذَلِكَ الْيَوْمُ الْحَقُّ﴾

(That is the True Day.) meaning, it will come to pass and there is no avoiding it.

﴿فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ مَـَاباً﴾

(So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him.

The Day of Judgement is Near

Allah said,

﴿إِنَّآ أَنذَرْنَـكُمْ عَذَاباً قَرِيباً﴾

(Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass.

﴿يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ﴾

(the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him — the good and bad, and the old and new. This is similar to Allah’s statement,

﴿وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا﴾

(And they will find all that they did, placed before them.) (18:49) t It is also similar to His statement,

﴿يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ ﴾

(On that Day man will be informed of what he sent forward, and what he left behind.) (75:13) Then Allah says,

﴿وَيَقُولُ الْكَافِرُ يَـلَيْتَنِى كُنتُ تُرَباً﴾

(and the disbeliever will say: “Woe to me! Would that I were dust!”) meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life.

He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns.

Then, when the judgement between them is finished, He (Allah) will say to them (the animals), “Be dust.” So they will all become dust. Upon witnessing this the disbeliever will say,

﴿يَـلَيْتَنِى كُنتُ تُرَباً﴾

(Would that I were dust!) meaning, `I wish I was an animal so that I would be returned to dust.’ Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, `Abdullah bin `Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba’. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.