Siratul Jinan

Source: Sirat-ul-Jinan tafseer 54481
Metadata: surah=103; ayat=1; ayatId=6279; tafseerId=54481; para=30; volume=10

Arabic: وَ الْعَصْرِۙ (1)

Kanz-ul-Iman English translation: By the oath of that era of the Beloved (Prophet Muhammad).

{وَالْعَصْرِ: By the oath of the era.} One opinion of the exegetes regarding the word “Asr” mentioned in this verse is that it means an era. Since an era contains extraordinary events, and the changing conditions within it become a source of admonition for the observer, and since these things point towards Allah Almighty’s power, wisdom, and Oneness, it is possible that the oath of an era is intended here.

The second opinion is that “Asr” also refers to the time before sunset. It is therefore possible that an oath was sworn by that time concerning the one who suffers loss, just as the oath of “Duha”, meaning the forenoon, was mentioned concerning the one who gains profit.

The third opinion is that “Asr” may refer to the Asr prayer, which is the last of the daytime acts of worship. The oath may have been sworn by it here because of its excellence.

The fourth opinion is this, and it is the one towards which the heart inclines: the era intended here is the particular era of the Crown of Prophethood صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ, an era of great goodness and blessings. Thus, just as Allah Almighty swore by the dwelling and place of the Radiant Beloved صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ in “لَاۤ اُقْسِمُ بِهٰذَا الْبَلَدِ”, and just as He swore by the blessed life of the Noble Prophet صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ by saying “لَعَمْرُكَ”, so here, by saying “وَالْعَصْرِ”, He swore by the sacred era of His Beloved صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ.

It is learned from this that the era of the Leader of the Messengers صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ is superior to all eras, the city of the Noble Messenger صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ is superior to all cities, and the blessed life of the Beloved صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ is superior to all lives. (Khazin, Surah Al-'Asr, under verse 1, 4/405; Sawi, Surah Al-'Asr, under verse 1, 6/2419, excerpted.)

God has bestowed on you a rank sublime,
Such as none received before, nor shall receive in time;
The Glorious Quran has sworn by your city and your speech,
O King, and by your blessed life, beyond all reach.

{اِنَّ الْاِنْسَانَ لَفِیْ خُسْرٍ: Indeed, mankind is surely in loss.} The summary of this verse and the verse after it is that Allah Almighty mentioned an oath and then declared that mankind is surely in loss: the lifespan that is his capital and principal wealth is decreasing at every moment. However, those who believed, performed good deeds, advised one another to have faith and perform righteous deeds, and advised one another to remain patient over the troubles and hardships that came to them in the path of religion are not in loss, by the grace of Allah Almighty. Rather, they are the ones who gain profit, because every part of their lives that passed was spent in goodness and obedience. (Ruh al-Bayan, Surah Al-'Asr, under verses 2–3, 10/505–506; Khazin, Surah Al-'Asr, under verses 2–3, 4/405, excerpted.)

Similarly, Allah Almighty states at another place:

“اِنَّ الَّذِیْنَ یَتْلُوْنَ كِتٰبَ اللّٰهِ وَ اَقَامُوا الصَّلٰوةَ وَ اَنْفَقُوْا مِمَّا رَزَقْنٰهُمْ سِرًّا وَّ عَلَانِیَةً یَّرْجُوْنَ تِجَارَةً لَّنْ تَبُوْرَۙ(۲۹) لِیُوَفِّیَهُمْ اُجُوْرَهُمْ وَ یَزِیْدَهُمْ مِّنْ فَضْلِهٖؕ-اِنَّهٗ غَفُوْرٌ شَكُوْرٌ” (Faatir: 29–30)

Kanz-ul-Irfan translation: Indeed, those who recite the Book of Allah, establish prayer, and spend secretly and openly in Our way from the sustenance We have given them hope for a trade that will never perish, so that Allah may give them their rewards in full and grant them even more from His grace. Indeed, He is Most Forgiving, Most Appreciative.

Three matters are learned from these verses:

“وَ مَنْ اَرَادَ الْاٰخِرَةَ وَ سَعٰى لَهَا سَعْیَهَا وَ هُوَ مُؤْمِنٌ فَاُولٰٓىٕكَ كَانَ سَعْیُهُمْ مَّشْكُوْرًا” (Bani Isra'il: 19)

Kanz-ul-Irfan translation: And whoever desires the Hereafter and strives for it as one should, while being a believer, then such people are those whose effort will be appreciated.

Nur-ul-Irfan states that several issues are learned from this verse:

Metadata: surah=103; ayat=2; ayatId=6280; tafseerId=null

Arabic: اِنَّ الْاِنْسَانَ لَفِیْ خُسْرٍۙ (2)

Kanz-ul-Iman English translation: Indeed, mankind is surely in loss.

Metadata: surah=103; ayat=3; ayatId=6281; tafseerId=null

Arabic: اِلَّا الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ وَ تَوَاصَوْا بِالْحَقِّ ﳔ وَ تَوَاصَوْا بِالصَّبْرِ۠ (3)

Kanz-ul-Iman English translation: Except those who believed and did good deeds, and advised one another towards the truth, and advised one another to have patience.

Source: Sirat-ul-Jinan tafseer 54491
Metadata: surah=108; ayat=1; ayatId=6312; tafseerId=54491; para=30; volume=10

Arabic: اِنَّاۤ اَعْطَیْنٰكَ الْكَوْثَرَﭤ(1)

Kanz-ul-Iman English translation: O Beloved, We have indeed bestowed upon you countless excellences.

{اِنَّاۤ اَعْطَیْنٰكَ الْكَوْثَرَ: O Beloved, We have indeed bestowed upon you countless excellences.} The exegetes have expressed various opinions concerning the exegesis of Al-Kawthar. The summary of all these opinions is that Allah Almighty says: O Beloved, We have indeed bestowed upon you countless excellences, made you superior to all creation by granting you abundant virtues, and given you both outward beauty and inward beauty, noble lineage, Prophethood, the Book, wisdom, knowledge, intercession, the Pool of Kawthar, the Station of Praise, a great number of followers, victory over the enemies of the religion, abundant conquests, and countless blessings and excellences whose end cannot be reached. (Khazin, Al-Kawthar, under verse 1, 4/413–414, excerpted.)

Five matters are learned from this verse:

اِنَّاۤ اَعْطَیْنٰكَ الْكَوْثَرَ

He receives all abundance;

Cool and sweet,

We drink, while he gives us to drink.

And he says:

O Raza, the Lord of the Quran Himself
is the praiser of the Beloved;

How could praise of the Messenger of Allah
ever be possible through you?

{فَصَلِّ لِرَبِّكَ وَ انْحَرْ: So, you should offer Salah for your Lord, and sacrifice.} This means: O Beloved صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ, Allah Almighty has granted you countless blessings of both worlds and given you a special rank that He has not granted to anyone besides you. Therefore, continue offering Salah for your Lord عَزَّوَجَلَّ, Who granted you Kawthar and honoured you with dignity and nobility, so that the idol-worshippers may be disgraced. Opposing those who sacrifice in the name of idols, sacrifice for your Lord عَزَّوَجَلَّ and in His name. One opinion concerning the exegesis of this verse is also that “Salah” refers to the Eid prayer. (Madarik, Al-Kawthar, under verse 2, p. 1378; Khazin, Al-Kawthar, under verse 2, 4/416–417, excerpted.)

{اِنَّ شَانِئَكَ هُوَ الْاَبْتَرُ: Indeed, he who is your enemy, only he is deprived of every goodness.} Occasion of revelation: When Sayyid al-Mursaleen's صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ son, Sayyiduna Qasim رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ, passed away, the disbelievers called him “Abtar”, meaning one whose lineage had been cut off. They said that his lineage no longer remained, that after him his mention would not remain, and that all this talk would come to an end. Upon this, this blessed Surah was revealed, and Allah Almighty gave a powerful refutation of those disbelievers. In this verse, He declared: O Beloved صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ, indeed your enemy alone is deprived of every goodness, not you. Your chain will continue until the Day of Judgement, your offspring will also be numerous, and the world will be filled with those who follow you. Your mention will be raised upon the pulpits. The scholars and preachers born until the Day of Judgement will continue mentioning you along with the mention of Allah Almighty. In the Hereafter, you have that which no description can express. One possessing such a rank cannot be abtar. The nameless, unknown one deprived of every goodness is your enemy. (Madarik, Al-Kawthar, under verse 3, p. 1378; Khazin, Al-Kawthar, under verse 3, 4/417, excerpted.)

A'la Hazrat Imam Ahmad Raza Khan رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہِ, explaining the exegesis of this Surah, says that the wretched As ibn Wa'il called the Noble Prophet صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ “Abtar”, meaning one whose lineage had been cut off, upon the sorrowful passing of the son of Sayyid al-Mursaleen صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ. Allah Almighty said:

“اِنَّاۤ اَعْطَیْنٰكَ الْكَوْثَرَ”

Indeed, We have bestowed abundant goodness upon you. What comparison is there between having one's name continue through one's children and the elevation of your mention? Millions of people with children have passed whose names no one even knows, whereas the drum of praise for you will resound throughout the corners of the world and the regions of the earth until the establishment of the Day of Judgement. The sermon in which your honoured name is mentioned will be delivered throughout the spheres of the heavens and the horizons of the earth forever and ever.

You will also be granted children who are noble and pure, through whose survival the survival of the world will remain connected. Besides them, all Muslims are your children, and no one is as merciful to them as you are. Indeed, if the reality of the matter is considered, the entire world is your spiritual progeny: had you not existed, nothing would have existed, and everything was created through your light. This is why, when the father of humanity, Adam, remembered you, he would say:

“یَا اِبْنِیْ صُوْرَۃً وَاَبَایَ مَعْنًی”

“O my son in outward form, and my father in reality.”

As for what you will receive in the Hereafter, only Allah knows its reality. When this limitless favour is being showered upon you, why should you be saddened by the insolence of these wretched people? Rather:

“فَصَلِّ لِرَبِّكَ وَ انْحَرْ”

Offer Salah for Him in gratitude to your Lord and sacrifice.

“اِنَّ شَانِئَكَ هُوَ الْاَبْتَرُ”

Your enemy is the one whose lineage has been cut off. The very sons of whom he is proud, namely Amr and Hisham رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمَا, will become his enemies. By entering your true religion, they will separate from his lineage because of the difference in religion and will be counted among your religious sons. Even if a person had no descendants, that alone would merely mean that his name did not continue. It is a thousand times worse for an evil name to remain. The impure name of your enemy will always be mentioned with evil and condemnation, and on the Day of Judgement he will receive the full punishment for these insolences. وَ الْعِیَاذُ بِاللّٰہ تعالٰی. (Fatawa Razawiyyah, 30/167–168)

It is learned from this that the rank of the Radiant Presence صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ in the court of Allah Almighty is so lofty that the Lord Almighty Himself responds to the insolence of those who show insolence towards him.

Metadata: surah=108; ayat=2; ayatId=6313; tafseerId=null; para=30; volume=10

Arabic: فَصَلِّ لِرَبِّكَ وَ انْحَرْﭤ(2)

Kanz-ul-Iman English translation: So, you should offer Salah for your Lord, and sacrifice.

Metadata: surah=108; ayat=3; ayatId=6314; tafseerId=null; para=30; volume=10

Arabic: اِنَّ شَانِئَكَ هُوَ الْاَبْتَرُ۠ (3)

Kanz-ul-Iman English translation: Indeed, he who is your enemy, only he is deprived of every goodness.

Source: Sirat-ul-Jinan tafseer 54494
Metadata: surah=110; ayat=1; ayatId=6323; tafseerId=54494; para=30; volume=10

Arabic: اِذَا جَآءَ نَصْرُ اللّٰهِ وَ الْفَتْحُۙ (1)

Kanz-ul-Iman English translation: When help and victory of Allah comes.

{اِذَا جَآءَ نَصْرُ اللّٰهِ وَ الْفَتْحُ: When help and victory of Allah comes.} The summary of this Surah is that when the help and victory of Allah Almighty comes to you, O Beloved صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ, against your enemies, and you see that previously people were entering Islam one by one or two by two, while now they are entering the religion of Allah Almighty in hosts, then at that time glorify your Lord عَزَّوَجَلَّ while praising Him, and seek forgiveness from Him for your Ummah. Indeed, He is the One Who accepts repentance abundantly. It should be remembered that the victory mentioned in this verse may refer to the general victories of Islam, or it may refer specifically to the Conquest of Makkah. (Khazin, An-Nasr, under verses 1–3, 4/423–424; Madarik, An-Nasr, under verses 1–3, p. 1380, excerpted.)

Six matters are learned from this verse:

{فَسَبِّحْ بِحَمْدِ رَبِّكَ وَ اسْتَغْفِرْهُ: Thus, glorify your Lord whilst praising Him, and seek forgiveness from Him.} After the revelation of this Surah, the Crown of Messengership صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ frequently recited: “سُبْحَانَ اللّٰہِ وَبِحَمْدِہٖ اَسْتَغفِرُ اللّٰہَ وَاَتُوْبُ اِلَیْہِ”.

It is narrated from Sayyiduna Abdullah ibn Umar رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمَا that this Surah was revealed at Mina during the Farewell Pilgrimage. After this, the verse “اَلْیَوْمَ اَكْمَلْتُ لَكُمْ دِیْنَكُمْ” was revealed. After its revelation, the Radiant Presence صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ remained in this world for 80 days. Then the verse “الْكَلٰلَةِؕ” was revealed, after which the Sacred Presence صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ remained in this world for 50 days. Then the verse “وَ اتَّقُوْا یَوْمًا تُرْجَعُوْنَ فِیْهِ اِلَى اللّٰهِ” was revealed, after which the Noble Presence صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ remained in this world for 21 days or 7 days. (Jalalayn ma'a Jaml, An-Nasr, under verse 3, 8/426.)

After the revelation of this Surah, the noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ understood that the religion had become complete and perfect, and that the Noble Messenger صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ would therefore not remain in this world for much longer. Thus, Sayyiduna Umar رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ wept upon hearing this Surah because of this thought. It is narrated that after the revelation of this Surah, the Sovereign of Both Worlds صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ said in a sermon: “Allah Almighty gave a bondsman the choice of whether he wished to remain in this world or accept the meeting with Him, and that bondsman chose the meeting with Allah Almighty.” Upon hearing this, Sayyiduna Abu Bakr Siddiq رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ submitted: “O Messenger of Allah صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ, may our lives, our wealth, our fathers, and our children all be sacrificed for you.” (Tafsir Kabir, An-Nasr, under verse 3, 11/346; Ruh al-Bayan, An-Nasr, under verse 3, 10/531; Madarik, An-Nasr, under verse 3, p. 1380, excerpted.)

Metadata: surah=110; ayat=2; ayatId=6324; tafseerId=null; para=30; volume=10

Arabic: وَ رَاَیْتَ النَّاسَ یَدْخُلُوْنَ فِیْ دِیْنِ اللّٰهِ اَفْوَاجًاۙ (2)

Kanz-ul-Iman English translation: And you see people entering the religion of Allah in droves.

Metadata: surah=110; ayat=3; ayatId=6325; tafseerId=null; para=30; volume=10

Arabic: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَ اسْتَغْفِرْهُﳳ-اِنَّهٗ كَانَ تَوَّابًا۠ (3)

Kanz-ul-Iman English translation: Thus, glorify your Lord whilst praising Him, and seek forgiveness from Him; indeed, He is the Greatest Acceptor of repentance.

Source: Sirat-ul-Jinan tafseer 54486
Metadata: surah=106; ayat=1; ayatId=6299; tafseerId=54486; para=30; volume=10

Arabic: لِاِیْلٰفِ قُرَیْشٍۙ (1)

Kanz-ul-Iman English translation: In order to give inclination to the Quraysh.

{لِاِیْلٰفِ قُرَیْشٍ: In order to give inclination to the Quraysh.} The summary of this Surah is that the blessings of Allah Almighty are countless. One of these evident blessings is that He inspired the Quraysh every year to make two journeys and placed love for them in the hearts of people. Thus, the Quraysh would travel to Yemen in winter for trade and to Syria in summer. In every place, people would call them the people of the Sacred Precinct and would honour and respect them. They conducted their trade safely, benefited from it, and continually brought capital to Makkah Mukarramah, where there is neither agriculture nor the means of livelihood, in order to maintain their residence there. The blessing of Allah Almighty upon them is evident, and these people benefit from it. Therefore, they should, in gratitude for this blessing, worship the Lord of the Glorious Ka'bah, Who gave them food through these journeys when they had suffered hunger in their homeland because there was no agriculture before these journeys. He also granted them security from fear because of the Sacred Precinct and because they were residents of Makkah: no one opposed them, even though killing and plunder continually took place around them and in their surrounding areas, caravans were looted, and travellers were killed. Some exegetes have said that granting security from fear means that they were protected from leprosy, so that this disease would not occur in their city. Other exegetes have said that it means that, through the blessing of the Crown of Messengership صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ, they were granted safety from the greatest fear. (Khazin, Quraysh, under verses 1–4, 4/410–412.)

Quraysh is the name of the tribe in which the blessed birth of the Leader of the Messengers صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ took place. Various reasons have been stated for this tribe's name. One of them is that among the forefathers of the Beloved Prophet صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ was the accomplished personality Fahr ibn Malik. His title was “Quraysh,” and his descendants were called “Qurayshi” or “Quraysh.” Fahr ibn Malik was called “Quraysh” because “Quraysh” is the name of a very powerful sea animal that devours other sea animals. This animal always remains dominant over all animals and is never overcome. Since Fahr ibn Malik was dominant over all the tribes of Arabia because of his courage and God-given strength, all the Arabs began calling him by the title “Quraysh.” (Zarqani 'ala al-Mawahib, al-Maqsad al-Awwal fi Tashrif Allah Ta'ala Lahu 'Alayhis-Salatu was-Salam, 1/143–145; Sirat-e-Mustafa, pp. 51–52.)

Here are three hadiths concerning the Quraysh:

Several matters are learned from this verse:

Verse 4 mentions being given food in a state of hunger and being granted security in a state of fear. It should be remembered that hunger and fear are two things that play an extremely important and central role in increasing sins and immoral acts in society, raising the crime rate, spreading disorder, and causing unrest. On the other hand, removing hunger and dispelling fear greatly help establish a pure environment and an atmosphere of peace and security in society. In other words, wherever people are provided with facilities and sufficient arrangements are made to meet their necessities of life, the rate of sins and immoral acts will be lower. Wherever peace and security are established, the number of crimes will be negligible and people will live peaceful lives.

If the conditions of people throughout the world today are examined, it will become clear that the basic reason for the widespread occurrence of adultery, theft, robbery, looting, plunder, murder, bloodshed, disorder, unrest, anxiety, and various other crimes, sins, and fears is the lack of valuable means capable of eliminating hunger, deprivation of the basic facilities required for life, and the absence of necessary arrangements for establishing peace and security. If the commands and teachings of Islam are considered, this reality will appear clearer than daylight: eliminating people's hunger, providing them with facilities, establishing a pure society, and establishing peace are among the fundamental priorities and distinguishing features of Islam. For example, zakat has been made obligatory upon wealthy Muslims in Islam, and giving charity for certain deeds has been commanded. Those who are extremely needy and live in poverty and destitution have been made entitled to receive it, so that there is an organised means of fulfilling their needs and removing poverty and destitution.

Even today, if people begin properly acting upon the commands of Islam and implement its teachings in their lives, they will attain the basic and essential facilities of life in this world as well, begin living in a pure and peaceful society, and, by the grace of Allah Almighty, live forever in comfort, tranquillity, relief, blessings, and ease in the Hereafter too. May Allah Almighty grant us the ability to properly act upon the commands and teachings of Islam. Ameen.

Metadata: surah=106; ayat=2; ayatId=6300; tafseerId=null; para=30; volume=10

Arabic: اٖلٰفِهِمْ رِحْلَةَ الشِّتَآءِ وَ الصَّیْفِۚ (2)

Kanz-ul-Iman English translation: (Allah gave them) the inclination during both of their (business) journeys in the winter and the summer.

Metadata: surah=106; ayat=3; ayatId=6301; tafseerId=null; para=30; volume=10

Arabic: فَلْیَعْبُدُوْا رَبَّ هٰذَا الْبَیْتِۙ (3)

Kanz-ul-Iman English translation: So, they should worship the Lord of this House (i.e. of the Ka'bah).

Metadata: surah=106; ayat=4; ayatId=6302; tafseerId=null; para=30; volume=10

Arabic: الَّذِیْۤ اَطْعَمَهُمْ مِّنْ جُوْ عٍ ﳔ وَّ اٰمَنَهُمْ مِّنْ خَوْفٍ۠ (4)

Kanz-ul-Iman English translation: The One Who gave them food in hunger and secured them from great fear.

Source: Sirat-ul-Jinan tafseer 54498
Metadata: surah=112; ayat=1; ayatId=6333; tafseerId=54498; para=30; volume=10

Arabic: قُلْ هُوَ اللّٰهُ اَحَدٌۚ (1)

Kanz-ul-Iman English translation: Say you (O Beloved), 'He is Allah, He is One.'

{قُلْ هُوَ اللّٰهُ اَحَدٌ: Say you (O Beloved), He is Allah, He is One.} There were many kinds of disbelievers in Arabia: atheists, polytheists, those who denied the attributes of Allah Almighty, and those who attributed offspring to Allah Almighty, among others. This Surah refutes all of them. The words “هُوَاللّٰهُ” refute the atheists. The word “اَحَدٌ” completely refutes the polytheists, while the remaining disbelievers are refuted in the subsequent verses. Allah Almighty states that He is One, meaning that He is described with attributes of greatness and perfection in Lordship and Divinity. He has no equal, counterpart, or likeness, and He has no partner.

{اَللّٰهُ الصَّمَدُ: Allah is the Independent.} Allah Almighty states that He is independent of everything. He neither eats nor drinks; He has always existed and will always remain. He is not dependent upon anyone for any matter.

{لَمْ یَلِدْ ﳔ وَ لَمْ یُوْلَدْ: He has no offspring, nor is He born from anyone.} Allah Almighty is pure of offspring, because offspring belongs to the same kind as the father, while Allah Almighty is pure of this. Likewise, He Himself was not born from anyone, because He is Eternal, meaning that He has always existed. Being born is an attribute of something that did not exist before and then came into existence. This verse refutes the polytheists, the Jews, and the Christians alike. The polytheists used to call the angels the daughters of Allah Almighty. The Jews believed that Sayyiduna Uzair عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام was the son of God, while the Christians believed that Sayyiduna Isa عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام was the son of God.

{وَ لَمْ یَكُنْ لَّهٗ كُفُوًا اَحَدٌ: And there is no one equal to Him.} That is, no one is equal to Him either in Being or in attributes, because He is Necessary in existence and is the Creator, whereas everything else is possible in existence, created, and originated. His essential attributes are Eternal and unlimited, whereas the attributes of created beings are bestowed, originated, and limited.

Metadata: surah=112; ayat=2; ayatId=6334; tafseerId=null; para=30; volume=10

Arabic: اَللّٰهُ الصَّمَدُۚ (2)

Kanz-ul-Iman English translation: 'Allah is the Independent.'

Metadata: surah=112; ayat=3; ayatId=6335; tafseerId=null; para=30; volume=10

Arabic: لَمْ یَلِدْ ﳔ وَ لَمْ یُوْلَدْۙ (3)

Kanz-ul-Iman English translation: 'He has no offspring, nor is He born from anyone.'

Metadata: surah=112; ayat=4; ayatId=6336; tafseerId=null; para=30; volume=10

Arabic: وَ لَمْ یَكُنْ لَّهٗ كُفُوًا اَحَدٌ۠ (4)

Kanz-ul-Iman English translation: 'And there is no one equal to Him.'

Source: Sirat-ul-Jinan tafseer 54456
Metadata: surah=97; ayat=1; ayatId=6222; tafseerId=54456; para=30; volume=10

Arabic: اِنَّاۤ اَنْزَلْنٰهُ فِیْ لَیْلَةِ الْقَدْرِﭕ(1)

Kanz-ul-Iman English translation: We have indeed sent down it (i.e. the Qur'aan) on the Night of Decree.

{اِنَّاۤ اَنْزَلْنٰهُ فِیْ لَیْلَةِ الْقَدْرِ: We have indeed sent down it (i.e. the Qur'aan) on the Night of Decree.} That is, indeed We sent down this Holy Quran all at once from the Preserved Tablet to the heaven of the world on the Night of Decree.

The Night of Decree is a night of honour and blessing. It is called the Night of Decree because the commands for the entire year are enforced on this night, and the angels are appointed to the tasks and services of the entire year. It has also been said that it is called the Night of Decree because of its honour and rank above other nights. It is also transmitted that good deeds are accepted on this night and valued in the Divine Court, and for this reason it is called the Night of Decree. (Khazin, Al-Qadr, under verse 1, 4/395.)

Many virtues of this night have been mentioned in hadiths. It is narrated from Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Messenger of Allah ﷺ said: “Whoever spends this night in worship, standing in prayer with faith and sincerity, Allah Almighty forgives his previous minor sins.” (Bukhari, Book of Faith, chapter on standing in prayer on the Night of Decree being part of faith, 1/25, hadith 35.)

It is narrated from Sayyiduna Anas ibn Malik رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that when the month of Ramadan arrived, the Illuminated Presence ﷺ said: “Indeed, this month has come to you, and in it there is a night which is better than a thousand months. Whoever is deprived of this night is deprived of all goodness, and only the one whose lot is deprivation remains deprived.” (Ibn Majah, Book of Fasting, chapter on what has been reported concerning the virtue of the month of Ramadan, 2/298, hadith 1644.)

Therefore, every Muslim should spend this night in worship and seek forgiveness abundantly during it, as Sayyidatuna Aishah Siddiqah رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا says: “I asked: ‘O Messenger of Allah ﷺ, if I come to know which night is the Night of Decree, what should I say during it?’ He said: ‘Say: اَللّٰهُمَّ اِنَّکَ عَفُوٌّ کَرِیْمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّیْ “O Allah, indeed You are Most Pardoning and Most Generous; You love to pardon, so pardon my sins too.”’” (Tirmidhi, Book of Supplications, chapter 84, 5/306, hadith 3524.)

She also says: “If I came to know which night is the Night of Decree, I would supplicate abundantly on that night: ‘O Allah, I ask You for forgiveness and well-being.’” (Musannaf Ibn Abi Shaybah, Book of Supplication, supplication for well-being, 7/27, hadith 8.)

It should be remembered that the Night of Decree comes once in the entire year. Numerous narrations establish that it occurs in the last ten days of Ramadan, and most often it is one of the odd nights among them. According to some scholars, the Night of Decree is the twenty-seventh night of Ramadan, and this is also narrated from Imam-e-A'zam رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ. (Madarik, Al-Qadr, under verse 1, p. 1364.)

Imam Fakhr al-Din al-Razi رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہِ says that Allah عزَّوَجَلَّ has kept the Night of Decree hidden for several reasons.

Source: Sirat-ul-Jinan tafseer 54457
Metadata: surah=97; ayat=2; ayatId=6223; tafseerId=54457; para=30; volume=10

Arabic: وَ مَاۤ اَدْرٰىكَ مَا لَیْلَةُ الْقَدْرِﭤ(2)

Kanz-ul-Iman English translation: And what have you come to know what the Night of Decree is?

{لَیْلَةُ الْقَدْرِ ﳔ خَیْرٌ مِّنْ اَلْفِ شَهْرٍ: The Night of Decree is better than a thousand months.} The magnificent virtues of the Night of Decree are being described from here. One virtue of the Night of Decree is that it is better than those thousand months which are without the Night of Decree, and performing a good deed on this one night is better than performing deeds for a thousand nights. (Khazin, Al-Qadr, under verse 3, 4/397; Madarik, Al-Qadr, under verse 3, p. 1364, abridged.)

It is narrated from Sayyiduna Mujahid رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Noble Prophet ﷺ mentioned a man from the Children of Israel who performed jihad in the path of Allah عزَّوَجَلَّ for a thousand months. The Muslims were amazed by this, so Allah Almighty revealed these verses:

“اِنَّاۤ اَنْزَلْنٰهُ فِیْ لَیْلَةِ الْقَدْرِ ۖ(۱) وَ مَاۤ اَدْرٰىكَ مَا لَیْلَةُ الْقَدْرِؕ(۲) لَیْلَةُ الْقَدْرِ ﳔ خَیْرٌ مِّنْ اَلْفِ شَهْرٍ”

Kanz-ul-Irfan translation: We have indeed sent down it (i.e. the Qur'aan) on the Night of Decree. And what have you come to know what the Night of Decree is? The Night of Decree is better than a thousand months. (Sunan al-Kubra of Bayhaqi, Book of Fasting, chapter on the virtue of the Night of Decree, 4/505, hadith 8522.)

It is narrated from Sayyiduna Anas ibn Malik رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Noble Messenger ﷺ said: “Allah Almighty granted the gift of the Night of Decree to my Ummah, and He did not grant this night to anyone before them.” (Musnad al-Firdaws, chapter alif, 1/173, hadith 647.)

Mufti Na'im al-Din Muradabadi رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہِ says: “It is the generosity of Allah Almighty upon His Beloved (صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّمَ) that if the followers of the Beloved (صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَسَلَّمَ) worship on one night of the Night of Decree, their reward is greater than that of those who worshipped for a thousand months among the previous nations.” (Khazain al-Irfan, Al-Qadr, under verse 3, p. 1113.)

Mufti Ahmad Yar Khan Na'imi رَحْمَۃَ اللّٰہِ تَعَالٰی عَلَیْہِ says: “Two benefits are gained from this verse. The first is that association with exalted things is greatly beneficial: the virtue of the Night of Decree is due to its association with the Quran. The dog of the Companions of the Cave received eternal life and honour by being associated with those exalted people. The second is that the Quran is superior to all the heavenly books, because the date of revelation of the Torah and the Gospel was not granted this distinction.” (Nur al-Irfan, Al-Qadr, under verse 3, p. 990.)

Metadata: surah=97; ayat=3; ayatId=6224; tafseerId=null; para=30; volume=10

Arabic: لَیْلَةُ الْقَدْرِ ﳔ خَیْرٌ مِّنْ اَلْفِ شَهْرٍؕؔ (3)

Kanz-ul-Iman English translation: (Worshipping in) the Night of Decree is better than (worshipping for) a thousand months.

Source: Sirat-ul-Jinan tafseer 54458
Metadata: surah=97; ayat=4; ayatId=6225; tafseerId=54458; para=30; volume=10

Arabic: تَنَزَّلُ الْمَلٰٓىٕكَةُ وَ الرُّوْحُ فِیْهَا بِاِذْنِ رَبِّهِمْۚ-مِنْ كُلِّ اَمْرٍۙۛ (4)

Kanz-ul-Iman English translation: Therein descend the angels and Jibra'eel, by the command of their Lord, for all tasks.

{تَنَزَّلُ الْمَلٰٓىٕكَةُ وَ الرُّوْحُ فِیْهَا: Therein descend the angels and Jibra'eel.} The second virtue of the Night of Decree is that on this night the angels and Sayyiduna Jibra'eel عَلَیْہِ السَّلَام descend from the heavens towards the earth, by the command of their Lord, for every matter which Allah Almighty has decreed for this year. They greet every servant who is occupied in the remembrance of Allah Almighty, whether standing or sitting, and supplicate and seek forgiveness for him. (Khazin, Al-Qadr, under verse 4, 4/397–398, abridged.)

It is narrated from Sayyiduna Anas رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Messenger of Allah ﷺ said: “When the Night of Decree occurs, Sayyiduna Jibra'eel عَلَیْہِ السَّلَام descends among the company of angels and supplicates for every servant, standing or sitting, who is remembering Allah Almighty.” (Shu'ab al-Iman, the twenty-third branch of faith, etc., concerning the night of Eid and its day, 3/343, hadith 3717.)

{سَلٰمٌ ﱡ هِیَ حَتّٰى مَطْلَعِ الْفَجْرِ: That (night) is (full of) peace until the rising of the dawn.} The third virtue of the Night of Decree is that this night is entirely a night of safety from calamities and afflictions until the dawn rises. (Khazin, Al-Qadr, under verse 5, 4/398; Madarik, Al-Qadr, under verse 5, p. 1364, abridged.)

Metadata: surah=97; ayat=5; ayatId=6226; tafseerId=null; para=30; volume=10

Arabic: سَلٰمٌ ﱡ هِیَ حَتّٰى مَطْلَعِ الْفَجْرِ۠ (5)ٝ

Kanz-ul-Iman English translation: That (night) is (full of) peace until the rising of the dawn.

Source: Sirat-ul-Jinan tafseer 54485
Metadata: surah=105; ayat=1; ayatId=6293; tafseerId=54485; para=30; volume=10

Arabic: اَلَمْ تَرَ كَیْفَ فَعَلَ رَبُّكَ بِاَصْحٰبِ الْفِیْلِﭤ(1)

Kanz-ul-Iman English translation: O Beloved, did you not see how your Lord dealt with the People of the Elephant?

{اَلَمْ تَرَ كَیْفَ فَعَلَ رَبُّكَ بِاَصْحٰبِ الْفِیْلِ: O Beloved, did you not see how your Lord dealt with the People of the Elephant?} The summary of the incident mentioned in this Surah is that when Abraha, the king of Yemen and Abyssinia, saw people preparing to perform Hajj at the House of Allah during the Hajj season, he built a church in Sana'a for the purpose that those performing Hajj would come there instead of going to Makkah and would circumambulate this church.

The people of Arabia found this extremely objectionable. A man from the tribe of Banu Kinanah found an opportunity, relieved himself in that church, and defiled it. When Abraha learned of this, he became extremely enraged and swore that he would demolish the Exalted Ka'bah. Therefore, he set out with his army for this purpose. There were many elephants in this army, and at its front was a huge, mountain-like elephant with a large body, whose name was Mahmood.

When Abraha reached near Makkah, he seized the animals belonging to the people of Makkah. Among them were two hundred camels belonging to Sayyiduna 'Abdul-Muttalib رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ. When Sayyiduna 'Abdul-Muttalib رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ came to Abraha, Abraha honoured him, seated him beside himself, and asked, "For what purpose have you come here, and what is your request?" He replied, "My request is that my camels be returned to me." Abraha said, "I am very astonished after hearing you. I have come here to demolish this House of the Ka'bah, which is your revered and honoured place and that of your forefathers, yet you say nothing about it and are asking for the return of your camels!" He replied, "I am the owner of the camels, so I speak regarding them; and the One Who owns the Ka'bah will Himself protect it."

Hearing this, Abraha returned his camels to him. Sayyiduna 'Abdul-Muttalib رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ returned and informed Quraysh of the situation. He advised them to take refuge in the valleys and peaks of the mountains, so Quraysh did so. Sayyiduna 'Abdul-Muttalib رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ went to the door of the Ka'bah and supplicated in the Divine Court for the protection of the Ka'bah. After completing his supplication, he too went to join his people.

When Abraha ordered his army to prepare at dawn, the condition of the elephant named Mahmood was that it would walk when they directed it elsewhere, but when they turned it towards the Ka'bah, it would sit down. Allah Almighty sent armies of birds against Abraha's army from the direction of the sea. Each bird had three pebbles: two in its two feet and one in its beak. The birds came and began striking them with stones. Thus, when a bird dropped a pebble upon a person, that pebble would break through his helmet, emerge from his head, pierce his body, pass through the elephant, and reach the ground. The name of the person who was to be killed by each pebble was written upon it. In this way, the birds reduced Abraha's soldiers to the condition of the leftover consumed straw of animals. The Noble Prophet ﷺ was born in the very year in which this incident occurred. (خازن، الفیل، تحت الآیۃ: ۱-۵، ۴ / ۴۰۷-۴۱۰، ملخصاً)

Metadata: surah=105; ayat=2; ayatId=6294; tafseerId=null; para=30; volume=10

Arabic: اَلَمْ یَجْعَلْ كَیْدَهُمْ فِیْ تَضْلِیْلٍۙ (2)

Kanz-ul-Iman English translation: Did He not put their trick into devastation?

Metadata: surah=105; ayat=3; ayatId=6295; tafseerId=null; para=30; volume=10

Arabic: وَّ اَرْسَلَ عَلَیْهِمْ طَیْرًا اَبَابِیْلَۙ (3)

Kanz-ul-Iman English translation: And sent swarms of birds over them.

Metadata: surah=105; ayat=4; ayatId=6296; tafseerId=null; para=30; volume=10

Arabic: تَرْمِیْهِمْ بِحِجَارَةٍ مِّنْ سِجِّیْلٍﭪ (4)

Kanz-ul-Iman English translation: Striking them with stones of baked clay.

Metadata: surah=105; ayat=5; ayatId=6297; tafseerId=null; para=30; volume=10

Arabic: فَجَعَلَهُمْ كَعَصْفٍ مَّاْكُوْلٍ۠ (5)

Kanz-ul-Iman English translation: So, He made them like the leftover consumed leaves of harvest (i.e. husk).

Source: Sirat-ul-Jinan tafseer 54495
Metadata: surah=111; ayat=1; ayatId=6327; tafseerId=54495; para=30; volume=10

Arabic: تَبَّتْ یَدَاۤ اَبِیْ لَهَبٍ وَّ تَبَّﭤ(1)

Kanz-ul-Iman English translation: May both the hands of Abu Lahab be destroyed, and he has been destroyed.

{تَبَّتْ یَدَاۤ اَبِیْ لَهَبٍ وَّ تَبَّ: May both the hands of Abu Lahab be destroyed, and he has been destroyed.} Abu Lahab's name was Abd al-'Uzza. He was the son of Abd al-Muttalib and the paternal uncle of the Noble Prophet ﷺ. He was a very fair and handsome man; for this reason, his kunya was Abu Lahab, and he became famous by this kunya.

The daughters of the Noble Prophet ﷺ, Sayyidatuna Ruqayyah and Sayyidatuna Umm Kulthum رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمَا, were married to his sons, 'Utbah and 'Utaybah. After this Surah was revealed, Abu Lahab caused those daughters to be divorced. The incident of 'Utbah is also highly instructive: along with divorcing the daughter of the Noble Prophet ﷺ, he insulted the Noble Prophet ﷺ. Therefore, the Beloved of both worlds ﷺ supplicated for his destruction. Consequently, despite making extensive preparations for his protection during a journey, a lion tore him apart.

The destruction of both hands of Abu Lahab in this verse means the destruction of his person. This blessed verse foretold Abu Lahab's destruction. Thus, he suffered a terrible death: he died one week after the Battle of Badr from a disease of black spots, called 'adasah by the Arabs. The Arabs regarded it as a contagious disease and kept far away from it. Therefore, this rejected man’s corpse remained there for three days. It swelled, burst, and began to give off a foul smell; then labourers were paid to remove it. (Ruh al-Bayan, Al-Masad, under verse 2, 10/534.)

Source: Sirat-ul-Jinan tafseer 54496
Metadata: surah=111; ayat=2; ayatId=6328; tafseerId=54496; para=30; volume=10

Arabic: مَاۤ اَغْنٰى عَنْهُ مَالُهٗ وَ مَا كَسَبَﭤ(2)

Kanz-ul-Iman English translation: His wealth did not benefit him in the least, nor did whatever he earned.

{مَاۤ اَغْنٰى عَنْهُ مَالُهٗ وَ مَا كَسَبَ: His wealth did not benefit him in the least, nor did whatever he earned.} It is reported that when Abu Lahab heard the first verse, he said, “If what my nephew says is true, I will ransom my wealth and children for my life.” This verse refuted his notion, declaring that his thought was wrong and that nothing would be of benefit at that time. (Madarik, Al-Masad, under verse 2, p. 1381; Khazain al-Irfan, Al-Lahab, under verse 2, p. 1124.)

{سَیَصْلٰى نَارًا ذَاتَ لَهَبٍ: He will soon enter the Fire with layers of flames.} That is, after the Resurrection, Abu Lahab will enter Hell and suffer the punishment of the Fire. It is therefore known that Abu Lahab's being destined for Hell is certain.

Metadata: surah=111; ayat=3; ayatId=6329; tafseerId=null; para=30; volume=10

Arabic: سَیَصْلٰى نَارًا ذَاتَ لَهَبٍﭕ(3)

Kanz-ul-Iman English translation: He will soon enter the Fire with layers of flames

Source: Sirat-ul-Jinan tafseer 54497
Metadata: surah=111; ayat=4; ayatId=6330; tafseerId=54497; para=30; volume=10

Arabic: وَّ امْرَاَتُهٗؕ-حَمَّالَةَ الْحَطَبِۚ (4)

Kanz-ul-Iman English translation: And his wife (too), carrying the bundle of wood on her head.

{وَّ امْرَاَتُهٗؕ-حَمَّالَةَ الْحَطَبِ: And his wife (too), carrying the bundle of wood on her head.} Umm Jamil, the daughter of Harb ibn Umayyah and the sister of Abu Sufyan, held intense enmity and hostility towards the Noble Messenger ﷺ. Despite being a very wealthy woman from a prominent family, she went to such an extreme in her enmity towards the Messenger of Allah ﷺ that she would herself carry a bundle of thorns on her head and place it in the path of the Noble Messenger ﷺ, so that it would cause pain and harm to the Illuminated Presence ﷺ and his Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ. The harming of the Most Esteemed Prophet ﷺ was so dear to her that she would not even tolerate receiving anyone else's help in this work. (Baydawi, Al-Masad, under verses 4–5, 5/545; Khazin, Abu Lahab, under verse 4, 4/425, excerpted.)

{فِیْ جِیْدِهَا حَبْلٌ مِّنْ مَّسَدٍ: A rope made from date palm fibre is around her neck.} Umm Jamil had a rope made from date-palm fibre around her neck, with which she tied the bundle of thorns. One day, she was bringing this burden and sat upon a stone to rest because she had become tired. By Allah Almighty’s command, an angel pulled the bundle from behind her. It fell, and Umm Jamil was strangled by the rope around her neck, and she died. (Khazin, Abu Lahab, under verse 5, 4/425.)

This insolent, foul woman tasted punishment in this world as well, and she will also enter punishment in the Hereafter. In the Hereafter, chains of fire will be around her neck, and a bundle of the wood of Hell will be loaded upon her back.

Metadata: surah=111; ayat=5; ayatId=6331; tafseerId=null; para=30; volume=10

Arabic: فِیْ جِیْدِهَا حَبْلٌ مِّنْ مَّسَدٍ۠ (5)

Kanz-ul-Iman English translation: A rope made from date palm fibre (will be) around her neck.

Source: Sirat-ul-Jinan tafseer 54499
Metadata: surah=113; ayat=1; ayatId=6338; tafseerId=54499; para=30; volume=10

Arabic: قُلْ اَعُوْذُ بِرَبِّ الْفَلَقِۙ (1)

Kanz-ul-Iman English translation: Say you (O Beloved), 'I take refuge in the One Who is the Creator of the daybreak.'

{قُلْ اَعُوْذُ بِرَبِّ الْفَلَقِ: Say you (O Beloved), 'I take refuge in the One Who is the Creator of the daybreak.'} Mentioning Allah Almighty with the attribute “Lord of the daybreak” when seeking refuge is because Allah Almighty creates the morning and removes the darkness of night; therefore, He is also able to remove from the one seeking refuge the circumstances that he fears. Just as a person waits for the morning to dawn during the dark night, a frightened person likewise waits for safety and comfort. In addition, morning is the time when the prayers of the helpless and distressed are made and accepted. Thus, the meaning of this verse is: “I seek the refuge of the One Who creates the time when ease is granted to those afflicted by distress and grief and prayers are accepted.” Another opinion is that “Falaq” is a valley in Hell. (Khazin, Al-Falaq, under verse 1, 4/429–430.)

{مِنْ شَرِّ مَا خَلَقَ: From the evil of His entire creation.} This verse seeks refuge from the evil of every creature, whether living or lifeless, legally responsible or not legally responsible. Some commentators have said that “creation” here specifically refers to Iblis, than whom there is no creature worse. (Khazin, Al-Falaq, under verse 2, 4/430.)

{وَ مِنْ شَرِّ غَاسِقٍ اِذَا وَقَبَ: And from the evil of the darkness (of the night) when it sets in.} It is narrated from the Mother of the Believers, Sayyidatuna Aishah رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا, that the Noble Messenger ﷺ looked towards the moon and said to her, “O Aishah رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا, seek Allah Almighty’s refuge from its evil when it sets, for it becomes dark.” (Tirmidhi, Book of Tafsir, chapter on what has been reported concerning Surah Al-Mu'awwidhatayn, 5/240, hadith 3377.) This refers to the last nights of the month. When the moon disappears, the magical practices intended to make people ill are carried out at that time. (Khazin, Al-Falaq, under verse 3, 4/430.)

{وَ مِنْ شَرِّ النَّفّٰثٰتِ فِی الْعُقَدِ: And from the evil of those female (magicians) who blow onto knots.} That is, I seek refuge from the evil of female magicians who tie knots in strings, recite magical incantations over them again and again, and blow on them, as the daughters of Labid did in order to cast magic upon the Noble Prophet ﷺ. (Baghawi, Al-Falaq, under verse 4, 4/517.)

Remember that amulets and talismans made for impermissible purposes are impermissible and unlawful. However, making a talisman for a permissible purpose, tying knots on it, and reciting verses of the Holy Quran or the Names of Allah Almighty over it and blowing upon it are permissible. The majority of the Noble Companions and the Followers رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ hold this view. (Khazin, Al-Falaq, under verse 1, 4/429, abridged.) This is also established through the blessed practice and saying of the Noble Prophet ﷺ. Accordingly, it is narrated from Sayyidatuna Aishah Siddiqah رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا that she said: “Whenever anyone from the family of the Illuminated Presence ﷺ became ill, the Eminent Prophet ﷺ would recite the Mu'awwidhat (that is, Surah Al-Falaq and Surah An-Nas) and blow over him.” (Muslim, Book of Greetings, chapter on reciting the Mu'awwidhat and blowing over the sick, p. 1205, hadith 50 (2192).)

It is narrated from Sayyiduna Ubayd ibn Rifa'ah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that Sayyidatuna Asma bint Umays رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا said to the Noble Messenger ﷺ, “O Messenger of Allah ﷺ, the sons of Sayyiduna Ja'far رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ are quickly affected by the evil eye. Should I recite something and blow over them?” He said, “Yes, because if anything could overtake Divine Decree, the evil eye would certainly overtake it.” (Tirmidhi, Book of Medicine, chapter on what has been reported concerning incantation for the evil eye, 4/13, hadith 2066.)

{وَ مِنْ شَرِّ حَاسِدٍ اِذَا حَسَدَ: And from the evil of the envier when he envies me.} An envier is one who wishes that another person's blessing be taken away. Here, the Jews who envied the Noble Prophet ﷺ are specifically intended by “the envier”; or it refers specifically to the Jewish man Labid ibn al-A'sam. (Khazin, Al-Falaq, under verse 5, 4/430.) In general, this blessed verse is sufficient for seeking refuge from every envier. Envy is the worst quality, and it was the first sin committed in the heavens by Iblis and on earth by Cain. In contrast to envy is benevolent jealousy: this is when a person wishes for himself the same blessing that another person possesses, but does not wish for that blessing to be taken away from the other person. This blessed Surah teaches that magic and envy are among the worst crimes, since they have been mentioned specifically after the general evils.

Metadata: surah=113; ayat=2; ayatId=6339; tafseerId=null; para=30; volume=10

Arabic: مِنْ شَرِّ مَا خَلَقَۙ (2)

Kanz-ul-Iman English translation: 'From the evil of His entire creation.'

Metadata: surah=113; ayat=3; ayatId=6340; tafseerId=null; para=30; volume=10

Arabic: وَ مِنْ شَرِّ غَاسِقٍ اِذَا وَقَبَۙ (3)

Kanz-ul-Iman English translation: 'And from the evil of the darkness (of the night) when it sets in.'

Metadata: surah=113; ayat=4; ayatId=6341; tafseerId=null; para=30; volume=10

Arabic: وَ مِنْ شَرِّ النَّفّٰثٰتِ فِی الْعُقَدِۙ (4)

Kanz-ul-Iman English translation: 'And from the evil of those female (magicians) who blow onto knots.'

Metadata: surah=113; ayat=5; ayatId=6342; tafseerId=null; para=30; volume=10

Arabic: وَ مِنْ شَرِّ حَاسِدٍ اِذَا حَسَدَ۠ (5)

Kanz-ul-Iman English translation: 'And from the evil of the envier when he envies me.'

Source: Sirat-ul-Jinan tafseer 54493
Metadata: surah=109; ayat=1; ayatId=6316; tafseerId=54493; para=30; volume=10

Arabic: قُلْ یٰۤاَیُّهَا الْكٰفِرُوْنَۙ (1)

Kanz-ul-Iman English translation: Say you (O Beloved), 'O disbelievers!'

{قُلْ یٰۤاَیُّهَا الْكٰفِرُوْنَ: Say you (O Beloved), 'O disbelievers!'}. Occasion of revelation: A group of Quraysh said to the Crown of Messengership صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ, “Follow our religion and we will follow your religion. Worship our gods for one year, and we will worship your God for one year.” The Noble Messenger صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ said to them, “May Allah Almighty protect me from associating anyone with Him.” The disbelievers said, “Then just touch one of our gods, and we will affirm you and worship your God.” Upon this, this blessed Surah was revealed, and the Master of both worlds صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ went to the Sacred Mosque. The group of Quraysh who had held this conversation with the Noble Prophet صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ was present there. The Illuminated Presence صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ recited this Surah to them, so they became disappointed and began causing harm to the Esteemed Presence صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ and to his Noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ. Remember that the disbelievers intended by this verse are those who, in the knowledge of Allah Almighty, were deprived of faith and were destined to remain upon disbelief. (Khazin, Qul ya ayyuhal-kafirun, 4/417–418.)

Several matters are learned from this:

{وَ لَاۤ اَنَا عَابِدٌ مَّا عَبَدْتُّمْ: And I shall not worship whom you have worshipped.} Several matters are learned from this:

{وَ لَاۤ اَنْتُمْ عٰبِدُوْنَ مَاۤ اَعْبُدُ: And nor do you worship Whom I worship.} It is learned from this that Allah Almighty informed His Beloved صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ about the good and bad ends of people: who would die upon disbelief and who would come to faith, because the discourse here is with those disbelievers who were destined to die upon disbelief.

{لَكُمْ دِیْنُكُمْ وَ لِیَ دِیْنِ: For you is your religion, and for me is my religion.} This means that your disbelief is for you, while my monotheism and sincerity are for me. The purpose of these words is to warn the disbelievers, not to approve of their disbelief. (Khazin, Al-Kafirun, under verse 6, 4/418.)

Metadata: surah=109; ayat=2; ayatId=6317; tafseerId=null; para=30; volume=10

Arabic: لَاۤ اَعْبُدُ مَا تَعْبُدُوْنَۙ (2)

Kanz-ul-Iman English translation: I do not worship whom you worship.

Metadata: surah=109; ayat=3; ayatId=6318; tafseerId=null; para=30; volume=10

Arabic: وَ لَاۤ اَنْتُمْ عٰبِدُوْنَ مَاۤ اَعْبُدُۚ (3)

Kanz-ul-Iman English translation: And nor do you worship Whom I worship.

Metadata: surah=109; ayat=4; ayatId=6319; tafseerId=null; para=30; volume=10

Arabic: وَ لَاۤ اَنَا عَابِدٌ مَّا عَبَدْتُّمْۙ (4)

Kanz-ul-Iman English translation: And I shall not worship whom you have worshipped.

Metadata: surah=109; ayat=5; ayatId=6320; tafseerId=null; para=30; volume=10

Arabic: وَ لَاۤ اَنْتُمْ عٰبِدُوْنَ مَاۤ اَعْبُدُﭤ(5)

Kanz-ul-Iman English translation: Nor will you worship Whom I worship.

Metadata: surah=109; ayat=6; ayatId=6321; tafseerId=null; para=30; volume=10

Arabic: لَكُمْ دِیْنُكُمْ وَ لِیَ دِیْنِ۠ (6)

Kanz-ul-Iman English translation: For you is your religion, and for me is my religion.

Source: Sirat-ul-Jinan tafseer 54500
Metadata: surah=114; ayat=1; ayatId=6344; tafseerId=54500; para=30; volume=10

Arabic: قُلْ اَعُوْذُ بِرَبِّ النَّاسِۙ (1)

Kanz-ul-Iman English translation: Say you (O Beloved), 'I take refuge in the One Who is the Lord of all the people.'

{قُلْ اَعُوْذُ بِرَبِّ النَّاسِ: Say you (O Beloved), 'I take refuge in the One Who is the Lord of all the people.'} Allah Almighty is the Lord of all creation, but since man is the noblest of creation, he has been mentioned specifically. (Khazin, An-Naas, under verse 1, 4/430.)

This also reveals the greatness and nobility of man: Allah Almighty has especially related His attribute of Lordship to him. The scholars have stated a point of wisdom here: the word “اَلنَّاسِ” occurs five times in this Surah. The wisdom is that, since a person receives nourishment and upbringing alone during childhood, the attribute of Lordship, “رَبِّ النَّاسِ”, meaning the attribute of nurturing, is mentioned first. When a person reaches youth, he becomes intoxicated with himself and strays from the way; at that time, legal restraint is needed, so “مَلِكِ النَّاسِ”, meaning the King of the people, is mentioned here. Since a person becomes occupied with worship in old age, the attribute of Allah Almighty’s Divinity and deserving of worship is mentioned in the third place, namely “اِلٰهِ النَّاسِ”. In the fourth place, “النَّاسِ” may refer to the righteous, because Satan generally tries to turn them away from worship through evil whispers. In the fifth place, “النَّاسِ” may refer to mischievous and corrupt people, because refuge from the evil of people is sought there.

{مَلِكِ النَّاسِ: The King of all the people.} That is, He is the One Who manages their affairs and is the true Sovereign and Owner of all. If anyone in the world receives government or ownership, he receives it only through His granting.

{اِلٰهِ النَّاسِ: The God of all the people.} Being worthy of worship is exclusive to Him, and He alone is the true God of all people.

{مِنْ شَرِّ الْوَسْوَاسِ ﳔ الْخَنَّاسِ: From the evil of the one who repeatedly inculcates evil thoughts and withdraws.} This refers to Satan. It is his habit that, when a person is heedless, he puts evil thoughts into his heart; and when a person remembers Allah Almighty, Satan cowers and withdraws.

Remember that a bad thought is called a whisper, while good thoughts are called inspiration. Whispering comes from Satan, so one should recite لَا حَوْل upon it. Inspiration comes from Allah Almighty through an angel, so one should be grateful to Allah Almighty for it. Evil whispers are more frequent when the commanding self is dominant, while inspiration is more frequent when the tranquil self is dominant. Satan is such an enemy of ours that we do not see him: he sees us, but we do not see him. Therefore, seek refuge in that Powerful Lord عَزَّوَجَلَّ who sees him, while he does not see that Lord عَزَّوَجَلَّ. Seek refuge from a powerful enemy in the Powerful Lord عَزَّوَجَلَّ.

{اَلَّذِیْ یُوَسْوِسُ فِیْ صُدُوْرِ النَّاسِ: Who inculcates evil thoughts into the hearts of the people.} That is, Satan does not mislead through speech and voice; rather, he directly affects the heart and makes a bad thing appear good. He is himself an enemy, but comes wearing the clothing of a friend. Then he whispers to a person according to what that person is like.

{مِنَ الْجِنَّةِ وَ النَّاسِ: From among the jinn and mankind.} This explains that the Satan who whispers may be from among the jinn or from among mankind. Just as the devils among the jinn put evil whispers into people's hearts, the devils among mankind also come as advisers and put evil whispers into a person's heart. If a person accepts these whispers, their chain increases and they lead him far astray; but if he dislikes them, they withdraw and remain cowering.

A person should seek refuge both from the evil of the devils among the jinn and from the evil of the devils among mankind. In this regard, a beneficial devotional practice is presented here. Sayyidatuna Aishah Siddiqah رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا states that when the Messenger of Allah صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ came to his blessed bed at night, he would join his two blessed hands, blow into them, recite Surah قُلْ هُوَ اللّٰهُ اَحَدٌ, قُلْ اَعُوْذُ بِرَبِّ الْفَلَقِ, and قُلْ اَعُوْذُ بِرَبِّ النَّاسِ, and then wipe his blessed hands over his entire sacred body, beginning with his blessed head and reaching as far as his blessed hands could reach. He would perform this action three times. (Bukhari, Book of the Virtues of the Quran, chapter on the virtue of the Mu'awwidhat, 3/407, hadith 5017.)

Sayyiduna Abdullah ibn Khubayb رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ states: We were caught in light rain, and darkness had fallen at that time. We were waiting for the Noble Prophet صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ to come and lead us in prayer. Then the Illuminated Presence صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہ وَ سَلَّمَ came to lead us in prayer and said, “Recite!” I asked, “What should I recite?” He said, “Recite قُلْ هُوَ اللّٰهُ اَحَدٌ, قُلْ اَعُوْذُ بِرَبِّ الْفَلَقِ, and قُلْ اَعُوْذُ بِرَبِّ النَّاسِ three times each in the morning and evening. Reciting them will protect you from every evil thing.” (Sunan an-Nasa'i, Book of Seeking Refuge, chapter 1, p. 862, hadith 5438.)

May Allah Almighty make this exegesis beneficial and useful for all Muslims, both the general public and the elite, and make it an excellent means of reforming the beliefs, knowledge, and actions of the Muslims. Through its blessing, may He grant limitless forgiveness and pardon to me, my parents, my dear relatives, my respected teachers, my friends and companions, my other associates, and my helpers. Ameen, and again Ameen.

Metadata: surah=114; ayat=2; ayatId=6345; tafseerId=null; para=30; volume=10

Arabic: مَلِكِ النَّاسِۙ (2)

Kanz-ul-Iman English translation: 'In the King of all the people.'

Metadata: surah=114; ayat=3; ayatId=6346; tafseerId=null; para=30; volume=10

Arabic: اِلٰهِ النَّاسِۙ (3)

Kanz-ul-Iman English translation: 'In the God of all the people.'

Metadata: surah=114; ayat=4; ayatId=6347; tafseerId=null; para=30; volume=10

Arabic: مِنْ شَرِّ الْوَسْوَاسِ ﳔ الْخَنَّاسِﭪ (4)

Kanz-ul-Iman English translation: 'From the evil of the one who inculcates evil thoughts in the hearts and withdraws (when one engages himself in the remembrance of Allah).'

Metadata: surah=114; ayat=5; ayatId=6348; tafseerId=null; para=30; volume=10

Arabic: الَّذِیْ یُوَسْوِسُ فِیْ صُدُوْرِ النَّاسِۙ (5)

Kanz-ul-Iman English translation: 'Those who inculcate evil whispers into the hearts of the people.'

Metadata: surah=114; ayat=6; ayatId=6349; tafseerId=null; para=30; volume=10

Arabic: مِنَ الْجِنَّةِ وَ النَّاسِ۠ (6)

Kanz-ul-Iman English translation: '(From amongst) Jinn and mankind.'

Source: Sirat-ul-Jinan tafseer 50140

Metadata: surah=1; ayat=1; ayatId=2; tafseerId=50140; para=1; volume=1

Arabic: اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِیْنَۙ (1)

Kanz-ul-Iman English translation: All praise is due to Allah, the Owner of all the worlds.

{اَلْحَمْدُ لِلّٰهِ: All praise is due to Allah.} That is, Allah Almighty is deserving of every kind of praise and commendation, because Allah Almighty encompasses all perfect attributes.

Praise means commending someone on account of their voluntary qualities, whereas gratitude means honouring someone with the tongue, heart, or limbs in return for their favour. Since we generally praise Allah Almighty with His favours in view, this praise of ours is also gratitude.

Many virtues of praising and glorifying Allah Almighty have been mentioned in the hadith. Three of them are given below:

Praising Allah is obligatory in a sermon, recommended after eating, Sunnah after sneezing, forbidden after committing a forbidden act, and disbelief in some circumstances.

{لِلّٰهِ: For Allah.} “Allah” is the majestic name of the Exalted Being Who encompasses all perfect attributes. Some exegetes have also stated meanings for this word. One meaning is “the One deserving worship”; another is “the Being before Whose knowledge intellects are bewildered”; a third is “the Being in Whose court tranquillity is attained”; and a fourth is “the Being Whose refuge is sought at a time of hardship.” (Baydawi, Al-Fatihah, 1/32.)

{رَبِّ الْعٰلَمِیْنَ: The Owner of all the worlds.} The word “Rabb” has several meanings, such as master, owner, deity, constant, reformer, and the One Who gradually brings something to the level of perfection. Everything that exists besides Allah Almighty is called a world, and all creation is included in this. (Sawi, Al-Fatihah, under verse 1, 1/16; Khazin, Al-Fatihah, under verse 1, 1/17, excerpted.)

Source: Sirat-ul-Jinan tafseer 50141

Metadata: surah=1; ayat=2; ayatId=3; tafseerId=50141; para=1; volume=1

Arabic: الرَّحْمٰنِ الرَّحِیْمِۙ (2)

Kanz-ul-Iman English translation: The Most Gracious, the Most Merciful.

{اَلرَّحْمٰنْ: The Most Gracious.} Ar-Rahman and Ar-Rahim are two attributive names of Allah Almighty. Ar-Rahman means the Being Who bestows blessings and shows very great mercy, while Ar-Rahim means the One Who shows abundant mercy.

Remember that, in reality, the Being Who bestows blessings is Allah Almighty. He alone is the Being Who does not demand compensation for His mercy. Allah Almighty alone bestows every small and great, outward and inward, physical and spiritual, worldly and Hereafter-related blessing. Whatever blessing reaches anyone in the world is from the mercy of Allah Almighty, because creating the feeling of mercy in someone's heart, granting the ability to show mercy, bringing the blessing into existence, enabling another person to benefit from it, and granting sound limbs with which to benefit are all from Allah Almighty alone.

Abu Abdullah Muhammad ibn Ahmad al-Qurtubi رَحْمَۃُاللہِ تَعَالٰی عَلَیْہِ states: Allah Almighty mentioned His two attributes, Ar-Rahman and Ar-Rahim, after “رَبِّ الْعٰلَمِیْنَ”. The reason is that when Allah Almighty declared that He is the Lord of all the worlds, this produced fear in the heart of the listener and reader because of Allah Almighty's majesty. Along with this, His two attributes, Ar-Rahman and Ar-Rahim, were mentioned, and within them there is encouragement to obey Allah Almighty. Thus, both warning and encouragement were stated, so that a servant becomes properly inclined towards obeying Allah Almighty and makes a strong effort to refrain from disobeying Him. (Qurtubi, Al-Fatihah, under verse 2, 1/129, part one.)

In the Holy Quran, Allah Almighty's mercy and His punishment have also been mentioned together clearly in other places. Allah Almighty says:

“نَبِّئْ عِبَادِیْۤ اَنِّیْۤ اَنَا الْغَفُوْرُ الرَّحِیْمُۙ(۴۹) وَ اَنَّ عَذَابِیْ هُوَ الْعَذَابُ الْاَلِیْمُ” (Al-Hijr: 49–50)

Kanz-ul-Irfan translation: “Inform My servants that undoubtedly I alone am the Most Forgiving, Most Merciful. And undoubtedly My punishment is the painful punishment.”

And He says: “غَافِرِ الذَّنْۢبِ وَ قَابِلِ التَّوْبِ شَدِیْدِ الْعِقَابِۙ-ذِی الطَّوْلِؕ- لَاۤ اِلٰهَ اِلَّا هُوَؕ-اِلَیْهِ الْمَصِیْرُ” (Ghafir: 3)

Kanz-ul-Irfan translation: “The One Who forgives sins and accepts repentance, Who severely punishes and bestows great bounty. There is no deity besides Him; towards Him is the return.”

It is also narrated from Sayyiduna Abu Hurayrah رَضِیَ اللہُ تَعَالٰی عَنْہُ that the Messenger of Allah ﷺ said, “If a believer knew how much punishment Allah Almighty has, no one would hope for His Paradise; and if a disbeliever knew how much mercy Allah Almighty has, no one would despair of His Paradise.” (Muslim, Book of Repentance, chapter on the vastness of Allah's mercy, p. 1473, hadith 23 (2755).) Therefore, every Muslim should remain between hope and fear. He should not become bold in sins upon seeing the vastness of Allah Almighty's mercy, nor should he despair of Allah Almighty's mercy upon seeing the severity of His punishment.

It is not permissible to call anyone besides Allah Almighty “Ar-Rahman”, whereas someone may be called “Rahim”. Allah Almighty has also called His Beloved ﷺ Rahim in the Holy Quran. He says:

“لَقَدْ جَآءَكُمْ رَسُوْلٌ مِّنْ اَنْفُسِكُمْ عَزِیْزٌ عَلَیْهِ مَا عَنِتُّمْ حَرِیْصٌ عَلَیْكُمْ بِالْمُؤْمِنِیْنَ رَءُوْفٌ رَّحِیْمٌ” (At-Tawbah: 128)

Kanz-ul-Irfan translation: “Undoubtedly, there has come to you a Noble Messenger from among you, your falling into difficulty is hard upon him, he ardently desires your well-being, and he is extremely compassionate and merciful towards the Muslims.”

Source: Sirat-ul-Jinan tafseer 50142

Metadata: surah=1; ayat=3; ayatId=4; tafseerId=50142; para=1; volume=1

Arabic: مٰلِكِ یَوْمِ الدِّیْنِﭤ(3)

Kanz-ul-Iman English translation: The Owner of the Day of Recompense.

{مٰلِكِ یَوْمِ الدِّیْنِ: The Owner of the Day of Recompense.} The Day of Recompense refers to the Day of Judgement. On that day, righteous Muslims will receive reward, while sinners and disbelievers will receive punishment. “Owner” means one who may exercise authority over the things in his ownership as he wishes. Although Allah Almighty is the Owner of both this world and the Hereafter, the Day of Judgement has been mentioned specifically here so that its importance may settle in the heart.

The manifestation of Allah Almighty's ownership will also be greater in the Hereafter than in this world, because on that day no one will possess the apparent sovereignty that Allah Almighty had granted people in the world. For this reason, ownership of the Day of Judgement has been mentioned here specifically.

Source: Sirat-ul-Jinan tafseer 50143

Metadata: surah=1; ayat=4; ayatId=5; tafseerId=50143; para=1; volume=1

Arabic: اِیَّاكَ نَعْبُدُ وَ اِیَّاكَ نَسْتَعِیْنُﭤ(4)

Kanz-ul-Iman English translation: You alone may we worship, and from You alone may we seek help.

{اِیَّاكَ نَعْبُدُ وَ اِیَّاكَ نَسْتَعِیْنُ: You alone may we worship, and from You alone may we seek help.} The preceding verses stated that Allah Almighty is truly deserving of every kind of praise and glorification, and that He is the Lord of all the worlds, the Most Gracious, and the Most Merciful. This verse teaches servants to express their servitude in the court of Allah Almighty in these words: “O Allah عَزَّوَجَلَّ, we worship only You, because only You are deserving of worship. No one besides You is worthy of being worshipped, and You alone are the true Helper. Without Your permission and will, no one can provide any kind of outward, inward, physical, spiritual, small, or great help to anyone.”

The meaning of worship is very clear. It is enough to understand that considering someone worthy of worship and showing them any kind of reverence is called worship. If someone is not considered worthy of worship, it is merely reverence and is not worship. For example, standing with one's hands folded in prayer is worship; but standing with one's hands folded, like in prayer, before a teacher, spiritual guide, or parents is merely reverence and is not worship. The difference between the two is the one just stated.

The verse uses plural forms, such as “we worship only You”. This indicates that prayer should be performed in congregation. Another benefit of joining others in worship is that the worship of sinners joins with the worship of beloved and accepted servants of Allah Almighty in the Divine court and attains acceptance. It is also learned that one should express one's servitude in the court of Allah Almighty before presenting one's need. Imam Abdullah ibn Ahmad al-Nasafi رَحْمَۃُاللہِ تَعَالٰی عَلَیْہِ states: Worship was mentioned before seeking help because presenting a means in the court of Allah Almighty before requesting a need is closer to acceptance. (Madarik, Al-Fatihah, under verse 4, p. 14.)

Every Muslim should present someone as a means in the court of Allah Almighty and supplicate for one's needs, so that the supplication may be accepted quickly through the blessing of that means. Presenting a means in the court of Allah Almighty is established by the Quran and hadith. Allah Almighty says concerning means:

“یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا اتَّقُوا اللّٰهَ وَ ابْتَغُوْۤا اِلَیْهِ الْوَسِیْلَةَ” (Al-Ma'idah: 35)

Kanz-ul-Irfan translation: “O believers! Fear Allah and seek a means of approach towards Him.”

It is mentioned in Sunan Ibn Majah that a blind Companion came to the court of the Messenger of Allah ﷺ seeking supplication. The Messenger of Allah ﷺ instructed him to supplicate as follows: “اَللّٰہُمَّ اِنِّیْ اَسْاَلُکَ وَاَتَوَجَّہُ اِلَیْکَ بِمُحَمَّدٍ نَّبِیِّ الرَّحْمَۃِ یَا مُحَمَّدُ اِنِّیْ قَدْ تَوَجَّہْتُ بِکَ اِلٰی رَبِّیْ فِیْ حَاجَتِیْ ہَذِہٖ لِتُقْضٰی اَللّٰہُمَّ فَشَفِّعْہُ فِیَّ”. “O Allah عَزَّوَجَلَّ, I ask You and turn towards You through Muhammad ﷺ, the Prophet of mercy. O Muhammad ﷺ, I have turned through you towards my Lord concerning this need of mine, so that my need may be fulfilled. O Allah عَزَّوَجَلَّ, accept his intercession for me.” (Ibn Majah, Book of Prayer, chapter on what has been narrated concerning the prayer of need, 2/157, hadith 1385.)

Imam Ahmad Raza Khan رَحْمَۃُاللہِ تَعَالٰی عَلَیْہِ, the highest authority, states: “The scholars explicitly state that calling the Esteemed Presence ﷺ by name is forbidden. This is truly a matter of justice: when the One Who is his Owner and Master, Blessed and Exalted, does not call him by name, what opportunity does a slave have to overstep the path of respect? Rather, Imam Zayn al-Din al-Maraghi and other verifying scholars have stated that if these words occur in a supplication that the Noble Prophet ﷺ himself taught, such as the supplication ‘يَا مُحَمَّدُ اِنِّیْ تَوَجَّہْتُ بِکَ اِلٰی رَبِّیْ’, one should nevertheless say ‘يَا رَسُوْلَ اللہ’ or ‘يَا نَبِیَّ اللہ’ in their place, even though supplication wording is not changed as far as possible. This important matter, of which most people of the age are heedless, must be preserved.” (Fatawa Razawiyyah, 30/157–158.)

{وَ اِیَّاكَ نَسْتَعِیْنُ: And from You alone may we seek help.} This verse states that seeking help, whether through a means or without a means, is exclusive to Allah Almighty, and that He alone is the One from Whom help should truly be sought. Imam Ahmad Raza Khan رَحْمَۃُاللہِ تَعَالٰی عَلَیْہِ states:

“True seeking of help means believing the one from whom help is sought to be inherently powerful, independently sovereign, and self-sufficient, so that he possesses the ability to help through his own essence without Allah Almighty's granting. Holding this belief about anyone besides Allah Almighty is polytheism according to every Muslim. No Muslim holds such a belief concerning anyone besides Allah Almighty. A Muslim believes concerning the accepted servants of Allah that they are a means and intermediary for reaching the Divine court and for needs to be fulfilled.

“Just as true existence, meaning existing through one's own essence without anyone creating one, is exclusive to Allah Almighty, it is not polytheism to call someone existent unless true existence is intended. Similarly, true knowledge, meaning knowledge possessed through one's own essence without anyone granting it, and true teaching, meaning teaching someone independently without being in need of anything, are exclusive to Allah Almighty. Even so, calling another person knowledgeable or seeking knowledge from him is not polytheism unless those original meanings are intended. The matter of seeking help is the same: its true meaning is exclusive to Allah Almighty, while seeking a means and intermediary is established for others besides Allah Almighty and is correct. Indeed, this meaning is specific to those besides Allah, because Allah Almighty is pure of becoming a means or intermediary. Who is above Him that He would need to be a means to Him, and who besides Him is the true fulfiller of needs that another could become an intermediary between them?

“In answer to an objection raised by people of false beliefs, it is stated: It cannot be that, by making supplication to Allah, He is made into a means and intermediary through someone. We ask the noble saints to become our means, intermediary, and means of fulfilling needs in the Divine court. Allah Almighty answered this foolish question in the following noble verse:

“وَ لَوْ اَنَّهُمْ اِذْ ظَّلَمُوْۤا اَنْفُسَهُمْ جَآءُوْكَ فَاسْتَغْفَرُوا اللّٰهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُوْلُ لَوَجَدُوا اللّٰهَ تَوَّابًا رَّحِیْمًا” (An-Nisa: 64)

Kanz-ul-Irfan translation: “And if, after wronging their souls, they come to you and seek Allah's forgiveness, and the Messenger seeks forgiveness for them, they will surely find Allah Most Accepting of Repentance, Most Merciful.”

Could Allah Almighty not have forgiven them Himself? Then why did He say that they should come to the Prophet, and that he should seek forgiveness for them, so that they would attain this blessing and bounty? This is exactly our point, which the Quranic verse clearly states.” (Fatawa Razawiyyah, 21/304–305, excerpted.)

For further detail concerning this noble verse, study the treatise “بَرَکَاتُ الْاِمْدَادْ لِاَہْلِ الْاِسْتِمْدَادْ” (The Blessings of Assistance for Those Who Seek Assistance) by Imam Ahmad Raza Khan رَحْمَۃُاللہِ تَعَالٰی عَلَیْہِ in volume 21 of Fatawa Razawiyyah.

Remember that Allah Almighty grants His servants authority to help others. Because of this authority, their helping others is truly Allah Almighty's help. For example, in the Battle of Badr, angels came and helped the noble Companions رَضِیَ اللہُ تَعَالٰی عَنْہُمْ, yet Allah Almighty said:

“وَ لَقَدْ نَصَرَكُمُ اللّٰهُ بِبَدْرٍ وَّ اَنْتُمْ اَذِلَّةٌ” (Aal-e-Imran: 123)

Kanz-ul-Irfan translation: “And undoubtedly Allah helped you at Badr when you were completely without resources.”

The angels' help was called Allah Almighty's help because Allah Almighty had granted them the authority to help. Therefore, in reality, it was Allah Almighty's help.

The same applies to the noble Prophets عَلَیْہِمُ الصَّلٰوۃُ وَالسَّلَام and the great saints رَحْمَۃُاللہِ تَعَالٰی عَلَیْہِمْ: they help through Allah Almighty's grant, and in reality that help belongs to Allah Almighty. For example, Sayyiduna Sulayman عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام asked his minister, Sayyiduna Asif ibn Barkhiya رَضِیَ اللہُ تَعَالٰی عَنْہُ, to bring the throne, and he brought it in the blink of an eye. Sayyiduna Sulayman عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام then said:

“هٰذَا مِنْ فَضْلِ رَبِّیْ”

Kanz-ul-Irfan translation: “This is from the favour of my Lord.” (An-Naml: 40.)

There are so many examples of helping in the blessed life of the Crown of Messengership ﷺ that a large book could be compiled if they were all gathered. A few examples are as follows:

All these acts of help occurred through the power granted by Allah Almighty, so all of them are truly Allah Almighty's help. For further detail, study the treatise “اَلْاَمْنُ وَالْعُلٰی لِنَاعِتِی الْمُصْطَفٰی بِدَافِعِ الْبَلَاءِ” (Rewards for Those Who Call Mustafa Kareem ﷺ the Remover of Affliction) by Imam Ahmad Raza Khan, Imam of Ahl al-Sunnah, عَلَیْہِ رحمۃُ الرَّحْمٰن, in volume 30 of Fatawa Razawiyyah.

Source: Sirat-ul-Jinan tafseer 50144

Metadata: surah=1; ayat=5; ayatId=6; tafseerId=50144; para=1; volume=1

Arabic: اِهْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَۙ (5)

Kanz-ul-Iman English translation: Enable us to walk the Straight Path.

{اِهْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ: Enable us to walk the Straight Path.} After mentioning knowledge of Allah Almighty's Essence and attributes, worshipping Him, and His being the true Helper, a supplication is taught here. A servant should say: “O Allah عَزَّوَجَلَّ, through Your enabling grace You have shown us the straight path; now increase us in guidance towards this path and keep us steadfast upon it.”

The Straight Path means the straight path of beliefs, upon which all the noble Prophets عَلَیْہِمُ الصَّلٰوۃُ وَالسَّلَام walked. It may also mean the straight path of Islam, upon which the noble Companions رَضِیَ اللہُ تَعَالٰی عَنْہُمْ, the righteous elders, and the great saints رَحْمَۃُاللہِ تَعَالٰی عَلَیْہِمْ walked, as is also indicated in the following verse. This is the path of Ahl al-Sunnah, because to this day the noble saints have belonged only to the Ahl al-Sunnah school. Allah Almighty has commanded us to follow their path and remain with them. He says:

“یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا اتَّقُوا اللّٰهَ وَ كُوْنُوْا مَعَ الصّٰدِقِیْنَ” (At-Tawbah: 119)

Kanz-ul-Irfan translation: “O believers! Fear Allah and remain with the truthful.”

Sayyiduna Anas رَضِیَ اللہُ تَعَالٰی عَنْہُ narrates that the Leader of the Messengers ﷺ said, “Indeed, my Ummah will never unite upon misguidance. When you see disagreement, it is incumbent upon you to remain with the great majority, meaning the great body of Muslims.” (Ibn Majah, Book of Tribulations, chapter on the great majority, 4/327, hadith 3950.)

Sayyiduna Abdullah ibn Amr رَضِیَ اللہُ تَعَالٰی عَنْہُمَا narrates that the Noble Prophet ﷺ said, “The Children of Israel were divided into seventy-two sects, and my Ummah will be divided into seventy-three sects. All of them except one will enter Hell.” The noble Companions رَضِیَ اللہُ تَعَالٰی عَنْہُمْ asked, “O Messenger of Allah ﷺ, which is the saved sect?” He ﷺ said, “The one upon the way upon which I and my Companions are.” (Tirmidhi, Book of Faith, chapter on what has been narrated concerning division, 4/291–292, hadith 2650.)

Remember that Allah Almighty has granted many means of gaining guidance. Some of them are:

Three matters are learned from this verse:

“رَبَّنَا لَا تُزِغْ قُلُوْبَنَا بَعْدَ اِذْ هَدَیْتَنَا وَ هَبْ لَنَا مِنْ لَّدُنْكَ رَحْمَةًۚ-اِنَّكَ اَنْتَ الْوَهَّابُ” (Aal-e-Imran: 8)

Kanz-ul-Irfan translation: “O our Lord! Do not let our hearts deviate after You have guided us, and grant us mercy from Your presence. Indeed, You are the Great Bestower.”

Sayyiduna Anas رَضِیَ اللہُ تَعَالٰی عَنْہُ states that the Illuminated Presence ﷺ frequently supplicated: “یَا مُقَلِّبَ الْقُلُوْبْ ثَبِّتْ قَلْبِیْ عَلٰی دِیْنِکَ” “O Turner of hearts, keep my heart steadfast upon Your religion.” I asked, “O Messenger of Allah ﷺ, we believe in you and in what you have brought, so do you fear anything concerning us?” The Esteemed Presence ﷺ said, “Yes. Indeed, hearts are between two fingers of the fingers of Allah Almighty, in a manner befitting His majesty; He turns them as He wills.” (Tirmidhi, Book of Divine Decree, chapter on what has been narrated that hearts are, 4/55, hadith 2147.)

Source: Sirat-ul-Jinan tafseer 50145

Metadata: surah=1; ayat=6; ayatId=7; tafseerId=50145; para=1; volume=1

Arabic: صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْهِمْ ﴰ

Kanz-ul-Iman English translation: The path of those upon whom You have bestowed favour.

{صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْهِمْ: The path of those upon whom You have bestowed favour.} This sentence explains the preceding verse: the Straight Path means the path of those upon whom Allah Almighty has bestowed favour and grace. Regarding those upon whom Allah Almighty has bestowed His favour, He says:

“وَ مَنْ یُّطِعِ اللّٰهَ وَ الرَّسُوْلَ فَاُولٰٓىٕكَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰهُ عَلَیْهِمْ مِّنَ النَّبِیّٖنَ وَ الصِّدِّیْقِیْنَ وَ الشُّهَدَآءِ وَ الصّٰلِحِیْنَۚ-وَ حَسُنَ اُولٰٓىٕكَ رَفِیْقًا” (An-Nisa: 69)

Kanz-ul-Irfan translation: “And whoever obeys Allah and the Messenger will be with those upon whom Allah has bestowed favour: the Prophets, the truthful, the martyrs, and the righteous; and what excellent companions they are!”

Two matters are learned from this verse:

{غَیْرِ الْمَغْضُوْبِ عَلَیْهِمْ وَ لَا الضَّآلِّیْنَ: Not of those who were subjected to wrath nor of the astray ones.} Those subjected to Allah Almighty's wrath refer to the Jews, and the astray refer to the Christians, as mentioned in Sunan al-Tirmidhi, volume 4, page 444, hadith 2964. Imam Fakhr al-Din al-Razi رَحْمَۃُاللہِ تَعَالٰی عَلَیْہِ also wrote that those subjected to wrath refer to people of evil deeds, while the astray refer to people of corrupt beliefs. (Tafsir Kabir, Al-Fatihah, under verse 7, 1/222–223.) Every Muslim should remain separate from the Jews, Christians, and all disbelievers in beliefs, deeds, character, appearance, and every other respect. He should neither adopt their ways, customs, and fashions nor maintain their friendships and company. He should consider the happiness of both worlds to lie in moulding himself according to the Quran and Sunnah. [1]

Some people recite “وَلَا الضَّآلِّیْنَ” as “وَلَا الظَّآ لِّیْن”. This is forbidden. Imam Ahmad Raza Khan رَحْمَۃُاللہِ تَعَالٰی عَلَیْہِ states: “ض، ظ، ذ، ز are all distinct and different letters, meaning letters separate from one another. Deliberately replacing one of them with another during Quranic recitation, whether in prayer or outside prayer, is categorically forbidden and a great sin; it is fabricating against Allah and altering the Noble Book.” (Fatawa Razawiyyah, 6/305.) For detailed information with proofs, study these treatises in volume six of Fatawa Razawiyyah: (1) “نِعْمَ الزَّادْ لِرَوْمِ الضَّادْ” (The best provision for pronouncing Dad); and (2) “اِلْجَامُ الصَّادْ عَنْ سُنَنِ الضَّادْ” (A discussion of the correct and incorrect ways of pronouncing Dad).

{اٰمین} One meaning is: “O Allah عَزَّوَجَلَّ, accept it.” Another meaning is: “O Allah عَزَّوَجَلَّ, make it so.”

[1] Becoming affiliated with Dawat-e-Islami, the global, non-political movement for spreading the Quran and Sunnah, is extremely beneficial for striving to reform oneself and people throughout the world.

Metadata: surah=1; ayat=7; ayatId=8; tafseerId=null; para=1; volume=1

Arabic: غَیْرِ الْمَغْضُوْبِ عَلَیْهِمْ وَ لَا الضَّآلِّیْنَ۠ (7)

Kanz-ul-Iman English translation: Not of those who were subjected to (Your) wrath nor of the astray ones.

Source: Sirat-ul-Jinan tafseer 54487

Metadata: surah=107; ayat=1; ayatId=6304; tafseerId=54487; para=30; volume=10

Arabic: اَرَءَیْتَ الَّذِیْ یُكَذِّبُ بِالدِّیْنِﭤ(1)

Kanz-ul-Iman English translation: Do you see the one who belies the religion?

{اَرَءَیْتَ الَّذِیْ یُكَذِّبُ بِالدِّیْنِ: Do you see the one who belies the religion?} Concerning the occasion of revelation of this verse, one opinion is that it was revealed about ‘As ibn Wa’il Sahmi, who denied the Day of Judgement and also used to commit evil deeds.

The second opinion is that this verse was revealed about Walid ibn Mughirah.

The third opinion is that it was revealed about Abu Jahl. It is narrated that Abu Jahl had accepted responsibility for bringing up an orphan. One day, that orphan came to him unclothed and asked him for some of his property, but Abu Jahl pushed him out. The leaders of Quraysh told him, “Go to Muhammad (Mustafa) ﷺ; he will intercede for you.” Their purpose was to mock the Noble Prophet ﷺ, but the orphan did not know this. Thus, the orphan came to the court of the Crown of Messengership ﷺ and presented his complaint. The Leader of the Messengers ﷺ never sent a needy person away empty-handed, so he ﷺ went with the orphan to Abu Jahl.

When Abu Jahl saw the Noble Messenger ﷺ, he welcomed him and immediately handed the orphan his property. When the people of Quraysh saw this, they reproached him and said, “You have abandoned your religion.” Abu Jahl replied, “By God, I have not abandoned my religion. The real matter is that I saw a spear to his right and left, and I feared that if I did not obey him, that spear would tear me apart.”

The fourth opinion is that this verse was not revealed about any particular person; rather, it includes every person who denies the Day of Judgement. The reason is that a person performs righteous deeds and refrains from forbidden things because of desire for reward and fear of punishment. When he denies the Day of Judgement itself, he will not give up any of his carnal desires and pleasures. This proves that denial of the Day of Judgement is like the foundation of disbelief and all types of sins.

The summary of this verse and the two verses after it is: O man! Do you recognise the person who denies reckoning and recompense despite the clear proofs? If you do not recognise him, then listen: he is the one who, because of his disbelief, pushes away, rebukes, and beats the orphan; while wronging him, he does not give him his right or his property. Because of his extreme miserliness, hardness of heart, and meanness, he does not feed the needy, nor does he encourage anyone else to feed the orphan, because he does not believe that this deed earns reward. If he believed in recompense and had conviction in the warning of punishment, these deeds would not proceed from him. (Tafsir Kabir, Al-Maun, under verses 1–3, 11/301–303; Khazin, Al-Maun, under verses 1–3, 4/412, excerpted.)

Metadata: surah=107; ayat=2; ayatId=6305; tafseerId=54488; para=30; volume=10

Arabic: فَذٰلِكَ الَّذِیْ یَدُعُّ الْیَتِیْمَۙ (2)

Kanz-ul-Iman English translation: Then it is him who pushes away the orphan.

{فَذٰلِكَ الَّذِیْ یَدُعُّ الْیَتِیْمَ: Then it is him who pushes away the orphan.} That is, the moral condition of the person who belies the religion is that he pushes away the orphan.

This verse describes the disbelievers’ treatment of orphans. In contrast, consider Islam’s teachings concerning orphans. Allah Almighty says to the guardians of orphans:

“وَ اٰتُوا الْیَتٰمٰۤى اَمْوَالَهُمْ وَ لَا تَتَبَدَّلُوا الْخَبِیْثَ بِالطَّیِّبِ ۪- وَ لَا تَاْكُلُوْۤا اَمْوَالَهُمْ اِلٰۤى اَمْوَالِكُمْؕ-اِنَّهٗ كَانَ حُوْبًا كَبِیْرًا” (An-Nisa: 2)

Kanz-ul-Irfan translation: “And give the orphans their property, and do not exchange the impure for the pure, and do not consume their property by mixing it with your property. Indeed, this is a great sin.”

And He says:

“وَ لَا تُؤْتُوا السُّفَهَآءَ اَمْوَالَكُمُ الَّتِیْ جَعَلَ اللّٰهُ لَكُمْ قِیٰمًا وَّ ارْزُقُوْهُمْ فِیْهَا وَ اكْسُوْهُمْ وَ قُوْلُوْا لَهُمْ قَوْلًا مَّعْرُوْفًا” (An-Nisa: 5)

Kanz-ul-Irfan translation: “And do not give the foolish their property which Allah has made a means of support for you, and feed them from it, clothe them, and speak good words to them.”

And He says:

“وَ لْیَخْشَ الَّذِیْنَ لَوْ تَرَكُوْا مِنْ خَلْفِهِمْ ذُرِّیَّةً ضِعٰفًا خَافُوْا عَلَیْهِمْ ۪- فَلْیَتَّقُوا اللّٰهَ وَ لْیَقُوْلُوْا قَوْلًا سَدِیْدًا” (An-Nisa: 9)

Kanz-ul-Irfan translation: “And let those fear who, if they left behind weak offspring, would fear for them. So let them fear Allah and speak the right words.”

And He says:

“اِنَّ الَّذِیْنَ یَاْكُلُوْنَ اَمْوَالَ الْیَتٰمٰى ظُلْمًا اِنَّمَا یَاْكُلُوْنَ فِیْ بُطُوْنِهِمْ نَارًا ؕ- وَ سَیَصْلَوْنَ سَعِیْرًا” (An-Nisa: 10)

Kanz-ul-Irfan translation: “Indeed, those who consume the property of orphans unjustly are only filling their bellies with fire, and soon they will enter a blazing fire.”

It is narrated from Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Noble Messenger ﷺ said, “The best house among Muslims is the house in which there is an orphan and he is treated well, and the worst house among Muslims is the house in which there is an orphan and he is treated badly.” (Ibn Majah, Book of Manners, chapter on the right of the orphan, 4/193, hadith 3679.)

It is narrated from Sayyiduna Abu Umamah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Messenger of Allah ﷺ said, “Whoever strokes the head of an orphan for the sake of Allah Almighty’s pleasure will receive a good deed for every hair over which his hand passes. Whoever treats the orphan boy or orphan girl living with him well, I and he will be like these two in Paradise.” The Messenger of Allah ﷺ joined two of his fingers. (Musnad Imam Ahmad, Musnad al-Ansar, hadith of Abu Umamah al-Bahili ... etc., 8/300, hadith 22347.)

In view of the disbelievers’ conduct and Islam’s teachings, everyone can clearly understand that no other religion has examples comparable to the measures Islam has taken and the commands it has given to protect children’s rights.

Metadata: surah=107; ayat=3; ayatId=6306; tafseerId=54489; para=30; volume=10

Arabic: وَ لَا یَحُضُّ عَلٰى طَعَامِ الْمِسْكِیْنِﭤ(3)

Kanz-ul-Iman English translation: And does not encourage (others) to feed the needy.

{وَ لَا یَحُضُّ عَلٰى طَعَامِ الْمِسْكِیْنِ: And does not encourage (others) to feed the needy.} That is, the condition of the person who belies the religion is that he does not encourage his family and other wealthy people to feed the needy. (Ruh al-Bayan, Al-Maun, under verse 3, 10/522.)

This verse describes the disbelievers’ treatment of the needy. Now consider Islam’s teachings concerning the needy. Allah Almighty says:

“فَاٰتِ ذَا الْقُرْبٰى حَقَّهٗ وَ الْمِسْكِیْنَ وَ ابْنَ السَّبِیْلِؕ-ذٰلِكَ خَیْرٌ لِّلَّذِیْنَ یُرِیْدُوْنَ وَجْهَ اللّٰهِ٘-وَ اُولٰٓىٕكَ هُمُ الْمُفْلِحُوْنَ” (Ar-Rum: 38)

Kanz-ul-Irfan translation: “So give the relative his right, and the needy and the traveller as well. This is better for those who seek Allah’s pleasure, and it is they who are successful.”

While describing the qualities of His righteous servants, Allah Almighty says:

“وَ یُطْعِمُوْنَ الطَّعَامَ عَلٰى حُبِّهٖ مِسْكِیْنًا وَّ یَتِیْمًا وَّ اَسِیْرًا (۸) اِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللّٰهِ لَا نُرِیْدُ مِنْكُمْ جَزَآءً وَّ لَا شُكُوْرًا” (Ad-Dahr: 8–9)

Kanz-ul-Irfan translation: “And they feed the needy, the orphan, and the captive, despite their own love for the food. ‘We feed you only for the sake of Allah; we do not desire any recompense or thanks from you.’”

It is narrated from Sayyiduna Anas رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Noble Prophet ﷺ said, “The needy will enter Paradise forty years before the wealthy. O Aishah رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا, do not send away a needy person empty-handed; even if it is only a slice of date, give it to him. O Aishah رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا, love the needy and keep them close, so that Allah Almighty may bring you close on the Day of Judgement.” (Tirmidhi, Book of Asceticism, chapter on what has been narrated concerning the poor emigrants entering Paradise before their wealthy people, 4/157, hadith 2359.)

Source: Sirat-ul-Jinan tafseer 54490

Metadata: surah=107; ayat=4; ayatId=6307; tafseerId=54490; para=30; volume=10

Arabic: فَوَیْلٌ لِّلْمُصَلِّیْنَۙ (4)

Kanz-ul-Iman English translation: So, destruction is for those performers of Salah.

{فَوَیْلٌ لِّلْمُصَلِّیْنَ: So, destruction is for those performers of Salah.} This verse and the verse after it state that destruction is for those performers of Salah who are heedless of their Salah. This refers to hypocrites: when they are alone, they do not offer Salah because they do not believe that it is obligatory; but when they are before people, they act like performers of Salah, present themselves as worshippers, and stand and sit for people to see them. In reality, these people are heedless of Salah. (Madarik, Al-Maun, under verses 4–5, p. 1377.)

Concerning those who are heedless of Salah, Allah Almighty says elsewhere:

“فَخَلَفَ مِنْۢ بَعْدِهِمْ خَلْفٌ اَضَاعُوا الصَّلٰوةَ وَ اتَّبَعُوا الشَّهَوَاتِ فَسَوْفَ یَلْقَوْنَ غَیًّا” (Maryam: 59)

Kanz-ul-Irfan translation: “Then after them came unworthy people who abandoned Salah and followed their desires, so soon they will encounter the dreadful valley of Ghayy in Hell.”

And He says:

“اِنَّ الْمُنٰفِقِیْنَ یُخٰدِعُوْنَ اللّٰهَ وَ هُوَ خَادِعُهُمْۚ-وَ اِذَا قَامُوْۤا اِلَى الصَّلٰوةِ قَامُوْا كُسَالٰىۙ-یُرَآءُوْنَ النَّاسَ وَ لَا یَذْكُرُوْنَ اللّٰهَ اِلَّا قَلِیْلًا٘ۙ(۱۴۲) مُّذَبْذَبِیْنَ بَیْنَ ذٰلِكَ ﳓ لَاۤ اِلٰى هٰۤؤُلَآءِ وَ لَاۤ اِلٰى هٰۤؤُلَآءِؕ-وَ مَنْ یُّضْلِلِ اللّٰهُ فَلَنْ تَجِدَ لَهٗ سَبِیْلًا” (An-Nisa: 142–143)

Kanz-ul-Irfan translation: “Indeed, the hypocrites seek to deceive Allah in their own supposition, and He will repay them for their deception. When they stand for Salah, they stand lazily, showing off before people, and they remember Allah only a little. They waver between the two; they are neither with these nor with those. And whoever Allah sends astray, you will never find a way for him.”

Remember that it is necessary to avoid being heedless of Salah in the sense of sometimes offering it and sometimes abandoning it; this is a particular quality of hypocrites. One should also strive to avoid heedlessness within Salah, such as beginning to think about other matters during Salah or accepting Satan’s whispers, although this form of heedlessness is less reprehensible.

{اَلَّذِیْنَ هُمْ عَنْ صَلَاتِهِمْ سَاهُوْنَ: Those who are heedless of their Salah.} Heedlessness of Salah has several forms, such as not offering it regularly, not offering it at the correct time, not properly performing the obligations and necessary acts, not offering it in congregation without a valid Shar‘i excuse, not caring about Salah, making it up in private and offering it before people, and so on. All these forms are included in the warning. Failing to offer it eagerly, not performing it with understanding, and not offering it attentively are also included in heedlessness of Salah; however, these forms are not included in the particular warning mentioned in the preceding verse.

{اَلَّذِیْنَ هُمْ یُرَآءُوْنَ: Those who show off.} That is, the hypocrites perform the obligatory acts not to attain the pleasure of Allah Almighty, but to show people. (Madarik, Al-Maun, under verse 6, p. 1377.)

Showing off means displaying one’s deed with the intention that people will see it and praise one’s worship. (Qurtubi, Al-Maun, under verse 6, 10/154, twentieth part.)

Many hadith condemn showing off. Two of them are mentioned here.

Remember that, while keeping one’s intention correct, obligatory acts of worship should be performed openly, so that people do not accuse a person of abandoning obligatory acts of worship. Voluntary acts of worship should be performed secretly, because there is no fear of such an accusation concerning them.

Metadata: surah=107; ayat=5; ayatId=6308; tafseerId=null; para=30; volume=10

Arabic: الَّذِیْنَ هُمْ عَنْ صَلَاتِهِمْ سَاهُوْنَۙ (5)

Kanz-ul-Iman English translation: Who are neglectful of their Salah.

Metadata: surah=107; ayat=6; ayatId=6309; tafseerId=null; para=30; volume=10

Arabic: الَّذِیْنَ هُمْ یُرَآءُوْنَۙ (6)

Kanz-ul-Iman English translation: Those who show off.

Source: Sirat-ul-Jinan tafseer 54492

Metadata: surah=107; ayat=7; ayatId=6310; tafseerId=54492; para=30; volume=10

Arabic: وَ یَمْنَعُوْنَ الْمَاعُوْنَ۠ (7)

Kanz-ul-Iman English translation: And refuse to give (small) things of use when asked.

{وَ یَمْنَعُوْنَ الْمَاعُوْنَ: And refuse to give (small) things of use when asked.} The earlier verses described the hypocrites’ dealings with the Creator. From here, their conduct with creation is being described: if they are asked for an ordinary item used in daily life, such as a needle, cooking pot, or bowl, they refuse to give it out of miserliness. (Jalalayn, Al-Maun, under verse 7, p. 507.)

The scholars say that it is recommended for a person to keep in his home, beyond his own need, items which his neighbours need and to lend those items to them. (Khazin, Al-Maun, under verse 7, 4/413.)

Sayyidatuna Aishah Siddiqah رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا states: I asked, “O Messenger of Allah ﷺ, which thing is it unlawful to withhold?” He ﷺ said, “Water, salt, and fire.” I asked, “O Messenger of Allah ﷺ, we understand the ruling concerning water, but why is this ruling given for salt and fire?” He ﷺ said, “O Humayra رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا, whoever gives someone fire has, as if, given in charity all the food cooked with that fire; whoever gives someone salt has, as if, given in charity all the food made tasty by that salt; whoever gives a Muslim one sip of water where water is readily available has, as if, freed a slave; and whoever gives a Muslim one sip of water where water is unavailable has, as if, given him life.” (Ibn Majah, Book of Pawning, chapter on Muslims sharing three things, 3/177, hadith 2474.)

Source: Sirat-ul-Jinan tafseer 54435

Metadata: surah=94; ayat=1; ayatId=6184; tafseerId=54435; para=30; volume=10

Arabic: اَلَمْ نَشْرَحْ لَكَ صَدْرَكَۙ (1)

Kanz-ul-Iman English translation: Did We not expand your chest for you (O Beloved)?

{اَلَمْ نَشْرَحْ لَكَ صَدْرَكَ: Did We not expand your chest for you (O Beloved)?} The occasion of revelation of this Surah is that one day the Master of the universe ﷺ presented his plea in the Divine court: “O Allah Almighty! You granted Sayyiduna Ibrahim عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام the honour of being Your intimate friend, honoured Sayyiduna Musa عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام by speaking with him, granted Sayyiduna Idris عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام access to a lofty place up to Paradise, made the mountains and iron obedient to Sayyiduna Dawud عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام, and made jinn, humans, and all animals subject to Sayyiduna Sulayman عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام. With which honour and miracle have You distinguished me?” Thereupon this Surah was revealed. It was as though it declared: “O Beloved ﷺ! If We made Sayyiduna Ibrahim عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام Our intimate friend, then for your sake We opened your chest with the light of knowledge, wisdom, and gnosis, so that the delight of supplication, concern for the Ummah, eagerness to attend Our court, and longing for the abode of the Hereafter might enter your heart; bearing the heavenly revelation might become easy for your heart; and you might endure the hardships that come in conveying the invitation towards Allah Almighty. Through these qualities and miracles, you attained such a rank that the honour of Sayyiduna Ibrahim عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام being Our intimate friend has no comparison with it. If We granted Sayyiduna Musa عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام the honour of speaking with Us and granted Sayyiduna Idris عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام access to a lofty place, then We freed you from the grief that had weighed heavily upon your back and called you to the realm beyond place, honouring you with Our vision, until the distance between Us and you became equal to two bows, or even less, in a manner befitting Us, and your nearness and rank became renowned throughout the entire dominion of the heavens. If We gave Sayyiduna Dawud and Sayyiduna Sulayman عَلَیْہِمَا الصَّلٰوۃُ وَالسَّلَام authority over some things of the world, then We gave you power over the upper world, meaning the heavens: their angels attend your court like servants and fight your enemies like your soldiers, and there is nothing in the heavens that is unaware of your prophethood and messengership or that disobeys your command.” (Ruh al-Bayan, Al-Inshirah, under verse 1, 10/465; Al-Kalam al-Awdah fi Tafsir Al-Inshirah, p. 14, excerpted.)

Imam Ahmad Raza Khan رَحْمَۃُ اللّٰہِ تَعَالٰی عَلَیْہِ describes the rank of Allah Almighty’s Beloved ﷺ in these lines:

The origin of all, the leader of all,
The master of all, the commander of all;

The rule of all, the sainthood of all,
For you, before God:

Angels as servants, the Messenger’s retinue,
All nations as servants, in gracious submission;

The existent and nonexistent, the originated and eternal,
In the world, manifest for you.

What is this mountain, and what are the heavens?
Even the Highest Throne remained far behind;

You received union beyond every direction:
Such is the elevation of your rank.

Mufti Na'im al-Din Muradabadi رَحْمَۃُ اللّٰہِ تَعَالٰی عَلَیْہِ writes in the commentary of this verse: “That is, O Beloved ﷺ! We expanded and enlarged your sacred chest for guidance, gnosis, admonition, prophethood, and knowledge and wisdom, to such an extent that the unseen world and the witnessed world were contained within its breadth, bodily relationships could not obstruct spiritual lights, and divinely bestowed sciences, Divine commands, Lordly gnoses, and Merciful realities became manifest in your pure chest. Some exegetes say that the outward opening of the blessed chest is intended by this verse. It is mentioned in hadith that the outward opening of the Noble Prophet’s ﷺ blessed chest occurred several times: at the beginning of his blessed life, at the beginning of the descent of revelation, and on the Night of Ascension. Its manner was that Sayyiduna Jibril Amin عَلَیْہِ السَّلَام split open the pure chest, took out the blessed heart, washed it with Zamzam water in a golden basin, filled it with light and wisdom, and placed it back in its position.” (Khazain al-Irfan, Al-Inshirah, under verse 1, p. 1110; Khazin, Al-Inshirah, under verse 1, 4/388; Ruh al-Bayan, Al-Inshirah, under verse 1, 10/461–462, excerpted.)

Two matters are learned from this verse:

“فَمَنْ یُّرِدِ اللّٰهُ اَنْ یَّهْدِیَهٗ یَشْرَحْ صَدْرَهٗ لِلْاِسْلَامِۚ-وَ مَنْ یُّرِدْ اَنْ یُّضِلَّهٗ یَجْعَلْ صَدْرَهٗ ضَیِّقًا حَرَجًا كَاَنَّمَا یَصَّعَّدُ فِی السَّمَآءِ” (Al-An'am: 125)

Kanz-ul-Irfan translation: “And whoever Allah wants to guide, He opens his chest for Islam; and whoever He wants to send astray, He makes his chest tight, extremely tight, as though he is climbing into the sky by force.”

Sayyiduna Abdullah ibn Masud رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ states that when the Crown of Messengership ﷺ recited this verse, the noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ asked what was meant by this opening. He ﷺ said: “It means the light placed into the believer’s heart, through which his heart opens.” He ﷺ was asked whether there was a sign by which it could be recognised. He ﷺ replied: “Yes. There are three signs: (1) eagerness for the Hereafter, (2) aversion to the world, and (3) preparing for the Hereafter before death.” (Musannaf Ibn Abi Shaybah, Book of Asceticism, what is mentioned from our Prophet ﷺ concerning asceticism, 8/126, hadith 14.)

Source: Sirat-ul-Jinan tafseer 54436

Metadata: surah=94; ayat=2; ayatId=6185; tafseerId=54436; para=30; volume=10

Arabic: وَ وَضَعْنَا عَنْكَ وِزْرَكَۙ (2)

Kanz-ul-Iman English translation: And (We) removed that burden from you (O Beloved).

{وَ وَضَعْنَا عَنْكَ وِزْرَكَ: And (We) removed that burden from you (O Beloved).} Regarding what is meant by this burden, one statement of the exegetes is that it refers to the grief which the Illuminated Presence ﷺ felt because the disbelievers did not accept faith. A second statement is that it refers to the grief over the sins of the Ummah, with which his blessed heart remained occupied. The meaning is: “O Beloved ﷺ! We made you one whose intercession is accepted and thereby removed the burden of grief that had broken your back.” (Tafsir Kabir, Al-Inshirah, under verses 2–3, 11/207–208; Khazin, Al-Inshirah, under verses 2–3, 4/388–389; Khazain al-Irfan, Al-Inshirah, under verse 3, p. 1110, excerpted.)

The verse below gives an indication of how much grief the Noble Messenger ﷺ felt because the disbelievers did not accept faith. Allah Almighty said to His Beloved ﷺ:

“فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلٰۤى اٰثَارِهِمْ اِنْ لَّمْ یُؤْمِنُوْا بِهٰذَا الْحَدِیثِ اَسَفًا” (Al-Kahf: 6)

Kanz-ul-Irfan translation: “If they do not believe in this word, then perhaps you will exhaust yourself in grief, following after them.”

His condition regarding the Ummah can be understood from this verse:

“لَقَدْ جَآءَكُمْ رَسُوْلٌ مِّنْ اَنْفُسِكُمْ عَزِیْزٌ عَلَیْهِ مَا عَنِتُّمْ حَرِیْصٌ عَلَیْكُمْ بِالْمُؤْمِنِیْنَ رَءُوْفٌ رَّحِیْمٌ” (At-Tawbah: 128)

Kanz-ul-Irfan translation: “Indeed, there has come to you a Great Messenger from among you, upon whom your falling into hardship is very heavy; he is extremely desirous of your well-being, and most compassionate and merciful towards Muslims.”

This can also be understood from a hadith. Sayyiduna Abdullah ibn Amr ibn al-As رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمَا states that the Noble Messenger ﷺ recited from the Holy Quran the saying of Sayyiduna Ibrahim عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام:

“رَبِّ اِنَّهُنَّ اَضْلَلْنَ كَثِیْرًا مِّنَ النَّاسِۚ فَمَنْ تَبِعَنِیْ فَاِنَّهٗ مِنِّیۚ-وَ مَنْ عَصَانِیْ فَاِنَّكَ غَفُوْرٌ رَّحِیْمٌ” (Ibrahim: 36)

Kanz-ul-Irfan translation: “O my Lord! Indeed, the idols have led many people astray; so whoever follows me is surely of me, and whoever disobeys me, then surely You are Most Forgiving, Most Merciful.”

He ﷺ also recited the verse containing the saying of Sayyiduna Isa عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام:

“اِنْ تُعَذِّبْهُمْ فَاِنَّهُمْ عِبَادُكَۚ-وَ اِنْ تَغْفِرْ لَهُمْ فَاِنَّكَ اَنْتَ الْعَزِیْزُ الْحَكِیْمُ” (Al-Ma'idah: 118)

Kanz-ul-Irfan translation: “If You punish them, then they are Your servants; and if You forgive them, then surely You alone are the Dominant, the Wise.”

The Noble Prophet ﷺ began to weep. Raising his blessed hands, he supplicated: “O Allah Almighty! My Ummah, my Ummah.” Allah Almighty said to Sayyiduna Jibril: “O Jibril! Go to My Beloved ﷺ. Your Lord knows best, but ask him what is making him weep.” Sayyiduna Jibril عَلَیْہِ السَّلَام came to the court of the Noble Prophet ﷺ and asked him. The Messenger of Allah ﷺ informed him of his plea. Allah Almighty then said to Sayyiduna Jibril: “Go to My Beloved ﷺ and tell him: ‘We shall certainly please you concerning your Ummah and shall not grieve you.’” (Muslim, Book of Faith, chapter on the Prophet’s ﷺ supplication for his Ummah, etc., p. 130, hadith 346 (202).)

Imam Ahmad Raza Khan رَحْمَۃُ اللّٰہِ تَعَالٰی عَلَیْہِ states: “O dear brother! Have you ever heard that one who has sincere love for you becomes displeased on hearing your good condition, remains concerned with erasing it, and then what a Beloved he is: the life of faith and mine of excellence, whose world-adorning beauty has no equal anywhere, and upon whose image the pen of destiny drew its final stroke, never to write such a one again? What a Beloved he is, whom his Master sent as mercy for all the worlds; what a Beloved he is, who bore upon his person the burden of an entire world; what a Beloved he is, who abandoned the food of the day and sleep of the night because of your grief, while you remain immersed day and night in disobedience and occupied in amusement and play, and he remains weeping and sorrowful night and day for your forgiveness.”

“The night, which Allah جل جلاله made for comfort, has spread its wings of tranquillity. Morning is near, cool breezes are fanning the air, everyone’s work inclines towards rest, kings sleep in blissful comfort in warm beds and soft pillows, and even the needy and destitute have stretched their feet beneath a two-yard blanket. At such a pleasant time and in such cool weather, that innocent, sinless, pure and protected one leaves his comfort, turns away from sleep and rest, and places his humble forehead at the threshold of honour, saying: ‘O Lord! My Ummah is sinful; pardon them and save all their bodies from the Fire of Hell.’”

“When that source of comfort and mine of mercy came into existence, he prostrated in the Divine court and said, ‘My Lord, grant me my Ummah.’ When he was placed in the noble grave, his life-giving lips were moving; some Companions listened and heard him softly saying, ‘My Ummah, my Ummah.’ On the Day of Judgement, a day of astonishing severity, with a copper earth, bare feet, tongues parched with thirst, the sun above heads and no sign of shade, the anxiety of reckoning and the encounter with the Sovereign, the entire world will be occupied with its own concern, and helpless criminals will be caught in the snare of calamity. Wherever they go, they will hear no answer except ‘Myself, myself; go to someone else.’ At that time this Beloved, the comforter of the sorrowful, will be of help. The lock of intercession will open through the strength of his blessed arm. They will remove the turban from his sacred head, and he will fall in prostration and say, ‘O my Lord, my Ummah.’” (Fatawa Razawiyyah, 30/716–717.)

Thus, how great an injustice it is to try to erase the true excellences of such a Beloved, grief-bearing and grief-comforting Master, day and night deny his attributes, turn away from obeying him, and remain intent upon disobeying him.

Metadata: surah=94; ayat=3; ayatId=6186; tafseerId=null; para=30; volume=10

Arabic: الَّذِیْۤ اَنْقَضَ ظَهْرَكَۙ (3)

Kanz-ul-Iman English translation: Which had broken your back (i.e. an expression of extreme worry).

Source: Sirat-ul-Jinan tafseer 54437

Metadata: surah=94; ayat=4; ayatId=6187; tafseerId=54437; para=30; volume=10

Arabic: وَ رَفَعْنَا لَكَ ذِكْرَكَﭤ(4)

Kanz-ul-Iman English translation: And We have elevated your remembrance for your sake.

{وَ رَفَعْنَا لَكَ ذِكْرَكَ: And We have elevated your remembrance for your sake.} The exegetes have given various explanations of the elevation of the remembrance of the Leader of the Messengers ﷺ.

“مَنْ یُّطِعِ الرَّسُوْلَ فَقَدْ اَطَاعَ اللّٰهَ” (An-Nisa: 80)

Kanz-ul-Irfan translation: “Whoever obeys the Messenger has indeed obeyed Allah.”

Allah Almighty also says: “فَلَا وَ رَبِّكَ لَا یُؤْمِنُوْنَ حَتّٰى یُحَكِّمُوْكَ فِیْمَا شَجَرَ بَیْنَهُمْ ثُمَّ لَا یَجِدُوْا فِیْۤ اَنْفُسِهِمْ حَرَجًا مِّمَّا قَضَیْتَ وَ یُسَلِّمُوْا تَسْلِیْمًا” (An-Nisa: 65)

Kanz-ul-Irfan translation: “So, by your Lord, they will not be Muslims until they make you judge in their disputes, then find no discomfort in their hearts concerning whatever you decide and accept it wholeheartedly.”

Sayyiduna Abdullah ibn Abbas رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمَا states that if someone worships Allah Almighty, affirms Him in every matter, but does not testify to the messengership of the Master of the universe ﷺ, all of this is futile and he remains a disbeliever.

Sayyiduna Abu Sa'id al-Khudri رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of both worlds ﷺ asked Sayyiduna Jibril عَلَیْہِ السَّلَام about this verse. He replied: “Allah Almighty says that your remembrance is elevated in that whenever I am mentioned, you are mentioned with Me.” Sayyiduna Qatadah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ states that Allah Almighty elevated his remembrance in this world and the Hereafter. Every preacher and everyone reciting tashahhud says “اَشْھَدُ اَنْ لَّا ٓاِلٰـہَ اِلَّا اللّٰہ” together with “اَشْھَدُ اَنَّ مُحَمَّدًا رَّسُوْلُ اللّٰہ”.

Imam Ahmad Raza Khan رَحْمَۃُ اللّٰہِ تَعَالٰی عَلَیْہِ says concerning this verse: “It is declared: O our Beloved! We elevated your remembrance for you, so wherever We are remembered, your fame will also be proclaimed, and faith will never be complete without your remembrance. The layers of the heavens and the veils of the earth will resound with your honoured name. Muezzins will remember you with our remembrance in their adhans, preachers in their sermons, those who remember Allah in their gatherings, and exhorters upon their pulpits.

“Trees and stones, deer and monitor lizards, other living creatures, suckling children, and the idols worshipped by disbelievers will recite your proclamation of messengership with eloquent speech and sound expression, just as they will declare Our Oneness. Throughout the four corners of the world there will be a clamour of ‘لَآ اِلٰـہَ اِلَّا اللّٰہُ مُحَمَّدٌ رَّسُوْلُ اللّٰہ’. Every particle, except the wretched ones of eternity, will recite the testimony of faith. I will occupy the inhabitants of the Highest Assembly with glorifying and sanctifying Me, and I will command your praiseworthy and blessed salutations. Wherever I write ‘Allah’, upon the Throne, the Chair, the seven leaves of Sidrah, and the palaces of Paradise, I will also write ‘مُحَمَّدٌ رَّسُوْلُ اللّٰہ’. I will command My Prophets and the Messengers of firm resolve to fill their breaths with you at all times, to bring light to their eyes, coolness to their hearts, tranquillity to their hearts, and adornment to their gatherings through your remembrance. In every Book I send down, I will describe your praise, your beauty, and the perfection of your character with such explanation that the hearts of those who hear will incline towards you involuntarily, and the unseen candle of your love will blaze in their ears and breasts. If an entire world becomes your enemy and occupies itself with diminishing your rank and erasing your virtues, I am the All-Powerful; what power can anyone have against Me? The effect of this very promise was that the Jews had for hundreds of years removed your mention from their books and thrown dust upon the moon, while the people of faith recited your praise in such a loud voice that a fair-minded listener would call out spontaneously. Millions of irreligious people girded themselves to erase your virtues, but those who sought to erase them were themselves erased, while your excellence continued to advance day by day.” (Fatawa Razawiyyah, 30/718–719.)

The elevation of your remembrance is your portion;
In both worlds, your fame is proclaimed.

After praising God, the birds of Paradise
Praise and glorify you alone.

He also says:

“وَ رَفَعْنَا لَكَ ذِكْرَكَ” casts its shade upon you;
Your remembrance has the highest renown, it is lofty.

Your enemies have vanished, are vanishing,
And shall vanish;

Neither has your fame ever diminished,
Nor will it ever diminish.

No one’s reducing you has reduced you,
Nor will you ever be reduced;

When Allah Almighty elevates you,
Who can lower you?

Source: Sirat-ul-Jinan tafseer 54438

Metadata: surah=94; ayat=5; ayatId=6188; tafseerId=54438; para=30; volume=10

Arabic: فَاِنَّ مَعَ الْعُسْرِ یُسْرًاۙ (5)

Kanz-ul-Iman English translation: So indeed, with hardship there is ease.

{فَاِنَّ مَعَ الْعُسْرِ یُسْرًا: So indeed, with hardship there is ease.} That is, O Beloved ﷺ! Along with the severity and hardship you are enduring in confronting the disbelievers, there is ease: We shall grant you victory over them.

Some exegetes state that the polytheists used to taunt the Messenger of Allah ﷺ and the noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ because of poverty. This continued until the Noble Prophet ﷺ thought that the Muslims’ poverty was preventing these disbelievers from accepting Islam. Allah Almighty comforted His Beloved ﷺ, saying: “O Beloved ﷺ! Do not grieve over the words of these disbelievers. Soon this hardship of poverty will end.” (Madarik, Al-Inshirah, under verse 6, p. 1358; Khazin, Al-Inshirah, under verse 6, 4/389, excerpted.)

This verse teaches that one should not become frightened when a difficulty, calamity, or hardship arrives. Rather, one should supplicate to Allah Almighty while hoping that the difficulty and calamity will be removed and the hardship will become ease. If Allah Almighty wills, ease will come very soon. Allah Almighty says:

“لَا یُكَلِّفُ اللّٰهُ نَفْسًا اِلَّا مَاۤ اٰتٰىهَاؕ-سَیَجْعَلُ اللّٰهُ بَعْدَ عُسْرٍ یُّسْرًا” (At-Talaq: 7)

Kanz-ul-Irfan translation: “Allah does not burden any soul beyond what He has given it. Soon Allah will bring ease after hardship.”

Source: Sirat-ul-Jinan tafseer 54439

Metadata: surah=94; ayat=6; ayatId=6189; tafseerId=54439; para=30; volume=10

Arabic: اِنَّ مَعَ الْعُسْرِ یُسْرًاﭤ(6)

Kanz-ul-Iman English translation: Indeed, with hardship there is ease.

{اِنَّ مَعَ الْعُسْرِ یُسْرًا: Indeed, with hardship there is ease.} Repeating this verse shows that one hardship is accompanied by two facilities and two eases. Sayyiduna Hasan رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ states that one day the Noble Prophet ﷺ came out of his blessed residence smiling with happiness and joy and said: “One hardship will never overcome two eases. So indeed, with hardship there is ease; indeed, with hardship there is ease.” (Al-Mustadrak, Book of Tafsir, commentary of Surah Al-Inshirah, 3/380, hadith 4004.)

Source: Sirat-ul-Jinan tafseer 54440

Metadata: surah=94; ayat=7; ayatId=6190; tafseerId=54440; para=30; volume=10

Arabic: فَاِذَا فَرَغْتَ فَانْصَبْۙ (7)

Kanz-ul-Iman English translation: So, when you complete Salah, strive in supplication.

{فَاِذَا فَرَغْتَ فَانْصَبْ: So, when you complete Salah, strive in supplication.} One commentary of this verse is: “O Beloved ﷺ! When you complete Salah, strive in supplication for the Hereafter, because supplication after Salah is accepted.” There is disagreement concerning the supplication mentioned here. Some exegetes say it refers to the supplication made within Salah at its end, while others say it refers to the supplication made after saying salam. A second commentary is: “O Beloved ﷺ! When you complete inviting creation towards religion, occupy yourself with worshipping your Lord Almighty.” (Madarik, Al-Inshirah, under verse 7, p. 1359, abridged.)

Three matters are learned from this verse:

“یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لِمَ تَقُوْلُوْنَ مَا لَا تَفْعَلُوْنَ(۲)كَبُرَ مَقْتًا عِنْدَ اللّٰهِ اَنْ تَقُوْلُوْا مَا لَا تَفْعَلُوْنَ” (As-Saff: 2–3)

Kanz-ul-Irfan translation: “O believers! Why do you say what you do not do? It is extremely displeasing to Allah that you say what you do not do.”

Allah Almighty also says:

“اَتَاْمُرُوْنَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ اَنْفُسَكُمْ وَ اَنْتُمْ تَتْلُوْنَ الْكِتٰبَؕ-اَفَلَا تَعْقِلُوْنَ” (Al-Baqarah: 44)

Kanz-ul-Irfan translation: “Do you command people to goodness and forget yourselves, although you read the Book? So do you not possess understanding?”

Sayyiduna Usamah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “On the Day of Judgement, a man will be brought and thrown into Hell. His intestines will spill out into Hell, and he will revolve around them as a donkey revolves around a mill. The people of Hell will gather around him and say, ‘O so-and-so! What is the matter? You used to invite us to goodness and prevent us from evil, yet you are suffering punishment here!’ He will say, ‘I used to invite you to goodness but did not do good myself, and I used to prevent you from evil but committed evil myself.’” (Bukhari, Book of the Beginning of Creation, chapter on the description of Hell and that it has been created, 2/396, hadith 3267.)

Sayyiduna Anas ibn Malik رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Esteemed Presence ﷺ said: “On the Night of Ascension, I passed by people whose lips were being cut with scissors of fire. Whenever they were cut, they joined again, and then they were cut again. I asked, ‘O Jibril عَلَیْہِ السَّلَام! Who are these people?’ He replied: ‘These are the preachers of your Ummah who used to invite people to goodness but forgot their own selves, although they recited the Quran. Did they not possess understanding?’” (Musnad Abu Ya'la, Musnad Anas ibn Malik, what was narrated by Ali ibn Zayd from Anas, 3/370, hadith 3979.)

Source: Sirat-ul-Jinan tafseer 54441

Metadata: surah=94; ayat=8; ayatId=6191; tafseerId=54441; para=30; volume=10

Arabic: وَ اِلٰى رَبِّكَ فَارْغَبْ۠ (8)

Kanz-ul-Iman English translation: And incline towards only your Lord.

{وَ اِلٰى رَبِّكَ فَارْغَبْ: And incline towards only your Lord.} That is, O Beloved ﷺ! Direct your eagerness especially towards your Lord Almighty, remain a seeker of His favour, and rely upon Him. (Madarik, Al-Inshirah, under verse 8, p. 1359.)

This verse teaches that every Muslim should rely upon Allah Almighty and ask Him for His favour. Allah Almighty says elsewhere:

“وَ عَلَى اللّٰهِ فَلْیَتَوَكَّلِ الْمُؤْمِنُوْنَ” (Ibrahim: 11)

Kanz-ul-Irfan translation: “And Muslims should rely only upon Allah.”

Sayyiduna Abdullah ibn Masud رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Noble Prophet ﷺ said: “Ask Allah Almighty for His favour, for Allah Almighty likes being asked.” (Tirmidhi, Miscellaneous Hadith, chapter on awaiting relief and other matters, 5/333, hadith 3582.)

Source: Sirat-ul-Jinan tafseer 54442

Metadata: surah=95; ayat=1; ayatId=6193; tafseerId=54442; para=30; volume=10

Arabic: وَ التِّیْنِ وَ الزَّیْتُوْنِۙ (1)

Kanz-ul-Iman English translation: By the oath of the fig and the olive.

{وَالتِّیْنِ وَالزَّیْتُوْنِ: By the oath of the fig and the olive.} In this verse, Allah Almighty has sworn by the fig and the olive because these things contain benefits and advantages that point to the power of their Creator, the Lord Almighty. The fig is an extremely excellent fruit. It has no waste, is digested very quickly, is highly beneficial, removes constipation, expels sand and stones from the bladder, dissolves the knots of harmful matter trapped in the liver and spleen, makes the body stout, and clears phlegm. The olive, meanwhile, is a blessed tree. Its oil is used for lighting and is also eaten like a curry; no other oil possesses this quality. Its tree grows on dry mountains in which there is no trace of moisture, flourishes without cultivation, and remains for thousands of years. (Khazin, At-Tin, under verse 1, 4/390; Ruh al-Bayan, At-Tin, under verse 1, 10/466–467, excerpted.)

It is narrated from Sayyiduna Abu Dharr رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Noble Prophet ﷺ said: “Eat figs. If I were to say that it is a fruit descended from Paradise, I could say so, because the fruit of Paradise has no stone. Therefore, eat it, for it removes piles and benefits the pain of gout.” (Musnad al-Firdaws, Book of the Letter Kaf, 3/243, hadith 4716.)

Allah Almighty said at another place:

“وَ شَجَرَةً تَخْرُ جُ مِنْ طُوْرِ سَیْنَآءَ تَنْۢبُتُ بِالدُّهْنِ وَ صِبْغٍ لِّلْاٰكِلِیْنَ” (Al-Mu'minun: 20)

Kanz-ul-Irfan translation: “And (We created) a tree that emerges from Mount Sinai, growing oil and a relish for those who eat.”

It is narrated from Sayyiduna Mu'adh ibn Jabal رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Noble Prophet ﷺ said: “The miswak of the blessed olive tree is very good, because it makes the mouth fragrant and removes its bad odour. It is my miswak and the miswak of the noble Prophets عَلَیْہِمُ الصَّلٰوۃُ وَالسَّلَام before me.” (Al-Mu'jam al-Awsat, Book of the Letter Alif, the one whose name is Ahmad, 1/201, hadith 678.)

{وَطُوْرِ سِیْنِیْنَ: And by Mount Sinai.} Tur is the mountain upon which Allah Almighty honoured Sayyiduna Musa عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام by speaking with him, and Sina is the name of the place where this mountain is situated. This place is called Sina because it is beautiful or blessed. According to some exegetes, Tur Sina means a beautiful or blessed mountain. According to others, every mountain where fruit-bearing trees are abundant is called Tur Sina. (Tafsir Kabir, At-Tin, under verse 2, 11/211–212.)

It is learned from this that when a place or location becomes associated with the accepted servants of Allah Almighty, that place also becomes honoured in the court of Allah Almighty.

{وَهٰذَاالْبَلَدِالْاَمِیْنِ: And by this secure city.} That is, and by the secure city of Makkah Mukarramah. Imam Abdullah ibn Ahmad Nasafi رَحْمَۃُ اللّٰہِ تَعَالٰی عَلَیْہِ states: “Mentioning the fig, the olive, Mount Sinai, and Makkah Mukarramah reveals the greatness and nobility of these blessed places, and makes clear the blessings that appeared because the Prophets عَلَیْہِمُ الصَّلٰوۃُ وَالسَّلَام and saints رَحْمَۃُ اللّٰہِ تَعَالٰی عَلَیْہِمْ lived there. Thus, the place where figs and olives grow is the place to which Sayyiduna Ibrahim عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام migrated, and Sayyiduna Isa عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام was born and raised there as well. Tur is the place where Sayyiduna Musa عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام was called. The Crowned One of Messengership ﷺ was born in Makkah Mukarramah, announced his prophethood and messengership in this city, and the Ka'bah is also here, towards which Muslims throughout the world turn their faces in prayer.” (Madarik, At-Tin, under verse 3, p. 1360.)

Metadata: surah=95; ayat=2; ayatId=6194; tafseerId=null; para=30; volume=10

Arabic: وَ طُوْرِ سِیْنِیْنَۙ (2)

Kanz-ul-Iman English translation: And by Mount Sinai.

Metadata: surah=95; ayat=3; ayatId=6195; tafseerId=null; para=30; volume=10

Arabic: وَ هٰذَا الْبَلَدِ الْاَمِیْنِۙ (3)

Kanz-ul-Iman English translation: And by this secure city (i.e. Makkah).

Source: Sirat-ul-Jinan tafseer 54443

Metadata: surah=95; ayat=4; ayatId=6196; tafseerId=54443; para=30; volume=10

Arabic: لَقَدْ خَلَقْنَا الْاِنْسَانَ فِیْۤ اَحْسَنِ تَقْوِیْمٍ٘ (4)

Kanz-ul-Iman English translation: We have indeed created man in the best form.

{لَقَدْ خَلَقْنَا الْاِنْسَانَ فِیْۤ اَحْسَنِ تَقْوِیْمٍ: We have indeed created man in the best form.} After mentioning the oath by the fig, the olive, Mount Sinai, and the city of Makkah, Allah Almighty declared that He has indeed created man in the best form. He gave proportion and harmony to his limbs. He made him upright in stature, rather than bent over like animals; He made him eat by taking food with his hands, rather than seizing it with his mouth like animals; and He adorned him with knowledge, understanding, intellect, discernment, and the ability to speak. (Khazin, At-Tin, under verse 4, 4/391; Madarik, At-Tin, under verse 4, p. 1360, excerpted.)

If a person reflects upon his own creation while considering the other creations of Allah Almighty, it will become as clear to him as daylight what tremendous blessings of outward and inward beauty Allah Almighty has bestowed upon him. The more deeply he reflects upon this, the more knowledge he will gain of the greatness and power of Allah Almighty, and he will understand this great blessing very well.

Source: Sirat-ul-Jinan tafseer 54444

Metadata: surah=95; ayat=5; ayatId=6197; tafseerId=54444; para=30; volume=10

Arabic: ثُمَّ رَدَدْنٰهُ اَسْفَلَ سٰفِلِیْنَۙ (5)

Kanz-ul-Iman English translation: We then turned him towards the lowest of the low state (i.e. old age).

{ثُمَّ رَدَدْنٰهُ اَسْفَلَ سٰفِلِیْنَ: We then turned him towards the lowest of the low state.} One meaning is that after creating man in the best form, Allah Almighty turns him towards old age. At that time the body becomes weak, the limbs become ineffective, the intellect becomes deficient, the back bends, the hair turns white, wrinkles appear in the skin, and he becomes dependent in fulfilling his needs. A second meaning is that when he did not give thanks for his excellent form, persisted in disobeying Allah Almighty, and did not believe, his end was that the lowest depths of Hell were made his dwelling. (Khazin, At-Tin, under verse 5, 4/391; Madarik, At-Tin, under verse 5, pp. 1360–1361, excerpted.)

Three matters are learned from this:

“وَ مَنْ نُّعَمِّرْهُ نُنَكِّسْهُ فِی الْخَلْقِؕ-اَفَلَا یَعْقِلُوْنَ” (Ya-Sin: 68)

Kanz-ul-Irfan translation: “And whoever We grant a long life, We reverse him in creation, so do they not understand?”

He also said:

“یٰۤاَیُّهَا النَّاسُ اِنْ كُنْتُمْ فِیْ رَیْبٍ مِّنَ الْبَعْثِ فَاِنَّا خَلَقْنٰكُمْ مِّنْ تُرَابٍ ثُمَّ مِنْ نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُّضْغَةٍ مُّخَلَّقَةٍ وَّ غَیْرِ مُخَلَّقَةٍ لِّنُبَیِّنَ لَكُمْؕ-وَ نُقِرُّ فِی الْاَرْحَامِ مَا نَشَآءُ اِلٰۤى اَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوْۤا اَشُدَّكُمْۚ-وَ مِنْكُمْ مَّنْ یُّتَوَفّٰى وَ مِنْكُمْ مَّنْ یُّرَدُّ اِلٰۤى اَرْذَلِ الْعُمُرِ لِكَیْلَا یَعْلَمَ مِنْۢ بَعْدِ عِلْمٍ شَیْــٴًـا” (Al-Hajj: 5)

Kanz-ul-Irfan translation: “O people! If you have any doubt about being raised on the Day of Judgement, then reflect that We created you from dust, then from a drop of water, then from a clot of blood, then from a lump of flesh, formed and unformed, so that We may manifest Our power to you. We keep in the wombs whatever We wish for a specified term, then We bring you out as a child, then (grant you life) so that you may reach your full strength. Among you are those who are called back, and among you are those who are returned to the most worthless age, so that after having knowledge they know nothing.”

Source: Sirat-ul-Jinan tafseer 54445

Metadata: surah=95; ayat=6; ayatId=6198; tafseerId=54445; para=30; volume=10

Arabic: اِلَّا الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ فَلَهُمْ اَجْرٌ غَیْرُ مَمْنُوْنٍﭤ(6)

Kanz-ul-Iman English translation: Except those who believed and did good deeds, that for them is limitless reward.

{اِلَّا الَّذِیْنَ اٰمَنُوْا: Except those who believed.} That is, those who believed and performed good deeds shall have limitless reward. Even if, because of the weakness of old age, they cannot perform as many acts of worship as they did in youth, and their deeds decrease, by the grace of Allah Almighty they will receive the same reward that they received for deeds performed during youth and strength, and the same number of deeds will be recorded for them as were recorded in their youth. The lowest depths of Hell will not be their dwelling. (Khazin, At-Tin, under verse 6, 4/391; Madarik, At-Tin, under verse 6, p. 1361, excerpted.)

A similar matter is also mentioned in a noble hadith. Sayyiduna Abu Musa al-Ash'ari رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “When a Muslim servant becomes ill or is travelling, the reward of the deeds that he used to perform while healthy and resident is written for him, though he could not perform them because of illness or travel.” (Musnad Imam Ahmad, Musnad of the Kufans, hadith of Abu Musa al-Ash'ari, 7/177, hadith 19774.)

Two matters are learned from this verse:

Source: Sirat-ul-Jinan tafseer 54446

Metadata: surah=95; ayat=7; ayatId=6199; tafseerId=54446; para=30; volume=10

Arabic: فَمَا یُكَذِّبُكَ بَعْدُ بِالدِّیْنِﭤ(7)

Kanz-ul-Iman English translation: Now (after all these proofs), what causes you to belie the Judgement (Day)?

{فَمَا یُكَذِّبُكَ بَعْدُ بِالدِّیْنِ: Now (after all these proofs), what causes you to belie the Judgement (Day)?} That is, O disbelieving man! Have you not reflected upon your form, the beginning of your creation, your youth, and your old age, so that you would say that the Being capable of these things is also capable of bringing me back to life after my passing, taking account of my deeds, and recompensing me for them? After this decisive proof and clear argument, what causes you to belie the Day of Judgement, and why do you deny being raised after passing, reckoning on the Day of Judgement, and recompense for deeds despite seeing these powers of Allah Almighty? (Khazin, At-Tin, under verse 7, 4/391, abridged.)

{اَلَیْسَ اللّٰهُ بِاَحْكَمِ الْحٰكِمِیْنَ: Is Allah not the Greatest Ruler of all rulers?} It is narrated from Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Illuminated Prophet ﷺ said: “Whoever recites ‘اَلَیْسَ اللّٰهُ بِاَحْكَمِ الْحٰكِمِیْنَ’ while reciting the Surah ‘وَالتِّیْنِ وَالزَّیْتُوْنِ’ should say: ‘بَلٰی وَاَنَا عَلٰی ذَالِکَ مِنَ الشَّاہِدِیْن’, meaning, ‘Why not? Indeed, He is, and I am among those who bear witness to this.’” (Tirmidhi, Book of Tafsir, chapter on Surah At-Tin, 5/230, hadith 3358.)

Metadata: surah=95; ayat=8; ayatId=6200; tafseerId=null; para=30; volume=10

Arabic: اَلَیْسَ اللّٰهُ بِاَحْكَمِ الْحٰكِمِیْنَ۠ (8)

Kanz-ul-Iman English translation: Is Allah not the Greatest Ruler of all rulers?

Source: Sirat-ul-Jinan tafseer 54459

Metadata: surah=98; ayat=1; ayatId=6228; tafseerId=54459; para=30; volume=10

Arabic: لَمْ یَكُنِ الَّذِیْنَ كَفَرُوْا مِنْ اَهْلِ الْكِتٰبِ وَ الْمُشْرِكِیْنَ مُنْفَكِّیْنَ حَتّٰى تَاْتِیَهُمُ الْبَیِّنَةُۙ (1)

Kanz-ul-Iman English translation: The disbelieving People of the Book and the polytheists were not going to leave their religion until clear proof comes to them.

{لَمْ یَكُنِ الَّذِیْنَ كَفَرُوْا مِنْ اَهْلِ الْكِتٰبِ وَ الْمُشْرِكِیْنَ مُنْفَكِّیْنَ: The disbelieving People of the Book and the polytheists were not going to leave their religion.} That is, the disbelieving People of the Book, the Jews and Christians, and the polytheists, the idol-worshippers, were not going to leave their religions until the Leader of the Messengers, Sayyiduna Muhammad ﷺ, appeared before them. This was because, before the arrival of the Holy Prophet ﷺ, all these people used to say, “We will not leave our religion until that Prophet appears whose mention is found in the Torah and the Gospel.” When that Prophet appeared and announced his prophethood, some of them believed in him and some disbelieved in him. (Khazin, Al-Bayyinah, under verse 1, 4/398; Sawi, Al-Bayyinah, under verse 1, 6/2403–2404, excerpted.)

Three matters are learned from this verse:

Source: Sirat-ul-Jinan tafseer 54460

Metadata: surah=98; ayat=2; ayatId=6229; tafseerId=54460; para=30; volume=10

Arabic: رَسُوْلٌ مِّنَ اللّٰهِ یَتْلُوْا صُحُفًا مُّطَهَّرَةًۙ (2)

Kanz-ul-Iman English translation: Who is that (clear proof)? He is the Messenger of Allah (i.e. the Beloved Prophet Muhammad), that he recites the sacred Scriptures.

{رَسُوْلٌ مِّنَ اللّٰهِ: (That clear proof is) the Messenger of Allah.} That is, the clear proof is the most magnificent Messenger of Allah Almighty, who recites the Holy Quran, the pure Book that encompasses the subjects of all the Scriptures. (Khazin, Al-Bayyinah, under verse 2, 4/399.)

The Holy Quran is pure in every respect: it came from a pure place through pure angels to a pure Prophet; it has always remained, and will always remain, in pure tongues, pure breasts, and pure hands; and it is protected from mixture and alteration. It should also be remembered that the recitation of the Noble Prophet ﷺ is a miracle, because he ﷺ recited and taught the Quran, and understood and explained it, without learning it from anyone among creation. Our recitation is not a miracle, because we learn the recitation and pronunciation of the Holy Quran, as well as its rulings and secrets, from a memoriser, reciter, scholar, and others.

{فِیْهَا كُتُبٌ قَیِّمَةٌ: In those Scriptures are upright words.} That is, those Scriptures contain straight words of truth and justice which guide towards correctness and reform. (Madarik, Al-Bayyinah, under verse 3, p. 1366; Samarqandi, Al-Bayyinah, under verse 3, 3/499, excerpted.)

Metadata: surah=98; ayat=3; ayatId=6230; tafseerId=null; para=30; volume=10

Arabic: فِیْهَا كُتُبٌ قَیِّمَةٌﭤ(3)

Kanz-ul-Iman English translation: In which are written upright Words (of Allah).

Source: Sirat-ul-Jinan tafseer 54461

Metadata: surah=98; ayat=4; ayatId=6231; tafseerId=54461; para=30; volume=10

Arabic: وَ مَا تَفَرَّقَ الَّذِیْنَ اُوْتُوا الْكِتٰبَ اِلَّا مِنْۢ بَعْدِ مَا جَآءَتْهُمُ الْبَیِّنَةُﭤ(4)

Kanz-ul-Iman English translation: And the People of the Book did not dispute but after this that the clear proof (i.e. the Beloved Prophet Muhammad) came to them.

{وَمَا تَفَرَّقَ الَّذِیْنَ اُوْتُوا الْكِتٰبَ: And the People of the Book did not dispute.} The meaning of this verse is that, before this, all of them agreed that when the Prophet whose glad tidings had been given appeared, they would believe in him. However, when that Noble Prophet ﷺ appeared, division arose among them. Some of them believed in the Noble Prophet ﷺ, while some adopted disbelief because of envy and obstinacy. (Khazin, Al-Bayyinah, under verse 4, 4/399; Madarik, Al-Bayyinah, under verse 4, p. 1366, excerpted.)

Source: Sirat-ul-Jinan tafseer 54462

Metadata: surah=98; ayat=5; ayatId=6232; tafseerId=54462; para=30; volume=10

Arabic: وَ مَاۤ اُمِرُوْۤا اِلَّا لِیَعْبُدُوا اللّٰهَ مُخْلِصِیْنَ لَهُ الدِّیْنَ ﳔ حُنَفَآءَ وَ یُقِیْمُوا الصَّلٰوةَ وَ یُؤْتُوا الزَّكٰوةَ وَ ذٰلِكَ دِیْنُ الْقَیِّمَةِﭤ(5)

Kanz-ul-Iman English translation: And those people (i.e of the Book) were ordered to worship Allah only, believing solely in Him, being on one side purely (i.e. towards Islam only), and to establish Salah, and to pay Zakah, and this is the straight religion.

{وَ مَاۤ اُمِرُوْۤا اِلَّا لِیَعْبُدُوا اللّٰهَ: And those people were ordered only to worship Allah.} This explains what the Jews and Christians were commanded in the Torah and the Gospel. They were commanded in the Torah and the Gospel to leave all religions, become sincere followers of Islam, worship Allah Almighty alone with sincerity, remain distant from polytheism and hypocrisy, establish the obligatory prayer at its appointed times, and pay the Zakah made obligatory upon their wealth. This is the straight religion. (Khazin, Al-Bayyinah, under verse 5, 4/399; Madarik, Al-Bayyinah, under verse 5, p. 1366, excerpted.)

Three matters are learned from this verse:

Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Leader of the Messengers ﷺ said: “Indeed, Allah Almighty does not look at your forms or your wealth; rather, He looks at your hearts and your deeds.” (Muslim, Book of Righteousness, Maintaining Ties and Manners, chapter on the prohibition of oppressing and abandoning a Muslim, etc., p. 1387, hadith 34 [2564].)

Source: Sirat-ul-Jinan tafseer 54463

Metadata: surah=98; ayat=6; ayatId=6233; tafseerId=54463; para=30; volume=10

Arabic: اِنَّ الَّذِیْنَ كَفَرُوْا مِنْ اَهْلِ الْكِتٰبِ وَ الْمُشْرِكِیْنَ فِیْ نَارِ جَهَنَّمَ خٰلِدِیْنَ فِیْهَاؕ-اُولٰٓىٕكَ هُمْ شَرُّ الْبَرِیَّةِﭤ(6)

Kanz-ul-Iman English translation: Indeed, all the disbelievers; the People of the Book and the polytheists, are in the fire of Hell, they will remain in it forever; it is they who are the worst of the entire creation.

{اِنَّ الَّذِیْنَ كَفَرُوْا مِنْ اَهْلِ الْكِتٰبِ: Indeed, those among the People of the Book who disbelieved.} Previously, the worldly state of the disbelievers was described. From here, their state in the Hereafter is described. The polytheists are mentioned along with the People of the Book so that they do not imagine that the ruling described in this verse is specific to the People of the Book. (Ruh al-Bayan, Al-Bayyinah, under verse 6, 10/489.)

Four matters are learned from this verse:

Source: Sirat-ul-Jinan tafseer 54464

Metadata: surah=98; ayat=7; ayatId=6234; tafseerId=54464; para=30; volume=10

Arabic: اِنَّ الَّذِیْنَ اٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِۙ-اُولٰٓىٕكَ هُمْ خَیْرُ الْبَرِیَّةِﭤ(7)

Kanz-ul-Iman English translation: Indeed, those who believed and did good deeds; it is they who are the best of the entire creation.

{اُولٰٓىٕكَ هُمْ خَیْرُ الْبَرِیَّةِ: It is they who are the best of the entire creation.} This verse shows that those who believe and perform righteous deeds are superior even to the angels, because the angels are also included among all creation. There is, however, detail in this matter: among human beings, those who were granted the rank of prophethood and messengership are superior to all angels. Among the angels, those who are messengers are superior to saints and scholars, while saints and scholars are superior to ordinary angels. Ordinary angels are superior to sinful believers because angels are protected from sins. (Ruh al-Bayan, Al-Bayyinah, under verse 7, 10/490; Sharh Fiqh Akbar, p. 118, excerpted.)

Source: Sirat-ul-Jinan tafseer 54465

Metadata: surah=98; ayat=8; ayatId=6235; tafseerId=54465; para=30; volume=10

Arabic: جَزَآؤُهُمْ عِنْدَ رَبِّهِمْ جَنّٰتُ عَدْنٍ تَجْرِیْ مِنْ تَحْتِهَا الْاَنْهٰرُ خٰلِدِیْنَ فِیْهَاۤ اَبَدًاؕ-رَضِیَ اللّٰهُ عَنْهُمْ وَ رَضُوْا عَنْهُؕ-ذٰلِكَ لِمَنْ خَشِیَ رَبَّهٗ۠ (8)

Kanz-ul-Iman English translation: Their reward with their Lord is Gardens for dwelling, beneath which streams flow, in which they will abide forever and ever. Allah is pleased with them and they are pleased with Him; this (reward) is for the one who fears his Lord.

{جَزَآؤُهُمْ عِنْدَ رَبِّهِمْ: Their reward with their Lord.} That is, the reward of those who believe and perform good deeds is Gardens of eternal dwelling with their Lord Almighty, beneath which streams flow. They will remain in them forever and ever. Allah Almighty is pleased with them because of their obedience and sincerity, and they are pleased with Him because of His grace and gifts. This great glad tiding is for the one who feared his Lord Almighty in the world and avoided disobeying Him. (Khazin, Al-Bayyinah, under verse 8, 4/400, excerpted.)

Four matters are learned from this verse:

Source: Sirat-ul-Jinan tafseer 54466

Metadata: surah=99; ayat=1; ayatId=6237; tafseerId=54466; para=30; volume=10

Arabic: اِذَا زُلْزِلَتِ الْاَرْضُ زِلْزَالَهَاۙ (1)

Kanz-ul-Iman English translation: When the earth is shaken violently with its destined tremor.

{اِذَا زُلْزِلَتِ الْاَرْضُ زِلْزَالَهَا: When the earth is shaken violently with its destined tremor.} Allah Almighty states that when the earth is shaken with its earthquake, no tree, building, or mountain will remain upon it. Indeed, because of the earthquake's intensity, everything will be broken into pieces. This trembling of the earth will occur either when the Day of Judgement draws near or on the Day of Judgement itself. (Khazin, Az-Zilzal, under verse 1, 4/400.)

The terror of the earthquake of the Day of Judgement is described by Allah Almighty at another place:

“يٰۤاَیُّهَا النَّاسُ اتَّقُوْا رَبَّكُمْۚ-اِنَّ زَلْزَلَةَ السَّاعَةِ شَیْءٌ عَظِیْمٌ(۱)یَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّاۤ اَرْضَعَتْ وَ تَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَ تَرَى النَّاسَ سُكٰرٰى وَ مَا هُمْ بِسُكٰرٰى وَ لٰكِنَّ عَذَابَ اللّٰهِ شَدِیْدٌ‘‘(حج:۱،۲)

Kanz-ul-Irfan translation: “O people! Fear your Lord. Indeed, the earthquake of the Day of Judgement is a very great thing. On the Day when you see it, every nursing mother will forget the child she is nursing, every pregnant woman will drop her burden, and you will see people as though they are intoxicated, although they will not be intoxicated; but the punishment of Allah is severe.”

Source: Sirat-ul-Jinan tafseer 54467

Metadata: surah=99; ayat=2; ayatId=6238; tafseerId=54467; para=30; volume=10

Arabic: وَ اَخْرَجَتِ الْاَرْضُ اَثْقَالَهَاۙ (2)

Kanz-ul-Iman English translation: And (when) the earth casts out (all of) its burdens.

{وَ اَخْرَجَتِ الْاَرْضُ اَثْقَالَهَا: And (when) the earth casts out (all of) its burdens.} That is, when the earth will cast out all the treasures and the dead present within it. It should be remembered that human beings and jinn are weight-bearing beings. As long as they are upon the earth, they are a burden upon it, and when they are inside the earth, they are a burden for it. For this reason, human beings and jinn are called ثَقَلَین, because whether they are dead or alive, the earth carries their burden. (Madarik, Az-Zilzal, under verse 2, p. 1368; Khazin, Az-Zilzal, under verse 2, 4/400–401, excerpted.)

Allah Almighty describes this action of the earth at another place:

“وَ اِذَا الْاَرْضُ مُدَّتْۙ(۳)وَاَلْقَتْ مَا فِیْهَا وَ تَخَلَّتْۙ(۴)وَ اَذِنَتْ لِرَبِّهَا وَ حُقَّتْؕ(۵) یٰۤاَیُّهَا الْاِنْسَانُ اِنَّكَ كَادِحٌ اِلٰى رَبِّكَ كَدْحًا فَمُلٰقِیْهِ ‘‘(انشقاق:۳-۶)

Kanz-ul-Irfan translation: “And when the earth is stretched out, and it casts out whatever is in it and becomes empty, and it listens to the command of its Lord, and it is worthy of that. O man! Indeed, you are striving towards your Lord with great effort, then you will meet Him.”

Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “The earth will disgorge its pieces of the heart like pillars of gold and silver. The murderer will see them and say, ‘It was because of this wealth that I killed.’ The one who severed family ties will say, ‘It was because of this that I severed family ties.’ The thief will see it and say, ‘It was because of this wealth that my hand was cut off.’ Then everyone will leave that wealth, and no one will take anything from it.” (Muslim, Book of Zakah, chapter on encouraging charity before there is no one to accept it, p. 505, hadith 62 [1013].)

Metadata: surah=99; ayat=3; ayatId=6239; tafseerId=null; para=30; volume=10

Arabic: وَ قَالَ الْاِنْسَانُ مَا لَهَاۙ (3)

Kanz-ul-Iman English translation: And mankind says, 'What has happened to it?'

Source: Sirat-ul-Jinan tafseer 54468

Metadata: surah=99; ayat=4; ayatId=6240; tafseerId=54468; para=30; volume=10

Arabic: یَوْمَىٕذٍ تُحَدِّثُ اَخْبَارَهَاؕ (4)

Kanz-ul-Iman English translation: On that Day, the earth will narrate (all) its news.

{یَوْمَىٕذٍ تُحَدِّثُ اَخْبَارَهَا: On that Day, the earth will narrate (all) its news.} The summary of this verse and the following verse is that when these matters occur, the earth will, by the command of Allah Almighty, tell creation its news on that Day and will describe every good and evil deed performed upon it. The purpose of this will be that the earth may complain about the disobedient and thank the obedient. Thus, it will say: “So-and-so performed prayer upon me; so-and-so paid Zakah; so-and-so fasted; and so-and-so performed Hajj. Whereas so-and-so disbelieved, so-and-so committed adultery, so-and-so stole, and so-and-so committed oppression.” Indeed, upon hearing this, the disbeliever will wish that he had been thrown into Hell. (Khazin, Az-Zilzal, under verses 4–5, 4/401; Tafsir Kabir, Az-Zilzal, under verse 4, 11/255, excerpted.)

It is learned from this that the earth is a witness to our deeds, and on the Day of Judgement it will describe our deeds before us. Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ states that the Messenger of Allah ﷺ recited this verse, “یَوْمَىٕذٍ تُحَدِّثُ اَخْبَارَهَا”, and then said: “Do you know what its news is?” The Noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ submitted: “Allah Almighty and His Messenger ﷺ know best.” The Holy Prophet ﷺ said: “Its news is that it will testify concerning the deeds that every man and woman performed upon its back. It will say: ‘This person performed this deed on such-and-such day, and that person performed that deed on such-and-such day.’ This is its news.” (Tirmidhi, Book of the Description of the Day of Judgement, Softening of Hearts and Piety, chapter 7, 4/194, hadith 2437.)

Therefore, every person should be cautious of the earth when committing a sin. It is narrated from Sayyiduna Rabi'ah Jurashi رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ that the Messenger of Allah ﷺ said: “Be cautious of the earth, for it is your origin. Whoever performs a good or bad deed upon it, it will report it.” (Al-Mu'jam al-Kabir, chapter on the letter Ra, Rabi'ah ibn al-Ghaz al-Jurashi … etc., 5/65, hadith 4596.)

Similarly, the limbs with which we commit sins are also witnesses to our deeds. On the Day of Judgement, they will describe all the deeds that were performed through them. Allah Almighty states:

“اِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤَادَ كُلُّ اُولٰٓىٕكَ كَانَ عَنْهُ مَسْـٴُـوْلًا” (بنی اسرائیل:۳۶)

Kanz-ul-Irfan translation: “Indeed, the ear, the eye, and the heart—all of these will be questioned.”

He also states:

“یَّوْمَ تَشْهَدُ عَلَیْهِمْ اَلْسِنَتُهُمْ وَ اَیْدِیْهِمْ وَ اَرْجُلُهُمْ بِمَا كَانُوْا یَعْمَلُوْنَ” (نور:۲۴)

Kanz-ul-Irfan translation: “On the Day when their tongues, their hands, and their feet will testify against them concerning their deeds.”

Therefore, whenever a person is about to commit a sin with his ears, eyes, heart, tongue, hands, or feet, he should keep in mind that on the Day of Judgement these very limbs will testify concerning that sin.

Metadata: surah=99; ayat=5; ayatId=6241; tafseerId=null; para=30; volume=10

Arabic: بِاَنَّ رَبَّكَ اَوْحٰى لَهَاﭤ(5)

Kanz-ul-Iman English translation: Because your Lord sent a command to it.

Source: Sirat-ul-Jinan tafseer 54469

Metadata: surah=99; ayat=6; ayatId=6242; tafseerId=54469; para=30; volume=10

Arabic: یَوْمَىٕذٍ یَّصْدُرُ النَّاسُ اَشْتَاتًا ﳔ لِّیُرَوْا اَعْمَالَهُمْﭤ(6)

Kanz-ul-Iman English translation: On that Day, people will return towards their Lord, in different paths, in order to be shown their deeds.

{یَوْمَىٕذٍ یَّصْدُرُ النَّاسُ اَشْتَاتًا: On that Day, people will return in different groups.} One meaning of this verse is that on the Day of Judgement, after appearing at the place of reckoning, people will return from there by different routes. Some will go through the right side towards Paradise, while others will go through the left side towards Hell, so that they may be shown the recompense for their deeds. A second meaning is that on the day when the matters mentioned earlier occur, people will return from their graves towards the place of reckoning in different conditions. Some will have white faces and some will have black faces; some will be riding, while others will walk bound in chains and fetters; some will be in a state of safety, while others will be terrified, so that they may be shown their deeds. (Khazin, Az-Zilzal, under verse 6, 4/401; Ruh al-Bayan, Az-Zilzal, under verse 6, 10/493, excerpted.)

Source: Sirat-ul-Jinan tafseer 54470

Metadata: surah=99; ayat=7; ayatId=6243; tafseerId=54470; para=30; volume=10

Arabic: فَمَنْ یَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَیْرًا یَّرَهٗﭤ(7)

Kanz-ul-Iman English translation: So, whosoever does a good deed equal to the weight of an atom, (he) shall see it.

{وَ مَنْ یَّعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا یَّرَهٗ: And whoever does an evil deed equal to the weight of an atom, (he) shall see it.} Sayyiduna Abdullah ibn Abbas رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمَا states that every believer and disbeliever will be shown his good and evil deeds on the Day of Judgement. The believer will be shown his good deeds and evil deeds; Allah Almighty will forgive his evil deeds and grant him reward for his good deeds. The good deeds of the disbeliever will be rejected because they will have been destroyed on account of his disbelief, and he will be punished for his evil deeds.

Sayyiduna Muhammad ibn Ka'b al-Qurazi رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ states that if a disbeliever performed even an atom's weight of good, he would see its recompense in this world, until, when he leaves the world, he has no good deed remaining. A believer will receive the punishment for his evil deeds in this world, so that no evil deed will remain with him in the Hereafter. Some exegetes have said that the preceding verse concerns believers, while this verse concerns disbelievers. (Khazin, Az-Zilzal, under verse 8, 4/401; Madarik, Az-Zilzal, under verse 8, p. 1368, excerpted.)

It is learned from this verse that even a little good is beneficial, and even a small sin is a burden. Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “A servant sometimes says a word that pleases Allah Almighty, without paying attention to it”—that is, some words seem extremely insignificant to a person—“and Allah Almighty raises him many degrees because of it. And sometimes a person says a word that angers Allah Almighty, without considering it, and because of it he falls into Hell.” (Bukhari, Book of Softening of Hearts, chapter on guarding the tongue, 4/241, hadith 6478.)

Metadata: surah=99; ayat=8; ayatId=6244; tafseerId=null; para=30; volume=10

Arabic: وَ مَنْ یَّعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا یَّرَهٗ۠ (8)

Kanz-ul-Iman English translation: And whoever does an evil deed equal to the weight of an atom, (he) shall see it.

Source: Sirat-ul-Jinan tafseer 54479

Metadata: surah=102; ayat=1; ayatId=6270; tafseerId=54479; para=30; volume=10

Arabic: اَلْهٰىكُمُ التَّكَاثُرُۙ (1)

Kanz-ul-Iman English translation: The desire to seek more wealth has kept you neglectful (from the remembrance of Allah).

{اَلْهٰىكُمُ التَّكَاثُرُ: The desire to seek more wealth has kept you neglectful.} Allah Almighty states that the desire to seek more wealth, and boasting about one's wealth and children, has made you neglectful of the worship of Allah Almighty. (Jalalayn, At-Takathur, under verse 1, p. 505.)

It is learned from this that greed for abundant wealth, and displaying pride in it and in one's children, is blameworthy. When a person becomes involved in this, he is deprived of the blessings of the Hereafter. Allah Almighty states:

“اِعْلَمُوْۤا اَنَّمَا الْحَیٰوةُ الدُّنْیَا لَعِبٌ وَّ لَهْوٌ وَّ زِیْنَةٌ وَّ تَفَاخُرٌۢ بَیْنَكُمْ وَ تَكَاثُرٌ فِی الْاَمْوَالِ وَ الْاَوْلَادِؕ-كَمَثَلِ غَیْثٍ اَعْجَبَ الْكُفَّارَ نَبَاتُهٗ ثُمَّ یَهِیْجُ فَتَرٰىهُ مُصْفَرًّا ثُمَّ یَكُوْنُ حُطَامًاؕ-وَ فِی الْاٰخِرَةِ عَذَابٌ شَدِیْدٌۙ-وَّ مَغْفِرَةٌ مِّنَ اللّٰهِ وَ رِضْوَانٌؕ-وَ مَا الْحَیٰوةُ الدُّنْیَاۤ اِلَّا مَتَاعُ الْغُرُوْرِ‘‘(حدید:۲۰)

Kanz-ul-Irfan translation: Know that the life of this world is only play, amusement, adornment, boasting among yourselves, and seeking to surpass one another in wealth and children. It is like rain whose vegetation pleases the farmers; then that vegetation dries, and you see it yellow; then it becomes crushed and useless. And in the Hereafter there is severe punishment, and forgiveness and pleasure from Allah. And the life of this world is only the provision of deception.

And Allah Almighty states:

“یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تُلْهِكُمْ اَمْوَالُكُمْ وَ لَاۤ اَوْلَادُكُمْ عَنْ ذِكْرِ اللّٰهِۚ-وَ مَنْ یَّفْعَلْ ذٰلِكَ فَاُولٰٓىٕكَ هُمُ الْخٰسِرُوْنَ‘‘(منافقون:۹)

Kanz-ul-Irfan translation: O believers! Let neither your wealth nor your children make you neglectful of the remembrance of Allah. And whoever does that, it is they who are the losers.

And Allah Almighty states:

“یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِنَّ مِنْ اَزْوَاجِكُمْ وَ اَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُوْهُمْۚ-وَ اِنْ تَعْفُوْا وَ تَصْفَحُوْا وَ تَغْفِرُوْا فَاِنَّ اللّٰهَ غَفُوْرٌ رَّحِیْمٌ(۱۴)اِنَّمَاۤ اَمْوَالُكُمْ وَ اَوْلَادُكُمْ فِتْنَةٌؕ-وَ اللّٰهُ عِنْدَهٗۤ اَجْرٌ عَظِیْمٌ(۱۵)فَاتَّقُوا اللّٰهَ مَا اسْتَطَعْتُمْ وَ اسْمَعُوْا وَ اَطِیْعُوْا وَ اَنْفِقُوْا خَیْرًا لِّاَنْفُسِكُمْؕ-وَ مَنْ یُّوْقَ شُحَّ نَفْسِهٖ فَاُولٰٓىٕكَ هُمُ الْمُفْلِحُوْنَ‘‘(تغابن:۱۴-۱۶)

Kanz-ul-Irfan translation: O believers! Indeed, among your wives and children there are some who are your enemies, so beware of them. And if you pardon, overlook, and forgive, then indeed Allah is Most Forgiving, Most Merciful. Your wealth and your children are only a trial, and with Allah is a great reward. So fear Allah as much as you are able, listen, obey, and spend in the way of Allah; this is better for your souls. And whoever is protected from the greed of his own soul, it is they who are successful.

Sayyiduna Mutarrif رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates from his father that he came into the presence of the Noble Prophet ﷺ while he ﷺ was reciting “اَلْهٰىكُمُ التَّكَاثُرُ”. The Noble Prophet ﷺ said: “The son of Adam says, ‘My wealth, my wealth.’ O son of Adam! Your wealth is only what you have eaten and consumed, what you have worn and worn out, or what you have given in charity and sent ahead.” (Muslim, Book of Asceticism and Heart-Softening Matters, p. 1582, hadith 3 [2958].)

Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “The servant says, ‘My wealth, my wealth,’ but he has only three things from his wealth: (1) what he ate and consumed; (2) what he wore and wore out; and (3) what he gave to someone and stored for the Hereafter. Everything besides this will depart, and he will leave it for the people.” (Muslim, Book of Asceticism and Heart-Softening Matters, p. 1582, hadith 4 [2959].)

Sayyiduna Amr ibn Awf رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “By Allah, I do not fear that you will become poor. Rather, I fear that the world will be expanded for you as it was expanded for those before you. Then you will desire it as they desired it, and it will destroy you as it destroyed them.” (Bukhari, Book of Jizyah and Truces, chapter on jizyah and truces with the People of Protection and the warriors, 2/363, hadith 3158.)

Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Leader of the Worlds ﷺ said: “Richness does not come from having abundant wealth and possessions; rather, true richness is the richness of the heart. By Allah, I do not fear poverty for you, but I fear that you will become afflicted with greed for abundant wealth.” (Musnad Imam Ahmad, Musnad Abu Hurayrah, 3/645, hadith 10958.)

It is narrated from Sayyiduna Ka'b ibn Malik رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمَا that the Revered Prophet ﷺ said: “Two hungry wolves released among sheep do not harm those sheep more than the greed for wealth and honour harms a person's religion.” (Tirmidhi, Book of Asceticism, chapter 43, 4/166, hadith 2383.)

May Allah Almighty protect all Muslims from greed and avarice for wealth. Ameen.

{حَتّٰى زُرْتُمُ الْمَقَابِرَ: Until you (died and) confronted the graves.} That is, the greed for abundant wealth remained in your hearts until death came to you and you were buried in graves. (Khazin, At-Takathur, under verse 2, 4/404.)

Remember that the wealth whose increase people desire, and the children about whom they display pride and arrogance, remain with a person only as long as the soul remains in his body. As soon as the soul separates from his body and he is buried in the grave, that wealth and those children leave him. Only his deeds go with him into the grave. Therefore, instead of striving to increase wealth and boasting about one's children, every intelligent person should strive to increase righteous deeds, so that they may be his best companions in the grave.

Sayyiduna Anas ibn Malik رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Revered Prophet ﷺ said: “Three things accompany the deceased; two return and one remains with him. His family, wealth, and deeds accompany him. His family and wealth return, while his deeds remain with him.” (Bukhari, Book of Heart-Softening Matters, chapter on the agonies of death, 4/250, hadith 6514.)

Sayyidatuna Aishah Siddiqah رَضِیَ اللّٰہُ تَعَالٰی عَنْہَا says that one day the Messenger of Allah ﷺ asked the Noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ: “Do you know what the example of you, your family, your wealth, and your deeds is?” The Noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ submitted: “Allah Almighty and His Messenger ﷺ know best.” He ﷺ said: “The example of you, your family, your wealth, and your deeds is like that of a man who has three brothers. When the time of his death draws near, he calls all three brothers and says to one of them, ‘You see my condition; tell me, what can you do for me?’ He replies, ‘I can care for you now, remain with you, fulfil your needs and necessities, and then, when you pass away, wash you, shroud you, and carry your funeral with the people, sometimes carrying one side and sometimes letting another person carry it. When I return after burying you, I will mention your good qualities to anyone who asks about you.’ This brother is in fact the man's family. After saying this, the Radiant Prophet ﷺ asked the Noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ, ‘What do you think of this?’ They submitted, ‘We find no good in it.’

“Then he says to his second brother, ‘You also see my condition; what can you do for me?’ He replies, ‘I will remain with you as long as you are alive. As soon as you depart from this world, our paths will separate, because you will reach the grave while I will remain here in the world.’ This brother is in fact the man's wealth. ‘What do you think of this?’ The Noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ submitted, ‘O Messenger of Allah ﷺ, we do not consider this good either.’

“The Revered Prophet ﷺ further said: ‘Then the man says to his third brother, “Certainly, you also see my condition and you have heard the answers concerning my family and wealth. Tell me, what can you do for me?” He comforts him and says, “My brother, I will remain with you even in the grave, protect you from its loneliness, and when the Day of Reckoning comes, I will sit in your scale and make it heavy.”’ This is his deed. ‘What do you think of this?’ The Noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ submitted, ‘O Messenger of Allah ﷺ, this is a very good companion.’ The Noble Prophet ﷺ said: ‘This is the reality.’” (Kanz-ul-Ummal, letter Meem, Book of Death, section of deeds, supplement to Death, 8/318, Part 15, hadith 42974.)

Metadata: surah=102; ayat=2; ayatId=6271; tafseerId=null; para=30; volume=10

Arabic: حَتّٰى زُرْتُمُ الْمَقَابِرَﭤ(2)

Kanz-ul-Iman English translation: Until you (died and) confronted the graves.

Source: Sirat-ul-Jinan tafseer 54480

Metadata: surah=102; ayat=3; ayatId=6272; tafseerId=54480; para=30; volume=10

Arabic: كَلَّا سَوْفَ تَعْلَمُوْنَۙ (3)

Kanz-ul-Iman English translation: Yes, certainly! You will soon come to know.

{كَلَّا سَوْفَ تَعْلَمُوْنَ: Yes, certainly! You will soon come to know.} The summary of this verse and the five verses after it is: O people! Yes, certainly, at the time of the agony of death you will soon learn the evil result of greed for abundant wealth and pride and arrogance regarding children. Then, certainly, you will soon learn it in the graves. Indeed, if you knew the consequence of greed for wealth with certain knowledge, you would not become involved in greed for wealth and thereby become neglectful of the Hereafter. Certainly, after your passing away you will surely see Hell; then you will surely see it with the sight of certainty. Then, on the Day of Judgement, you will surely be questioned about the blessings Allah Almighty granted you, such as health, leisure, security, comfort, and wealth, through which you enjoyed pleasures in the world. You will be asked: For what purpose did you spend these things? How did you show gratitude for them? And you will be punished for abandoning gratitude for these blessings. (Khazin, At-Takathur, under verses 3–8, 4/404; Madarik, At-Takathur, under verses 3–8, p. 1371; Jalalayn, At-Takathur, under verses 3–8, p. 506, excerpted.)

It is learned from verse 8 of this surah that every blessing will be questioned about on the Day of Judgement, whether the blessing is physical or spiritual, necessary or one of luxury and comfort. A person will even be questioned about cool water, the shade of a tree, and comfortable sleep. Allah Almighty states:

“وَ لَا تَقْفُ مَا لَیْسَ لَكَ بِهٖ عِلْمٌؕ-اِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤَادَ كُلُّ اُولٰٓىٕكَ كَانَ عَنْهُ مَسْـٴُـوْلًا” (Bani Isra'il: 36)

Kanz-ul-Irfan translation: And do not pursue that of which you have no knowledge. Indeed, the ear, the eye, and the heart—all of these will be questioned.

Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ says that when this verse was revealed, “ثُمَّ لَتُسْــٴَـلُنَّ یَوْمَىٕذٍ عَنِ النَّعِیْمِ”, the Noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ submitted: “O Messenger of Allah ﷺ, about which blessing will we be questioned, when we possess only these two black things, meaning dates and water, while the enemy is present and our swords are upon our shoulders?” He ﷺ said: “It will soon be so.” (Tirmidhi, Book of Tafsir, chapter concerning Surah At-Takathur, 5/235, hadith 3368.)

Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “On the Day of Judgement, the servant will first be questioned about a blessing. He will be asked: Did We not give you physical health and provide you with cool water to drink?” (Tirmidhi, Book of Tafsir, chapter concerning Surah At-Takathur, 5/236, hadith 3369.)

Sayyiduna Abdullah ibn Mas'ud رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Noble Prophet ﷺ said: “A person's feet will not move on the Day of Judgement until he is questioned about five things: (1) his life—what he spent it on; (2) his youth—what work it passed in; (3 and 4) his wealth—where he earned it and where he spent it; and (5) his knowledge—how much he acted upon it.” (Tirmidhi, Book of the Description of the Day of Judgement, Heart-Softening Matters and Piety, chapter on the Day of Judgement, 4/188, hadith 2424.)

May Allah Almighty grant every Muslim the ability to give thanks for His blessings. Every Muslim should regularly make this supplication:

“رَبِّ اَوْزِعْنِیْۤ اَنْ اَشْكُرَ نِعْمَتَكَ الَّتِیْۤ اَنْعَمْتَ عَلَیَّ وَ عَلٰى وَالِدَیَّ وَ اَنْ اَعْمَلَ صَالِحًا تَرْضٰىهُ وَ اَصْلِحْ لِیْ فِیْ ذُرِّیَّتِیْ ﱂاِنِّیْ تُبْتُ اِلَیْكَ وَ اِنِّیْ مِنَ الْمُسْلِمِیْنَ” (Ahqaf: 15)

Kanz-ul-Irfan translation: O my Lord! Grant me the ability to give thanks for Your blessing which You have bestowed upon me and my parents, and to perform such a good deed as pleases You, and make righteousness prevail in my offspring. I have turned towards You in repentance, and I am among the Muslims.

Metadata: surah=102; ayat=4; ayatId=6273; tafseerId=null; para=30; volume=10

Arabic: ثُمَّ كَلَّا سَوْفَ تَعْلَمُوْنَﭤ(4)

Kanz-ul-Iman English translation: Again yes, certainly! You will soon come to know.

Metadata: surah=102; ayat=5; ayatId=6274; tafseerId=null; para=30; volume=10

Arabic: كَلَّا لَوْ تَعْلَمُوْنَ عِلْمَ الْیَقِیْنِﭤ(5)

Kanz-ul-Iman English translation: Yes, certainly! If you had known with knowledge of certainty, so you would not have loved wealth.

Metadata: surah=102; ayat=6; ayatId=6275; tafseerId=null; para=30; volume=10

Arabic: لَتَرَوُنَّ الْجَحِیْمَۙ (6)

Kanz-ul-Iman English translation: Indeed, you will definitely see Hell.

Metadata: surah=102; ayat=7; ayatId=6276; tafseerId=null; para=30; volume=10

Arabic: ثُمَّ لَتَرَوُنَّهَا عَیْنَ الْیَقِیْنِۙ (7)

Kanz-ul-Iman English translation: Again, you will indeed definitely see it with the sight of certainty.

Metadata: surah=102; ayat=8; ayatId=6277; tafseerId=null; para=30; volume=10

Arabic: ثُمَّ لَتُسْــٴَـلُنَّ یَوْمَىٕذٍ عَنِ النَّعِیْمِ۠ (8)

Kanz-ul-Iman English translation: Then indeed, on that Day, you will definitely be questioned regarding the bounties (of Allah).

Source: Sirat-ul-Jinan tafseer 54482

Metadata: surah=104; ayat=1; ayatId=6283; tafseerId=54482; para=30; volume=10

Arabic: وَیْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةِ ﹰۙ (1)

Kanz-ul-Iman English translation: Destruction is for every open slanderer, backbiter.

{وَیْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةِ: Destruction is for every open slanderer, backbiter.} These verses were revealed concerning those disbelievers who used to raise objections against the Leader of Both Worlds ﷺ and his Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ and backbite them, such as Akhnas ibn Shurayq, Umayyah ibn Khalaf and Walid ibn Mughirah, among others. The ruling mentioned in this verse is general for everyone who backbites. (Jalalayn, Al-Humazah, under verse 1, p. 506; Madarik, Al-Humazah, under verse 1, p. 1373, excerpted.)

Elsewhere, Allah Almighty states:

“یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا اجْتَنِبُوْا كَثِیْرًا مِّنَ الظَّنِّ٘-اِنَّ بَعْضَ الظَّنِّ اِثْمٌ وَّ لَا تَجَسَّسُوْا وَ لَا یَغْتَبْ بَّعْضُكُمْ بَعْضًاؕ-اَیُحِبُّ اَحَدُكُمْ اَنْ یَّاْكُلَ لَحْمَ اَخِیْهِ مَیْتًا فَكَرِهْتُمُوْهُؕ-وَ اتَّقُوا اللّٰهَؕ-اِنَّ اللّٰهَ تَوَّابٌ رَّحِیْمٌ‘‘ (Al-Hujurat: 12)

Kanz-ul-Irfan translation: O believers! Refrain from excessive assumptions; indeed, some assumptions are sins. Do not spy, and do not backbite one another. Would any of you like to eat the flesh of his dead brother? You would surely detest it. And fear Allah; indeed, Allah is Most Relenting, Most Merciful.

Sayyiduna Anas ibn Malik رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Holy Prophet ﷺ said: “On the night of the Ascension, I passed by a people who were scratching their faces and chests with copper claws. I asked, ‘O Jibril عَلَیْہِ السَّلَام, who are these people?’ He replied, ‘They used to eat the flesh of people,’ meaning they used to backbite, ‘and they used to disgrace their honour.’” (Abu Dawud, Book of Manners, chapter on backbiting, 4/353, hadith 4878.)

Sayyiduna Rashid ibn Sa'd رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “On the night of the Ascension, I passed by women and men who were hanging by their breasts. I asked, ‘O Jibril عَلَیْہِ السَّلَام, who are these people?’ He replied, ‘They are those who find fault with people to their faces and speak ill of them behind their backs.’ Regarding them, Allah عَزَّوَجَلَّ states: ‘وَیْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةِ’ — ‘Destruction is for every open slanderer, backbiter.’” (Shu'ab al-Iman, the forty-fourth branch of faith, chapter concerning reports that mention severity, 5/309, hadith 6750.)

May Allah Almighty grant us the ability to avoid reprehensible deeds such as backbiting and fault-finding. Ameen.

Source: Sirat-ul-Jinan tafseer 54483

Metadata: surah=104; ayat=2; ayatId=6284; tafseerId=54483; para=30; volume=10

Arabic: الَّذِیْ جَمَعَ مَالًا وَّ عَدَّدَهٗۙ (2)

Kanz-ul-Iman English translation: Who accumulated wealth, counting it over and over.

{اَلَّذِیْ جَمَعَ مَالًا وَّ عَدَّدَهٗ: Who accumulated wealth, counting it over and over.} It is learned from this that accumulating wealth and repeatedly counting it is one cause of developing the reprehensible qualities of finding fault with people to their faces and speaking ill of them behind their backs. In our society, a number of wealthy people are severely afflicted by this illness. May Allah Almighty guide them.

Remember that accumulating wealth and repeatedly counting it is bad in several circumstances:

Source: Sirat-ul-Jinan tafseer 54484

Metadata: surah=104; ayat=3; ayatId=6285; tafseerId=54484; para=30; volume=10

Arabic: یَحْسَبُ اَنَّ مَالَهٗۤ اَخْلَدَهٗۚ (3)

Kanz-ul-Iman English translation: Does he think that his wealth will keep him on earth forever?

{یَحْسَبُ اَنَّ مَالَهٗۤ اَخْلَدَهٗ: Does he think that his wealth will keep him on earth forever?} The summary of this verse and the six verses after it is that the person who finds fault with people to their faces, speaks ill of them behind their backs, accumulates wealth and repeatedly counts it thinks that his wealth will keep him in this world forever and will not let him pass away. Because of this, he is intoxicated with love for wealth and does not turn towards righteous deeds. This can never be so. Rather, he will certainly be thrown into the crushing compartment of Hell, where the Fire will break his bones and ribs. And what do you know what the crushing one is? It is the Fire kindled by Allah, which will never become cold. Its nature is that it will burn the outer parts of the body, reach into the inside of the body, and burn the hearts as well. Indeed, after they are cast into the Fire, its doors will be closed, and the doors will be reinforced with fiery iron pillars so that they never open. Some exegetes have explained this to mean that, after the doors are closed, their hands and feet will be bound with fiery pillars. (Khazin, Al-Humazah, under verses 3–9, 4/406, excerpted.)

It is learned from verse 6 of Surah Al-Humazah that the Fire of Hell is not like other fires. Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “The Fire of Hell was kindled for a thousand years until it became red. Then it was kindled for another thousand years until it became white. Then it was kindled for another thousand years until it became black. Thus, it is now black and dark.” (Tirmidhi, Book of the Description of Hell, chapter 8, 4/266, hadith 2600.)

{اَلَّتِیْ تَطَّلِعُ عَلَى الْاَفْـٕدَةِ: Which will climb on to the hearts.} Hearts are such things that cannot bear even a little heat. So when the Fire of Hell climbs upon them and there is no death, what will their condition be at that time? The hearts are burned because they are the places of disbelief, false beliefs and corrupt intentions. (Khazin, Al-Humazah, under verse 7, 4/406–407; Madarik, Al-Humazah, under verse 7, p. 1373, excerpted.)

Metadata: surah=104; ayat=4; ayatId=6286; tafseerId=null; para=30; volume=10

Arabic: كَلَّا لَیُنْۢبَذَنَّ فِی الْحُطَمَةِ٘ ۖ (4)

Kanz-ul-Iman English translation: Never! He will certainly be thrown into the crushing one.

Metadata: surah=104; ayat=5; ayatId=6287; tafseerId=null; para=30; volume=10

Arabic: وَ مَاۤ اَدْرٰىكَ مَا الْحُطَمَةُﭤ(5)

Kanz-ul-Iman English translation: And what have you understood what is the crushing one?

Metadata: surah=104; ayat=6; ayatId=6288; tafseerId=null; para=30; volume=10

Arabic: نَارُ اللّٰهِ الْمُوْقَدَةُۙ (6)

Kanz-ul-Iman English translation: (It is) the Fire of Allah that is ablaze.

Metadata: surah=104; ayat=7; ayatId=6289; tafseerId=null; para=30; volume=10

Arabic: الَّتِیْ تَطَّلِعُ عَلَى الْاَفْـٕدَةِﭤ(7)

Kanz-ul-Iman English translation: Which will climb on to the hearts.

Metadata: surah=104; ayat=8; ayatId=6290; tafseerId=null; para=30; volume=10

Arabic: اِنَّهَا عَلَیْهِمْ مُّؤْصَدَةٌۙ (8)

Kanz-ul-Iman English translation: Indeed, it (i.e. the Fire) will be closed up upon them.

Metadata: surah=104; ayat=9; ayatId=6291; tafseerId=null; para=30; volume=10

Arabic: فِیْ عَمَدٍ مُّمَدَّدَةٍ۠ (9)

Kanz-ul-Iman English translation: In tall columns.

Source: Sirat-ul-Jinan tafseer 54027

Metadata: surah=62; ayat=1; ayatId=5239; tafseerId=54027; para=28; volume=10

Arabic: یُسَبِّحُ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِ الْمَلِكِ الْقُدُّوْسِ الْعَزِیْزِ الْحَكِیْمِ(1)

Kanz-ul-Iman English translation: Whatever is in the heavens and whatever is in the earth glorifies Allah; the King, the Most Pure, the Honourable, the Wise.

{یُسَبِّحُ لِلّٰهِ: Whatever is in the heavens and whatever is in the earth glorifies Allah.} All things present in the heavens and the earth declare Allah Almighty to be pure from every defect and shortcoming. His glory is that He is the true King, the Extremely Pure, the Honourable and the Wise. (Madarik, Al-Jumu'ah, under verse 1, p. 1239, excerpted.)

Glorification is of three kinds:

Source: Sirat-ul-Jinan tafseer 54028

Metadata: surah=62; ayat=2; ayatId=5240; tafseerId=54028; para=28; volume=10

Arabic: هُوَ الَّذِیْ بَعَثَ فِی الْاُمِّیّٖنَ رَسُوْلًا مِّنْهُمْ یَتْلُوْا عَلَیْهِمْ اٰیٰتِهٖ وَ یُزَكِّیْهِمْ وَ یُعَلِّمُهُمُ الْكِتٰبَ وَ الْحِكْمَةَۗ-وَ اِنْ كَانُوْا مِنْ قَبْلُ لَفِیْ ضَلٰلٍ مُّبِیْنٍۙ (2)

Kanz-ul-Iman English translation: It is He Who has sent in the unlettered people a (great) Messenger from amongst themselves who recites His verses to them and purifies them, and gives them the knowledge of the Book and wisdom. And indeed, before this, they were definitely in open error.

{هُوَ الَّذِیْ بَعَثَ فِی الْاُمِّیّٖنَ رَسُوْلًا مِّنْهُمْ: It is He Who sent a Messenger from among the unlettered people.} Allah Almighty sent among the unlettered people a Messenger from among them, whose noble lineage and distinction they knew well. His blessed name is Muhammad Mustafa ﷺ. He recites before them the verses of the Holy Quran, which explain prophethood, the lawful and unlawful, and truth and falsehood. He purifies them from false beliefs, blameworthy morals, the impurities of the Age of Ignorance and evil deeds, and gives them knowledge of the Book and wisdom, that is, the Quran, Sunnah and jurisprudence; the commands of the Sacred Law and the secrets of the spiritual path. Indeed, before the advent of the Noble Prophet ﷺ, the people were in manifest error: they were caught in polytheism, false beliefs and vile deeds, and were in great need of a perfect spiritual guide. (Khazin, Al-Jumu'ah, under verse 2, 4/264; Madarik, Al-Jumu'ah, under verse 2, p. 1239, excerpted.)

The Leader of the Messengers ﷺ is described as the “Unschooled Prophet” for many reasons. Three are mentioned here:

Imam Ahmad Raza Khan, may Allah have mercy upon him, beautifully says:

From earth to the Throne, all secrets' mirrors are present,
Only swear by the wisdom of the Unschooled, resplendent.

Five matters are learned from this verse:

Imam Ahmad Raza Khan, may Allah have mercy upon him, beautifully says:

Why should such an Unschooled One be indebted to a teacher's aid?
Would “Read, your Lord is the Most Generous” not suffice for his need?

Source: Sirat-ul-Jinan tafseer 54029

Metadata: surah=62; ayat=3; ayatId=5241; tafseerId=54029; para=28; volume=10

Arabic: وَّ اٰخَرِیْنَ مِنْهُمْ لَمَّا یَلْحَقُوْا بِهِمْؕ-وَ هُوَ الْعَزِیْزُ الْحَكِیْمُ(3)

Kanz-ul-Iman English translation: And he (i.e. the Beloved Prophet Muhammad) also purifies and bestows knowledge to others amongst them who have not yet joined the former ones; and only He is the Most Honourable, the Wise.

{وَ اٰخَرِیْنَ مِنْهُمْ: And others from among them.} This verse is connected with the preceding verse and mentions further people whom the Noble Messenger ﷺ purifies and teaches. “Others” among the unlettered may mean non-Arabs, or it may mean all those who enter Islam after the Noble Prophet ﷺ until the Day of Judgement. Their not joining the former people means that they did not live in their time but came after them. (Madarik, Al-Jumu'ah, under verse 3, p. 1239; Khazin, Al-Jumu'ah, under verse 3, 4/264.)

A blessed hadith indicates that non-Arabs are meant by “others.” Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ states: When Surah Al-Jumu'ah was revealed, we were present in the blessed court of the Noble Prophet ﷺ. When he recited, “And others among them who have not yet joined them,” a man asked, “O Messenger of Allah ﷺ, who are those who have not yet joined the former ones?” The Prophet ﷺ did not answer until the man asked two or three times. Sayyiduna Salman al-Farsi رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ was among us. The Noble Prophet ﷺ placed his hand upon Sayyiduna Salman and said: “By the One in Whose power is my life, even if religion were near the Pleiades, the sons of Persia would go there and attain it.” (Muslim, Book of the Virtues of the Companions, chapter on the virtue of Persia, p. 1378, hadith 230–231 (2546).)

This verse shows that the spiritual grace of the Most Revered Prophet ﷺ is not limited to the noble Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ; rather, it will remain until the Day of Judgement. People are purified and cleansed through his gracious gaze, and will continue to be so; they learn knowledge and will continue to learn it.

{ذٰلِكَ فَضْلُ اللّٰهِ: This is Allah's grace.} The excellence of the Noble Messenger ﷺ and his Ummah mentioned here is Allah Almighty's grace. He grants this grace to whomever He wills, and Allah Almighty is immensely gracious to His creation: for their guidance, He sent His Beloved Muhammad Mustafa ﷺ. (Sawi, Al-Jumu'ah, under verse 4, 6/2163; Khazin, Al-Jumu'ah, under verse 4, 4/265, excerpted.)

Metadata: surah=62; ayat=4; ayatId=5242; tafseerId=null; para=28; volume=10

Arabic: ذٰلِكَ فَضْلُ اللّٰهِ یُؤْتِیْهِ مَنْ یَّشَآءُؕ-وَ اللّٰهُ ذُو الْفَضْلِ الْعَظِیْمِ(4)

Kanz-ul-Iman English translation: This is Allah's Benevolence, He may give to whomsoever He wills; and Allah is Utmost Bountiful.

Source: Sirat-ul-Jinan tafseer 54030

Metadata: surah=62; ayat=5; ayatId=5243; tafseerId=54030; para=28; volume=10

Arabic: مَثَلُ الَّذِیْنَ حُمِّلُوا التَّوْرٰىةَ ثُمَّ لَمْ یَحْمِلُوْهَا كَمَثَلِ الْحِمَارِ یَحْمِلُ اَسْفَارًاؕ-بِئْسَ مَثَلُ الْقَوْمِ الَّذِیْنَ كَذَّبُوْا بِاٰیٰتِ اللّٰهِؕ-وَ اللّٰهُ لَا یَهْدِی الْقَوْمَ الظّٰلِمِیْنَ(5)

Kanz-ul-Iman English translation: The example of those who were entrusted with the Tawrah, they then did not carry out its commands, is like the example of a donkey carrying books on its back; what an evil example it is of the people who belied the verses of Allah; and Allah does not guide the unjust.

{مَثَلُ الَّذِیْنَ حُمِّلُوا التَّوْرٰىةَ: The example of those upon whom the Torah was placed.} The preceding verses stated that the Most Revered Prophet ﷺ was sent to the unlettered. The Jews objected that the Leader of the Messengers ﷺ had been sent only to the Arabs and not to them. Allah Almighty presents their example here. Those who were commanded to follow the rulings of the Torah did not act upon it and thus did not bear its responsibility; despite finding in it the praise and description of the Sovereign of both worlds ﷺ, they did not believe in him. Their example is like a donkey carrying books on its back, gaining nothing beyond the burden and knowing nothing of the knowledge within them. Such is the state of these Jews: they carry the Torah, memorise its words, gain no benefit from it and do not act according to it. What an evil example are those who deny Allah Almighty's verses; and Allah Almighty does not guide those whom He knows to be unjust. (Tafsir Kabir, Al-Jumu'ah, under verse 5, 10/539; Khazin, Al-Jumu'ah, under verse 5, 4/265; Madarik, Al-Jumu'ah, under verse 5, p. 1240, excerpted.)

The Jews are compared to a donkey rather than another animal for several reasons. First, a donkey carries more load than a horse or mule. Second, ignorance and foolishness are more associated with a donkey than with other animals. Third, customarily a donkey is regarded as more contemptible than other animals. (Tafsir Kabir, Al-Jumu'ah, under verse 5, 10/540, excerpted.)

Allamah Ali ibn Muhammad Khazin, may Allah have mercy upon him, says that the example given in this verse of the Jews who did not act upon the Torah also applies to those who do not understand the meanings of the Holy Quran, do not act upon it and turn away from it. (Khazin, Al-Jumu'ah, under verse 5, 4/265.) Therefore every Muslim should try to understand the Holy Quran and act upon its commands, so that this example does not apply to him.

Source: Sirat-ul-Jinan tafseer 54031

Metadata: surah=62; ayat=6; ayatId=5244; tafseerId=54031; para=28; volume=10

Arabic: قُلْ یٰۤاَیُّهَا الَّذِیْنَ هَادُوْۤا اِنْ زَعَمْتُمْ اَنَّكُمْ اَوْلِیَآءُ لِلّٰهِ مِنْ دُوْنِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ اِنْ كُنْتُمْ صٰدِقِیْنَ(6)

Kanz-ul-Iman English translation: Say you (O Beloved) 'O Jews! If you assume this that you are friends of Allah and other people are not, so wish for death if you are truthful.'

{قُلْ یٰۤاَیُّهَا الَّذِیْنَ هَادُوْا: Say (O Beloved), “O Jews!”} The Jews used to say, “We are Allah Almighty's sons and beloved ones. The home of the Hereafter belongs exclusively to us, and only Jews will enter Paradise.” Allah Almighty commanded His Beloved ﷺ to expose their lie by saying: “O Jews! You claim that you alone, excluding other people, are Allah Almighty's friends. If you are truthful in this claim, wish for death, so that death may take you to that destination, because the Hereafter is better than the world for Allah Almighty's friends.” (Ruh al-Bayan, Al-Jumu'ah, under verse 6, 9/518; Khazin, Al-Jumu'ah, under verse 6, 4/265, excerpted.)

Source: Sirat-ul-Jinan tafseer 54032

Metadata: surah=62; ayat=7; ayatId=5245; tafseerId=54032; para=28; volume=10

Arabic: وَ لَا یَتَمَنَّوْنَهٗۤ اَبَدًۢا بِمَا قَدَّمَتْ اَیْدِیْهِمْؕ-وَ اللّٰهُ عَلِیْمٌۢ بِالظّٰلِمِیْنَ(7)

Kanz-ul-Iman English translation: And they will never wish for it (i.e. for death) due to the misdeeds which their hands have sent ahead; and Allah knows the unjust people.

{وَ لَا یَتَمَنَّوْنَهٗۤ اَبَدًا: And they will never wish for death.} Because the Jews disbelieved and denied the Noble Messenger ﷺ, they would never wish for death. This was news of the unseen from Allah Almighty and proved true: the Jews concerning whom it was stated that they would never wish for death never wished for it.

The hadith prohibit wishing for death. Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Messenger of Allah ﷺ said: “None of you should wish for death. A righteous person should not wish for it, because he may perform more good deeds; and a sinner should not wish for it, because he may repent.” (Bukhari, Book of Patients, chapter on a patient's wishing for death, 4/13, hadith 5673.)

He also narrates that the Messenger of Allah ﷺ said: “None of you should wish for death, nor should he pray for it before it comes, because when he passes away his deeds end, while a believer's life only increases him in goodness.” (Muslim, Book of Remembrance and Supplication, chapter on the dislike of wishing for death because of harm, p. 1441, hadith 13 (2682).)

However, if someone is compelled to wish for death, the blessed hadith also gives its method. Sayyiduna Anas رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Crowned Messenger ﷺ said: “None of you should wish for death because of an affliction that has befallen him. If he must do so, let him say: ‘O Allah, عزوجل, keep me alive as long as life is better for me, and give me death when death is better for me.’” (Bukhari, Book of Patients, chapter on a patient's wishing for death, 4/13, hadith 5671.)

Mufti Ahmad Yar Khan Naeemi, may Allah have mercy upon him, says that this hadith explains the preceding two: one should not ask for death out of distress from illness and suffering. The manner in which supplication is permitted is extremely beautiful, because it includes the good and evil of religion and the world. Thus one has expressed the wish for death, but according to the proper rule; the aim is achieved and the prohibition is also obeyed. (Miraat al-Manajih, Book of Funerals, chapter on wishing for death and its mention, first section, 2/421, under hadith 1513.)

He further says: Wishing for death can be good or bad. If one wishes for death in order to behold the Noble Prophet ﷺ or to escape worldly trials, it is good; if one wishes for death out of distress from worldly hardships, it is bad. (Miraat al-Manajih, Book of Funerals, chapter on wishing for death and its mention, first section, 2/420.)

{وَ اللّٰهُ عَلِیْمٌۢ بِالظّٰلِمِیْنَ: And Allah knows the unjust.} “The unjust” here means disbelievers: Allah Almighty knows the disbelievers well and will give them severe punishment.

Source: Sirat-ul-Jinan tafseer 54033

Metadata: surah=62; ayat=8; ayatId=5246; tafseerId=54033; para=28; volume=10

Arabic: قُلْ اِنَّ الْمَوْتَ الَّذِیْ تَفِرُّوْنَ مِنْهُ فَاِنَّهٗ مُلٰقِیْكُمْ ثُمَّ تُرَدُّوْنَ اِلٰى عٰلِمِ الْغَیْبِ وَ الشَّهَادَةِ فَیُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُوْنَ۠ (8)

Kanz-ul-Iman English translation: Say you (O Beloved), 'The death from which you (are trying to) flee will definitely meet you, then you will be returned to Him Who knows all the unseen and the seen, He will then inform you of what you did.'

{قُلْ اِنَّ الْمَوْتَ الَّذِیْ تَفِرُّوْنَ مِنْهُ: Say (O Beloved), “The death from which you flee.”} O Beloved ﷺ, tell these Jews: You cannot escape the death from which you flee because of the consequences of your disbelief. It will certainly come to you, and this flight will not benefit you. After passing away, you will be returned to Allah Almighty, Who knows every unseen and visible matter; no state of yours is hidden from Him. He will then inform you of your deeds, meaning what you did in the world, and punish you for them. (Tafsir Kabir, Al-Jumu'ah, under verse 8, 10/541; Ruh al-Bayan, Al-Jumu'ah, under verse 9, 9/519–520, excerpted.)

People will be informed of their deeds on the Day of Judgement in various ways. Three are mentioned here:

Source: Sirat-ul-Jinan tafseer 54034

Metadata: surah=62; ayat=9; ayatId=5247; tafseerId=54034; para=28; volume=10

Arabic: یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِذَا نُوْدِیَ لِلصَّلٰوةِ مِنْ یَّوْمِ الْجُمُعَةِ فَاسْعَوْا اِلٰى ذِكْرِ اللّٰهِ وَ ذَرُوا الْبَیْعَؕ-ذٰلِكُمْ خَیْرٌ لَّكُمْ اِنْ كُنْتُمْ تَعْلَمُوْنَ(9)

Kanz-ul-Iman English translation: O believers! When the call for Salah is given on the day of Jumu'ah (i.e. Friday), so hurry towards the remembrance of Allah, and stop buying and selling; this is better for you if you know.

{یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْۤا اِذَا نُوْدِیَ لِلصَّلٰوةِ مِنْ یَّوْمِ الْجُمُعَةِ: O believers! When the call to prayer is given on Friday.} This verse explains the rulings of the Friday prayer. Three matters related to it are noted here:

In Arabic, this day was called Arubah; later it was named Jumu'ah. The first person to call it Jumu'ah was Ka'b ibn Lu'ayy. There are various explanations for the name; one is that it is called Jumu'ah because congregations gather on this day for prayer. (Khazin, Al-Jumu'ah, under verse 9, 4/265.)

Historians of the Prophetic biography state that when the Most Revered Prophet ﷺ migrated and reached Madinah Tayyibah, he stopped at Quba on Monday, 12 Rabi al-Awwal, at forenoon. He stayed there from Monday through Thursday and laid the foundation of the mosque. On Friday he set out for Madinah Tayyibah. When Friday time came in the valley of Banu Salim ibn Awf, the people made that place a mosque, and the Sovereign of both worlds ﷺ performed the Friday prayer and delivered the sermon there. This was the first Friday prayer that the Noble Prophet ﷺ performed with his Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ. (Khazin, Al-Jumu'ah, under verse 9, 4/266.)

Many hadith mention the virtues of Friday. Four are presented here:

There is an hour on Friday in which Allah Almighty especially accepts supplication, as mentioned in the third hadith above. Sayyiduna Abu Hurayrah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that the Crowned Messenger ﷺ said: “There is an hour in it when a Muslim servant finds it while standing and praying; whatever he asks Allah Almighty for will be granted.” He indicated with his hand that the time is very short. (Bukhari, Book of Friday, chapter on the hour on Friday, 1/321, hadith 935.)

There are many narrations concerning which time this is. Two are strong: (1) from when the Imam sits for the sermon until the prayer ends; (2) the last hour of Friday. (Bahar-e-Shariat, part 4, chapter on Friday, 1/754, excerpted.)

For the conditions of the obligation of Friday prayer and other rulings, consult Bahar-e-Shariat.

Note: For further Islamic rulings concerning Friday, study “The Chapter on Friday” in Bahar-e-Shariat, volume 1, part 4.

{ذٰلِكُمْ خَیْرٌ لَّكُمْ: This is better for you.} “Better” here means better in the lexical sense: Friday prayer and its sermon are better than worldly business. This does not imply that attending is not obligatory and is merely recommended.

Source: Sirat-ul-Jinan tafseer 54035

Metadata: surah=62; ayat=10; ayatId=5248; tafseerId=54035; para=28; volume=10

Arabic: فَاِذَا قُضِیَتِ الصَّلٰوةُ فَانْتَشِرُوْا فِی الْاَرْضِ وَ ابْتَغُوْا مِنْ فَضْلِ اللّٰهِ وَ اذْكُرُوا اللّٰهَ كَثِیْرًا لَّعَلَّكُمْ تُفْلِحُوْنَ(10)

Kanz-ul-Iman English translation: Then when Salah is completed, so disperse in the land and seek Allah's benevolence (i.e. lawful sustenance), and abundantly remember Allah in the hope of attaining success.

{فَاِذَا قُضِیَتِ الصَّلٰوةُ: Then when the prayer is completed.} When the prayer has been completed, it is permissible for you to engage in earning a livelihood, acquire good deeds by seeking knowledge, visiting the sick, attending funerals, visiting scholars and engaging in similar activities. Remember Allah Almighty in every state besides prayer as well, so that you may attain success. (Khazin, Al-Jumu'ah, under verse 10, 4/268; Madarik, Al-Jumu'ah, under verse 10, p. 1241, excerpted.)

Source: Sirat-ul-Jinan tafseer 54036

Metadata: surah=62; ayat=11; ayatId=5249; tafseerId=54036; para=28; volume=10

Arabic: وَ اِذَا رَاَوْا تِجَارَةً اَوْ لَهْوَاﰳ انْفَضُّوْۤا اِلَیْهَا وَ تَرَكُوْكَ قَآىٕمًاؕ-قُلْ مَا عِنْدَ اللّٰهِ خَیْرٌ مِّنَ اللَّهْوِ وَ مِنَ التِّجَارَةِؕ-وَ اللّٰهُ خَیْرُ الرّٰزِقِیْنَ۠ (11)

Kanz-ul-Iman English translation: And when they saw some trade or sport, they walked towards it and left you standing delivering the sermon. Say you (O Beloved), 'That (i.e. the reward) which is with Allah is (far) better than sport and trade, and the sustenance of Allah is the best.'

{وَ اِذَا رَاَوْا تِجَارَةً اَوْ لَهْوًا: And when they saw some trade or sport.} Occasion of revelation: Sayyiduna Jabir ibn Abdullah رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ states that once the Noble Prophet ﷺ was standing on Friday and delivering the Friday sermon when a trading caravan arrived in Madinah Tayyibah. A drum was beaten to announce it according to custom, so the Companions of the Messenger of Allah ﷺ went towards it until no one remained in the mosque except twelve men. I, Sayyiduna Abu Bakr al-Siddiq and Sayyiduna Umar al-Faruq رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمَا were among those twelve. This verse was then revealed. (Muslim, Book of Friday, chapter concerning His statement, “And when they see trade or sport, they disperse towards it,” p. 429, hadith 38 (863).)

The meaning of this verse is: O Beloved ﷺ, when they learned of some trade or heard of some amusement, they went towards it and left you standing on the pulpit while delivering the sermon. Say to them: The reward of prayer and the blessing and good fortune of remaining in the presence of the Noble Prophet ﷺ, which is in reality with Allah Almighty, is better than sport and trade. Since Allah Almighty is the Best Provider, go towards Him and seek provision from Him. (Ruh al-Bayan, Al-Jumu'ah, under verse 11, 9/528.)

It should be remembered that at the time this incident occurred there was great hardship and inflation. The Companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ left out of fear that goods might run out and they would fail to obtain them; in such circumstances this is natural. Moreover, before this verse was revealed they had not been prohibited from such an act. Since the command had not yet been revealed, doing this was not a sin. Therefore Allah Almighty did not condemn them in this verse; rather, He instructed them that such conduct was not worthy of their station. No objection can be made against their action.

Note: This proves that the preacher should deliver the sermon while standing.

Source: Sirat-ul-Jinan tafseer 54037

Metadata: surah=63; ayat=1; ayatId=5251; tafseerId=54037; para=28; volume=10

Arabic: اِذَا جَآءَكَ الْمُنٰفِقُوْنَ قَالُوْا نَشْهَدُ اِنَّكَ لَرَسُوْلُ اللّٰهِۘ-وَ اللّٰهُ یَعْلَمُ اِنَّكَ لَرَسُوْلُهٗؕ-وَ اللّٰهُ یَشْهَدُ اِنَّ الْمُنٰفِقِیْنَ لَكٰذِبُوْنَۚ (1)

Kanz-ul-Iman English translation: When the hypocrites present themselves in your august court (O Beloved), they say; that 'We testify that indeed your respected self are certainly Allah's Messenger.' And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are definitely liars (in that they do not believe in what they say).

{اِذَا جَآءَكَ الْمُنٰفِقُوْنَ: When the hypocrites present themselves before you.} This blessed Surah describes various conditions of the hypocrites. The summary of this verse is that, O Beloved! ﷺ, when the hypocrites present themselves in your august court, they say, contrary to their inner condition: “We testify that indeed you are certainly Allah Almighty’s Messenger.” In response to their statement, Allah Almighty says: O Beloved! ﷺ, Allah Almighty knows that you are His Messenger, and what has come from the mouths of these hypocrites is completely true; but Allah Almighty also testifies that the hypocrites are certainly liars in giving this testimony, because their inner state does not agree with their outward appearance and they hold a belief contrary to what they say. (Khazin, Al-Munafiqun, under verse 1, 4/270; Madarik, Al-Munafiqun, under verse 1, p. 1242, excerpted.)

Source: Sirat-ul-Jinan tafseer 54038

Metadata: surah=63; ayat=2; ayatId=5252; tafseerId=54038; para=28; volume=10

Arabic: اِتَّخَذُوْۤا اَیْمَانَهُمْ جُنَّةً فَصَدُّوْا عَنْ سَبِیْلِ اللّٰهِؕ-اِنَّهُمْ سَآءَ مَا كَانُوْا یَعْمَلُوْنَ(2)

Kanz-ul-Iman English translation: They have made their oaths as a shield (for their hypocrisy and misdeeds), thus prevented (other people) from the path of Allah; indeed, they commit extremely evil deeds.

{اِتَّخَذُوْۤا اَیْمَانَهُمْ جُنَّةً: They made their oaths a shield.} The hypocrites made their oaths a shield so that, through them, they would remain safe from being killed or imprisoned. They swear with their tongues, but their action is that they prevent people, by creating various doubts and suspicions in their minds, from believing in the Sovereign of both worlds ﷺ and striving in the way of Allah Almighty. Indeed, they commit extremely evil deeds: they come to the august court with hypocrisy, outwardly display faith in order to deceive, prevent people from the way of Allah Almighty, and choose disbelief over faith. (Khazin, Al-Munafiqun, under verse 2, 4/271; Madarik, Al-Munafiqun, under verse 2, p. 1242, excerpted.)

{ذٰلِكَ بِاَنَّهُمْ اٰمَنُوْا ثُمَّ كَفَرُوْا: This is because they believed and then disbelieved.} The reason for these evil deeds of the hypocrites is that they professed faith with their tongues and then became disbelievers in their hearts. The disbelief in their hearts became apparent to people, and because of these actions a seal was set upon their hearts. How, then, can faith enter their hearts now?

Metadata: surah=63; ayat=3; ayatId=5253; tafseerId=null; para=28; volume=10

Arabic: ذٰلِكَ بِاَنَّهُمْ اٰمَنُوْا ثُمَّ كَفَرُوْا فَطُبِـعَ عَلٰى قُلُوْبِهِمْ فَهُمْ لَا یَفْقَهُوْنَ(3)

Kanz-ul-Iman English translation: This is because that they accepted faith with their tongues then disbelieved with their hearts, so a seal has been set upon their hearts, therefore now they do not understand anything.

Source: Sirat-ul-Jinan tafseer 54039

Metadata: surah=63; ayat=4; ayatId=5254; tafseerId=54039; para=28; volume=10

Arabic: وَ اِذَا رَاَیْتَهُمْ تُعْجِبُكَ اَجْسَامُهُمْؕ-وَ اِنْ یَّقُوْلُوْا تَسْمَعْ لِقَوْلِهِمْؕ-كَاَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌؕ-یَحْسَبُوْنَ كُلَّ صَیْحَةٍ عَلَیْهِمْؕ-هُمُ الْعَدُوُّ فَاحْذَرْهُمْؕ-قٰتَلَهُمُ اللّٰهُ٘-اَنّٰى یُؤْفَكُوْنَ(4)

Kanz-ul-Iman English translation: And when you see them, their (outward) bodies would please you; and if they speak, so you would listen carefully to their speech, as if they are wooden panels propped up against a wall (unable to stand on their own); they think every shout is against them; they are the (worst) enemies, so beware of them; may Allah slay them, where are they returning to?

{وَ اِذَا رَاَیْتَهُمْ تُعْجِبُكَ اَجْسَامُهُمْ: And when you see them, their bodies please you.} Abdullah ibn Ubayy was a healthy, handsome and eloquent man, and the hypocrites accompanying him were much the same. When these people attended the Noble Prophet’s ﷺ blessed assembly, they spoke very attractively, in a way that pleased the listener. Therefore, this verse reveals their reality to Muslims: O Muslims! When you see hypocrites such as Abdullah ibn Ubayy and others, their bodies please you, and if they speak, you listen carefully to their speech. In reality, however, they are like pieces of wood propped against a wall: lifeless forms, with neither the spirit of faith nor the intellect that considers the outcome of matters. They regard every loud voice as being directed against them. When someone calls another person, searches for something lost, or raises his voice in the army for some purpose, they think, because of the foulness of their souls and their evil suspicion, that something has been said about them. They fear that a passage may be revealed concerning them which exposes their secrets. They are enemies, harbouring intense enmity in their hearts, and they convey information to the disbelievers and spy for them. So beware of them and do not be deceived by their outward condition. May Allah destroy them; where are they being turned away, and how do they turn away from the truth despite clear proofs having been established? (Khazin, Al-Munafiqun, under verse 4, 4/271; Madarik, Al-Munafiqun, under verse 4, p. 1243, excerpted.)

Two hadith related to this verse concerning people whose tongues and hearts differ are noted here.

Source: Sirat-ul-Jinan tafseer 54040

Metadata: surah=63; ayat=5; ayatId=5255; tafseerId=54040; para=28; volume=10

Arabic: وَ اِذَا قِیْلَ لَهُمْ تَعَالَوْا یَسْتَغْفِرْ لَكُمْ رَسُوْلُ اللّٰهِ لَوَّوْا رُءُوْسَهُمْ وَ رَاَیْتَهُمْ یَصُدُّوْنَ وَ هُمْ مُّسْتَكْبِرُوْنَ(5)

Kanz-ul-Iman English translation: And when it is said to them that 'Come! Allah's Messenger may seek forgiveness for you.' So, they turn their heads sideways and you see them turn their faces away in arrogance.

{وَ اِذَا قِیْلَ لَهُمْ تَعَالَوْا: And when it is said to them, “Come.”} Occasion of revelation: When the Noble Prophet ﷺ stopped along the way after returning from the Battle of Muraysi, an incident took place there. Jihjah al-Ghifari, the employee of Sayyiduna Umar رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ, and Sinan ibn Dabr al-Juhani, an ally of Abdullah ibn Ubayy, quarrelled. Jihjah called the Muhajirun and Sinan called the Ansar. At that time, the hypocrite Abdullah ibn Ubayy spoke extremely insolent and indecent words concerning the Holy Prophet ﷺ. He said, “When we reach Madinah Tayyibah, those of us who possess honour will expel the humiliated ones,” and he told his people, “If you do not give them your leftover food, they will not ride upon your necks, so do not spend anything on them now, so that they flee Madinah.”

When Sayyiduna Zayd ibn Arqam رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ heard this disgraceful speech, he could not bear it and said to him, “By Allah! You are the humiliated one and the one who sows enmity among his people, whereas Allah Almighty has granted the Sovereign of both worlds ﷺ honour and strength, and he is beloved to the Muslims.” Abdullah ibn Ubayy said, “Be quiet. I was only saying this jokingly.” Sayyiduna Zayd ibn Arqam رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ conveyed the report to the Presence of Light ﷺ. Sayyiduna Umar رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ asked permission to kill Abdullah ibn Ubayy, but the Noble Prophet ﷺ forbade him and said, “People will say that Muhammad Mustafa ﷺ kills his own companions.” The Noble Prophet ﷺ asked Abdullah ibn Ubayy whether he had said these things. He denied it and swore that he had said nothing. His companions who were present in the blessed assembly began saying that Abdullah ibn Ubayy was an old man and that what he said must be correct; perhaps Sayyiduna Zayd ibn Arqam رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ had been mistaken and had not remembered correctly.

Then, when the verses above were revealed and Abdullah ibn Ubayy’s lie became clear, he was told, “Go and ask the Sovereign of both worlds ﷺ to seek Allah Almighty’s forgiveness for you.” On hearing this, he turned his neck and said, “You said, ‘Believe,’ so I believed; you said, ‘Give zakat,’ so I gave zakat; now all that remains is that I prostrate to Muhammad Mustafa ﷺ.” Upon this, this noble verse was revealed.

The summary of the verse is that, after the hypocrites’ lie became apparent, when they are admonished and told, “Come, so that Allah’s Messenger may supplicate to Allah Almighty for you, that He may forgive your sins by His grace and conceal your faults,” they turn away and turn their heads to another side. And, O Muslims, you will see them turn away from attending the august court of the Noble Messenger ﷺ out of arrogance. (Khazin, Al-Munafiqun, under verse 5, 4/271; Madarik, Al-Munafiqun, under verse 5, p. 1244; Ruh al-Bayan, Al-Munafiqun, under verse 5, 9/535, excerpted.)

Source: Sirat-ul-Jinan tafseer 54041

Metadata: surah=63; ayat=6; ayatId=5256; tafseerId=54041; para=28; volume=10

Arabic: سَوَآءٌ عَلَیْهِمْ اَسْتَغْفَرْتَ لَهُمْ اَمْ لَمْ تَسْتَغْفِرْ لَهُمْؕ-لَنْ یَّغْفِرَ اللّٰهُ لَهُمْؕ-اِنَّ اللّٰهَ لَا یَهْدِی الْقَوْمَ الْفٰسِقِیْنَ(6)

Kanz-ul-Iman English translation: It is the same for them, whether you seek or do not seek forgiveness for them; Allah will never forgive them; indeed, Allah does not guide the transgressing people.

{سَوَآءٌ عَلَیْهِمْ اَسْتَغْفَرْتَ لَهُمْ اَمْ لَمْ تَسْتَغْفِرْ لَهُمْ: It is the same for them whether you seek forgiveness for them or do not seek forgiveness for them.} O Beloved! ﷺ, your seeking forgiveness for them and not seeking forgiveness for them is the same for them. Allah Almighty will never forgive them because they have become firmly rooted in hypocrisy. Indeed, Allah Almighty does not guide those whom He knows to be disobedient.

This command applied when seeking forgiveness for the hypocrites had not yet been prohibited. It was later forbidden. Therefore, it is now prohibited to pray for forgiveness for hypocrites and disbelievers; indeed, praying for forgiveness for a disbeliever is disbelief.

Source: Sirat-ul-Jinan tafseer 54042

Metadata: surah=63; ayat=7; ayatId=5257; tafseerId=54042; para=28; volume=10

Arabic: هُمُ الَّذِیْنَ یَقُوْلُوْنَ لَا تُنْفِقُوْا عَلٰى مَنْ عِنْدَ رَسُوْلِ اللّٰهِ حَتّٰى یَنْفَضُّوْاؕ-وَ لِلّٰهِ خَزَآىٕنُ السَّمٰوٰتِ وَ الْاَرْضِ وَ لٰكِنَّ الْمُنٰفِقِیْنَ لَا یَفْقَهُوْنَ(7)

Kanz-ul-Iman English translation: They are the ones who say, 'Do not spend upon those who are with Allah's Messenger until they become distressed.' And only to Allah belong the treasures of the heavens and the earth, but the hypocrites do not have sense.

{هُمُ الَّذِیْنَ یَقُوْلُوْنَ: They are the ones who say.} The hypocrites tell people, “Do not spend on the Muhajir Companions present with Allah’s Messenger ﷺ, so that poverty distresses them and they leave of their own accord and no longer remain with you ﷺ.” Yet all the treasures of the heavens and earth belong to Allah Almighty alone. In reality, He alone gives sustenance to everyone. If people stop spending on them, what of it? Allah Almighty will grant them sustenance. But the hypocrites do not understand this, which is why they utter such absurdities. Nor do they yet know the firmness of the Companions’ رَضِیَ اللّٰہُ تَعَالٰی عَنْہُمْ faith: they can never leave the company of the Presence of Light ﷺ under any circumstances. They know that their sustenance depends not on servants, but on the generosity of their Lord, and they place complete trust in their Lord عزوجل.

Many misguided people today hold a similar belief, claiming that the Presence of Light ﷺ owns nothing, whereas many hadith indicate that, by Allah Almighty’s granting, the Presence of Light ﷺ is the owner of all things. Two of these hadith are noted here:

Source: Sirat-ul-Jinan tafseer 54043

Metadata: surah=63; ayat=8; ayatId=5258; tafseerId=54043; para=28; volume=10

Arabic: یَقُوْلُوْنَ لَىٕنْ رَّجَعْنَاۤ اِلَى الْمَدِیْنَةِ لَیُخْرِجَنَّ الْاَعَزُّ مِنْهَا الْاَذَلَّؕ-وَ لِلّٰهِ الْعِزَّةُ وَ لِرَسُوْلِهٖ وَ لِلْمُؤْمِنِیْنَ وَ لٰكِنَّ الْمُنٰفِقِیْنَ لَا یَعْلَمُوْنَ۠ (8)

Kanz-ul-Iman English translation: They say, 'If we return to Madinah, then indeed the honourable one will soon banish the humble one from it.' Whereas, honour (truly) belongs to Allah and to His Messenger and to the Muslims, but the hypocrites know not.

{یَقُوْلُوْنَ: They say.} The hypocrites say, “If we return to Madinah after completing this battle, then surely the one who possesses great honour will expel from it the one who is extremely humiliated.” The hypocrites called themselves honourable and the Muslims humiliated. Refuting them, Allah Almighty states that honour belongs only to Allah, His Messenger and the Muslims, but the hypocrites do not know. If they knew this, they would never say such a thing. It is transmitted that Abdullah ibn Ubayy the hypocrite passed away in his state of hypocrisy only a few days after this verse was revealed. (Khazin, Al-Munafiqun, under verse 8, 4/274.)

The son of Abdullah ibn Ubayy was also named Abdullah. He was a firm Muslim and a true lover of the Messenger ﷺ. On the return from the battle, he stood outside illuminated Madinah with his sword drawn and said to his father, “I will not let you enter Madinah until you acknowledge that you are humiliated and that Muhammad Mustafa ﷺ is honourable.” The son had always treated his father well, so his father was greatly astonished. Yet, when it came to the father opposing the Presence of Light ﷺ, no honour or love for his father remained in the son’s heart. At last, his father was compelled to acknowledge, “By Allah, I am humiliated and Muhammad Mustafa ﷺ is honourable.” Only then was he able to enter Madinah. (Sirat Halabiyyah, chapter on his campaigns ﷺ, the expedition of Banu al-Mustaliq, 2/393; Madarij al-Nubuwwah, section three, chapter five, 2/157, excerpted.)

Four matters are learned from this verse:

The discussion of the hypocrites has ended. Three hadith concerning the types of hypocrisy and the signs of practical hypocrites are now presented. Sadr al-Shariah Mufti Amjad Ali Azmi رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہِ states concerning hypocrisy:

Hypocrisy means claiming Islam with the tongue while denying Islam in the heart. This too is pure disbelief, and such people will be in the lowest level of Hell. In the blessed era of the Noble Prophet ﷺ, some people became known by this name because the Quran openly testified to their inward disbelief. The Prophet ﷺ recognised each one through his vast knowledge and declared that he was a hypocrite. In the present age, however, no particular person may be called a hypocrite with certainty. Whoever professes Islam before us will be regarded as a Muslim until a statement or action contrary to faith issues from him. A branch of hypocrisy is nevertheless found in this age: many misguided people call themselves Muslims, yet alongside their claim to Islam they deny essentials of religion. (Bahar-e-Shariat, Part One, The Discussion of Faith and Disbelief, 1/182.)

Practical hypocrisy means doing something unworthy of Muslims and characteristic of hypocrites. Two hadith are presented here:

May Allah Almighty protect us from hypocrisy and from doing the deeds of hypocrites. Ameen.

Source: Sirat-ul-Jinan tafseer 54044

Metadata: surah=63; ayat=9; ayatId=5259; tafseerId=54044; para=28; volume=10

Arabic: یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تُلْهِكُمْ اَمْوَالُكُمْ وَ لَاۤ اَوْلَادُكُمْ عَنْ ذِكْرِ اللّٰهِۚ-وَ مَنْ یَّفْعَلْ ذٰلِكَ فَاُولٰٓىٕكَ هُمُ الْخٰسِرُوْنَ(9)

Kanz-ul-Iman English translation: O believers! Let not your wealth or your children (or) anything cause you to neglect the remembrance of Allah. And whoever does this, so it is they who are in loss.

{یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا: O believers!} The preceding verses described the conditions of the hypocrites. From here, the believers are advised: O believers! Do not let your wealth and children, like those of the hypocrites, make you heedless of Allah Almighty’s remembrance. Whoever becomes so occupied with the world that he forgets religion, neglects his own condition out of love for wealth, and remains heedless of the comfort of the Hereafter for the sake of his children’s happiness is among those who suffer loss, because such people preferred the perishing world to the everlasting blessings of the home of the Hereafter. (Khazin, Al-Munafiqun, under verse 9, 4/274; Madarik, Al-Munafiqun, under verse 9, p. 1245, excerpted.)

A blessed hadith concerning worldly wealth is noted here. Sayyiduna Hakim ibn Hizam رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ states: I asked the Noble Messenger ﷺ for some wealth and pleaded repeatedly. He said: “O Hakim! Why do you ask so excessively? O Hakim! Indeed, this wealth is green and sweet, yet it is also the dirt from people’s hands. Allah Almighty’s hand is above the hand of the giver; the giver’s hand is above the hand of the recipient; and the hand of the recipient is the lowest.” (Musnad Imam Ahmad, Musnad of the Makkans, Musnad of Hakim ibn Hizam, 5/228, hadith 15321.)

Source: Sirat-ul-Jinan tafseer 54045

Metadata: surah=63; ayat=10; ayatId=5260; tafseerId=54045; para=28; volume=10

Arabic: وَ اَنْفِقُوْا مِنْ مَّا رَزَقْنٰكُمْ مِّنْ قَبْلِ اَنْ یَّاْتِیَ اَحَدَكُمُ الْمَوْتُ فَیَقُوْلَ رَبِّ لَوْ لَاۤ اَخَّرْتَنِیْۤ اِلٰۤى اَجَلٍ قَرِیْبٍۙ-فَاَصَّدَّقَ وَ اَكُنْ مِّنَ الصّٰلِحِیْنَ(10)

Kanz-ul-Iman English translation: And from what We have provided you spend some in Our path before this that death comes upon any one of you then he says, 'O my Lord! Why did you not give me respite for a little while, that I would have given charity and become of the virtuous?'

{وَ اَنْفِقُوْا مِنْ مَّا رَزَقْنٰكُمْ: And spend some of what We have provided you.} O believers! Pay the obligatory charities due from the sustenance We have given you, and do so before the signs of death appear and the tongue becomes unable to speak, lest someone among you reaches the time of death and says inwardly, “O my Lord! Why did You not give me respite for a little while, so that I might give charity and become among the righteous?”

Source: Sirat-ul-Jinan tafseer 54046

Metadata: surah=63; ayat=11; ayatId=5261; tafseerId=54046; para=28; volume=10

Arabic: وَ لَنْ یُّؤَخِّرَ اللّٰهُ نَفْسًا اِذَا جَآءَ اَجَلُهَاؕ-وَ اللّٰهُ خَبِیْرٌۢ بِمَا تَعْمَلُوْنَ۠ (11)

Kanz-ul-Iman English translation: And Allah will never give respite to any soul when its promise arrives. And Allah is Aware of your deeds.

{وَ لَنْ یُّؤَخِّرَ اللّٰهُ نَفْسًا اِذَا جَآءَ اَجَلُهَا: Allah will never give a soul respite when its appointed time arrives.} Remember that when Allah Almighty’s promise arrives, He will never delay any soul. Allah Almighty is Aware of all your deeds and will recompense you for them.

It should be remembered that the promise mentioned here means a decree that has been finalised, known as irrevocable divine decree (قضاءِ مُبْرَم). Concerning it, Allah Almighty states:

“اِذَا جَآءَ اَجَلُهُمْ فَلَا یَسْتَاْخِرُوْنَ سَاعَةً وَّ لَا یَسْتَقْدِمُوْنَ” (Yunus: 49)

Kanz-ul-Irfan translation: “When their appointed time arrives, they will be unable to move back from it even for an hour, nor will they be able to move ahead.”

However, change can occur in conditional divine decree (قضاءِ مُعَلَّق): an impending death is averted and lifespans are extended. Concerning this, Allah Almighty states:

“یَمْحُوا اللّٰهُ مَا یَشَآءُ وَ یُثْبِتُ ۚۖ-وَ عِنْدَهٗۤ اُمُّ الْكِتٰبِ” (Ar-Ra'd: 39)

Kanz-ul-Irfan translation: “Allah erases and maintains whatever He wills, and the original record is with Him.”

This also includes what Satan requested:

“رَبِّ فَاَنْظِرْنِیْۤ اِلٰى یَوْمِ یُبْعَثُوْنَ” (Al-Hijr: 36)

Kanz-ul-Irfan translation: “O my Lord! Grant me respite until the day when people will be raised.”

Allah Almighty had said:

“فَاِنَّكَ مِنَ الْمُنْظَرِیْنَ” (Al-Hijr: 37)

Kanz-ul-Irfan translation: “So indeed, you are among those who have been granted respite.”

This too falls under conditional divine decree. It is therefore clear that every verse is correct according to its particular context.

Source: Sirat-ul-Jinan tafseer 54425

Metadata: surah=93; ayat=1; ayatId=6172; tafseerId=54425; para=30; volume=10

Arabic: وَ الضُّحٰىۙ (1)

Kanz-ul-Iman English translation: By the oath of the forenoon.

{وَالضُّحٰى: By the time of the forenoon.} The occasion of revelation of this Surah is that, once, revelation did not come for several days. The disbelievers objected, saying that Muhammad Mustafa ﷺ had been abandoned and disliked by his Lord عزوجل. Upon this, Surah Ad-Duha was revealed.

According to some exegetes, “Duha” in this verse refers to the time when the sun rises high. Allah Almighty swore by this time because it was the time when Allah Almighty honoured Sayyiduna Musa عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام with His speech and the magicians fell in prostration. According to other exegetes, “Duha” here refers to the entire day. (Tafsir Baghawi, Ad-Duha, under verse 1, 4/465; Madarik, Ad-Duha, under verse 1, p. 1356, excerpted.)

This verse mentions the Chasht prayer. Therefore, three virtues of the Chasht prayer are noted here.

Two religious rulings concerning the Chasht prayer are also noted here.

{وَ الَّیْلِ اِذَا سَجٰى: And by the night when it covers.} That is, by the night when it covers everything with its darkness. Imam Ja'far Sadiq رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ said that Duha refers to the forenoon in which Allah Almighty spoke to Sayyiduna Musa عَلَیْہِ الصَّلٰوۃُ وَالسَّلَام, while “night” refers to the night of the Ascension. Some exegetes have said that Duha alludes to the light of the beauty of Mustafa ﷺ, while night alludes to his amber-scented, curling locks. (Ruh al-Bayan, Ad-Duha, under verse 2, 10/453)

The Exalted Imam Ahmad Raza Khan رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہِ says:

In the Word Divine, the sun and the forenoon are sworn,
By your light-increasing face, where radiant beauty is born.

By the dark night's oath, this secret was made clear:
By the beloved's twofold locks, falling on cheeks so dear.

Metadata: surah=93; ayat=2; ayatId=6173; tafseerId=null; para=30; volume=10

Arabic: وَ الَّیْلِ اِذَا سَجٰىۙ (2)

Kanz-ul-Iman English translation: And by the night when it covers (everything with its darkness).

Source: Sirat-ul-Jinan tafseer 54426

Metadata: surah=93; ayat=3; ayatId=6174; tafseerId=54426; para=30; volume=10

Arabic: مَا وَدَّعَكَ رَبُّكَ وَ مَا قَلٰىﭤ(3)

Kanz-ul-Iman English translation: That your Lord has neither abandoned you (O Beloved), nor did He dislike you.

{مَا وَدَّعَكَ رَبُّكَ وَ مَا قَلٰى: That your Lord has neither abandoned you nor did He dislike you.} In response to the disbelievers' objection, the Exalted Imam Ahmad Raza Khan رَحْمَۃُاللّٰہِ تَعَالٰی عَلَیْہِ says that the Almighty declared: “By the forenoon and by the night when it casts its darkness; or, O Beloved, by your radiant countenance and by your locks when they spread over your shining cheeks: your Lord has neither abandoned you nor made you an enemy.” These wretched people also understand well in their hearts what mercy Allah has bestowed upon you. They burn when they see that mercy, and out of envy and enmity they construct this storm and burst the blisters of their burning hearts. Yet they do not know that “And indeed, the latter is better for you than the former”: certainly, the Hereafter is better for you than the world. There, you will receive blessings which no eye has seen, no ear has heard and which have not occurred to the imagination of any human or angel. Their brief description is: “And indeed, it is close that your Lord will give you so much that you will be pleased.” Soon it will be clear to friends and enemies alike that no one was as beloved as you.

In any case, if these blind people do not believe in the Hereafter today, then, O Beloved, the magnificent, majestic, abundant and immense blessings and mercies of Allah upon you are not only of today; they have existed from ancient times. Did they not see your earlier states and gain certainty from them that the gracious attention upon you is not of a kind that can ever change? “Did He not find you (O Beloved as) an orphan, then provided you with a place? And He found you profoundly engrossed in His love, so He gave you a way towards Himself. And found you in need, then made you prosperous. Therefore, do not put pressure on an orphan. And do not scold a beggar. And publicise well the bounty of your Lord.” (Fatawa Razawiyyah, 30/165–166, abridged.)