Asalaam alaikum warahmatulah wabarakatuh

Surah at-Takweer - The Overthrowing

Miracle Dream Tafseer - Nouman Ali Khan

Introduction: This surah connects with Abasa, the previous surah in the mus-haf in the se uence of the !ur"an#$ at-taamah %the calamit& which surroun's from all si'es# (Na)i"at* an' as-saakhah %'eafening noise of the +n' trumpet to initiate the ressurection#$ (Abasa* Surah Abasa en'e' with a picture of a person running awa& from his famil& members on ,u'gment Da&$ -ut this surah will shift the scene to the sk&, an' what is happening in the sk& while people are running awa& from each other on the .arth$ The stars, the mountains$$$ The bigger picture of the chaos on ,u'gment Da&$ The surah also shifts to another issue, the concept of /isaalah %being a Messenger# an' the vali'it& of Muhamma' %sal Allah alaihi wasalam# being a true Messenger of Allah$ 0e will also see how this surah relates to surah Abasa$

Ayah 1:

Idha ashshamsu kuwwirat
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0hen the sun Kuwwirat %woun' roun' an' lost its light an' is overthrown#$ i'hA %when$$ 6uture tense# (without 'oubt it will happen$ 7n comparison to the wor' 7n %alif, noon# which can mean surel&, but can also mean "7f"*$ 7'h 8 when %past tense#$ shams - sun kuwwirat9 0rappe' aroun' %past tense, passive form$# when something is mentione' in the past tense, but in regar's to the future %the i'hA signifies this# - it implies that it certainl& will happen$ ,ust as the past for sure is certain, then a future event being mentione' in a past tense will surel& happen$ tukawwaru %when it is wrappe' aroun'# future tense$ -ut instea' kuwwirat - past tense is use' to mean that will surel& happen$ + - wh& is kuwwirat in passive form: normall& when the arab speaks - the& use the verb first an' the noun %ism# after$ i$e$ ;e woul' not sa& ash-shamsu kuwwirat, he woul' sa&9 kuwwirat ash-shamsu$ This is the normal wa& the Arab woul' speak$ -& placing the noun first before the verb, it is an abnormalit& in speech$ This techni ue is use'9 1 - when somebo'& 'oesn"t believe what &ou sa&$ So the speaker raises his voice$ The speaker has to put it in wa&s for the listener to believe what he is sa&ing when the noun comes first an' it 'i'n"t have to$ Allah is speaking to those who are in 'enial of these facts$ An' b& placing the shams %sun# first ;e is enforcing the realit& of this event happening$ i$e$ not 0hen the Sun is wrappe' up$ /ather - 0hen the Sun DO.S get wrappe' up$ The st&le of speech use' an' the wa& the wor's are sai' gives us an un'erstan'ing of who the inten'e' au'ience is$ 7n this case, it is the 'isbelievers who 'oubt the <ast Da& of /essurection$ Allah 'oes not mention ;imself - i$e$ 0hen the sun is wrappe' - passive form$
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This surah is 'irecte' at the skeptics who 'on"t believe in this !ur"an being Allah"s speech$ 7f the& 'on"t believe that - the& will close their ears if an& a&ah was to mention a future event which Allah 'oes$ Since the& will simpl& lie against it an' re=ect it$ So Allah sa&s these aa&aat in passive form$ Don"t think about the speaker who is sa&ing these wor's, but think about the speech an' the message it contains$ Since that is =ust as important$ So Allah is highlighting the sun, the stars, things which the Arab sees 'ail& an' cannot escape$ So whenever he sees the worl', these aa&aat come to his min'$ ayah 1 continued: shams - the most common name for the sun$ kuwwirat % af, waw, ra# - kawara, &ukawiru, takweer %the infinitive form#$ This is most commonl& use' to wrap Turbans aroun' a hea'$ - <aff also means to wrap$ The Arabs woul' sa&9 iKtaa/ al faras - the horse wagge' its tail in circles$ ash-Shawkani an' others sa&9 >Akaara imamata "alaa /a"sihee> - "the person wrappe' a turban aroun' his hea'$" The cloth for a turban is reall& long, an' it is wrappe' aroun', covering the hea' - so the hea' can"t be seen$ The same wa& the sun gives off long range of light %compare this to the long cloth of the turban#$ So on the Da& of /essurection, Allah will wrap up the light of the Sun an' fol' it up$ this verb occurs once more in the !ur"an - &u kawwirul la&la "alan-nahara wa&ukawwirunnahara "alal-la&l$ %)umar# ;e"s the one who wraps4fol's the night over the 'a&, an' ;e wraps the 'a& over the night$ ,ust like a turban is wrappe' aroun' a spherical circle, gra'uall& covering the other parts$ 7bn Abbas9 kuwirat a& a'hlumat - %The light has been 'arkene'4covere'#$ So &ou see the sun being covere' up so it 'oes not show its light$

Ayah !:
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Wa-idha an nujoomu inkadarat An' when the stars fall, 'ispersing, inki'ar - one to lose its colour an' brightness an' splen'our$ Anton&m3 7ts opposite is Saf-faa - pure, cr&stal clear$ The stars will become 'ull an' stale$ also means - insibaab - falling$ So the beaut& an' brightness of the Da& is gone, an' the bright stars of the night have lost their sparkle - the& have become 'ull an' have began to fall on this Da&$

Ayah ":

Wa-idha al jibalu suyyirat an' when the mountains are set in motion =ibalu su&&irat - move casuall&$ naba ha' surri&at first$ this is more tougher b& placing the noun first because this is a tougher an' skeptical au'ience$ na)i"at - mountains are pegs$ su&&irat - saara - slow pace' stroll$
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Sa&&aarah 8 a caravan with ri'ing horses or camels an' luggage which slowl& move along in a =ourne&$ So the firm pegge' mountains mentione' in Na)i"at are now uproote' an' slowl& moving, an' &ou can"t believe it what &ou"re seeing$

Ayah #:

!" # $
Wa-idha alAAisharu AAuttilat An' when the 1A month pregnant she-camels shall be neglecte'9 ushaarah %plural "ishaar# - ash"ara 8 ten41A$ when the 1A month pregnant she camel will be uttilat$ the 1A month pregnant was reall& important to the Arab because she was close to giving birth to more camels, an' camels 8 most noble of wealth for the "Arab$ "uttilat - %"attala - to become useless#4to not be taken care of$ The Arabs - before 7slam - woul' call a woman "attala if she 'i' not wear alot of =eweller&$ 7ts like >she"s not worth it> unless she is beautifie' for the people$ This is the min'set of the people of ignorance$ mu"attal - someone who has been taken off his =ob$ ;e is useless now$ surah ha== - wa bi"rrin mu"attala$ So when the sun is covere' an' loses its brightness, an' the stars have lost their sparkle an' begin to fall, when the mountains move slowl&, an' the most honore' an' eBpensive wealth is left like its worthless$$$

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This is the 1st pregnanc& mentione' in the Surah$

Ayah $:

& % &
Wa-idha alwuhooshu hushirat An' when the wil' beasts are her'e' together, 0ahsh - an animal that 'oes not have affection for others on the lan'$ 7$e$ 7t"s un'omesticate'$ An animal which will attack 'irectl& when seeing another animal in focus$ its opposite is 7ns %i$e$ 6rom Dns 8 affection#$ wahsh also is use' for someone who - walke' b& himself$ ;ar' to get along with$ The same wa& the beast animal 'oes not get along with other animals$ wahsh %plural3 wuhoosh# - will be - ;ushirat %her'e'#$ Eather3 ;ashr - to gather4her' animals$ =am" - more general term of gathering$ Animals 'o not like to be gathere' willingl&, but the shepher' gathers them - even if the& are unwilling$ This is wh& the Da& of /essurection is calle' Fawm al ;ashr - The Da& of ;er'ing$ -ecause we humans, =inn, an' animals - will be her'e' together at "Arafah to be =u'ge' on what we 'i'$ Allah 'i'n"t sa& al An"amu hushirat %the 'omesticate' cattle will be her'e'$# No, ;e sai' 0uhooshu hushirat %the un'omesticate' wil' beasts will be her'e'#$ Animals that woul' never stan' together - are now gathere' an' stan'ing right neBt to each other$ The closest thing &ou"ll see of this in this worl' is when there is a floo', an' onl& a small amount of lan' for safet&$ So all the wil' beasts will run to that small area of lan', the hunter will not think that his foo' is stan'ing neBt to him, an' the woul'-be-foo' animal 'oes not think that his hunter is neBt to him$ /ather, both have a greater fear of the floo'$
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So when the mountains are moving out of place, the sun is 'arkene', the stars are falling, the animals have a greater fear - causing them to lose their natural instincts$ ;ashr also means to gather things together, even on top of each other$ 7n Abasa - humans were together in this worl', an' on this Da& are running awa& from each other$ in Takweer - the wil' beasts were apart an' now are running towar's each other$ Total reversal of the worl'"s normal patterns$ All because of the eBtreme fear on that Da&$

Ayah %:

'
wa idhal biharu sujirat. An' when the seas shall become as bla)ing 6ire or shall overflow9 i'hal biharu - .ven the oceans$ %.ven has been a''e' because of a suret& it will happen, 'ue to the bihar %noun4ism# being mentione' before the verb4action wor'$ abhur - =am"u illah - few oceans$ -ihar - =am"u kathrah - plural of multitu'e$ A<< of the oceans will su=irat$ su=irat - tas=eer$ Sa=arat-an-noor - a large pot with coal an' fuel, an' &ou throw a flame in it$ the water in the oceans on that Da& will be use' as fuel for fire, =ust like coal an' fuel is$ The reversal of this life"s rules is continuousl& happening on this Da&$ we can compare that to a fire in this life, when 'rops of water are a''e' to it - it si))les an' eBcites the flames even more$ Mee=aa) - allegor&4metaphorical interpretation3$
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0hen a flame is eBcite', its contents ma& come out of place$ So when the oceans are boile' with heat - the& ma& spill out of their place 'ue to them becoming boiling hot$ This is wh& the wil' beasts might all gather at one place - out of the boiling water coming in their 'irection$ all these 'ifferent stages are from ba' to worse to worse$

Ayah &:

!* + ( )
wa idhan-nufoosi zuwijat. An' when the %inner# selves will be paire', %i$e$, =oine' to their bo'ies# nafs - roughl& translate' as soul$ anfus - smaller plural of nafs$ ,am"u illah$ nufoos - greater plural of nafs - =am"u kathrah$ )uwi=at - pair some things together$ ta)wee= - to pair some things$ )awa=tu - got &ou marrie'$ Dmar b& al ba&ha i in interpretation of this a&ah9 the people who 'i' goo' will be paire' with the people who 'o goo' in ,annah, an' the people who 'i' evil will be paire' with the people who 'i' evil in ;ell$ /aghib al 7sfahani ha' ? opinions on this a&ah of the Nufoos )uwi=at3 1 - Nufoos will be Iaire' with their own t&pe %i$e$ statement of Dmar ra'hi& Allahu "anhu above#$ + - the soul will be paire' with its bo'&$ ? - the nufoos will be paire' with their 'ee's$ The closest opinion from the !ur"an is the opinion of Dmar, base' on surah al 0a i"ah %as-hab al &ameen, shimal, sabi oon#$
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Nafs - man& 'erivatives$ Anfaas - breaths$ Nafas - take a breath$ Mutanafisoon$ competing in the spirit of health& competition$ All these 'erivatives have the basic i'ea of "back an' forth"$ 7$e$ 7n a competition, &ou compete one against the other$ 0hen &ou breathe - &ou breathe in an' out$ .tc$ The Nafs is alwa&s going back an' forth in 'ifferent states, so once it is in a state of 'esire, if it fulfills that 'esire it might move into a state of embarrassment, then it might repent, then it might go back to a righteous character, then it might incline to a false 'esire once more$ So the state of the Nafs is continuousl& changing an' moving$ The Nufoos will be paire' together$ The neBt one is probabl& the scariest one for the 'isbeliever pol&theist$

Ayah ':

!" / , .
Wa-idha almaw'oodatu su-ilat An' when the female %infant# burie' alive %as the pagan Arabs use' to 'o# shall be uestione'$ maw"oo'a - wa"a'a4 =a"i'u wa"'an - to bur& someone alive$ female burie' alive$ 7bn Mas"oo' reports the ha'ith - al wa"i'atu wal maw"oo'atu laha fin-naar$ %the one who went an' burie' the chil' an' the one who bore her %i$e$ The father who or'ere' her to be burie'# are in the fire#$ This maw"oo'a will be aske' wh& she was burie'$ This is an attack on the 'isbelievers$ Allah is so angr& at the one who burie' her alive - that ;e 'oes not even talk to her killer, but instea' supports her innocence$
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ibn abbas - if a 'aughter was about to be born, it woul' be an ugl& event$ 0hen a woman was about to give birth, she woul' go to a 'itch, an' if the chil' born was a 'aughter - the& woul' bur& the girl alive$ 7f it was a bo&, the woman woul' take him home$ The& 'i' this because the& thought it was a uestioning of their manhoo' %i$e$ 0h& can"t &ou have sons:#$ Or 7f she grows up an' gets marrie' into another tribe - it will be humiliation for our tribe of !ura&sh$ This was the min'set of the people before 7slam$ Sa'l&, this embarrassment eBists amongst some Muslims to'a& - similar to the people before 7slam$ ;owever, Allah"s Messenger 'i'n"t guarantee Iara'ise for someone who brings up ? sons properl&, but ;e 'i' guarantee it for one who brings up ? 'aughters correctl&$ 7t is mainl& in pol&theistic societies that having a son is a sign of respect an' having 'aughters is a sign of embarrassment$ 0e shoul' tr& to 'istance ourselves from such beliefs$ The ones who 'i' not have a voice or an& power - the& will be empowere' first$ The ones who waite' for =ustice so long$ This small girl who coul'n"t talk in this worl', the one who was innocent an' coul'n"t talk or 'efen' herself$ Allah gives her power to talk an' show her innocence infront of the people$ Allah is so angr& with her father who burie' her, that ;e 'oes not talk to him$ Keep in min' that this surah is a''ressing the worst of skeptics - who 'en& the /essurection Da& an' continue in their evils$ ,ust think how - when Allah is angr& with the Khristians who sa& Allah has a son - ;e 'oes not talk to them - 'ue to his anger$ 0ho 'oes ;e talk to instea': ,esus son of Mar& %peace be upon him#$ (see en' of al Maa"i'a*$ in previous surah9 util al insaanu ma akfarah$ in this surah - we learn his kufr4unbelief can take him to the eBtent of mur'ering his own innocent 'aughter$

7n the previous surah abasa - man will run awa& from his wife, wa baneehi sahibatihi wa9 baneehi 8 Sons %onl&# - in classical arabic$ The Arabs woul' be prou' if the& ha' a son4s to support him$ -ut on this Da& - he is running awa& from his sons$ ,ust as he 'istance' himself from his 'aughters in this life - b& killing them$

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7shaar an' maw"oo'ah are + pregnancies mentione' within this Surah$ The arab before 7slam woul' take pri'e in his female she camel giving birth %the& love' female chil'ren camels being born because the& woul' grow upto provi'e them with more camels#$ 8 more wealth an' respect in the sight of the people$ The total contrast - showing the ignorance of societ& before 7slam - is of the people feeling ashame' to have a 'aughter of their own bloo'$ So to "keep their respect" - the& kille' her$ ;onoring a female she camel more than &our own 'aughter is 'isgraceful, but this is what woul' happen in a societ& without 7slam$ The !ur"an an' the earl& 'awah showe' the evils in societ& an' provi'e' solutions to get ri' of such problems$ So all the problems we see in societ& shoul' be tackle' to help the weak4oppresse' Muslims an' non Muslims, =ust like Allah commente' on the maw"oo'ah4small girl who was kille' - even though she was the chil' of a pol&theist$ Fet Allah 'oes not even reveal one 'irect surah about the horren'ous torture the companions" of Allah"s Messenger receive$ All that is mentione' is of Allah telling them to be patient4have sabr, an' then the sub=ect moves on$ the root of all goo' is tawhee', the root of all evil is shirk an' kufr$

Ayah (:

!" 5 6 3 4 0 1 2
Bi-ayyi dhanbin qutilat 6or what sin she was kille'$ 'hanb - 'hanab - smallest, minutest things which are sins$ %'hanb can also refer to big sins# but in this conteBt - for what small thing 'i' she even 'eserve to be kille': 0hat 'i' she 'o to 'eserve it: nobo'& care' of this mur'er$ No conse uences - since it was culture$

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Ayah 1):

7 ' 8
wa idha as-suhufi nushirat An' when the written pages of 'ee's %goo' an' ba'# of ever& person shall be lai' open9 nushirat - nashara - %anshara (mentione' before too* - sprea' out an' brought to life - infront of the people#$ suhuf 8 /ecor's of ever&ones 'ee's$

Ayah 11:

!# . 9
Wa-idha as-samaa'o kushitat an' when the heaven is strippe' off, as-smaa" - that which is above us$ kushittat - kashatta - to peel$ fa kaanat war'atan ka''ihaan$ - 0hen the sk& is rent asun'er, an' it becomes red like ointment3 %surah rahman CC3?H#9 0hen &ou peel %kashtt# the skin off an animal after it has 'ie' - its skin is re'$ so the sk& will be a strong re' colour after it has been peele'$
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wh& woul' it look re': The sk& reflects the state of the .arth$ Now the .arth an' sea is in a calm state (in comparison to the calamities on ,u'gment Da&*, so the sk& is in a stea'& blue calm colour$

Ayah 1!:

: '
Wa-idha aljaheemu su'irat an' when the ;ell-fire is set abla)e4alight

however, on ,u'gment 'a& - ,aheem %the hunting stare of the fire of hell# will be su"irat - set abla)e an' the fire will be roaring, towering an' rising even higher than it alrea'& is$ The sk& will reflect that state on the .arth - becoming a 'ark re' fire& colour$ This is connecte' to the en' of the last surah abasa9 ghabarra4 atarah - from this bla)ing torture of fire$ Their faces have 'arkene' 'ue to the smoke from the flames$

Ayah 1":

Wa-idha aljannatu ozlifat

!) + < ;

An' when Iara'ise shall be brought near, u)lifat %passive form# - brought near$ - para'ise is eBistant$ - previous surah - faces bright an' laughing$ The& ha' seen =annah$
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- u)lifat - )ulfa 8 (high* status$ %)ulf 8 great portion of something#$ )ulfa wa husn al ma"ab % uran#$ About sula&man$ ;e 'i' not sa& urribat$ i)laf - when &ou bring someone close to &ou - &ou have honore' them$ So9 when =annah is brought close in honour %of the believers#$ Allah is honouring the believers b& bringing ,annah close to them$ <ike an awar' ceremon&$ sula&man bin musa ha'ith - a)'alifoo ilallah bi ra ata&n$ Allah is honouring the believers because of the har'ship the& went through for ;is sake$ 0hen A<< these events will occur$$$

Ayah 1#:

? & < > = ) ! " $

AAalimat nafsun ma ahdarat $$ever& nafs will know what it has brought forwar' %of goo' an' ba'#$ So when man sees the sun wrappe' up, he will know what he has brought forwar'$ 0hen he sees the stars falling, he will know what he has brought forwar', when he sees the mountains moving - he will know what he has brought forwar'$$$$ (when man sees an& of these oaths mentione' earlier - he will know what he has brought forwar' on this Da&*

abasa - li kuli imri"min sha"ni &ughneehi$ ah''arat - ha''ara %to be present somewhere# - ah''ara - take something for presentation an'
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it 'oesn"t want to be there - its reluctant$ aal imraan - "amilin muh''arat kahf - wa=i'u amilu haa''iran$ Allah ma'e the path eas& for him to fiB an' show something for himself$ kal-laa &a 'iru maa a''aa$ %abasa# if &ou never prepare' for an eBam, an' &ou took the eBam - &ou alrea'& know the results &ou will get on results 'a&$ (a fail*$ This is what is being referre' to in this surah - man will know what he has brought forwar' on ,u'gment Da&$ ;e will be reluctant, but he has no choice eBcept to present %on his scales# what he 'i' of 'ee's in this life$

Ayah 1$:

B 2 : 9 6 < @ A
fa laa uqsimu bil khun-nas So veril&, 7 swear b& the planets that rece'e %i$e$ 'isappear 'uring the 'a& an' appear 'uring the night#$ fa 8 so$$$ Konnecting all that has been mentione' earlier in the surah - to the upcoming aa&aat$ -efore actions were being mentione' %Kovering (of the sun*, movement (of mountains*$$ the uestioning of the mur'ere' girl etc$#, now beliefs will be mentione'$ 0h&: Since what &ou believe will lea' &ou to actions$ The 'isbelievers ha' supersititious beliefs i$e$ 7n astrolog& etc$ One of the evils from the great evils which even affects the Muslim ummah to'a&$ 7t even affects the rich an' working class in the west$ The arabs saw the stars twinkling, an' woul' think that this twinkling %on an' off light# is a message from them$ 0hen the stars woul' fall - the& woul' think something big has happene'$
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So people who 'i'n"t have an&thing to sell woul' claim to have ,inn who contact the stars - an' these ,inn ha' tol' them that something big was going to happen to them an' their famil&$ >7f &ou want to know more about what the stars sa&, it will cost &ou a price$> So the rich people woul' go to these soothsa&ers on big events like pregnancies, i$e$ >7s m& chil' going to be a bo& or a girl: Shoul' we attack that tribe or not: 7f 7 kill m& cousin, will i get caught: > Then the one who claime' to have ,inn woul' mumble some wor's to make it look like he"s talking to them$ Then he woul' come out of his "trance" an' tell them what the& shoul' 'o$ Now Allah swears b& stars$ Stars in the pol&theistic religions is relate' to omens an' superstitious beliefs$ So the& woul' claim that Allah"s Messenger is also a >fortune-teller>$ Allah"s Messenger is making people uestion their conscience$ The fortune-teller however woul' onl& tell people what the& wante' to hear$ So Allah 'oes an oath b& the stars, sa&ing >fa laa> - shutup, all of &ou %of &our l&ing against the message#$$ u simu bi - i swear b& al khunas - plural of khanis - someone who is going on a path, then the& hi'e behin' something so the&"re hi''en from &ou, an' then the&"re seen again, an' unseen again$ The pol&theists woul' sa& when the& see a star - >i have seen a special star>$ ;owever, Allah is telling that the star &ou"ve seen can also be hi''en from &ou$ Allah is the One controlling it$

0hen Allah swears b& something - there is a response to it$

Ayah 1%:

al jawari al kunnas
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An' b& the planets that move swiftl& an' hi'e themselves,

al =awar - =ara4=awran - to veer off the highwa&$ - a shooting star that travels out of its original place$ This wor' is also use' for 'eer that &ou might see at one moment in a =ungle, an' su''enl& its vanishe' an' unseeable to the e&e$ 7llustrating Allah"s control of the stars$ Allah tells us that the stars shoot against those ,inn who tr& to hear the message of the unseen$ %see surah Mulk# Directl& refuting the claim of the supersitious pol&theists who claime' that the stars are what tol' the knowle'ge of the unseen to the ,inn$ So what the pol&theists thought was in total contra'iction to the realit&$ This information of the unseen is highl& guar'e' against the 'evil ,inn$

Ayah 1&:

9 $ C "
Wallayli idha AAasAAas An' b& the night when it 'arkens wal la&li i'ha "ass-"ass - when the evening is starting an' en'ing$ 0hen the vision is blurr& an' the stars can"t be seen$ At that time &ou can"t see the stars - so who 'o &ou get &our gui'ance from then: Allah controls when &ou see the stars$ Fou 'on"t even have control of when &ou see them$

Ayah 1':
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 ) E D 8
was-subhi idha tanafas An' b& the morning when it breathes, i swear b& the morning when it Tanafas - gets to take a breath$ the night is choking on the 'a& an' in the morning - it %the morning#gets to breathe$ when the 'a& takes a breath - the stars are gone$ So 'uring the 'a& - &ou can"t see the stars, what if the& were provi'ing gui'ance for &ou 'uring tha& time but &ou coul'n"t see the shooting stars: 0here woul' &ou get &our gui'ance from them: The information &ou assume is correct is infact weak an' worthless$ Then Allah informs us of what true knowle'ge reall& is9

Ayah 1(:

4 H : 4 G F
Innahu laqawlu rasoolin kareem This is trul& the wor' of a noble Messenger$ kareem - kirama4&akrimu$ Noble an' honourable$ awl$ kalam was not use'$ Kalam is 'irectl& connecte' to the source$ %&asma"oona kalamallah - (surah tawba*# awl - that which is someone elses wor's, &ou are =ust sa&ing them to pass it on$ in aha'eeth narrations - the narrators woul' sa&9 aala /asool Allah %sal Allah alaihi wasalam#$ Since it wasn"t their speech %kalam# - rather, the& are narrating the speech of Allah"s Messenger,
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thats wh& the& sa& >!aala>$ So these aren"t the kalam of Angel ,ibreel, the& are the !awl of a Messenger %from Allah# ,ibreel$ 7mpl&ing that ,ibreel 'i' not make up these wor's, rather - he hear' them from Allah an' passe' what he hear' onto Muhamma', the Messenger of Allah %sal Allah alaihi wasalam# 0h& /asool: -ecause he is 'elivering a message an' he is noble %kareem#$ This is in total comparison to a 'evil who spoke to fortune tellers an' tol' man& lies, an' these 'evils were known for this %of not being noble$# So it is part of the nobilit& of the messenger in being truthful in conve&ing his message$ 7n surah Abasa, the angels ha' a pure an' high ranke' message, this message woul' go to the Angel ,ibreel after he ha' hear' it from Allah, an' he woul' bring it to the human Messenger of Allah Muhamma' %sal Allah alaihi wasalam#, who woul' recite it to his trustworth& companions$ So Allah is 'efen'ing the 'eliver& of the message an' its authenticit&$ Dnlike the 'evil ,inn who might claim to hear a message from the skies, &et lie about it$ This surah 'efen's the 'eliver& of the message, an' the human Messenger$ /asool %fa"ool - mubalaghah# - someone who is a professional Messenger an' has alot of eBperience in it$

Allah sa&s3 9 $ C " ) E D 8 4: H 4 G F An' b& the night when it 'arkens An' b& the 'awn as it brightens9 Surely it is indeed the Saying o* an honorable +essenger %The Angel ,ibril >Eabriel># %at-Takweer 513 1H-1J#
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How do these Aayaat have relation to the Ayah after it:

The Iol&theists thought the ,inn get revelation from the stars, an' these ,inn tell fortune tellers %kaahin#$ The& claime' that there is no 'ifference between a fortune teller an' Allah"s Messenger$ Or the& thought that the ,inn actuall& possess Allah"s Messenger, through which he speaks his message$

So Allah swore by the night as it darkens - comparing it to the bluriness and con*usion o* the ways o* the *ortune tellers. Then ;e swore b& the brightening of the 'awn an' the clear gui'ance it brings for the people comparing it to the true revelation an' gui'ance of Allah Then refuting the claim of the pol&theists who sa& that l&ing ,inn ('evils* inspire Allah"s Messenger, rather the honorable Angel ,ibreel reveals this !ur"an to Allah"s Messenger$

Ayah !):

4 I > % 0 $ , 4 6 0
dhee quwwatin AAinda dhee al AAarshi makeen (0ho is* possesse' of power an' with the Owner of the Throne, secure (in position*,

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'hee uwattin - in possession of great strength$ compare this to the 'evils4sha&ateen who woul' hi'e to hear an& messages, an' run awa& when the shooting stars woul' be shot at them, an' the& woul' either be kille' or rarel& escape from them$ %see surah =inn H+3J#$ So this Messenger %,ibreel# is might& in strength so no-one can tr& to steal an&thing from him$

"in'a 'hil "arshil makeen$ /ight b& the "arsh$ "arsh 8 roof$ "arasha 4 &a"shiru - to buil' a woo'en roof$ This woul' be eBtremel& eBpensive in the 'esert life a long time ago$ makeen - makana - to live somewhere$ Makaan 8 home4place to live$ kawn 8 eBistence$ To be$ To eBist$ makeen - someone who lives somewhere permanentl&$ makan-na 4 tamkeen 8 to give someone high status$ in the past an' even now - to have a home of &our own 8 s&mbol of status$ The higher profile neighbourhoo' &ou live in - the higher &our rank in societ& %accor'ing to worl'l& human stan'ar's#$ "in'a 'hil "arshil makeen$ right b& the possessor of the great throne$ Allah"s throne is the roof of all creation$ ;e has been situate' neBt to Allah"s throne, an' has a high status$

Ayah !1:
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4 > I < : K J 4 # >

utaAAin thamma ameen Obe&e' there (in the heavens* an' trustworth&$

Muttaa"in - Taw" - ;e is obe&e' - Taw" - ta"a - to celebrate an' volunteer for something$ ,ibreel has angel followers who obe& him voluntaril& %lovingl&#$ 8 so ,ibreel is Mutta"$

0hen he 'elivers his message, his followers are with him$ 7magine from the worl'l& perspective - 0hen a high ranke' person comes with an eBpensive package - he has guar's surroun'ing him$ This is a highl& classifie' message, an' the one who is 'elivering it has a high an' noble rank, an' with him are guar's who obe& his comman's happil&$ mutta"in thamma - thamma 8 there$ thamma9 a noun use' to 'escribe a place$ 7$e$ ,ibreel is obe&e' "there" - even neBt to Allah"s throne, b& his followers$ use' to highlight a a'=ective$ Thamma ameen$ So ,ibreel"s trustworthiness is being emphasise'$ .speciall&, especiall& he is trustworth&$ Since there might be a guar's with the Messenger, but the Messenger himself might have altere' the message$ This Messenger %,ibreel# is eBtremel& trustworth& in passing on the message, he is not corrupt$ %see surah Na=m on the part when ,ibreel spoke to Allah"s Messenger with the revelation for further rea'ing#$

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Ayah !!:

4 M 2 : & L >
Wama sahibukum bimajnoon An' %O people# &our companion %Muhamma' %Ieace be upon him## is not a ma'man9

These aa&aat are 'efen'ing the 'eliver& of the message$ Now Allah is turning to the 'isbelievers, giving them hope that the& still have the chance to be gui'e'$ The one in &our compan& is not insane at all$

Sahib - &our companion$ one who accompanies &ou in space an' time$ ;e lives among &ou an' has live' with &ou for a long time$ Someone who &ou reall& know$ he lives amongst &ou for so long an' he isn"t intereste' in 'evils an' magic, &ou know well he is not into pett& things like that$ The best titles &ou coul' come up with - &ou woul' give to him$ Al Ameen %the trustworth&#, As-Sa''ee %the truthful#$ So wh& then 'on"t &ou believe in him:

ma,Noon - comes ,aNna 8 to cover something up an' climb over it$ ,inn - our e&es are covere' from their vision$ ,annah 8 gar'en which is so green, that its soil has been covere', an' the plants are so man& the& cover each other$ =ineen - womb of mother because the bab& is covere' on the insi'e$ ma=noon 8 1 - someone whose intellect has been covere' - i$e$ The&"ve become mentall& insane$ %ism maf"ool#
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-ut if &ou 'isbelievers call Irophet Muhamma' with the best of titles 'ue to his eBcellent character, then how can he be insane: + - someone who the ,inn have possesse' an' his intellect has been covere'$ Meaning the ,inn have not inspire' him either, since ,inn usuall& possess people an' speak through them$ /ather, the might& Angel ,ibreel %Eabriel# has gave Irophet Muhamma' the Message$

Ayah !":

I P A Q 2 N O G
Walaqad ra'aahu bil ofuqi almubeen he saw him in the clearest part of the hori)on$ ra"aa hu - saw him$ - he actuall& saw him an' wasn"t imagining or hallucinating$ This is talking to an au'ience %the pol&theists# who woul' talk to fortune tellers who woul' sa&9 7 can see what &ou can"t see$ -ut Allah is making the 'isbelievers uestion who the& get their knowle'ge off9 people who are known to have 'evil companions, or people who are known to be Trusworth& an' honest:

ufu - %literall& 8# corner$ (afaa %plural# - corners* ;e %Irophet Muhamma'# saw him %Angel ,ibreel# on the clearest hori)on$ - where the sk& an' the earth meet %in human vision#$

Ayah !#:
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4 I ? 2 3 T S" $ R >
wa mu huwa 'ala !haybi bi daneen. An' Muhamma' is not a withhol'er of (knowle'ge of* the unseen$ 'aneen - someone who is cheap in information$ 7$e$ The& will onl& give &ou information for a cost %like the fortune tellers woul' 'o#$ -ut Allah is impl&ing that Allah"s Messenger 'oes not ask for mone& for conve&ing the knowle'ge of the unseen to &ou$

Ayah !$:

4 * : M 4 # U G 2 R >
Wama huwa biqawli shaytanin rajeem An' the !ur"an is not the wor' of a 'evil, eBpelle' (from the heavens*$

maa huwa -i - far from the wor' of an accurse' 'evil$ maa an' bi emphasise this negation$ - not at all$ This is the furthest speech from the wor's of 'evils$ ra=eem - ra=m - pelting %meaning mar=oom - one who has been pelte'#$ This wor' 'escribes a person who is so hate' an' curse' b& the people - that whenever the people see them - the& throw stones at them out of hate for them$ sha&tan9 A 'ifference of opinion$ + origins9
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1 - shatanna - to be far from the truth$ + - shaata - to be engulfe' in flames %of rage# so sha&tan is calling to someone far from the truth, an' since his =ealous& from the time of A'am - he is still in rage an' anger of the human race being honore'$ %there are man& worl'l& eBamples to argue wh& the ,inn feel =ealous of the human race being superior to them#$ Allah - the Kreator of languages - has ama)ingl& connecte' lots of wor's with a rich meanings as a miracle from him$ So we can combine the 'ifferent meanings in a similar root wor' an' come to a better conclusion as to wh& Allah sai' a certain wor' in the !ur"an$

Ayah !%:

M R VE I H 1 A
fa ayna tadhhaboon" so where are &ou hea'ing:

the heart of the surah in the previous + surahs - the 'isbelievers woul' ask uestions$ then after knowing all this information - where are &ou hea'ing: The worl' of corrupt knowle'ge$ Or the authentic knowle'ge which has been preserve' in ever& wa&$ 0hich one will &ou choose:

Ayah !&:

I " = W R M
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in huwa il-laa dhikru lil aalameen this is nothing but a remin'er for the worl's$

kal-la inaha ta'hkirah Irevious surah# the message 'oesn"t nee' &ou, its a remin'er for all the worl's - for the beings with an intellect$ so oh 'isbelievers of !ura&sh, this message 'oesn"t nee' &ou, an' if &ou 'isbelieve - others can also be chosen in preference to &ou$ %aalameen9 nations of9 =inn, angels, men#

Ayah !':

: G : 5 9 H M< > . U I
#iman shaa'a minkum an yastaqeem To whomsoever among &ou who wills to walk straight,

li man sha"a li - for man - who sha"a - wants to min kum - from &ou &asta eem - to be upright, stan'ing up straight verticall&$
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-eautiful imager& in this a&ah9isti amah %to sta& firm an' upright - from aama (stan' up straight*#$ 6or one who wants to stan' up straight$ 0hen 'o those who benefit from the remin'er stan' up straight: 7n salah4nama)$ -eautiful imager&$ This is wh& the siraat al musta eem is an 'irectl& upwar's straight path$ -ecause it raises &ou in ranks in the sight of Allah an' in ,annah %para'ise#, an' it 'istances &ou from the love of this temporar& worl'$

fa man sha"a 'hakarah %previous surah#

sha"a to inten' (mashya* - sha&"un % a thing# a concrete intention$ As soli' as a ph&sical thing itself %sha&"#$ araa'a - uree'un %to inten'#$ This might =ust sta& in &our hea' but it isnt as firm as sha"a$

the one who trul& inten's %with a soli' firm intention# to walk straight up the siraat al musta eem$

Ayah !(:

Wama tashaa'oona illa anyashaa Allahu rabbu alAAalameen

W I X F " . H M< . E > M

An' &ou 'o not will eBcept that Allah wills - <or' of the worl's$ %mankin', =inns an' all that eBists#

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maa- what are &ou going to soli'l& inten' eBcept if Allah wills$ &ou were mentione' first, so &ou take &our first step$ Then Allah is mentione' neBt$ So then &ou put &our trust in Allah after 'oing &our part$ /abb - this wor' is constantl& relate' to gui'ance in the !ur"an$ 0h& woul'n"t &our caring Irovi'er want to gui'e &ou to what ;e loves: Of course he woul'$ So 'o &our bit an' ;e will gui'e &ou in that goo'$

,eginning o* the Surahs -elation to its .nd: the surah begins with some of the most enormous manifestations of Allah"s will$ so what intents are &ou going to make eBcept b& the will of Allah: Fou can"t, so 'o &our bit an' ask ;im to help &ou in that gui'ance$ ;e will help &ou - the One who even has the power to change the wa& the universe runs$

the beginning eBplains what is going to happen in the near future$ After telling us all of this, ;e sa&s9 where are &ou hea'ing %fa a&na ta'hhaboon#: So Allah"s message lea's humans from thoughts an' un'erstan'ings to actions an' implementation of Allah"s gui'ance$

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