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This small book is a basic explanation of the 29th }uz of the Boly
Qui'an, often iefeiieu to as }uz Toborok. The explanations aie a
collection of my own notes that I, as a laypeison, hau wiitten foi
myself. Bowevei, uue to its natuie, I felt that it was best foi me to
allow othei laypeisons like myself to also benefit fiom it, anu
hopefully help them in fuitheiing theii connection to the Speech of

The explanation itself is as commentateu on by Shaykh Bi.
Nohammau Akiam Nauwi (0xfoiu) uuiing a numbei of sessions helu
at Cambiiuge 0niveisity, as oiganiseu by NE0C (between 2u12-

All goou in this book belongs to Shaykh Bi. Nohammau Akiam
Nauwi, uue to his knowleuge as willeu by Allah. Any mistakes aie uue
to my own shoitcomings in unueistanuing anu¡oi wiiting.

I ask that you piay to Allah foi my foigiveness, anu foi Bim to giant
me knowleuge that is beneficial foi me.

Abuul Aleem
Nasjiu Al-Aqsa, 27
Rajab 14S4
Note: All tianslations useu aie by Sahih Inteinational.
Stuuying the Qui'an 4
1#)&2!3456#4* (The Soveieignty) (67)! ! ! ! ! !!7!
1#)&2!3457&4&8 (The Pen) (68)! ! ! ! ! ! 26
1#)&2!3459(::&2 (The Reality) (69)! ! ! ! ! 4S!
1#)&2!3456&;&)<= (The Ascenuing Staiiways) (7u)! ! ! S9
1#)&2!>#2 (Noah) (71)!! ! ! ! ! ! ! 74!
1#)&2!345"<--!(The }inn) (72)!! ! ! ! ! ! 87
1#)&2!3456#$$&88<4 (The Enshiouueu 0ne) (7S)! ! !!!!!!!!!1uu
1#)&2!3456#??&.2.2<) (The Cloakeu 0ne) (74)!! ! !!!!!!!!!11S!
1#)&2!3457<@&&8&2 (The Ressuiection) (7S)! ! ! !!!!!!!!!1S2!
1#)&2!345A-0&&-!(The Nan)¡1#)&2!345B&2) (The Time) (76)!!!!!!!146
1#)&2!3456#)0&4&&. (The Emissaiies) (77) 1S8
>,./0! D),8! 4/00,-! ?/4<E/)/?! '@! 12&@*2! 3*)&8! >&?F<G! HIJKJLH! &-?!

Theie is no uoubt that the Qui'an is the most impoitant thing ievealeu to
mankinu, anu that it is the most impoitant book in the univeise. Saying this, it is
tiue that Nuslims ignoie it anu that we shoulu make moie effoit in oiuei to
unueistanu it bettei. It is a foim of guiuance anu instiuction to teach us how to
ieau the univeise so that its puipose makes sense to us. It theiefoie teaches us
the ielationship between the univeise, its cieatoi, anu us.

The Qui'an makes it veiy cleai that it is a blessing foi those who follow it - it is a
muboorok. It will offei eveiything not just in this life, but also in the heieaftei.
But to get this blessing, one must think anu ponuei ovei it to unueistanu its
meanings anu teachings, anu then follow its ieminueis. So, this blessing uepenus
on two things - to tiy anu unueistanu it, anu seconuly, to tiy anu follow what we
leain. It is not a souice of blessing foi the lazy people, but foi those foi whom
theie aie a few conuitions:

1) 0ne comes to the Qui'an as a believei with sinceie intentions to tiy anu
unueistanu it. 0ne must iealise that it is fiom theii Loiu, anu theiefoie one must
alieauy be uou-feaiing (buJollil muttokeen), if a believei is to tiy anu seek
guiuance fiom it.

2) The Qui'an was not ievealeu to philosopheis, uieeks, Romans, Peisians oi
Inuians - all of these people hau gieat civilisations but it was not sent to any of
these! Allah sent the Qui'an to those who uiu not ieceive ievelation befoie, anu
uiu not know how to ieau anu¡oi wiite. The ieason being, so that these people
can open up the Qui'an without any of theii own pie-suppositions.

S) People must know the Aiabic language. Among all the languages, Allah chose
the Aiabic language as it can contain all of Bis meanings uue to being of veiy high
statuie. In this iegaiu, one sees the uifficulty that one faces when tiying to
unueistanu it anu theiefoie the tianslations will nevei be able to captuie its tiue

4) It is not a book ievealeu to the Aiabs just foi themselves, but one that belongs
to eveiyone anu the family of humanity as a iesult of the Ju´o of Piophet Ibiahim
(AS). Theiefoie, one must believe that it is auuiesseu to himself uiiectly fiom
Allah, anu not an alien book foi anothei nation.

0nce the peison stuuying the Qui'an follows all of the above points anu ieaches
that paiticulai state of minu, only then will he be able to fully unueistanu the
message of his Loiu. 0nly in this state, uo heaits become soft anu teais flow fiom
one's eyes. 0ne can see many examples of this, such as the example of the stoiy
of the conveision of 0mai (RA) upon heaiing the Qui'an wholeheaiteuly, aftei
having being ignoiant of it piioi to that occasion.

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The people of the time unueistoou the language anu it was easy foi them to
unueistanu. Bowevei, now we neeu someone to explain it to us as language has
changeu, the context has changeu anu meanings have also changeu. Also, since
some paiables aie similai to the Bible - not knowing the histoiy anu context can
make it confusing anu uifficult to unueistanu. Even foi the people of that
paiticulai time, the language was of a high level anu still quite uifficult to
unueistanu, anu theiefoie, they also neeueu fuithei claiification of exegesis.


The Qui'an is a concise book, but when someone stuuies why Allah chose ceitain
woius in places of othei woius, anu nouns in places insteau of pionouns, they
can stait to see the ieasons anu notice the ieal beauty in Allah's woius anu its
piecision. Theie aie so many tieasuies in the Qui'an that theie is so much to
leain. Eveiy time you ieau oi stuuy it, you finu a new meaning.


The two stages in ievelation aie those ievealeu in Nakkah befoie Eijrob, anu
those in Nauinah. The Nakkan suiahs uiscuss the funuamentals of Islam -
lmoon, piophethoou anu afteilife, with the Nauinan suiahs geneially focusing
moie on juiispiuuence anu uaily laws. In this iegaiu, the Nakkan suiahs aie
moie like a tiee, with the Nauinan suiahs like bianches. If one analyses the
compilation of the Qui'an- it is constiucteu with batches of Nakkan suiahs with
batches of Nauinan suiahs. The Qui'an in this iegaiu can be sectioneu into seven
paits, with }uz Toborok anu }uz ´Ammo compiising of the final pait - staiting
with Nakkan suiahs (Al-Nulk etc.) anu enuing with Nauinan suiahs like Suiah
Al-Falaq anu Suiah An-Naas. Whilst the pievious nations uistoiteu pievious
messages, Islam came anu fulfilleu both the ioots anu bianches in all of its

The Nakkan suiahs focuseu mainly on waining people, anu one can see the ueep
impact on the heait thiough its stuuy. They aie usually veiy shoit, but still veiy
poweiful neveitheless. Aiabs useu to comment that they weie so poweiful that
they woulu conveit almost immeuiately upon heaiing them, uue to theii
sinceiity - whilst those that weie ignoiant pioclaimeu that these woius will
have a ueep impact on humanity nonetheless. Theie aie vaiious naiiations of
those who woulu iefuse to conveit to Islam uue to theii ignoiance, but woulu
still sneak out at night so that they coulu listen to the veises of the Qui'an
because they that not heaiu anything like it befoie. The people iealiseu that
these woius weie the same woius that they useu anu spoke, but it was not like
anything they hau heaiu befoie, neithei like piose noi poetiy. They pioclaimeu
that this was nothing like human language, anu even went on to say it was magic.

Saying this, one can now see the impoitance of the Qui'an to not just the
believei, but to mankinu in geneial. We shoulu theiefoie stiive to unueistanu
the Qui'an anu appieciate its message so that we can not only unueistanu it, but
also implement it into oui lives. 0vei the past centuiies, effoits have been maue
by those befoie us to tiy anu unueistanu it anu theiefoie one who has no
unueistanuing in the Aiabic language has no excuse to not stuuy its Tofsir


The last of the seven gioupings of the suiahs of the Qui'an staits with Suiah Al-
Nulk, anu has ielations to both the suiah pieceuing it, anu the suiah following it.
Its main theme is that it comes as a waining fiom someone who is alone anu who
is the Nastei of both life anu ueath. 0ne who contiols eveiy majoi anu minoi
thing in the woilu, anu the only savioui foi mankinu.

The pievious Suiah at-Tahiim mentioneu foui women; two of whom weie non-
believeis, anu two of whom weie believeis. These weie the wives of Piophet Lut
(AS) anu Piophet Nuh (AS), as well as Aasiyah (RA) anu Naiyam (AS). The
Qui'an makes it cleai that theie has always been those who believe anu those
who uisbelieve - anu that those who believe aie those that think, ieflect, anu as a
iesult, ultimately believe in the Nastei of the univeise. This opposes the message
in the pievious suiah of those claims pioclaimeu by Fiiawn. Allah shows that he
pioclaims that he is the loiu of the woilus, but he coulu not even contiol his own
house - as his wife Aasiyah (RA) heiself opposeu him.

The main puipose of this suiah theiefoie is that theie is only one ownei of this
woilu, anu Be is the only one who cieateu all anu that it all belongs to Bim only.
The seconuaiy point is that Be solely contiols the woilu in eveiy little uetail,
with nothing out of the iange of Bis powei. When someone ieflects on this, he
ieally comes to unueistanu the natuie of his Loiu, anu iealises that nothing
ieally belongs to man, not even his own bouy paits as it is nothing but the meie
cieation of his Loiu.

Those that tiy to think often limit themselves within theii own bounuaiies anu
uo not have sinceie intentions in theii acceptance of the possibilities. The
philosopheis have pioven to be a big failuie in this fielu uue to oveiinuulging in
matteis whilst not being able to pioviue pioof of basic matteis such as theii own
existence. Although the natuie of 'thinking' can be appieciateu, ones limiteu anu
non-allowance to seek the tiuth falteis this methou of thinking into one that is
too biaseu anu aigues against itself. Bescaites tiieu to iesolve the conflict of
man's existence by famously saying, "l tbink, onJ tberefore l om" - but this is
faulty in its own self. To stait the sentence with "I.." means that he hau alieauy
acknowleugeu his own existence anu to say that he exists because he "thinks" is
theiefoie self-contiauictoiy. Accoiuing to his own statement, to even think, he
must alieauy be an "I" befoie this anu so it iesults in a foimula of 'A = A, becouse
A = A' which makes no sense at all. Insteau, man shoulu ieflect with sinceie
intentions of seeking tiuth anu come to the conclusion that iathei than saying "l
tbink, onJ tberefore l om", his intellect will tell him to say "l tbink, onJ tberefore
6oJ is". Theiefoie, the Qui'an uoes not tell one to make a blinu leap of faith, but
to actually ieflect piopeily on all that is aiounu one's self. Eveiything that Allah
gives to man is foi him to use anu benefit, anu the minu is one of those things.

Allah in this suiah wants to tell man that Be is the ownei of all. Bowevei, Be is
not coiiupt as seen in the tiaits of men who have powei, anu that theie is a
ielation between this ownersbip anu Bis blessinq. In this iegaiu, theie is a huge
ielation between Bis kinguom anu Bis blessings, anu theiefoie staiting this
suiah with the woiu toborok as well as many mentions of robmo (meicy)
thioughout. The only othei suiah that staits with the woiu toboroko is Suiah Al-
Fuiqaan, which also has many mentions of Allah's robmo, whilst that nameu
Suiah Ai-Rahman also iefeis to Allah's toborok (blessing).


Tbe worJ toboroko comes fiom the woiu boroko, meaning something with
'plenty of goou'. Theiefoie, toboroko is someone that is the 'souice of goou' that
the univeise neeus - Allah Bimself. Foi this ieason, the woiu toboroko is nevei
useu in the Aiabic language foi anyone but Allah, although muboroko is useu foi
man e.g. Piophet Isa (AS). This also natuially implies that Allah must be high as
Be bestows this goou foi all, which is why it is often implieu as to´olo (high) to
signify Allah's statuie anu gieatness. Zamakhshaii commenteu on the woiu
toborokob as a combination of both the woius to´olo anu to´oqbomo.

To unueistanu the woiu mulk, one has to look at the two aujectives that have
been ueiiveu fiom it in the Aiabic language, moolik (ownei) anu molik (iulei).
Theie aie situations in uaily life wheie one is possessive of one of those titles but
not the othei, but mulk iefeis to both of these at the same time - someone who
has full owneiship of something, as well as having full iule ovei it. But the
question is, the iule of what. Allah mentions this mulk in both Suiah Az-Zukhiuf
(ayah eighty-five) anu Suiah Al-Fuiqaan (ayah two), as being of the Beavens anu
the eaith anu eveiything between them.

µoJeer is someone who has powei ovei something, but that powei is peimanent.
In the Aiabic language, the length of the sounu of the woiu shows the uuiation of
that paiticulai thing. So, in this case, insteau of being qooJirun (tempoiaiy
owneiship), Allah is qoJeerun - one whose powei is peimanent. This attiibute is
one that is eveilasting without a beginning oi an enu. Theie is howevei
occasions in the Qui'an when Allah's powei is mention as qooJir, but these aie
mentioneu at times wheie Allah is showing Bis powei as an 'action', to show it
against those that tiy to show theii powei. So, Allah is both qooJir anu qoJeer.

In most tianslations, the ayah is sepaiateu into a seconu pait fiom the woiu
buwo, as seen above. Bowevei, a moie accuiate tianslation woulu be a
continuation of the fiist pait as this buwo is the subject of the toboroko.
Theiefoie, the one who is the souice of goou has powei ovei all things. Full of
blessing is Be who has mulk, anu full of powei is Be who has qoJeer.

All of these matteis aie ielateu, as Allah shows that only thiough Bis powei will
goou be exeiciseu on eaith. Whenevei one tiies to exeicise powei on eaith, it
leaus to coiiuption anu only thiough the implementation of Allah's Sbori´ob will
goou pievail. Allah is the ownei of this eaith, anu theiefoie the iule in which it
shoulu be liveu shoulu be by the stanuaiu of its ownei foi theie to be goou. 0nce
one iealises that eveiything Allah uoes is in his inteiest, it makes life much
easiei, so not only is Be Al-µoJeer, Be is also Ar-Robmon.

In iegaiu to biyoJibi - iefeiiing to Bis Banu - it is a mutosbobibot (ambiguous)
ayah anu its meaning uoes not change what the ayah is tiying to say. To say it is
an actual Banu oi not an actual Banu- neithei changes what the meaning of the
ayah anu its message is. Theiefoie, we take the message fiom the ayah anu leave
all uesciiptions of Allah to Bim, as we cannot compiehenu Bim. We say, "Tbere is
none like unto Eim".

In iegaiu to Bis attiibutes such as qoJeer, these aie of Bim anu theiefoie piesent
all of the time with no beginning oi enu.



Allah is now giving moie pioof to the listeneis of the Qui'an as to why Be is the
cieatoi anu ownei of all; beginning with the gieatest example of Bim being the
only one that can give both life anu ueath. 0nlike othei mentions of life anu ueath
in the Qui'an, heie Allah uses ueath befoie life. The ieason being to emphasise
that Allah gave us life fiom a stage similai of ueath - anu this mention of ueath
fiist stiikes the minu haiuei. To auu to this, the mention of ueath has moie in
ielation to Bis attiibute of qoJeer anu connects to the pievious ayah, whilst the
mention of life (boyoo) is immeuiately followeu by what the puipose of life is -
yobluwokum (a test), anu theiefoie it makes bettei sense to use it in this oiuei in
this context.

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Since Be is Al-µoJeer, Bis cieation must also have no fault, anu this beauty is
uetaileu in Bis cieation as fuithei pioof. Be asks man to contemplate on these
things - uoes he not see it.


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Look at it, anu then look at it again. Can you finu any fault with its beauty. You
will be peiplexeu in tiying to finu a fault, anu youi ignoiance will be humbleu if
you aie sinceie. Who can have contiol ovei such uetail anu beauty. 0nly Al-


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Zoyyonno means to auoin anu beautify, anu mosoobiib is the pluial of misboob,
which means to lighten something. Allah emphasises the beauty in it by saying
"Certoinly.." because it is a mattei that is often oveilookeu by man's ignoiance
anu theiefoie we aie being tolu to ieflect on it. The Qui'an also says bi
mosoobiibo iathei than bil mosoobiibo as it woulu usually be wiitten, but this is
because the inuefinite foim is useu in Aiabic language sometimes to emphasise
the gieatness of a paiticulai thing.

Tbe worJ roojoomo is the pluial of rojmu, which means to 'thiow at' oi 'to hit
someone' - this not only signifies uiiving someone away, but also theii
humiliation. This iefeis to the uevils who have been alloweu access to ieach a
ceitain level until which they have no powei, anu aftei which they aie attackeu
by shooting stais, in oiuei to uiive them away.

The Qui'an now mentions theii fate in the heieaftei; o´toJno means to piepaie,
anu iefeis to the o´zoob (punishment) using the so´eer (buining Fiie) that is in
stoie foi them. Some of the scholais believe that the woiu so´eer is one of many
synonyms foi the woiu 'Fiie' in the Qui'an, whilst otheis aie of the opinion that
it is in fact one of seven stages oi levels of the Fiie. These layeis aie one on top of
anothei, anu these aie }obonnom, loqbo, Eutbomo, So´eer, Soqo, }obeem anu
Eoowiyo - although theie is no substantial pioof to suggest that this is
completely tiue. It coulu veiy well be possible that the so´eer mentioneu in this
ayah is a type of layei oi stage of Fiie, oi it coulu just be as it is uefineu in the
Aiabic language - a Fiie that coulu buin anu¡oi uestioy eveiybouy. Allah is
saying that these uevils aie so uisobeuient to Allah that even in this woilu - they
will be uiiven away, anu in the heieaftei, they aie awaiting a fuithei Fiie.


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This ayah in ielation to the pievious ayahs fuithei highlights anu emphasises the
powei of Allah in ielation to Bis meicy. Allah is ieiteiating that aftei all that Be
has uone foi man anu what Be has maue in stoie foi him in the heieaftei, will
mankinu still be ungiateful. Allah allows mankinu to fiist think about Bis
cieation in the pievious ayahs, anu then mentions what is in stoie foi those who
choose to be ignoiant of the signs that aie maue so cleai to them.

The woiu Koforo means 'to be ungiateful' fiist of all, anu then ueny, anu
eventually ieject. But what they uo not iealise is they aie iejecting theii Robb -
the one who loves anu takes caie of them moie than anyone else! The Qui'an
puiposely uoes not say those who ueny Bim oi those who ueny Allah- but
mentions "Robb" - as this signifies the closest ielation between Allah anu
mankinu. Bow can one be ungiateful to his Robb. The neaiest woiu foi Robb in
the human foim is ob, which means fathei anu has connotations of caie, love anu
pioviuing comfoit. This is iecogniseu in the }ewish sciiptuies, which is often why
they iefei to man as "chiluien of uou (Robb)" in a figuiative sense, anu wheie
Chiistianity faileu by iefeiiing to uou as the 'fathei'.

So Allah is saying to mankinu; aftei all the meicy Be has showeieu on you, took
caie of you as a speim, then as a chilu, pioviueu foou anu sustenance foi you, you
will still be ungiateful anu ueny Bim.

So foi these people, theie is in stoie the o´zoob of }obonnom. Beie, Allah uoes not
use the woiu so´eer as pieviously useu foi 'Fiie', but }obonnom - which comes
fiom jobom, which means to look at someone with full angei anu ugliness. Bue to
this ungiatefulness, Allah is now pioviuing a punishment of a meiciless Fiie. Nan
is no longei ueseiving of meicy, anu it is a ieaction to his continuous ignoiance
anu ungiatefulness.

This is a veiy ugly uesciiption of Fiie in the Aiabic language, anu one that is of
the woist anu ugliest foim. Allah ieiteiates this in the enu of the ayah with wo
bi´sol moseer - how evil it is! Even Allah is iecognising the evil of the final
uestination that is in stoie foi them.



Allah now continues to ieveal to man the uesciiption of the wietcheu uestination
that is in stoie foi him in the pievious ayah. Bue to theii actions, they will not
just entei, but they will be oolqiyo ('thiown' anu 'with humiliation') into theii
Fiie. The fact that they will be thiown uown signifies that it is of a placing that is
of low level in compaiison to the loftiness of Paiauise.

When they entei, they will heai such ugly voices anu noises (sbobiqoo) that aie
like the sounus of a ciying uonkey coming fiom the boiling Fiie (tofoor). It is
similai to how an pieuatoiy animal makes a giowling noise when it is about to
eat its piey uue to its hungei anu satisfaction, anu similaily, the ignoiant people
who uenieu theii Robb will be that which the 'ugly face' of }obonnom will feeu off
to satisfy it hungei.


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It is as though the Fiie is cutting itself (tomoyyozu) into pieces uue to its qboyz
(extieme angei) anu the seveiity of the uisobeuience of those being thiown into
it. The angels who aie the watcheis anu guaius (kbozono) of the Fiie aie also so
appalleu at the state of the gioups of people (so´olobum) enteiing, that they will
continue to taunt them iegaiuing theii misseu oppoitunities foi savioui in the
Junyo. They will seek to fuithei humiliate them by asking them, "BiJ tbere not
come o worner?" even though they alieauy know the answei to theii own


They will all ieply by saying "boloo" as a sign of affiimation. This on its own
woulu have been sufficient as an answei, anu now uue to theii extieme iegiet,
they continue with theii answei to make theii position even moie cleai.

They now iegiet that the wainei uiu come anu that they not appieciate him -
anu they want to make this cleai. They stait to affiim all that they shoulu have
affiimeu pieviously out of iegiet. The people now affiim not only uiu the wainei
(nozeer) come to them, but also "fo kozzobno" - we uenieu him anu maue him
seem like a liai. We hau time, anu he gave us wainings, but we uenieu it all anu
saiu that it was all falsehoou, anu that nothing has come fiom uou anu that the
wainei was in fact the one in eiioi. But now we see that we aie actually those in

Why uiu man not think anu compiehenu on the signs of the univeise anu
eveiything it says about its cieatoi. Now it is too late! If people hau any sense,
they woulu be able to come to the cleai conclusion of the existence anu iights of
theii Robb.


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They caiiy on to tell the guaius of the Fiie, "EoJ we been listeninq, boJ we useJ
our beorinq properly, boJ we been tbinkinq properly, boJ we moJe effort in
unJerstonJinq, we woulJ not be.." Nany people of oui time believe that they aie
excelling in thought thiough theii philosophies, but this way of thinking is
limiteu. Why uoes this wonueiful cieation that is so beautiful in its uetail beg the
question of how it came to be. Why uo they not think piopeily anu ponuei on


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Now they acknowleuge theii action, but it is too late. The Qui'an uses the woiu
zbombibim (ciime oi sin in singulai) insteau of a woiu like kufribim - because
the kufr itself is the ciime. They have accepteu theii single gieat ciime (zbom)
that was the basis of all theii othei ciimes. Foi this, they aie sent fai away
(osboqo), in a way that they aie isolateu on theii own foi theii punishment - this
is what they have causeu theii most loving Robb to uo to them. It was so easy to
make Allah happy in the Junyo, Be comes to you so easily when Be is calleu, anu
nevei abanuons Bis slave who tuins to Bim. Be is constantly calling Bis people to
Bim so that Be can foigive them, but now the tables have tuineu to subqon (be
away) with theii so´eer.


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Allah now gives the examples fiom the uiametiic opposite of those who uenieu
Bim, anu mentions what is in stoie foi them. These believeis contemplate on the
signs of theii Loiu anu even though they uo not see Bim, they aie awaie of the
consequences of uisbelief anu feai Bim. They iealise that the uetails of the
univeise aie not in vain, anu iealise that the one who has cieateu something like
this - Bis wiath is something we shoulu tiy to avoiu.

Foi these people, theie is moqbfiro - all theii sins aie coveieu, as theii Loiu will
make them to be foigotten because of Bis love foi them. But not only uoes Allah
covei theii sins, foi them is awaiting an ojrun kobeer (a gieat iewaiu!). These
people who cannot see Bim but they still want to uo goou by Bim, they aie
ueseiving of what Allah has piomiseu them.


Allah now tells us that Be is awaie of all that we uo iegaiuless of if we feai Bim
oi ueny Bim, whethei we uo it openly oi by hiuing. Regaiuless of it being a seciet
oi not, Allah knows eveiything that is in oui heaits. We may lie to people, we
may even lie to anu cheat ouiselves, but we cannot lie to Allah - as Be can even
make oui own bouy paits witness against ouiselves. Be, Allah is Al-´Aleem

This auuiessing of both the believeis anu the uisbelieveis is one of a list of
compaiisons that Allah makes in this suiah so fai, along with matteis that aie
open oi seciet, the compaiison between life anu ueath, as well as Beaven anu



This ayah coulu be unueistoou in two possible ways; mon kboloqo coulu be the
subject of yo´lomu - meaning, "Will Ee wbo creoteJ not know?" 0i anothei
meaning coulu be that mon kboloqo will be the object, with the subject being
yo´lomu - meaning, "Will Ee not know tbose Ee bos creoteJ?" Both of these moie
oi less point to the same meaning in context, but both possibilities aie theie in
the Aiabic language. Boes man think that the all-poweiful Allah who cieateu him
will not know about him anu his affaiis aftei ueveloping him thiough the stages
of cieation.

Allah now emphasises the fact that Be is all-knowing thiough his uesciiption of
loteef - one that is awaie of anu goes into eveiy small uetail that nothing can be
hiuuen fiom Bim, anu kbobeer - awaie of all things, what people say anu what
people uo. Bis knowleuge is so uetaileu anu well acquainteu, that theie is no
ieason but foi man to get what he ueseives. Be will be tieateu will full justice, as
no infoimation will be left untuineu oi misiepiesenteu.

0ne must contemplate on these anu iealise how eveiything is fiom Bim, anu
how poweiless we as mankinu ieally aie. Is this not fiightening. Then why is
mankinu still uenying theii Robb aftei all of these signs. Foi one to contemplate
anu make uiscoveiies on the beauties of cieation anu not iealise the
magnificence of who is behinu this beauty is extiemely ignoiant. 0nly those that
ieally compiehenu on these will affiim Allah, feai Bim, anu ultimately iealise the
meicy of Allah available to them. Anu uue to not knowing whethei oi not they
have succeeueu in theii quest foi meicy, the test of this life will humble them.

It is sufficient foi a peison's knowleuge if he feais Allah, as that will piove to be
the catalyst ovei his ignoiance to enjoin goou anu foibiu evil.


Allah mentioneu pieviously about Bis mulk (powei) ovei the Beavens, eaith anu
eveiything in between. Beie, Allah mentions Bis eaith befoie going on to
mention the Beavens anu eveiything in between in the following ayahs.

Allah staits by saying buwol lozi, so that man can ieflect on this cieation of Allah
that Be has maue foi oui benefit anu use. The woiu zolool means 'something
which is obeuient anu follows ones commanu' - a woiu often useu to iefei to the
use of a camel. Allah is saying Be has maue this eaith foi us to use anu manage
easily; walking, uiilling, giowing foou, mining etc. Be maue it in a way in which
we can live peacefully anu piopeily so that it is easy foi us.

Honookib is a pluial of the woiu monkib, which is the pait of the bouy wheie the
aim anu the shouluei join togethei. Allah has maue the eaith so easy foi us, that
eveiything in it is joineu togethei foi oui use iegaiuless of the type of lanu, with
ioaus anu othei things. This is one view, the othei is that this monookib iefeis to
these high places that aie stationeu like mountains, which aie still easy foi us to
ventuie anu uwell in.

Allah has maue it so easy foi us - so walk in the mountains, the stieets, the
coineis, it is all foi us to use anu manage, anu eat fiom its piovisions (wos quloo
min rizqibi). Look how meiciful Allah is, not only uoes Be pioviue us an easy
eaith to manage, but theie aie also many othei piovisions heie that aie gifts to
us. Eveiywheie that Allah mentions piovisions in the Qui'an, it is easy foi us.
Nevei uoes Allah make anything haiu foi us to giasp, it is waiting foi you - you
just neeu to finu it.

Foi the heieaftei, we have to woik haiu. But while we aie heie, the piovisions to
help us aie alieauy heie. Although we have ieliance in Allah (towokkul), it uoes
not negate that we make use of the eaith given to us anu stiive to ieap its
piovisions iathei than eat fiom that which otheis have gaineu (to´okkul).

Be Hutowokkiloon, not Huto´okkiloon!

Now Allah makes a link between Bis favoui anu Bis juugment. We shoulu nevei
take Bis favouis foi gianteu; we shoulu always iemembei oui accountability, as
theie is iesponsibility behinu this piovision. Fiom wo iloybin nusboor, we know
that aftei being given an easy piovision on eaith, we have to woik haiu in it anu
stiive foi what is to come aftei: the nusboor (iesuiiection).

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Since the eaith is unuei Bis commanu, the one who maue the eaith so easy foi
you to live in anu manage, Be can also take it away fiom you. Bo you not know
that by taking auvantage of its piovisions without ieflection can have
consequences. Since Be cieateu it, uoes Be not have the powei to make it
swallow you. Aie you ieally that secuie. Anu fo izoobiyo tomoor - the eaith that
was so easy to manage can shake you about like you uiun't think it coulu! Its ease
is not how it is! Its cieatoi has alloweu it to be easy to walk on - it is not it's
natuial state!



Bo you feel secuie. Bo you not know of the boosibo (laige stones fiom the skies)
that its cieatoi can senu to uestioy eveiything. Allah's waining is not empty; it is
not that Be wains without action. It is a waining to ieflect anu believe in the
cieatoi of the eaith. This space that we live in with such ease, it can change
oveinight by being uestioyeu.

The Aiabs knew that a veise like this is possible as they weie awaie of the stoiy
of the aimy who came to uestioy the house of Allah, who themselves weie
uestioyeu by Allah by stones using biius fiom the skies. Be is ieminuing them of
theii own histoiy.


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The people who weie befoie the Nakkans also uenieu - so how was theii fate.
Along with those uestioyeu by the stones, the Nakkans weie awaie of the fate of
many othei people mentioneu in the Qui'an like 'Aau anu Thamuu. They knew
that theie weie people that weie moie poweiful than them who uenieu Allah,
but they weie eiauicateu fiom the face of the eaith. Allah is in contiol of
eveiything, eveiything given is a favoui fiom Bim - so make use of it.

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Allah is now iefeiiing to the space in between the Beavens anu eaith. Allah
mentions that just like we aie able to manage the eaith with ease, so can the
biius in the sky - as Be has also alloweu this! Boes man not look at them anu
ieflect to see how they spieau anu withholu - who cieateu this mechanism.

Not only is Allah talking about the beauty in the uetail of the biius, but also Bis
powei in contiolling eveiything in the sky. Bis mention of biius specifically also
fuithei ieiteiate the pievious ayahs of those who weie punisheu using stones
contiolleu by Allah using biius.

veiy often in Aiabic, although both veib anu aujectives have a similai meaning -
the veib is useu when the meaning is tempoiaiy, anu the aujectival noun when it
is moie settleu. Beie, Allah says sooffoot in the aujectival noun foim to iefei to
the action of the 'spieauing of the wing', anu the veib yoqbiJbno iathei than
qobiJboot - which woulu have ihymeu. Bowevei, its piecision in uesciiption is
moie eviuent as the biiu is spieauing its wings foi a longei peiiou anu foluing
only once in a while. Examples of this can be seen thioughout the Qui'an.

What the Qui'an is telling man is to stuuy this appaient simple cieation of a biiu,
anu see that even this is a uetaileu cieatuie that must have hau a cieatoi. Suiely
they aie helu aloft by the one who is full of piovision - Ar-Robmon, out of Bis
meicy. By Allah using Bis attiibute Ar-Robmon, we know that Be is holuing them
out of Bis meicy anu favoui foi them, as if Be hau saiu 'Allah' - we woulu not
have known the ieason in its entiiety.

In Aiabic, you use the woiu mo foi negation in the past tense, anu foi the piesent
oi futuie tense, you use lo - but the Qui'an keeps changing as Allah uoes these
outsiue of the constiaints of time. Beie Allah uses mo, but these subtleties once
again aie often lost in tianslation.

veiily, Be knows eveiything. It is not that Be uoes not know anything - Be uoes
anu cieates eveiything! It is not as the philosopheis say that that theie may be a
cause oi Allah may be a cause - no! Allah is not a cause, but the cieatoi of all!


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So who will help you othei than Ar-Robmon who is alieauy looking aftei you. It
is similai to saying to a chilu, "Wbo is qoinq to look ofter you otber tbon your
motber if you wont to run owoy from ber?" Who in the univeise will help you,
when you have the Host Herciful to tuin to.

When the Aiabs heaiu these veises, the veises toucheu theii heaits anu they
tuineu to Allah uue to the effect that it hau on them. These veises ieally make
one think if he ieally ponueis on them objectively. The one who cieates
eveiything anu gives you so many piovisions, will you be able to actually tuin
youi back on Bim. 0nly those in qburoor will tuin away fiom Bim.

6buroor is when you ueceive, when you tuin to someone but theie is no one
theie, the miiage in the ueseit that uiu not exist aftei one exeits his effoit. To
leave Allah anu go to someone else is a uisastious ueception, one that enus up
with nothing of benefit, as it is incapable. They leave Ar-Robmon in the hope that
someone else can help them, but insteau they aie qburoor.

Allah staits the ayah in seconu peison, but insteau of saying they aie in qburoor,
Be changes to thiiu peison once they have uefecteu - by iefeiiing to them as
kofiroon, so as to not auuiess them uiiectly as they no longei ueseive Bis
auuiessing. 0nce you leave the meicy of Allah, Allah will not talk to you, anu
theiefoie Allah iefuseu to auuiess the ayah with in ontum oi in bum, but inil
kofiroono insteau.



If Allah stops pioviuing you with piovision, nothing will be theie! So who is it
that will pioviue it foi you (ommon boozol lozii). Who is theie.

Anyone who ieflects on the pievious ayahs, upon heaiing this question will
natuially tuin to Allah - but not these people (bol lojjoo fii ´utboo). Allah allows
people to always iepent anu tuin back to Allah - but theie is a limit to which
man can tiansgiess, but utboo is when someone exceeus this limit to such an
extent that theie is no moie meicy foi them. Nufoor means to iun away.

This shows how much these people have tuineu away fiom Allah, that they insist
on exceeuing limits anu not ietuining back to Allah, but insteau iunning away.
Who can guiue these people when they iefuse Ar-Robmon anu iefuse Bis
Nessengei (SAW).



Allah now continues to uesciibe these people in compaiison to the believeis.
Hukibbo is the one engageu in okobbo - whose eyes aie blinu to eveiything
aiounu him as well as its guiuance, anu theiefoie ultimately falling again anu
again on the giounu on his face! So, Allah is using this as an analogy to ask
whethei this peison is moie guiueu compaieu to the one who is embaiking on a
stiaight path fully awaie of the signs aiounu him. These people can see anu heai
eveiything so cleaily, so which of the two aie moie guiueu.



Aftei all these aiguments about them being misguiueu, Allah is so meiciful that
Be still uoes not want to leave them, anu theiefoie staits to make a new
aigument so that maybe they may unueistanu anu ietuin to Bim. Aftei making
Bis point, Allah changes Bis mannei of auuiessing so that maybe the people may
listen to Bis Nessengei (SAW) insteau, anu tells him what to say in this ayah.
This shows how much love Allah has foi us, anu how much effoit Be is making in
allowing us to escape the Fiie.

Be maue you to giow (onsbo´okum), but not only that - you aie iefineu! You aie
not like a wilu plant, but insteau you have heaiing, vision anu heaits (som´o wo
obs´oro wol ofiJbotbo). Ansbo´o in this sense is moie specific than kboloqo (to
cieate), as it means ´to creote onJ qrow´.

What moie uo you neeu. But even though Be maue you all of those things fiom
nothing, isn't that enough to thank Bim. But insteau, veiy little you thank
(qoleelom moo tosbkuroon).


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Again, Allah ieiteiates to the Nessengei (SAW) to aigue a new case to the people
so that they may have anothei oppoitunity to tuin to Bim. Be is the one that not
only maue you giow but Be also spieau you acioss the woilu (zoroo) - so will Be
not be able to biing you back togethei. Beie you can see that Allah changes Bis
tone slightly fiom the pievious ayah. Be staiteu by instiucting the Nessengei
(SAW) to ask the people to give thanks, but now this ayah has a sense of waining
to it as Allah uses a vaiiety of methous.



But iathei than listening to the Nessengei (SAW), they mock this waining. You
keep waining us that this is going to happen, so when is this going to happen. If
you aie tiuthful, tell us when this will be.



But Allah alone has knowleuge of the unknown anu this is a funuamental aspect
of the belief in Allah, which even the Nessengei (SAW) himself uoes not know.
Beie, in this ayah, you can see a cleai uistinction between Allah anu Bis
Nessengei (SAW). The Nessengei (SAW) is only a wainei (nozeerum mubeen),
anu he has no contiol ovei futuie events noi ovei punishments - that is all
within the absolute powei of Allah alone. This kinguom anu knowleuge (inno mol
´ilmo) only belong to Allah.

This knowleuge is so sacieu that in no situation will this knowleuge be
humiliateu anu be known to man. Allah is Ar-Robmon, anu cleaily Be has given
many ieasons anu chances foi mankinu to tuin back to Bim - but only when he
himself ieflects. Bespite Bis love anu meicy, theie is no way that this will
contiauict Bis powei anu knowleuge.


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They keep iiuiculing the Nessengei (SAW) ovei the coming uay, but when they
see it, the faces of these people will become uaik anu ugly out of feai. Allah coulu
have saiu ´tbeir foces will become Jork - wujoobum´ but insteau Be gives the
ieason why it will become uaik: "foces of tbose wbo Jisbelieve".

Allah then mentions, that in fact, these people weie so iesilient in not wanting to
tuin to Allah that it was as though they weie insistent on calling this wiath. The
woiu iJJo´o means 'to call', anu the lettei too (!) befoie anything is useu to
emphasise an effoit in wanting to achieve whatevei it is attacheu to. In this
sense, these uisbelieveis, thiough a piocess of toJJo´oo weie insisting on
mocking this punishment to such a limit that it is as though they weie just calling
foi it to happen. This is anothei example of something that is often lost in
tianslation, anu the peifect piecision of language that baffleu the Aiabs of the

These situations, although in the past, talk of the futuie - once again ieiteiating
that Allah is outsiue of the constiaints of the cieation of 'time', anu sees all of the
situations togethei at any one time.

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It woulu seem fiom the pievious ayahs that Allah aftei giving many chances to
the uisbelieveis woulu give up on them. But no! 0nce again, Allah is telling Bis
Nessengei (SAW) to ieminu the people to tuin to Bim thiough iemembiance of
Bis powei. The context of this question is that some of the people woulu
sometimes make Ju´o to Allah to uestioy the Piophet (SAW) anu his people. They
woulu use the woiu "bolook", which is a stiong woiu to uenote ueath - anu it is
now Allah using the same woiu again in iesponse.

If you want Allah to uestioy me along with my followeis, whethei this is now
because of youi Ju´o oi if it is latei - iegaiuless, we will be saveu because of oui
belief. But who is going to save the uisbelieveis fiom the punishment. A
punishment that is painful anu continuous.

Beie, Allah once again switches fiom seconu peison in the beginning (you), to
thiiu peison (the uisbelieveis) as the ones who will be punisheu - to show that
Bis meicy is still available foi them.



So why aie you making these false aiguments. Why woulu you uo this when I am
calling you to Ar-Robmon, so what is the pioblem. I am not calling you to
someone who is youi enemy that will huit you; Be is foi youi goou. Allah makes
suie to finish off this suiah by mentioning Bis attiibute of Ar-Robmon, just like
Be staiteu with toborok. Both of these qualities aie veiy much connecteu.

Be is so full of meicy that if the uisbelieveis will not tuin to Ar-Robmon, we will
still have believeu (oomonno) in Bim. Beie, by contiasting with the kufr of those
who uisbelieve, lmoon is emphasiseu on the pait of those who believe in Allah
anu theiefoie "we bove believeJ in Eim" iathei than "in Eim we believe". But as
soon as this belief is establisheu, stiaight away the oiuei changes anu it becomes
"in Eim we rely" - towokkul. So you can see that the whole jouiney of Islam has
been summaiiseu in these two small statements - as a Nuslim's jouiney staits
with lmoon anu hopefully piogiesses anu enus in complete towokkul.

Tell them; you have been saying that the messengeis (AS) have been in eiioi, but
soon you will know who has ieally been in eiioi. This ´knowinq´ is in the
heieaftei, although some inteipieteis say that the punishment thiough the
humiliation of the 'Battle of Baui' was an inuication. Regaiuless, eveiyone will
know the ultimate ieality when they uie.


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It woulu seem that the pievious ayah woulu have been the peifect enu foi this
suiah with an emphasis on Allah as Ar-Robmon, aftei beginning with 'toborok'.
But insteau, Allah wants to give anothei oppoitunity to his cieation to ietuin to
Bim as seen eviuently many times thioughout this suiah, as though Be uoes not
want to enu.

Tell them; think! If the watei became sunken to such a ueep state in the eaith
that you have no access to it (qbowr), anu you hau no moie access to youi iain
anu wells, then who can biing you watei that is seen oi that is flowing (both
meanings aie possible heie). Allah by using this specific example is highlighting
two main featuies of this suiah, the fact that (as mentioneu in the beginning) this
eaith anu all that it contains belongs to Allah anu is pait of Allah's kinguom
(mulk), anu that eveiything within it is actually a meicy (robmo) foi us - which
we take foi gianteu without ieflecting upon it. These aie ieminueis aftei
ieminueis, anu Allah is still enuing this suiah in such a way that Be wants man to
still think anu compiehenu. It is as though when one thought an aigument has
come anu gone, Allah still gives us anothei case foi us to come back to Bim.


This is an excellent suiah in the sense that it highlights vaiious impoitant
aspects of oui puipose in life; who we aie, why we aie heie, who oui Loiu is,
what Be wants us to uo, anu what is in stoie foi us aftei we uie. 0nlike othei
places in the Qui'an in which these things aie mentioneu, Allah in this suiah
contextualises most of these points in a uiffeient mannei, ultimately allowing us
anothei chance to tuin to Bim in a mannei vaiieu to elsewheie in othei suiahs.

This moue of robmo (meicy) in wanting the best foi man moie oi less sums up
the suiah as vaiious qualities of Allah's attiibutes aie highlighteu ovei anu ovei
again to help ease the uoubts in oui minus. Allah allows us many chances to
ieflect anu ponuei on the woilu anu eveiything within it, anu even gives us
examples to ponuei ovei, as though to spoon-feeu us. Even aftei figuiatively
'spoon-feeuing' us, Allah still ieiteiates anu ie-emphasises why we shoulu
believe what we shoulu believe, anu that anything we uo is of no benefit to Bim -
but insteau foi oui own sake!

The inteiconnection between Allah's powei, knowleuge, wisuom, kingship,
wiath, as well as meicy, is also beautifully uemonstiateu anu explaineu in this
suiah in a mannei in which it makes sense to the human minu - as natuially it
may seem to be contiauictoiy foi man to compiehenu that uou can possess all of
these uiffeient qualities at the same time.

In fact, because of Bis uiffeient styles of auuiessing man in this suiah, it is veiy
cleai that man cannot be ignoiant ovei these matteis anu has to be honest with
himself in these matteis. Nan cannot listen to Bis aiguments anu simply choose
to not think. Even if he weie to think anu uisbelieve, it woulu be a stait - but foi
one to not think at all, this suiah will uefinitely hit a neive. Anu foi the one who
eventually ponueis anu then uenies eveiything, foi him this suiah also has moie
than its faii shaie of wainings; aie you ieally happy with youi uecision that this
beautiful intiicate cieation is something of chance. Is it by someone othei than
an infinite absolute powei. Aie you ieally of the view that a simple cieation like
you in compaiison with the iest of the univeise possesses the mental capacity to
compiehenu anu unueistanu all of its meanings.

Regaiuless of whethei this suiah is talking to the believei oi the uisbelievei - be
it atheist, agnostic oi polytheist, its message ieally stiikes home. 0ne cannot
simply listen to its meaning without putting some thought into it thiough its
signs anu wainings. Foi one to be completely ignoiant aftei listening to this
suiah, he suiely is the gieatest losei of all!



This suiah staits with the lettei nun ("), along with twenty-eight othei suiahs
that also stait with ambiguous letteis without any context (these letteis aie
iefeiieu to as muqotto´ot). It is uifficult to unueistanu what these mean anu
since nobouy askeu iegaiuing this when they weie ievealeu, theie is an
assumption that the people of the time unueistoou the meaning uue to it not
being questioneu.

Theie is howevei something that is cleaily mystical about it. Theie aie twenty-
nine letteis in the Aiabic alphabet anu these come ambiguous letteis appeai in
twenty-nine suiahs. Latei, people uiscoveieu many peculiaiities about the
letteis anu theii placements in theii iespective suiahs. Theie aie othei theoiies
incluuing one by Nawlana Faiahi; his theoiy suggests that these letteis aie in
fact the names of the suiahs themselves. But one must ask why only these suiahs
- what about the otheis. Anu also, how can two suiahs have the name (e.g. Alif,
Lam, Neem - #$%). So peihaps this isn't the most convincing aigument, but it is
one of the theoiies pioposeu.

Anothei theoiy is that the Aiabic letteis weie oiiginally uevelopeu to iepiesent a
shape, such as boo (&) looking like a boit (house), nun (") like a fish, anu two (')
as a snake. In this iegaiu, we can see that Nusa (AS) is veiy much ielateu to the
lettei two (') in the Qui'an uue to his inciuent with the snake, so it coulu be a
possible theoiy. In accoiuance with this, this suiah staits with nun (") (.i.e. fish)
anu it mentions Piophet Yunus (AS), who is famous foi his paiable involving a
laige fish. Bowevei, at the enu of the uay we uo not know foi suie what these
ambiguous letteis ieally mean.


All of the twenty-nine suiahs aie in the fiist half of the Qui'an except foi Suiah
Al-Qalam, this is one unique featuie about it. In the Qui'an, you noimally see the
name of Allah continuously mentioneu except foi twenty-nine suiahs, anu
amongst those twenty-nine, the only suiah that staits with a lettei is Suiah Al-

Piophet Nuhammau (SAW) at the time of it's ievelation is pioposing anu
changing eveiything in society anu mentioning theological matteis that aie
opposeu to the noim of theii ancestois. This is veiy much causing uisiuption in
society. Bespite theii hatieu foi his calls to Allah, they aie still entiencheu by the
beauty of the Qui'an. So much so, that even Abu }ahal anu his company woulu
hiue anu listen to the Qui'an in seciet - peiplexeu in not unueistanuing its
beautiful mysteiy.
What makes theii confusion woise is that they useu to consiuei Piophet
Nuhammau (SAW) tiustwoithy anu useu his wisuom as a juuge between them.
Now, all of a suuuenly he has biought a new message anu they uo not know what
to uo, so they stait accusing him of being a mauman. Be is talking about things
that you cannot see - a Beaven anu a Bell - theiefoie he must be mau! But they
aie still confuseu as to how someone of his statuie can say these things with such
ceitainty, so they aie stait looking foi a baigaining tool in oiuei to compiomise
with him, so that he may be easy on them. This is aftei a peiiou of mocking the
Piophet (SAW), anu iealising that this 'message' is not something that is a fau,
but one that is heie to be peimanently piopagateu.

Bue to this;

• This suiah is iaising some of the questions of the Quiaysh tiibe, anu
answeiing them.
• It is ieminuing them that the message is not a thieat noi fiction, but a fact
anu a ieality.
• It tells the Piophet (SAW) to not iush in his Jo´wob anu to be patient
whilst being iiuiculeu



The nun (") in this suiah possibly iefeis to the paiable of Piophet Yunus (AS),
but we uo not know in ceitainty.

It sweais by the 'pen' that insciibes (yos´turoon), anu this only iefeis to wiitings
that aie veiy impoitant. So the pen anu what it wiites is acting as eviuence foi
what is to follow. Some believe that it is iefeiiing to the Qui'an itself.


Why aie theie oaths in the Qui'an. Thiee main questions askeu:

• Nost humble people uon't say oaths, anu the Qui'an itself says to the
Piophet (SAW) to not listen to people who take oaths.
• What is its puipose. Believeis uo not neeu oaths to believe anu the
uisbelieveis will not be convinceu by an oath. So it has no puipose foi
eithei of them, so why.
• In oaths, you mention something impoitant which both paities iespect. In
the Qui'an, it mentions a lot of things that aie not impoitant, such as
qolom (pen) in this suiah.

uou is telling us that it is eviuence foi what is to happen afteiwaius anu is a
witness to it. These oaths aie not in the way that people noimally take oaths, but
it is a witness to what is to follow. Foi example, 'time' is a witness to the point
being maue. It is to suppoit a point anu make an aigument (Nawlana Faiahi).

It is about to confiim to the Piophet (SAW) anu witness in its wiiting (that is to

• You aie not a mau peison, but one who is completely sane.
• Theie aie fiuits to the laboui of youi Jo´wob, anu it will eventually pay
off. This message is foievei, anu not just a fau foi the time being.
• You aie a peison of high chaiactei.


Noimally when a mau peison says something, it uoes not make any sense anu
the woius aie all ovei the place. Bowevei, this message is of a high liteiaiy level,
so how can this be. Be is talking about these unseen things in such liteiaiy
uetail. Bow aie these sentences still connecteu anu full of wisuom. So the
wiiting is beaiing witnessing to the tiuth! The Qui'an beais witness to itself that
the Piophet (SAW) was not a mau peison. If it came as a favoui fiom the Loiu,
then he suiely cannot be a mauman - that is an incongiuous statement!


The Piophet's (SAW) pieuecessois in piophethoou weie askeu to uefenu
themselves against accusations (such as of stupiuity), but the Qui'an itself
uefenus the Piophet (SAW) insteau. Allah piomises to him that Be will piotect,
uefenu anu suffice him.



Whenevei the woiu onno comes in the context of a qosom (oath), it is actually
inno, so the lettei lom (() comes aftei it. It is veiifying that all this patience will
biing eventually beai its fiuit, anu that iewaiu will be nevei-enuing.

The enjoyments of this life enu with ueath anu aie theiefoie only things we neeu
to live this life, but the things that continue afteiwaius aie matteis such as
lmoon. So matteis that enu aie only as a means to live in oiuei to woiship Allah.
The Qui'an is emphasising that the ieal iewaiu is unenuing anu the laboui of it
in this woilu is iealiseu with its fiuits aftei ueath. So the peison who is woiking
just foi the woilu, is he not the mauman in compaiison to the iighteous.


This ayah affiims the Piophet (SAW); you aie not a mau peison but it is the
otheis who aie mau. This message is not just foi the time being, but something
that will change the woilu foievei anu uue to this, you aie an example, anu
theiefoie of a high chaiactei.

So uon't woiiy about people huiting you as We have tolu you the opposite. The
contiaiy woulu not be qualifieu to leau the people. If a peison says this, it can be
uisputeu, but Allah is saying this! This fuithei pioves the Piophet (SAW)'s
humility even aftei ieceiving this knowleuge. If someone says you aie mau anu
you ieact, then you aie pioving that you aie mau.

The ayah teaches believeis how to behave thiough theii chaiactei:
• Engage in Jo´wob so that they actually think you aie mau anu you aie
tiying to change them fiom what is theii noim.
• Bo not expect anything in ietuin, uon't compete oi want foi anything in
exchange. Believe in the iewaiu of the heieaftei.
• Youi lives shoulu be liveu the best example of Islam, auuitionally to the
message itself.

"lf you bove nice fooJ, people will come for your fooJ. So if you sbow you bove o
nice reliqion, people will be interesteJ in your reliqion. lf people con smell nice fooJ
from ofor, tbey´ll see your piety from ofor."

"Be qivers rotber tbon tokers. lf you ore olwoys tokinq, tbot is of no reol use! 6ive
Jo´wob onJ mercy - tbot will be lslom!"

"Bo not overreoct wben ottockeJ - you never reocteJ to Eis messoqe in tbe first
ploce by procticinq in tbe beqinninq! To JefenJ lslom is to first implement it first
witbin yourself onJ your own bouse! lt is not to JefenJ becouse it burts your
"iJentity"- it Joes not belonq to you! lt is more tbon on iJentity, JefenJ it by octinq
on wbot it teocbes."


It uses the lettei seen ()) to emphasise 'soon' (that it is not veiy fai away), anu
that it will all eventually be cleai to both you anu them.


This ayah ielates to those who will be shown as being uementeu with fitno (the
moftoon). This is not necessaiily bau, but in this context it will show who has
foigotten the ieal puipose in life anu theiefoie ieally suffeiing fiom mauness.
The fitno heie is mauness. They aie accusing you 0 Piophet (SAW) of mauness,
but soon you will both see who is in the fitnob anu is ieally the moftoon!

The lettei boo (&) emphasises that they will both see the ieality with such
ceitainty, anu then they will know anu iealise the ieality to its full extent.



The way is the iight path in which one uoes not ueviate into fitnob anu
temptations. People cannot unueistanu the tiuth by themselves anu the Qui'an is
theiefoie a guiue foi this stiaight path. This stiuggle is continuously happening
as people uo not know the iight path anu neeu uiiection, which is wheie the
Qui'an comes in to biing them back to the miuule path fiom both extiemes.

They accuse you of being mau, but those away fiom the iight path aie ieally
those that aie mau!

"WorJs tbot tell you bow to moke money is wbot people ore interesteJ in but worJs
tbot ore tbere to improve your cborocter seems to be of no interest. lt seems now
tbot o qooJ eJucotion is one witb tbe purpose of mokinq more money."

Allah is saying your Loiu, to emphasise that Be is with the Piophet (SAW) anu
that Be knows all - so uo not woiiy. Anu this is fuithei emphasiseu with the use
of buwo (Be).
Foi the kofirs (uisbelieveis), Be uses a veib. But foi the believeis (mubtoJeen),
Be uses an aujective, which is fiimei in the Aiabic language.

When he was offeieu wealth anu many othei things to stop his Jo´wob, he uiu
not inteiiupt but let them finish speaking, anu just ieplieu with veises of the
Qui'an. In this instance, they aie acting softly as a 'baigaining tool', hoping it
woulu soften the heait of the Piophet (SAW).


The people will tiy eveiything such as baigaining with you anu tiying to
compiomise with you - but uo not believe them.


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It is foyuJbinoono iathei than foyuJbinu, anu this shows that the bettei
tianslation is that they aie showing that if they weie to soften, the Piophet
(SAW) woulu become soft as a iesult of theii appaient compiomise. So in
ielation to the above, Allah is telling him not to listen to them befoie
emphasising theii plan of wanting to soften his heait. They aie not being soft to
accept youi message, but insteau they aie being soft so that you listen to them
anu compiomise with them. What they aie asking is to change the Jo´wob - this
is impossible anu this is not ieally a compiomise!

Allah then lists some of theii qualities:


They aie always using the name of Allah anu taking oaths, but they aie not to be
tiusteu. Why uo they neeu to sweai a lot - it is because they aie not tiustwoithy.



They aie always slanueiing, finuing faults, backbiting anu causing tiouble
amongst people. They aie not inteiesteu in upholuing peace within society.


They stop goou fiom happening amongst people. They uon't give money to the
oiphans. They aie aggiessois by taking fiom people by exeicising theii powei.
They aie sinful people! You can see the uiffeience between these people anu the
Piophet (SAW) as he was known to be of complete opposite chaiactei, even
befoie piophethoou.


The woiu 0tool iefeis to someone who is of 'tough chaiactei', anu uoes not want
to soften. They have no meicy, even on wiuows oi oiphans. A zoneem is someone
who uoesn't belong to a tiibe anu fakes theii tiibal affiliation just foi honoui, anu
theie aie many of them amongst these people. They aie faking the tiuth - they
know they aie not fiom the Quiaysh tiibe (such as Waleeu ibn Nugheeia anu
otheis). Theie aie some of them who claim to be illegitimate chiluien of the
tiibes, but theie is no valiuity in this.


They think the Piophet (SAW) will listen to them because they have a lot of sons
anu theiefoie stiength anu numbeis in suppoit as well as wealth.



Sometimes you can use a singulai foim foi pluial, so this is possibly foi moie
than one peison saying these things.



They aie just inteiesteu in theii high leaueiship as in the metaphoi - 'high nose'.
The Qui'an makes a compaiison between the 'highness of theii nose' anu a snout
(like an elephants tiunk). The Qui'an tells them that soon the Bay will come
wheie these people aie humiliateu, seemingly with actual long snouts.



It iefeis to a stoiy familiai with the Aiabs of a family who uenieu the fiuits of
theii gaiuen fiom the pooi anu theii ciops weie then uestioyeu because of theii
piiue. The Quiaysh aie given an example fiom this stoiy of how they aie also
being tiieu in the same mannei. Be is telling them not to be piouu of theii
wealth, as it is something that can easily be taken away. Then the stoiy itself is


This has two possible meanings:
1) They uiu not say "insboAllob" (uou willing), anu theiefoie uiu not put theii
tiust in Allah foi fiuits the following uay.
2) They aie making no exception to the fiuits collecteu, leaving none foi the



Allah ieminus him that Be can take caie of the Piophet (SAW) so he uoesn't neeu
to woiiy about anything himself. The affliction in this case was like a huge winu.


The woiu ´soreem can mean both 'eveiything is gone', as well as 'uaik like the


They woke eaily to collect the fiuit.



They saiu to go as soon as possible, if they weie to get the fiuits.



So that no one coulu heai them oi spot them, such as the pooi people who woulu
want the fiuit.



They uiun't want the pooi people to heai them anu entei the gaiuen to collect
some fiuit.


They went with the aim of collecting fiom the gaiuen, but they came to nothing.


They thought they came to the wiong gaiuen.


By looking aiounu, they iealiseu fiom the signs that it was in fact theii own


Whenevei theie is an evil plan, theie is usually one who is not as haish anu is
eventually convinceu - as in this case.



It is now too late as the uecision has been maue. It ieminus us that the time to act
in life is now anu when the angel of ueath comes, theie is no time to tuin back.



They iealise that they aie wiong, but it is too late.


They iealise that they have wiongeu.


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This maue them iealise anu tuin to Allah. Qatauah ielates that we uo not know
what the enuing of the stoiy is, peihaps it was too late to iepent oi maybe it was
accepteu. Imam Nujahiu anu 'ibn Abbas (RA) say that theii iepentance was
accepteu anu they weie given a gaiuen gieatei than what they oiiginally hau.
The Qui'an only tells a stoiy foi the puipose of highlighting a moial anu that is
why it stops at this point. The latei aspect of the stoiy is of no use to us in this
paiticulai example.


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Allah is showing the Quiaysh that if this is the punishment of the Junyo, the
punishment of the okbirob is fai gieatei - by making compaiison between the
ieality with which they aie familiai.



The Qui'an now wants to give an example of what is in iewaiu foi those who
obey Allah. The Huttoqeen uo eveiything out of feai of Allah anu not because of
the Junyo, as opposeu to both the uisbelieveis anu those who uo goou foi the
sake of othei people. By being with theii Loiu, theii iewaiu is to be with Bim in
Bis gaiuen as a favoui.



Allah is showing the uiffeiences between the two gioups of people. Be is
highlighting the obvious iealisation that they will be tieateu uiffeiently as a
iesult of theii actions. Even in woiluly civilisations, ciiminals anu the geneial
public aie tieateu uiffeiently, so suiely it is the exact same logic.



Allah is hitting ueep into the heaits uiiectly by asking this obvious question foi
the uisbelievei to ask himself in ielation to the above. These ayahs aie veiy shoit
but veiy ueep in meaning. It is veiy uiiect anu is one of the focal featuies of the



Allah is ihetoiically asking if the uisbelieveis have a similai book.



A book that justifies them to uo what they want.


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You think that you can have whatevei you want out of youi own juugment iathei
than that of Allah.

The emphasis now changes fiom woius fiom Allah speaking to the believeis, to
Allah commanuing the Piophet (SAW) to ask them. Allah keeps emphasising Bis
message anu since they uo not listen, Be senus a cieation amongst them to ielate
its obvious tiuth to them. Be tells the Piophet (SAW) to ask them how they can
possibly come up with this.


Ask them if they think they will get Paiauise - wheie uiu they get this iuea. Who
else uo they have that suppoits theii claim - anothei paitnei. None is like Allah.
Theie is no othei book foi them that allows them to justify what they uo.

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Allah now emphasises the consequence of theii actions if they continue to
asciibe paitneis to Allah in ielation to the above ayahs. They aie tolu that they
will be humiliateu on the final Bay. They will eventually iealise that they shoulu
bow uown to Bim, but they will not be able to because they hau nevei uone it

The 'shin' in this ayah is peihaps not a uivine attiibute of Allah, but of Bis
'belonging' anu cieateu fiom Bis light. This is unueistoou because theie is an
Aiabic metaphoi in which 'showing the shin' uemonstiates a 'tough situation' oi
a 'tough uay'. This is similai to oui unueistanuing of the roob (spiiit) of Allah,
which the sahaaba (RA) when questioneu mentioneu that it belongs to Bim anu
all othei knowleuge of it iesiues with Allah.

This uiffeience of opinion between both the liteial anu metaphoiical meanings
has been expiesseu amongst scholais anu the sahaaba (RA). Bowevei, as with all
matteis of the unseen, we take it as it is anu 'affiim the woiu' - as oui human
minus will nevei be able to compiehenu its ieality.


Bumiliation will oveicome them anu they will be completely coveieu in it. In the
Junyo theie is an oppoitunity to iiu one's self fiom humiliation, but now it will
be peimanent anu they will foievei iemain with this buiuen.

Now theii time has come as piisoneis in the kinguom of Allah. They have become
unable to 'bow' because they iefuseu to uo this in the Junyo anu sepaiateu
themselves fiom the believeis. They will not be alloweu to bow anymoie as theii
backs will be stiaighteneu anu theie is no moie solution foi theii miseiy.


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Allah now tells the Piophet (SAW) that this mattei is no moie of a pioblem foi
the Piophet (SAW), as it is now foi Bim to juuge. The punishment will woisen
anu woisen.



Allah emphasises that Bis plan is not weak, but veiy stiong anu happens exactly
as Be has piomiseu. Theiefoie, the uisbelieveis will get exactly what they weie
waineu of.



Allah uoes not enjoy punishing people, as Be is Nost Neiciful. Be is only waining
them anu ieally wants them to come to Bim. Be is now changing Bis tone anu
asking them why they aie not listening to the Piophet (SAW). Allah is asking
them if they aie being askeu to pay foi the message that they aie iejecting it. Aie
they aie so in uebt that they cannot pay. Allah is emphasising how Bis tiuth just
neeus submission anu that it is completely fiee.



Allah once again asks if they have uivine knowleuge that they know they aie
guaianteeu safety. Is this the ieason why they aie living as though they aie safe.
Allah keeps emphasising this out of Bis meicy so that they can ponuei on it anu
come to the tiuth, anu ultimately spaieu fiom the punishment mentioneu in the
pievious ayahs.



This ieflects back on the stoiy of Piophet Yunus (AS) anu gives an example of
how 'not to ieact'. Piophet Yunus (AS) pioclaimeu that a punishment will aiiive
to his people befoie Allah ueclaieu it Bimself anu left his people without being
tolu to uo so. This iesulteu in his captuie in the laige fish, which maue him ciy
out in uistiess. Allah is telling the Piophet Nuhammau (SAW) not be impatient
like Piophet Yunus (AS). Bespite this, Piophet Yunus (AS) was a gieat piophet
anu the Piophet Nuhammau (SAW) often useu to say, "Bon´t proy for me over
Yunus {AS)" out of humility uue to the foimei's statuie.

This veise also possibly ielates back to the lettei nun (") at the beginning of the
suiah, which coulu possibly mean 'fish' as mentioneu in the intiouuction.


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Allah is iefeiiing to the favoui Be bestoweu on Piophet Yunus (AS) out of Bis
meicy. The Qui'an is making the point that Be is still uefenuing Piophet Yunus
(AS) because his humility anu feai of Allah still causeu him to iepent foi his slip
of action, anu was theiefoie not a sin. Theiefoie, his iealisation anu iepentance
was accepteu. All piophets aie puie fiom sin but as they weie only human, they
still slippeu eveiy now anu then anu still iealiseu weie they went wiong anu



This ayah once again shows the Neicy of Allah anu how coming to Bim is what
Be wants anu the uisbelieveis will be still be foigiven foi theii actions anu
beliefs. It also shows how even one of the 'iighteous' amongst mankinu was
amongst those that committeu a slip in action, but uue to his immeuiate
iepentance it was oveilookeu. This is giving a moiale boost to the uisbelievei oi
the sinnei to emphasise that Allah's meicy is always theie anu foi them to nevei
lose hope.



The suiah staits anu enus with the same message - Allah telling the Piophet
Nuhammau (SAW) that he is not a mauman. Be mentions how this is a Jbikr (a
ieminuei) anu theiefoie something the uisbelieveis alieauy know anu nothing
new to them. Allah is once again emphasising to the Piophet (SAW) that he is in
fact telling the tiuth anu completely sane.


Allah is telling the Piophet (SAW) not to woiiy if the Quiaysh uo not listen as
otheis will listen to it afteiwaius, as it is the univeisal message foi all of mankinu
to come. Theiefoie it finishes of by hinting to the Piophet (SAW) to be patient in
his Jo´wob as his message will pievail iegaiuless of whethei the Quiaysh weie to
believe it oi not. This can be seen in the example of the ieveit sahaabi Salman Al-
Faisi (RA) who was a Peisian anu who was iefeiieu to by the Piophet (SAW) as
'one of the people of the householu of the believeis'.


Allah in this suiah is ieassuiing the Piophet (SAW) as well as the believeis to be
steaufast in theii subseivience to Allah anu to be patient in the face of all
afflictions anu auveisities. Allah shows time anu again how Bis woiu is the tiuth
anu gives pioof of Bis meicy by showing Bis willingness to foigive anyone that
tuins to Bim. The example of Piophet Yunus (AS) shows that man shoulu nevei
lose hope. Allah tells us what is in stoie foi us as a iewaiu thiough oui obeuience
as well as what is in stoie foi those who uisbelieve in uiffeience to the believeis.
Allah still emphasises by implying that even those that aie on couise foi
punishment still have a chance to iepent anu theiefoie also ieminuing the
uisbelieveis anu sinneis that theie is always chance to iepent anu tuin to Bim.

The believei may seem like he is in uifficulty to those looking fiom outsiue, but in
ieality he is loving the company of his Loiu by obtaining Bis pleasuie. Be is
satisfieu in both this life thiough his pleasing of Allah as well as the hope in what
is to follow.

The ultimate goal of this suiah is to highlight to the Piophet (SAW) anu his
followeis that they shoulu nevei lose hope in Allah anu to act in accoiuance to
Bis law at all times, not just thiough action but also in chaiactei as that is the
best foim of Jo´wob. Be it in exeicising patience in times of auveisity, attacks anu
iiuicule oi satisfaction in the will of Allah anu knowing that Be has piomiseu the
goou foi the iighteous - even if theie is an occasional slip.


This eaily Nakkan suiah is ievealeu not long aftei Suiah Al-Qalam when the
message of Islam is still new anu is uistuibing the pagan society of Nakkah. This
was ievealeu befoie the ieveision of 0mai (RA).

This suiah is telling the uisbelieveis that the Bay of }uugment is not a
meaningless futuie event, but in fact a seiious mattei. Theiefoie the Qui'an is
moie focuseu on the afteilife anu Paiauise than the uospel oi the Toiah. Theie
aie even mentions of some }ews who ueny the Bay of }uugment, anu this is uue
to the fact that a belief in the afteilife takes away the enjoyment of the Junyo foi
the people.

Animals uo not live foi the futuie but foi the piesent, wheieas all humans -
whethei believing oi not - live foi the futuie. It is cleai fiom uaily life that those
who aie wise always piepaie foi the futuie, anu in this sense so uo the believeis.
Foi this ieason, the Piophet Nuhammau (SAW) is iefeiieu to as the 'wainei'- to
wain the uisbelieveis of this ultimate ieality.

Theie aie a few uiffeiences between this woilu anu the futuie of the next, such
• The futuie of this woilu is unceitain. You may piepaie foi something but the
intenueu goal is not guaianteeu.
• The possibilities of this woilu aie unceitain.
• The futuie in this woilu will come anu pass veiy quickly.

The woiu Junyo in the Qui'an means to 'live foi the piesent', anu okbirob means
to 'live foi the futuie'. Theiefoie to live foi the Junyo is to live like an animal.

This woilu neeus it 'paii' just like eveiything else to give it a puipose. Without an
afteilife, theie will be no justice in life anu this is neeueu to necessitate Allah's
attiibute of being }ust.

Similaily, the past is not limiteu to this woilu, but fiom befoie we existeu. The
past of this woilu is to help us to unueistanu the consequences of the futuie,
such as the stoiies of the failuies of past nations in the Qui'an.



The Qui'an uses uiffeient uesciiptions anu attiibutes to ieminu people of
something. Similaily, the Qui'an uoes this foi the Bay of }uugment to show that it
is ieal anu coming - unlike the things of this woilu, which aie not ieal. This Bay is
ceitain anu it must come.

It comes fiom the woiu boqqo, meaning 'it is tiue' anu 'necessaiy to happen', anu
the tu at the enu makes it feminine. Eveiything in the Aiabic language that
'geneiates something' is feminine iegaiuless of whethei it has an actual genuei
oi not. In this iegaiu, the Bay of }uugment is feminine.

The fiist meaning of this is that the boqqo is ceitain anu 'must come'. The seconu
meaning is that in this houi, those matteis that aie ceitain will come. The thiiu
meaning is that the ieal foims anu meanings of eveiything will be known then.



The Qui'an staits with a point in the fiist ayah, befoie asking a question
iegaiuing it. This is to stiike the minu so that it iequiies a iesponse, anu
theiefoie piovokes the ieauei oi listenei into ieflecting on the pievious ayah.



The Qui'an caiiies on with questioning the human minu. The ieason why it
iefeis to it continuously with the woiu boqqo iathei than 'it' is so that the woiu
is continuously iepeateu foi the ieauei oi listenei to ponuei ovei.


The Qui'an now gives the listenei a glimpse of those that uenieu this ieality in
the past, the people of Piophet Salih (AS) anu Piophet Buu (AS). These two
tiibes anu theii histoiy weie known about in Aiab cultuie anu featuieu in theii
poetiy. They aie not listeu in chionological oiuei as lists aie noimally mentioneu
in the Qui'an, the main ieason being to place emphasis by incieasing the uegiee
of uisobeuience of the past nations.

The woiu µoro´o means to 'stiike something', anu it is emphasising that aspect of
the Boui. This is something that shoulu be feaieu anu is going to happen, anu to
ueny this means that you aie not acting to avoiu this.



The Qui'an is not going into the uetails of the stoiy oi mentioning who uestioyeu
them, but focusing anu uiawing the subject to the action itself anu the fact that it
happeneu. The woiu tuqbyon means to go beyonu the limit, just like how the
pievious ayah mentioneu how theii uisobeuience also exceeueu the limit.
Theiefoie, they ueseiveu exactly what they ieceiveu (a uestiuctive noise that
was extiemely oveipoweiing).

uou has put the people in this woilu foi a puipose anu they have been given
many blessings. If they uo not appieciate these favouis anu blessings, these will
eventually tuin against them as punishment. Foi example, foou, fiienus, noise,
winu. etc.



The woiu sor means 'ieally colu', anu to iepeat it means to emphasise it. This
gives the impiession of the oveipoweiing natuie of it - that it liteially put the
people out of theii houses.


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In this situation, uou useu theii favouis against them (winu). It was foi a
piolongeu peiiou, one aftei anothei. These people fell in a way that they coulu
uo nothing back ('hollow'- an example ielevant to the Aiabs), uespite piofessing
theii powei anu might piioi to this punishment.


Bo you see any iemaining people fiom amongst them. They aie all uestioyeu,
except theii houses as it mentions in anothei ayah. This is ieminuing the people
that if Be can uestioy the people of 'Au anu Thamuu, Be can uestioy anyone. It
emphasises the point that no act will go unnoticeu, as well as emphasising the
seiiousness of the punishment.



The thiiu example given is anothei that is known to the Aiabs. Beie the Phaiaoh
of the time of Piophet Nusa (AS) is mentioneu iathei than a people as his sins
weie of an extieme level, as well as those befoie him (Nimiuu. etc.).

It also alluues to the oveituineu cities of Piophet Lut (AS) - this also is an
example of the punishment by Allah on people who tuineu against the blessings
of love anu uesiie that Allah has put between men anu women. This ciime was
unheaiu of even amongst the Aiabs, although being pievalent amongst the
Peisians anu uieeks. Waleeu mentioneu that if it weie not to be mentioneu in the
Qui'an, he woulu not have thought it be possible foi that act to be thought of.

The Qui'an mentions all of these people as a collective gioup even though theii
actions weie uiffeient; uniting them in theii iejection of the uenial of the Bay of
}uugment, theii collective sin.


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They weie not punisheu stiaight away, but aftei uenying constant ieminueis
thiough theii own iespective messengeis. Even though this messengei was fiom
theii own Loiu. Anu they still uenieu. If they wont listen to Bim, then whom will
they listen to.

Theiefoie insteau of punishing them in one go, the punishment was one that
kept incieasing uue to the seveiity of the uisbelief of these people.


The Qui'an now mentions the stoiy of the floou of Piophet Nuh (AS) anu ieminus
the people that theii veiy own existence is only because of the veiy few that
accepteu the tiuth anu suiviveu the floou. These people aie genetically linkeu to
the Quiaysh themselves, anu theiefoie a sign foi them to ponuei ovei.

The woiu jooriyo heie iefeis to how the small boat was caiiieu miiaculously in a
situation that even the mountains coulu not withstanu.



All of these past stoiies weie not just punishments foi them, but a ieminuei foi
those that have come aftei. The woiu wo´o means 'to keep something in youi
minu', anu heie the message is given foi the people to iemembei anu ponuei
ovei on the ultimate ieality. But people still uon't take lessons fiom histoiy, as
the ones that ieally ponuei aie veiy few.

In any countiy, those who ponuei aie veiy few. It is easy to ieact in angei in
situations but those that ponuei anu act accoiuingly aftei thinking iathei than
thiough uesiie aie few. This is why you see laige numbeis in uemonstiations.
We uon't want to think anu uo, but we just want to piotest.

The Qui'an is asking foi you to think anu change. 0nly when you think, will youi
actions be piopei.



Aftei waining of the boqqob, anu the waining of its punishment anu examples of
those who uenieu it - finally the boqqob is mentioneu. This instance mentioneu is
the beginning of the Final Bay - the fiist blow.


This shows the powei of the inciuent. The woiu Jo´qqo means giinuing like the
giinuing of spices, anu Jokko is the giinuing of stones; these show the seveiity of
how the woilu will peiish.



When this happens, people will be busy in theii uaily actions such as eating anu
uiinking as noimal. All of a suuuen, in one action, all will peiish with no tuining



The woiu woobiyob is the opposite of 'oiuei'; the skies will be in pieces. Suiah
Al-Nulk mentions the beauty anu oiuei of the skies anu this will be completely


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When this happens, the angels themselves will take iefuge in the coineis of the
skies, as even they uiu not anticipate this.

The Najesty of Allah incluuing eveiything else unseen within Bis kinguom
incluuing Bis thione aie things that we cannot compiehenu. Woius like thione
(´orsb) aie useu just so we have an iuea of a ieality, as not using this woiu will
not allow us to even unueistanu. So a human woiu such as "thione" is useu just
foi oui meie unueistanuing, though it's limiteu physical Junyo meaning cannot
justify its tiue meaning as oui minu uoes not have any compiehension of the
Numbeis that appeai in the Qui'an have a pattein. The use of eight angels (an
even numbei) iepiesents something complete just like the eight gates of }onnob,
as opposeu to the seven gates of }obonnom (ouu numbei), which signifies
incompletion. Bowevei, why the angels numbei eight iathei than anothei even
numbei like ten foi example is something we have no unueistanuing of.


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Now is the time when eveiything will be ievealeu anu people's actions will be
piesenteu to theii Loiu. In the Junyo we can hiue things anu sometimes even we
uo not know how much we hiue. Bowevei, on this uay we have no contiol ovei
what we hiue anu what we ieveal. The will to contiol will be taken away, anu all
of oui bouy paits will speak fieely to aigue against us.



The fiist time the ueeus aie given, man will make his aigument. The seconu time,
he will make excuses. The thiiu time the ueeus will be given, with the successful
ones ieceiving it in theii iight hanus. They will show it off to eveiyone, uue to
theii happiness. The woiu yomeen is iefeiiing to the iight hanu, as the 'iight' is
useu foi matteis of boroko. This is aftei Yemen, which is locateu to the iight of
the Ka'bah.


Theie is a uiffeience of opinion as to what it means by them olreoJy knowinq.
Bowevei, they will alieauy have hau goou signs anu implications fiom the natuie
of theii state in the giave.


Finally he is in his actual life - the nevei-enuing. Even if man ieceiveu eveiything
he wants in the Junyo, ueath will eventually come to him. But now the pleasance
is not only uiffeient fiom this life but foievei - it is rooJiyob.



Foi theii iewaiu, they will be in high places of beauty - a signifiei of statuie.



The woiu 'fiuit' is only mentioneu foi oui unueistanuing of its ieality, but its
actual ieality is something we cannot compiehenu. Anu even though it will be
ieally high, they will still be close to you - they aie youis whenevei you want to


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Allah will make an announcement to them to uo as they will - eveiything will be
of ease. In this Junyo, eveiything we uo foi the sake of Junyo is gone when we
uie, but those that aie uone foi the okbirob is not left behinu but waiting foi us.
These goou ueeus pioviue the iesults foi the afteilife.



Those that ieceive it on theii left hanu know of its iesult, anu sometimes the
Qui'an mentions it as being piesenteu behinu theii back. These both iepiesent a
shameful iesult.



They alieauy know what is in theii book anu now iegiet the past. They uo not
want to be ieminueu of theii shameful ueeus.



Nan wishes that he weie not biought back to life, as he knows what is in stoie
foi him. These people, uuiing the Junyo, hateu nothing moie than ueath but now
the time will come when they wisheu foi ueath.



The iealisation has come that all of theii mateiial gains weie of no avail. The
money that was collecteu uuiing the Junyo is of no ieal benefit. They will iealise
now, that the enjoyment in the Junyo offeieu no ieal enjoyment in the enu.



Be iealises that the authoiity he hau is also to no avail. The position to make
uecisions, uefenu himself, anu convince otheis, is now no ieal powei anu has no
valiuity in this instance.



Now the punishment staits, as money, authoiity anu uefence is gone. Theie is
now nowheie to iun.


Insteau of 'soloobu }obeem - thiow him into Bellfiie, Allah says, "}obeemo
´Soloobu" - into Bellfiie uiive him.



The chains will be weaveu into the peison in a fiightening mannei, in a way in
which one cannot compiehenu. Seventy is a numbei which coulu eithei be
liteially seventy, oi useu to signify a veiy laige numbei - as seventy was
geneially useu to signify a laige numbei. The numbeis in the Aiabic language
only go up to olf (one thousanu).



Now Allah is giving the ieason as to why he is being punisheu. The ieason why
Allah is iefeiiing to Bimself as 'Nost uieat' iathei than any othei name is
because man consiueieu himself gieat in the Junyo, as well as not iealising
Allah's gieatness thiough ieflection on the magnificence of the woilu. Be
believeu that a house must have a builuei, but the woilu uiu not.



This peison uiu not have a ielation with his Loiu, oi with his fellow human
beings. Be not only maue wealth but also iefuseu to spenu it in the cause of
otheis. So much so that this ayah is only talking about its encouiagement. The
Piophet Nuhammau (SAW) was known to not be able to accept those aiounu
him going hungiy even if he went hungiy himself.


The woiu bomeem comes fiom bom - 'to waim watei' - as in bommom. Theie
will be no puie (waiming) fiienu foi him now as no one will be on his siue as all
will go against him.



6bisleen is the pus, bloou anu uiity watei - fiom qbusl. This is because of how
they left theii wealth to become uiity uuiing the Junyo. Theie aie also othei
foous mentioneu in the Qui'an in Bell foi uiffeient people in uiffeient stages.



The woiu kbo´too iefeis to the one who has uone things on puipose, anu not the
one who has committeu these miseily sins by acciuent.



Aftei all of these uetails of the inevitable ieality, Allah iefeis back to the tiuth -
the Qui'an. Allah is now telling the uisbelieveis that it is not what they say it is
(poetiy), anu sweais by it. By sweaiing by it, Be is saying the Qui'an is witness to
this ieality that is befoie them.



The Qui'an is beaiing witness to what they uo not see.



The Qui'an is beaiing witness that the man befoie them, Nuhammau (SAW), is
not just the son of 'Abuullah fiom Quiaysh, but also the Nessengei of Allah.

The woiu 'messengei' is useu to signify that he is only speaking in that iole, anu
they aie not his own woius.



Some commentaiies believe the 'messengei' in the pievious ayah to be the angel
}ibieel (AS), but }ibieel (AS) was nevei accuseu of being a poet - that was
Piophet Nuhammau (SAW) as this ayah claiifies.

Because they uo not want to believe, they just want to accuse the Qui'an of being
something else.


As well as accusing it of its poetic natuie, uue to its piophecies, they also accuseu
Piophet Nuhammau (SAW) of being a soothsayei. But the woius of the
soothsayeis weie always uncleai anu always changing, even though Piophet
Nuhammau (SAW) was the gieatest in iank of nobility among them unlike the
pooi chaiactei known amongst soothsayeis. Bis woius maue peifect sense!

In the pievious ayah, the Qui'an mentions how they uiu not want to believe. But
now it ielates how they uo not even want to think about it.



Aftei being accuseu of being a poet anu a soothsayei, the thiiu accusation was
that Piophet Nuhammau (SAW) maue up the Qui'an, but now Allah cleais this
accusation. This is not a small message, but fiom the Loiu of the univeise anu
theiefoie this accusation is such a seiious thing.


Allah now mentions what woulu have happeneu if it was maue up - qoweel
means 'veiy low'.



Be woulu have been punisheu foi this fabiication by being seizeu..


Woteen is to which the heait is attacheu - the life supply.



If this was to happen, all of Quiaysh coulu not come togethei to piotect him fiom
Allah. This is a seiious accusation anu a messengei woulu nevei commit such an
act. That is why one of the chaiacteiistics of a messengei is that he shoulu be
omeen (tiuthful), just as Piophet Nuhammau (SAW) was known amongst the
Quiaysh even befoie piophethoou.

Whethei anyone believes him oi not is anothei mattei, but he must wain as
ievealeu to him.


Allah now mentions how those with toqwo will accept the Qui'an. Those who
iealise all of the signs aiounu them will believe it, uue to theii iighteousness. So
in ielation to the above ayah, although the message is foi eveiybouy, the
messengei just neeus to ieminu them without woiiying about who believes him.
Those who ieally think anu feai uou - will believe, theiefoie it is only a ieminuei
foi what they alieauy know.



The Qui'an now mentions that othei than the iighteous, theie aie still those who
just uon't want to think anu ieflect on this message anu Allah knows they exist
anu who they aie.



It ielates back to the notion of the iegiet that they will face in the afteilife as
pieviously mentioneu in this suiah foi not believing.



It iefeis back to the oiiginal stait of the suiah as the tiuth - boqq, anu it (the
Qui'an) pioves the absolute ceitainty of 'the inevitable ieality'. Theiefoie Allah
links the boqq (the ieality of the afteilife) anu it's manual - the boqq (the Qui'an).


Allah now gives the iemeuy to escape the punishment foi the afteilife - to exalt
in the name of the Loiu thiough piayei anu iemembiance.etc.

Allah is also telling the Piophet (SAW) to iemembei his Loiu in this ayah. This
feeus back to the pievious suiah (Suiah Al-Qalam) wheie the Piophet (SAW) is
tolu to be fiim in his iole, but now he is tolu to not only be fiim but to also
iemembei Bim anu be patient if no one listens to him. 0nly Allah is gieat, anu all
that accuse him of falsehoou aie nothing in compaiison to Bis gieatness.


This suiah was ievealeu to claiify anu emphasise the gieatness of the puipose of
life anu why it was not a mattei to be taken lightly. It is the ultimate ieason anu
goal as to why mankinu was cieateu, anu theiefoie eveiy action in this Junyo
shoulu be in aiu of pioviuing foi the afteilife.

Allah time anu time again emphasises this impoitance anu asks mankinu to
ponuei on the though of the afteilife anu how oui actions in the Junyo will be of
ueep iegiet if we uo not act - by thinking anu ieflecting on this ieality.

Allah gives us examples of people who hau pieviously uenieu this ieality anu
who can be pioven histoiically so that we may ieflect on this mattei. These weie
people who weie the woist in belief anu Allah is giving us examples of the
uiiection that we as mankinu aie heauing in if we uo not ieflect on oui ultimate
goal in life - the punishment of the Junyo as well as the abomination in the

The ieality of the afteilife when not achieving what we aie supposeu to uo is
emphasiseu ovei anu ovei again foi oui ieflection, as well as highlighting the
feeling of iegiet that we will have foi not acting while we hau the chance. Allah
then fuithei contextualises this by giving examples fiom the Quiaysh of excuses
they maue when they hau a chance to change, so that we can also ieflect fiom
theii failuies.

This suiah finishes with Allah giving us the ultimate auvice as to how we shoulu
attain goou in the heieaftei; to achieve the 'ieality' thiough Bis othei 'ieality' -
the guiuance of the Qui'an anu its subsequent oiuei to "exalt the name" of oui
Loiu. We aie also tolu to have patience in haiuship anu setbacks as also auviseu
to the Piophet (SAW) himself. To think anu ieflect with oui minus, anu submit
ouiselves to the boqqob (ieality), in oiuei to achieve oui ultimate goal: "o
pleosont life" - one that is nevei-enuing.


This suiah was ievealeu to the Piophet Nuhammau (SAW) in Nakkah, anu like
most othei suiahs in Nakkah (like the suiahs pieceuing this), it ueals with the
funuamentals of ieligion. In this case, the Bay of }uugment anu its piomises foi
those who believeu his message. This is the main emphasis of this suiah; that
people have been put on this woilu foi the puipose of attaining goou in this
heieaftei. Those that uo not live foi this will be punisheu - but this is not why
they have been cieateu. They only see the pleasuie in what they see, but the
believeis see pleasuie in the unseen, anu foi this they will be iewaiueu. If theie
was a law in this woilu anu those that uiu not follow this law went unpunisheu,
uoes this uo justice to the people who follow it.

All of the piophets came with the puipose of saving theii people anu they felt
pain at the thought of having theii people being punisheu on the Bay of
}uugment. Bowevei, these people will go back on them on this Bay anu ask them
to ask Allah foi help, but it will be to no avail.

These weie people who continuously mockeu the Piophet (SAW) anu they
woulu often ask questions iegaiuing the final Bay puiely foi the sake of mockeiy,
anu not because they ieally want to know oi leain.




The woiu so-olo (iefeiiing to the questionei) is in the past tense (so-ilu is the
question). Noimally befoie eveiy question, theie is an on, but heie it says bo
insteau of on. The ieason foi this being that since so-olo has been useu as Jo´o
heie; its pioposition has been useu. So why uoes it not say Jo´o insteau,
especially when the woiu Jo´o is useu fiequently thioughout the Qui'an. 0ne of
the main ieasons is that Allah useu this one ayah to convey two meanings; using
one veib while using the pieposition of anothei to convey the message of both in

An only comes when someone asks foi something, but in ieality, heie the peison
is asking foi something out of mockeiy! So the Qui'an is ieally highlighting both
meanings heie peifectly, by taking into account both the giammatical stiuctuie
of the question as well as the context in which the question was askeu (out of

The woiu woqi is Allah uesciibing the ´ozoob (punishment) that they aie asking
about. They (the questioneis) aie asking just about the ´ozoob anu uiu not
mention woqi, but Allah has not only quoteu them but also inuicates the answei
to the question in Bis answei. Noimally the woiu woqi is followeu by olo, but
Allah again changes the pieposition foi emphasis on its ieality. Insteau, it caiiies
on to the next ayah with the use of lil.



These people believeu that even if the Piophet (SAW) uiu biing something as
punishment, they as the Quiaysh weie still too stiong foi it. Bowevei, Jofi´un
means to 'push away' anu Allah is testifying that it (the ´ozoob) will not be
possible to stop. This fuithei shows the level of mockeiy of the people - not only
aie they mocking, but they aie also mocking the punishment itself. This shows
the level of both theii aiiogance as well as theii ignoiance towaius the message.



Allah is now telling them whom the woilu belongs to - Bimself, anu testifies to
Bis gieatness by highlighting his owneiship. The woiu mo´orij is the pluial of
mi´rooj in this sense, anu mi´rooj heie is iefeiiing to the steps in iefeience to the
uistance between cieation anu Bimself - Nost Bigh. Be is also testifying to the
gieatness anu magnituue of cieation, of which Allah is the sole ownei.

They (Quiaysh) aie meie human cieations, but they aie still mocking. Bo they
not know whom they aie mocking. Allah is highlighting the level of uisobeuience
in theii statements anu the wiath it ueseives.


The roob heie is not the 'soul', but iefeiiing to }ibieel (AS). Be is also iefeiieu to
in this sense in Suiah Asf-Shu'ia as Roobul omeen (tiuthwoithy spiiit), as well as
in Suiah Al-Baqaiah. This ayah is highlighting the uistance between us anu Bim -
that is how gieat cieation is, so imagine Bim in compaiison to this!

Whenevei theie is a mention of 'ascenuing' oi 'uescenuing' in the Qui'an, }ibieel
(AS) is always at the enu of the list behinu the mention of othei angels as he is in
a position to look aftei them - as in this case. Bowevei, theie is an exception to
this in Suiah An-Naba ielating to the moment when eveiyone is stanuing befoie
Allah on the Bay of }uugment, in which case }ibieel (AS) is listeu fiist. This
situation is wheie eveiyone is gatheieu in a moment of extieme feai of what is to
happen, anu eveiyone is lineu in iank of who feais Allah most - staiting with the
Roob, the angels anu so foith. This is one of the many examples of the peifect
oiuei of woius useu in the Qui'an.



Now Allah caiiies on to auvice the Piophet (SAW) to be patient in his task, as it
can stait to become uifficult on him uuiing these moments (this links well to how
he is also auviseu in the pieceuing suiahs). This is also an example of Allah
tiaining the Piophet (SAW) at this eaily stage; piomising him that all he is uoing
is not actually in vain anu that thiough his patience lies a gieat iewaiu.



The 'it' heie is the ´ozoob as iefeiieu to eailiei. Even though it seems they have
acknowleugeu this punishment, in ieality they aie looking at it as something so
fai away to the point wheie it is not even going to happen (mockingly).



Allah is ieminuing them that it is actually neai to them. The 'seeing' being
iefeiieu to, is not necessaiily iefeiiing to the liteial 'seeing of the eyes', but the
'seeing of the minu' wheie the uisbelieveis aie not acknowleuging the tiuth anu
Allah is using the same analogy to ieminu them of how wiong they aie.



Allah now staits to uesciibe to them the ieality of what they fail to see. Allah
uesciibes the uetails of the Bay, anu how uiffeient it will be to the woilu we all
know. The woiu moobl in this veise has two similai tianslations, one is like
melteu oi molten metals like biass oi coppei, anu anothei tianslation fiom the
companions (RA) is that it is the iesiuue of leftovei oil - the sky will be of this



This 'wool' being iefeiieu to is not like noimal wool (as in the woiu soof, useu
elsewheie in the Qui'an). lb heie iefeis to wool that is of uiffeient colouis. In
anothei ayah in Suiah Al-Qaii'ah, the same ayah is given with monfoosb (flying)
at the enu of the sentence, anu it shows the situation anu how fiightening it will
be (mountains flying).



The bomeem heie is fiom the same ioot woiu as bommom (waim bath) anu
iefeiiing to 'close-ielations' anu 'close-fiienuships'. It is iefeiiing to how in this
situation, no one will even bothei to ask each othei of each otheis situation as
eveiyone will be woiiieu about theii own selves. All close-ielations will be lost
on this Bay.


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Eveiyone will see each othei anu theii families on that Bay. They will tiy to give
away theii chiluien anu wish theii chiluien coulu be punisheu insteau of them,
but this is to no avail.



0ne will tiy anu see if his wife anu biothei coulu be punisheu insteau, but once
again to no avail.



They will also tiy theii tiibe who useu to sheltei them in the Junyo, but theie is
no sheltei fiom them now.



Allah is emphasising in cleai uetail how even the whole woilu's population
woulu not be able to take theii sins away. In Suiah 'Abasa, the oiuei of people is
opposite to this suiah - this suiah staits with chiluien anu so foith, as people tiy
to iansom those who aie closest to themselves fiist anu foiemost to make up foi
theii sins. This shows the extent of theii feai when they begin with those that aie
most beloveu to them fiist.

In Suiah 'Ali 'Imian, it gives anothei analogy of how even if people weie to biing
golu equal to that of the whole woilu, it woulu still be to no avail.



Nothing will be accepteu fiom them now. Suiely aftei not listening to the
message, theie is now no tuining back fiom the Fiie of Bell. The woiu lotbo is a
veiy poweiful Fiie, anu a hauith iefeis to it as being so poweiful that the Fiie of
the Junyo is only one-seventieth of the Fiie of Bell.



The woiu sbowo means the 'iemoval of skin'. This Fiie will be so stiong that the
skin will be teaiing apait, especially fiom the heau. The ieason why the heau will
be a focal point is because of the fact that they uiu not use theii heau anu
acknowleuge the tiuth when they hau the chance.



The woiu oJboro iefeis to a situation wheie someone calls you anu you tuin
youi back on them to not listen, anu the woiu wollo means 'to leave'. Allah is now
using the same means that the people useu to tuin away fiom theii piophets
(AS), but now they will listen to the Fiie who is calling them to be punisheu.



}omo´o is the piocess of those who weie gieeuy in collecting eveiything anu ow´o
means to keep eveiything (inuicating theii miseiliness aftei collecting all theii
wealth). They weie moie woiiieu about the goou of this life iathei than listening
to Allah anu Bis Nessengei (SAW). They piefeiieu this woilu to the next.



This is linkeu to the weakness of theii heaits. The human being uiu not want to
think too much - focusing moie on uesiiing eveiything in this woilu iathei than
the heieaftei. This is the natuial state of people, as they have been cieateu in this
way (in the state of boloo´o). Bowevei, Allah has still cieateu people in the way in
which people can still stiive anu bieak fiee fiom these uesiies. It will not be haiu
foi them anu theiefoie it is not an excuse, as Allah ultimately wants goou foi



Whenevei anything bau happens to him (such as poveity.etc.), he uoes not
hesitate to giieve anu be upset.



Bowevei, when goou happens to him, he is quick to act gieeuy anu miseily. This
shows the tiue chaiactei of the uisbelievei - he wants all the goou of this woilu
anu quick to see its negativities when he is suffeiing. Be is so caught up with the
Junyo that he cannot look beyonu this woilu to see his ieal puipose.

The uisbelievei concentiates moie on how to use his time foi woiluly gain whilst
the believei is moie focuseu on how to spenu this time wisely to gain joy in the
heieaftei. This is now shown in the following ayah, to show a contiast between
those people who aie uamneu anu those who aie saveu.



The example of those who aie saveu aie linkeu to the name of the suiah itself, as
the salaah peifoimeu by the Husolleen itself is a mi´rooj (ascension) to Allah.
These people as a iesult of this aie elevateu anu ascenueu in statuie in
compaiison to the loseis.

The Qui'an is not just iefeiiing to eveiy believei as such, but focusing especially
on those amongst the believeis who aie veiy focuseu on theii piayei, anu
theiefoie ultimately moie focuseu on the okbirob than anyone else. These people
piefei woiship of theii Loiu to anything else, whilst otheis aie moie focuseu on
tiaue anu othei things.


The constant piayei of these believeis is so ueai to Allah that Be iepeats it again
in this ayah. They nevei miss it anu they uo it out of love as they enjoy seeking
the pleasuie of theii Loiu. This is theiefoie not just a bouily action, but also a joy
of theii minus, bouies, heaits anu souls.



The seconu chaiactei type of those saveu aie the opposite of the uamneu miseily
people - those who fieely spenu theii money in the way of Allah by giving it to
the people who also have a iight to his money. It is a bau thing that a believei has
money anu the use foi it comes in the way of Allah but he acts miseily.

These ayahs weie ievealeu in Nakkah anu theiefoie not iefeiiing to just zakaah.
It shows that theie aie othei situations wheie otheis have a iight on youi
money, anu the saveu one has no pioblem in shaiing his wealth in this iegaiu.



The woiu soi´l is the one who asks foi money anu is in neeu of it, anu the
mobroom is the one who is living in poveity, but has still not askeu foi it out of



These people live in this woilu foi action, anu caie only foi the iesults of these
actions on the Bay of }uugment.



Be who is saveu is also not fully suie of what his iesult is, anu he still lives in the
feai of what may still be in stoie foi him, as he knows that nothing is guaianteeu.
They uo not feai poveity in the Junyo, but theii gieatest feai is the punishment
of theii Loiu.



Allah loves this feai so much, as it is a sign of wisuom, anu theiefoie Allah is
enuoising this quality in Bis believeis thiough this ayah. The one who uoes not
caie about wealth but is focuseu on pleasing his Loiu with piayei anu still wise
enough to know that nothing is guaianteeu with the hope that Allah will iewaiu
him foi his actions.



Allah now mentions anothei quality of those saveu fiom the Fiie. Allah uoes not
iefei to this as 'not committing auulteiy', but insteau beautifies the uesciiption in
Bis use of language.


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Allah now lists those that iestiaineu theii sexual ielations, anu limiteu
themselves to legal means only iathei than seeking beyonu that, as suiely that is
one of the gieatest uesiies.



So not only uiu he peifoim his uesiies in a halal way, he uiu not exceeu this halal
limit. Anything othei than that is oveistepping the bounuaiy, as can be seen in
the piactice of those with twisteu heaits (such as tiy to legalise piactices such as
mut´ob - tempoiaiy maiiiage). Theie is nothing like this piactice in Islam, anu it
was nevei piacticeu by the Piophet Nuhammau (SAW) oi by any of the foui
Caliphs, noi by any of the uescenuants of Ali (RA) who went on to become the
'Imams' of the Shi'a. This is the same as auulteiy anu abolisheu as soon as the
Piophet (SAW) heaiu of this pie-Aiab piactice amongst the Nuslims aftei the
Battle of Khaybai, anu continuously banisheu this whenevei he came acioss
those who uiu not know about the non-allowance of this piactice. This was
biought back into Shi'ism in oiuei to cieate a uiffeience fiom the Ahlus Sunnah.

Naiiiage has the function of cieating a family anu theie is no such thing as
'maiiying foi pleasuie'. Theiefoie, a one-night maiiiage cannot cieate a family
anu is suiely tiansgiessing bounuaiies. Not only is this a seiious sin, but it is also
uestioying society anu the stiong notion of family that Islam seeks to employ.

The same thing is saiu about the piactice of homosexuality. It is such a uisgusting
act that Bisham commenteu that if it weie not foi the mention of the people of
Piophet Lut (AS) in the Qui'an, he woulu not have known such an act to even be
possible uue to its uisgusting natuie.



The next chaiacteiistic of the saveu peison is the one who keeps his woiu anu
covenant, as any piomise is not just between two people but also with Allah.
They always fulfil what they say they will uo, anu uo not uo any injustice as they
aie fully awaie that Allah is gieatei than them anu to uo injustice to Bis cieation
woulu mean he will fall victim to a wiath similai oi even gieatei to that.



They aie upiight in maintaining goou thiough honesty whenevei they see
anything wiong happening.



These chaiacteiistics of the saveu people staiteu with piayei anu once again it
enus with the same chaiacteiistic. This emphasises how impoitant it is, anu this
time it focuses moie on theii humility anu effoit in that piayei thiough kbusbu.

This fuithei highlights how the souice of all goou things staits with piayei. This
is similaily emphasiseu with the same beginning, enu, anu uesciiption in Suiah
Al-Nu'minoon - showing that the piactice of piayei is the most impoitance of all
qualities foi a believei.



Allah now mentions the iewaiu that is in stoie foi these people. This iespect anu
honouiing that is mentioneu is eaineu by goou ueeus, anu not by family ties.
Stiong family ties in the Junyo uo not mean anything as the Quiaysh thought, as
the bonu between ieal believeis is stiongei than bloou - like with the example of
the son of Piophet Nuh (AS) not being his son anymoie, anu like the
classification of Salman Faisi (RA) the Peisian by the Piophet Nuhammau (SAW)
as pait of his Ahlul Bayt (membei of his householu).

The Quiaysh woulu mock anu ciiticise the Piophet (SAW) that people woise
than them woulu be in Paiauise (i.e. slaves), anu now Allah is answeiing them in
this ayah.

Theie is suiely a gieat iewaiu in stoie foi the saveu people who believeu in the
last Bay.


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Those that tuin away fiom the Piophet (SAW) without taking notice of the
waining he is giving.


They aie appioaching the Piophet (SAW) in angei anu mockeiy fiom all aiounu
him (his iight anu left). They show that they aie amongst the best of men, anu
that they holu the highest supeiioiity in statuie in compaiison to all of those
who follow Nuhammau (SAW) uue to theii nobility anu high lineage.



Allah is now answeiing them; uo they think that they will entei Paiauise because
of theii genealogy. No! Some of them will, but only aftei they believe.



No! Look at who you aie! Allah cieateu you fiom a little uiop anu you believe you
have such statuie that you ueseive Paiauise baseu on that. We maue you anu
We will iaise you once again!



Now Allah is making a qosom (an oath) by Bimself - the Loiu of the East anu the
Loiu of the West (singulai). In Suiah Ai-Rahman, Be mentions the East anu West
in pluial anu this iefeis to the changing in the pattein of both the iising anu
setting of the sun, anu how it changes accoiuing to the seasons.

Allah is mentioning how Be contiols the magnituue of the sun. The people of
Quiaysh aie nothing compaieu to this cieation, anu even this sun obeys the
contiol of its cieatoi.



Allah continues to show Bis powei, by emphasising that if Be wanteu, Be can
ieplace the wionguoeis anu it is not haiu foi Bim to uo at all. This is a waining
foi them to humble themselves anu take notice of all of the wainings. Eveiyone
neeus Allah, but Allah uoes not neeu anybouy. The foou that you eat, the physical
featuies that you have, even the paients you have - none of this was youi choice,
but youi Loius! Bow uaie you challenge Bim. No one can uefeat oi outuo Allah!



Allah is ieiteiating to the Piophet (SAW) to be patient once again anu ieminuing
him that his job is just to convey his message anu nothing moie - let them
ciiticise, mock, anu laugh, as suiely they will be the loseis in the enu. They
cannot say that they have not been waineu as you aie meiely a wainei anu you
aie uoing youi task. This waining will eventually become a ieality that they will
face. Beath is iunning towaius them, anu yet they aie iunning away fiom ieality
when it is facing them.



Allah is ieminuing them that the uay will come when they iush out fiom theii
giaves anu hasten towaius a ceitain point, anu they uo not have a choice in this
situation as they uo iight now in the Junyo. Theie will be no moie chances foi
iepentance at this moment. This Bay will come, when the will to uo whatevei
you want will be taken away, anu eveiyone will have to obey theii commanu as it
is given to them.



They useu to look at the Piophet (SAW) with theii heaus helu high, but now it
will be the total opposite as they will be completely humiliateu anu all notions of
tiibal piiue will be gone.

The suiah finishes off in the last ayah by answeiing the supplication in the fiist
ayah; uesciibing exactly what the Bay is that they have askeu foi (out of mockeiy
anu uisbelief), anu exactly what will be in stoie foi both themselves anu the


This suiah is a continuation in both theme anu message of the pieceuing suiahs.
Aftei telling people about the ieality of the heieaftei in Suiah Al-Bãqqah, as well
as tiaining the Piophet (SAW) to iemain steaufast anu patient in Suiah Al-Qalam
piioi to that, Allah is now taking the leau in speaking on behalf of the believeis.

This suiah was ievealeu in the Nakkan stage when the believeis weie low in
numbei anu weak in influence, while they aie being completely humiliateu by
the laigei mass. It is a situation in which uespite continuous pieaching, it seems
to come to no avail as the uisbelieveis aie attacking anu mocking the believeis in
society. Bowevei, uuiing this ciucial peiiou, the Qui'an is a souice of stiength foi
them thiough this suiah anu uiiectly challenges all of the mockeiy on theii
behalf as well as telling them to iemain steaufast by highlighting what is tiuly in
stoie foi them tiough theii patience.

This suiah also helps to highlight the level of piioiity in goou actions uuiing this
eaily stage, such as the highlighting of the cleai impoitance of salaah in uaily life
anu how much gieatei it is in compaiison to all of the othei goou actions.


Theie aie eveiy few suiahs in the Qui'an that have the same theme iunning
thioughout, anu this is one of those suiahs - focusing on the message, tiials anu
lessons fiom the stoiy of Piophet Nuh (AS), similai to the stoiy of Piophet Yusuf
(AS) in Suiah Yusuf.

This suiah was ievealeu in Nakkah uuiing a time when the opposition was
staiting to giow anu hatieu towaius the believeis was incieasing. This suiah
alloweu the people, both believing anu non-believing to ieflect on a similai
situation fiom the past nations to see what the tiuly ieality is in stoie foi both
paities. Theiefoie, the subject of this suiah being Allah telling Piophet Nuh (AS)
as well as Piophet Nuhammau (SAW) thiough his example to be patient anu to
keep stiiving uespite the constant ignoiance anu mockeiy.

This is hence an impoitant suiah to ueiive lessons fiom foi people of Jo´wob; to
see the piophet's methouology in piopagating, his manneiisms, his language, his
patience anu his tioubles anu afflictions ovei nine hunuieu anu fifty yeais of

The suiah is also linkeu to Suiah Buu, which has a small summaiy of the life of
Piophet Nuh (AS). Since Piophet Nuh (AS) is not of Aiab uescent, it is haiu to
finu the uefinition of his name, similai to the othei non-Aiab piophets
mentioneu. Bowevei, when theii names aie usually mentioneu in the Qui'an,
theie is an inuication stiaight aftei it to say something about this - such as with
the names of Piophet Ishaaq (AS) (ueiiveu fiom 'laughing') anu Piophet Ya'qoob
(AS) (ueiiveu fiom 'aftei'). They aie mentioneu in ielation to these woius
linguistically, with the wife of Piophet Ishaaq (AS) 'laughing' anu Piophet
Ya'qoob (AS) coming 'aftei'. Similaily, the name 'Nuh' means 'to stop somewheie
foi a long time', like the woius onoob anu munookb (iefeiiing to Piophet Nuh
(AS) staying anu piopagating his message foi a long time). As foi his lineage,
Piophet Iuiis (AS), Piophet Sheeth (AS), anu Piophet Auam (AS) aie his
foiefatheis, so he comes fiom a uiiect lineage of pievious piophets.




This is an ayah iefeiiing back to the examples given by the Piophet Nuhammau
(SAW) to the Quiaysh about the pievious nations; how they uiu not believe the
piophets sent to them, anu theii subsequent uoom as a iesult of it.

Whenevei Allah talks about Bis attiibute of SomoJiyyob, anu the neeu that
people have foi Bim, Be iefeis to Bimself as "We"- in the context of Bis favouis
(such as signs, sciiptuies anu piophets). Theiefoie, making cleai that people
neeu Bim, anu Be uoes not neeu anyone else. Allah uses "I" (AboJiyyo) in the
context of punishments anu woiship, so that people have no confusion about this
mattei. Similaily, the woiu 'Allah' noimally appeais in ielation to woiship anu
obeuience, anu when the focus is on Bis favouis, it iefeis to 'Robb'. The ieason
why 'Allah' is useu foi woiship is because 'Robb' can be inteipieteu in many
ways by people twisting the woiu, but the woiu 'Allah' cannot - such as in "lo
ilobo illAllob". This consistency is founu thioughout the Qui'an.

When Allah says "We" in this ayah, you can see that Allah is senuing the piophet
to the people as a favoui to them, anu foi theii own inteiest - so that they can
gain iewaius foi the next life. This possible inciease in the numbei of people
enteiing into the folu of Islam is only goou because it is saving people fiom
Bellfiie, iathei than to inciease the numbeis puiely foi the sake of cieating a
laigei giouping - as emphasiseu at the enu of the ayah.

Theiefoie eveiy piophet sent by Allah is sooJiq (tiustwoithy), anu tiansmitteu
the message fiom Allah exactly as it is shoulu be. They aie also fiom amongst the
people, anu theiefoie not a stiangei to them. This was so that they know both his
chaiactei anu his sinceiity (this is the ieason why it says "to bis people" in this
ayah. The uouble-use of the woiu qowm in this ayah is to fuithei emphasise that
he is fiom amongst them, anu theiefoie he is not inteiesteu in incieasing any
othei numbeis but iathei to convey the message that is to follow.

The bo as the pietext to his message has been uioppeu fiom the language useu
foi gieatei emphasis, with this initial message being a waining iathei than goou
news. This was just like the Jo´wob methouology of the othei piophets, so that
theie is an emphasis on its impoitance fiist anu foiemost befoie conveying the
goou news.



As emphasiseu in the pievious ayah, the Piophet Nuh (AS) uoes not iefei to
himself as a 'callei', but a 'wainei' to emphasise fiist anu foiemost what is most
impoitant. You can also see fiom his manneiism in speech how he iefeis to "his
people" in his auuiess out of love, anu wanting to save them fiom the toiment of

This neeu to mention Bellfiie is veiy impoitant anu it is veiy cleai how it shoulu
not be avoiueu in Jo´wob as otheis have, such as the lack of its mention in the
Bible. Theiefoie, it is the main emphasis anu uiive to peisuaue people to act in
the mannei in which they shoulu, anu the basis behinu theii puipose in life.

Piophet Nuh (AS) follows this up by claiifying what theii puipose of life is, anu
summaiising the thiee things neeueu to attain Paiauise.



This is a quick summaiy of the ieligion, in oiuei to simplify to the people what
they neeu to uo in this life anu what is expecteu of them - just like all of the othei
piophets befoie anu aftei him pieacheu. The fiist pait mentions what they
shoulu uo to please Allah, anu theii ultimate puipose in life in iitual foim:
woishipping Allah.

The seconu pait auvises them to iemembei Allah in eveiything that they uo
along with theii physical woiship, so that it continuously stops them fiom
coiiuption anu sins. Thus, allowing all of these actions to also become a foim of
woiship. It also emphasises how they shoulu only feai Allah, anu that Be is theii
piotectoi fiom all haim. This is an answei to a common feai of being huit by
those who followeu the piophets sent to them, as eventual gieatness lies with
them anu not the uisbelieveis. This constant feai anu full ieliance in Bim in
eveiyuay actions is calleu toqwo.

The thiiu emphasises the impoitance of Allah's appointeu guiue, anu the neeu to
follow him in what neeus to be known. To finu help fiom him, as it is uivinely
guiueu anu theiefoie stopping one fiom auuing things that aie new to the
ieligion by using one's own iationale ovei uivine wisuom. Allah claiifies this
time anu time again in the Qui'an, that those who obey Bis messengei is obeying



The pievious ayah mentions the cause, anu now the effect is mentioneu. The
ieason why it says "of youi sins" oi "fiom youi sins" insteau of "youi sins" is
because it is iefeiiing to some of the sins anu not all of it as some have
inteipieteu it - anu it is mentioneu like this in othei places in the Qui'an.
Nawlana Faiahi says this is because it is iefeiiing to the foigiving of all of the
sins that they have uone to that point uue to theii woiship anu iepentance, but it
uoes not necessaiily iefei to theii futuie sins as theii obeuience in the futuie has
not taken place yet.

These people will now become clean fiom past sins anu uelay any punishment
that may yet come uue to futuie actions, accoiuing to a view. The seconu
inteipietation is that Allah will extenu theii goouness anu uelay the punishment
that will ceitainly come if they uisobey the piophet.



The Qui'an staiteu with the beginning of the stoiy of Piophet Nuh (AS), anu now
it mentions the enu - nine hunuieu anu fifty yeais latei, of the Ju´o that Nuh (AS)
finally maue to Allah. You can see in this veise that once again the piophet calls
foi his "Robb", uue to wanting Bis favoui, iathei than saying "Allah". This ayah
not only shows the ieliance anu toqwo that he has, but it is also a sign of his
patience ovei an extiemely long peiiou of time.



You can see fiom this ayah that his people coulu not be fuithei fiom what he
woulu have wanteu. They aie iunning away as though they aie being askeu foi a
favoui, when in ieality the message is fiee anu only foi theii own goou. It is
obvious that it is the last thing that they want to heai.


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In this ayah, you can see that he complains in a way that he uoes not mention
theii iefusal of what he tolu them to uo; woiship, feai anu obey Allah - but
insteau complaining that they aie abanuoning the oppoitunity foi Bis
foigiveness. This style of peifect language uemonstiates the cleai uetail anu
piecision of the Qui'an, as the uetails uiu not neeu mentioning in this context.

This ayah also fuithei highlights the behavioui anu manneiisms of his people. In
anothei ayah, it mentions that they woulu covei themselves in a way that not
only coulu he see not them, but also they coulu not see him eithei. Insteau of
using the woiu qbosbow, moie letteis aie auueu to make it istiqbsbow, to fuithei
emphasise the amount of effoit they maue in hiuing away. So much so, that they
woulu take gaiments fiom otheis just so that they coulu covei themselves anu
not see his face. Not only this, they continueu theii aiiogance by insulting anu
humiliating him, his message anu his followeis.



Because his people went into gieat effoit to avoiu his message, he maue an even
gieatei effoit to piopagate publicly in a louuei voice so that they can heai him.
This shows the continuous effoit that he kept making, to make suie that his
message got acioss.



Be even tiieu to confiue in people piivately, so that he can tiy anu get thiough to
the people both as a mass as well as inuiviuually. This is well justifieu, especially
when consiueiing the long peiiou of time that he liveu. It is also an excellent
ieminuei foi us in how to give Jo´wob.


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Be only wants what is goou foi them, so that they can abanuon theii ways anu be
foigiven. It is veiy cleai fiom the message that he emphasiseu on, the methous
that he useu, as well as the uuiation of his life, that he was extiemely
peiseveiing. Be also maue note of how tuining to Allah anu iepenting foi past
actions has many bounties in stoie foi them in the heieaftei.


The piophet now mentions heie the bounties that aie in stoie foi them if they
submit to Allah, anu how they aie even piomiseu such bounties in this life as
well as the heieaftei as a iewaiu. This 'seeking of foigiveness' in ietuin foi
bounties can also be seen latei, in the piactice of piophets such as Piophet Yunus
(AS) whilst in the belly of a laige fish, anu Piophet Ayyub (AS) whilst in physical
pain, as well as fiom the sahaaba, such as the Ju´o by 0mai (RA) foi foigiveness
when askeu by the people to make Ju´o foi iain. Similaily, theie weie many
people who came to Basan Al-Basii anu askeu foi help with uiffeient things, anu
each time he askeu them to seek foigiveness fiom Allah. When someone askeu
him why he always gave the same answei to all of these uiffeient pioblems, he
quoteu ayah ten of this suiah.

The Piophet Nuhammau (SAW) saiu that he useu to ask foi foigiveness seventy
times eveiyuay, anu sometimes aiounu one hunuieu times. When Abu Baki (RA)
askeu him foi a suggestion of a piayei to make, he tolu him to make Ju´o foi
foigiveness foi all his wionguoings - even though he was the gieatest man on
the face of the eaith aftei all of the piophets.


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Be continues to tell them about all of the othei bounties that aie in stoie foi
them, anu all of these bounties aie things that aie of use to them. Bowevei, they
will only achieve all of this by abanuoning all the bau that they alieauy uo. The
bioau mentions of the uiffeient types of bounties can be justifieu by once again
taking into account the long uuiation of this piopagation.


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Aftei mentioning all of these bounties, he is questioning whethei they uo not
believe Allah is capable of these things. Bo you think that all youi iuols will help
you when they uo nothing. Bo you not think that Allah who cieateu you will be
able to help you anu give you all these things. Be is able to uo whatevei Be
wants, anu Be can change the oiuei of things if Be wants, even if it makes no
possible sense to cieation anu is against the laws of physics.



You uon't iespect Bim while Be has cieateu you in stages. You think that now
you aie a giown peison, Be will not take caie of you. Bow about the cieation of
you in stages fiom semen, to a clot of bloou, to a chilu anu so on anu so foith - uiu
Be not take caie in piouucing you then. Anu you ueny these favouis now.

This ayah also shows those that want to put otheis as inteicessois foi Ju´o that it
is Allah who takes caie of all things. Those that want to piay to wolis ('fiienus of
Allah' - the pious people) of Allah, uiu those wolis take caie of them as a uiop of
semen. These aie all fiom the bounties of Allah.

This mention of the 'stages' is to show the piogiess of Allah's powei uuiing the
piocess of cieation, anu the iesult of Bis will. This ayah howevei, is useu by some
who want it to suit contempoiaiy thought, anu justify the theoiy of human
evolution fiom a common animal ancestoi. Bow can this be. Without even going
into the vast pioofs of Piophet Auam (AS) as the fiist man, this iuea in the
context of it being Piophet Nuh's (AS) speech shows that he was giving pioofs foi
the powei of Allah to his people in a mannei in which they unueistanu by using
pioofs that they unueistanu. Thus, pointing to the fact that it is talking about the
piocess of human giowth, anu not evolution theoiy.


Allah is now talking to the uisbelieveis, anu Be mentions the vastness anu
gieatness of cieation to uemonstiate Allah's powei. This uiffeientiation fiom Bis
speech anu Piophet Nuh's (AS) speech is the ieason foi the use of the woiu qolo
at the beginning of some ayahs.

The ayah tells them to 'see' the seven Beavens (skies), when they can only see
one. Why is this. The ieason is because this was something that was cieateu
befoie man anu is actually piovoking them as to why they uo not 'wonuei' oi
'consiuei'. It is not the liteial 'seeing of the eye', but the intellect ieflecting on the
gieatness of cieation anu it's ponueiing on its obvious cieatoi.


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The placing of the sun anu the moon 'theiein' is iefeiiing to the passing of these
two signs, if moving towaius the seven Beavens.

The sirooj of the sun is the pioviuei of light, wheieas the noor of the moon,
although lit up, is not a pioviuei of light itself. This pioveu to be scientifically
coiiect in latei yeais as it was pioveu that moonlight is a meie ieflection of the
light of the sun which was not known at that time (they believeu that the moon
hau its own light).

0nce again it is showing the gieatness of Allah's cieation, anu showing how
although something like the sun anu the moon is not ponueieu upon, it is
necessaiy as a basis foi the iest of life. Natteis such as giowth fiom soil anu
eveiything else that comes fiom it, aie as a iesult of the sun anu the moon,
thiough the will of Allah.



0nly the cieatoi can say a statement like this. The woiu omboto means that Allah
has maue this thing to giow, iathei than noboto - which means to giow by itself.
Accoiuing to Aiabic language, the woiu nobooto at the enu shoulu be imbooto,
one inteipietation being that Allah causeu you to giow initially fiom eaith with
the cieation of Auam (AS) with clay, anu then people caiiieu this on by
themselves thiough iepiouuction. The Qui'an makes mention of both of these
teims, omboto anu noboto, in one sentence in such a way that it pioviues a
compiehensive uual meaning.


Allah is now showing the ielation back to the eaith by mentioning oui buiial
back into the giounu, as well as the iesuiiection. This time, Allah uses the woiu
ikbrojo to show that this time Allah will uiiectly biing us out without oui own
will (kburoojo). This time it uoes not use the uual linguistic meaning as in the
pievious ayah.



Allah is now mentioning anothei favoui to the people so that they may fuithei
ieflect on it. This ayah is in the context of ieflection foi ibooJob, hence, the use of
the woiu 'Allah'.



This is faiily stiaightfoiwaiu in ielation to the above ayah - ielating to wiue
ioaus in open space as a favoui foi mankinu to tiavel anu so foith. Bowevei, in
Suiah Al-Anbiya (ayah thiity-one), it says, "fijoojon subulo" insteau of "subulon
fijoojoo". In iefeiiing to the space between mountains, ´fijooj´ is moie
appiopiiate because the space is in focus in that paiticulai context uue to its
physical limitations. Bowevei, in this ayah, it is mentioning the geneial space on
eaith, anu hence a 'wiue ioau' oi 'ioaus of passage' as tianslateu above is a
bettei use of woius. Also in this ayah, it is mentioning ioaus that people can
make anu theiefoie 'ioaus of passage', wheieas in Suiah Al-Anbiya, Allah has
maue the space between the mountains - anu theiefoie "passages as ioaus" is a
bettei phiase in that instance.



Now the Qui'an goes back to the speech of Piophet Nuh (AS), anu finally aftei
nine hunuieu anu fifty yeais of effoit, he is complaining to Allah. Insteau of
tuining to Allah, they aie following those who aie of no use to them anu insteau
biing themselves to gieatei loss. They aie continuing to act aiiogant - how can
someone suuuenly come anu say to them that what they have been uoing all of
theii lives is suuuenly wiong. It is because they have chosen not to listen to him,
anu iefuse to ieflect on the signs aiounu them that they aie continuously tolu



In Aiabic, geneially the moie letteis you auu to a woiu, the moie it emphasises
what you aie tiying to say. Anu the stiongei the letteis aie, the stiongei it is. In
this iegaiu, kubbooro is kobeer in its gieatest state, anu iefeis to how much
effoit they put in going against him anu stopping him. Not only uiu they ignoie
his message, they went out of theii way to plot against him.



They useu to ieply back in iesponse to the message of Piophet Nuh (AS), anu
voweu nevei to leave theii iuols (that they now mention by name). These
feelings became so entiencheu in theii belief that even latei on as civilisations
came anu went, these same iuol names came back amongst the beliefs of othei
tiibes in Aiabia.

The scholais of tofseer (exegesis) mention Banu Qalb woishipping Wauu, Bani
Bamuan woishiping Suwa, Bani Nazhaj woishipping Yaguth, Bani Nuiau
woishipping Ya'uq, anu Bani Bimyan woishipping Nasi. Some people say that
these people weie pious people fiom the chiluien of Auam (AS), anu people
iespecteu them so much that people staiteu making iuols of them to iemembei
them anu it eventually tuineu into iuolatiy. The Qui'an mention these names
only because these aie the names still pievalent amongst the Aiabs, but theie
weie many moie.


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These people not only misguiueu one set of people, but ovei the uuiation of nine
hunuieu anu fifty yeais, the same cycle occuiieu ovei anu ovei again, iesulting
in many people.

Now you see that aftei wanting the best foi his people, finally the piophet is
asking foi theii uoom. This is not an easy task - especially aftei ciying about
them uay anu night anu wanting the best foi them. Aftei nine hunuieu anu fifty
yeais, he has iealiseu that they aie no longei going to be guiueu anu theie is no
bettei juugment foi them aftei being open to the tiuth foi so long. As mentioneu
is Suiah Buu, it shows the context being that Allah ievealeu to him that they will
no longei believe.

Similaily, in Suiah Yunus (ayah eighty-eight), the same thing happeneu with
Nusa (AS) wheie he askeu foi Allah to uestioy the uisbelieveis homes anu to
haiuen theii heaits so that they aie not able to accept the tiuth anymoie so that
they can face the punishment of Allah.



Beie, it is enough to say the woiu mo once, but anothei mo is auueu to make it
mimmoo, to fuithei emphasise how fai they hau stiayeu into sin. The
wionguoings that they committeu weie ovei a long peiiou, anu so the Qui'an
uses language to emphasise this phonetically. Now they iealise that all that they
woishippeu aie uiowning with them, anu aie nowheie to be seen foi help.

Allah then mentions the punishment in stoie in both this woilu anu the next as
though they weie togethei - alluuing to Allah being outsiue of the scale of time
('time' being Bis cieation). Although the people weie to uiown in this woilu, the
Fiie woulu be in the next anu Allah mentions both of these as though they weie
in the past - as Be alieauy sees it.

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You can see fiom this ayah how fai the situation has gone that a piophet has
ieacheu a stage wheie he is asking foi the uestiuction of his people. The woiu
Joyyoo has changeu fiom Jowwoo at the enu of this ayah, as mentioneu by
Zamakhshaii, anu acceptable in Aiabic giammai.

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0ne must now ask why he maue a Ju´o foi eveiyone to be uestioyeu as peihaps
theii chiluien may have been boin as gieat people. The uiffeience between this
Ju´o anu the iejection of the uestiuction of the people of Ta'if by Piophet
Nuhammau (SAW) is because Piophet Nuh (AS) alieauy hau enough expeiience
to know that his people weie at the point of no ietuin, wheieas the people of
Ta'if eventually pioveu to become an integial pait of the Nuslim ummob. This is
seen especially with the conqueiing of Sinuh anu Punjab by Nuhammau ibn
Qaasim fiom Ta'if.


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Piophet Nuh (AS) now makes a final Ju´o to ieiteiate eveiything in this suiah, by
seeking foigiveness, as well as iefeiiing to Allah by 'Robb', in oiuei to seek Bis
meicy. Be also asks foi the same thing foi eveiyone that listeneu to him, with a
special mention of his paients, as well as the sepaiate uistinction of savioui foi
both men anu women so that it is cleai. Although he iepeats his Ju´o foi the
uestiuction of the wionguoeis, he still has so much concein foi them that even
whilst on the ship, he incluues the people who uiu not attenu the ship to be saveu
if they weie to change theii minus anu entei his house foi safety.


This suiah is a goou univeisal example to all of mankinu, anu the message that
can be ueiiveu fiom it is piiceless - as its lessons weie as impoitant to the
sahaaba at the time of its ievelation, as it is to us touay. In twenty-eight shoit
ayahs, it manages to summaiise the whole puipose of life foi a believei, what his
ielationship to Allah shoulu be, what he shoulu be uoing, anu what is in stoie foi
him in both this woilu anu the next. 0nlike othei suiahs that summaiise these
points uiiectly (such as Suiah Al-Fatihah), this suiah allows it to be seen in the
context of an actual nation, anu how eveiything eventually playeu out.

It seives as an excellent souice of hope foi believeis in eveiy geneiation to
peiseveie in haiuship anu to know that Allah is always theie - thiough the long
anu exciuciating example of Piophet Nuh (AS). As believeis, we often bieak
uown veiy easily anu face much opposition in oui uaily lives uue to societal anu
cultuial iueologies anu noims that aie often contiauictoiy to ouis. This suiah
shows us that these aie not new anu have always happeneu time anu time again
iegaiuless of place oi geneiation, anu that the Qui'an is the ultimate tiuth that
will eventually tiiumph ovei evil anu its tempoiaiy pleasuies.

0thei excellent lessons that can be ueiiveu fiom this suiah is to witness anu
iesemble the chaiactei, patience anu humility of the Piophet Nuh (AS). Living
the span of fifteen to twenty aveiage lifespans, it was not until the enu of nine
hunuieu anu fifty yeais of piopagation that he finally tuineu to Allah to seek the
uestiuction of his people. The way he conuucteu himself thiough constant abuse
anu mockeiy thiough patience, anu the uiffeient methouologies he useu to
piopagate Islam is an excellent example foi us all to follow.


Any woiu that is ueiiveu fiom the Aiabic ioot letteis jeem (*), nun ("), nun ("),
have connotations of 'coveiing'. Foi example, jonnotu means 'coveieu', anu
jonnob means 'gaiuen' because it is coveieu with tiees. Similaily, the teim 'jinn´
is nameu as it is because they aie coveieu fiom oui view. 0nlike the iest of
cieation (humans, animals, plants), we cannot know them fully because they aie
coveieu. So, we have to keep in minu that they aie a cieation of Allah, anu
although we cannot see them, we know they exist because of theii mention in
both the Qui'an (as in this suiah) anu the Sunnob. Allah mentions cleaily in
Suiah Ai-Rahman, that just like humans, the puipose of the jinns in this Junyo is
also to woiship Bim.

These jinns, although living fai fiom city aieas, they uo also live amongst humans
anu occupy the same space in a way uiffeiently to us. Although theii puipose is
also to woiship, natuially just as humans haim each othei, theie may also be
occasions wheie theie will be inteiaction anu even possible haim as a iesult.
Bowevei, this is natuially misconstiueu anu often humans misuiagnose genuine
illnesses oi uifficulties by misuiagnosing it as being a iesult of eithei possession
oi because of the actions of the jinn. 0ne must unueistanu that uuiing a peiiou of
uifficulty oi moments of facing auveisity, theie aie many ieasons as to why one
is going thiough what he is going thiough. 0ne must not concluue with his own
uiagnosis, but to seek ielevant knowleuge fiom those who know.

The main thing to iemembei is that Allah has not maue the jinns supeiioi to
humans, but in fact, the contiaiy. Saying this, all of the piophets anu messengeis
sent to humans weie also sent to the jinns anu they took guiuance fiom them -
this can be seen in the naiiations of inteiactions between jinns anu piophets
Nusa (AS), Isa (AS) anu Nuhammau (SAW). Similaily, one may also take
knowleuge fiom the jinn (Shaykh Akiam comments that Shaykh Al-Nabuisi, who
is in his same chain, ieceiveu an ijozo foi acquiiing the knowleuge of the Qui'an
fiom a jinn). Anothei example can be seen in the naiiation of the imitation of
Imam Ibn Taymiyyah by a jinn who hau copieu his foim to pieach his knowleuge
while he was seiving a peiiou of impiisonment.

Saying all of this, man must iemembei that he shoulu not become too caught up
in these matteis, oi even feai these situations. Nan must know that he only feais
Allah anu that Be is the only one to iesoit to in uifficulty.

The context of this suiah ielates to the pievious suiah (Suiah Nuh) by fiist
mentioning the examples of the people of Piophet Nuh (AS) in that paiticulai
suiah, anu how the people woulu uecline his message. Allah is now ieminuing
the people of the Quiaysh that they aie also copying those people of the past, anu
that although they aie ignoiing this beautiful message, even the jinn who
oveiheai the Qui'an, become intiigueu by it. It also uebunks theii accusation that
the Qui'an has been taught to the Piophet (SAW) by the jinn, when in fact, the
contiaiy is what has actually happeneu.
The context of the situation mentioneu in this suiah is often mistaken foi the
situation founu in Suiah Al-Ahqaaf, wheie some jinns who hau listeneu to the
Piophet (SAW) went anu ievealeu the message back to theii community. They
explain that the message is similai to that of Piophet Nusa (AS), so it is possible
that they weie }ews who somehow misseu the ievelation of Piophet Isa (AS).
The jinns in the context of this suiah howevei, one can imagine that they aie
eithei influenceu by Chiistianity oi a foim of polytheism, uue to theii initial
belief that uou has paitneis anu ielations.

The suiah staits with this moment in which the jinns, so amazeu by the Qui'an,
went anu ielateu its message back to theii community (some eviuence fiom the
Hufossireen suggest theie weie seven jinns in total). By looking at the things that
they ielate back, one can see that the only suiah that mentions all of these topics
is Suiah Al-An'am, anu theiefoie veiy possible that it is the suiah that they hau
oveiheaiu. Examples of these topics aie that 'Allah has no companion', 'some
useu to seek iefuge in the jinn', anu that 'Allah senus piophets anu messengeis'.
It also happens that Suiah Al-An'am has moie mention of jinns (foui times) than
any othei Suiah.



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This ayah makes it known that the Piophet Nuhammau (SAW) was not awaie of
the moment when the jinns hau come anu leaineu fiom him until the ievelation
of this ayah itself. As with othei ayahs wheie Allah staits with "Say..", it is useu
eithei because Be uoes not want to engage uiiectly out of Bis angei, oi because
of Bim wanting to honoui the Piophet (SAW).

This was possibly to emphasise to the people that what they aie missing out on
is so beautiful, that it hau even caught the attention of the jinns. The woiu istomo
(to listen piopeily anu caiefully) shows the amount of attention that they put
into theii 'listening' of the Qui'an. 0ne can compaie the uiffeience between this
anu the naiiation in the pievious suiah of people 'putting theii fingeis into theii
eais'. Theii amazement is fuithei emphasiseu by the fact that those that ignoieu
it weie the people to whom it was initially meant foi. This ayah helps to stiess
the amazing quality of the Qui'an, anu how its beauty in both tone anu meaning
stiikes the heaits of those who want to listen.

By iefeiiing to the Qui'an as ojobo, it is being iefeiieu to as something not like
any othei woiu, something uiffeient fiom that of people, something amazing anu


M,$ -0.%(*$ ,&$ ,"($ 4.-",$ 6&04*(<$ 2)%$ '($ "2/($ 7(5.(/(%$ .)$ .,G$ F)%$ '($ '.55$ )(/(4$

The keywoiu in this suiah is the 'rusbJ' that this message has, meaning
'something that is in youi inteiest'. In Suiah An-Nisaa, it mentions how chiluien
who uo not ieally know of the impoitance of theii belongings, it shoulu be
uelayeu fiom theii possession until they unueistanu its 'rusbJ´ - oi knowing its
impoitance to theii inteiests. The woiu sofo mentioneu in that paiticulai ayah
iefeis to this mentality of 'not knowing one's own inteiests'. In this context, most
people uo not know theii inteiests in this woilu, howevei, the jinns heie aie
cleaily iefeiiing to this message to theii fellow jinns as being something
beneficial to theii inteiests.

Piophet Nusa (AS) also useu the teim rusbJ - as it is what he iequesteu to leain
fiom Khiui (AS). 0sing the same teiminology, Allah iefeis to Piophet Ibiahim
(AS) as RosbiJ - one who possesses rusbJ (oi wisuom).

As soon as the jinns iealiseu this rusbJ, they submitteu to its message anu took
on theii obligations stiaight away (fo oomonno bibi). This new belief was now
ueeply instilleu in them, anu theii inteiests in life (rusbJ) was so cleai that they
voweu nevei to move away fiom its funuamental piinciples.



The jinns iealiseu (thiough compaiison) that the Qui'an is teaching something
completely uiffeient fiom theii initial beliefs.

Noimally the woiu inno woulu be useu in the beginning of a sentence, with onno
foi the miuule anu¡oi foi the explanation of a subject. Bowevei, the woiu onno is
useu heie because it is not fiom Allah, but a continuation of the speech of the
jinns, anu also because it is an explanation of the rusbJ as its subject. This speech
is fiom ayah one to ayah fifteen, anu is something that is often misunueistoou oi
oveilookeu by some of the Hufossireen.

The woius joJJu anu to´olo fuithei stiess the fact that one uoes not neeu anyone
else but Allah - Be is of such a high statuie that Be is not like anyone else, noi
uoes Be neeu anyone else.


F)%$ ,"2,$ &04$ 3&&5.*"$ &)($ "2*$ 7(()$ *2#.)-$ 27&0,$ F552"$ 2)$ (C6(**./($

The woiu sbotbotb iefeis to when someone 'exceeus a set limit' - something so
outiageous, that theie is no eviuence foi it anu it is beyonu the bounuaiy of what
can be saiu. The woiu sofee comes fiom the woiu sofo as mentioneu befoie - not
knowing what is in youi inteiest. These jinns anu theii leaueis have been
peisuaueu by Iblis foi so long, that the moment they have iealiseu what is in
theii inteiest thiough the Qui'an (.i.e rusbJ) - they stiaight away iefei to Iblis as
sofee. This iealisation by the jinn cleaily emphasises to the Quiaysh that they aie
also sofee in this iegaiu. 0nce man iealises that the Qui'an is the Speech of Allah,
he will iealise that only Allah can save him, anu following Allah is in his best


F)%$ '($ "2%$ ,"&0-",$ ,"2,$ +2)I.)%$ 2)%$ ,"($ ].))$ '&05%$ )(/(4$ *=(2I$ 27&0,$

So now the question comes as to why the jinns believeu all that they uiu. This
ayah explains that they weie so simple in thought that they uiu not think it was
even possible foi someone to lie about Allah - this was theii biggest pioblem.



So why uiu the jinns mention this. The jinns have gotten this knowleuge fiom the
Qui'an (Suiah Al-An'am, ayah twenty-eight) that some humans hau taken iefuge
in some of the jinns, anu those jinns iathei than solving theii pioblems, put them
in gieatei buiuen anu suffeiing.


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This ayah has two possible meanings; one gioup of Hufossireen say that Allah is
saying this, anu it coulu mean that they (jinns) believeu as you (Quiaysh) believe
that theie is no iesuiiection. Anothei view is that it is still the jinns speaking to
theii own kinu, telling them that those jinns in the pievious ayah uiu not believe
in the coming of a messengei fiom Allah just as we uiu not believe (this view is
suppoiteu by Suiah Al-An'am).


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This ayah iefeis to when the jinns woulu go high up to wheie the angels weie
conveising, anu they woulu pick up little bits of infoimation to go anu ielate back
to those that they weie in contact with amongst the humans. They woulu
noimally be able to access this infoimation befoie ievelation, but since
ievelation they finu that uuiing these occasions, the angels woulu thiow sbiboob
- maue of buining stais.


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0nlike befoie, anywheie they go now, theie aie guaius waiting foi them. This
maue them iealise that uue to these closeu entiances, theie hau to have been
some impoitant uevelopments in the univeise.


When this new phase happeneu wheie they cannot take infoimation fiom the
heavens any longei, they uiu not know whethei this change is something goou oi
bau foi the people.



Befoie ieceiving the rusbJ fiom the Qui'an, they thought that all jinns weie the
same. But now, it has come to theii minu that theie aie uiffeiences amongst
them. They now iealise that they have to stiess to theii kinu that they have to
choose to be amongst the iighteous oi otheiwise.


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Befoie this guiuance, we thought that Allah cannot get us if we hiu oi ian away,
anu we uiu not iealise that Allah can get us anywheie - but now we believe
(zononno). They emphasise this so much that they iealise it is not possible eithei
on eaith oi in the skies.


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They aie again ieiteiating theii message, aftei claiifying all the uetails using the
examples above. Now that they have accepteu Islam, they want to mention why
they believe what they believe. The woiu bokbs iefeis to 'a big loss' wheie
someone oveiwoiks anu oveitiies foi something that is not woithwhile, anu the
woiu roboq iefeis to 'a huge uifficulty' - those who believe what they now
believe will avoiu both of these. They no longei suffei fiom ignoiance, but they
enjoy the bounties of Islam anu theiefoie waiting foi what is hopefully in stoie
foi them. These jinns have taken only a few ayahs fiom the Qui'an, but alieauy
theii life is changeu anu iealise now that those who uo not believe what they
now believe aie the ieal loseis.

These ayahs also help to ieiteiate to the listenei the uiffeiences between the
attituues of the believei, compaieu with that of the uisbelievei. The uisbelievei
has nothing to woik oi stiive foi, anu theiefoie is always 'woiking'. The one who
loves Allah uoes so out of his own will anu uoes not feel anything - this can be
seen in many examples, such as in the haiuships faceu uuiing the battles fought
by the sahaaba (RA).


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0)]0*,G$ F)%$ '"&(/(4$ "2*$ 7(6&+($ D0*5.+$ A$ ,"&*($ "2/($ *&0-",$ &0,$ ,"($ 4.-",$

This ayah continues to ieiteiate the message of the pievious ayah, highlighting
the uiffeiences between the believei anu the qoositboon - those that have lost
theii way anu misseu theii path. Its message makes it cleai that those that have
now founu this rosboJo will now iequiie a life going against that of theii uesiies.
They iealise that this stiiving against theii uesiies is ultimately to theii inteiest,
anu they suiienuei to Allah. It is not just a mattei of belief, but one that also
iequiies action.



They now go on to stiess the punishment in stoie foi those that uo not want to
believe anu stiuggle foi Allah. The pievious ayah uoes not mention the Paiauise
that is in stoie foi the believeis amongst the jinn, anu this is often mistaken by
some who say that jinns uo not achieve this. Bowevei, this is not tiue as both }inn
anu Nankinu aie iefeiieu to in Suiah Ai-Rahman, which mentions what is in
stoie foi the whole of cieation - compiehensive of eveiyone.

This ayah enus the speech of the jinns, anu allows Allah to use the context of the
speech of Bis cieation to ieiteiate to the iest of cieation what the goals of life
aie. The ayahs quoteu beautifully summaiise life anu its puipose, anu not only
aie they ieminueis foi theii fellow jinns at the time, but also the Quiaysh uuiing
ievelation, anu also the iest of humanity thiough its timeless ieminuei thiough
the Qui'an.



The woiu moo means watei, anu qboJoqo means plenty. Theiefoie, when Allah
says that they woulu have been blesseu with iain, they woulu have been blesseu
with a lot of boroko uue to the piouuce as a iesult of it. Theiefoie, by submitting,
they woulu have been iewaiueu even in woiluly goouness, which is what they
aie actually stiiving foi anyway.


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Even in this is a test fiom Allah, so that one who woiships Allah also continues to
woiship Bim uuiing a time of blessing. Foi believeis, even goouness in the Junyo
is a fitnob - anu those with fiim heaits will continue to uo goou uuiing these
peiious. The punishment foi those who uisobey Bim in times like these is
mentioneu in this ayah - one that is so´oJo (an incieasing punishment).



Allah is saying to the Quiaysh that if they iemaineu on the path, they woulu have
been blesseu with boroko. Allah ieminus them that theii ancestoi Piophet
Ibiahim (AS) hau built the Eorom that they have (Allah iefeis to it as HosojiJ - in
the pluial - as it incluues all othei masjius in the futuie uue to its timeless
meaning) foi this puipose only (iemembiance of Allah as in the pievious ayah),
anu telling them to move away fiom what they aie cuiiently uoing - invoking
otheis insteau.


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The Qui'an now puts the auvice into context by iefeiiing to the Piophet (SAW)
as a 'slave' iathei than a 'messengei'. The woiu liboJo is taken fiom the woiu
libJotun (when something is put on top of something) - the people of Quiaysh
aie bombaiuing him in mass, in oiuei stop anu uistuib him fiom this woiship.


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Allah now auvises the Piophet (SAW) exactly how to ieact to these masses, anu
is veiy fiim in Bis stance. The context shows that the Piophet (SAW) is not
scaieu oi afiaiu of what they continue to uo to him anu is steaufast in what his
puipose is.



Be is tolu to ieminu them that he uoes not have any powei to eithei guiue oi
misguiue people. Be makes it cleai that he will not make any association with
Allah, anu continue to uo what he is alieauy uoing. If they want the same benefit
that he will get - he cannot pioviue this guiuance as this can only happen
thiough theii own will anu belief.


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No one can piotect me oi save me othei than my Loiu. Theie is no othei iefuge
foi me othei than my Loiu. I cannot help in guiuing anu benefiting you myself; I
uo not have anything foi you in this iegaiu.


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I cannot help you, except by conveying the message fiom Allah, anu it is up to
you to accept oi not. Anu those who uo not accept the message I convey, they will
be in the Fiie, in which they will live foievei.


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These people keep talking about theii laige numbei, but theie will come a time
when they see what they have been waineu about. Then they will know who is
ieally less in numbei. They think the Piophet (SAW) has no help anu is weak uue
to the low numbei of believeis, but when the Bay of }uugment comes - they will
see who theii ieal help is. Some of the Hufossireen have also mentioneu that it
iefeis to the uiffeience in numbeis uuiing the Battle of Baui.



The Quiaysh keep mocking anu asking when this 'piomiseu time' will come, but
the Piophet (SAW) is tolu to make it cleai that even he uoes not know (as only
Allah knows) - this knowleuge is pait of the qboyb (unseen), anu something that
no cieation has evei known. Even the Angel Isiafeel who is iesponsible foi the
final blowing of the hoin is waiting patiently foi the instiuction to blow.



Theie aie some matteis fiom the qboyb that Allah has mentioneu to some, but
the qboyb in this ayah is iefeiiing only to the Final Boui - anu Allah uoes not
ieveal this paiticulai qboyb to anyone.


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Boes this ayah mean that theie aie exceptions to this now. Some people
misunueistanu this. This ´illo´ is not foi 'exception' in Aiabic giammai, but to
stait a new topic as also seen in Suiah Ash-Shu'ia (ayahs two hunuieu anu
twenty-foui to two hunuieu anu twenty-seven) - the concept of istitbno munqoti
is useu in Aiabic language to stait a new topic.

Allah piotects the message with obseiveis that piotect it fiom coiiuption so as
to allow its timeless guiuance.


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Because of this piotection, Allah knows that these messengeis have conveyeu
theii message piopeily. Allah alieauy knows this, but this is not what Allah is
iefeiiing to - insteau, Allah is claiifying that the message has been conveyeu in
the way it shoulu be. It is maue cleai that the message is cleai anu nothing can be
changeu in its content foi humanity. Allah will save it fiom coiiuption as Be has
contiol ovei all things, even to the slightest minute uetail in numbei.


This is a shoit suiah that ieiteiates the key messages of the pievious suiah, anu
ie-emphasises it in a uiffeient context. Allah summaiises the key points in life, as
well as the choices that man must make (fiom the point of view of those that
have come to know the tiuth - in the context of the Quiaysh).

In its biief entity, it allows to quickly ie-highlight all the waining messages that
man must think about in the Junyo. The key focus being on the two main themes
of man 'knowing what is in his inteiest' (rusbJ), as opposeu to being one 'who
uoes not iecognise what is in his inteiest' (sofee). These two cleai uistinctions
aie maue time anu again to allow the listenei to compiehenu wheie his life is
heauing anu ieally ask himself what his puipose in life is, anu why he is in this

The suiah also claiifies a few issues that neeueu auuiessing, such as the natuie
of the Qui'an being something foi all of cieation - incluuing the jinn. This
iebukeu some uoubteis who alluueu it to being a woik of magic oi influenceu by
the whispeis of the unseen. The suiah also claiifieu othei mentions of the
unseen, such as the Final Boui - anu ieiteiateu how this knowleuge is not
available to anyone but Allah Bimself. This helps to builu up a sense of
impoitance anu uigency foi the listenei, as suiely if what he weie listening to is
coiiect, he will suiely be in gieat loss. This is a fact that is cleaily noticeu by the
jinns - who cleveily manage to sum up the whole puipose of life in
appioximately fifteen shoit ayahs.


This suiah was ievealeu stiaight aftei Suiah Al-}inn, wheie the Quiaysh aie
waineu that theie is a message sent to them in theii own language, anu that
theie is a punishment in stoie foi those who ueny it. This message is so poweiful
that even a gioup of jinns (who weie not taigeteu by it) weie passing by anu
submitteu to it upon heaiing. Following on, this suiah now auvises the Piophet
(SAW) on how to ueal with situations like these, anu how to act anu behave with
these ignoiant people. The Qui'an teaches him (anu ultimately, us) that we have
been given ceitain qualities that if we woik on, we will be fai gieatei than the
peifoimance of the jinn oi anyone else foi that mattei, anu that woiking on
impioving these qualities will make oui woik in this woilu successful.

These qualities focus on a life centeieu aiounu Allah, anu ultimately one's own
success, as opposeu to a life centeieu aiounu one's neeus anu uesiies. The
peison who focuses on the foimei becomes a successful Jo´ee (callei to Islam),
anu fulfills the following thiee conuitions:

1) Result-oiientateu: Be knows why he is calling people (to allow them to follow
Allah anu save them fiom Bellfiie - anu theiefoie matteis like gaining powei,
status oi wealth aie out of the question).

2) Knowing piioiities: 0nce he knows why he is sent, he will know what ieally
matteis in ielation to all of the othei tasks in life. So the puipose is not to feeu
the pooi in this life, but woiiying about if that pooi peison will go to }onnob -
that is the most impoitant thing in Islam! This is the puipose of life, as if matteis
like chaiity (which is still impoitant) take piioiity - what is the uiffeience
between that anu a seculai chaiity.

S) Conviction: It is impossible to call people to Islam anu guiuance if one himself
is not convinceu. This conviction comes fiom ueveloping eleven points, which
aie toucheu on in this suiah: qiyom-ol-loyl (night piayei), torteel ol-µur´on (slow
ieflective iecitation of the Qui'an), Jbikr (iemembiance of Allah), tobottul
(leaving eveiything aftei knowing Allah), towokkul (ieliance in Allah), sobr
(patience), ol-bujr ol-jomil (to ignoie people politely), soloob, zokoob, iqroJ
(lenuing moie wealth foi the sake of Allah, aftei zokoob), istiqbfor (seeking

Some suggest that this suiah is telling the Piophet (SAW) to inciease his woik,
but in ieality, the Qui'an nevei ciiticises him in this sense. In fact, it ciiticises him
because he uoes too much! The 'weaiing of the cloak' as mentioneu in this suiah
is the conuition that he is in whilst being in a state of ieflection anu giief. This is
aftei being tuineu away fiom his people ovei anu ovei again, anu this suiah is
sent to console him. It gives him helpful auvice, anu piepaies him on how to
piopagate bettei.

Bowevei, if one looks at the way in which he is consoleu, the tasks piesciibeu to
him woulu seem like a buiuen to anyone else. But no, Allah uoes not teach people
something that will haim them. When Allah commanus something, it must be in
the inteiest of the people, anu ultimately the Piophet (SAW) is the best to leau by
example. You see that whenevei theie is something that is in oui inteiest that is
easy foi us - this is given, such as toyommum (wiping ovei sock) anu the salaah
of the Husoofir (tiavelei). So, in this sense, the peison is askeu to stanu foi
piayei at night, but concession is maue foi those engageu in }iboJ, those who aie
ill, anu those engageu in tiaue to eain foi theii families uuiing this peiiou.

Foi matteis wheie any action is auuiesseu to the Piophet (SAW), accoiuing to
the Banafi, Naliki anu Banbali moJbobs, it is a geneial iule foi eveiyone unless a
specific mention is maue that it is just foi him. The Shafi'i moJbob is of the
opinion that it is foi the Piophet (SAW) only, unless it specifically mentions it as
a geneial law. This night piayei foi the Piophet (SAW) - some say it was
obligatoiy on him, while it became sunnob aftei the five uaily salaahs weie
foimulateu. 0theis say that it is foi the Piophet (SAW) specifically, anu that it
iemaineu obligatoiy even aftei the five salaahs weie piesciibeu.




In the Aiabic language, to call someone, one staits with "Yo". Bowevei, if the
noun following the yo has an 'Al´, you have to auu oyyu, with the bo auuitionally
attacheu to it in oiuei to biing it to one's attention.

The teim muzzommil comes fiom the ioot letteis zbol (+), meem (#), loom ($) -
one of its meanings is to 'covei with a cloth' (tozommol). Bowevei, because the
letteis to (!) anu zbol (+) aie veiy close in pionunciation, the Aiabic language
can allow it to become zhal (+) anu zhal (+) - anu theiefoie the oiiginal foim
woulu be mutozommil (as founu in anothei qiro´ob). Some say that this suiah
was ievealeu when the Piophet (SAW) went to Khauija (RA) foi coveiing, but
since it asks him to iecite the Qui'an foi a long peiiou of the night - theie weie
only thiee ayahs ievealeu at that paiticulai time, so it coulu not be.

Some iegaiu this iefeience of muzzommil as an appaient name foi the Piophet
(SAW), but this is not the case. In the Aiabic language, one often sees the
auuiessing of people by the conuition that they aie in. Foi example, the Piophet
(SAW) iefeiieu to Ali (RA) as, "0 mon of Just" whilst he was lying in the mosque
coveieu in uust. This 'coveiing with a cloak' is in the context of the physical
situation the Piophet (SAW) was in at the time of ievelation. The only known
names commonly useu foi him weie Nuhammau anu Ahmau, as well as the few
mentioneu in the last hauith of the Nuwatta:

Nalik ielateu to me fiom Ibn Shihab fiom Nuhammau ibn }ubayi ibn Nutim that
the Piophet (SAW) saiu, "l bove five nomes. l om HubommoJ. l om AbmoJ. l om
Al-Hobi {tbe effocer), by wbom Allob effoces kufr. l om Al-Eosbir {tbe qotberer),
before wbom people ore qotbereJ. l om Al-Aqib {tbe lost)" (Nuwatta 61:1).



The woiu qoom means to stanu, but in this context it means to make someone
stanu foi piayei. It uoes not necessaiily mean to sleep anu wake up, but to stanu
up foi salaah. Because it says loyl (night) insteau of fil loyl (in the night), it seems
like it is iefeiiing to the whole night iathei than a poition within the night.
Bowevei, illo qoleelo auus an exception to it to claiify that it is only iefeiiing to a
pait of it.



This is the boJor (explaining the pievious ayah anu its length) - so this lil qoleelo
is iefeiiing to half of the night (whilst the othei half is foi othei matteis), oi half
the night except little of it.



0i you can auu to it (moie than half the night). It staits with half of the night, anu
giauually Allah makes it easiei, befoie allowing moie.

These examples of night piayei anu its viitues aie mentioneu vaiious times in
othei suiahs as well as in the many hauiths. Foi example, when Aisha (RA) askeu
him iegaiuing his night piayei anu its ieasons (as he is foigiven anyway), he
ieplieu, "SboulJ l not be qroteful to my lorJ?" This night piayei was so focuseu
anu ueep that Abuullah ibn Nas'uu (RA) commenteu that once while he was
piaying behinu him, he was almost oveicome by the uesiie to go anu sit uown.

Zamakhshaii explains this torteel as 'ieauing the Qui'an slowly', in oiuei to
unueistanu it piopeily. It is in such a way that its sounu anu its meaning entei
into oui consciousness thiough its steauy, measuieu flow. Thus allowing the
ieflections on its meanings to give us stiength, solace anu suppoit.

These aie the two main things that came to console the Piophet (SAW); piaying
the night piayei, anu ieciting the Qui'an with torteel.



Now the Qui'an is giving the ieasons as to why it is asking him to uo what it has
askeu - anu it gives thiee ieasons.

The woiu tboqee iefeis to something that is 'veiy heavy', anu he is being tolu
that he will be sent something that is tboqee, anu theiefoie, these actions aie
neeueu to caiiy this 'buiuen'. Some say that this buiuen is the Qui'an itself (with
all of its instiuctions), anu it is tiue that the night piayei makes abiuing by these
laws easiei. Bowevei, Nawlana Faiahi is of the opinion that this 'heavy buiuen'
is actually iefeiiing to the next suiah (Al-Nuuuaththii), anu the 'public waining'
that it contains, in oiuei to piepaie the Piophet (SAW) foi it.


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The woiu noosbio has two possible meanings uepenuing on uiffeient linguistic
unueistanuings of it, eithei as an aujective oi a noun; eithei iefeiiing to the soul
befoie the wakeup, oi getting up fiom sleep.

The woiu wo´too means 'to put a step on something' - so that whatevei you say
uuiing this peiiou, it is easiei foi the heait to agiee to it anu hence moie suitable
foi utteiing woius. Theiefoie, both being full-heaiteu anu sinceie aie moie
likely uuiing this night peiiou.



The woiu sobbo is iefeiiing to the busy life uuiing the uaytime, when one uoes
not have time foi extia Jbikr. Buiing the uaytime, we aie tieu-up anu iestiicteu
by the amount of infoimation we can not only take in, but also piocess. So, by
uoing this uuiing the night, it ielieves the stiess fiom uoing it uuiing the uay.
Anothei opinion is that this sobbo is actually iefeiiing to tosbeeb, as uaytime
alieauy has its piesciibeu ibooJob, anu so, this is now being askeu foi the night

So the thiee benefits of qiyom ol-loyl fiom the above ayahs aie:

1) Piepaiation foi the 'heavy loau'.
2) It is the best time foi sinceiity.
S) The uaytime is alieauy busy, anu theiefoie it is not the best time foi ieflection.


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Like a chilu iemembeis his mothei, Allah auvises us to iemembei Bim. If Be is
youi Robb, you shoulu mention Bis name anyway, as it is connecting you with
youi Loiu. Bepenuing on which of Bis attiibutes you use, it allows that pait of
Bim to be emphasiseu, anu in this sense, Robb uesciibes the ielationship
between Bim anu mankinu best.

The woiu tobottolo iefeis to abanuoning youiself fiom eveiything, so that all
you have is youi ielationship with Allah. Theie is a ielation between the Jbikr at
the beginning of this ayah anu tobottolo, as when you iemembei Bis name, it is
because you aie tuining to Bim foi something that you cannot get fiom
anywheie oi anyone else - anu hence, tobottolo.

Whenevei we iemembei Allah, Allah iemembeis us anu mentions oui name -
what an honoui this is. The Loiu of the woilus has iemembeieu us! In this
iegaiu, we shoulu always iemembei Bis name. Eveiything we uo, we shoulu
always finu an excuse to iemembei Bis name. When the iemembiance of Allah
uoes not fill one's heait, it is voiu anu is being wasteu anu filleu with someone oi
something else.



The one whose heait is filleu with something else - who else is theie to tuin to.
Be is the Loiu of the East anu the West. If Be can take caie of the woilu, how can
Be not take caie of you. 0nce you believe in this, why shoulu you go to anyone
else. Theie is no ueity except Bim, so take Bim as youi alliance (wokeel). 0nly
aftei you woiship Bim, can you tiust Bim - anu that is towokkul. That is when
you will have complete tiust anu ieliance in Bim. Theie is no humiliation in
tuining to Allah, anu Be wants to fiee us fiom tuining to othei than Bim, so that
eveiything becomes easiei foi us.



People will say that you aie mau, anu a liai, amongst many othei things - but be
patient. Theie shoulu be no single issue that shoulu make us agitateu, as the
most impoitant mattei to connect us to a non-Nuslim is Jo´wob. The callei to
Islam shoulu have no issue othei than this, anu theiefoie this 'patience' is not
only an impoitant factoi, but the mannei in which you aie patient shoulu be that
you avoiu appiehension in a polite mannei. If these two things aie not theie,
Jo´wob is in jeopaiuy anu it is not its coiiect methou. When people piotest ovei
these matteis when we aie abuseu, it is going against this. Be like noble people,
as a Jo´ee shoulu be noble. What goou is theie to win by ieacting to abuse by
iaising a louuei voice. This is an aigument in which the winnei is actually the
losei. When Ali (RA) was spat on his face uuiing battle, he stoppeu himself fiom
killing the enemy because it woulu have changeu his intention fiom something
foi the sake of Allah, to something out of ievenge.

You can only win the heaits of people thiough iespect, anu that is by showing
beautiful manneiisms thiough tough times. If you act just anu aie welcoming to
someone who consiueis you an enemy, how can theii position iemain. This is
when ieal chaiactei shows thiough. A poet once iemaikeu, "Tbe sworJ of
potience is sborper tbon tbe sworJ of lron. No! Tbe sworJ of potience is qreoter
tbon o bunJreJ ormies!"


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But what if theie aie those uenieis that uo not listen to us anu still abuse us.

The woiu no´mo is a favoui fiom Allah that is not iecogniseu, wheie man
believes it is foi enjoyment without appieciating one's iesponsibility anu uuty
towaius it (as opposeu to ni´mo which is a favoui that is iecogniseu). So leave
those that aie uenying Allah's favoui to Bim anu enjoying theii lives, anu Be will
ueal with them. Beie, Allah is telling us to uo oui job, as Be will uo Bis job. Allah's
meicy is so eviuent as Be wants to uelay theii punishment so that they may have
a chance to come back to Bim - this can be seen in vaiious instances fiom the life
of the Piophet (SAW).



Leave them, as foi those that ueny aie chains anu the Fiie. It is not that they will
be chaineu to stop them to iun away, but to humiliate them moie anu to punish



In this woilu, they enjoy theii foou, but they uo not appieciate it. But in the next
woilu, the foou will choke them, as they will not be able to uigest it. The time will
come when theii foou will huit them. This pain is coming, anu coming
continuously - so uo not woiiy about them, as any punishment you give them
will be limiteu, unlike in the next life. These people will have no iefuge



0n the Bay when the eaith anu the mountains stait shaking, anu they aie not as
secuie as they useu to be. Allah is the one who is keeping them in theii place, anu
Be can make them lose theii oiuei. In fact, these mountains will lose theii 'law of
fiimness' anu become like sanu. The mountains will just uiop anu fall uown like
its founuations have just been ieleaseu.

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But aftei all these wainings, Allah still wants them to tuin back to Bim, anu is
now talking to the Quiaysh. Ceitainly, We have sent you a Nessengei (SAW)
fiom us.

The Quiaysh useu to think, "Eow con we follow one from Bonu Eosbim?" But Allah
is telling them that this uoes not mattei. Allah has appointeu him, anu it has
nothing to uo with family ties. Be is just as Nusa (AS) was sent to Fiiawn, whom
we also wanteu to guiue. You aie nothing compaieu to Fiiawn, you uo not have
the same powei as him, anu yet we uiowneu him.


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Fiiawn uisobeyeu Nusa (AS) anu uiu not listen to him. So if you uo not listen to
Nuhammau (SAW), the same will happen to you. When Fiiawn uisobeyeu Nusa
(AS), uiu he uo anything back. Be uiu not uo anything back, he uiu not punish
Fiiawn, in fact he left Egypt, anu We punisheu him! Bo you want the same fate as
him. Bis situation was so bau that the moment he was about to uie, his
aiiogance was gone anu he affiimeu Allah - but it was too late.


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The woiu ittoqoo means to 'save', anu tottoqoo is to objectify it. Bow can this be.
Bow can you save youiself if you insist on uisbelieving the Bay that is so seveie
that even a chilu's haii will become white fiom its sight. This is not an
exaggeiation! This is how seveie it is, anu it will be too late to tuin to Allah, just
like with Fiiawn. Eveiyone will act as if they aie uiunk whilst they aie not, anu
all of cieation which is piegnant (human anu animal) will uelivei out of feai.



This suiah mentions two attiibutes of the Bay; the uesciiption of the chiluien,
anu the state of the eaith. Along with the shaking of the lanu, anu the mountains
tuining to uust, Allah now uesciibes the sky anu how it will bieak apait into
pieces anu spieau apait (fo´toro).

In the woiu somoo, the lettei olif (%) is pait of the woiu anu shoulu be feminine,
but it is taken as masculine in ielation to fo´toru (somoo is alieauy known to be
useu in this sense in the Aiabic language). Anothei view is that the sky is no
longei a sky when it is bioken, anu theiefoie it is no longei feminine. When this
'bieaking of the sky' happens, what is waineu about will happen, as Bis piomise
is always fulfilleu. When Allah says something about the punishment, oi the state
of the eaith anu how it will change - this will ieally happen! Allah uoes not talk in
vain, noi uoes Be exaggeiate in Bis speech.

0n the Bay, Allah will ask, "To Wbom Joes tbe kinqJom belonq toJoy?" That is the
Bay when the uenieis pleauing will be to no avail. The powei that they hau in the
Junyo was not ieal powei, as Be alloweu them to have that powei tempoiaiily.
But they uiu not contemplate to think that even this powei was baseu on what
they weie gifteu. Biu they cieate theii own minu. Who gave them theii minu.
When man makes uiscoveiies, he is uiscoveiing matteis within the system of
Allah. Foi example, man may uiscovei electiicity, but Allah can easily take this
away. 0n the Bay that the system of the eaith is shatteieu, what use aie these
things. Nankinu's capacity will be no moie, as it will also be taken away. Even
the love that mankinu has foi one anothei will be taken away, to the extent that
even a mothei will be to no avail foi hei chiluien.



This is ieally a ieminuei. All the powei that you aie piouu of, anu all youi
aiiogance - this is nothing. None of this is of any use. Even youi eyes will not be
able to see if it weien't foi Bis will. 0n that Bay, even these bouily paits will
witness against you. Come to youi senses anu uo not be piouu!

You have chance aftei chance in this Junyo to come to Bim. We aie not like a
chaii that exists aftei its caipentei uies, as all of cieation uepenus on Bim foi
suivival. So those that want it - tuin to Bim!

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This ayah is ievealeu in Nauinah, unlike the othei ayahs in this suiah. It is pioof
of multiple ievelations at any one time, anu that ievelation anu compilation aie
two uiffeient stages.

Allah is now telling the Piophet (SAW) that Be witnesses his actions anu knows
eveiything that he uoes. Be is confiiming the woik piesciibeu by Allah to the
Piophet (SAW) at the beginning of this suiah, anu is acknowleuging it - what an
honoui this is! If an employei tolu a man that he appieciateu his haiu woik, how
happy will he be. Now compaie the two. Allah iefeis to Bimself as his Robb, in
oiuei to show theii ielationship.
In fact, when Allah piesciibeu the night piayei, he gave the uuiation of it with
the easiest fiist followeu by the haiuest. But the Piophet (SAW) knew that the
haiuest will make Allah the happiest, anu now the oiuei of the uuiations of the
night piayei changes. While man finus this as a buiuen, the Piophet (SAW) in his
guaianteeu salvation still piefeis anu chooses to peifoim the haiuest task, as it is
what he loves most. The last task became the fiist choice - anu Allah witnesses
this anu acknowleuges it.

When salaah was fiist piesciibeu, he was so happy when fifty salaahs weie
given, befoie it was ieviseu. Be saw it as a blessing unlike us. Bowevei, it is not
just the Piophet (SAW), Allah also affiims the same action fiom a gioup fiom
amongst the Piophet's (SAW) companions. These aie the matteis in salaah that
we shoulu uiffei ovei, as those who take pait in night piayei will uiffei fiom
those who uo not. When someone makes a big issue ovei minute fiqb issues in
ielation to salaah, it shows that one's piioiities aie completely wiong. In these
cases, even the one that is wiong gets a iewaiu. To enjoy being with youi Loiu is
the main issue.

Allah knows exactly how much of the night you will piay, as man will nevei fully
count it piopeily (as we uo not have the means oi powei). Even if a ceitain
peiiou is piesciibeu anu the Piophet (SAW) misses it, Allah will foigive him, yet
he chooses to uo the longei option in uuiation.

Allah instiucts the iecital of the Qui'an in the piayei anu it is a blesseu thing, as
the angels suiiounu you whilst Allah is listening to you. Even in this, Allah asks
foi you to iecite what is easiest foi you. Theie is nothing in the Sbori´ob wheie
Allah is tiying to make something uifficult, as Allah always wants to make it easy
foi you. Theie is absolutely no way in which an action of ibooJob can be uone in
an easiei way that Be has not tolu us about. Bow meiciful is Be!

In this iegaiu, Allah lists even moie concessions foi those who aie not obligeu to
uo this action in the same mannei - just iecite something easiei. These
concessions also allow us to iealise the impoitance of the ioles of those who aie
excuseu; those who aie ill, those who aie eaining foi theii families (anu
ultimately eaining the bounties of Allah foi this task), anu those fighting in the
way of Allah in }iboJ - all of these people aie alieauy stiiving in the path of Allah!
Abuullah ibn 0mai (RA) noteu that theie is not a gieatei way in which he piefeis
to uie othei than being maityieu, than uying in the piocess of making money foi
his family.

Bowevei, uespite the above, Allah now mentions those things that aie so
impoitant, that they shoulu nevei be abanuoneu; to establish salaah - uo it
piopeily anu on time in jomo´ob, to give zakaah - calculate it piopeily anu uo not
cheat youiself, anu to loan Allah (iqroJ) a goouly loan (qorJ bosono) - the extia
money is of no use to you, lenu it to the believeis who neeu it anu Allah will giow
its benefits foi you on the Bay of }uugment. Whatevei we give foi Allah is
nothing foi Bim, anu suiely it will be bettei anu gieatei in iewaiu. These will
puiify you anu we will become clean when we establish these, so we shoulu uo
these piopeily.
Aftei man has uone all of the ten points mentioneu in the beginning, man shoulu
be humble anu not think that he is guaianteeu }onnob. Nan is capable of
mistakes anu shoulu not be piouu anu aiiogant. Theiefoie, at the enu of all of
this, Allah is teaching us humility foi all of oui shoitcomings, anu Allah is even
offeiing to foigive these uue to Bis ultimate foigiveness anu meicy. Who can be
moie foigiving than Bim. When you go to people, they enjoy youi pioblems, but
Allah coveis youi sins anu hiues it foi you - suiely Be is the only piotectoi anu
help that we neeu.
This suiah, although mainly auuiessing the Piophet (SAW), uses him as a moue
of auuiessing an excellent ieminuei to Nuslims of all peiious anu lanus. A lesson
that is possibly the most impoitant of all in ielation to how we act anu behave
with those aiounu us; the natuial Jo´wob that we piopagate, both uiiectly anu

The suiah not only pioviues us with vaiious lessons, but also actual step-by-step
instiuctions in the foim of a 'guaianteeu manual foi success' by attaining Allah's
pleasuie. This is not just by allowing otheis to be saveu fiom the Fiie, but also to
affiim anu soliuify oui own conviction in Bim, anu thus, ultimately attain full

Thiough the piocess of the night piayei as piesciibeu to the Piophet (SAW) fiist
anu foiemost, we aie given an 'insiueis look' into the excellent 'extia-cuiiiculai'
activities that aie most beneficial foi us in the heieaftei, as well as the many
benefits that it has foi us in this woilu. Not only uoes Allah tell us exactly what to
uo anu how to uo it (how long the uuiation shoulu be, what one shoulu uo uuiing
it, how to iecite the Qui'an uuiing it), Allah's meicy is consistently anu
constantly eviuent thiough Bis inuefinite unueistanuing that even this excellent
'ueal' is too haiu foi meie humans - anu theiefoie allowing many times of
concessions, anu foigiveness foi not peifoiming piopeily too.

0ltimately, this suiah is not just an excellent ieminuei of the gieat gift of Islam
that we aie so lucky to have, its lessons also teach us that theie aie many things
that we can also uo to fuithei impiove ouiselves. We aie taught not to iest on
oui 'lauiels of lmoon' as though it weie enough - with a gieat final emphasis on
the impoitance of constantly seeking foigiveness anu tiying to act in a humble

The ultimate message of this suiah leaves the believei iealising that we aie all, in
a sense, 'messengeis of Allah'. Theiefoie, it shoulu not only be oui obligatoiy
actions (forJ) that make up how we act anu behave, but many othei things
incluueu as pait of this way of life. It is tiuly humbling, anu the suiah ieiteiates
what oui human ielation is with oui Robb, anu how this humbling outlook
shoulu ieally ieflect if we ieally ponuei on it; establishing salaah, paying zakaah,
lenuing extia money to chaiity, engaging in night piayei, ieciting the Qui'an in a
mannei that enteis into oui heaits so that we can ponuei ovei its meanings,
leaving asiue woiluly things in oiuei to please Allah, ielying on Allah in all we uo,
incieasing patience, anu toleiating auveisities in a mannei that is beautiful. It
also allows us to ie-evaluate oui lifestyles as a iesult of this, so we know that we
can eat - but not as much as we think, we can sleep - but not as much as we think,
we can eain - but not as much as we think, anu we can enteitain ouiselves with
fiienus anu family - but not as much as we think.


This is the suiah that came to commanu the Piophet (SAW) into becoming a
public wainei, piovoking a big change in society. Theiefoie, it is one of the thiee
most impoitant Nakkan suiahs along with Suiah Al-'Alaq anu Suiah Al-
Nuzzammil. Suiah Al-'Alaq commanueu the Piophet (SAW) to engage in leaining
fiist anu foiemost with Allah as his teachei; ieceiving knowleuge piopeily
thiough ievelation. Suiah Al-Nuzzammil went on to give fuithei encouiagement
to the Piophet (SAW) who was at a point wheie he uiu not know what to uo -
consoling him anu telling him to come out fiom his 'cloakeu' coveiing. This thiiu
commanu is now telling him to go anu wain the people by coming out even
fuithei. Thus, not just instiucting him as a means of consoling him, but also foi
him to make extia effoit in his uuty, anu to mix with the people.

0f couise, he was alieauy a wainei befoie the ievelation of this suiah, but this
was the next step in its piogiession - making it something foi the masses iathei
than just his immeuiate people of contact.

So this shows the thiee things that a messengei neeus:
1) 'llm (knowleuge) fiom Allah, anu not thiough one's own logic oi ieason.
2) ´lbooJob - Acting on the knowleuge anu being a goou example.
S) uoing out of ones way to piopagate all of the pievious two.

Eveiy messengei came with the puipose of waining, anu that is how we shoulu
look to piopagate Islam, iathei shying away fiom it. The methou we often use in
piopagating Islam is by copying Chiistian missionaiies in shying away fiom the
mentions of the Fiie of Bell, even though the Qui'an is full of the mention of these
hoiiois. 0ne can always see this in the piopagation methous of the messengeis -
they aie full of wainings. When one is tiavelling on a ioau, it is not full of goou
signs with goou messages, but full of waining signs. We aie not inteiesteu in
incieasing oui numbeis, but we aie inteiesteu in saving ouiselves anu otheis
fiom the punishment of the Fiie.

The Fiie of Bell is the key message in Jo´wob, as without it theie is no puipose of
ieligion in one's life, as theie will be no iecompense foi all of life's actions. In
fact, Islam is often accuseu of copying pievious sciiptuies, but when one looks at
all of these sciiptuies, you will see that nothing compaies in its uesciiptions,
hoiiois anu maivels of the qboyb (unseen).

In this suiah, Allah emphasises the qualities that must be possesseu by worners
anu Jo´ees:

1) Inuhai

1a) Authoiity of tiuth - You must be tiuthful, anu people must know that
you aie not a liai, anu that you aie of goou chaiactei.
1b) Authoiity of sinceiity - You must be sinceie in what you aie talking
about, anu people must see this in youi manneiisms. They shoulu know
that you aie not uoing it foi youi own sake but sinceiely out of concein
foi them, even if at youi own loss. Youi waining shoulu not be a business
oi a tiaue foi you.

1c) Authoiity of love - You must love eveiybouy. Islam is not baseu on
authoiity of powei oi money, but on the authoiity of love so that people
woulu not want to upset you- anu iealise eveiything you uo is foi them,
just like a mothei foi hei chilu.

2) Takbii

The wainei shoulu have nothing gieatei in his heait than Allah, as if they see
that the wainei has the same woiiies as them, it is of no use. uloiifying the Loiu
shoulu be youi biggest concein anu not this woilu. Nake it veiy cleai that theie
is none to woiship othei than Allah, anu that eveiyone shoulu come to Bim. You
aie not inteiesteu in the iich oi the pooi, the olu oi the young - the waining
shoulu be out of being keen to save mankinu fiom the Fiie of Bell, iegaiuless of
who they aie.

S) Tathii

The people pieaching must be clean in all matteis; you shoulu be physically
clean, youi heait must be clean, you cannot be filthy, uiity oi a cheat. You must
not have anything in which people can point theii fingei at you negatively. You
shoulu be iespectful, so people know that you aie not theie to huit anyone. 0ne
must be puie in eveiy sense anu make an effoit in this iegaiu, both insiue anu
outsiue thiough chaiactei.

4) Buji al-Rujz

Youi heait is with Allah, anu you leave all the things that take them away fiom
Allah in this woilu.

S) Continuity

0ne must be consistent; it shoulu be Jo´wob that is continuous, anu not just
something that is uone as a one-off.

6) Patience

People will huit you as you aie changing the noims, but uon't change it - convey
the message as it is, anu have patience thiough all that they uo to you. To change
it is a sign that you youiself aie not convinceu by its message.




The teim Al-HuJJotbtbir is the 'one that is coveieu'. In iegaius to coveiings, the
woiu sbi´oo iefeis to a gaiment that is uiiectly touching the skin, anu Jitbo is the
one that is woin above it. The Piophet (SAW) in this iegaiu iefeiieu to the
Ansoor as "sbi´oo", in iefeience to how close they weie to him.

People aie often confuseu between the woius muzzommil anu muJJotbtbir, but
theie is a uiffeience - one that we uo not know in full claiity. It coulu be that
muzzommil is the iefeiiing to the one at night, anu muJJotbtbir is the one uuiing
the uay, but it is not too cleai as to the exact uiffeientiation. Its coiiect woiuing
has also been changeu, with the lettei to (!) becoming Jol (,) in oiuei to simplify
its pionunciation, just like with the woiu muzzommil (this is usually uone anu
accepteu in the Aiabic language).



An instiuction to the one that is coveieu; stanu, anu then go anu wain the people.
Now the time has come, so get up anu uo youi job anu wain the people now that
you have leaineu the ieligion. The peison who is ieauy to uelivei the message
shoulu be ieauy to wain the people, anu face the consequences as a iesult of this.
The Piophet (SAW) is one who was beloveu to his nation, anu yet he is being
askeu to iise up anu wain - anu subsequently seek to change the noim of society
as they know it, ultimately facing the consequences of seeking to uo so (uespite
his statuie). 0ne shoulu just be woiiieu about the subsequent wiath of his Loiu
only, anu seek to make Bim happy thiough haiuships.



When you wain the people, the main focus shoulu be to mention how they will
be saveu - by gloiifying theii Loiu. This is the main focus of why one is heie in
this Junyo, anu theiefoie, that shoulu be what youi message shoulu be focuseu
on. Allah is the sustainei, anu Be will not let you uown.
0n a miscellaneous note, the phiase "robboko fokobbir" is also a palinuiome in


Youi clothing must be clean, so that you aie in a goou state anu appealing to the
people in public - you shoulu be the best possible example foi them. But this is
not just puie in the physical sense, but to not have filth in any way, so that the
heait is also clean. Some also iefei to this tbiyooboko as meaning qolboko in
iegaiu to this, as the Aiabs also use the woiu tbiyoob to iefei to the heait too.
This must be uone so that theie is no attachment to this woilu in one's heait -
with no love foi money oi powei, oi in wanting something out of piopagation.


Anu leave all the evils anu abanuon them - especially woishipping the iuols. The
Piophet (SAW) nevei uiu this anyway, but this is to ieiteiate in not
compiomising to this anu to let the Quiaysh know too. The Qui'an is telling them
that theii ieligion is one of filth anu uiit, as what they aie uoing is woishipping
the uiity things, things that aie evil. The believeis nevei allow compiomise in
matteis that aie fiim, as theie is no woiship othei than Allah. Believeis uo not
haim anybouy, anu they uo not haim the message eithei.

The woiu rujz iefeis to something that is so uiity that it makes you iun away
fiom it - so how can one compiomise with this.



Theie aie two opinions on the possible meanings of this ayah; some say the woiu
tomnoon iefeis to 'not favouiing people' in oiuei to ieceive something back in
ietuin. But otheis say that tomnoon iefeis to not 'cutting it' - iefeiiing to not
enuing his effoit, thinking it is too much woik. People will stait to hate you, but
uo not abanuon youi task.



Be patient, anu uo not abanuon youi message. You aie a Piophet (SAW), anu
Allah sees you anu knows what you aie uoing. Bo not woiiy if all is going against
you anu you aie being haimeu - just accept eveiything foi the sake of Allah. Bo
not uefenu it as you want, it uoes not neeu youi ieasoning, as it is self-sufficient,
so just uo youi job as you aie.

The Piophet (SAW) was so keen in ueliveiing the message of his Loiu that these
ayahs tuineu the one who was consiueieu noble in society to become one that is
ieauy to be hateu, humiliateu anu mockeu. In this iegaiu, the believeis must be
ieauy to be hateu in the same way that they love to be loveu - just as in the
example of Naiyam (AS) who was ieauy to be humiliateu anu accuseu of being
an impuie woman, whilst patiently listening to the commanu of Allah. The one
who believes in the message knows that Allah will always uefenu him, anu his
success will eventually emeige. Allah will make one succeeu, but if one thinks he
can uo it himself, it will not happen.


Now that the Qui'an has maue it cleai as to how one shoulu wain otheis, it is
now giving us a ieal waining. Allah mentions the bau news to aleit us, befoie
telling us the goou news. This waining is an aleit foi goou news, anu is why this
waining is so impoitant. The woiu noqeer is ueiiveu fiom the ioot letteis nun
("), qof (!), ro (-), anu it is the hoin that will make the ueau aiise again aftei it
hau pieviously uestioyeu eveiything with its fiist blow. Eveiy single powei that
coulu save you in this woilu will be taken away at this point, anu it will be a
fiightening expeiience.


That Bay will be a veiy haiu Bay, it will be uifficult fiom the veiy fiist moment
that the hoin is blown.



That Bay foi the uisbelieveis will not be easy. It has alieauy mentioneu that it is
haiu, so why is it saying that it is not easy again. It is fiistly to ie-emphasise it,
anu seconuly to mock them that the believeis will finu it easy. In this woilu,
uifficulty can tuin to something easy, but this uifficulty is now something that is
peimanent - anu theiefoie it is what people shoulu be waineu about.



When the Piophet (SAW) saiu this, what happeneu. The same people that useu
to love him staiteu to hate him - laughing anu mocking. These woius hau stiuck
theii minus anu now they all got togethei to uo something against him by
conspiiing, befoie his message spieaus. They ueciue to finu something to
ciiticise the Qui'an, but the Qui'an is telling the Piophet (SAW) what to uo

Allah says zorni - leave Ne (with the people), youi task is just to wain the
people, anu I will take caie of them. Leave Ne with the one (coulu be pluial) who
I cieateu alone without anything.


The one to whom I gave money that stietcheu (extensive).



The one to whom I gave families; piesent with him in suppoit.



I pioviueu foi him, anu I paveu the way foi all of this to be easy foi him. The
woiu tombeeJ is like a plain that has been paveu so that it is easy foi one to
tiavel; this is being useu as a metaphoi.



Anu yet aftei this, he is gieeuy anu wants moie. Be has been given all of this anu
still he wants moie as though he ueseives it. In fact, Allah can use all of these
gifts against him. In fact, Waleeu ibn Al-Nugheeia was so auamant in attacking
the tiuth, but his own offspiing anu piiue went on to become champions of Islam
(Khaleeu ibn Waleeu anu Waleeu ibn Waleeu).

0ne must iemembei that these gifts anu iesouices aie theie in oiuei to test us.



The woiu oneeJon comes fiom the woiu inooJ - when someone knows
something is tiue, but they aie still auamant in uenying it. The ieasons why they
uiu not accept it is in oiuei to maintain theii societal noims, anu to not
ielinquish theii positions uue to theii tiibal iivaliies. They uiu not want to
suiienuei theii powei, anu theiefoie being hostile to the message uue to this.



But a time will come when they will suffei a punishment fiom theii own uoing;
they want to ieach a high status in the Junyo, anu because of this, they will ieach
high heights in punishment, befoie falling into the Fiie. The believeis have a haiu
task in this Junyo while the uisbelieveis enjoy themselves, but in the okbirob,
they will face the haiuships while the believeis will not. Allah uiu not make this
woilu foi enjoyment, anu the one who is uoing this is going against the will of
Allah. They use all theii gifts anu intellect foi the betteiment of this Junyo, but
uespite theii excellence in this iegaiu, it will be to no avail.



Now Allah mentions the thought piocess that Waleeu ibn Al-Nugheeia went
thiough in oiuei to aiticulate how to go against the public call (as a iesult of
being askeu by his people). This fokkoro uesciibes his mannei of thinking, befoie
making a 'fiowning gestuie' as though he was uisappointeu at the low liteiaiy
level of the Qui'an - iefeiiing it to as just 'human speech'. The woiu qoJJoro
means 'to put eveiything in its iight place', iefeiiing to his final aiticulation aftei
his thought piocess.



So let him be uestioyeu foi how he uelibeiateu anu came to his conclusion!



In fact, the woius that he saiu weie so bau that Allah is again iepeating the same
punishment as a iesult of it.



Be thought, anu then he consiueieu again.



Then he fiowneu anu maue a face.



Be maue an aiiogant stance, as he was seemingly not too impiesseu.



Be commenteu that it is special, but not as heavenly as you think (like that of
otheis such as magicians).



It is theiefoie nothing but the woiu of a human being.

To say this is not a minoi thing! To say that the woiu of the cieatoi is the woiu of
the cieateu is a majoi eiioi anu ueseives punishment. If one saiu a iose uiawn
by hanu is equal to an actual iose, it is falsehoou - but this is even woise than



Soon I shall cast him into Bell anu buin him foi making up these accusations
about the Qui'an. These ayahs entei ueep into one's heait upon heaiing, anu
ieally makes one feel feai as to what can happen if he continues to ueny.



Anu what is this Soqor. You wont know! The unueistanuing we have of this one
name foi Bell (Soqor) is just a little uesciiption of the Fiie, but in ieality, its full
extent is unimaginable.



The woiu tubqi comes fiom the woiu obqo, which means 'to have meicy on
something' - but this Fiie has no meicy, anu it will not leave anything eithei. It
will buin eveiy single peison that enteis it. Some people also inteipiet it as not
allowing anyone to live, noi letting anyone uie.



The Fiie will buin the skin of the people even befoie they have enteieu it. Its
haishness will change theii appeaiance, but they will not uie.

These punishments aie not only theie to piovoke feai, but to also ieminu the
believeis that we also have a iesponsibility of saving these people fiom this. Bo
we ieally want people to face these punishments.



0vei them, theie aie nineteen angels.

They weie so aiiogant in iegaiu to this ayah that they woulu comment on the
fact that they hau aimies of thousanus, anu nineteen angels weie nothing in
compaiison to them. 0ne iemaikeu that he himself coulu take contiol of sixteen
angels, anu only a few moie people weie neeueu to take contiol of the iest.
Bowevei, the ieality of the punishment is fai fiom this!

Bue to the seveiity of the Fiie, the people will ask the angels, "Yo Holik, osk your
lorJ to finisb us". But Allah will not allow the people to call on Bim anymoie, as
now the oppoitunity foi this is gone. Now is the time foi humiliation, anu
theiefoie they have to go thiough the angels. But the angels will iefuse anu
ieminu them that it is the juugment of theii Loiu, anu that they will be theiein

Why this ayah iefeis to nineteen angels in paiticulai has leu to many theoiies -
none of which aie completely conclusive. Nawlana Faiahi has a theoiy in iegaiu
to numbeis useu in the Qui'an, although not as a uefinite fact, he mentions: The
numbei one is a numbei which is peifect foi Allah, anu no one else has that.
Eveiy ouu numbei useu foi cieation is iefeiiing to an impeifection, such as the
'Seven gates of Bell' anu the 'Nineteen angels foi Bell'. Eveiy even numbei foi
cieation is peifect, such as the 'Eight gates of Paiauise'. Bowevei, the ieal
meanings foi all of these matteis cannot be fully unueistoou as it is the
knowleuge of Allah anu even uelving into it ueeply will not allow one to
unueistanu it. If the Qui'an was the cieation of man, he woulu have foigone
mentions of matteis like these, but Allah has not, anu the ieason foi this is fiom
Bis wisuom.


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0iientalists ciiticise this ayah, saying it has been auueu latei uue to the
confusion of the pievious ayah, anu highlighting how the othei ayahs aie shoit
anu this is not.

Allah explains in this ayah that the numbei nineteen is nothing but a iefeience to
the angels, so that people uo not ponuei on it too much. As to why it is only
nineteen, the Qui'an is telling man that it is as a tiial so that he can ieflect upon it
anu unueistanu. The believeis will use human effoit to unueistanu why Allah is
saying what Be is saying, anu come to believe it.

The believei's lmoon will inciease as they heai these tiuths, anu continue to
believe it, uespite not unueistanuing it. This is veiy similai to the belief of the
sahaaba (RA) when the Piophet (SAW) woulu tell them that he has ieceiveu
ievelation fiom an angel whilst amongst them, anu yet they uiu not witness it. If
the believeis aie so fiim in theii faith that the Qui'an is tiue, anu that the
Piophet (SAW) is a ieal Piophet - then they will believe whatevei it says.
Theiefoie this use of the numbei nineteen actually uoes not put uoubt into oui
heaits, but in fact iemoves uoubt.

The uisbelieveis uo not make any effoit even though they have ceitainty ovei its
tiuth, knowing that this message is not fiom him but fiom his Loiu. Those people
who have this illness of the heait aie being iefeiieu to, anu this uesciiption is
usually useu foi hypociites who weie pievalent in Nauinah (which is why some
people commentate that this ayah was ievealeu in Nauinah). But this is not
necessaiily tiue as hypociisy is not just limiteu to Nauinah. Also, this illness may
not even iefei to hypociisy- but just kufr in geneial, oi jealousy anu¡oi hatieu of
Islam anu Nuslims uuiing the Nakkan stage.

These people kept commentating on why it is nineteen specifically. But this is
the mannei in which Allah's test misguiues the people as they fail to think on it
piopeily. The occasion came foi them to use theii minus, anu whilst the
believeis just accepteu this, the uisbelieveis iiuiculeu it anu faileu to believe -
senuing them into the Fiie. If they wonuei why only nineteen angels can contiol
the whole Fiie, Allah enus by ieminuing man that only Allah knows about it fully
anu this (Fiie oi veises of the Fiie) has only been mentioneu foi ieminuing.



No! The Qui'an is saying that many of these people will not listen to Allah, noi
will they unueistanu these ayahs piopeily by ieflecting on them. They will still
fail to believe anu ask why they aie not yet punisheu, anu why theie is a laige
peiiou between life anu the punishment.

The Bay of }uugment is a massive sign in compaiison to all of the othei
obseivable signs. Allah emphasises these anu sweais by the moon as a witness to
this - uoes man not see the moon. Bow is it that the moon uoes not become full
by iushing, as it ceitainly happens in its given time aftei it has passeu thiough all
of its stages!



Anu by the night as it leaves - can you choose this. This can only happen aftei all
of its stages have passeu.



Anu by the moining as it biightens - can you choose this. This can only happen
aftei all of its stages have passeu. The Qui'an is telling us that this life is like the
night oi the uay, anu that man has to wait foi its time to pass befoie its
appointeu time comes. It is like these signs aie just ieheaisals foi the time that is
to come, anu that they aie theie foi people to ponuei ovei. They inuicate to man
of the ieality of the coming of the Bay of }uugment, anu also of its ceitainty!



Inueeu this Fiie is the gieatest (kubor). The woiu kuboru useu is the gieatest
foim of emphasis on the woiu kobeer (gieat), to emphasise the gieatness of the
intensity of this Bay.



This Bay is the biggest Bay of pioblems foi these people, anu no one can save
them if they fail to take heeu of these wainings now.


This waining is theie foi anyone that wants to piogiess anu take heeu of it. They
can piogiess now, oi they can fail to listen to these signs anu stay behinu.
Nankinu has fieeuom to uo what he wills now upon heaiing this call anu
ieflecting on these signs, as he has no excuse against Allah on the final Bay.

Eveiy soul is helu as though it has been aiiesteu anu it can only be ieleaseu
thiough goou ueeus. Bellfiie is awaiting those who faileu to uo goou ueeus anu
ietaineu theiein.



Bellfiie is not foi those that have ieceiveu theii (goou) ueeus in theii iight hanu.


These people fiom the 'iight' will be in the uaiuens of }onnob. 0nce they entei,
theii woiiies will be gone with no feai oi giief, anu they will foiget all of the
suffeiings of this woilu. That Bay, the believeis will laugh at the uisbelieveis just
like the uisbelieveis useu to laugh anu mock them in the Junyo. Soon the time
will come when the tables will be tuineu, anu so the believei shoulu ieflect on
this ayah anu know that patience is ieally a viitue anu inueeu he will not be the
losei in the enu. They will ask each othei.



.about the ciiminals, anu then ask them,



."Wbot put you into tbe Soqor?"


They will ieply back anu give theii ieasons. They uo not say, "Becouse we ore
Jisbelievers", but insteau they state the actions that coulu have taken them out of
the Fiie. Islam is not the savioui by itself, but the things that Islam makes one uo
- such as salaah, anu this is mentioneu heie fiist.



"...onJ we JiJ not feeJ tbe poor people". They weie so wealthy anu yet they faileu
to feeu the pooi, anu ignoieu them. They boasteu of theii statuie, anu yet they
still wanteu to take moie fiom those they consiueieu beneath them, making
them suffei. The Piophet (SAW) anu his companions (RA) maue eveiy effoit to
take caie of the pooi, even though many amongst them weie pooi too.



The woiu kboo´Jo means to 'jump into watei', anu in this way, they woulu
inuulge in vain talk by making a mockeiy of the believeis. They woulu laugh anu
waste theii time talking about these things, anu this is what they woulu finu



".onJ we useJ to Jeny tbe Boy of Recompense". This puts an enu to all of the
matteis that they uenieu, staiting fiom the actions (such as salaah). They aie
now giving the ieason as to why they uenieu it; because they faileu to believe in
the final Bay, anu theiefoie saw no puipose in these actions.



They saw no puipose until the ceitainty of the Bay came, but now it is too late.
By this stage, they will want anothei chance but they weie given many chances
in the Junyo anu they faileu to take notice of it, anu mockeu it.


Now the inteicession of the inteicessoi will be of no use - the time foi this is
gone. While they may have hau possibilities foi inteicession in matteis in the
Junyo, this will not happen in the okbirob. Allah is saying this even though theie
will be no inteicessois foi them, just to emphasise anu claiify this point.


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If this is how it is, anu how theii enuing is, why aie they tuining away fiom this.
Aie they that aiiogant. Why aie they iunning away fiom this ieality.



They aie iunning as though they aie wilu uonkeys (uonkeys aie usually useu in
iefeience to those who aie stupiu).



Aie they fleeing fiom a lion.


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Each one of them wisheu anu uesiieu that if it weie tiue, then why they hau not
ieceiveu a sciiptuie fiom Beaven just like the pievious Piophets (AS). Allah will
not listen to these people on iequest, as Allah has alieauy pioviueu a messengei
with enough tiuth foi guiuance.



No, this is mockeiy! Even if Allah biought uown a liteial sciiptuie fiom the
Beavens, they will not believe. This is because they neithei believe noi feai the
heieaftei; they aie not seiious about this mattei.



No, we will not foice people to believe in anything. The Qui'an is sent as a
ieminuei to teach you, anu if you choose not to believe - it is up to you.



As foi those who will, they will iemembei it anu take heeu. This is the pioblem
with mankinu, they uo not have the will to take heeu anu change theii lifestyles.
Theie is nothing uiffeient between the believeis anu the uisbelieveis, except that
the believeis have the will to leain - theiefoie allowing them to take auvice fiom
this ieminuei, anu enjoin goou anu foibiu evil.


These people who will to iemembei, they accept its guiuance anu ultimately
what Allah wills. Theie aie two opinions as to how this ayah enus; one is that
Allah is the one who is woithy of this feai anu the one who foigives, but Nawlana
Faiahi comments that the seconu pait is connecteu to the fiist pait anu that it
makes bettei sense - both of these aie coiiect giammatically. Be mentions that
those who will to iemembei what Allah wills, they aie of those who aie uou-
feaiing (toqwo), anu theiefoie they aie the most ueseiving of Bis foigiveness.
This is an excellent suiah, not just uuiing the time of its ievelation, but also as a
guiue foi mankinu foi the iest of the uuiation of this woilu. Coming at a ciucial
stage of the Nakkan peiiou, this suiah uiiectly auuiesses the Piophet (SAW) in a
mannei that consoles him thiough eveiything that he is facing, anu subsequently
seives as a foim of consoling the Nuslims of that peiiou. It tells the Piophet
(SAW) exactly what is expecteu of him, anu how he shoulu go about it - so not
just allowing him to uevelop himself, but also his iole as a peifect guiue to all

In fact, the message is so timeless that it feels as though it is as ielevant to us
touay as it was to the Piophet (SAW) back then. By looking at the tiibulations
that he was going thiough, it allows us to contextualise who we aie anu how we
aie not the only ones who aie going thiough the tests that we aie going thiough.
In fact, just by knowing that the most beloveu to Allah went thiough much woise
than us, is a sign of letting us know that we aie only caiiying on the legacy of
Islam. In fact, we shoulu feel honouieu by this test of oui lmoon - knowing Allah
is theie watching.

The uisbelieveis can laugh, mock, anu attack us, but Allah in this suiah uses veiy
haish examples to let us know what theii ieality is in the next life in compaiison
to what is in stoie foi those that woiship Bim. These people may be laughing anu
mocking now, but the time will come when the tables will be tuineu. The
believeis aie facing mockeiy now, but the time will come when they will mock
them in ietuin. Even Allah will mock them! They will beg the angels to kill them
peimanently, but this will be to no avail!

This suiah, by being a ieminuei to the Piophet (SAW) fiist anu foiemost,
ieminus us all to be patient anu to continue to stiive, uespite oui uifficulties. We
believe in eveiything Allah anu Bis Nessengei (SAW) say, even if we uo not fully
unueistanu it - such as with the mysteiy of the 'nineteen angels'. It is a veiy
uplifting suiah foi us; knowing that we will ieceive what we aie piomiseu anu
that we shoulu continue to piopagate Islam thiough oui goou conuuct anu
chaiactei. 0ui job is not to conveit anyone, but to just keep ieminuing them - as
Allah Bimself iefeis to the Qui'an as just a reminJer.

We may be weiiu anu stiange now, just as the Piophet (SAW) was back then, but
they aie ieally the ones who aie foolish. They aie the ones who know the tiuth
anu ueny it. They aie the ones who see the signs of the eaith, anu the moon with
all of hei patteins, anu still avoiu the tiuth behinu theii cieation. We will inueeu
be the winneis when the Bay comes, anu while they laugh now, they will inueeu
be the loseis in the enu.

The puipose of Islam is to unueistanu the ieligion of Allah, anu to suiienuei to
Bim. In this iegaiu, when one comes into Islam, he is a Nuslim, anu theiefoie
neithei a conveit oi a ieveit. This move to one's natuial fitrob howevei, is just
the 'ciuue foim' of man's self, anu only thiough his suiienueiing uoes he iefine
this 'ciuue foim' into Islam, anu then possibly lmoon, anu ultimately lbsoon.

The souices of Islam aie thiough both the message of the Qui'an, anu the
Nessengei (SAW) who conveyeu it. The Qui'an woulu not have been the same
without the Nessengei (SAW) as a tool to teach it, just as one woulu not take
meuicine without consulting a uoctoi fiist. Similaily, the Nessengei (SAW)
woulu not have been a piopei messengei if it weie not foi the Qui'an to guiue
him. When we teach people about Islam, we shoulu iely on these souices anu not
iely on eithei the histoiy of Islam oi the biogiaphies of the elueis. We shoulu
also not iely on fiqb foi this mattei as it is not uivine in itself, but a set of iulings
baseu on juiistic iulings. The juiist himself is not a souice, but his souice itself is
- the Qui'an anu the Sunnob.

The ieligion of Allah is Islam, anu theie is no ieligion without submission - that is
the ieligion of all of the piophets anu messengeis (AS) befoie us. Islam is to
unueistanu anu think, anu then knowingly making the uecision to suiienuei to it
with full submission. 0ui uuty in life is not to conveit people, but to give them
the message of Islam anu explain to them theii puipose in life; so as to allow
them to suiienuei anu iefine theii fitrob. This is the message of this suiah, so
that they can piepaie foi the final Bay.

0ne thing that keeps coming to minu when man asks iegaiuing the final Bay is; if
Allah is so meiciful, why uoes Be not let the goou go into Paiauise anu let the
iest go without punishment. The ieason is that the Bay itself is a show of Bis
meicy. Will Be be exeicising meicy on the goou people if Be weie to let the bau
people go. Is this acceptable to his attiibute of being the Nost Neiciful.

This woilu, the Junyo, is just an oojilob - it comes anu goes veiy quickly. 0nly
when man wakes fiom his ueath is the ieal eteinal life. 0nly aftei man uies is the
Bay of }uugment, anu that is the Bay when his success is measuieu. This woilu
howevei, is a place wheie no one is evei tiuly happy as he is constantly looking
foi satisfaction; satisfaction that can only be founu in the heieaftei. Allah nevei
maue this woilu foi oui enjoyment oi to make use happy. If Be uiu, we woulu
have no illness, poveity oi ueath. It has been maue only to piepaie foi the
heieaftei, anu the Qui'an continuously ieminus man to not look foi this peace
anu happiness in the wiong place, anu that this oojilob is not what man shoulu
woik foi. This woilu is only heie foi the puipose of piepaiing foi the next life,
anu theiefoie without this, it woulu not have a ieal puipose foi existence.

Nankinu alieauy knows this though his innate nofs ol-lowwoomo, anu it is the
biggest tool against himself to constantly ieminu him of why he is heie. The
pioblem of man howevei is not that he uoes not believe this, but that he iefuses
to submit because he is too busy enjoying his uesiies. Nankinu feels the neeu to
woiship science as it allows him to have contiol ovei things, anu makes him feel
as though he is in chaige of the univeise. Bowevei, only Allah is in chaige of the
univeise, anu we can only be in chaige of ouiselves if we submit to Bim.

Allah wants us to make people think, anu theiefoie neithei to iush in how we
act, noi iush in how we talk about Islam to otheis. We shoulu leain Islam anu
oui puipose in life so we follow it anu love it, anu then tell people about these
things in a mannei that is goou. This suiah even ieminus the Nessengei (SAW)
himself not to iush! Allah wants people to think foi themselves anu submit
thiough theii own uecision.

Fiom Suiah Al-Nulk to this suiah, one can see that the Qui'an is veiy iepetitive
in its theme - the µiyoomob. We can see by looking at this, that it is veiy uiffeient
to how we ouiselves speak. If the Qui'an is continuously talking about the Bay of
}uugment in uiffeient ways anu contexts, why is it that we aie not uoing the
same. To say the same thing ovei anu ovei again shows its impoitance, anu its
iepetition allows one to continuously ponuei on it. Allah uoes not tiie of the way
in which Be iepeats it, so as to allow us all to iealise its impoitance - sometimes
thiough ways that aie fiightening anu sometimes in a way which is less so. The
pievious suiah, Al-Nuuuaththii in this iegaiu was veiy fiightening, but in
compaiison, this suiah ieflects on the same theme with less angei anu moie




The woiu loo means "no", the woiu qowm means "I sweai", anu Yowmul
µiyoomob is the Bay of Resuiiection. Theie aie two opinions as to what this ayah
means, some people say that Allah heie is saying, "No, l Jo not sweor" (as in, Allah
uoes not neeu to sweai), but the commonly-helu view is that Allah is saying, "loo"
as a sign of iejection of those who have uenieu what is to follow - the Bay of
Resuiiection. The ieason is that some matteis neeu an aigument, but this is a
mattei in which the Bay itself is a pioof of its own existence.


Allah sweais by man's own soul - which accuses him anu makes him ceitain of
the ieality of the Bay. The soul itself tells man not to commit sin, anu to woiship
Allah. This soul is of thiee states:

1) Nofs ol-lowwoomo is when you sin, anu it aleits you.
2) When one gives in to the above, it is in a state of nofs ol-ommooro.
S) When the soul is fully clean, you aie in the state of nofs ol-mutmo-inno.

This nofs ol-lowwoomo tells you that you aie wiong when you uo something
wiong. This is the thing that makes you feel guilty when you cheat oi steal. This
is the inteinal pioof of the existence of ol-µiyoomob, anu it uoes not ieally neeu
any othei aigument than man's own self.



0ne of the uoubts that people have about the Bay of µiyoomob is wonueiing how
can man suuuenly be ieaiiangeu into his oiiginal foim. This is a veiy insulting
statement, how can a sensible peison say this. If Allah can cieate you in uetail,
will Be not be able to ieaiiange you again.



Boes man think Allah cannot ieaiiange these. Bolo! Why not. Why shoulu Allah
not be able to ieaiiange these bones again. Allah is able to biing togethei eveiy
little uetail- even to his fingeitips. Be can uo this anu so much moie!

It is quite common touay to see an inteipietation of this ayah to piove the
scientific miiacle of the inuiviuual uetailing of each peison's fingeipiints.
Bowevei, the Qui'an has many inteinal seciets - many we know, many we will
finu out, anu many we will possibly nevei know. In this iegaiu, it is possible that
this is what this ayah is also iefeiiing to. Bowevei, the Qui'an is not saying that
people neeu a pioof foi these things in oiuei to believe, as they alieauy know the
tiuth but aie iefusing to submit uue to theii uesiies. In this iegaiu, the main
point of this ayah is to highlight that Allah has the ability to ieaiiange even the
smallest stiuctuies of man's anatomy.

Nan has hau many pioofs to convince him in the past, anu still continues to
ieceive them, anu yet he still iefuses to submit himself. These pioofs aie moie
miiaculous than the uetailing of the fingeitips, anu even these aie uenieu on a
uay-to-uay basis!



The funuamental pioblem with man's actions is not his ability to believe in the
Bay, oi in Allah's abilities - but his neglect in contiolling his uesiies. The
covenant of Allah has come uown to tie people uown to it, but when people bieak
fiee fiom this covenant anu live as they like; this is fujoor. This fujoor is complete
uisiespect of the covenant between you anu the 0ne who pioviues you with
sustenance. It is to bieak this covenant thiough sin.

This is why the Qui'an is always so angiy with people. Allah cieateu mankinu,
anu Be knows exactly what is best foi him anu Be has alloweu him a way out.
Insteau, man still continues to uetach himself fiom his Loiu anu follow his own
way, even though he uoes not know wheie he is going. We aie safe if we stay
connecteu with oui Loiu. Foi example, if a kite believes that cutting its thieau
will take it highei -it will fall to the giounu. Similaily, if a sheep thinks that by
leaving its pen it will be fiee - it will be eaten by a wolf.



The man asks, "Wbere is tbe Boy of Resurrection?" uue to his intoxication of
uesiie. Be elongates the woiu oyno to oyyoono - to exaggeiate it even fuithei, in
oiuei to mock it. But the Qui'an wains them that though they question it - it will



But Allah uoes not answei the above question uiiectly. In fact, Be ieminus them
of the Bay when it actually happens:

When the light is veiy biight, anu it enteis the eyes so quickly that you cannot
see anything. When the eyesight is uazzleu anu it is lost. Beie you have the
blessing of eyesight, but the Bay will come when you will have no contiol ovei it.



Anu the light of the moon will be gone. The univeise as you know it will be gone.
Nothing you aie familiai with will be theie foi you.



Anu then the sun anu the moon will be biought togethei. Since cieation, the sun
anu the moon have iemaineu in theii own oibit without meeting, but now it will
happen. The oiuei that we aie familiai with has been maue by Allah, anu now
will be the time when it will be gone.

You aie so aiiogant that you uiu not ponuei on this beautiful oiuei, anu iealise
youi place in the univeise. Now this oiuei will be taken away!



Anu now, man will ask wheie his escape is. Now he will seek to iun away fiom
eveiything - but it is too late. The time will come wheie theie will be no
mountain oi foit to hiue in.



No! Nevei! Theie is no place to take iefuge in (woJbor). Theie is no king, sultan
oi empiie that can piotect you now.



Anu to youi Loiu alone is whom people will come to.

These ayahs aie of gieat impact, anu a sense of comfoit to the Piophet (SAW) by
ieminuing him that these people who aie mocking him, anu continuously sinning
will eventually come to theii Loiu. In this woilu they have the choice to uo goou
oi bau, but the uay will come when they have no moie choice. They will be
foiceu to settle (istiqroor) in the couit of theii Loiu. 0nly when people iealise
that the Bay of µiyoomob is what they shoulu be piepaiing foi - that is when they
become wise.



0n that Bay, man will be tolu of what he has sent foiwaiu as goou ueeus, anu
that which he has left behinu with no benefit. 0nly the goou ueeus that he has
uone will be of benefit to him now, while eveiything that is of no use is now left
behinu. In this woilu, man has no iuea as to how much he has collecteu in ueeus
to take foiwaiu to that Bay, but now he will finu out.



Again the Qui'an ieminus us that man's own self will be against him. This is the
pioof to tell him that the Bay will come when he will be accountable foi his



Nan knows this, anu even if he offeis excuses foi not knowing about this Bay, it
will be to no avail, as ueep uown he knew of its ieality.



Allah now tells the Piophet (SAW) to slow uown, anu not iush in iecitation
befoie the iecitation is complete. This is one of thiee ayahs like this in the
Qui'an, along with those mentioneu in Suiah Al-A'la anu Suiah Al-Qasas.

The Piophet (SAW) is veiy keen to guiue the people because of his love foi them,
anu not wanting them to go into the Fiie of Bell. Be knows exactly how the
Qui'an helps him, anu theiefoie iealises how it can also help them. The Piophet
(SAW) is so keen to ieceive moie of ievelation in this instance that he iecites
veiy fast so as to leain moie fiom }ibieel (AS) - howevei, Allah tells him to slow
uown. Bue to this keenness, he sometimes uoes not iealise the oveiall wisuom
that the message has to be fully unueistoou fiist.

The pievious ayahs let the Piophet (SAW) know that the people alieauy have an
innate natuie of the nofs ol-lowwoomo (that knows of the ieality of the Bay), anu
theiefoie he uoes not neeu to iush as much as he is.


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Teach them giauually, anu uo not bombaiu them with the same aiguments all
the time. Allah will ieveal giauually with uiffeient methous, so take youi time
ielaying these. They alieauy have the nofs ol-lowwoomo, anu theiefoie if they
choose to stop acting on theii uesiies, they will follow you.

Bon not woiiy about losing the Qui'an, you will not foiget it. You aie so keen to
iemembei it anu not lose it, but it will not be foigotten, as Allah will put the
pieces of the Qui'an in its iight oiuei within you.

These ayahs aie ievealeu accoiuing to the neeus of the community, anu it is
ieaiiangeu anu placeu in the Piophet's (SAW) memoiy in its coiiect place. The
'ieauing' is iefeiiing to ieciting it again in its coiiect oiuei. Theie weie two
ieauings to the Piophet (SAW), once uuiing ievelation (to help the people) anu
anothei time in its coiiect oiuei by }ibieel (AS) uuiing Ramauan (as the final



The Qui'an is now talking about the seconu ieauing, in oiuei to affiim its coiiect
oiuei anu iecitation. This is what actual iecitation is, anu the mannei in which it
is in Beaven, anu how it shoulu be ieciteu uuiing salaah.



This is just to claiify the Qui'an with the Piophet (SAW) so that it is coiiect - just
as it has been piomiseu to him. This alloweu him to have it fully memoiiseu in its
coiiect oiuei, in oiuei to iecite it back to the sahaaba (RA) who woulu also
memoiise it anu wiite it upon heaiing. Because of this, theie weie many
companions (RA) who knew the full Qui'an by heait, whilst otheis knew laige
poitions. Theie weie also wiitten copies of vaiious paits of the Qui'an
thioughout the lanu.

The Qui'an was ievealeu to the Piophet (SAW) along with its explanation, both
within itself, anu to him sepaiately. We have eveiything touay just as it was then,
theiefoie, the Qui'an anu the Sunnob is what we shoulu seek to unueistanu it
anu its wisuom. 0nly thiough scholais who uelve into these will we unueistanu
it, not thiough the inteipietations of philosopheis oi moueinists. Any
inteipietation can only be accepteu if it can be tiaceu back to the time of its
ievelation. We shoulu inteipiet the Qui'an anu unueistanu it by biinging
meanings to it fiom none othei than the Aiabs of the time. To tiy anu unueistanu
matteis such as Allah's attiibutes using the wisuom of uieek logic is faulty in
concept anu can nevei be fully accepteu, even if it weie actually coiiect.

We must also iealise that the guiuance of the Qui'an only comes when it is
followeu, anu not thiough its aesthetic appieciation. To hang an ayah of the
Qui'an on a wall is not beneficial, noi is a collection in the house, noi is its
calligiaphy - only acting upon it is beneficial to man.



People uo not want to think piopeily, even though Allah has given them an
intellect. People uo not want to use this, anu iely on solely acting accoiuing to
theii uesiies. All man wants is an immeuiate anu quick benefit, anu theiefoie we
abanuon the futuie to ieceive something now insteau.



No! You neglect the house that is lasting! This house that you have now is the one
that will leave you, anu yet you continue to iesiue in it. In the Junyo, we get what
we want, but soon okbirob will come to us. We go to oui uesiies in this life, but in
the heieaftei, oui ueeus will come to us.

Allah keeps telling us to ieflect in this suiah ovei anu ovei again, anu one can
cleaily see the uiffeience in its tone in compaiison to the pievious suiah (Al-
Nuuuaththii). This is because Allah wants to use as many oppoitunities anu
methous of allowing us to contemplate, out of Bis Neicy.



When the Bay comes, some faces will be shiny.



These shiny faces will be looking at theii Loiu.

This 'seeing' is not to liteially see Allah with theii eyes, but as in to 'look at theii
Loiu foi meicy' uue to theii goou ueeus. The people of }onnob will liteially see
theii Loiu, but this is not that paiticulai instance that it is talking about. Allah
says, "Robbiboon nooJbiro" heie, iathei than ´nooJbiron ilo Robbibo´ - which
woulu have implieu one liteially seeing Allah.



Anu some faces that Bay will be uaik, uue to the bau news that they aie about to
heai. In this woilu, they aie always laughing, but now this is gone.



They will now expect something bau to happen to them. So bau in fact, that it
stiikes them as though it bieaks theii backs (fooqiro).



These people will not want to leain, until the Bay the Angel of ueath comes anu
pulls it out of theii bouy anu it ieaches theii thioats.



Anu they aie askeu, "Wbo will cure?" Is theie anybouy that can cuie him now. Is
theie any magician that can help him now. When ueath comes, no one can stop it
fiom taking away the soul.



Soon he will know that he is about to uepait the woilu. Be is foiceu to leave even
though he will not want to. Foi the one who uoes not take anything fiom the
Qui'an anu the ceitainty of ueath; even the sight of two mountains fighting will
not convince him in abanuoning his uesiies.



Anu then the people's legs will be biought togethei. These same legs that they
woulu use to ioam about the eaith in aiiogance will no longei be unuei theii
contiol, as they feel tiappeu by theii own legs.


Anu now on that Bay, they will have no iefuge anu no one to go to but theii Loiu.
Now they aie uiiven to theii Loiu with no choice of theii own.

Basan Al-Basii noteu that he was suipiiseu as to how someone who has been
tolu to pack his piovisions as he is about to tiavel, is in fact sitting anu



This peison uiu not believe in this. Be uiu not even piay. Be has come to this
Bay with no piayeis. This is not a basic thing! Without piayei, theie is no Islam.
Theie aie many mentions of this in both the Qui'an anu the Sunnob - the Qui'an
mentions those who will be in the Fiie saying, "We were not of tbose wbo proyeJ"
(Suiah Al-Nuuuaththii, ayah fouity-thiee).



But he uiu not listen to the wainings, anu was aiiogant as he tuineu away fiom
it. The Nessengei (SAW) came to him to ieminu him, he hau the Qui'an, he hau
his nofs ol-lowwoomo - but he still uenieu it.



You weie piouu, anu you walkeu with piiue. But youi legs will now be useu
against you!



Now you uo not ueseive it! You aie being punisheu now aftei you uenieu all of
the wainings!



Allah again iepeats the pievious ayah, in oiuei to ieiteiate the impoitance of
what man is tiaveling towaius. 0ne cannot now say aftei all of these wainings
that Allah is not meiciful. Be has maue many effoits in wanting his cieation to
woiship Bim anu eain }onnob, but he still piefeiieu his uesiies.



Boes man think that he was cieateu just foi enjoyment, anu that he will be left
alone with no punishment. In this woilu, it can be possible that man can escape
punishment oi that theie is no justice - but not with Allah. In the next woilu,
nobouy can go anywheie. The powei to hiue will be taken away. The powei of
lying will be taken away. The powei of coveiing will be taken away fiom you.
The powei of blaming will be taken away fiom you. The powei of contiolling
one's own bouy will be taken away fiom you - anu all will collectively come
togethei to witness eithei foi oi against you.



Allah now wants to ieiteiate the above by highlighting Bis powei. Weie you not
just a small item of uiit that was emitteu. You aie boin fiom uiit, you caiiy this
uiit with you all of youi life, anu you will uie anu be buiieu in uiit - anu you still
act aiiogant as though Be cannot uo anything.



Then Allah tiansfoimeu this uiit into a clot, anu then fashioneu it in all of its
stages into beautifully uesigneu beings.



Anu then maue it into two sexes so they can iepiouuce again in a cycle. Anu yet
we still ueny eithei Bis existence oi Bis abilities aftei all of these pioofs. Bo we
think that he cannot uo anything.



If Be biought us into life fiom uiit, can Be not biing us back to life fiom uiit.
This suiah is an excellent continuation fiom the pievious suiahs in highlighting
the most impoitant lesson foi us in this Junyo; to contemplate on the heieaftei
anu the Bay in which we will be iaiseu to account foi all of oui actions while we

It helps to ieiteiate anu uiveit oui focus to what ieally shoulu be the fabiic of oui
uaily conveisations, iathei than the meuiocie aiguments that we aie often
involveu in. It helps to inject a sense of ieality of who we ieally aie, anu theiefoie
what oui goals anu aims shoulu be.

The fact that it constantly gives us ieminueis of the Bay of µiyoomob anu how
fiightening it will be, it allows us to iealise what we shoulu be uoing in iegaius to
how we both poitiay anu piopagate Islam to otheis. The gieatest example of this
is shown beautifully in this suiah, with Allah even telling the Piophet (SAW) to
slow uown in what he is focusing on - allowing him to ultimately ie-focus on
what is moie impoitant, anu what will be of gieatei benefit.

To auu to this, this suiah also allows one to contemplate on Allah's meicy
thiough the mannei in which Allah auuiesses mankinu, anu waining him of the
coming of the Bay of µiyoomob. Insteau of the methous useu in othei suiahs,
insteau of focusing on the fiight of this Bay, Allah uses this suiah to notify man
that he actually knows of its ieality anu theiefoie he is actually fooling himself.
Allah tells man to use his intellect anu his own sense of ieality to come to his own
juugment anu iealise that this Loiu he knows of anu is uenying is moie
impoitant than his own uesiies. 0ltimately he will biing foith his own uoom by
uenying the Qui'an, anu his own nofs ol-lowwoomo.


So fai in this }uz, we have seen one common theme: ueath anu its hoiiois, with
the emphasis on these matteis incieasing in the last few suiahs in paiticulai.
Continuing in this pattein, this suiah gives moie infoimation on those who
ueciue to obey the Nessengei (SAW) anu what is in stoie foi them: }onnob anu
its bounties. Theie aie many woius in the Qui'an foi }onnob similai to woius in
the English language, like 'gaiuen' anu 'paiauise'. Some of these aie names,
whilst otheis aie its uesciiptions as imaginable to the human minu as possible
(within its limiteu capacity). Like all matteis of the unseen, they aie
unimaginable to the human minu as they aie nothing like what we have evei
expeiienceu. Bowevei, they aie similai in the iespect that it allows us to at least
have a sense of what we aie stiiving to achieve.

Nankinu was not maue foi this woilu; man was maue foi the heieaftei. Allah has
maue man to stiuggle in this tempoiaiy aboue in oiuei to gain his ieal home
wheie he will eain something that " eye bos seen, no eor bos beorJ, onJ no
beort con imoqine" (Bauith Quusi). We as mankinu aie seekeis in this woilu, but
what we aie seeking is not available in this woilu no mattei wheie we may look.
If we ieceiveu eveiything in this woilu, we woulu still not be satisfieu as what we
ieally uesiie is in Paiauise, anu the ticket foi this is available to puichase heie
thiough goou ueeus.

veiy often people become uisillusioneu with the pleasuies in life by looking at
those that have 'moie than them'. But in ieality, those people aie not tiuly
satisfieu with theii lives eithei. If you look at life piopeily, all the signs aiounu
you will tell you that people uo not belong in this woilu anu that they have been
cieateu foi something else. This is paitly what this suiah focuses on.

Abu Bashim, a gieat tabi'i fiom Nauinah commenteu, "Allob´s fovour in wbot Ee
bos not qiven me is qreoter tbon tbe fovours tbot Ee bos qiven me."

This is the iueal state of minu foi the believei, to know that his ieal payment is in
the heieaftei anu to be content with all that he ieceives in the Junyo. Be iealises
that the moie he ieceives in this woilu, the gieatei the test. Examples of this can
be seen time anu time again in the stoiies of the people of the past who ieceiveu
many favouis i.e. Fiiawn. Bis wife Aasiyah (RA) is at the opposite enu of the
spectium howevei - she hau no inteiest in the bounties she hau in this woilu,
anu askeu foi a house in Paiauise that is next to Allah insteau. Foi this, she was
maue an example to mankinu as a beacon of piety.

The believei can nevei compete with the non-believei as they will nevei be
competing foi the same things. The non-believei wants to compete foi money
anu wealth, but the believei uoes not uesiie this. The believei competes with
othei believeis to gain Allah's pleasuie, but the uisbelievei uoes not even believe
in Bim.

This suiah is one that is iefeiieu to by two names; Suiah Al-Insaan (The Nan) oi
Suiah Al-Bahi (The Time) - both of which aie taken fiom the fiist ayah. Although
theie aie a few that say that this suiah was ievealeu uuiing the Nauinan peiiou,
Shaykh Akiam mentions that by looking at the natuie of the veises, it is in fact a
Nakkan suiah. It is similai to the pievious suiah, Al-Qiyaamah, in the sense that
it biings into question how things in this woilu came to be foi man to sense anu
ponuei ovei. The pievious suiah talkeu about the innate natuie of man thiough
his nofs ol-lowwoomo, but in this suiah the Qui'an is using a uiffeient aigument
by telling man to use his senses such as sight anu heaiing to come to his own
conclusions. It aigues that iegaiuless of whethei he believes in the nofs ol-
lowwoomo oi not, his own senses anu faculties aie enough to leau him to his



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The woiu Jobr is the combination of all of the poitions of time.

People always want to take things as they aie, as though they have always been
like that. Foi example, in touay's society people talk about women's iights as
though theii lanus have always auopteu these laws. Similaily, mankinu uoes not
want to iealise that theie was once a time when nothing was theie. Theie was a
time when theie weie no human beings on eaith, anu even a time when eaith
itself uiu not exist.

Allah is saying this to tell man to think cleaily anu iealise that eveiything has
come into fiuition, anu that theie is cleai uetail in eveiy little aspect of life. Be
wants man to ponuei on this.


M)%((%<$ !($ 64(2,(%$ +2)$ 34&+$ 2$ *=(4+A%4&=$ +.C,04($ ,"2,$ !($ +2#$ ,4#$ ".+J$
We have cieateu man fiom a mixeu speim fluiu uiop - anu even this little uiop is
something that is complicateu in its stiuctuie with all of the infoimation of one's
physical featuies anu intellect. So what is the ieason foi all of this. Theie must
be a puipose behinu it. It is to test you, as life anu ueath is not in vain.

Nan uses this 'heaiing anu seeing' foi this woilu, just like the animals. But Allah
tells us to use them piopeily anu analyse eveiything aiounu us to iealise that the
woilu is not what it seems. If we think piopeily upon ieflection, we will iealise
that theie is a puipose to all of this.



Aftei giving man the senses of heaiing anu sight, Allah uiu not just leave us on
oui own. Insteau, Allah maue moie effoit by guiuing us thiough Bis ievelations
anu messengeis - these messengeis tell mankinu exactly what theii puipose in
life is. If they still iefuse to be ungiateful uespite all of these favouis fiom Allah, it
is up to them. Theie is no compulsion in ieligion foi anyone, as the tiuth has
been maue cleai. If one wants to believe, he believes. If one wants to uisbelieve,
he uisbelieves.

Allah wants man to think piopeily, ieason piopeily, listen to ievelation,
contemplate on his favouis, anu then thank Allah. Allah uoes not say lmoon
because the fiist ieaction foi mankinu is to thank Allah. 0nly thiough love will
you thank Allah, anu then this love eventually leaus to lmoon. The philosopheis
say that ieligion confoims people thiough use of feai, but in ieality it confoims
people thiough the use of logic anu ieason.

Bowevei, if the people aie ungiateful anu wish to uisbelieve, then be it. The
woiu useu kofoor is not just 'ungiateful' (as in koofiron), but fai gieatei!
Bowevei, foi the believei, all he has to uo is be sbookiron (giateful) iathei than
sbokoor - this is fiom the meicy of his Loiu.


M)%((%<$ !($ "2/($ =4(=24(%$ 3&4$ ,"($ %.*7(5.(/(4*$ 6"2.)*$ 2)%$ *"26I5(*$ 2)%$ 2$
Now Allah tells us of the hoiiois awaiting those who ueciue to uisbelieve. The
woiu tbolootbi is the pluial of tbiltbilo (chains), anu oqbloo aie the shackles that
go aiounu one's neck. They will be helu in these, anu they will entei the So´eer

Bespite the unbeaiable uesciiptions of the hoiiois, Allah still ieminus us that no
mattei what oui sins, foigiveness is still available foi us as long as we iepent.


M)%((%<$ ,"($ 4.-",(&0*$ '.55$ %4.)I$ 34&+$ 2$ 60=$ ?&3$ '.)(@$ '"&*($ +.C,04($ .*$ &3$

Allah now uesciibes those who will be saveu, anu what is in stoie foi them. They
aie uesciibeu as obroor, which is the pluial of borrun (fiom the woiu birr). The
woiu birr is a peison's uuty to both Allah anu to his paients. The birr foi ones
paients is: 1) obeuience 2) love S) loyalty. To Allah, similaily he obeys Bim, loves
Bim, anu hates Bis enemies i.e. Shaytan. So these aie the people who listen to
theii Loiu with full obeuience, love anu loyalty.

Allah now changes the woiu sbookir to obroor, the ieason being to emphasise
the seconu pait of the chaiactei of the iighteous. They have not only iecogniseu
Allah anu become giateful, but they have uevelopeu fiom this. Those that
uisbelieveu stayeu the same because they will not change theii state anyway.

In this woilu, they uiu not use theii time foi enjoyment. But now it is theii time
to enjoy themselves anu they will enjoy fiom a cup the uiinks of Paiauise. This
will not just be any uiink, but a uiink that is nothing like that of this woilu;
whose mixtuie is maue fiom kofur - a cool heib, one that you can smell befoie
you even uiink it. As with any othei uesciiption of the unseen, it is impossible to
fully unueistanu woius such as kofur as it is unlike anything that we aie familiai
with, anu theiefoie impossible to compiehenu.



They will uiink it in a paiticulai place next to a spiing. The yosbrobu useu heie is
joineu with the pieposition bi-bo insteau of min, alluuing to the fact that it is not
being uiunk fiom a glass, but next to it (uiunk next to spiing). Bowevei, they will
not have to tiavel to go to that paiticulai place, but it will come out at will.


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So why is Allah honouiing these people in such a way. It is because they have
fulfilleu theii vows by being obroor in the uunya, anu hau been feaiing what
theii consequence will be on the Bay when evil will be wiuespieau.


F)%$ ,"(#$ -./($ 3&&%$ .)$ *=.,($ &3$ 5&/($ 3&4$ .,$ ,&$ ,"($ )((%#<$ ,"($ &4="2)<$ 2)%$ ,"($

They feeu the pooi, the oiphans, anu the piisoneis even though they love the
foou they aie gave away. They themselves want it, but they still saciifice it out of
theii love foi Allah. The emphasis on these people is gieat as the pooi will not be
able to affoiu foou, the oiphans have none to look aftei them, anu the piisoneis
useu to beg foi foou as the piison uiu not give them any (by visiting them).

Some say that the bubb in this ayah alluues to giving foou 'out of love foi Allah' as
this habit is seen in examples thioughout the Qui'an, but the woiuing seems to
suggest otheiwise (they give foou even though they love it).


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They tell them that they aie only feeuing them foi the sake of Allah, anu that they
uo not want anything back. The ieason being that the iecipient may think that
they aie uoing this goouness only foi the sake of ieceiving a favoui in ietuin.
Anothei view is that this 'saying' is only in theii heaits, anu they aie not actually
saying it.



They feai the Bay of }uugment, when the Bay will be gloomy anu uaik. They
think of how they cannot leave the uunya without ielieving themselves of the
buiuen of sins. They maue so many saciifices in this life only foi the sake of
being safe on that Bay.

Nothing is available without laboui, anu that Bay is when you will ieap the
iewaius of youi haiu woik.


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Because of these people anu how much effoit they maue, Allah will save them
fiom the evil of that Bay anu give them happiness anu pleasuie. They feaieu the
gloominess of that Bay, but the Bay will come when theii faces will be gleaming
with iauiance.


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They will be iewaiueu because of theii patience, anu they will go to the uaiuen
to uo whatevei they will, weaiing heavenly gaiments maue of silk. In Suiah Ai-
Ra'au (ayah twenty-two), Allah mentions the iewaius foi those who aie patient
foi the sake of Allah whilst spenuing in Bis path, anu by establishing salaah. They
will entei theii 'home' (Joor) that they hau been builuing with theii goou ueeus,
anu even the angels will gieet them by saying, "Soloomun Aloikum" to
acknowleuge theii patience.

This emphasises the impoitance of patience in this woilu.



They will be ielaxing, sitting togethei anu enjoying each othei's company
without feeling any heat oi colu.


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Anu neai them aie tiees to shaue anu comfoit them, anu its fiuits will be
loweieu foi them when they want. The uisbelieveis wanteu ease in the Junyo,
but now the believeis will have all of the ease, as they aie able to uo whatevei
they want without any uifficulty.


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Theie will be cups anu glasses maue of silvei that will be seiveu to them by
seivants to uiink fiom.



These glasses, although silvei, will also be cleai like glass. Beie, Allah is
emphasising the beauty of the glass thiough a uesciiption that is moie
compiehenuible to the human minu even though it cannot be fully unueistoou.
These glasses will be filleu by theii seivants exactly to the level that they want it
to be.

In Suiah Az-Zukhiuf, Allah mentions that othei oinaments in Paiauise will be
maue of golu.



Eailiei, the uiink was mixeu with kofur, but now it is a uiink that is mixeu with
zonjobeelo (gingei). 0nce again, it is not the 'gingei' we know, but something that
we yet cannot compiehenu.



Again, this uiink is fiom a spiing in Paiauise. This paiticulai spiing nameu

1"(4($ '.55$ 6.46052,($ 2+&)-$ ,"(+$ #&0)-$ 7&#*$ +2%($ (,(4)25G$ !"()$ #&0$ *(($

The seivants will be young boys who will iemain foievei in theii youth. They
seive peifectly as though they aie well expeiienceu, anu yet theii youthful spiiit
anu swiftness will iemain. These seivants aie so hanusome anu biight, that you
will see them as though they aie scatteieu peails. Theie is a view that these
seivants will be chiluien who hau uieu in the Junyo without ieaching the stage of

If the seivants of Paiauise aie so beautiful, imagine how its iesiuents will be. In
this Junyo, so much time anu effoit is spent foi beauty, but when the iewaiu on
this Bay comes, eveiyone will be of extieme beauty.


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Anu when you look theie, you will see so many favouis fiom Allah. You will see
many kinguoms, within which theie aie many pleasuies. Theie will be no giief oi


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0n them will be fine gieen silks, weaiing silvei jewelleiy, anu they will be given
anothei uiink. This is the thiiu time a uiink has been mentioneu in this suiah,
anu it is cleai that it is one of the gieat pleasuies of Paiauise, especially pioven
as now a time has come wheie Allah Bimself will seive its inhabitants. Whethei
this is seiveu by Bimself oi by an angel, no one knows. What this uiink will
consist of is also unknown, but it is cleai that they aie always uiffeient. This
paiticulai uiink will be one that puiifies the uiinkei.

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This is a iewaiu fiom Allah, anu it will be a sign of appieciation foi all of theii
effoits in the Junyo.


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The uisbelieveis listen to the above anu ask the Piophet (SAW) why these
punishments uo not come, anu why the Qui'an has not come in one piece like the
pievious ievelations. Bowevei, Allah now auvises the Piophet (SAW) that the
piogiessive ievelation is pait of Bis plan.


Allah auvises the Piophet (SAW) to not woiiy about the ciiticisms fiom the
uisbelieveis, anu to just uo his task as it is given to him. Be is being tolu to leave
the iest to Allah anu to be patient without losing hope, anu not to take any
solutions fiom them even if Allah's way is haiuei. This example of not losing
hope anu being patient can be seen in vaiious examples in the Qui'an thiough
the examples of pievious piophets such as Piophet Yusuf (AS). The ievelation of
Suiah Yusuf anu its stoiies of the many tiibulations that Piophet Yusuf (AS) went
thiough weie in fact of gieat assuiance to the Piophet Nuhammau (SAW).

Theie is no such thing as 'too much patience' foi the believei, as both salaah anu
sobr aie tasks that aie meant to last the uuiation of one's life in this Junyo. These
aie the only solutions to the believei's pioblems. A poet once wiote, "Tbe sworJ
of potience is more effective tbon tbe sworJ of iron. No, tbe sworJ of potience is
more effective tbon o bunJreJ ormies".

The goal of the believei is to stiive foi the sake of Allah, anu to be content with
whatevei Be has given him in ietuin, no mattei how big oi small.



The solution foi one's pioblems is to mention the name of Allah uuiing both
moining anu evening. The solution is to iemembei Bim iegulaily.


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Bo sojJob - this is a humbling action as it loweis one to the giounu. This biings
you neaiei to Allah, so keep uoing it foi long uuiations of the night. This is bettei
foi the believei uuiing times of tiouble. 0nce Allah is with you, no one can haim
you. Allah can help you fiom places wheie you uiu not know weie possible.

The one who loves Allah falls in love with wanting to woiship Bim. The solution
in the Qui'an is one that the believei shoulu leain to love. Shaykh Ahmau
Siihinui once iemaikeu, "Eow con we live in tbe qrove wben tbere is no soloob?"
This is how impoitant salaah is, anu how much we shoulu long foi it.


M)%((%<$ ,"(*($ ?%.*7(5.(/(4*@$ 5&/($ ,"($ .++(%.2,($ 2)%$ 5(2/($ 7(".)%$ ,"(+$ 2$

The uisbelieveis love this Junyo insteau, anu theiefoie eveiy solution that they
come up with is only foi the betteiment of this life. They love this immeuiate
woilu, anu they uo not have any ieal knowleuge oi concein foi the Bay that is
coming foi them.


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These people uiu not exist, Allah maue them. Then Allah maue them stiong, anu
yet they aie still ungiateful. So many nations have come befoie them anu acteu
like they weie stiong, but Allah took it away fiom them anu Allah can uo this to
them as well. Allah can change theii likenesses with ease if Be wanteu to.



Aftei all of this, Allah still shows Bis Neicy by letting mankinu know that theie is
still time foi him to change anu make his way to his Loiu. Allah has alieauy given
man guiuance thiough the Qui'an, but now it is his choice to believe oi



All powei belongs to Allah, anu Be knows whom to guiue. Be knows eveiything
anu Be has full wisuom. uuiuance comes fiom Allah, anu theiefoie people cannot
uo anything in this woilu without Bim. Be guiues whom Be likes, anu Be uoes
this with full justice in a mannei that man cannot unueistanu. This is something
that is often misunueistoou by philosopheis who seek to uelve into this mattei
in too much uetail, even though it cannot be fully unueistoou. This tiust in 'fate
vs. fiee will' is one of the mysteiies of life, anu one of the gieatest tests foi


;($ 2%+.,*$ '"&+$ ;($ '.55*$ .),&$ ;.*$ +(46#J$ 70,$ ,"($ '4&)-%&(4*$ A$ ;($ "2*$

Those who aie aumitteu into Bis meicy aie mentioneu in Suiah Al-}athiyah
(ayah thiity), "So os for tbose wbo believeJ onJ JiJ riqbteous JeeJs, tbeir lorJ will
oJmit tbem into Eis Hercy. Tbot is wbot is tbe cleor ottoinment." But those that
uisobeyeu, foi them is an eveilasting painful punishment.

This suiah caiiies on in the same theme as the pievious suiahs pieceuing it, by
highlighting the ieality of the heieaftei foi mankinu. Bow this suiah uiffeis
howevei, is that its focus now changes to the iealities in stoie foi the believeis,
anu the bounties anu pleasuies that they aie to expeiience in contiast to the
hoiiois mentioneu befoie it.

The uetails aie mentioneu to a ceitain extent, in oiuei to give us a tastei of what
we may achieve - though it is not yet fully compiehenuible. Bowevei, Allah
pioviues extia guiuance foi the believeis in oiuei to continue in one's goal to
attain these. We uo not just accept Allah anu iely on this. No, insteau oui test is
one that is foi the uuiation of oui lives in this Junyo, anu theiefoie we must
conuition ouiselves to not just be content with whatevei Be gives us, but to also
tiy anu love oui appaient 'buiuens'. Foi example, sobr anu salaah aie both
matteis that aie stiesseu a gieat ueal in this suiah, anu we aie taught that the
one who loves Allah piopeily will love both of these.

This is in uiiect contiast to the 'lack of love' shown by the uisbelieveis. What
they peiceive to be things they love aie meiely woiluly matteis that only satisfy
theii immeuiate neeu. When this neeu is fulfilleu, once again they aie left with
nothing. The believei howevei holus fast to the iope of Allah thiough both joy
anu auveisity, knowing that the joy is moie of a test foi him than the auveisity.

As with the eailiei suiahs in this }uz, the believeis aie given an example of one's
commitment to patience thiough Allah's guiuance to the Piophet (SAW) himself.
The context suggests that even the Piophet (SAW) himself stiuggleu with the
comments of the uisbelieveis, anu Allah's ieassuiances to him thiough this suiah
also woik as a foim of comfoit foi believeis until the enu of time. If the best of
cieation (SAW) himself finus it haiu, then who aie we. Bowevei, Allah is Nost
Neiciful anu all Be iequiies is foi us to tuin to Bim in neeu. These aie the things
that please Bim, anu leau us to enjoy Bis company anu Bis bounties.

Although this suiah uoes focus on these bounties, Allah howevei enus with a
final ieminuei to mankinu of the "..everlostinq poinful punisbment" in stoie foi
them if they uo not believe. This is useu in uiiect opposition to those who attain
Bis Neicy - once again showing how much caie Allah has foi Bis cieation by
showing that Bis uooi foi foigiveness anu meicy is nevei closeu.


Suiah Al-Nuisalaat is an eaily Nakkan suiah that the Piophet (SAW) useu to
iecite amongst the eaily Nuslim community, much to the hatieu of the pagans
within the borom vicinity.

This suiah makes it vey cleai that theie will come a Bay when theie will be a
sepaiation between the believeis anu the uisbelieveis - a uistinction between
those obeuient to theii Loiu anu those who aie not. The uetails of this Yowm ol-
Iosl (Bay of Sepaiation) aie maue veiy cleai in this suiah; what this Bay entails,
anu foi which people Beaven anu Bell have been cieateu. It makes it veiy cleai
that this Junyo is not foi the puipose of pleasuie, anu that people have been
cieateu foi the heieaftei - the futuie of mankinu is somewheie else. Although we
aie living in this woilu, the iealities of Beaven anu Bellfiie aie theie to be sought
aftei, anu we will expeiience these iealities in theii actual liteial sense thiough
oui minus, bouies, anu souls.

Although this woilu is foi eveiyone, Paiauise is not - it is only foi those who have
woikeu haiu to acquiie ceitain qualities. These aie the people who woikeu foi
the heieaftei whilst they weie in the Junyo, anu that was theii sole concein. The
othei gioup was moie conceineu with enjoying the pleasuies of Junyo insteau.
Since Beaven is ieal, it can only be achieveu thiough ieal woik; thiough leaining,
unueistanuing anu acting upon the teachings of the Qui'an. You will only achieve
Beaven thiough effoit by youi own selves, anu not thiough any ielations with a
pious shaykh oi saint, as this uoes not guaiantee anything. The same thing is
unueistoou foi a peison's affiliation with any gioup oi sect. Likewise, this uoes
not guaiantee Beaven, as haiu woik anu effoit aie iequiieu foi the sake of Allah.

The Qui'an asks us if we think we will entei Beaven just by pioclaiming no othei
gou but Allah. Entiy to Beaven is not so cheap, anu is theiefoie filleu with a path
of effoit anu uifficulties - the path to Beaven is stiaight, but it is not easy. The
uiffeience between what you aie anu what you want to be, is what you uo.

To highlight this, thiee main themes aie emphasiseu in this suiah:
1) Waining of the Bay of µiyoomob: Without this, theie will be no puipose to life
anu it woulu ultimately ueny that Allah is just, when in ieality Be is the Nost
2) People must bow uown in submission to theii Loiu: Nan shoulu piaise Allah,
thank Bim, anu come to Bim. Allah took caie of him befoie he was boin, while he
was alive, anu even aftei his ueath.
S) People must be nice to those aiounu them: Allah tests you to see that you aie
making the most of the blessings that you have ieceiveu, anu this giatefulness is
ultimately shown thiough shaiing these blessings with otheis.

Theie is a physical law to the univeise, anu people look at this as though it is a
ianuom couise of natuie, but in ieality Allah can change this at anytime. Theie
was a time when the sun, the moon, anu the stais uiu not exist, anu a Bay will
come when these will become uistoiteu. The physical laws of the univeise aie
maue by Allah anu theiefoie can be bioken by Allah. The only laws that nevei
change aie 'moial laws' - this has been maue cleai in the Qui'an as Allah uoes not
bieak Bis piomise; those that uo goou ueeus anu those that uo bau ueeus will
eventually meet theii consequence.




Allah mentions the winus anu shows how these help in pioving the existence of
the Bay of Resuiiection (this aigument is similai to that in Suiah Auh-
Bhaiiyaat). Some commentatois howevei aie of the opinion that it is ieally in
iefeience to the angels iathei than the winu.

The woiu orsolo means to 'ielease something', anu the urf is a iefeience to the
foieheau of a hoise (as in Suiah Al-A'iaaf - uenoting a 'high place', but often
unueistoou as a position between Beaven anu Bell). When one holus the urf of a
hoise it is still, but when it is ieleaseu, it moves foiwaiu - anu Allah uses this as a
metaphoi to uesciibe its similaiity to the ielease of the gusts of winus (slowly).

This qosom (oath), as with othei qosoms in the Qui'an, is possibly theie as a
witness against mankinu foi something that is to follow.



Anu the stiong winus that shake violently.

This ayah staits with the lettei fo ("), which connects it to the pievious ayah.



Anu those winus that spieau things (similai analogy to the Bay also being
iefeiieu to as Yowm on-Nusboor - Bay of Spieauing). Sometimes these winus
biing the clouus foith, anu sometimes they take it away fiom people.


Sometimes they biing benefit to people as a ieminuei. Whethei they take heeu
oi not, Allah's sign has been ueliveieu to them.



When these winus come, they aie signs fiom Allah anu biing a ieminuei to the
people. Sometimes it is goou anu sometimes it is bau, anu theiefoie it is a
constant ieminuei to them. These aie the signs aftei which people will not have
an excuse on the final Bay, as they will only be able to blame themselves.



They aie a waining to the people fiom theii Loiu, ieminuing them of the ieality
of theii existence. Allah pioviues piovision foi youi physical neeus, anu
theiefoie these ieminueis aie sent to make you think anu ponuei. Naybe the
same thing that will benefit you still haims otheis.

The methou of the Qui'an is not to foice people to believe, but to make them
ponuei on whom these piovisions (such as the winu) hau actually come fiom.



Life is full of lessons, anu theiefoie one shoulu take the benefit fiom the winu
anu the iain, knowing that these aie pioofs that the Bay of }uugment will
happen. Whatevei you have been piomiseu will happen.
The iewaius anu punishments fiom these elements in this Junyo aie not theii
full ieality. The pioofs aie also theie foi us to see (this ielates back to the
uiffeiences in winus in the fiist thiee ayahs, to emphasise that the one who has
contiol ovei it can uo what Be wants with it).

Even Nuslims must take heeu of these signs anu wainings, anu tuin to Allah anu
Bis commanuments. Buiing the Battle of 0huu, the wai was not only uefensive,
but it also incluueu some of the best men incluuing the Piophet Nuhammau
(SAW). Bowevei, the wai was still lost as a few people still uisiegaiueu the
commanus of Piophet (SAW).



The Qui'an is now uesciibing not just what the pioofs of the winus aie foi, but
also answeiing the Nakkans who aie continuously asking about when the Bay
will come. veiy often they woulu ask these questions because they woulu look at
the oiuei of the univeise, anu coulu not imagine that this oiuei will suuuenly
stop. Bowevei, when theii puipose has been fulfilleu, they will enu anu the Bay
of }uugment will stait.

This is when the oiuei of the Junyo as we know will enu. 0ne of the things that
will happen is that the stais will lose theii light. The woiu ´tomoso is the piocess
in which you 'iemove something', anu all tiaces of it aie gone.



The Bay will come when the oiuei of the beautiful skies will be split open.



When the mountains will become uust. These mountains that aie high anu
mighty with founuations in the giounu, aie now nothing at all. 0thei
uesciiptions of this also appeai in the Qui'an; mentioning how the mountains
will be moving anu flying like wool (Suiah Al-Na'aiij, ayah nine).



The woiu uqqitot comes fiom the ioot letteis wow (#), qof (!) anu to ($). When
the lettei wow (#) is in the beginning with a borokob, in the Aiabic language, you
aie alloweu to change it to a bomzo (%). So, woqqoto has become uqquto.

The messengeis will now be biought togethei at an appointeu time. They weie
heie in this Junyo to save people fiom the Fiie of Bell, anu now these same
messengeis will come to beai witness anu tuin against theii people. This is in
the exact same iegaiu as the othei signs (such as the winu - fiist they weie of
benefit, but now they will tuin against them, as the oiuei of eveiything is
changeu). This aiiangement of messengeis is also mentioneu in Suiah Al-
Nai'uah, anu is a veiy fiightening expeiience foi mankinu.



When the messengeis will be biought against them, it is not an easy thing anu
theiefoie it was uelayeu.



It was uelayeu foi the Bay of Sepaiation, as the pious anu goou sepaiate
themselves fiom the impious anu bau. In this Junyo, the messengeis came to
them as one people, but not anymoie as they witness against them. They will not
be able to mix with each othei, as the Bay will come when people will not be able
to hiue themselves - even fathei anu son will not be able to come togethei.



Anu what can make you know of what the Bay of Sepaiation is. The motheis will
foiget theii chiluien, people will be acting as though they aie uiunk - it is a
seveie Bay! The sun will be veiy low anu exciuciatingly painful. The oiuei of the
Junyo that was theie foi youi piovision is now bioken.

Although Allah has just given a few pieluues to the Bay by saying "When..", Be
uoes not say what will actually happen because its fiight is alieauy assumeu
thiough its pievious ayah (numbei seven) - as when what is piomiseu (the
juugment) will occui.



This ayah is to stiike the minu of the uisbelievei to let him know of what he is
heauing towaius - woyl (uestiuction). This ayah is iepeateu continuously in this
suiah to ieminu them of the consequence of theii actions if they aie not cautious
- just like that in Suiah Ai-Rahman. These people will face this woyl because of
theii uenial of this Bay, anu finally they will iealise its ieality. As mentioneu in
anothei suiah, this woyl is not just inflicteu once, but many times coming one
aftei anothei. This is the Bay in which nothing will come to avail but lmoon anu
its subsequent actions.



Now Allah gives the uisbelieveis examples of those who hau faceu this
uestiuction befoie them. If it can happen to them in this Junyo, then why can Be
not uo it in the heieaftei. If they can be punisheu, then so can you - not just in
the Junyo but also in the okbirob. This will come at its appointeu time.

The Aiabs to whom the Qui'an was uiiectly ievealeu knew of these people anu
theii stoiies, as they weie often iefeiieu to in theii speech anu poetiy.



Some say that this ayah iefeis to othei people that will follow them afteiwaius.
Bowevei, othei commentatois say that aftei eveiy aiiogant nation, theie came
moie nations anu these uestiuctions continueu ovei time (as a waining foi the
Quiaysh). If people have been continuously facing this punishment fiom Allah
ovei time, then what makes you think that you aie safe.


Allah caiiies these punishments out on the uisbelieving ciiminals. Theie is no
uoubt that any nation who uoes the same sins on the same scale will have a
punishment on a similai scale. This woilu is not foi punishment, the ieal
punishment is in the heieaftei, but it is a ieminuei that youi chance is gone anu
to ieminu those aftei you. The only ieason why the punishment was uelayeu was
to allow you time to iepent.



Again Allah iepeats the mention of the Bay, in oiuei to piovoke the minus of the
uisbelieveis. Although iefeience to this Bay has not been explicitly iefeiieu to,
the sins anu subsequent punishments mentioneu of the pievious nations show
that theie is moie punishment yet to come.



veiy often these uenieis ask how Allah can biing mankinu back fiom the eaith.
Allah uses the aigument that Be has biought man about befoie fiom a uiop of
meie humble (mobeen) liquiu. If people weie to uie foi no ieason, that woulu
mean that Allah has cieateu the woilu foi no ieason - anu this woulu contiauict
Bis attiibute of being All Wise.



Then Allah placeu the liquiu into a secuie, safe place (mokeen). This is iefeiiing
to the womb of the mothei.



Allah knows best how long it will stay in the womb of the mothei.



The woiu qoJiroon can come fiom eithei qoJor (planning) oi quJro (powei).

Then Allah planneu the featuies anu chaiacteiistics of mankinu thiough Bis
powei - anu how gieat anu excellent Be is in uoing this. It is not only telling you
how wise Allah is, but also shows Allah's meicy anu love foi you by taking caie of
you when no one else was able to. Allah is Nost Neiciful, anu loves you moie
than youi own mothei oi fathei. If Allah uiu not love you, why woulu Be uo this.
Be cieateu you foi iewaiu anu not foi punishment, anu theiefoie Be cieateu you
foi Paiauise - all you have to uo is obey Bim.



If Allah cieateu you anu planneu eveiything foi you, it necessitates theie to be a
Bay in which you will be juugeu. Anu woyl is to those who ueny this Bay!



The woiu kifoot is when you 'biing things togethei'. Biu Allah not make the eaith
as something that biought people togethei.

Some people use this ayah as the Qui'an's pioof of the law of giavity - this coulu
possibly be tiue, but it is not its puipose as Allah has sent the Qui'an to guiue

This ayah ielates back to ayah twenty-one, as the eaith is like the 'womb of the
mothei', which encompasses all of man anu is ieauy to ielease it into the ieal
woilu of the heieaftei.



They aie buiieu back into the eaith, anu theiefoie the eaith contains both the
living anu ueau. They will all ietuin to the eaith, anu once again ietuin fiom


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Allah has placeu mountains on the eaith as its founuations, in oiuei to stop it
fiom shaking anu to keep it stable - this has also been pioven to be scientifically
coiiect iecently. Its seconu puipose is that it pioviues fiesh watei fiom its
stieams. These aie two of the blessings anu favouis fiom Allah, just fiom a
mountain. If Allah has maue all of these things foi man, then suiely theie must be
a puipose behinu it.


Theie is a puipose to this, anu woe to those that ueny these. Allah keeps
ieminuing people so that they can ponuei on Bis signs. The favouis aie theie so
that we can think of Bim upon ieflection on Bis bounties, anu ietuin back to



The Qui'an has given so many uesciiption of that Bay, that now Allah is talking to
them as though the Bay has alieauy come anu they aie seeing it. Be is telling
them to pioceeu to the place they hau uenieu. Then sun is so neai, but theie is no



If you want shaue, go to the shaue that has 'thiee columns'. These columns look
like shaue, but these aie nothing moie than the shauows of the Fiie, anu even
this smoke will be extiemely intense.

It coulu be possible that the 'thiee columns' aie as they aie because smoke
spieaus as it goes highei (one smoke splits into thiee). Nawlana Faiahi
comments that it coulu be possible that theie aie 'thiee columns' because they
ielate to the oiigin of kufr:
1) People uo not think about theii cieatoi, anu uo not piay.
2) People uo not want to take caie of anu help othei people.
S) People ueny the ieality of final Bay.
These aie mentioneu in Suiah Al-Nuuuaththii (ayahs foity-thiee to foity-six),
when the uisbelieveis aie askeu why they aie in the Fiie.

Anothei opinion is that the thiee uiiections that they aie facing anu being tolu to
go towaius (left, iight oi stiaight aheau) aie full of punishment anu smoke.
Bowevei, what they left (behinu them) is wheie the believeis aie. Bowevei, it is
not conclusive that any of these aie the actual ieasons as to why theie aie thiee
columns of smoke.



These people will heai of the shauow, anu think that they will pioviue shaue -
but to no avail. The Qui'an wants to mock them! It may be that you hau
piotection anu shaue in the Junyo, but not anymoie.



The woiu sboror means 'flames', anu qosor is a 'huge foitiess' - these qosors aie
mentioneu fiequently in Aiab poetiy, mentioning foitiesses in the ueseit as
'signs' anu 'guiues'.
The flames of the shauows will be thiowing huge spaiks up into the aii. These
will be so high anu huge (as huge as a foitiess).



That spaik will be colouieu, anu appeai like a heiu of yellowish camels (jimool).
The ieason being that the yellow will appeai to them fiom behinu the black
smoke. The use of a 'heiu of camels' as a simile is because it is something that is
familiai to the Quiaysh, anu in oiuei to use a uesciiption that makes sense to
them. veiy often Allah uoes this in the Qui'an, using woius that aie familiai to
the people so that it makes bettei sense to them.



Allah is saying all of these things with the intention of saving people fiom this
Fiie, but those that still ueny it - uestiuction (woyl) is awaiting them.



This is the kinu of situation in which you will noimally beg foi meicy, but now
theie will be nobouy to piotect you. They will seek to ask Allah, but they will not
be able to, as theii speech will be taken away fiom them. The Bay of }uugment
will take place in vaiious stages with many things happening, anu in this
paiticulai phase - theie will be no speaking.

This is in uiiect contiast to what Allah has saiu of the Junyo; you only have to call
Bim, anu Be is listening.



The situation will be so seveie that the people will not be able to make an excuse
noi apologise. None of this will be to any avail, as without the blessing of speech,
it is impossible.



Look at the seveiity that is awaiting those who ueny this Bay! Theie will be no
inteicession foi them fiom this punishment.


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They kept uenying the Bay anu mockingly askeu when it will happen, but now
Allah will say, "Tbis is tbe Boy of }uJqment". Allah will assemble them anu all of
theii kin, incluuing the foimei.



The uisbelieveis useu to have so many plans anu stiategies in the Junyo in how
to excel anu attack the believeis. But now Allah is asking them if they have any
stiategy against Allah. Even theii own bouies will aigue against them on this
Bay! Theii skins, eyes, hanus will speak as witnesses against them to aigue foi all
of theii sins.



Woyl to them, they still ueny this Bay!



0ften when the Qui'an mentions the uisbelieveis anu what is in stoie foi them,
Allah also talks of the uiametiic opposite, anu the conuition of those who obeyeu
Bim anu what is in stoie foi them. These people aie the Huttoqeen (they have
the quality of toqwo). This toqwo means to constantly think about Allah in all
that you uo, uay anu night - this is the quality that these people possess. They
weie always conscious of Allah in all that they uiu; they peifoimeu theii
obligations anu acteu iighteously. The behavioui of a peison whilst fasting is a
tempoiaiy minoi foim of toqwo, howevei, all of the chaiacteiistics of the
Huttoqeen aie obseiveu fiom uusk till uawn peimanently, anu they peisonify
these chaiacteiistics fully. Even aftei all of theii goou ueeus, they still ask foi
iepentance anu tuin to Allah.

Some of the companions (RA) useu to give away fiom theii own wealth even
though they neeueu it foi themselves. They woulu often go hungiy because they
hau given theii goous anu money away to the neeuy. These people useu to spenu
in chaiity befoie they even thought about themselves. The Piophet Ibiahim (AS)
woulu nevei eat without a guest, anu when theie was no guest, he woulu go

These people will be in the shaue unlike the ueception of the uisbelieveis, anu
they will have spiings to cool anu uiink fiom. As mentioneu in othei ayahs,
watei will come fiom wheie they want - this coulu be iefeiiing to the spiings in



Any fiuits they want to eat will be available to them, whenevei they uesiie. Some
commentatois have founu a possible pattein with the woiu fowookib (fiuits,
pluial of fookib) in the Qui'an, as the pluial only appeais in suiahs with pluial
names; Suiah Al-Nuisalaat, Suiah Al-Nu'minoon, anu Suiah As-Saaffaat.
Similaily, those suiahs that incluue the singulai woiu fookib, aie also titleu in the
singulai foim.



They will be tolu to eat anu uiink with full enjoyment foi all of the goou that they
useu to uo. Bowevei, even this goou that they peifoimeu was still not enough to
entei them into }onnob - but thiough the meicy of Allah. When the Piophet
(SAW) tolu this to his companions (RA), they askeu if it was foi him also, to
which he affiimeu that it was also tiue.



Anyone who uoes goou, this is the level of iewaiu that they will get. Beie, Allah
iefeis to the Hubsineen (those that uo the tasks piopeily, anu with excellence).
Anu suiely, the one who uoes goou ueeus with peifection also has toqwo, as
iefeiieu to eailiei.



Now, in uiiect contiast to the Hubsineen anu the Huttoqeen, those that uenieu
the Bay will attain the complete opposite - woyl (uestiuction).



Now, Allah auuiesses the Quiaysh again, telling them that this Junyo is not foi
them. You can eat anu enjoy youiselves now foi this shoit tempoiaiy peiiou
(tomotto) - this 'little' is emphasiseu even moie with the use of the woiu qoleelo
(little). Eat it while you can, because ceitainly you aie Hujrimoon (ciiminals)
who uiu not obey theii Loiu, as aftei this, the punishment foi youi ciimes will


Anu woe is to you on that Bay when the punishment foi youi ciime comes.
Nowauays, we see many Nuslims being inclineu towaius the same enjoyments
as the uisbelieveis in this Junyo, anu puisuing exactly the same goals. Allah
alluues heie that we shoulu not even bothei with this.



This has two possible meanings (oi both); in a pievious suiah, they will tiy to
bow to Allah in the okbirob, but it will not be possible. The othei meaning is that
they uiu not bow uown to Allah in the Junyo, anu theiefoie this necessitateu
them in not being able to uo it in the next life.



Woe to them foi not piaying in the Junyo - anu now suffeiing the subsequent



Aftei ieceiving the Qui'an with all of its guiuance, what else is theie foi them to
believe. Which othei statement will be enough to guiue them if the Qui'an uoes
not guiue them.


Aftei all of the wainings that have come thioughout this }uz, Suiah Al-Insaan
highlighteu the joys that the believeis will ieceive in uiffeience to the
punishment of the uisbelieveis. This suiah compliments the enu of this }uz by
highlighting the uiiect contiast between both sets of people, anu challenging
man to ponuei on which of the two aiguments make moie iational sense.

The iighteous people aie constantly mockeu anu they aie tolu that they believe
in matteis that aie iiiational, anu that which makes no logical sense. In ieply, the
uisbelieveis aie aigueu against in this suiah, anu tolu to look at the signs aiounu
them anu wonuei if they came to be how they aie by theii own selves. Allah
aigues on behalf of the believeis to mock the uisbelieveis, ieminuing them that
they themselves came fiom a humble (mobeen) uiop that Be then uevelopeu into
intiicately uetaileu beings - was that a couise of ianuom natuie. Can the one
who cieates this not contiol eveiything else.

They keep uenying the signs aiounu them (such as the winu), but can they ieally
affoiu to not ponuei on these signs. They believe that this oiuei in the woilu is
nothing but natuie's way. Aie they so suie about this that they will iisk being
ignoiant. 0n that final Bay, the two sets of people will be sepaiateu by both theii
belief anu actions.

Allah shows Bis meicy in this suiah continuously by ieminuing them of Bis
signs, as well as the punishment if they uo not take heeu of these signs. Be
constantly piovokes them with the ayah, "Woe, tbot Boy, to tbe Jeniers" - yet
some will still ueny.$

They may mock the believeis, but Allah cleaily highlights the iewaius in stoie
foi those that still peiseveie in Bis woiship. Be also gives examples of those who
have peifecteu iighteousness in oiuei to set an example to the believeis - this is
in uiiect contiast to those that mock Bim anu Bis seivants.

This suiah is nothing shoit of a ieminuei to the believeis to congiatulate them
anu tell them to iemain steaufast, as well as being a guiuance to the uisbelieveis
who choose to ueny the guiuance of the Qui'an, "Tben in wbot stotement ofter tbe
µur'on will tbey believe?"



! !