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December 14, 2010 Tafsir: Commentary of Al-Qur'an

Tafseerul Qur'an
Commentary of Al-Qur'an
In English and Bengali word for word

Original:
I. Towards Understanding The Qur'an
by: Syyed Abul-A'ala Maududi, Pakistan

II. Al-Qur'anul Majeed word for word in Bengali


by: Matiur Rahman Khan, Bangladesh

III. The Holy Quran word for word in English


by: Zaheen Fatima Baig, Dubai

Compiled and Edited by

Akm Fakhrul Islam


Qur'an Research Foundation
New York, USA
www.scribd.com/akm_islam
www.scribd.com/islamakmfi
www.scribd.com/islamakmfi@

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

Tafseer:Commentary of Al-Qur'an

Surah 096. Al-Alaq (The Clot)


Has 19 Ayaat and was revealed in Makkah

 -
-

Introduction

 
 

ٍ َ‫ ) َعل‬b  e    !।


  d  ul   (‫ق‬

 #   
ei   d’  a' ।
َ ‫)  ) ا ْق‬r  +, 
p a'  (‫رأ‬ ‫َما لَ ْم يَ ْعلَ ْم‬ e - . !।
 d a'  ‫ان‬ ِ ْ ‫)  َك ﱠال إِ ﱠن‬r
َ ‫اإل ْن َس‬   . +#/n 1!।

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

p a'  # 2l llh i o l  o+ a5/ 5/p a  e 56+ um
2     я 5+2 '6- 9 a' e । e p'- i   :, 52, 2  o
ann 2  d- a'6  : >6 #  ()  # :  ud@ ! 
5/ >   : 5 -6 । e : #  я 2l llh i o
l  o  )r 5 m/ B  ) 5/  ! ।

e !Co i5 b (), 52  ’ ( ) o  5- e  :o e  5/ 
! #, 2l llh i o l  o+ 5/p k  ei gi  #
 ! ।

 2l llh i o l #  G  # +C )r  e5' 52 я 
H h :   5  1I   d a'   # ।

a  1 
2  d- a  1 +5/ B  я я  : >6 i  #2   5/  ! । i 
#2  e B  # uo i5 #25i  e5'  я  #  ()  5/ 
! । #  () 5  2l llh i o l  o+ a  1  
6 sp (    5/  an
 sp) >6 ।  # spi : ,   #
:     :! । e+  я/  p  +C । e+  :   g 
a5s  :  i5: >6   :  । ( #  ()  n2 (5 --- )
b 565  ! । i  #2  ’b2: (5 ---) 5 i5:-5n- b  #6 e 566
! । e    >  i5:  ?    +#/n l  +k  i5:
+d  H    )

B  5 - :5    :   । + # :я () !
G  ।  5  :  5  g H #-C  : । e :   
g  >6 ! । Sৎ H o+ o   #  । G e H 5 :“+C”! e +
#  () яi 2l llh i o l  u k ud@ !  
5 , “  +C я ।” e  G   > 52  
 я 1+
> । e   h   k p   Gl ।     !C : 5 ,
“+C”!  5 “  +C я ।”  d 5   52   >

1+ : ।   h   k p .  -।     !C : 5 ,
“+C”!  5 5 ,“  +C я  ।”  @ 5   52  

я 1+ >   h   k  5 u+k ।     !C :
5 , ‫ق‬ َ ‫( ا ْق َر ْأ بِاس ِْم َربﱢ‬+C
َ َ‫ك الﱠ ِذي َخل‬ я 5  # @ I ! ) e 
‫( َما لَ ْم يَ ْعلَ ْم‬#  я  ) +#/n ।
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December 14, 2010 Tafsir: Commentary of Al-Qur'an

#  () 5 , e+ 2l llh i o l H+ H+  
G ।  # :я () ! G e 5 ,   - !2 (1H: - m ) я C
:o !   - !2 (1H: - m ) я C :o !  H - я C : । H >6

 
5 :  -  5 : :я !    - ? +  H
+2 B  )  : e5' 5 ,   я я 
 [। # :я 5   i
 । 5' 2  # । l   ! l   +  a+   5 । +
t: 
 565   । 6  5 । (e  5/  5C  5 !, +
   + >  : ,) a   : 5] 5  । я a/ u+я/  a
5:
: ।   :  ।
 я  #6  ।” +  2l llh i o
l    o  i5 oG ! - । o  ! H 11
i । я 
#2-  ^ > / g   ! । 5 o i5 
. i я  । a6n 5@d o an 
+C ! । # :я () H 5
iя ! + 
 я B  e 2 )n । o 
2l  () 5 
 я! 2 :!?” 2l llh i o l # !2
: !  5/  ! । o  5  i i   (a  5  G) # l
 () o+  #  ! । , # :  +  52o я    k #25  !
, # :   я 5  # +  o +  5  :5 । 2l llh
i o l 5  e   5  :5? o  5  H,   e   ,
+ #  e!   56 k   e! e5'   tr   । # : 
+  i   5H1    +  5/ k :  #6  # - 5 ।” nt !2
: #  #i o  i n   ।

e B  яi e  p  ! #, G  e    / -o 2l llh i


o l  # 5 5  +S  5 e m /  5nd 5-/o я  । H ei я 
p6 5  'k o  : , H  # ei >  56+ B +, e  
:d   l o  + । a   # o e5' G e
5   e #o
H яn ! e   s B । e p p  k H o+ S i ! # e я
55 56 k  e 5C e   s B  B #o + s
 5
5   ।

e i #  i  :o  e -   k   H 5rd 5


   + t uS nt : e я o e  5 ,    -i '   ! +
  e  !2 o :5 5 ,  + 5 !2   5 5 pst  [ ।

e B   52o - H я5  + 5t ! e5' H 1 t o / N  un


+#/ !  o я  #[। # :я ()   al 5s  ! । 5' e
B    H 5 ! +,n 5! । +  5! >   я5  m  ! । st !
s    d5/ -+   +  । ei :oB :m+q# я5 #  :я()  H e
ur1 #/: m+n 5 + ! #, # i  H   g  B  )   i d/>
 s    #, #oi l  G H ! a   e ! ।

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

anr+
5 o  i5 oGo k e я 55@d 5 n ! ।  u5  2 m:
2l  () я5 :  ! , !C +  5!  t  H a5s 
 -

5 a5- ! ।  o e B  ) e   p1    । 5' ) 
 i 5 : , i i e i   #  i    ! e ! । e a/
:HC[ H o 2 m: () e i un 56 kt ! #, H 52o #/: 
  
5s  56+ ! ।

d a'  # pk+


2l llh i o l # 5 G i  +d   # +C )r 
e5' 52 я  H h : o
 :    5  1I , S    ei
 d a'   # । : #, 5 5 + p w i  :o :5 я )r
 - 5 llh i o l l    +d   G  # +C )r
 e5' e я   ki p 5 an
5  #,    2 :  an
! । an   a5 1 e :@w : !। nt 52 я  я   - u+ 
ut я  oS e5'  e
5  G i5:  #5  5 H >   । e
pm # 5dl i5 b () o # 52 hi ()    : 52
я  e:'kn 5
n dx@  ul  !।

# 52 hi () 5/  !  52 я  ki: яj , 2 m: (llh
i o l )  :   #   o+ 2 !?   я55 :, H । e 
 5,  o uz#  , # :   e
5  # +C :     BC + 
:5 e5'    2 -C :5।”

+ e : 5 llh i o l   # +C :  H BC o+ + 
яn    : e - #। n Sৎ   :  +!  :  ! e5'  
я   я 2 5H15 1I ! ।  яj  ,   !?  5,
  o  ] g  e  + , e 
5 я  o !2 {  ! । 2l
llh i o l 5 ,  # :   > ! BH   G  !HC
2  2   G। [ :, 2  , , i5 я, i5 5  , i5n 2 #,
i5 di, 52 ^ iG   o 5  ]

i5 b ()  5 / 52 я  5, # :  2 m: (llh i o l )
5 !  # +C :    + 1  BC 1+ >5। e  5 llh i
o l   +dH! #।  5 , # :  e     G p w  e
>5। [52,  #, , i5 я, 5d jя , 5: i5 h i:, i5n 2 # o
i5 di]

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

i5 b () 5 /  e  : 5 ! l llh i o l
  i5   # +C ! , 52 я   : : # [।  5,  2 m:! 
  et .>  ? e  5  H >  )r  । я55 2l llh
i o l  S
5 > : । H >  )  5,  2 m:! 
я 2  
 :[? l   ! ei u+6     / : '6 51 5।
[ :,  #, , i5 я, i5 5 i5, i5n 2 #, 5  o i5 di]

e B 5  ‫ط َغى‬ ْ َ‫ان لَي‬ ِ ْ ‫   َك ﱠال إِ ﱠن‬.  +o#n  # ।
َ ‫اإل ْن َس‬
k  ei   ei a'  # #/: : ! s
 5
5 e #/: i o u 1।
 p a   # 5 +  llh i o l i  p p  
 # >6 e5' ei B 
ti G:  H p 'B ।

Introduction
Name
The Surah is so entitled after the word `alaq in the second verse.

Period of Revelation
This Surah has two parts: the first part consists of vv. 1-5,
and the second of vv. 6-19.

About the first part a great majority of the Islamic scholars are agreed that it forms the very first
Revelation to be sent down to the Holy Prophet (upon whom be Allah's peace and blessings). In
this regard, the Hadith from Hadrat Aishah, which Imam Ahmad, Bukhari, Muslim, and other
traditionists have related with several chains of authorities, is one of the most authentic Ahadith
on the subject. In it Hadrat Aishah has narrated the full story of the beginning of revelation as
she herself heard it from the Holy Messenger of Allah. Besides, Ibn Abbas, Abu Musa al-Ashari
and a group of the Companions also are reported to have stated that these were the very first
verses of the Quran to be revealed to the Holy Prophet. The second part was sent down
afterwards when the Holy Prophet (upon whom be peace) began to perform the prescribed
Prayer in the precincts of the Kabah and Abu Jahl tried to prevent him from this with threats.

Beginning of Revelation

The traditionists have related on the strength of their respective authorities the story of the
beginning of revelation from Imam Az-Zuhri, who had it from Hadrat Urwah bin Zubair, who had
it from Hadrat Aishah, his aunt. She states that revelations to the Holy Prophet (upon whom be
peace) began in the form of true (according to other traditions, good) visions. Whichever vision
he saw it seemed as though he saw it in broad daylight. Afterwards solitude became dear to him

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

and he would go to the Cave of Hira to engage in worship there for several days and nights
(Hadrat Aishah has used the word tahannuth, which Imam Zuhri has explained as ta'abbud:
devotional exercises. This was some kind of worship which he performed, for until then he had
not been taught the method of performing the Prayer by Allah). He would take provisions with
him and stay there for several days, then would return to Hadrat Khadijah who would again
provide for him for a few more days. One day when he was in the Cave of Hira, Revelation
came down to him unexpectedly and the Angel said, to him: "Read".

After this Hadrat Aishah reports the words of the Holy Prophet himself, to the effect, "I said: I
cannot read! There upon the Angel took me and pressed me until I could bear it no more. Then
he left me and said: Read. I said: I cannot read! He pressed me a second time until I could bear
it no more. Then he left me and said: Read. I again said: I cannot read! He pressed me for the
third time until I could bear it no more. Then he left me and said: Iqra bismi Rabbi kal- ladhi
khalaqa: (Read in the name of your Lord Who created) till he reached ma lam ya lam (what he
did not know).

Then the Holy Messenger (upon whom be peace) returned home to Hadrat Khadijah trembling
with fear, and said to her: `Cover me, cover me', and he was covered. When terror left him, he
said: `O Khadijah, what has happened to me?' Then he narrated to her whatever had
happened, and said: `I fear for my life'. She said; `No never! Be of good cheer. By God, never
will God debase you: you treat the kindred well, you speak the truth, (one tradition adds: you
restore what is entrusted to you), you bear the burden of the helpless, you help the poor, you
entertain the guests, and you cooperate in good works.'

Then she took him to Waraqah bin Naufal, who was her cousin. He had become a Christian in
pre-Islamic days, wrote the Gospel in Arabic and Hebrew, and had become very old and blind.
Hadrat Khadijah said: `Brother, listen to the son of your brother.' Waraqah said to the Holy
Prophet: `What have you seen, nephew?' The Holy Prophet described what he had seen.
Waraqah said; `This is the same Gabriel (the Angel of Revelation) which Allah had sent down to
Moses. Would that I were a young man during your Prophethood! Would that I were alive when
your tribe would expel you!' The Holy Prophet said: `Will they expel me?' Waraqah said; `Yes,
never has it so happened that a person brought what you have brought and was not treated as
an enemy. If I live till then I would help you with all the power at my command.' But not very long
after this Waraqah died.

This narrative is explicit that even until a moment before the coming Angel the Holy Messenger
of Allah (upon whom be His peace) was without any expectation that he was going to be
appointed a Prophet. Nothing to say of any such wish or expectation, he did not even have any
idea that he would meet with such an experience. Coming down of the Revelation and
appearing of the Angel face to face was an unexpected accident for him the first effect of which
on him was precisely the same as could naturally be on a person meeting with such a
tremendous experience, in the absence of any preparation. That is why when he proclaimed the
message of Islam, the people of Makkah raised all sorts of objections, but no one said that they
were already apprehending that he would make a claim, for he had been making preparations
since long to become a Prophet.

From this narrative another thing which also becomes obvious is how pure was the Holy
Prophet's life and how sublime was his character before Prophethood, Hadrat Khadijah was no
young lady: she was 55 years old at the time this event took place and had been the Holy
Prophet's life companion for 15 years. No weakness of the husband can remain hidden from the

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wife. She had during this long period of married life found him to be such a generous and noble
man that when he told her of his experience in the Cave of Hira', she admitted without the least
hesitation that it was indeed Allah's own Angel who had come to him with Revelation. Likewise,
Waraqah bin Naufal also was an old inhabitant of Makkah, who had seen the Holy Prophet grow
up from childhood. Particularly, for the past 15 years because of the close relationship he was
even more intimately aware of his life, his Affairs and dealings. When he also heard of his
experience, he did not regard it as an evil suggestion, but immediately said that it was the same
Gabriel who had descended on Moses (peace be upon him). This meant that even according to
him the Holy Prophet was such a sublime person that there was nothing surprising in his being
elevated to the office of Prophethood.

Occasion of Revelation of verses 6-19

This second part of thee Surah was revealed when the Holy Messenger of Allah began to
perform the Prayer in the Islamic way in the Ka'bahand Abu Jahl threatened and tried to prevent
him from this. It so happened that after his appointment to Prophethood even before he could
start preaching Islam openly, he began to perform the Prayer in the precincts of the Ka'bahin
the way Allah taught him; and from this the Quraish felt for the first time that he had adopted a
new religion. The other people were watching it with curiosity, but Abu Jahl in his arrogance and
pride threatened the Holy Prophet and forbade him to worship in that way in the Ka'bah. In this
connection, quite a number of the Ahadith have been related from Hadarat Abdullah ibn Abbas
and Hadrat Abu Huraira, which mention the foolish behaviour of Abu Jahl.

Hadrat Abu Huraira says that Abu Jahl asked the people of Quraish: "Does Muhammad (upon
whom be Allah's peace and blessings) set his face on the ground before you?"When they
replied in the affirmative, he said:"By Lat and Uzza, if I ever catch him in that act of worship, I
would set my foot on his neck and rub his face in the dust."Then it so happened that he saw the
Holy Messenger in that posture and came forward to set his foot on his neck, but suddenly
turned back as if in a fright and being asked what was the matter, he said there was a ditch of
fire and a terrible apparition between himself and Muhammad (upon whom be Allah's peace and
blessings) and some wings. On hearing this the Holy Prophet remarked:"Had he come near me,
the angels would have smitten and torn him to pieces." (Ahmad, Muslim, Nasai, Ibn Jarir, Ibn
AbI Hatim, Ibn al-Mundhir, lbn Marduyah, Abu Nu'aim Isfahani, Baihaqi).

According to lbn Abbas, Abu Jahl said:"If I caught Muhammad (upon whom be Allah's peace
and blessings) performing his Prayer by the Ka'bah, I would trample his neck down." When the
Holy Prophet heard of it, he said: "If he acted so, the angels would seize him there and then?"
(Bukhari, Tirmidhi, Nasai, Ibn Jarir, Abdur Razzaq, Abd bin Humaid, Ibn al- Mundhir, Ibn
Marduyah).

According to another tradition from Ibn Abbas, the Holy Prophet was performing his Prayer at
the Maqam Ibrahim. Abu Jahl passed that way and said: "O Muhammad, did I not forbid you
this, and then he started to threaten him." In reply the Holy Prophet (upon whom be peace)
rebuked him severely. There upon he said:"O Muhammad, on what strength do you rebuke me?
By God, my followers in this valley far exceed yours in number." (Ahmad, Tirmidhi, Nasai, Ibn
Jarir, lbn Abi Shaibah, Ibn al-Mundhir, Tabarani, Ibn Marduyah).

Because of these very incidents the portion of this Surah beginning with Kalla inn al-insana la
yat gha was sent down. Naturally the place of this part should be the same as assigned to it in

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this Surah of the Quran, for after the coming down of the first Revelation the Holy Prophet had
given expression to Islam first of all by the act of Prayer, and his conflict with the pagans.

ِ ‫بِس ِْم ﷲِ الرﱠحْ مٰ ِن الر‬


‫ﱠحي ِْم‬
In the name of Allah, the most Compassionate, the most Merciful

﴾96:1﴿ ‫ق‬ َ ‫ا ْق َر ْأ بِاس ِْم َربﱢ‬


َ َ‫ك الﱠ ِذي َخل‬
َ َ‫َخل‬
‫ق‬ ‫الﱠ ِذي‬ ‫ك‬
َ ‫َربﱢ‬ ‫بِاس ِْم‬ ‫ا ْق َرأ‬
@ I ! #   5   5! +C
created who Your Rabb In the name Read/recite

(96:1) Recite *1 in the name of your Lord *2 Who created, *3

~) +C~ ( 5!),   5   € # @ I !  

*1 As we have explained in the Introduction, when the Angel said to the Holy Prophet, "Read",
the latter replied, "I cannot read!"" This indicates that the Angel had presented these words of
the Revelation before him in the written form and had asked him to read them. For if the Angel
had meant that he should repeat what he recited, he should not have replied, saying, "I cannot
read!"

*2 "Read in the name of your Lord": Bismillah and read. This shows that the Holy Prophet
(upon whom be peace) even before the coming down of this Revelation regarded and
acknowledged Allah alone as his Lord. That is why there was no need to ask who his Lord
was, but it was said: "Read in the name of your Lord."

*3 Only the word khalaqa (created) 'has been used absolutely, and the object of creation has
not been mentioned, This automatically gives the meaning: "Read in the name of the Lord,
Who is the Creator, Who created the whole universe and everything in it."

~. i +5/
  5 !, G 2l llh i o l  5 , +C
 я55 : ,  +C я   et я  #[, G a  ei bg  
  H   +  ! e5' H g +C 5 !   G  a/

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

# : ,  5  e5' + +C k    +C я  e  5 H


pя  
€. a/ৎ   5   +C an , 5 l 5 e5' +C e  e o я 
#[ #, 2l llh i o l e a   - e t l  i я  o
   e яni H 5 , e  5 pя  5' 5 !,   5  
+C
. )>2 5 !, "@ I ! "  @ I !  5   et +  + i e a/
5  !,  5   +C # sI, #  g 5…-я  e5' 5…-я   p  
я  @ I ! 

﴾96:2﴿ ‫ق‬ ِْ ‫ق‬


َ ‫اإل ْن َس‬
ٍ َ‫ان ِم ْن َعل‬ َ َ‫َخل‬
ٍ َ‫َعل‬
‫ق‬ ‫ِم ْن‬ ‫ان‬ ِْ
َ ‫اإل ْن َس‬ َ َ‫َخل‬
‫ق‬
я  k +†{  n. @ I !
Clinging substance from The man created
(96:2) created man from a clot of congealed blood. *4

€) я  5H> k :  n. @ I ! ‡


*4 After making mention generally of the creation of the universe, mention has been made of
man in particular, saying how Allah made him a perfect tnan starting his creation from an
insignificant and humble state. 'Alaq is plural of 'alaqah, which means congealed blood. This is
the primary state of the embryo which appears a few days after conception. Then it assumes
the form of a lump of flesh, then afterwards it gradually takes human shape. (For details, see AI-
Hajj: 5 and the corresponding E.N.'s 5 to 7).

‡. >
5 5…-я   @ I  5 + 5.  n.  5 ! #,  l
  a5s   @ I+5/ )r   +/'- n. r+n  !   ( ) ٍ َ‫َعل‬
‫ق‬
[   ( 5----) b 5h51  e  я  5H> k  -
/ , + p 
:  >6 # a5s @ I  e  [ i p a5s  +  -  @  > 
e+ +#/k n.  @  
 #/k )r   [ 5s  566 яn :2 G  2
k ,   jя ‰ , ‰  Š  ]

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

﴾96:3﴿ َ ‫ا ْق َر ْأ َو َربﱡ‬
‫ك ْاألَ ْك َر ُم‬
‫ْاألَ ْك َر ُم‬ ‫ك‬
َ ‫َربﱡ‬ ‫و‬ ‫ا ْق َر ْأ‬
5Ci ang    5  5 e5'  5! +C
Most generous Your Rabb and Read/recite

(96:3) Recite: and your Lord is Most Generous,


) +C, e5'   5 5C   5 ,

﴾96:4﴿ ‫الﱠ ِذي َعلﱠ َم بِ ْالقَلَ ِم‬


‫بِ ْالقَلَ ِم‬ ‫َعلﱠ َم‬ ‫الﱠ ِذي‬
 :  ! #
With the pen/by the pen taught who

(96:4) Who taught by the pen, *5


‰
‡) #    #6 j  ! 
5. That is, "It is a great favor of Allah that starting man's creation from a most insignificant state
He made him possessor of knowledge which is the noblest attribute of creation, and He made
him not only possessor of knowledge but also taught him the art of writing by the use of pen,
which became the means of propagation, progress, dissemination and preservation of
knowledge on a large scale. Had He not given man the knowledge of the art of pen and writing
(by inspiration) his intellectual faculty would have stagnated, and it would have had no
opportunity to develop, expand and become a means of transmission of knowledge from one
generation to the next and make future progress.

‰. a/ৎ H a.   5  ei  a5s  )r   n. j  a > 
! e  @ I 51 5C g 5 s @   n.  5 j  a > i  ,
 565      d  !  e G  j  56+ p , un  e5'
5'nk p 9 o 'k >6 +  ! # :  i   1   #6 n.
 565   o   d     n. j - #-6 sb o +'g 
#  5  o mp  5 e5' 5'nk ag-   e 5' j  e 5'
+dH! #5 e5'    :  un  o ag-  
 s#-i   

﴾96:5﴿ ‫ان َما لَ ْم يَ ْعلَ ْم‬ ِ ْ ‫َعلﱠ َم‬


َ ‫اإل ْن َس‬

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

‫يَ ْعلَ ْم‬ ‫لَ ْم‬ ‫َما‬ ‫ان‬ ِْ


َ ‫اإل ْن َس‬ ‫َعلﱠ َم‬
 я   # n. (e j )  !
He knew not what The man taught

(96:5) taught man what he did not know. *6


Ž
‰) n. e j :! , #  я  

6. That is, Man originally was absolutely illiterate. Whatever of knowledge he obtained, he
obtained it as a gift from Allah. Whatever doors of knowledge at any stage did Allah will to
open for man, they went on opining up before him. This same thing has been expressed in
the verse of the Throne, thus: "And the people cannot comprehend anything of His
knowledge save what He Himself may please to reveal." (Al-Baqarah: 255). Whatever man
looks upon as his own scientific discovery was, in fact, unknown to him before. Allah gave
him its knowledge whenever He willed without his realizing that Allah by His grace had
blessed him with the knowledge of it.

These verses were the very first to be revealed to the Holy Prophet (upon whom be peace), as
is stated in the Hadith reported by Hadrat `A'ishah. This first experience was so intense and
tremendous that the Holy Prophet could not bear it any more. Therefore, at that time he was
only made aware that the Being Whom he already knew and acknowledged as his Lord and
Sustainer was in direct communion with him, had started sending down Revelations to him, and
had appointed him as His Prophet. Then after an intermission the opening verses of Surah al-
Muddaththir were revealed in which he was told what mission he had to perform after his
appointment to Prophethood. (For explanation, see Introduction to Al-Muddaththir)

Ž. a/ৎ n.  ! m/ j  । l  !   # !2 j 


!, l #
+#/ n. яn j  :я #2k 2 1! 2ki  яn 2 -!  2
k e   e
5 5 !

﴾2:255﴿ ‫ون بِ َش ْي ٍء ِم ْن ِع ْل ِم ِه إِ ﱠال بِ َما َشا َء‬


َ ُ‫َو َال ي ُِحيط‬
(2:255) And they cannot comprehend anything of His knowledge save whatever He Himself
pleases to reveal. [Surah Al-Baqarah, 2:255]

"   H j   #2k 1  5 !2i t  + "  
5  , €:€‰‰ )

#5 я  n. я  t  5s 5   g  p  j  o
!   l # 1!  i  j  :!  n.   k i an
5  +
#, l  e j : ! 

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2l llh i o-l  o+ 5/p # g  #  ! g


1  e +#/n .  # #  () :  я  #[ ei p a
j 
25 5 S !  2l llh i o l e 1i 5 5:  +
  i   5 e2k 5i #I   ! #,  # 5 p  я o
    H m> !  H +k  a    )r  -! e5' H
 я 5 5  !  e 5 !2  +   2::  p : 
g  #    H 5 !, 52o 
 + e я 
5 ( 566 яn +C2 G   k  2:: 
 ) 

﴾96:6﴿ ْ َ‫ان لَي‬


‫ط َغى‬ ِ ْ ‫َك ﱠال إِ ﱠن‬
َ ‫اإل ْن َس‬
ْ َ‫لَي‬
‫ط َغى‬ ِْ
َ ‫اإل ْن َس‬
‫ان‬ ‫إِ ﱠن‬ ‫َك ﱠال‬
 'B ! n. i k i 
Transgresses The man Indeed / surely Not (but) / Nay

(96:6) Nay, *7 surely man transgresses;

Ž)  i , Š i n.  'B ! 


7. That is, man should never adopt an attitude of ignorance and rebellion against the Bountiful
God Who has been so generous to him.

Š. a/ৎ #   5 l e 5C   5  ! H   5 / 55/   


e /   a5m  u 1  #    : 5/   [ 

﴾96:7﴿ ‫أَ ْن َرآَهُ ا ْستَ ْغنَى‬


‫ا ْستَ ْغنَى‬ ُ‫َرآَه‬ ‫أَ ْن‬
a
5 2k я 5   :! (e ) #
Self-sufficient Sees him/he believes himself For/That

(96:7) For he believes himself to be self-sufficient. *8

Š)   я :! a


5 2k 

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

8. That is, when the man has attained wealth, honor and rank and whatever else he desired to
attain in the world, he becomes rebellious instead of being grateful and transgresses the
boundaries of servitude to Allah.

. a/ৎ d  > - :d, m - p + t # !2  1i  5i  


! e :@w
:  @j 5 + 5/ 5' 5d  + a5m ! e5'  'B  )r ! 

﴾96:8﴿ َ ‫إِ ﱠن إِلَى َربﱢ‬


‫ك الرﱡ جْ َعى‬
‫الرﱡ جْ َعى‬ ‫ك‬
َ ‫َربﱢ‬ ‫إِلَى‬ ‫إِ ﱠن‬
G  5   5 : (a1) 
5i
Is your return Your Rabb/Lord To Surely/Indeed

(96:8) Surely to your Lord is your return. *9


’
) (a1) 
5i   5 : i G  5 

9. That is, "Whatever he might have attained in the world, which makes ,him behave arrogantly
and rebelliously, in the end he has to return to your Lord. Then he will realize what fate awaits
him in consequence of his such attitude and behavior."

’. a/ৎ d   #i !2 aя/  k   e5' 


t a '  o 5d 
Gr   , a5.    5 !i G # 5   ei  
5 o /  
+   я  +5 

﴾96:9﴿ ‫ْت الﱠ ِذي يَ ْنھَى‬


َ ‫أَ َرأَي‬
‫يَ ْنھَى‬ ‫الﱠ ِذي‬ َ ‫أَ َرأَي‬
‫ْت‬
# .> ! (e 5n  )  56 k 2 :!
Forbids Who Did you see/have you seen him

(96:9) Did you see him who forbids

’) 2 :!  56 k # e 5n  .> !?

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﴾96:10﴿ ‫صلﱠى‬
َ ‫َع ْب ًدا إِ َذا‬
‫صلﱠى‬
َ ‫إِ َذا‬ ‫َع ْب ًدا‬
 # +C! #  5n (e 5n  )
he prays when A servant (of Allah)

(96:10) A servant (of Allah) when he prays? *10

~“) #  5n  # +C! ~“


10. "A Servant" : the Holy Messenger of Allah himself. The Holy Prophet has been mentioned
by this epithet at several places in the Qur'an. For example, "Glory be to Him Who
transported His servant one night from the Masjid al Haram to the distant Temple." (Bani
Isra'il: 1); "All praise is for Allah Who has sent down this Book to His servant." (AI-Kahf: 1);
"And that when the servant of Allah stood up to pray, the people got ready to assault him."
(Al-Jinn: 19). This shows that it is a special style of love by which Allah makes mention of His
Messenger Muhammad (upon whom be His peace and blessings) in His Book. Besides, it
also shows that Allah after appointing His Messenger to Prophethood had taught him the
method of performing the Prayer. There is no mention of this method anywhere in the Qur'an,
saying: "O Prophet, perform the Prayer in this and this way." Hence, this is another proof that
the Revelation sent down to the Holy Prophet did not only consist of what has been recorded
in the Qur'an, but besides this, other things also were taught to him by revelation, which are
not recorded in the Qur'an.

~“. 5n 5 e 2l llh i o l  52]  !  e +d 
k   я- H ul  !  # 

‫ان الﱠ ِذي أَ ْس َرى بِ َع ْب ِد ِه لَي ًْال ِم َن ْال َمس ِْج ِد ْال َح َر ِام إِلَى‬ َ ‫ُس ْب َح‬
﴾17:1﴿ ‫صى‬ َ ‫ْال َمس ِْج ِد ْاألَ ْق‬
Glory be to Him, Who transported His Servant one night from the Masjid-i-Haram to the distant
Temple. [Surah Bani Israel, 17:1]

"+ 5t  t # H 5n   -! e   я:    я:  
: " [ 5 i^, ~Š:~]

َ َ‫ الﱠ ِذي أَ ْن َز َل َعلَى َع ْب ِد ِه ْال ِكت‬P


‫اب َولَ ْم يَجْ َعلْ لَهُ ِع َوجًا‬ ِ ‫ْال َح ْم ُد ِ ﱠ‬
﴾18:1﴿

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All praise is for Allah, Who has sent down this Book to His Servant, and assigned nothing
crooked to it. [Surah Al-Kahf, 18:1]

" s p' i t # H 5n o+  # ! 5 e e   k!
"# । "  -  G, ~:~]

﴾72:19﴿ ‫ون َعلَ ْي ِه لِبَ ًدا‬ ِ ‫َوأَنﱠهُ لَ ﱠما قَا َم َع ْب ُد ﱠ‬


َ ُ‫ﷲ يَ ْد ُعوهُ َكا ُدوا يَ ُكون‬
And when Allah’s servant stood up to call on Him, they well-nigh swarmed him.
[Surah Al-Jinn, 72:19]

" l  5n #  {  яn :HC    H o+ ]H + +C яn u 
 " [  я , Š€:~’]

et я  #[, e


5 e  5. >  p 
'-  e +d  l H 5
H  2 m: llh i o l   ul !  e !Co et я  #[,
 l 52o : t #2k  + 2l llh i o l   # +C
+d    : !  k   o ei +d   5    o 5 # ,  5!
2 e
5  # +C  яi k  # a    !  5 t e a 2ki # 
() o+  #   - e    e  p   5' e+o a  >6  e 5
5.   :  # k    

﴾96:11﴿ ‫ان َعلَى ْالھُ َدى‬ َ ‫أَ َرأَي‬


َ ‫ْت إِ ْن َك‬
‫ْالھُ َدى‬ ‫َعلَى‬ َ ‫َك‬
‫ان‬ ‫إِ ْن‬ َ ‫أَ َرأَي‬
‫ْت‬
 S + u+ u+  [ # : 2  !
Guidance / on the Upon (He) Is If Have you seen/
Right way Did you consider

(96:11) Did you consider: what if he is on the Right Way?

~~) 2  !, # : (i 5n )  S +  ?

﴾96:12﴿ ‫أَ ْو أَ َم َر بِالتﱠ ْق َوى‬

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

‫بِالتﱠ ْق َوى‬ ‫أَ َم َر‬ ‫أَ ْو‬


 o :/ :[ a5
righteousness enjoins Or

(96:12) and enjoins piety?

~€) a5  o :/ :[ ?

﴾96:13﴿ ‫ب َوتَ َولﱠى‬


َ ‫ْت إِ ْن َك ﱠذ‬
َ ‫أَ َرأَي‬
‫تَ َولﱠى‬ ‫َو‬ َ ‫َك ﱠذ‬
‫ب‬ ‫إِ ْن‬ َ ‫أَ َرأَي‬
‫ْت‬
2 G  [ e5' 6 + ! # : 2  !
Turns away And Denies / He gives If Have you seen/
(from it) the lie (to the truth) Did you consider

(96:13) Did you consider: what if he gives the lie (to the Truth) and turns away (from it)?

~) 2  !, # : (ei .>  6 p ) 6 + ! e5' 2 G  [?

﴾96:14﴿ ‫ﷲَ يَ َرى‬ ‫أَلَ ْم يَ ْعلَ ْم بِأ َ ﱠن ﱠ‬


‫يَ َرى‬ َ‫ﱠ‬
‫ﷲ‬ ‫بِأ َ ﱠن‬ ‫يَ ْعلَ ْم‬ ‫أَلَ ْم‬
(5 !2) :! l #  я 
Sees everything Allah That Know Does he not

(96:14) Does he not know that Allah sees everything? *11


~~
~‡)  я , l (5 !2) :! ?
11. The audience here apparently is every just man, who is being asked: Have you watched the
act of the person who prevents a Servant from God's worship? What do you think: if the
Servant be rightly guided, or warning the people to fear God and refrain from evil, and this
forbidden be denying the Truth and turning away from it, what will his act be like? Could this
man adopt such an attitude had he known that Allah is watching the man who is exhorting
others to piety as well as him who is denying the truth and turning away from it? Allah's
watching the oppressor and his wrongdoing and the oppressed and his misery by itself

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implies that He will punish the oppressor and redress the grievances of the wronged and
down-trodden person.

~~. 5h  [, e p6  n 9 56 k m>  !   яj  [,
2  56 k #/ + :! # l  e 5n  i5:   5 !? # :
i 5n  S +  a5 n. l 
 : e5' + я  5  1I
,  ei i5: 5> p:  6 p  6 +  e5'   2 G   ,
   e ৎ+ m / 2    # 56 k ei /   a5m !  # :
я , # 5n   я ! l  o :! 5 # 6 p  6  !
e5' t 2 G   1I  o :!    ei /   a5m 
+? l я  я22 :! e5' я2  я2 o :!  H ei : e 5. 
a5wm5  2! #,  я   s :5 e5' я2  G : ) 5 

﴾96:15﴿ ِ ‫َك ﱠال لَئِ ْن لَ ْم يَ ْنتَ ِه لَنَ ْسفَ َعا بِالنﱠ‬


‫اصيَ ِة‬
ِ ‫بِالنﱠا‬
‫صيَ ِة‬ ‫لَنَ ْسفَ َعا‬ ‫يَ ْنتَ ِه‬ ‫لَ ْم‬ ‫لَئِ ْن‬ ‫َك ﱠال‬
    g[   a5wi >  5  5   a5wi # : k  
By the We shall surely drag him Desist Not If No indeed
forelock / never

(96:15) No indeed, *12 if he does not desist, We shall drag him by the forelock;

~‰)  i , # :  5       + :  12 >   5,
12. That is, the person who threatens that he would trample the neck of Muhammad (upon
whom be Allah's peace and blessings) down when he performed the Prayer, would never be
able to do so.

~€. a/ৎ 2 m: llh i o-l # :  # +C   e 56 k я + 1+
H BC +. G5 5 # h :[    m5+ 5      e  
+5  

﴾96:16﴿ ِ ‫اصيَ ٍة َكا ِذبَ ٍة َخ‬


‫اطئَ ٍة‬ ِ َ‫ن‬
‫َخا ِطئَ ٍة‬ ‫َكا ِذبَ ٍة‬ ِ ‫نَا‬
‫صيَ ٍة‬
++ / a+>  26  / # 26     g[  5

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December 14, 2010 Tafsir: Commentary of Al-Qur'an

Sinning / in sin Lying / by the lying Forelock steeped

(96:16) by the lying forelock steeped in sin. *13



~Ž) i + 12 ( o ) # 26 o S a+> 

13. "The forelock" here implies the person with the forelock.

~. + : 5 e # +  52]  ! 

﴾96:17﴿ ُ ‫فَ ْليَ ْد‬


ُ‫ع نَا ِديَه‬
ُ‫نَا ِديَه‬ ‫فَ ْليَ ْد ُع‬
  / :  {
His associates Let him call

(96:17) So let him call his associates; *14



~Š)    / : {
14. As we have explained in the Introduction, when the Holy Prophet (upon whom be peace)
rebuked Abu Jahl on his foolish behavior, he had retorted: "O Muhammad, on what strength do
you threaten me? By God, my supporters in this valley far exceed yours in number." At this it is
being said: "Let him call his band of supporters."

~‡. #
2  5 !, 52 я  h  я55 # 2l llh i o-
l  > : !   5 !,  2 m:! 2  я  
 :[?
l   , ei u+6     /  '6 51 5   ei  e 5 [
o, e     i  / : { o 

﴾96:18﴿ َ‫ع ال ﱠزبَانِيَة‬


ُ ‫َسنَ ْد‬
َ‫ال ﱠزبَانِيَة‬ ُ ‫َسنَ ْد‬
‫ع‬
)* +,!-  ) ,./i 1/) 1 #
Angels or guards of Hell Soon we call

(96:18) We shall soon call the guards or angels of Hell. *15

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~)  { i #5 G: 
15. According to the explanation given by Qatadah, the word zabaniyah in the original, is used
for the police in Arabic idiom, and zaban actually means to push away. The kings too kept
armed attendants who would push out the one with whom the king was annoyed and angry.
Therefore, what Allah means is: "Let him call his supporters; We too shall summon Our
Police, i.e. the angels of torment, to deal with him and his supporters."

~‰.  '#5  ' (َ‫ )ال ﱠزبَانِيَة‬b 565   ! :  566 an# e  5
.
+2  p b 5 565h    "#5 " ( 5 ----) b   1!, >k :
я 5: : :5  S: 15:    : я  # p  5: я 
 >k : :5  5  :  яi e l  5 a/ [,  
 / : { n ,     +2  5   #5 G: {  
 e #5 G   / : SN  : 

﴾96:19﴿ ْ‫َك ﱠال َال تُ ِط ْعهُ َوا ْس ُج ْد َوا ْقتَ ِرب‬


ْ‫َوا ْقتَ ِرب‬ ‫َوا ْس ُج ْد‬ ُ‫تُ ِط ْعه‬ ‫َال‬ ‫َك ﱠال‬
e5' (  5) u 6 2 я:    k  
aя/      
And become nigh / draw But prostate Never obey No Never
near (to your Lord) yourself him

(96:19) No, not at all. Never obey him.


But prostrate yourself and become nigh (to your Lord). *16

~’)  i ,      , 2 я:  e5' (  5) u 6 aя/ ~Ž
16. "Sajdah" (prostration) here implies the Prayer, so as to say: "O Prophet, continue to perform
your Prayer fearlessly as you have been in the past, and seek your Lord's presence through
it." In the Sahih of Muslim and other books of Hadith there is a tradition from Hadrat Abu
Huraira to the effect: "The servant is nearest to his Lord when he is in the state of
prostration", and in Muslim there is also a tradition from Hadrat Abu Hurairah that when the
Holy Prophet recited this verse, he performed a sajdah of recital.

~Ž. я:    # +C  a/ৎ  5! 2


/ -   # +C    e
>6 я 5 u 6 
    2  i6 : gn # 52 hi () 5 /
: ud@ !   5 ! "5n я:   a5s  5 51 5

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5/  " 5   2  # 52 hi () e o o ud@ ! #,
2l llh i o-l # e   +C  o я:  

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