Tafsir Al-Sa'di Volume 8 (Juz 22-24)

IN THE NAME OF
ALLAH
THE MOST GRACIOUS, THE MOST MERCIFUL
VOLUME 8
Ta fseer a s -S a 'd i
Juz’ 22-24
Title: Tafseer as-Sa'di V o l. 8 (Juz' 22-24)
Author: Abdur-Rahman Nasir as-Sa‘di
English Edition 1 (2018)
Translator: Nasiruddin al-Khattab
Edited by: Huda Khattab
Layout Design: IIPH
Cover Design: Samo Press Group, Beirut
VOLUME 8
T a f s e e r a s - S a ' d i
Juz’ 22-24
( J j f l l l Jj 4aa j j i f l 0 < A |ll j m u )
r s - r n *
Abdur-Rahman Nasir as-Sa‘di

Translated by
Nasiruddin al-Khattab
Edited by
Hilda Khattab
—j Ll ^ JJ djLoJUUI jla JI
International Islamic Publishing House
Copyright © 2018 International Islamic Publishing House
King Fahd National Library Cataloging-in-Publication Data
as-Sa'di, Abdur-Rahman Nasir

Tafseer as-Sa'di Vol. 8 (Juz' 22-24) / Abdur-Rahman Nasir as-Sa'di;
Nasiruddin al-Khattab — Riyadh, 2018
10 volumes
480 pp ; 21 cm
1- Qur'an - Interpretations I- Nasiruddin al-Khattab (translator)

II-Title
227.6 dc
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ISBN Hardcover: 978-603-501-359-8 (set)
978-603-501-367-3 (Vol. 8)
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C ontents 1 3
Pronunciation and Transliteration C h a r t....................... 15

Arabic honorific s y m b o ls ..................................................... 19
H adith grade t e r m s ................................................................ 20
33.
Soorat al-Ahzab
Soorat al-A h zab 3 1 ................................................................................. 21

Soorat al-A h zab 32-34 .......................................................................... 22
Soorat al-A h zab 3 5 ................................................................................. 26
S oorat al-A h zab 3 6 ................................................................................. 28
S oorat al-A h zab 3 7 ................................................................................. 29
S oorat al-A h zab 38-39 .......................................................................... 34

S oo rat al-A h zab 4 0 ................................................................................. 35
S oo rat al-A h zab 41 - 4 4 .......................................................................... 36
S oo rat al-A h zab 4 5 -4 8 .......................................................................... 38
Soorat al-A h zab 4 9 ................................................................................. 42
S oorat al-A h zab 5 0 ................................................................................. 44
S oorat al-A h zab 5 1 ................................................................................. 47
S oorat al-A h zab 5 2 ................................................................................. 49
6 I Tafseer as-Sa 'di
S o orat al-A h zab 53-54 .......................................................................... 51

S oorat al-A h zab 5 5 ................................................................................. 54
S o orat al-A hzab 5 6 ................................................................................. 55
S o orat al-A h z ab 57-58 .......................................................................... 56

S o orat al-A h zab 59-62 .......................................................................... 58
S o orat al-A hzab 63-68 .......................................................................... 61
S o orat al-A h zab 6 9 ................................................................................. 63

S o orat al-A hzab 7 0 - 7 1 .......................................................................... 64
Soorat al-A h zab 72-73 .......................................................................... 66
34.
Soorat Saba'
S o o rat S a b a '1 - 2 ...................................................................................... 68

S o o rat S a b a ' 3 - 5 ...................................................................................... 70
Soo rat S a b a ’ 6 ........................................................................................... 73
Soo rat S a b a ' 7 - 9 ...................................................................................... 74
Soo rat S a b a ’ 10-11 ................................................................................. 77

Soo rat S a b a ’ 1 2 - 1 4 ................................................................................. 79
Soo rat S a b a ’ 1 5 - 2 1 ................................................................................. 82
S o o rat S a b a ’ 22-23 ................................................................................. 88
Soorat S a b a ’ 24-27 ................................................................................. 92
So o rat S a b a ’ 2 8 -3 0 ................................................................................. 96
S oorat S a b a '3 1 - 3 3 ................................................................................. 97
S o o rat S a b a ’ 34-39 ................................................................................. 100
So o rat S a b a ’ 4 0 -4 2 ................................................................................. 103
S oorat S a b a ’ 4 3-45 ................................................................................. 104
Contents I 7
S oo rat S a b a ’ 4 6 -5 0 ................................................................................. 107

S o o rat S a b a ’ 5 1 - 5 4 .................................................................................... I l l
35.
S o o ra t F a tir
(M akki)
S oorat F atir 1 - 2 ............................................................................................114

S oorat F atir 3 - 4 ............................................................................................116
S oorat F atir 5 - 7 ............................................................................................117
S oorat F atir 8 ............................................................................................. 118
S oorat F atir 9 ............................................................................................. 119
S oorat F atir 10........................................................................................... 120
S oorat F atir 11.............................................................................................. 121
S oo rat F atir 1 2 -1 4 .......................................................................................123
S oo rat F atir 1 5 -1 8 .................................................................................... 126
S oo rat F atir 1 9 -2 4 .......................................................................................130
S oorat F atir 2 5 - 2 6 .................................................................................... 132
S oorat F atir 2 7 - 2 8 .................................................................................... 133
S o o rat F atir 2 9 - 3 0 .................................................................................... 135
S o o rat F atir 3 1 - 3 5 .................................................................................... 137
Soo rat F atir 3 6 - 3 7 .................................................................................... 141
Soo rat F atir 3 8 ........................................................................................... 143
S o o rat F atir 3 9 ........................................................................................... 143
Soo rat F atir 4 0 .............................................................................................. 144
S o o rat F atir 4 1 .............................................................................................. 146
S oorat F atir 4 2 - 4 3 .................................................................................... 147
S oo rat F atir 4 4 - 4 5 .................................................................................... 149
8 | Tafseer as-Sa ‘di
36 .
S o o ra t Y a S een
(Mcikki)
S oo rat Y a Seen 1 - 1 2 ............................................................................... 151
S o orat Y a Seen 1 3 - 2 7 ............................................................................... 1 5 7
S o o rat Y a S een 2 8 - 3 0 ............................................................................ 163
S o orat Y a Seen 3 1 - 3 2 ............................................................................... 1 64
So o rat Y a Seen 3 3 -3 6 ............................................................................ 165
S oorat Y a Seen 3 7 - 4 0 ............................................................................ 1 6 7
S o o rat Y a S een 4 1 - 5 0 ............................................................................... 169
S o o rat Y a S een 51 - 5 4 ............................................................................ 172
S oo rat Y a S een 55-58 ............................................................................ 174
S oorat Y a S een 59-67 ............................................................................ 175
S o o rat Y a S een 6 8 ...................................................................................... 179
S oorat Y a S een 6 9 - 7 0 ............................................................................ 179
S oorat Y a S een 7 1 - 7 3 ............................................................................... 180
S o o rat Y a S een 74-75 ............................................................................ 181
S oorat Y a Seen 7 6 .......................................................................................182
S o o rat Y a S een 77-83 ............................................................................ 182
37 .
S o o ra t as-S affat
(Makki)
S o orat as-S affat 1-11................................................................................. 187
S oorat as-S affat 12-21 ............................................................................... 190
S oorat as-S affat 2 2 -2 6 ............................................................................ 193
S o orat as-S affat 2 7 -3 9 ............................................................................ 194
S o orat as-S affat 4 0 -4 9 ............................................................................ 198
Contents I 9
Soorat as-S affat 5 0 -6 1 ............................................................................ 201

S oorat as-S affat 6 2 -7 4 ............................................................................ 204
S oorat as-S affat 7 5 -8 2 ............................................................................ 2 0 7
S oorat as-S affat 8 3 -1 1 2 .......................................................................... 209
S oorat as-S affat 1 1 3 ..................................................................................21 7
Soorat as-S affat 1 1 4 -1 2 2 .......................................................................... 218
S oorat as-S affat 1 2 3 -1 3 2 ....................................................................... 219
Soorat as-S affat 133-138 ....................................................................... 221
S oo rat as-S affat 1 3 9 -1 4 8 ........................................................................ 222
S oo rat as-S affat 1 4 9 -1 5 7 ....................................................................... 225
S oo rat as-S affat 1 5 8 -1 6 0 ....................................................................... 226
S o o rat as-S affat 161 -1 6 3 ....................................................................... 22 7
S o o rat as-S affat 164 -1 6 6 ....................................................................... 228
Soo rat as-S affat 1 6 7 -1 8 2 ....................................................................... 229
38.
Soorat Sad
( \ 1it k k I )
S oorat Sad 1-11............................................................................................232
So o rat $ a d 1 2 -1 5......................................................................................... 238
So o rat Sad 1 6 -2 0...................................................................................... 239
S oorat Sad 2 1 -2 6 ...................................................................................... 241
S oorat Sad 2 7 -2 9 ...................................................................................... 245
S oorat Sad 3 0 -4 0 ...................................................................................... 247
S o o rat Sad 41 - 4 4 ...................................................................................... 255
S oorat Sad 4 5 -4 7 ...................................................................................... 2 5 7
S oorat Sad 48 ........................................................................................... 258
S oorat Sad 4 9 -5 4 ...................................................................................... 259
10 | Tafseer as-Sa'di
S o o rat $ a d 5 5 -6 4 ...................................................................................... 261

S oo rat $ a d 6 5 -8 8 ...................................................................................... 264
39.
Soorat az-Zumar
(Alakki)
S o o rat a z -Z u m a r 1 - 3 ..................................................................................272
S o o rat a z -Z u m a r 4 ...................................................................................... 27 7
S oo rat a z -Z u m a r 5 - 7 ..................................................................................278
S o o ra t a z -Z u m a r 8 .......................................................................................282
S o o rat az-Z u m a r 9 .......................................................................................283
S o o rat az-Z u m a r 10.................................................................................... 284
S o o rat a z -Z u m a r 1 1 -1 6 .............................................................................286
S o o rat a z -Z u m a r 1 7 -1 8 .............................................................................289
S o o rat a z -Z u m a r 1 9 -2 0 .......................................................................... 291
S o o rat a z -Z u m a r 2 1 .................................................................................... 292
S o o rat a z -Z u m a r 2 2 ................................................................................. 293
Soorat az-Z u m ar 2 3 ................................................................................. 294
S oorat az-Z u m ar 2 4 - 2 6 .......................................................................... 296
S o o rat a z -Z u m a r 2 7 - 3 1 .......................................................................... 298
S o orat az -Z u m a r 3 2 - 3 5 .......................................................................... 300
S o o rat a z -Z u m a r 3 6 - 3 7 .......................................................................... 303
S o o rat a z -Z u m a r 3 8 ................................................................................. 304
S o o rat a z -Z u m a r 3 9 - 4 0 .......................................................................... 305
Soorat az-Z u m ar 4 1 ....................................................................................306
S o o rat a z -Z u m a r 4 2 ................................................................................. 30 7
S o o rat az-Z u m ar 4 3 - 4 4 .......................................................................... 308
S oo rat a z -Z u m a r 4 5 - 4 6 .......................................................................... 310
Contents I 11
Soorat az-Z u m ar 4 7 - 4 8 .......................................................................... 312

S oorat az-Z u m ar 4 9 - 5 2 .......................................................................... 3 1 4
S oorat az-Z u m ar 5 3 - 5 9 ........................................................................ 316
Soorat az-Z u m ar 6 0 - 6 1 ........................................................................ 320
Soorat az-Z u m ar 6 2 - 6 3 ........................................................................ 322
Soorat az-Z u m ar 6 4 - 6 6 ........................................................................ 324
S oorat az-Z u m a r 6 7 ................................................................................ 325
S oorat az-Z u m a r 6 8 - 7 0 ........................................................................ 326
S oorat az-Z u m a r 71 - 7 5 ........................................................................ 329
40.
Soorat Ghafir
S oorat G h afir 1 - 3 .......................................................................................335

S oorat G h afir 4 - 6 .......................................................................................33 7
S oorat G h afir 7 - 9 .......................................................................................339
S oorat G h afir 1 0 - 1 2 ..................................................................................343
S oorat G h afir 1 3 - 1 7 ..................................................................................346
S oorat G h afir 18-20 ............................................................................... 351
S o o rat G h afir 21-22 ............................................................................... 353
S o o rat G h a fir 23-25 ............................................................................... 354
S oo rat G h a fir 26-29 ............................................................................... 356
S oo rat G h afir 30-31 ............................................................................... 3 6 0
S o o rat G h afir 32-33 ............................................................................... 361
S oo rat G h a fir 34-35 ............................................................................... 363
S oorat G h afir 36-37 ............................................................................... 365
Soorat G h afir 38-44 ............................................................................... 36 7
S oo rat G h afir 4 5 -4 6 ............................................................................... 370
12 I Tafseer as-Sa ‘di
S o orat G h a fir 4 7 -5 0 ............................................................................... 371

S o orat G h afir 51-52 ............................................................................... 37 3
S o o rat G h a fir 53-55 ............................................................................... 37 4
S o orat G h afir 56 ...................................................................................... 375
S oorat G h a fir 57-59 ............................................................................... 376
S o o rat G h a fir 60 ...................................................................................... 378
S o orat G h afir 61-65 ............................................................................... 378
S o o rat G h a fir 6 6 -6 8 ............................................................................... 383
S o o rat G h a fir 6 9 -7 6 ............................................................................... 385
S o o rat G h a fir 77 ...................................................................................... 389
S o o rat G h a fir 78 ...................................................................................... 390
S o o rat G h a fir 79-81 ............................................................................... 391
S o o rat G h a fir 82-85 ............................................................................... 392
41.
Soorat Fussilat
(Makki)
S oorat F u ssilat 1 - 8 .................................................................................... 396
S o o rat F u ssilat 9 - 1 2 ..................................................................................400
S o o rat F u ssilat 1 3 - 1 4 ............................................................................... 403
S o o rat F u ssilat 1 5 - 1 6 ............................................................................... 405
S o o rat F u ssilat 1 7 - 1 8 ............................................................................... 406
S o o rat F u ssilat 19-24 ............................................................................ 407
S o o rat F u ssilat 2 5 ...................................................................................... 410
S o o ra t F u ssilat 2 6 -2 9 ............................................................................ 412
S oorat F u ssilat 30-32 ............................................................................ 414
S oorat F u ssilat 3 3 ...................................................................................... 416
S o orat F u ssilat 34-35 ............................................................................ 418
Contents a 13
Soorat F u ssilat 3 6-39 ............................................................................ 4 1 9

Soorat F u ssilat 40-42 ............................................................................ 4 2 2
S o orat F u ssilat 43 .................................................................................... 4 2 4
S o orat F u ssilat 44 .................................................................................... 425
S oorat F u ssilat 4 5 -4 6 ............................................................................ 4 2 7
Glossary of Islamic T e r m s ......................................................429

I n d e x ..............................................................................................435
P ronunciation and
T ransliteration C hart
Trans-
Arabic
Pronunciation literated
script
form
1 sh o rt ‘a ’, as in cat a
lo n g er ‘a ’, as in cab (n o t as in cake) a
Ibl as in bell, rubber an d tab b
o It/ as in tap, mustard and sit t
h or t
tak es the so u n d o f the preced in g
(w hen
diacritical m ark so m etim es en d in g in h
fo llo w ed
0 (w h e n in p au sal form ): ah, ih o r ooh; or
by an o th er
a tu (n ), a ti(n ) o r ata(n)
A rab ic
w h en u n in terru p ted
w ord)
/th / as in thing, maths an d wealth th
£ 1)1 as in ja m , ajar an d age j
a ‘h a rsh e r’ sound th an the E nglish
C initial Pol, and m ay o c cu r m ed ially and h
in w o rd -fin al p o sitio n as w ell
as in Bach (in G erm an ); m ay occu r
kh
C in itially an d m ed ia lly as w ell
/d / as in do, muddy an d red d

as in this, fa th er an d smooth dh
16 I Tafseeras-Sa‘di
Trans-
Arabic
script
form
/r/ as in ra w , arid an d w ar; m ay
j also be a ro lled ‘r ’, as p ro n o u n ced r
in S panish
j Izl as in zoo, easy and gaze z

lT 1 /s/ as in so, messy an d grass s
t.
o* as in ship, ashes an d rush sh
no clo se e q u iv a le n t in E nglish,
b u t m ay be ap p ro x im ated by
o* s
p ro n o u n cin g it as /sw / o r / s/ farth er
b ack in the m outh
no clo se eq u iv alen t in E nglish, but m ay
be ap p ro x im ated by p ro n o u n cin g it as d
/d / farth er b ack in the m outh
no close eq u iv a le n t in E nglish, but m ay

\> be ap p ro x im ated by p ro n o u n cin g it as t
III farth er back in the m outh
no clo se e q u iv a le n t in E nglish, but m ay
Ji be ap p ro x im ated by p ro n o u n cin g ‘th e ’ dh
farth er b ack in th e m outh
no clo se eq u iv alen t in E nglish: a g u ttu r- 6

L al sound in th e b ack o f the thro at
no clo se eq u iv alen t in E nglish,
but m ay be clo sely ap p ro x im ated
gh
t by p ro n o u n cin g it like the F ren ch /r/ in
‘ro u g e ’
/f/ as in fill, effort and m uff f
Pronunciation and transliteration chart I 17
Trans-
Arabic
script
form
no c lo se eq u iv ale n t in E n g lish , bu t m ay
J be ap p ro x im ated by p ro n o u n cin g it as q
IkI farth er b ack in th e m outh
•J Ikl as in king, buckle an d tack k
/l/ as in lap, halo; in th e w o rd A llah, it
J l
beco m es v elarized as in ball
f /m / as in men, simple and ram m
j Ini as in net, ant an d can n
/h / as in hat; u n lik e /h / in E n g lish , in
4. - o ~ A A rabic /h / is p ro n o u n c e d in m edial and h
w o rd -fin al p o sitio n s as w ell
J as in wet and away w
J long ‘u ’, as in boot an d too oo
IJ as in yard and mayo y
if long ‘e ’, as in eat, b eef an d see ee
g lottal stop: m ay be closely
ap p ro x im ated by p ro n o u n cin g it like ‘t ’ (o m itted
(■ in the C o ck n e y E ng lish in initial
p ro n u n ciatio n o f butter, bu ’er, p o sitio n )
o r the stop so und in uh-oh!
Diphthongs
Trans-
Arabic
script
form
J O ‘J 1 long ‘o ’, as in ow e, 6 o a r an d go au, aw
long ‘a ’, as in aid, rain and say ay, ai, ei
Diacritical m arks (tashkeel)
Trans-
Name of
mark
form
very sh o rt ‘a ’ o r schw a a
(u n stressed v ow el)
fathah
sh o rte r v ersio n o f ee o r schw a i
(u n stressed v ow el)
kasrah
> sh o rter versio n o f oo u
d am m ah
a d o u b led c o n so n a n t is stressed in the double
w ord, an d the length o f the sound is letter
shad d ah also d o u b led
no v o w el sou n d b e tw e e n co nson a nts or ab sence o f
at the end o f a w ord vow el
sukoon
■•♦O' -♦o*>
Arabic honorific sym bols m
(4g) Subhanahu wa Ta'ala T he E xalted
(ill) salla Allahu 'alayhi wa sallam B lessings and peace be upon

him
‘alayhi as-salam M ay peace be upon him
(iff) radiya Allahu ‘anhu M ay A llah be p le a se d w ith

him
{'■iff) radiya Allahu 'anha M ay A lla h b e p le a se d w ith

h er
(fetse) radiya Allahu 'anhuma M ay A lla h be p le a se d w ith

bo th o f them
(M sf) radiya Allahu ‘anhum M a y A llah be p le a se d w ith

all o f them
ifff) radiya Allahu 'anhunna M ay A lla h be p le a se d w ith

all o f them (fem ales only)
H ad ith grade term s n
Sound: saheeh
R eliable: hasan
W eak: da 'eef
O dd: ghareeb
A uthentic: in clu d es sound, reliab le, o r any grade in betw een
A ccep tab le: sakat ‘anhu; th e grad er o f the h adith did not co m m en t
on it, m ean in g that he found n o thing u nacceptable in it
Soorat al-A hzab s
(continued)
0 0
33:31. But w hoever am ong you is devoutly obedient to A llah and His
M essenger, and does righteous deeds, We will give her a double
rew ard, and We have prepared for her a generous provision.1
«(But w h o e v e r a m o n g y o u ^ th is is ad d ressed to the w iv es o f the

P ro p h e t (sal la Allahu ‘alayhi wa sal lam - b le ssin g s an d p e a c e be
up o n h im )
dis devoutly obedien t to A llah and His M essenger, and does righteous
deeds)? w h e th e r th ey are few o r m any,
^ We w ill giv e h er a d o u b le reward)? th at is, tw ice as m uch as is given
to an y o n e else,
^ a n d W e h a v e p re p a re d fo r h e r a g e n e ro u s pro v isio n )* n a m e ly
paradise. T hey w ere d evoutly ob edient to A llah (Subhanahu wa Ta ‘ala
- G lo rified an d E xalted is H e) an d H is M e sse n g er (*§§), and they did
rig h teo u s d eeds, th u s th e ex ten t o f th e ir rew ard is know n.
1 The meanings o f the verses o f the Q ur’an in this book (with some minor
changes to the punctuation) have been translated by the translator. (Editor)
22 | Tafseer as-Sa'di Ju z’22
O ______ 0
33:32. O w ives o f the Prophet, you are not like other wom en, provided
that you fear Allah. So do not speak too softly, lest one in whose
heart is a disease should be m oved with desire; but speak in an
appropriate manner.
33:33. Stay in y o u r hom es and do not flau n t y o u r charm s as w as
done during the form er [times of] ignorance;2 establish prayer
and give za k a h ;3 and obey A llah and His M essenger. A llah
only w ants to keep all that is loathsom e aw ay from you, O
m em b ers o f the [P ro p h e t’s] h o u seh o ld , and to p u rify you
thoroughly.
33:34. And rem em ber w hat is recited in your hom es o f the revelations
o f A llah and wisdom . Verily Allah is K now er o f subtleties, All-
Aware.
«(0 w ives o f th e Prophet)? - this is ad d ressed to all o f them
2 Jahilivah (the times o f ignorance): this refers to the period before Islam.
3 W herever possible, Arabic terms have been translated into English.
In cases where we have chosen to retain the Arabic, the transliterated
word or phrase is shown in italics the first time it appears in the text.
The term is also defined in the glossary found at the end o f this book.
(Editor)
Soorat al-Ahzab (32-34) | 23
^ y o u are n o t like o th e r w o m en , p ro v id e d th a t y o u fear A lla h ^ ; b y

doing so, yo u w ill su rp ass all o th e r w o m e n and no o th e r w o m an w ill
be able to catch up w ith you. So strive to perfect y o u r fear o f A llah
by all p o ssib le m eans and ach iev e all th e g o als thereof.
H ence A llah in stru cted th em to avo id all m ean s th at could lead to
w h at is p ro h ib ited , as H e said:
*(So do not speak too softly)* that is, w hen addressing m en, or, know ing
th at th ey can h ear you, by m ak in g y o u r voice soft o r speak in g in a
gentle m an n er w h ich m ay cau se «fone in w h o se h eart is a d ise a se ^
- n a m e ly th e d isea se o f d e sire fo r fo rn ic a tio n - to be m o v e d w ith
d esire, fo r such a p e rso n is a lw a y s re a d y an d w a tc h in g o u t fo r the
slig h test m ove that co u ld stir d esire, b eca u se his heart is not sound.
T he sound h eart has no desire for th at w hich A llah has p ro h ibited and
can hard ly be m oved o r stirred to desire even w h en th ere is a reason
for that, b ecau se it is free o f sickness.
T h is is in co n trast to the one w h o is sick at heart, w ho can n o t cope
w ith that w hich the sound-hearted person can cope w ith, and he cannot
be patient like him . I f there is the slig h test reason th at calls him to that
w h ich is p ro h ib ited, he w ill respond to it and w ill not refrain from it.
T h is ind icates that the m ean s co m e u n d er the sam e rulin g s as the
ends. S p eak in g softly an d g en tly is b asica lly p erm issib le, b u t i f it is
a m ean s th at leads to so m eth in g p ro h ib ite d , th en it is n o t a llo w ed .
T herefore w hen ad dressing m en, w om en should not m ake th eir voices
soft.
B ecau se A llah fo rb ad e w o m en to sp eak softly, it m ay be th o u g h t
th at they are in stru cted to m ak e th e ir v o ices harsh. In o rd e r to w ard
o ff this notion, A llah says: «fbut speak in an ap p ro p riate m a n n e r^ that
is, one th at is not harsh o r rough, ju s t as it is no t soft and alluring.
T h in k a b o u t how A llah says ^ d o n o t sp eak too softly)*, and H e
did not say “do not sp eak so ftly ” , b ecau se w h a t is p ro h ib ited is soft
sp eech th a t is a llu rin g to m en, in su ch a m a n n e r th a t a n y o n e w h o
24 I Tafseeras-Sa'di Juz'22
hears it m ay be m o v ed w ith desire. T h is is d ifferen t from sp eak in g in

a gentle m an n er in w h ich there is no allu ring softness; rather it has the
q uality o f b ein g co n fid e n t an d firm w hen d e a lin g w ith an o pponent.
N o one w o u ld be m o v ed w ith d esire w h en h earin g this. H en ce A llah
praised H is M essen g er ( « ||) for his gen tleness, as H e said:
«flt is by th e m ercy o f A llah th at y ou deal gen tly w ith t h e m ...^ (Al
•Imran 3: 159)
A n d H e said to M o o sa ( ‘alayhi as-salam - pe ace b e upon him )
an d H aroon:
«|G o, b o th o f y o u , to P h a ra o h , fo r h e h as in d e ed tra n sg re sse d all
bounds. B ut sp eak to him gently, so th at perh ap s he m ay pay heed o r
fear Allah.)* (fa Ha 20: 43-44)
T h e fa c t th a t A lla h sa y s «flest o n e in w h o se h e a rt is a d ise a se
should be m o v ed w ith desire)? in c o n ju n c tio n w ith the c o m m an d to
restrain carn al d esires, an d p raise fo r m en and w o m en w h o do so,
as w ell as the p ro h ib itio n on ap p ro a c h in g o r co m in g n e a r unlaw ful
sex, indicates th at if a person sees such an in clin atio n in h im self, and
realises that he is tem pted to co m m it prohibited deeds w hen he sees or
hears the w ords o f som eone to w h o m he is attracted, and finds h im se lf
m otivated to do th at w hich is forbidden, he should re m em b er that this
is a disease. T h erefo re he sh o u ld strive to c o m b at this d isease, p u t an
end to evil th ou g h ts th at m ay lead to trouble, strive to o v erco m e this
serio u s m alady, and ask A llah to p ro tect him and guide him . T his is
all included in the co m m an d to restrain carnal desires.
^ S ta y in y o u r h o m e s^ th at is, rem ain th ere b ecau se th at is safer
an d m o re p ro tectin g for you
^ a n d do not flau n t y o u r ch arm s as w as d one d u rin g the fo rm er [tim es
of] ignorance)? th a t is, d o n o t g o o u t o ften , w e a rin g a d o rn m e n t or
p erfu m e, as w as th e custom am ong th e peop le o f the fo rm er tim es o f
ig n o rance, w h o h ad no k n o w led g e o r relig io u s co m m itm e n t. A ll o f
this is aim ed at w a rd in g o ff evil and th at w h ich leads to it.
H aving enjoined them to fear H im in general term s and to fear H im

w ith reg ard to issues th at pertain to w o m en in p articular, A llah also
en jo in s th em to ob ey H im , especially in term s o f p ray er and zakah,
w hich are d eed s th a t e v ery o n e n eed s to do , fo r th ey are the greatest
acts o f w o rsh ip and the n o b lest acts o f o b ed ien ce. P ray er in volves
sincerity and d ev o tio n to A llah , and zak ah in v olves kin d n ess to H is
slaves.
T hen A llah en jo in s o b e d ien ce in g en eral term s, as H e says:
^ a n d obey A llah and H is M essenger)?. O b ed ience to A llah and H is
M e sse n g e r ( j H ) in volves ev ery th in g th at is en jo in ed , w h e th e r it is
o b lig ato ry o r reco m m en d ed .
A llah only wants)? by ordaining these com m ands and prohibitions

fo r y ou
f)to keep all that is loathsom e)? th at is, evil and bad
^ a w a y from you, O m em b ers o f th e [P ro p h e t’s] h o u se h o ld , an d to
pu rify y ou thoroughly)? so th at y o u w ill be p u re an d purified.
In o th e r w ords: p raise y o u r L ord an d g iv e th an k s to H im fo r these
co m m an d s and p ro h ib itio n s o f w h ich H e h as told yo u , fo r th e y are
in y o u r b e st in terests an d are p u re ly fo r y o u r b en efit. A lla h w o u ld
n e v e r w a n t to ca u se y o u an y h a rd sh ip o r d ifficu lty ; ra th e r the aim
is to p u rify y o u r sou ls an d y o u r co n d u ct an d attitu d e, to m ak e y o u r
deed s g o o d a n d to increase y o u r rew a rd thereby.
H av in g c o m m an d ed them to striv e in H is w ay, b y m ean s o f the
co m m an d s and p ro h ib itio n s, A llah now tells them to seek k n o w led g e
and ex p lain s to th em the w ay to attain that:
^ A n d re m e m b e r w h a t is re c ite d in y o u r h o m e s o f th e re v e la tio n s
o f A llah and w isdom )? w h at is m ean t by th e re v e la tio n s o f A llah is
th e Q u r ’an , an d w h a t is m e a n t b y w isd o m is th e su b tle m e a n in g s
th e re o f, o r th e S u n n ah o f H is M e sse n g e r (*!§). A lla h c o m m a n d e d
th e m to re m e m b e r th e se th in g s, w h ic h in c lu d e s re m e m b e rin g th e
w o rd s, re c itin g th e m , re m e m b e rin g th e m e a n in g s, re fle c tin g u p o n
26 I Tafseeras-Sa‘di Juz ’22
th em an d p o n d erin g them , d eriv in g rulin g s an d w isd o m from th em ,

a c tin g in acc o rd an ce w ith th em , and in terp retin g them correctly.
^V erily A llah is K now er o f subtleties, All-Aware)? - H e is aw are o f the
su b tleties an d h id d en m e a n in g s o f th in g s, w h a t is h id d en in p e o p le ’s
h earts, w h at is h idden in the heav en s and on earth, and deed s th at are
d o n e both o p en ly and in secret.
H is k n o w le d g e an d a w a re n e ss m ean th a t H e u rg es th e m to be
sin cere an d to k eep d o in g d eed s in secret th at A llah w ill rew ard.
O ne o f th e m ean in g s o f the d iv in e n am e aI-Lateef (tran slated here
as ^ K n o w e r o f subtleties)?) is that H e guides H is slave to do good and
pro tects him from evil in very subtle w ays o f w hich he is not aw are,
and H e sends to him prov isio n th at he d o es n o t expect, and gu id es
him to take m easu res th at are d ifficu lt b u t w ill be the path by w hich
he w ill attain the h ig h est levels.
33:35. F or M uslim m en and M u slim w om en, believ in g m en and

believing w om en, obedient m en and obedient w om en, truthful
m en and truthful w om en, p atien t m en and p atient w om en,
hum ble m en and hum ble w om en, charitable men and charitable
w om en, men w ho fast and w om en w ho fast, men w ho restrain
th e ir carnal d esires and w om en w ho do likew ise, m en w ho
rem em ber A llah m uch and w om en w ho do likew ise - for them
Allah has prepared forgiveness and an im m ense reward.
Soorat al-Ahiab (35) | 27
H aving m entioned the rew ard o f the w ives o f the M essenger (« |§ ),

and th e ir p u n ish m en t if they do n o t com ply, an d statin g th at they are
not like o th e r w o m en , A llah (4 s) n ow sp eak s o f oth e r w om en.
B ecau se the ru lin g s on m en an d w o m en are the sam e, A llah says:
^ F o r M uslim m en and M uslim w o m e n ) that is, w ith regard to visible
actio n s and rulings, if they co m p ly w ith them
^ b e lie v in g m en and b eliev in g w o m e n ) this refers to inw ard actions,
n am ely beliefs and d eed s o f the heart
ô b e d ie n t m en an d o b ed ie n t w o m e n )? w h o are o b e d ie n t to A llah and
H is M essen g er ( ^ )
^tru th fu l m en and tru th fu l w om en)? w h o are true in th e ir w o rd s and
deed s
^p atien t m en and patient wom en)? w ho are patien t in b earing hardship
and calam ity
^ h u m b le m e n a n d h u m b le w o m en )? w h o a re h u m b le in all
circu m stan ces, esp ecially in w o rsh ip , and esp ecially in pray er
^ c h a rita b le m en an d c h a ritab le w o m e n ) w h o g iv e in charity, both
o b lig a to ry an d v o lu n tary
«fmen w ho fast and w o m en w ho fast)? w h ich includes both oblig atory
and su p erero g ato ry fasts
^ m e n w ho restrain th eir carnal d esires and w o m en w ho do likew ise)?,
refrain in g from zina (u nlaw fu l sex) and th at w h ich leads to it
^ m e n w h o re m e m b e r A lla h m u c h an d w o m e n w h o d o likew ise)?
that is, they re m em b er H im at m ost tim es, esp ecially a t tim es w hen
sp ecific dhikr is to be recited, such as in the m o rn in g and aftern o o n ,
and fo llo w in g the o b lig a to ry prayers.
«f- fo r them)? that is, for th ese p eo p le w h o are d escrib ed in these
glow ing term s as possessing these noble characteristics, w hich include
beliefs, d eeds o f the heart, physical d eed s, spoken w o rd s, and do ing
acts that m ay b en e fit o n e s e lf o r o th ers, as w ell as d o in g g o o d d eeds
an d re fra in in g from evil d e e d s, fo r th e o n e w h o d o e s th e se th in g s
28 | Tafseeras-Sa'di Ju z’22
has estab lish ed th e relig io n in th e fullest sense, b o th o u tw ard ly and

inw ardly, and has attain ed Islam , eeman (faith) and ihsan.4
((A llah has p re p a re d fo rg iv e n e ss^ - A llah w ill rew ard th em for
th eir deeds w ith fo rg iv en ess o f th eir sins, b ecau se good d eed s erase
bad deeds
(•(and an im m ense reward]? that can n o t be estim ated except by the O ne
W ho g iv es it, o f th at w h ich no eye has seen, no ea r has heard, n o r has
it ever crossed the m ind o f m an. We ask A llah to m ake us am ong them .
4 Ihsan is referred to in the well-known hadith in which it was narrated that

‘Umar (radiya Allahu ‘anhit - may Allah be pleased with him) said:
«We were sitting with the Prophet ($& ) when a man came to him whose
clothes were intensely white and whose hair was intensely black; no
signs o f travel could be seen upon him, and none o f us knew him. He sat
down facing the Prophet with his knees touching his, and he put
his hands on his thighs, and said: O Muhammad, what is Islam? He said:
To testify that there is no god except Allah, and that 1 am the Messenger
o f Allah; to establish regular prayer; to pay zakah; to fast in Ramadan;
and to perform pilgrimage to the House (the Kaaba). He said: You have
spoken the truth. We were amazed by him: he asked a question then told
him that he had spoken the truth. Then he said: O M uhammad, what
is faith? He said: To believe in Allah, His angels. His Messengers, His
Books, the Last Day, and the divine decree (al-qadr), both good and bad.
He said: You have spoken the truth. We were amazed by him; he asked
a question then told him that he had spoken the truth. Then he said: O
Muhammad, what is ihsan (right action, goodness, sincerity)? He said:
To worship Allah as if you see Him, for even though you cannot see Him,
He sees you.» This version was narrated by Ibn Majah; the hadith was
also narrated by Bukhari, Muslim and others.
Soorat al-Ahzab (36) | 29
33:36. It is not fitting for any believing man or believing w om an, when
A llah and His M essenger have decided concerning a matter, to
have any choice in that matter. W hoever disobeys A llah and His
M essenger has clearly gone astray.
T hat is, it is not ap p ro p riate o r right for one w ho is a b eliev er to do

anything but hasten to do that w hich p leases A llah and H is M essenger
(M IX to shun that w h ich a n g ers A llah and H is M essen g er (M IX and
to co m p ly w ith th eir co m m an d s an d heed th eir p rohibitions.
It is n o t b efittin g fo r the b eliev in g m an o r the b eliev in g w o m an,
^ w h e n A llah an d H is M esse n g er h av e d ec id ed c o n c e rn in g a m a tte r^
an d h av e m ade it o b lig a to ry and b in d in g ,
«{to have any ch o ice in th at m a tte r^ th at is, the ch o ice o f w h eth e r to
co m p ly o r not. R ath er the b eliev in g m an and the believ in g w om an
know that the M essen g er ( M |) is c lo ser to them than th eir ow n selves,
an d th e y d o n o t let so m e o f th e ir o w n w h im s an d d e sire s p re v e n t
them from ob ey in g the co m m an d o f A llah and H is M essen g e r (M IX
^ W h o e v e r d iso b e y s A llah and H is M e sse n g e r has c le a rly g o n e
a stra y ^ b ecau se he has forsaken the straig h t p ath that leads to A llah
and H is p arad ise, and has chosen instead som e o th e r path th at leads
to the p ain fu l p u n ish m e n t. A llah m e n tio n s, first o f all, th e re a so n
w h y the b eliev er should not o b je ct to th e co m m an d o f A llah an d His
M essen g er (M |X n am ely faith, then He m en tio n s that w h ich should
preven t him from do in g that, n am ely fear o f being m isg u ided w h ich
is co n n ected to pu nish m en t and vengean ce.
30 | Tafseeras-Sa'di Juz '22
33:37. A nd [rem em ber] w hen you [O M uham m ad] said to him on

whom A llah had conferred favour [o f faith] and you [too] had
conferred favour [o f m anum ission]:5 K eep your w ife and fear
Allah. You concealed in your heart that which Allah was going to
disclose. You feared [the criticism of] the people but it was more
fitting that you should fear Allah. W hen Zayd had com pleted
the necessary form alities o f divorce from her [and her 'iddah
had ended], We gave her to you in m arriage, so that there would
not be any restrictions on the believers w ith regard to m arrying
the ex-w ives o f their adopted sons after they have com pleted
the necessary form alities o f divorce from them [and their 'iddah
has ended]. And the decree o f A llah is bound to be fulfilled.
T he reason for revelation o f th ese v erses w as that A llah w anted

to p rescrib e a law th at w as ap p licab le to all believ ers, w hich w as that
ad opted sons do not co m e u n d er the sam e ru lin g s as real sons in all
w ays, an d that th ere w as no b lam e on those w ho had ad opted them
i f they m arried th e ir ex-w ives.
T h is w as so m eth in g that w as co m m o n ly practised and could not
be abolished ex cept th rough a m ajo r event. So A llah w anted this law
to be d e m o n strated by H is M essen g er ( j |§ ) in w o rd and deed. W hen
A llah w ills so m eth in g , H e o rd ain s a cau se fo r it.
5 This refers to Zayd ibn Harithah He was the adopted son o f

the Prophet ($§-) and had been known as Zayd ibn Muhammad, until
revelation came down abolishing the notion o f adoption and emphasising
the importance o f calling people after their real fathers. A llah’s decree
that the Prophet (*{||) should marry the ex-wife o f his adopted son put
an end to the notion o f adoption and what resulted from it o f the taboo
on marrying the ex-wife o f an adopted son.
Soorat al-Ahzab
Z a y d ibn H a rith a h w a s fo rm e rly c a lle d Z a y d ibn M u h a m m a d ,

b ec a u se th e P ro p h e t (« |§ ) h a d ad o p te d h im , so he w as c a lle d a fte r
him , until the w ords:
^ C a ll them [adopted sons] a fte r th e ir [real] fa th e rs ... )? (al-Ahzab 33:5)
- w ere rev ealed , afte r w h ich he w as called Z ay d ibn H arithah.
H e w as m arried to Z ay n ab b in t Jah sh (radiya Alldhu ‘anha - m ay
A llah be pleased w ith her), th e d a u g h te r o f th e patern al au n t o f the
M essen g er o f A llah ( j | | ) . It had o cc u rre d to th e M essen g er ( ^ ) that
i f Z a y d d iv o rc e d her, he w o u ld m a rry her, th en A llah d e c re e d th at
there should be som e problem b etw een h er and Z ayd that caused Z ayd
ibn H arith ah to co m e to th e P ro p h et (3 |§ ) an d ask his p erm issio n to
d iv o rce her.
4 A nd [rem em ber] w hen you [O M uham m ad] said to him on w hom
A llah h ad co n ferred fav o u r [o f fa ith ]^ by g u id in g him to Islam
«fand yo u [too] had co n ferred fav o u r [o f m a n u m issio n ]^ by setting
him free. W h en he cam e to co n su lt y o u a b o u t d iv o rcin g her, yo u said
to h im - a d v isin g h im an d te llin g him o f th a t w hich w as in his best
interests, even th o u g h y o u w ish ed th a t y o u co u ld m arry h er -
^ K e e p y o u r wife)? th at is, do n o t d iv o rce her, an d be p atien t w ith her
attitu d e to w ard s you,
^ a n d fear Allah)? w ith regard to y o u r affairs in general and w ith regard
to y o u r w ife in p articu lar, fo r fearin g A llah e n c o ura ge s and enjoins
o ne to be patient.
^ Y o u c o n c e a le d in y o u r h e a rt th a t w h ic h A lla h w a s g o in g to
disclose)? - w h a t he c o n c e a le d w as th e fac t th a t i f Z a y d d iv o rc e d
her, he w o u ld m arry her.
^Y ou feared [the criticism of] th e people)? and th at is w h y you did
n o t d isclo se w h at w as in y o u r h eart
^ b u t it w as m o re fittin g th a t y o u sh o u ld fe a r A llah)? a n d n o t p a y
attention to people.
32 | Tafseeras-Sa'di Juz’22
^fWhen Z a y d had co m p leted th e n ecessary fo rm alities o f d iv o rc e

from h er [and h er ‘iddah had ended], We gave her to you in m arriage
- We only did th at to serve a g reat pu rp ose, w h ich w as:
^ s o th a t th e re w o u ld n o t be a n y re stric tio n s o n th e b e lie v e rs w ith
regard to m arry in g th e ex -w iv es o f th e ir a d o p ted s o n s^ b ecau se th ey
w o u ld h av e seen y o u m arry the e x -w ife o f Z ay d ibn H arith ah , w ho
had p re v io u sly b een called y o u r son.
B ecause th e w o rd s ^ s o th at th ere w ould not be any restrictio n s on
the believ ers w ith regard to m arry in g the ex -w iv es o f th eir adopted
sons]» are general in m e an in g an d are ap p licab le to all situ atio n s, b u t
th e re m ay be so m e cases in w h ich th a t is n o t p e rm issib le - w h ich
is befo re the n ecessary fo rm alities o f div o rce h av e been co m p leted
- th ese general term s are restricted b y th e fo llo w in g phrase: R after
they have c o m p leted th e n ecessary fo rm alities o f div o rce from them
[and th e ir ‘id d ah h as en d ed ]. A n d th e d e c re e o f A lla h is b o u n d to
be fu lfille d ^ th at is, it m u st in ev itab ly com e to pass and no one can
stand in its way.
We learn a n u m b e r o f th ings from th ese verses w hich m ention this
story, in clu d in g the follow ing:
• A llah praised Z ay d ibn H arithah on tw o counts. Firstly, A llah
m en tio n ed him by nam e in the Q u r ’an, and H e did n o t m ention
an y o th e r Sahabi by nam e. Secondly, A llah to ld him th at H e
had co n ferred fav o u r upon him , nam ely th e blessing o f Islam
and faith. T h is is testim o n y from A llah th at he w as a M uslim
an d a b eliever, b o th o u tw ard ly an d inw ardly. O th erw ise there
is no p o in t in sin g lin g him o u t fo r favour, w ere it n o t th at w h at
is m e a n t is a p a rtic u la r fav o u r o r b lessing.
• T he one w ho is m an u m itted o w es it to the one w ho m anum itted
him .
• It is p erm issib le to m arry th e ex -w ife o f o n e ’s ad opted son, as
is clearly stated here.
Soorat al-Ah:ab (37) | 33
• P ra c tic a l te a c h in g is m o re e ffe c tiv e th a n v e rb a l te a c h in g ,

esp ecially if it is also ac co m p a n ied by w ords, fo r th at is light
upon light.
• H aving love in o n e ’s heart for so m eone other than o n e ’s w ife or
co n cub in e, so long as it is not acco m p an ied by any p ro h ib ited
action, is not a sin, even i f it is acco m p a n ied by w ish es for the
h u sb a n d to d iv o rc e h e r so th a t o n e m ay m a rry her, w ith o u t
m ak in g any effort to cau se sep aratio n b etw een th em , o r being
th e cau se o f trouble, b ecau se A llah stated th at the M essen g er
(< ^ |) w as co n cealin g that in his heart.
• T h e M e sse n g e r ( i |§ ) c o n v e y e d th e m e ssa g e c le a rly an d did
n o t o m it a n y th in g o f th a t w h ic h w as re v e a le d to him b u t he
c o n v e y e d it, ev en th is m atte r in w h ich th ere w as a reb u k e to
him . T h is in d icates th at he is in d eed th e M e sse n g e r o f A llah
(iH f), w ho did not say an y th in g b u t th at w hich w as revealed to
him , and that his aim w as n o t self-ag g ran d izem en t.
• T h e o n e w h o se ad v ice is so u g h t is in a p o sitio n o f tru st, an d
he is o b lig e d - i f he is c o n su lte d a b o u t a n y m a tte r - to give
ad vice on the b asis o f w h at he k n o w s is in the best in terests o f
the person w h o is asking him for ad vice, even if it is co ntrary
to his ow n desires. H e should give p reced en ce to the in terests
o f the person seek in g ad vice o v e r his ow n w h im s and desires,
and even if it is c o n trary to th o se w h im s and desires.
• G o o d a d v ic e to th e o n e w h o se e k s a d v ic e w ith re g a rd to
d iv o rcin g his w ife in clu d es ad v isin g him to k eep h er as m uch
as p o ssib le, b ecau se th at is b e tte r than separation.
• It is essential to give p reced en ce to fear o f A llah o v er fear o f
people, for th at is m o re ap p ro p riate and is better.
• W e a lso learn o f th e v irtu e o f Z a y n a b ( u ^ .) , th e M o th e r o f
th e B e lie v e rs , b e c a u s e A lla h o rd a in e d h e r m a rria g e to H is
M essen g er ( ^ ) w ith ou t any proposal o r w itn esses. T h erefo re
she used to b o ast o f that to th e o th e r w ives o f the M essen g er
34 I Tafseeras-Sa'di Ju z’22
o f A llah ( 3 ||) , saying: Y our fam ilies g av e y o u in m arriag e, but

A llah gave m e in m arriag e from ab o v e seven heavens.
• I f a w o m a n h as a h u sb an d , it is n o t p e rm issib le to m arry h er
o r to p la n o r ta k e m e a su re s to d o so, u n til h e r h u sb a n d h as
co m p leted div o rce p ro ceed in g s w ith her. D iv o rce pro ceed in g s
are n o t c o m p le te until th e ‘id d ah is over, b e ca u se b efo re the
‘iddah en d s, she is still m arried.
33:38. There is no blam e on the Prophet w ith regard to w hat A llah has
m ade law ful for him . Such w as the w ay o f A llah w ith those
[Prophets] w ho cam e before. A nd the com m and o f A llah is a
decree determ ined.
33:39. [This is A llah ’s way] w ith those w ho convey the m essages o f
A llah and w ho fear Him , and they do not fear anyone except
Allah. And A llah is sufficient in taking account.
T h is is w ard in g o f f critic ism o f the M e sse n g e r ( i |§ ) fo r h av in g

nu m ero u s w iv es, and ex p lain s th at this is criticism th at is baseless.
^ T h e re is no blam e]? th at is, sin
^ o n th e P rophet w ith regard to w h at A llah has m ade law ful fo r him ]j
that is, w h at A llah has allo w ed him o f w ives. T h is is so m eth in g that
A llah had perm itted to th e P rophets befo re him , hence H e says:
<(Such w as the w ay o f A llah w ith th o se [Prophets] w h o cam e before.
A nd th e c o m m a n d o f A llah is a d e c re e d e te rm in e d ^ th at is, it w ill
in ev itab ly co m e to pass.
Soorat al-Ah:db (40) | 35
T hen A llah states w ho th ose w ere w ho cam e befo re him , and that
this w as th e ir w ay an d p ractice. T h e y w ere ^ th o s e w h o co n v e y the
m essag es o f A lla h b , so they recite to peo p le the rev elatio n s o f A llah
and H is proofs and ev id en ce, and th ey call them to A llah
«fand w ho fear H im jj alone, w ith no p a rtn e r o r asso ciate
^ a n d they do not fear an y o n e e x c e p t A llah jj.
I f this w as the w ay o f th e in fallib le P ro p hets w h o fulfilled their
role in the m o st perfect m anner, w h ich w as to call peo p le to A llah,
fearing H im alone, w h ich req u ires d o in g ev ery th in g th at is en jo in ed
an d refrain in g from e v ery th in g th at is p ro h ib ited , this in d icates that
there is n o thing to criticise the P ro p h et ( i |§ ) about.
^ A n d A llah is su fficien t in tak in g a c c o u n t^ o f H is slaves, for He
is w atch in g th eir deeds. From this it is kno w n th at m arriag e is part
o f the w ay o f the M essen g ers.
33:40. M uham m ad is not the father o f any man am ong you, but he is
the M essenger o f A llah and the last o f the Prophets. A llah has
know ledge o f all things.
T h at is, the M essen g er «jM u h am m ad ^ (^ § |) ^ is not the fath er o f

any m an am ong y o u b , O U m m ah. A n n u llin g the c o n n ectio n o f Z ayd
ibn H arith ah w ith him is in clu d ed in that.
B ecau se this is gen eral in m e a n in g an d a p plies to all situ a tio ns, if
w e take th e verse as it ap p ears to be, it w o u ld m ean th at the P rophet
(* H ) is not the fath er o f any m an, w h eth er by blo o d o r by adoption.
H ow ever, it w as p rev io u sly estab lish ed that th e M e sse n g e r ( ^ ) is a
36 I Tafseer as-Sa 'di Juz '22
fath er to all the b elievers, an d his w iv es (radiya Allahu 'anhunna -

m ay A llah be pleased w ith all o f them ) are their m others. T herefore, in
order to avoid anyone th inking that there could be som e contradiction
b ecause o f the general m ean in g o f this statem en t, A llah says: tfbut he
is the M essen g er o f A llah and the last o f the P ro p h e ts^ that is, this
is his p o sition, w hich is the position o f one w ho m ust be obey ed and
fo llow ed , one th rough w h o se teach ing s people are guided , one w ho
is b elieved in, and preced en ce m ust be given to love o f him o v er love
o f an y o n e else; he is the one w h o is sin cere to w ard s the believ ers,
and b ecause o f his sin cerity an d love to w ards them , it is as if he w ere
a fath er to them .
c-(Allah h as k n o w le d g e o f all th in g s)j th a t is, H is k n o w le d g e
e n c o m p a ss e s all th in g s an d H e k n o w s w ith w h o m to p la c e H is
m essage and w ho is fit to receiv e H is fav o u r and w ho is not.
Ut-t \
33:41. O you who believe, rem em ber Allah with m uch rem em brance,
33:42. And glorify Him m orning and afternoon.
33:43. For it is He W ho sends blessings upon you, and His angels [ask
Him to bless you and forgive you], so that He may bring you
forth from the depths o f darkness into the light. And He is M ost
M erciful to the believers.
33:44. T heir greeting on the day they m eet Him will be: Peace, and He
has prepared for them a generous reward.
H ere A lla h (4g) in stru c ts th e b e lie v e rs to re m e m b e r H im w ith

m u ch rem em b ran ce, such as tahleel, tahmeed, tasbeeh , takbeer,6 and
o th e r w o rd s th at bring one clo ser to A llah. T he m in im u m o f th at is
re g u la rly re c itin g th e d h ik r fo r m o rn in g an d a fte rn o o n , fo llo w in g
the five o b lig ato ry p ray ers, an d on v ario u s o ccasio n s w hen there are
reason s to recite dhikr.
O ne sh o u ld p ersist in d o in g th at at all tim es and in all situ atio n s,
by v irtu e o f w h ich th e d o e r m ay ad v a n c e w ith o u t m u ch effo rt, for
that w ill m o tiv ate him to love an d know A llah, and it w ill h elp him
to do good and w ill restrain his to n g u e from evil speech.
Â n d glorify H im m orning and afternoon)? that is, at the beginning
and end o f the day, because th ese are virtuous tim es and it is easy to
do this at th o se tim es.
^ F o r it is He W ho sends b lessin g s upon you, and H is an g els [ask
Him to bless you and forgive you], so that H e m ay bring you forth from
the depths o f dark ness into the light. A nd H e is M o st M erciful to the
believers)* that is, by H is m ercy an d k in d n ess to w ard s the believ ers,
by m ean s o f H is blessing s and p raise for them , and the p ray er and
supplication o f H is angels. He brings them forth from the dark depths
o f sin and igno ran ce to the light o f faith, g u idance, k n o w led g e and
good deeds. T his is th e g reatest blessin g that H e bestow s upon His
o b ed ien t slaves, w hich should m ake them be grateful and re m em b er
A llah a g reat deal, fo r H e has sh o w n k in d n e ss and m ercy to them ,
an d H e cau ses the bearers o f H is T h ro n e, the best o f the an g els, and
th o se w ho are aro u n d the T h ro n e, to g lo rify an d p raise th e ir L ord and
p ray for forg iv eness for those w ho believ e, so th ey say:
t-{.. .O ur Lord, You encom pass all things in Your m ercy and know ledge,
so forgive those w ho repent and follow Y our path, and pro tect them
6 Tahleel: saying “Id ildha ilia Allah (There is no god but Allah).”
Tahmeed: saying “alhamdulUldh (praise be to Allah).”
Tasbeeh: saying “subhan Allah (glory be to Allah).”
Takbeer: saying “Allahu akbar (Allah is Most Great).”
38 | Tafseer as-Sa‘di Juz’22
from the p u n ish m e n t o f the b lazin g fire. O u r L ord, and ad m it them

to gard en s o f perp etual ab ode w hich You have prom ised th em , and
[adm it] the rig h te o u s a m o n g th e ir fo reb ears, th e ir spo u ses an d th e ir
offsp rin g . Verily, You are th e A lm ighty, the M ost W ise. A n d pro tect
them from the evil co n seq u en ces [o f th e ir sin s], fo r w h o m e v e r You
p ro te c t fro m ev il c o n se q u e n c e s on th a t day, You w ill in d eed have
b esto w ed m ercy upon him , and th at is the su prem e triu m p h . ( Ghaf i r
40: 7-9)
T his is the m ercy and blessin g th at H e besto w s upon th em in this
w orld.
A s fo r H is m ercy to w ard s them in the hereafter, it is the g reatest
o f m e rc y an d th e b e st re w a rd , n a m e ly a tta in in g th e p le a su re and
g reetin g o f th eir L ord, listen ing to H is noble w o rd s, gazin g upon H is
beautiful C o u n ten an ce, and atta in in g im m en se rew ard s o f w hich no
one k n o w s the ex ten t excep t those to w hom He gives them . H ence
H e says: «[Their g reetin g on the day th ey m eet H im w ill be: Peace,
and H e has p rep ared fo r th em a g en ero u s rew ard ]!.
0 0
(£A—iO oj
33:45. O Prophet, verily We have sent you as a w itness, a bearer o f

glad tidings and a w am er,
33:46. as one w ho calls people to A llah by His leave, and as a lamp
spreading light.
33:47. And give glad tidings to the believers that they will have great
bounty from Allah.
33:48. Do not y ield to the d isb eliev ers and hypocrites, and pay no
heed to their hurtful talk. Put your trust in A llah, for sufficient
is Allah as a disposer o f affairs.
T h ese descriptio ns th at A llah gives o f H is M essen g er M u ham m ad

( i l l ) reflect the p u rp o se o f his m issio n an d its fu n d am en tal essen ce
w hich w as u n ique to th at m essage. T h ere are five poin ts to note:
Firstly, he w as sent as ^ a witness]* to testify concerning his U m m ah
and w h at they did o f good and evil, as A llah (4 s) says elsew h ere:
^ . . . th at y ou m ig h t be w itn esses o v er h u m an k in d , an d th e M essen g er
m ig h t be a w itn ess o v e r y o u ... ]» (al-Baqarah 2: 143)
- and:
^ H o w w ill it b e w h en W e b rin g a w itn e ss fro m e v e ry n a tio n an d
bring y o u [O M uham m ad ] as a w itn ess ag ain st th e m ? ^ (an-Nisa’4:41)
T h erefo re he is a ju s t and acc ep tab le w itness.
Secondly and thirdly, he is «(a b earer o f g lad tidings and a w am er]?,
w hich req u ires a d efin itio n o f the recip ien ts o f those glad tid in g s and
w arn in g s, w h a t th o se tidin g s and w arn in g s are ab o u t, and the deeds
ex p ected o f people in th at contex t.
T h e re c ip ie n ts o f th e g la d tid in g s a re th e p io u s b e lie v e rs w h o
c o m b in e faith an d rig h te o u s d e e d s w ith re fra in in g fro m sin. G la d
tid in g s are fo r them in the life o f th is w o rld , o f all k in d s o f rew ard ,
both w o rld ly and spiritual. A s a resu lt o f th e ir faith an d p iety o r fear
o f A llah , in th e h ereafter they w ill en jo y eternal bliss.
A ll o f th a t re q u ire s an e x p la n a tio n o f th e d e e d s a n d p ie ty th a t
are n e e d e d in o rd e r to a tta in th a t re w a rd , a n d d iffe re n t ty p e s o f
rew ard.
T h e recip ien ts o f the w a rn in g are the ev ild o ers and w ro n g d o ers,
p e o p le o f w ic k e d n e ss an d ig n o ra n c e . T h e y are g iv e n th e w a rn in g
in this w o rld o f w o rld ly and relig io u s p u n ish m en ts th a t resu lt from
40 I Tafseer as-Sa'di Juz ’22
ign o ran ce and w ro n g d o in g . In the h e re a fter th ey w ill have a severe

and len g th y p u n ishm ent.
T h e d e tails o f all the a b o v e are to be found in w h at the P rophet
( ^ ||) b ro u g h t o f th e Q u r ’an an d S unnah.
F o u rth ly , he is ^ o n e w h o ca lls p e o p le to A lla h ^ th a t is, A llah
sent him to call peo p le to th eir L ord, show th em th e w ay to p arad ise,
a n d e n jo in th e m to w o rsh ip Flim , w h ich is th e p u rp o se fo r w h ic h
they w ere created . T h is req u ires him to ad h ere to th a t to w h ich he
is c a llin g th e m an d to d e sc rib e in d e ta il th e m e ssa g e to w h ic h he
is c a llin g th em , b y te ac h in g th em a b o u t th e ir L ord an d H is d iv in e
attributes; d eclarin g H im to be far ab o v e that w h ich is not b efittin g to
H is m ajesty ; d escrib in g all ty p es o f serv itu d e to H im ; c allin g p eople
to A llah b y th e m o st e ffe c tiv e m ea n s; g iv in g e a c h o n e w h o h as a
right his due; and b ein g sincere in callin g them to A llah alo n e, not to
h im se lf o r seek in g an y kind o f self-ag g ran d izem en t, as m ig h t be the
inclination o f m an y peo p le. A ll o f th a t w as by A lla h ’s leave, and by
His w ill and decree.
F ifth ly , he is ^ a la m p s p re a d in g lig h t^ w h ic h im p lie s th a t all
p eo p le are in the d ep th s o f d ark n e ss, w ith o u t any light and w ithout
any kno w led g e to help them in th eir ignoran ce, until A llah sent this
noble Prophet ( ^ § ) , by m eans o f w hom H e illum inated that darkness,
g ranted k n o w le d g e to ig n o ran t p eo p le, and g u id ed th o se w ho w ere
lost to the straig h t path.
T hus the w ay becam e clear to rig h teous people, and they m arched
beh in d th a t lead er from w h o m th ey learned abo u t good and evil, w ho
is blessed and w ho is doom ed, and through the light that they received
from him th e y cam e to k n o w W h o is w o rth y o f w o rsh ip , le a rn in g
a b o u t H im th ro u g h H is p ra ise w o rth y a ttrib u te s, p e rfe c t d eed s and
w ise rulings.
^ A n d give g lad tid in g s to the b eliev ers th at th ey w ill have great
b o u n ty from A llah - h ere A llah m en tio n s the recip ien ts o f the glad
tid in g s, n am ely th e b eliev ers. W hen faith is m en tio n ed on its ow n, it

also in clu d es rig h teo u s deeds.
T he subject o f the glad tidings is the great bounty, nam ely im m ense
ab u n d an ce w h ich is so g reat th at no o n e w o u ld be able to estim ate
it. T h at includes v ictory in th is w o rld, g u idan ce, fo rg iv en ess o f sins,
r e lie f o f d istre ss, a b u n d a n t an d in c re a sin g p ro v is io n , g ra n tin g o f
b lessin g s, an d a tta in in g th e p le a su re an d rew ard o f th e ir L o rd and
being safe from H is w rath and punish m ent.
T his m o tiv ates p eo p le to striv e, by te llin g them o f th e rew ard that
A llah w ill bestow upon them for th eir good deeds, and it helps them to
follow the straig h t path. T his is part o f the w isd o m o f Islam ; an o th er
a sp e c t o f its w isd o m is th a t in th e co n te x t o f w a rn in g , m e n tio n is
m ad e o f the p u n ish m en ts im p lied by th at w arning; this helps one to
refrain from th at w h ich A llah has forbidden.
B ecause th ere are so m e p eo p le w h o are p re p a re d to o p p o se the

P rophets and th eir fo llow ers w h o call peo p le to A llah - n am ely the
hy po crites, w h o m ake an ou tw ard pretence o f being b elievers w hen
in w a rd ly th e y are d isb e lie v e rs an d e v ild o e rs, an d th e d isb e lie v e rs
w h o d isb e lie v e b o th in w a rd ly an d o u tw a rd ly - A lla h fo rb a d e H is
M e sse n g e r ( ^ § ) to o b ey th em an d w a rn e d h im a g a in st d o in g that,
as H e said:
«(Do not yield to the disbelievers and hypocrites)* that is, in any m atter
th at is o p p o sed to the w ay o f A llah.
T h at does not m ean activ ely h arm in g th em ; rath er w h a t is m eant
is th at he should not obey th em o r yield to them
^ a n d pay no heed to their hurtful ta lk ^ , for this m ay soften th eir hearts
and en co u rag e them to accep t Islam , and it m ay p u t a stop to m uch
o f the harm that they do to Islam and to its follow ers.
Put y o u r tru st in Allah)* to g ran t y ou the u p p er hand and ca u se yo u r
enem y to fail
42 | Tafseer as-Sa 'di Juz’22
^ fo r sufficient is A llah as a disp o ser o f affairs^. Im portant m atters are

to be d eleg ated to H im , so th a t H e w ill tak e care o f th em and m ak e
it easy for H is slav e to ach iev e w h at he w ants.
a t v ^ S ii
33:49. O you w ho believe, if you m arry believing w om en and then

divorce them before the m arriage is consum m ated, you have
no reason to ask them to observe any w aiting period [‘iddah]
for you. So give them a gift [as com pensation], and let them go
in an am icable manner.
H ere A lla h (4g) te lls th e b e lie v e rs th at i f th e y m a rry b e lie v in g

w o m en , then d iv o rce th em b efo re c o n su m m a tin g the m arriag e, those
w om en do not have to o b serve the ‘iddah, and the m en have no reason
to ask th em to do so. A llah co m m an d s th e ir hu sb an ds to give th em a
gift in th is case, so as to co nsole them fo r leav ing th em , and so that
the separation m ay be am icable, w ithout any dispute, trading o f insults
o r m aking dem and s on one another, and the like.
T his verse is qu oted as evid en ce to su p p o rt the view th at divorce
can o n ly o c c u r a fte r m arria g e. I f a m an d iv o rc e s a w o m a n befo re
m a rry in g her, o r m a k e s d iv o rc e c o n d itio n a l u p o n m a rry in g her, it
does not co u n t, b ecau se A llah says: ^ i f you m arry b eliev in g w om en
and then d iv o rce th e m ^ . So it is ord ain ed th at d iv o rce can only com e
afte r m arriag e, w h ich indicates th at if it is don e befo re m arriag e, it
d o es not count.
A s d ivorce is a co m p lete sep aratio n , w hich m eans th at the sp ouses

beco m e co m p letely p ro h ib ited to one another, it ca n n o t o c c u r before
m arriage. T herefore it is m ore appropriate to say that divorce by m eans
o f dhiharJ eela ’8 and the like also can n o t be d one befo re m arriage.
T h is is the co rrect sch o larly view.
T h is v e rse a lso in d ic a te s th a t d iv o rc e is p e rm is s ib le , b e c a u s e
A llah sp eak s o f w h en th e b eliev ers d o th at, w ith o u t b la m in g th em
o r reb u k in g th em for it, even th o u g h the v erse b e g in s by add re ssin g
the believ ers. It also indicates th at it is p erm issib le to issue a div o rce
before co n su m m atin g the m arriag e, as A llah says elsew here:
(■(There is no blam e on you if you divorce w om en befo re the m arriage

is c o n s u m m a te d ...]•) (al-Baqarah 2: 236)
A nd it indicates th a t if a w o m an is d iv o rced before co n su m m atio n
o f the m arriage, she is not req u ired to o b serv e ‘iddah; ra th e r as soon
as she is d iv o rced, it is p erm issib le for h er to m arry so m eo n e else,
becau se there is no im p ed im en t to d o in g so. B ut a fte r co n su m m atio n
o f th e m a rria g e , sh e is re q u ire d to o b se rv e ‘id d ah in th e e v e n t o f
divorce.
B u t d o e s th e w o rd tra n s la te d h e re as “ c o n s u m m a tio n ” re fe r
sp e c ific a lly to in te rc o u rse , a s is a g re e d u p o n ? O r is b e in g a lo n e
to g e th er to be regard ed in the sam e w ay, even if no in tercourse takes
place? T h e latter w as stated in fatw as issu ed by the R ig h tly -G u id ed
C alip h s, and this is th e co rrect view . I f th e h usb an d has been alone
7 Dhihar is the unlawful act o f saying to o n e’s spouse: “ You are as

impermissible for me [to enjoy intimately] as my mother” - and similar
statements.
8 Eela’ is an oath o f abstinence, as referred to in the verse:
{(For those who take an oath o f abstinence from their wives, there should
be a [maximum] w aiting period o f four months; if they then go back
[to their normal relationship], Allah is Oft-Forgiving, Most Merciful.]?
(al-Baqarah 2: 226)
44 I Tafseer as-Sa 'di J u z’22
w ith th e w ife, even i f no in terco u rse to o k place, sh e m u st o b serv e

‘iddah in the ev en t o f divorce.
M oreover, the w o m an w ho is div o rced before co n su m m atio n o f
the m arriag e is to b e given a gift, from one w ho is w ell o f f acco rd in g
to his m ean s, and from one w ho is p o o r acco rd in g to his m ean s, but
this ap p lies if he did not sp ecify a mahr (d o w ry ) fo r her. I f he did
sp ecify her dow ry, then if he div o rces h e r befo re co nsum m atio n o f
th e m arriag e, she is to be g iv en h a lf o f the m ahr, in w h ich case there
is no need for a gift.
H o w e v e r, th e o n e w h o d iv o r c e s h is w ife b e fo re o r a f te r
co n su m m atio n o f the m arriage m ust do so am icably, and each p artner
sh o u ld sp eak w ell o f th e o th e r an d n o t d o o th e rw ise , b e c a u se th at
w ould lead to a g reat deal o f evil, such as each o f them rev ilin g the
o th e r to a g reat extent.
F u rth e rm o re , th e ‘id d a h is th e rig h t o f th e h u s b a n d , b e c a u se

A llah says: «{you h av e no reaso n to ask them to observ e any w aiting
p e rio d [ ‘id d ah ] fo r y o u ^ , w h ic h in d ic a te s th a t i f h e d iv o rc e s h e r
a fte r c o n su m m a tio n o f th e m arria g e , he has the rig h t to ask h e r to
observ e ‘iddah. B u t the w o m an w h o se m arriag e en d s w ith the death
o f h er h u sb an d m u st observ e ‘iddah in all cases, b ecau se A llah says,
^ a n d then d iv o rce them ...)* . H ow ever, ap art from the w om an w hose
m arriag e w as n o t co n su m m ated , th o se w hose m arriages end by death
o r d iv o rce m ust o b serv e ‘iddah.
Soorat al-Ah:ab (50) | 45
33:50. O Prophet, We have m ade law ful for you your w ives w hose
dow ries you have paid; any slave w om en you m ay ow n from
am ong the captives o f w ar w hom A llah has bestow ed upon you;
daughters o f your paternal uncles, daughters o f your paternal
aunts, daughters o f yo ur m aternal uncles, and daughters o f
y o u r m aternal aunts w ho m igrated [to M adinah] w ith you;
and a believing w om an if she offers h erself to the Prophet [for
m arriage, without a dowry], and the Prophet wishes to m arry her
- that is exclusively for you [O M uham m ad], not for the rest o f
the believers. We know w hat We have stipulated for them with
regard to their m arriages [to free w om en] and with regard to any
slave w om en they m ay ow n, so that there m ay be no constraint
upon you. A nd A llah is O ft-Forgiving, M ost M erciful.
H ere A llah (*fe) rem in d s H is M e sse n g er ( i | | ) o f H is fav o u r w ith

reg ard to w hat H e has p erm itted to him , both o f th in g s th at he has in
com m o n w ith the believ ers and th ings th at are fo r him alone:
«[0 P ro p h e t, W e h av e m ad e law fu l fo r yo u y o u r w iv e s w h o se
do w ries y o u have paid)?. T h is is so m eth in g th at he has in co m m o n
w ith the believ ers, b ecau se in like m an n er A llah has m ade law ful for
them th e ir w iv es to w h o m th e y h av e g iv en th e ir d ow ries.
L ik ew ise, We h av e m ad e law ful fo r y o u «fany slav e w o m en y ou
m ay o w n from am o n g the c a p tiv e s o f w a r w h o m A llah has b esto w e d
up o n you)? a m o n g th e b o o ty seized from th e d isb e lie v e rs, su ch as
th e ir slav es and free in d iv id u a ls w h o w ere c a p tu re d , w h e th e r th ey
had h u sb an d s o r did not. T h is is so m eth in g else th at w as co m m o n to
both him and to the believers.
A n o th e r c a te g o ry th a t w a s c o m m o n to b o th h im a n d to th e
b elievers w as: ^ d a u g h te rs o f y o u r p atern al u n cles, d au g h ters o f y o u r
46 I Tafseer as-Sa'di Juz '22
patern al au n ts, d a u g h te rs o f y o u r m atern al u n cles, and d au g h ters o f

y o u r m aternal a u n ts^ the w o rd s tran slated h ere as ^p a te rn a l uncles)?,
{(paternal a u n ts ^ , {(m aternal uncles)? a n d ^ m a te rn a l a u n ts ^ a lso
include those that are d escrib ed in E n glish as g reat-u n cles and great-
aunts (so w hat is m eant is that the d aughters o f great-uncles and great-
aunts are also p e rm issib le fo r m arriage). T hese are the only w o m en
w ho are p erm issib le.
From this m eaning it is understood that all relatives other than these
are not p erm issib le, as w as e x p lain ed in S o o rat a n -N is a ’. T h erefore
no fem ale re la tiv e s are p e rm issib le in m a rria g e e x c e p t th e se four.
A ll o th e rs, d e sc e n d a n ts an d a sc e n d a n ts, an d d e sc e n d a n ts o f o n e ’s
m o th er and father, no m a tte r how far th e line o f descen t reach es, and
d escen d an ts o f o n e ’s gran d p aren ts, are not p erm issible.
{(who m ig rated [to M adinah] w ith y o u ^ this lim its p erm issib ility
to th o se w o m en w h o m ig ra te d w ith th e M e sse n g e r ( ^ ) , w h ich is
the co rrect in terp retatio n o f this verse.
{(and^ We have m ade perm issib le for you {(a b e lie v in g w o m an
if she offers h e rs e lf to the P rophet [for m arriag e, w ith o u t a dow ry])?
sim p ly b y v irtu e o f h e r o fferin g h erself, i f {(the P ro p h et w ish es to
m arry her)? th at is, it is su b ject to his choice.
{(that is ex clu siv ely for y o u [O M u h am m ad ], not for the rest o f the
believers)? th at is, it is p erm issib le for y ou to m arry a w o m an w ho
o ffers h e rse lf in m arriag e. A s for the b eliev ers, it is not p erm issib le
for them to m arry a w o m an ju s t b ecau se she o ffers h e rs e lf to them
in m arriage.
{(We k n o w w h a t We h av e stip u la te d for th em w ith reg ard to th e ir
m arriag es [to free w om en] and w ith regard to any slave w o m en they
m ay own)? th at is, W e know w h at is req u ired o f th e believ ers, w hat
is perm issible fo r them and w hat is not perm issib le for them o f w ives
and slave w o m en , and We have tau g h t them that and ex p lain ed the
rulings co n cern in g that.
W h atev er is m en tio n ed in this v erse th at ap p e ars to be co n trary

to that is only for you (O P rophet [j|§ ]), b ecau se A llah has m ade it
ad d re ssed to the M essen g er ( ^ ) only, as H e said: «fO P ro p h et, We
have m ad e law ful for y o u ...
T h e ph rase ^ th a t is ex clu siv ely fo r you [O M u h am m ad ], n o t for
the rest o f the b elievers m eans: We have perm itted to you, O Prophet
(«§§), w h at w e have not perm itted to them , and We have given you
m ore leew ay than We h av e g iv en to o th ers, «fso th at there m ay be no
co n strain t upon you]?. T h is is p art o f the great care th at A llah show ed
to H is M e sse n g e r ( ^ ) .
^ A n d A lla h is O ft-F o rg iv in g , M o st M e rc ifu l^ th a t is, H e has
a lw a y s b ee n fo rg iv in g an d m e rc ifu l, b e s to w in g u p o n H is sla v e s
H is fo rg iv e n e ss , m ercy , g e n e ro s ity a n d k in d n e s s a s d ic ta te d by
H is w isd o m , w h en th ey tak e th e a p p ro p ria te m e a su re s th at lead to
fo rgiveness.
O ' * " ! o* CJt~i iJ* ^5
rj-fl 1 —. • j ^ —*£*1 jaj /jl O y 1 edi'y ■-
33:51. You [O M uham m ad] m ay defer [the turn of) any o f them that
you wish, and you m ay share your tim e w ith any o f them that
you wish, and there is no blam e on you if you share your tim e
with one o f those w hose [turn] you had set aside. That will make
it m ore likely that they will be content and not distressed, and
that they will all be satisfied with w hat you give them .9 A llah
9 In this verse Allah tells His Prophet («§§) that he is not obliged to share
his time equally among his wives; the fact that he continued to share his
time equally among them, even though he was not obliged to do so, =
48 | Tafseer as-Sa‘di Juz '22
know s best w hat is in your hearts, and A llah is A ll-K now ing,
M ost Forbearing.
T his is one w ay in w hich Allah m ade things easy for His M essenger
( i l l ) and b esto w ed H is m ercy upon him , as H e perm itted him not to
div id e his tim e eq ually am o n g his w ives, in the sense th at do in g so
w as no longer o b lig ato ry for him , and if he did do that, it w ould be a
vo lu n tary act o f kin d n ess on his part. D esp ite that, the P rophet (* ^ |)
still tried to treat th em eq u ally in all w ays, an d he said:
« 0 A llah , this is how I am sh arin g o u t that w hich is u n d er m y control
(tim e and sp en d in g on th eir m ain ten an ce), so do not b lam e m e for
that w hich is not u n d er m y control (love and inclination tow ards som e
m ore than others).» (A n acceptable hadith recorded by A bu D aw ood)10
H ere A llah says: «(You [O M u h am m ad] m ay d e fe r [the turn of]
an y o f th e m th a t y o u wish)? th a t is, y o u m ay p o stp o n e the tu rn o f
any o f y o u r w iv es th at you w ish, and not spend tim e w ith her o r stay
overn ig h t w ith her,
<°(and you m ay sh are y o u r tim e w ith any o f th em th at y ou wish]? that
is, you m ay sp en d the night w ith her.
ffand th ere is no b la m e on y o u i f y o u sh are y o u r tim e w ith one o f
those w hose [turn] you had set aside)? - w h at is m eant is: th e choice
is up to you in all cases.
= would be appreciated by his wives and they would therefore feel content.
(ar-Razi)
10 All hadiths in this text have been checked and verified by U PH ’s
researchers. It is rare, but it does happen that a hadith is not verifiable
within the timeframe o f researching and editing the book. In that case,
a decision is made by the editorial board as to whether or not to include
the hadith. It is IIPH’s policy not to include weak hadiths or fabricated
(fake) hadiths in our publications. If a weak hadith is included in any text,
it is only because the author o f the book discusses it as a weak hadith.
(Editor)
M any o f the co m m en tato rs said that this ap plies only to th o se w ho

offered th em selv es to him in m arriage: he had the option to d e fe r the
turn o f any o f them that he w ish ed , an d to sh are his tim e w ith any o f
them that he w ished. In o th er w ords, he co u ld accept any w om an w ho
offered h e rse lf in m arriag e to him , o r he co u ld reject an y o f them if
he w ished. A nd A llah k n o w s best
T hen A llah ex p lain s th e w isd o m b eh in d that, as H e said:
^Thatj* n am ely giv in g yo u leew ay in this m atter, leaving it for you
to d ecid e, and co u n tin g w h a te v e r y o u d o w ith reg ard to sh a rin g y o u r
tim e a m o n g them as v o lu n tary k in d n ess,
«(will m ake it m ore likely th at th ey w ill be co ntent and n o t d istressed,
and th at they w ill all be satisfied w ith w h at you give them}*, because
they w ill know that y ou have not o m itted so m eth in g o b lig a to ry and
you have not neglected the bin d in g dues o f others.
«fA llah know s best w h at is in y o u r hearts}* th at is, H e know s w hat
feelin g s go th ro u g h p e o p le ’s m in d s w h en g iv ing o th e r peo p le th eir
dues, both o b lig ato ry and reco m m en d ed , and w hen th ere is a co nflict
b e tw een dues; th erefo re H e has p rescrib ed this leew ay fo r y o u , O
M essen g er o f A llah (*§1), so th at you m ay reassu re y o u r w ives.
^ a n d A lla h is A ll-K n o w in g , M o st F o r b e a rin g ^ th a t is, H is
k n o w le d g e is a b u n d a n t a n d H is fo rb e a rin g is im m e n se . B y H is
k n o w led g e H e has p rescrib ed for you w h at is in y o u r b e st in terests
an d b rin g s th e g re a te s t re w a rd , a n d b y H is fo rb e a ra n c e H e d o e s
n o t p u n ish y o u fo r w h a t y o u d o an d w h a t y o u r h earts p e rsist in o f
evil.
50 | Tafseer as-Sa‘di Ju z'22
33:52. It is not law ful for you to take any [more] w ives henceforth, or
to replace [your current w ives] w ith oth ers,11 even though their
beauty pleases you, except any slave wom en you may own. And
Allah is alw ays w atching over all things.
H ere A llah sh o w s H is ap p reciatio n to th e w ives o f H is M essen g er

( $ |® ), as they had chosen A llah and His M essenger ( ^ ) and the final
abode. T herefore H e had m ercy on them and restricted His M essenger
( ;!§ ) to th em (in th e sen se th at he w as n o t p e rm itte d to take any m ore
w ives). H ence H e said:
^ I t is n o t law fu l fo r y o u to ta k e a n y [m ore] w iv e s henceforth)* in
ad d itio n to y o u r cu rren t w iv es
^ o r to replace [y our cu rrent w ives] w ith others)* th at is, by d ivorcing
so m e o f th em an d tak in g o th e r w iv es in th e ir stead.
B y m e a n s o f th is v e rse , th e y b e c a m e s a fe fro m h a v in g m o re
co -w iv es and from divorce, b ecau se A llah d ecreed th at th ey w ould
be his w iv es in th is w o rld and the hereafter, and th ere w ould be no
sep aratio n betw een him and them .
*feven though th eir beauty pleases you]* th at is, the beauty o f other
w o m en, fo r th ey are not p erm issib le for you
^ e x c e p t an y slave w o m en you m ay own)* th at is, cap tiv es seized in
war. T h at is p e rm issib le fo r you, for th e re se n tm e n t that w iv es m ay
feel tow ard s co n cu b in es is less than th at w hich they m ay feel tow ards
co-w ives.
Â n d A llah is alw ays w atching o v er all things]* that is, He is w atching
all th in g s an d k n o w s how th in g s w ill d ev elo p , and H e is co n tro llin g
m atters in th e b est and m o st p recise way.
11 This is by way o f honouring the wives o f the Prophet ( ^ ) , who had

been given the choice between the life o f this world, and Allah and His
Messenger and the final abode (in 33. 28-29), and had chosen Allah
and His Messenger ( 3 l|) .
O f>
33:53. O y o u w h o believe, do not enter the houses o f the Prophet, unless

you are given perm ission [and are invited] to com e for a meal;
and do not enter in hopes o f getting a meal and w aiting for it to
be prepared .12 But if you are invited, then enter, and w hen you
have eaten, then disperse, w ithout lingering for conversation.
Such [behaviour] causes annoyance to the Prophet; he is too
shy to ask you to leave, but A llah is not too shy [to tell you]
the truth. And when you ask them [his w ives] for anything, ask
them from behind a screen; that is m ore pure for your hearts
and for theirs. It is not proper for you to cause annoyance to the
M essenger o f A llah or to ever m arry his w ives after he is gone,
for that w ould be a grievous offence before Allah.
33:54. W hether you disclose som ething or conceal it, verily A llah has
know ledge o f all things.
H ere A llah (■$%) instru cts H is b eliev in g slav es to o b serv e p ro p er

e tiq u e tte w ith th e M e s s e n g e r o f A lla h ( ^ § ) w h e n e n te rin g h is
houses:
12 There w ere som e people who w ould enter the Prophet’s houses at
mealtimes, hoping for a meal without being invited.
you w ho believe, do not enter the houses o f the P rophet, unless

y ou are given perm issio n [and are invited] to com e for a meal)? that is,
do not enter his houses w ith o u t perm issio n , o r enter for the purpose o f
finding food. M o reo v er do not en ter his h o u ses «fin hopes o f getting
a meal)? th a t is, e x p ectin g a m eal and w aitin g until it is cooked.
W h at is m ean t is: you should n o t en te r the h o u ses o f the P rophet
(sU P ex cep t un d er tw o conditions: th at perm issio n is given to you to
enter, and th at yo u should stay only as long as is necessary. H ence
A llah says:
^ B u t if yo u are invited, then enter, and w h en you have eaten, then
disp erse, w ith o u t lin gering fo r conversation)? th at is, befo re and after
the m eal.
T hen A llah explains the w isdom and benefit behind this prohibition:
«[Such [behaviour])? that is, y o u r lingering for longer than is necessary
«(causes an n o y a n c e to the Prophet)? th at is, it is im p o sin g on him and
m ak in g th in g s hard for him w h en you d etain him from going to check
on his fam ily an d look a fte r th em , an d it d istracts him from do in g so.
«fhe is too shy to ask y ou to leave)? as is the usual p ractice, because
p eople - esp e cially people o f d ign ity - feel to o shy to tell peo p le to
leave th e ir hom es.
^ b u t A llah is not too shy [to tell you] the truth)?.
W hen th ere is a clear instru ction in Islam ic teach in g , ev en though
one m ay think it better to refrain from com plying w ith it out o f shyness
o r to follow p rev ailin g social etiq u ette, th e rig h t th in g to do is to have
the resolve to co m p ly w ith th e teach in g s and be certain th at w h atev er
is c o n trary to it is n o t in fact p art o f p ro p er etiq u ette at all. A llah (4c)
is n o t too shy to en jo in w h at is good fo r yo u and w h at is k in d est to
H is M e sse n g e r ( J | | ) , no m a tte r w h a t it is.
T h u s H e tau g h t them the p ro p er m an n er o f en terin g th e P ro p h e t’s
houses. W ith regard to the p ro p er etiquette w hen addressing his w ives,
then e ith e r th ere is a n eed to talk to th em o r there is not. I f there is no
need to talk to them , th ey sh o u ld n o t do th at and the p ro p e r etiq u ette

is to re fra in fro m d o in g it. I f th e re is a n ee d to do th a t, su c h as if
they n eed to ask them for so m eth in g like h o u se h o ld ve sse ls and so
on, th en they should ask th em ^ fro m b eh ind a screen)*, th at is, there
should be so m eth in g to screen th em from view , b ecau se there is no
n eed to see them .
So looking at them w as p ro h ib ited in all situ atio n s, and the ruling
on sp eak in g to them dep en d ed on w h e th e r there w as a n eed to do so
o r not, as exp lain ed above.
T h en A llah m en tio n s th e w isd o m b eh in d that:
^ th a t is m ore pure fo r y o u r hearts an d for theirs)* b ecau se it is m ore
app ro p riate, so as to avoid an y th in g th at co u ld giv e rise to suspicion.
T h e m o re o n e k eep s a w a y fro m th in g s th a t c o u ld lead to ev il, th e
safer it is and the p u re r it is for o n e ’s heart.
T h erefo re, am o n g the Islam ic gu id elin es th at A llah o ften explains
in d etail is th e p rin cip le th at all m eans th at m ay cause evil o r lead to
it are p ro h ib ited , an d it is p re sc rib e d to k eep aw a y from them by all
po ssib le m eans.
T h e n c o m e s a c o m p re h e n s iv e p h ra se w h ic h re fle c ts a g e n e ra l
principle:
^ It is n o t p ro p e r for y o u ^ O believ ers; it is not b e fittin g and is not
ap p ro p riate for you, an d in fact it is m o st ab h o rren t
^ f o r y ou to cau se a n n o y an ce to th e M e sse n g e r o f Allah)* that is, in
w o rd o r deed , w ith reg ard to an y th in g th at is c o n n ected to him
^ o r to ever m arry his w ives afte r he is gone)*. T his is one o f the things
th a t w o u ld c a u se a n n o y a n c e to h im , b e c a u se h e is in a g re a t and
h o n o u rab le p o sitio n , and m arry in g his w iv es a fte r he is go n e w ould
u n d erm in e th at position.
M o re o v e r, th e y are h is w iv e s in th is w o rld a n d th e h e re a fter,
and th e b o n d o f m arria g e b e tw e e n th em c o n tin u e s a fte r his death.
T h e re fo re it is not p e rm issib le fo r a n y o n e o f his U m m ah to m arry
his w ives a fte r he is gone.
(•{for that w o u ld be a grievous offence before Allah)*. T his U m m ah

co m p lied w ith this co m m an d and av oided that w h ich A llah (4c) had
fo rb idden. P raise and thanks be to A llah.
T h e n A lla h (*$g) says: ^ W h e th e r y o u d isc lo se som ething)? and
show it openly
(•{or conceal it, v erily A llah has k n o w led g e o f all things)?. H e kn o w s
w h at is in y o u r h e arts and w h a t you d isc lo se , an d H e w ill re q u ite
you accordingly.
33:55. T here is no blam e [on the P ro p h et’s w ives, if they are seen
u n v eiled ] by th e ir fath ers, th e ir sons, th e ir b rothers, th eir
brothers’ sons, their sisters’ sons, their [fellow M uslim] w om en,
or slaves w hom they own. And [O w ives o f the Prophet] fear
A llah, for verily A llah is w itness to all things.
B ecause his w iv es are not to be ask ed fo r an y th in g ex cep t from

behind a screen , and because the w o rd in g is general in m eanin g and
includes ev ery o n e, th ere w as a need to state w ho is ex em p ted from
the ruling, n am ely th e mahrams w h o are m e n tio n e d h ere, an d that
^ T h e re is no b lam e [on the P ro p h e t’s w iv e s])? if th ey do no t observe
hijab in front o f these relatives.
N o m ention is m ade here o f paternal uncles and m atern al uncles,
b ecause th ere is no need for them to observe hijab in front o f those
o f w hom th ey are aunts, n am ely the sons o f th eir b ro thers and sisters,
even th o u g h they are sen io r to them . T h erefo re it is m ore a pp rop riate
th at th ey should not have to o b serv e hijab in fro n t o f th e ir patern al

u ncles and m atern al u ncles. T h e w o rd in g o f the o th e r v erse clearly
m en tio n s the p aternal u n cle and m atern al uncle, and it is in th e light
o f th at th at w e m ay u n d erstan d this verse.
«ftheir [fellow M uslim ] w o m e n t h a t is, there is no b lam e on them
if th ey do no t observ e hijab in fro n t o f th eir fellow M u slim w om en.
T his ex clu d es n o n -M u slim w o m en. It m ay be th at w h at is m ean t is
w o m e n in g e n e ra l, so a w o m a n d o es n o t h av e to o b se rv e h ija b in
fro n t o f an o th er w om an.
^ o r slaves w hom they o w n ^ so long as th e slav e is en tirely h er
p ro p erty (an d o w n ersh ip is not sh ared w ith an y o n e else).
H av in g stated th at th ere is no blam e on th em fo r n o t o b se rv in g
hijab in th ese cases, A llah stip u lates th at in th is situ atio n and others
it is n ecessary to fear A llah, and th at th ere sh o u ld be no reserv atio n s
on the b a sis o f Islam ic te a c h in g w ith reg ard to th a t m atter. H en ce
A llah says:
^ A n d [O w iv es o f the P ro p h et], fear A l l a h i n all c ircu m sta n ces
^ fo r v e rily A llah is w itn ess to all th in g s ^ th a t is, H e w itn e sse s all
d eeds th at p e o p le do, both v isib le and h id d en ; H e hears w h at th ey
say and sees w h at th ey do, th en H e w ill req u ite them fo r th at in full.
*-4
(0 1 :
33:56. Verily Allah and His angels send blessings upon the Prophet. O
you w ho believe, send blessings upon him and salute him with
the salutation o f peace.
H ere A llah (■$%) h ig h lig h ts th e p erfe c tio n an d h ig h statu s o f the

M e sse n g e r o f A llah ( ^ ) , an d h is lo fty ren o w n , b e fo re A lla h and
56 I Tafseer as-Sa'di Juz'22
befo re H is crea tio n , and tells us th at ^V erily A llah a n d H is an g els

send b lessin g s upon th e Prophet)? th at is, A llah p raise s him before
the an g els and th o se on high, b ecau se H e loves him , and the angels
w ho are close to A llah praise him and pray for him , beseech in g A llah.
«[0 y o u w h o b e lie v e , se n d b le ssin g s upon him an d sa lu te him
w ith the sa lu tatio n o f peace)?, fo llo w in g th e ex a m p le o f A llah and
H is an g els, as a rew ard to him for so m e o f the rights th at he has o v er
th em , so as to p erfe ct th e ir faith and show resp ect, love and h o n o u r
for him , and as a m eans o f in creasin g th eir good deed s and ex p iatin g
th e ir b ad deeds.
T he best w o rd in g for sending b lessing s upon the P rophet ( # | ) is
that w h ich he tau g h t to his C o m p an io n s:
« 0 A llah , se n d p ra y e rs u p o n M u h a m m a d an d u p o n th e fam ily o f
M u h a m m ad , as You sen t p rayers u p o n the fam ily o f Ibrah eem ; You
are indeed W orthy o f P raise, Full o f G lory. A nd send b lessin g s upon
M uham m ad and upon the fam ily o f M uham m ad as You sent blessings
upon the fam ily o f Ib raheem ; You are indeed W orthy o f Praise, Full
o f G lory.» (B u k h ari)
T his co m m an d to send b lessin g s and salu tatio n s upon the P rophet
( ^ ) is p rescrib ed at all tim es, and m any o f the scholars reg ard ed it
as o b lig ato ry in the prayer.
33:57. Those w ho offend A llah and His M essenger, A llah has cursed
them in this w orld and in the hereafter, and He has prepared for
them a hum iliating punishm ent.
33:58. Those w ho m align believing m en and believing wom en w ithout

them having done anything w rong will bear the guilt o f slander
and m anifest sin.
H aving co m m an d ed p eo p le to v en erate H is M essen g er (-j|§), and

send b lessings and salu tatio n s upon him , A llah (3%) now forbids them
to offen d him , and w arn s ag ain st d o in g that:
({Those w ho offend A llah and His Messenger)* - this includes all kinds
o f offen ce, in w o rd o r in deed, such as rev ilin g , insulting, criticisin g
him o r his relig io n , o r d o in g an y th in g th at w ill cau se o ffen ce to him .
({Allah has c u rsed th em in th is world)* th a t is, H e has cast them far
aw ay from H is m ercy, and part o f th e cu rse on th em in th is w o rld is
cap ital p u n ish m e n t fo r th e o n e w h o rev iles the M e sse n g er (*§§) or
says so m eth in g o ffen siv e ab o u t him .
({and in the hereafter, and H e has p repared fo r th em a h u m iliatin g
punishm ent)* n a m ely req u ital fo r th e ir o ffen ce, by b ein g su b jected
to the painful pun ish m en t. O ffen d in g th e M essen g er ( ; |§ ) is n o t like
offending anyone else, because no one can truly believe in A llah unless
he b e lie v e s in H is M e sse n g e r ( ^ ) , w h o is e n title d to v e n era tio n ,
w h ich is one o f the requ irem en ts o f faith, and the level o f ven eratio n
to w h ic h he is e n title d is u n lik e an y o th er, a lth o u g h o ffe n d in g the
b eliev ers is also a g rav e sin. H ence A llah says c o n ce rn in g that:
({Those w h o m alig n b eliev in g m en an d b eliev in g w o m en w ith o u t
them h av in g d one an y th in g wrong)* th at is, w ith o u t any offen ce on
th eir p art that w o u ld dictate th at they be m aligned,
^ w ill b e a r th e g u ilt o f slander)* b e c a u se th e y h av e m a lig n e d th em
w ith no cau se
({and m a n ife st sin)* b e c a u se th e y h a v e tra n s g re s s e d a g a in s t th em
and v io lated th e san ctity th at A llah c o m m a n d e d sh o u ld be respected.
H e n c e re v ilin g in d iv id u a l b e lie v e rs is d e se rv in g o f a d is c ip lin a ry
p u n ish m en t, acco rd in g to th e situ atio n an d th e v irtu e o f th e b eliev er
in q u e stio n . T h e d is c ip lin a ry p u n is h m e n t fo r o n e w h o re v ile s th e
Sahabah is m o re se v e re , an d th e d isc ip lin a ry p u n ish m e n t fo r o n e

w ho rev iles the sch o lars an d p eo p le o f relig io u s c o m m itm e n t is m ore
severe than th at o f one w ho reviles others.
* <•'' - ^ ^ / s .s s s < />» ^ /-it

0 4 ri.: “W O? o t ^ j vfA
op ity o c - a i ' O’ ^ O' cdhi

*>r ^tr* . ^ >> . ^ .ft- " >.
cJ t | O JjJj qÂ Al^J'
*^ / f ‘i // ^ v <, * / ^ ^ «/x v a « / / t
i>Oil lyuJ Lowjt ; ;_»l^k- V J05
ai' Ai_iJ -Aj £ jla UU- j f . 3pill QL—lAj
(iT - o t
33:59. O Prophet, tell y o u r w ives and daughters, and the believing

w om en, to put on th eir jalabeeb 13 [w hen they go out]; this
will m ake it m ore likely that they will be recognised [as chaste
w om en] and will not be harassed. A nd Allah is O ft-Forgiving,
M ost M erciful.
33:60. I f the h y pocrites, those in w hose hearts is a disease and the
ru m our-m ongers in M adinah do not desist, We will surely
instruct you to take action against them . T hen they will not
rem ain with you in the city for m uch longer.
33:61. T h ey are cursed; w h erev er they are found, they should be
captured and killed outright.14
13 Jalabeeb (sing .jilbab)-. the jilbab is an outer garm ent that covers the
entire body from the top o f the head. According to the commentators, that
includes covering the face, leaving the eyes —or one eye - uncovered so
the woman can see where she is going.
14 This refers to the hypocrites mentioned in the previous verse, and applies
so long as they persist in their hypocrisy and in spreading rumours in
order to cause turmoil and harm to the Muslims.
33:62. Such was the w ay o f A llah w ith those w ho cam e before. And
you will find no change in the w ay o f Allah.
P ro p h e t, tell y o u r w iv e s an d d a u g h te rs, an d th e b e lie v in g

w o m e n ... )* T h is verse is the one th at is know n as th e verse o f hijab,
in w hich A llah instructs His Prophet ( ^ § ) to instruct w om en in general
to observ e hijab, startin g w ith his w iv es and dau g h ters, b ecau se the
instru ctio n is m ore em p h atic in th e ir case than th at o f o th e r w o m en ,
an d b e c a u se the o n e w h o in stru c ts o th e rs to d o so m e th in g sh o u ld
sta rt w ith h is fa m ily b e fo re a n y o n e e lse , a s in th e v e rse in w h ic h
A llah (3%) says:
yo u w ho b eliev e, guard y o u rse lv e s and y o u r fam ilies ag ain st a
fire w h o se fuel is m en and s to n e s ... j* (at-Tahreem 66: 6)
^ to p u t on th eir ja la b e e b [w hen they g o o u t]^ the jilb a b (sin g u lar
o f ja la b e e b ) is an o u te r g a rm e n t th a t is w o rn o v e r th e h ead cov er,
u p p e r g a rm e n t a n d so o n ; w o m e n sh o u ld c o v e r th e ir fa c e s and
chests.
T h en A llah m en tio n s the w isd om b eh in d that: ^ th is w ill m ak e it
m ore likely th at they w ill be reco g n ised [as ch aste w om en] and w ill
n o t be h a ra sse d ^ - this in d icates th at they could be harassed if they
did not observ e hijab, b ecau se if th ey did n o t observ e hijab, it m ay
be th o u g h t th a t th e y w e re n o t ch aste, so m en in w h o se h e a rts is a
d ise a se co u ld h arass th em . M o reo v er, p e o p le m ig h t lo o k d o w n on
them and assum e th at th ey w ere slave w o m en , and an y o n e w ith evil
in ten t m ig h t th ink little o f them . H ijab d eters th o se w h o have evil
in ten tio n s to w ard s them .
([And A llah is O ft-F o rg iv in g , M ost M erciful)* as H e has forgiven
y o u fo r w h at you did in the past, and H e has b esto w ed m ercy upon
you by ex p lain in g the ru lin g s to y o u , cla rify in g w h a t is law ful and
w h a t is p ro h ib ited . So th ese ru lin g s b lo ck the m ean s o f evil on the
part o f w om en.
60 I Tafseer as-Sa‘di Juz '22
A s fo r th e ev ild o ers (w h o sp read false ru m o u rs), A llah threaten s

them by saying:
(•(If the h y p o crites, th o se in w h o se h earts is a d ise a se )) n am ely the
d isea se o f d o u b t an d desire
((and th e ru m o u r-m o n g e rs in M adinah)? th a t is, th o se w h o sp read
ru m o u rs in o rd e r to m ak e th e M u slim s a fra id o f th e en em y , and
w ho speak o f the large nu m b ers and strength o f the en em y and the
w eak n ess o f the M uslim s
((do not desist)) - no m ention is m ade o f the evil deed from w hich they
should desist; th erefo re this in cludes w h a tev e r th o u g h ts they had in
their m inds that w ere calling to evil, w hether that w as slandering Islam
an d its fo llo w ers, sc a rin g th e M u slim s, u n d e rm in in g th e ir reso lv e,
speaking ill o f the believ in g w om en and accusing them o f im m orality,
o r o th e r sins th at are co m m itted by such people.
((We w ill su rely in stru ct you to take action ag ain st them )) th at is, We
w ill instruct you to punish them and fight th em , and We w ill give you
p o w er ov er them . T h en if We do that, th ey w ill not have the pow er
to stand up to you, and they w ill have no stren g th and no protectio n .
H ence A llah says:
((Then they w ill n o t rem ain w ith you in the city for m uch longer)-)
that is, they w ill not rem ain w ith you in M adinah for m uch longer,
for y ou w ill kill them o r banish them .
T h is in d icates th at b an ish in g evild o ers, w ho m ay cau se harm by
stay in g a m o n g th e M u slim s, is m o re effe ctiv e in p u ttin g an end to
th eir evil and p ro tectin g the M u slim s from it. M oreover, ((They are
cursed; w h e rev e r they are found, they should be c ap tu red and killed
outright)) that is, they should be b an ish ed w h erev er th ey are found,
and they should not feel secu re o r settled; they should fear th at they
m ay be killed, d etain ed o r punished.
((Such w as the w ay o f A llah w ith th o se w ho cam e before)? - those
w ho p ersist in sin and have the au d acity to cau se offence, and do not
d esist, are to be p u n ish ed severely
^ A n d y o u w ill find no c h an g e in the w a y o f Allah)*; ra th e r th is is

the usual w ay o f A llah (4 c), w h ich is co n n ected to cau se and effect.
0 0
33:63. The people ask you about the Hour. Say: The knowledge thereof
is with Allah [alone]. How could you know? The Hour may well
be near at hand.
33:64. Verily Allah has cursed the disbelievers and has prepared for
them a raging fire.
33:65. T hey w ill abide therein forever, and they w ill not find any
protector or helper.
33:66. On the day when their faces are turned over in the fire, they will
say: Would that we had obeyed Allah and obeyed the Messenger!
33:67. They will say: O ur Lord, w e obeyed our leaders and elders, and
they led us astray from the [right] path.
33:68. O ur Lord, give them a double punishm ent and curse them with
a m ighty curse.
T hat is, people ask you about the H our because they w ant to hasten
it, and som e o f them do that b ecau se they do n o t b elie v e that it w ill
o c c u r an d th e y are try in g to fru stra te th e o n e w h o is te llin g th em
about it.
({Say)* to them : ({The k n o w led g e th e re o f is w ith A llah [alone])*;
no one know s it except A llah, and n e ith er 1 n o r an y o n e else has any
62 I Tafseeras-Sa'di Juz ’22
kn ow ledg e o f it, y et d esp ite that you should no t think th at it is slow

in com ing.
^ H o w c o u ld y o u k n o w ? T h e H o u r m ay w ell be n e a r at hand)*.
T h ere is no b e n e fit in k n o w in g w h e th e r its c o m in g w ill be so o n e r
o r later; w h at m atters is loss an d g ain, d o o m o r b liss, an d w h e th e r
a p erso n d eserv es p u n ish m e n t o r rew ard. T his is w hat I can tell you
a b o u t the H our, and w h at I can say a b o u t w h o d e serv es w hat.
T hen A llah d escrib es th e one w ho deserv es p u n ish m e n t and the
p u n ish m en t itself, b e cau se the d escrip tio n g iven is ap p licable to these
p eo p le w h o d isb e lie v e in the H our:
((Verily A llah has cu rsed th e disbelievers)* th at is, th o se for w h o m
d isb e lie f has beco m e second natu re and th ey p ersist in d isb elievin g
in A llah an d H is M e sse n g e rs, an d w h a t th e y b ro u g h t fro m A llah.
So H e has cast th em far aw ay from H is m ercy in this w orld and the
hereafter, an d th a t is su fficien t pu n ish m en t.
((and has p rep ared fo r th em a rag in g fire)* that is, a fire th at w ill bum
th eir bodies, and the to rm en t w ill reach th eir insides. T hey w ill abide
in that severe p u n ish m en t forever; they w ill n ev er em erge from it and
it w ill n e v er be red u ced for them even fo r a sh o rt w hile.
^ a n d they w ill not find an y protector)* to w ard o ff the pun ish m en t
from them
^ o r helper)* to g ive them w h at they seek.
R a th e r th e p ro te c to r and h elp e r w ill h av e ab an d o n ed th em , and
they w ill be e n co m p assed by th e p u n ish m en t o f the fire w h ich w ill
be m o st sev ere indeed. H ence A llah says:
((On th e d ay w h en th e ir faces are tu rn e d o v er in the fire)* so that
th ey m ay taste its heat, w h ich w ill be ex tre m e ly d ifficu lt for th em ,
and th ey w ill ex p ress reg ret for w h a t they did in the past,
((they w ill say: W ould th a t w e h ad o b e y e d A lla h an d o b e y e d the
M essenger! )* T hen w e w ould have been safe from this punishm ent and
- like those w ho obeyed A llah - w e w ould have d eserv ed a g enerous
Soorat al-Ahzdb (69) | 63
rew ard. B u t it w ill be too late for such w ish es and th at w ill n o t avail
them an y th in g e x c e p t loss, reg ret, g rief, d istress an d pain.
«[They w ill say: O u r L ord, w e o b ey ed o u r leaders an d elders)? and
w e im itated them in th eir m isg u id an ce, ^ a n d th ey led us a stray from
the [right] path)?. T h is is like the v erse in w h ich A llah says:
«[On th at day, th e w ro n g d o e r w ill b ite on his h an d s and say: W ould
th at I had taken a path w ith th e M essenger. A las fo r me! W ould that
I h a d n o t ta k e n S o -a n d -so as a frien d ! H e led m e a stra y fro m th e
R em inder [the Q u r’an] after it had co m e to m e ...)? (al-Furqdn 25:27-29)
W h e n th e y re a lise th a t th e y a n d th e ir le a d e rs a ll d e s e rv e the
pu n ish m en t, th ey w ill w an t to w reak v en g ean ce on th o se w ho m isled
them , so they w ill say: «[Our L ord, give th em a d o u b le p u n ish m en t
and curse them w ith a m ig h ty curse)?. B ut A llah w ill say: E ach w ill
have a d o u b le p u n ish m en t, for y o u all sh are d in d is b e lie f and sin, so
you w ill share in the p u n ishm ent. H ow ever, the p u n ish m en t w ill v ary
from one to another, a cco rd in g to th e ir deg ree o f sin.
33:69. O you w ho believe, do not be like those w ho m aligned M oosa,

but Allah show ed him to be free o f w hat they said. Indeed he
w as highly honoured before Allah.
H ere A llah (■}£) w arns H is believ in g slaves against m aligning their

M e sse n g e r M u h a m m a d (*§§), th e n o b le , k in d a n d c o m p a s s io n a te
P rop h et ( s |! ) , th u s resp o n d in g w ith th e o p p o site o f w h a t th ey should
do, w h ich is to h o n o u r an d resp ect him . T h a t is so th at th ey w ill not
resem b le th o se w ho m alig n ed M o o sa ibn T m ran , the one to w hom
64 I Tafseeras-Sa'di Juz '22
the M ost G racio u s spoke directly, and A llah declared him in n o cen t
o f th e offensiv e things they said abo u t him and sh ow ed th em th at he
w as free o f that.
M o o sa (>£§50 w as o f such high status that there w as no reason to
accuse him o r m alig n him , for he w as h o n o u rab le before A llah and
close to H im , one o f the elite am ong the M esseng ers and one o f His
ch o sen slaves. B ut th ey (the ev ild o ers) w ere not d eterred by w h at he
p o sse sse d o f v irtu e from m alig n in g h im an d sa y in g h u rtfu l th in g s
ab o u t him . So bew are, O believ ers, lest you resem b le th em in that.
T h e m a lig n in g referred to h ere is w h at the C h ild ren o f Israel said
about M oosa w h en they saw that he w as very m o d est and w as alw ays
careful to keep h im se lf covered. T hey said that nothing w as preventing
him from u n c o v e rin g h im s e lf e x c e p t th at he had a sc ro ta l hern ia;
this w as so m e th in g th at w as c o m m o n ly said a m o n g th em , and A llah
w anted to d em o n strate that he w as free o f that. O n e day M oosa w ent
to bathe; he took o f f his g arm en t and put it on a rock, and the rock
fled w ith his g arm en t. M o o sa ch ased a fte r it, and it took him
p ast a g a th e rin g o f th e Israelites, so th e y saw th at he w as the best
and h ealth iest o f A lla h ’s creatio n , and th at he w as free o f w h at they
had accu sed h im of.
(v \
33:70. O you w ho believe, fear Allah and say w hat is appropriate,

33:71. for then He will guide you to do righteous deeds and forgive
you your sins. W hoever obeys Allah and His M essenger will
surely achieve a great triumph.
H ere A llah (4?) instructs the b eliev ers to fear H im in all situations,
in private and in public, and H e sp ecifically m entions and en courages
say in g w h a t is a p p ro p ria te . T h at m ea n s sa y in g th e rig h t th in g an d
th a t w h ich is as clo se as p o ssib le to th a t w h ic h is rig h t an d p ro p e r
w hen one is not certain, such as recitin g Q u r ’an o r dhikr, o r enjoining
w h a t is rig h t and fo rb id d in g w h a t is w ro n g , le a rn in g an d te a c h in g
kno w led ge, and b ein g very keen to find the correct un d e rsta n d in g o f
v arious issues, fo llo w in g ev ery path and tak in g all m easu res th at w ill
help one to ach iev e that.
P art o f say in g w h a t is a p p ro p ria te is sp eak in g in a kind an d g en tle
m an n er w hen a d d ressin g p eo p le, b ein g sin cere and ad v isin g p eo p le
to do th at w hich is m o re ap p ro p riate an d correct.
T h en A llah tells us w h at w ill resu lt from fearin g H im and saying
w h at is app ro p riate:
^ fo r then H e w ill guide you to do rig h teo u s deeds)? that is, that w ill be
the reason for y o u r d eed s b eco m in g rig h teo u s an d th e w ay for them
to be a c c e p ted , b ec au se b y m ea n s o f fea rin g A llah , d eed s b e c o m e
accep tab le. T h is is like th e v erse in w h ich A llah (4£) says:
^...V erily, A llah only accep ts from th o se w ho fear Him.)? (al-Maidah
5: 27)
T h erefo re a person w ill be g u id ed th ereb y to do rig h teo u s d eed s,
and A llah w ill also m ake his deeds good, by pro tectin g them from that
w hich could spoil th em , and by g ra n tin g and m u ltip ly in g the rew ard
for them . B y the sam e token, not fearing H im p roperly and not saying
w hat is ap p ro p riate is a cau se o f d eeds b eco m in g co rru p ted and not
accep ted , and it w ill not lead to the sam e results.
ând)? m o reo v er, H e w ill ^ fo rg iv e y o u y o u r sins)? th a t a re the
c a u se o f d o o m . So fe a rin g A lla h w ill c a u s e all o f o n e ’s a ffa irs to
be rectified and b e co m e so und, and w ill w ard o f f all k inds o f harm .
H en ce A llah says: ^ W h o e v e r o b ey s A llah and H is M e sse n g e r w ill
surely ach iev e a g reat trium ph)?.
66 | Tafseeras-Sa'di J u z ’22
^ 0 ° H \i C SJx^\ Jc- i i d V \ l l ^ c - U] ^
a t sg * £ & & & ^ c & z i < < U = jx ,
(v r-v r 1
33:72. Verily We offered the T ru st15 to the heavens, the earth, and the
m ountains, yet they refused to undertake it and w ere afraid o f
it. But man undertook it; verily he has proven to be a w rongdoer
and ignorant.
33:73. [As a result o f that] A llah will punish the hypocrite men and
the hypocrite w om en, and the polytheist men and the polytheist
w om en, and He will turn in m ercy to the believing men and the
believing w om en, for A llah is O ft-Forgiving, M ost M erciful.
Here Allah (4s) em phasises the great im portance o f the Trust w hich
H e h as e n tru s te d to th o se w h o a re a c c o u n ta b le . W h a t th a t m e a n s
is c o m p ly in g w ith the c o m m an d s an d h e e d in g the p ro h ib itio n s, in
private and in public. A llah (4 s) offered it to m ighty creations, nam ely
the h eav en s and the earth and the m o u n tain s, by w ay o f choice, not
im position, saying: I f you un d ertak e it and do it properly, you w ill
have the rew ard, but if you do not do it properly, you w ill be punished.
^ y e t th ey refu sed to u n d ertak e it an d w ere a fra id o f it]» th at is,
they feared th at th ey w ould n o t be able to bear it; th at w as not out
o f d iso b e d ie n c e to w ard s th e ir L ord o r o u t o f a lack o f d esire fo r His
rew ard.
A lla h o ffe re d it to m an , a c c o rd in g to th e se c o n d itio n s, an d he
accepted it; he took it on d esp ite his w ro n g d o in g and ignorance; he
15 The Trust (amanah): the commitment to obey Allah, carry out obligatory
religious duties, and obey all His other commands.
to o k on th is h e av y b u rd en . A c c o rd in g to th e e x te n t to w h ic h th ey
fulfd this trust, p eo p le are d iv id ed into th ree categ o ries: h y p o crites,
w ho p reten d to fulfil it an d ad h ere to it outw ardly, but do not do so
inw ardly; p o ly th eists w ho ignore it both o u tw ard ly and inw ardly; and
b eliev ers w ho fulfil it an d ad h ere to it both o u tw ard ly and inw ardly.
A llah (4 s) tells us ab o u t the d eed s o f th ese three ty p es o f people,
and w h at they w ill h ave o f rew ard o r p u n ish m en t, as H e says:
«([As a resu lt o f that] A llah w ill p u n ish th e h y p o c rite m en and the
h y p o crite w om en, and the p o ly th eist m en and th e p o ly th eist w o m en,
an d H e w ill tu rn in m erc y to th e b e lie v in g m en an d th e b e lie v in g
w om en , for A llah is O ft-F o rg iv in g , M o st M erciful)?. To H im be all
praise, for H e en ded this v erse w ith th ese tw o div in e nam es w hich
are in d ic a tiv e o f th e p e rfe c t n a tu re o f A lla h ’s fo rg iv e n e ss an d the
abun d an ce o f H is m ercy and grace, even though the verd ict fo r m any
o f th em is that th ey do not d eserv e fo rg iv en ess and m ercy, b ecause
o f th e ir h y p o crisy and ascrip tio n o f partn ers to Him.
This is the end o f the commentary on Soorat al-Ahzab.

All praise and thanks are for Allah, and may the blessings and
peace o f Allah be upon Prophet Muhammad (igg). his family, and
his Companions abundantly until the Day o f Judgement.
■jhv. .th
34.
Soorat Saba'
( \ 1,H i t ! 11! 'I
In the name o f Allah,

the Most Gracious, the Most Merciful
l/ f i\ < j c f lt i'j \<4 U , i aji j u i %
^jo l>j(XGH\<Jjv Uj Ujo’

i^' j p£*d (J) ^y^-'
/
(Y—\ :l_- oj^-) ^
>>-rrr > .
34:1. Praise be to A llah to W hom belongs all that is in the heavens

and all that is on earth; to Him be praise in the hereafter, and
He is the M ost W ise, the All-Aware.
34:2. He know s all that goes into the earth and all that com es out o f
it, and all that descends from heaven and all that ascends to it,
and He is the M ost M erciful, the O ft-Forgiving.
{(Praise be to Allah)* - hamd, tran slated here as {(praise)*, refers to

ex to llin g A llah for H is p raisew o rth y attributes and sublim e deeds. To
A llah be all praise, for all His attributes are praisew orthy, because they
are attrib u tes o f perfectio n ; His d eed s are praisew o rth y b ecause they
are eith er based on g race, for w hich H e is to be praised and th anked,
Soorat Saba' (1-2) | 69
o r they are based on ju s tic e , for w h ich H e is to be p raised , an d the

w isd o m o f w hich is to be ack n o w led g ed an d recognised.
A llah praises H im s e lf here, b ecau se to H im belo n g s all th at is in
the heav en s and all that is on earth)?; H e ow ns th em all and they are
su b se rv ie n t to H im ; H e c o n tro ls th em an d d isp o se s o f th e ir affairs
as H e w ills.
«fto H im be praise in the hereafter)? b ecau se in the h ereafter H e w ill
b e p ra ise d an d e x to lle d in a m a n n e r th a t H e w a s n o t p ra ise d an d
ex to lled in this w orld.
W h e n A lla h ju d g e s b e tw e e n all c re a tu re s , an d p e o p le an d all
creatures see His verdict and recognise the perfect nature o f his justice,
fairn ess a n d w isd o m , th e y w ill all p ra ise H im fo r that, e v e n th o se
w ho are faced w ith p u n ish m en t and are d o o m ed to e n te r hell; their
hearts w ill be filled w ith p raise fo r H im , an d th ey w ill ack n o w led g e
th at the p u n ish m en t is the o u tco m e o f th eir deed s and th at H e is ju s t
in ru lin g th at they should be punished.
A s for H is praise in the realm o f bliss and rew ard, this is som ething
th at is ab u n d an tly rep o rted , an d all the e v id en ce - both textual and
ratio n al - a ttests to that. In p a ra d ise , th ey w ill see the b lessin g s o f
A lla h c o m in g o n e a fte r a n o th e r, a b u n d a n t fa v o u rs a n d im m e n se
g en ero sity ; there w ill be no w ish o r d esire in the hearts o f the people
o f parad ise but they w ill be given m o re than th ey w ish fo r o r desire.
Indeed they w ill be given good things th at they n e v e r th o u g h t o f or
w ish ed for, and that n ev er cro ssed th e ir m inds.
So how m uch do y ou think they w ill p raise th eir L ord w hen they
are in th a t situ a tio n , k n o w in g th a t in p a ra d ise all d is tra c tio n s and
o b stacles w ill have van ish ed that kept p eo p le from k n o w in g , loving
and praisin g A llah, and that p raisin g H im w ill be d earer to its people
than all th ese b lessin g s and w ill b rin g g re a te r p leasu re than all these
d elig h ts?
T h e re fo re w h e n th ey see A llah (4fi) an d h e a r H is w o rd s w h en
H e a d d re sse s th em , th at w ill cau se th em to forget all b lessin g s; in
70 | Tafseer as-Sa'di Juz'22
p arad ise, d h ik r (rem em b erin g A llah ) w ill be like b reath in g fo r them ,

and it w ill be o n g o in g , at all tim es.
In addition to that, for the people o f paradise in paradise, that w hich
p o in ts to th e g reatn ess, m ajesty, beau ty and u tter perfectio n o f th eir
L ord w ill be m ad e m an ifest to them at all tim es, w h ich w ill d ictate
that they should praise H im and extol H im in the m ost p erfect m anner.
((and H e is th e M o st Wise)? in H is d o m in io n an d co n tro l, M ost
W ise in H is co m m a n d s and p ro h ib itio n s
(•(the A ll-A w are)? W ho sees th e secret asp ects o f all things.
H ence H e refers to H is kn o w led g e in e lab o rate detail, as H e says:
((He k n o w s all th at g o es into the earth)? o f rain, seeds and an im als
(•(and all that co m es o u t o f it)? such as all k inds o f p lan ts and an im als
(•(and all th at d escen d s from heaven)? such as the an g els, pro v isio n
and decrees
((and all th at a scen d s to it^ such as the an g els, souls and so on.
H a v in g m e n tio n e d H is c re a tio n , H is w is d o m in c o n tro llin g
th em , an d H is k n o w led g e o f th eir affairs, A llah now m en tio n s H is
fo rg iv en ess and m ercy to w ard s them , as H e says:
(•(and H e is the M o st M ercifu l, th e O ft-F orgiving)? th at is, the O ne
o f W h o m m e rcy an d fo rg iv e n e ss are ty p ic a l, th e e ffe c ts o f w h ich
c o n tin u e to co m e d o w n to H is slav es at all tim es, a c c o rd in g to the
actio n s they do th at are precurso rs to both.
0 0
34:3. Those w ho disbelieve say: The H our w ill never com e upon us.
Say [O M uham m ad]: Yes indeed, by m y Lord, it w ill surely
com e upon you. [He is] the K now er o f the unseen; not even
the w eight o f a speck o f dust, in heaven or on earth, escapes
Him, nor is there anything sm aller or greater than that, but it is
[inscribed] in a clear record,
34:4. so that He may reward those who believe and do righteous deeds.
They will have forgiveness and a generous provision.
34:5. B ut those w h o strive ag ain st O u r re v e la tio n s, seek in g to
discredit them , for such there will be a punishm ent o f painful
suffering.
H aving highlighted His greatness in the w ay H e describes H im self,

w h ich m ak es it im p erativ e to v e n e rate H im an d sa n c tify H im , and
to b e lie v e in H im , A llah now tells us th at a m o n g p e o p le are so m e
w h o d id not give H im due re co g n itio n , and did not v en erate H im as
H e sh o u ld be v en erated ; ra th e r th ey d isb e liev ed in H im and de nie d
H is a b ility to re v iv e the d ea d an d b rin g a b o u t th e H our, an d th e y
co n tra d icte d the M essen g ers in th at regard.
^ T h o se w h o disbelieve)? in A llah and H is M essen g ers, and w h a t
the M esse n g ers b ro u g h t
^say)?, b ecau se o f th eir d isb e lie f
([The H o u r w ill n e v e r c o m e upon us)? th at is, th ere is n o th in g b u t
th e life o f th is w o rld ; w e live an d w e die. So A llah in stru c te d H is
M e sse n g e r ( i |§ ) to refu te w h at th ey said and show it to be false. H e
sw ore an oath, attesting that the resurrection w ill surely com e to them ,
and H e p resen ted p ro o f fo r that; w h o e v e r accep ts it m u st inevitably
believe in the resurrection. T hat p ro o f is the vast and all-encom passing
kn o w led g e o f A llah (*K).
^ [H e is] the K n o w er o f the unseen)? th a t is, th in g s th a t are hidden
from o u r sight and from o u r k n o w led g e, so how ab o u t th at w h ich is
seen?
72 | Tafseer as-Sa ‘di Ju z’22
T h en A llah em ph asises th e ex ten t o f H is know ledge:

^ n o t even the w eight o f a speck o f dust, in heaven o r on earth, escapes
Him)? th a t is, n o th in g is b e y o n d H is k n o w led g e; all th in g s, w h e th er
as separate e n tities o r co m p o n en t p arts, ev en th e sm a lle st p articles,
n am ely atom s, are know n to H im .
«fnor is there an y th in g sm aller o r greater than that, b u t it is [inscribed]
in a clear record)? th at is, H is k n o w led ge en co m p asse s it and H is pen
has w ritten it and it is in cluded in the clear reco rd , n am ely al-Lawh
al-Mahfoodh.
T he O ne from W h o se k n o w led g e n o t even an atom o r an y th in g
sm aller than th at is h id d en , at all tim es, and H e kn o w s w h at the earth
co n su m es o f th e d ead and w h at rem ain s o f th e ir bodies, is surely able
to resu rrect them . R esu rrectin g th em is no stra n g e r and is not m ore
am azing than this all-en co m p assin g know ledge.
T h en A llah tells us o f the p u rp o se o f the resu rrectio n , as H e says:
^ s o th a t H e m a y re w a rd th o se w h o believe)?, d e e p d o w n in th e ir
hearts, in A llah an d H is M essen g ers, w ith certain faith
^ a n d do rig h teo u s d e e d s ^ in co n firm atio n o f th e ir faith.
^ T h e y w ill h a v e forgiveness)? o f th e ir sin s, b e c a u se o f th e ir faith
and good deed s, by m ean s o f w h ich all evil and p u n ish m en ts w ill be
w ard ed o ff from them .
?(and a g en ero u s p ro v isio n ^ for th e ir h av in g d o n e g o o d , by m eans o f
w h ich th ey w ill attain all th at th ey seek and w ish for.
^ B u t those w ho strive against O u r revelations, seeking to discredit
them)? that is, they strive against them because they disbelieve in them
and seek to u n d erm in e th e o n e w ho b ro u g h t th em and th e O n e W ho
sen t them d o w n , ju s t as they tried to ch allen g e H im w ith reg ard to
th e resu rrectio n after death.
^ fo r such th ere w ill be a p u n ish m en t o f pain fu l suffering)? th at is, it
w ill be p ain fu l to them both p h y sically and spiritually.
SooratSaba' (6) | 73
0 0
34:6. Those w ho have been given know ledge can see that w hat has
been revealed to you from your Lord [O M uham m ad] is the truth
and that it guides to the path o f the A lm ighty, the Praiseworthy.
H aving m entioned the denial o f those w ho d enied the resurrection,

and stated th at they th ought th at w h at w as revealed to H is M essen g er
( ^ ) w as n o t tru e, A lla h (4c) n ow d e sc rib e s th e situ a tio n o f those
am o n g H is slav es w ho are g u id ed , w ho are th e people o f kn o w led g e;
they see that w hat A llah revealed to H is M essen g er (* ^ |) o f the B ook,
and w h a t it co n tain s o f stories o f th e past and new s o f the future is
true, an d w h a te v e r is co n trary to it o r c o n trad ic ts it is false, b ecause
they h av e attain ed the level o f k n o w led g e th at g iv es them certainty.
*fand]j they also see that in w hat it enjoins and forbids ^ it guides to
the p ath o f the A lm ighty, the P raisew orthy)?. T h at is b ecau se th ey are
certain o f the truth o f w hat the Q u r’an says, for the fo llo w in g reasons:
• B ecause they know o f the sin cerity o f the one w h o b ro u g h t it.
• B ecause it is in accord an ce w ith w h at really happened and w ith
the p rev io u s B ooks.
• B e cau se o f w h a t th ey see w ith th e ir ow n ey es o f th in g s th at
hap p en ed ex actly as the Q u r’an foretold.
• B ecause o f w h at they see o f g reat sig n s on the ho rizo n s and in
th e ir ow n selv es th at co n firm the tru th fu ln ess o f the m essage.
• B ecause it is in acco rd ance w ith w h at is indicated by the nam es
an d attrib u tes o f A llah (4c).
In its c o m m a n d s an d p ro h ib itio n s th e y see th a t it g u id e s to the
straig h t path, enjo in in g ev ery practice th at p u rifies the soul, brings
rew ard and b en efits the d o er and o th ers, such as honesty, sincerity,
h o n o u rin g p a re n ts , u p h o ld in g tie s o f k in sh ip , tre a tin g all p e o p le

kindly, and so on; an d it forb id s all ab h o rren t c h aracteristics th a t are
sp iritu ally d am a g in g , nullify rew ard and bring a burden o f sin, such
as a sc rip tio n o f p a rtn e rs to A llah , fo rn ic a tio n an d ad u ltery , usury,
an d w ro n g in g p eo p le w ith reg ard to th e ir p h y sical w ell-bein g , w ealth
and honour.
T h is is in d ic a tiv e o f th e v irtu e o f p e o p le o f k n o w le d g e . T h e
m o re k n o w led g e a person has and the m ore he believ es in w h at the
M essenger ( i |§ ) brought, and the g reater his know ledge o f the rulings,
co m m a n d s and pro h ib itio n s, the m ore he w ill be one o f the peo p le o f
k n o w led g e w h o m A llah has m ade p ro o f, testify in g to the so u n d n ess
o f w h a t the M e sse n g e r ( i |§ ) b ro u g h t, an d th ro u g h th em A llah w ill
e sta b lish p r o o f a g a in st th e stu b b o rn d isb e lie v e rs, as w e see in this
v erse an d elsew h ere.
34:7. Those w ho disbelieve say: Shall w e point out to you a m a n 16

w ho will tell you that, w hen you have disintegrated com pletely
and becom e scattered [like dust], you will be created anew ?
34:8. D oes he fabricate lies again st A llah, o r is there m adness in
him ? Nay, it is those w ho do not believe in the hereafter who
16 When visitors to Makkah asked about the Prophet ( 3 f |) , Quraysh would

make comments such as this by way o f ridicule and trying to put people
off approaching him and listening to his message.
will be subjected to punishm ent and they are straying far into
error.
34:9. Do they not see w hat lies b efore them and w hat lies behind
them o f heaven and ea rth ? 17 If We so w illed, We could cause
the earth to sw allow them up, or cause pieces o f the sky to fall
upon th em .18 Surely in that there is a sign for every slave w ho
turns to A llah in repentance.
{(Those w h o d isb e lie v e say)* by w a y o f d isb e lie f, rid icu le and

finding it unlikely, stating w h y they find it unlikely. T h ey say to one
another:
{(Shall w e p o int out to y ou a m an w ho w ill tell y o u that, w h en you
h a v e d is in te g ra te d c o m p le te ly an d b e c o m e s c a tte re d [lik e d u st],
you w ill be created anew?)* T h ey w ere re fe rrin g to th e M e sse n g e r
o f A llah ($&), say in g th a t he w as a m an w h o had co m e up w ith a
very strange idea, such that he had b eco m e - acco rd in g to them - a
spectacle to be p o in ted out to people and so m eth in g very stran g e to
be m o ck ed , for how co u ld he say “yo u w ill be re su rre c ted ” a fte r you
have disintegrated, and y o u r rem ain s have scattered and disappeared?
In o th e r w o rd s, th ey w ere saying: d oes th is m an w h o bro u g h t this
m essag e {(fabricate lies a g ain st Allah)*? D o es he have th e au d acity
to do and say a th ing, o r {(is th ere m ad n ess in h im ^ ? In w h ich case it
17 In other words: do these disbelievers not realise that w herever they

go, if they look around them they will see A llah’s earth and heaven
encom passing them in all directions? So that should deter them from
rejecting His signs lest He order the earth to swallow them or the sky to
fall on them in pieces. (at-Tabari)
18 This refers to a punishment coming from above, such as that which was
sent upon the dwellers of the Wood (mentioned in Soorat ash-Shu‘ara’), to
whom Shu'ayb was sent, when they rejected his message and demanded
that he cause pieces o f the sky to fall upon them (2 6 :1 8 7 ), and they were
overtaken by the punishment o f the day o f the overshadowing cloud (26:
189).
76 I Tafseer as-Sa'di Juz’22
is n o th ing stran g e, b ecau se in sanity is o f v arious k inds and an y th in g

could be ex p ected o f a m adm an.
All o f th is attitu d e and b eh av io u r on th eir part is indicative o f their
stu b b o rn n ess an d w ro n g d o in g . T h e y k n ew for sure th at he w as the
m o st sin cere and tru th fu l o f A lla h ’s creatio n , and th e m o st m atu re
in th in k in g , an d b e c a u se th e y k n e w th a t, th e y d id th e ir u tm o s t to
o p pose him , m ak in g a g reat deal o f effort and sp en d in g a g reat deal
o f w ealth in o rd e r to turn peo p le aw ay from him . I f he had b een a
liar and in san e, it w o u ld not be ap p ro p riate for y o u - O ratio n al yet
evil p eo p le - to listen to w h at he says o r to p ay atten tio n to his call,
b ecau se it is n o t ap p ro p ria te fo r a ratio n al p erso n to pay atten tio n to
any o n e w ho is in sane o r to take w h at he says seriously.
W ere it n o t fo r y o u r stu b b o rn n e ss and w ro n g d o in g , yo u w o u ld
h ave hastened to resp on d to him and accep t his call,
^ ...B u t n e ith e r sig n s n o r w a rn in g s are o f a n y av ail to p e o p le w ho
w ill not b e lie v e .)» (Yoonus 10:101)
H en ce A llah (4c) said:
^ N a y , it is th o se w h o d o n o t b e lie v e in th e h e re a fte r^ , in c lu d in g
those w h o say th ese w o rd s, <fwho w ill be su b jecte d to p u n ish m en t
a n d th e y a re s tra y in g fa r in to error)? th a t is, in to g re a t d o o m and
e x tre m e m is g u id a n c e , th a t is n o t e v e n c lo se to w h a t is rig h t and
correct.
W hat doom and m isg u id an ce could be w o rse than th eir denial that
A llah is ab le to b rin g ab o u t resu rrectio n , th e ir rejectio n an d rid icu le
o f H is M essen g er (3 |§ ) w ho b ro u g h t this m essage, and th e ir certainty
th at w h at th ey are fo llo w in g is the truth, on the basis o f w hich they
see truth as falsehood, and falseho o d and m isg u id an ce as truth and
guidance.
T hen A llah d raw s th eir atten tio n to th e rational ev id ence w h ich
in d ic a te s th a t th e re su rre ctio n is n o t u nlikely, ev en i f th ey d eem it
so, a n d th a t i f th e y w e re to lo o k at w h a t is in fro n t o f th e m an d
SooratSaba’ (10-11) | 77
b ehind them o f the heav ens and th e earth, they w o u ld reco g n ise the
m ight and p o w er o f A llah in the creatio n thereo f, w h ich w ould dazzle
th eir m in d s, and p ro m in e n t p eo p le o f k n o w le d g e are a sto u n d e d by
its g reatn ess. T h e c re a tio n o f th e h e av e n s and the earth , w ith th e ir
greatness and all that they contain o f created things, is g reater than the
resu rrectio n o f people from th e ir g rav es a fte r th ey die. So w h at m ade
them reject th e idea o f the resu rrectio n w h ilst b eliev in g in so m eth in g
greater than it? Indeed that is so m eth in g that is unseen until now ; they
have n o t seen it, and th at is w h y they did not b eliev e in it.
^ I f We so w illed , We co u ld cau se th e earth to sw allo w th em up,
o r cause p ieces o f the sky to fall upon them ji th at is, as a pu n ish m en t,
because the earth and the sky are u n d er O u r control, and if We w ere to
co m m an d them to do so m eth in g , they w o u ld n o t disobey. So bew are
o f p ersistin g in y o u r d isbelief, lest W e pu n ish y o u severely.
^ S u rely in that)* that is, in the creation o f the heavens and the earth
and all th at th ey co n tain o f c reated th in g s
^ th e re is a sign for ev ery slav e w ho tu rn s to A llah in re p e n ta n c e^ .
T he m ore a perso n tu rn s to A llah in rep en tan ce, the m ore he w ill
b en e fit from the g re a t sig n s, b e c a u se the o n e w h o rep e n ts an d turns
to his L ord fo cuses w ith all his h eart an d asp ira tio n s on his L o rd , and
turns to H im in all his affairs. T hus he b eco m e s clo se to his L ord and
has no co n cern o r in terest ex cep t to strive to p lease H im . So w h en
he looks at created b ein g s, it is in o rd e r to reflect an d learn, n o t w ith
h e ed lessn ess in a m an n er th at is o f no benefit.
0 0
78 | Tafseer as-Sa'di Juz ’22
34:10. Indeed We b esto w ed fav o u rs upon D aw ood, [saying]: O

m ountains, echo his [glorification o f A llah], and you too, O
birds! And We m ade iron m alleable for him,
34:11. [saying]: M ake full-length coats o f mail, forging links o f proper
m easu re.19 A nd [O fam ily o f D aw ood], do righteous deeds, for
verily 1 see well all that you do.
T hat is, and W e b lessed O u r slave and M e sse n g e r D aw ood ( ^ L ) ,

g iv in g H im a b u n d a n t b e n e fic ia l k n o w le d g e , e n a b lin g him to do
rig h teo u s d eed s, an d b esto w in g sp iritual and w o rld ly b lessin g s upon
him . A m o n g the b lessin g s that A llah b esto w ed upon him is w h at He
g ran ted him ex clu siv ely , such as H is issu ing co m m an d s to inanim ate
th in g s, such as m o u n tain s, as w ell as an im ate b eings such as birds,
to echo his g lo rificatio n o f A llah (and rep eat a fte r him his w ords o f
g lo rificatio n and praise). A s this w as a g reat b lessin g th at w as unique
to him , and no one shared it w ith him , befo re o r since, this m o tivated
him and others to glorify A llah, w hen they saw those inanim ate objects
and an im ate b ein g s reiteratin g w o rd s o f glo rificatio n o f th e ir Lord,
p raisin g and m ag n ify in g H im .
A n o ther ex am p le o f the b lessin g s besto w ed upon D aw ood ( S lO ,
as m an y o f th e sch o lars have stated , w as the vo ice o f D aw ood, for
A llah (4g) had given him a beautiful v oice that su rp assed all others.
W hen he recited w o rd s o f g lo rificatio n and praise in th at m elodious
and m o v in g v o ice, e v ery o n e w ho heard it rejo iced in it, both hum an
and jinn, and even birds and m ountains, and they glorified and praised
th e ir Lord.
Perhaps it w as so that he could attain the rew ard o f their glorification
o f A llah, b ecau se he w as the cau se o f it and they w ere fo llo w in g him
in g lo rify in g A llah.
19 That is, striking a balance, when making the links or rings o f mail, between
offering adequate protection and being sufficiently light so as not to
hamper movement in the battlefield.
SooratSaba' (12-14) | 79
A n o th e r a sp ect o f A lla h ’s b o u n ty to w ard s him w as th at H e m ade

iron m a lle a b le fo r him , so th at he c o u ld m ak e fu ll-le n g th co a ts o f
m ail, and He tau g h t him how to m ak e them , by forging links o f proper
m easure; in o th er w ords, he m ade the links o f a certain size, according
to a p a rtic u la r d esig n , then he p u t th em to g e th e r so th a t th e y w ere
interlinked. A llah (4c) says elsew h ere:
«[A nd We tau g h t him the art o f m ak in g co ats o f m ail for yo u r benefit,
to p ro te c t you in battle. W ill you then be g ra te fu l? ^ (al-Anbiya’21:80)
H aving m en tio n e d the fav o u rs th at H e b e sto w ed upon him and
his fam ily, A llah in stru cted th em to g iv e th an k s to H im , and to do
rig h te o u s d e e d s a n d re m e m b e r th a t A lla h is a lw a y s w a tc h in g , by
en su rin g th a t th o se d eed s w e re d o n e in th e p ro p e r m a n n e r an d by
p ro tectin g them from an y th in g th at co u ld spoil them , for H e sees all
that they d o and is co n stan tly w a tch in g th em , and n o th in g is hidden
from H im .
0 0
34:12. And for Sulaym an [We subjugated] the w ind; it w ould cover
the distance o f a m onth’s jou rn ey in the m orning and a m onth’s
journey in the evening. We caused a spring o f m olten brass to
flow for him, and there w ere som e o f the jin n w ho w orked for
him, by his L ord’s leave; w hoever am ong them disobeyed O ur
80 | Tafseer as-Sa'di Ju z'22
com m and, We w ill cause him to taste the punishm ent o f the
raging fire.
34:13. T hey m ade for him w h atev er he w anted o f lofty structures,
im ages, basins as large as reservoirs, and [cooking] cauldrons
fixed [in th e ir p la ce s].20 Strive [in do in g rig hteous deeds],
O fam ily o f D aw ood, in gratitude. B ut few o f M y slaves are
grateful.
34:14. Then, w hen We decreed S ulaym an’s death, nothing m ade them
aw are o f his death except a creature o f the earth that ate aw ay at
his staff. W hen he fell dow n, the jinn realised that, if they had
truly had know ledge o f the unseen, they w ould not have had to
continue their dem eaning labour.
H aving m entioned H is bounty to D aw ood (3§50, A llah now tells us

o f H is bounty to his son S u lay m an ( ^ 8 0 ; A llah su b jug ated the w ind
and m ade it o f serv ice to him , so th at it w ould blow by his com m and
and carry him and everyth in g he had w ith him , and w ould cov er huge
distan ces in a short tim e, so th at it w as po ssib le to travel a distance
o f tw o m o n th s’jo u rn e y in a single day.
^ it w ould co v er the distan ce o f a m o n th ’s jo u rn e y in the morning]-)
that is, from the b eg in n in g o f the day until m id d ay
*[and a m o n th ’s jo u rn e y in the evening]) th at is, from m id d ay until
the end o f the day.
«[We c a u se d a sp rin g o f m o lten b rass to flow for him ]) th a t is, We
m ade a sp rin g o f m o lten brass to be o f service to him , and We m ade
av a ilab le to him m ean s o f p ro d u cin g v essels and o th e r things from it.
A llah also su b ju g ated the d ev ils and the jin n to him , so that they
w e re n o t a b le to d iso b e y h is c o m m a n d s; ^ w h o e v e r a m o n g th e m
d iso b e y ed O u r c o m m a n d , We w ill cau se him to taste the p u n ish m e n t
o f th e rag in g fire]).
20 The basins and cauldrons were for the preparation and serving o f a large
amount o f food.
T h ey m ade ev e ry th in g th a t S u lay m an w an ted them to m ake, ^ o f

lofty stru ctu res, images)* th a t is, im ag es o f a n im a ls an d in an im ate
objects, b ecause they w ere sk illed in th at and w ere able to do it. T hey
also m ad e for S u lay m an ^ b a sin s as large as re se rv o irs^ th at is, large
p o o ls, in w h ic h th e y m ad e food fo r S u lay m an , b e c a u se he n e ed ed
w h at others did not
«[and)* th e y m a d e fo r h im ^ [c o o k in g ] c a u ld ro n s fix e d [in th e ir
places])*; th e y co u ld n o t be m o v ed from th e ir p laces b e ca u se they
w ere so big.
H a v in g m e n tio n e d th e b le ssin g s th a t H e b e sto w e d u p o n th em ,
A llah co m m an d ed them to give th an k s to Him :
^S trive [in doing righteous deeds], O fam ily o f Dawood)* this includes
D a w o o d , his c h ild re n an d h is fam ily , b e c a u s e th e b le ssin g s w e re
b esto w ed upon all o f th em , and m any o f those b lessin g s ben efitted
all o f them .
^ in gratitude)* to A llah for w h at H e had given them .
^ B u t few o f M y slaves are grateful)* th at is, m o st o f them d o not give
th an k s to A llah for w hat H e b esto w s u p o n them o f H is b le ssing s and
w h a t H e w ard s o f f from them o f harm .
G ra titu d e m ean s a c k n o w le d g in g in o n e ’s heart the b lessin g s o f
A lla h (4 s), e x p re ssin g o n e ’s n eed fo r th e m w h en re c e iv in g th e m ,
u sin g th e m in o b e d ie n c e to A lla h (4 s ), an d re fra in in g fro m u sin g
them in w ro n g fu l w ay s by d iso b e y in g H im .
T h e d ev ils c o n tin u ed w o rk in g fo r S u lay m a n b u ild in g all
k inds o f stru ctures. T h ey had d eceiv ed peo p le by te llin g th em th at
they had k n o w led g e o f the unseen and co u ld see w h a t w as hidden.
H ence A llah (4 s) w an ted to show peo p le th at th e d ev ils w ere lying,
so they co n tin u ed w o rk in g and A llah c au sed S u lay m an G |§ l) to die
w h en he w as leaning on his stick o r staff; so w h en they p assed by him
as he w as leaning on it, th ey th o u g h t he w as aliv e, an d th ey feared
him . T h ey co n tin u ed w o rk in g like th at fo r an en tire year, acco rd in g
to w h at w as said, until a c reatu re o f th e earth cam e to his stick and
82 | Tafseeras-Sa‘di J u z'22
k ep t eatin g aw ay at it until it b ro k e and fell, th en S ulay m an fell

dow n; the devils scattered and it becam e cle ar to the people that if the
jin n ^ h a d truly had k n ow ledg e o f the unseen , they w ould n o t have
h ad to c o n tin u e th e ir d em e a n in g la b o u r^ , w hich w as this w ork that
w as d ifficu lt for them . I f they had had k n o w led g e o f the u n seen, they
w o u ld have kn o w n o f th e death o f S u laym an, w hich w as so m eth in g
they w ere v ery k een for, so that they could escap e th e ir situation.
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34:15. T here w as a sign for [the people of] S a b a ’ in their dw elling

place: tw o gardens, one on the right and one on the left. [It was
said to them :] Eat o f w hat your Lord has provided for you, and
give thanks to Him; bountiful is your land and oft-forgiving is
your Lord.
34:16. But they turned away, so We sent against them a severe flood,
and replaced their tw o gardens w ith two others yielding bitter
fruit, and tam arisks, and a few w ild lote-trees.
34:17. Thus We punished them for their ingratitude; w ould We punish

any but those w ho are ungrateful?
34:18. Betw een them and the cities w hich We had blessed, We placed
[a chain of] tow ns, w ithin sight o f one another, and We m ade
the distances betw een them convenient for the travellers: Travel
through them by night and day in safety.
34:19. But they said: Our Lord, make the stages o f our journeys longer,21
and they w ronged them selves thereby. So We m ade them into
cautionary tales and dispersed them in all directions. Surely
in that there are signs for every steadfastly patient and deeply
thankful person.
34:20. Iblees found his expectations22 concerning them to be correct,
for they all follow ed him , except for a group o f believers.
34:21. But he had no authority23 over them , except [what w as given
to him] for the purpose that We m ight distinguish those w ho
believe in the hereafter from those w ho are in doubt about it.
For your Lord w atches over all things.
S a b a ’ w as a w ell-k n o w n tribe n ear Y em en; th e ir h o m elan d w as a

region called M a ’rib.
O ne o f the favours and kindnesses that A llah bestow ed upon people
in g en e ra l, an d the A rab s in p articu lar, w as th a t in th e Q u r ’an, H e
21 That was because they grew bored with their life o f ease and wanted
adventure; this is sim ilar to the attitude o f the Israelites, when Allah
blessed them with the manna and quails, but they tired o f that food and
demanded garlic, onions, cucumbers and so on.
22 That is, he had expected that he would be able to mislead them, as he
said:
)f...By Your might, I will certainly mislead them all, except Your chosen
[and sincere] slaves among them.js (Sad 38: 82-83)
23 Iblees has no pow er to compel people to follow him, or any sound
argument to convince them to do so; all he can do is whisper to them
and make falsehood attractive and fair-seeming to them.
84 | Tafseer as-Sa‘di Ju z’22
told the sto ries o f n atio n s w ho w ere d o o m e d an d p u n ish e d w ho had

lived in the v icin ity o f th e A rab s, an d w h o se ruins could be seen, and
p eople w ere fam iliar w ith th e ir sto ries w hich they told to one another.
T h at m ad e it e a sie r for p eo p le to b eliev e th ese sto ries an d m ad e them
m o re effectiv e as a rem inder. H en ce A llah said:
^ T h e re w a s a sig n fo r [th e p e o p le of] S a b a ’ in th e ir d w e llin g
p la c e d th at is, the p lace w h ere th ey lived. T h e sign in this case w as
w h at A llah had b esto w ed upon them o f b lessin g s and w h at H e had
w ard ed o f f from th em o f calam ities. T h at req u ired them to w o rsh ip
A llah alo n e an d g iv e th an k s to H im .
T h en H e ex p lain ed w h at th e sign w as: «ftwo g ardens, one on the
right and one on th e le ft^ . T h ey had a g reat valley th at received a lot
o f rainfall, w h ich resu lted in abundant stream s, springs and so on, and
they had b u ilt a strong dam in o rd er to collect th e w ater. So w h en the
rains cam e, th ey w o u ld g ath er a h uge am o u n t o f w ater, w h ich they
w o u ld d istrib u te to th e ir g a rd e n s, w h ic h w e re on the rig h t and the
left o f that valley. T h o se tw o huge gard en s yielded fruits and crops
that su fficed th em and b ro u g h t them a g reat deal o f joy. H ence A llah
co m m an d ed th em to give th anks for the m an y b lessin g s th at H e had
besto w ed upon th em , in clu d in g the follow ing:
• T h o se tw o gard en s th at pro v id ed m o st o f th e ir food.
• A llah m ad e th e ir land b o u n tifu l b e c a u se o f its g o o d clim ate,
w hich w as not unhealthy; and because o f the bountiful provision
th at the land pro d u ced , A llah p ro m ise d th em , i f th ey show ed
gratitude to H im , that H e w ould forgive them and have m ercy on
them . H en ce H e said: ^ b o u n tifu l is y o u r land and o ft-fo rg iv in g
is y o u r L o rd ^ .
• B e c a u se A lla h k n ew th a t fo r th e ir tra d e and liv e lih o o d th ey
n e ed ed to reach a b lessed land - w h at ap p ears to be the case
is th a t it w a s th e o u tsk irts o f S an aa, w h ic h w a s th e v ie w o f
m o re th an o n e o f th e e a rly g e n e ra tio n , a lth o u g h it w a s a lso
su g g ested th at it w as ash -S h am (G re a ter S yria) - H e p repared
fo r th e m the m e a n s th a t h e lp e d th e m to re a c h th a t land w ith

e a se an d safely , w ith n o fear. T h e re w a s a c h a in o f to w n s
b etw een them and th at land, so th at th ey did not need to go to
the trouble o f carrying p rovisions and supplies w ith them as they
travelled.
H en ce A llah says: ^ B e tw e e n them and the cities w h ich W e had

blessed, We placed [a chain of] tow ns, w ithin sight o f one another, and
W e m ad e th e d istan ces b etw een th em co n v e n ien t fo r the travellers))
th at is, d istan ces th at th ey knew w ell and co u ld plan th e ir jo u rn e y s
accordingly, so that th ey w o u ld not lose th e ir w ay
^ T ra v e l th ro u g h them by n ig h t an d d ay in safety)) th a t is, safe and
secure d u rin g th o se nig h ts and days, no t fearin g anything. T h is w as
p art o f the p erfect blessin g th at A llah besto w ed upon th em , w h ic h is
th at H e m ad e th em safe from fear.
B ut they turned aw ay from th e B esto w er o f th o se b lessin g s and
from w o rsh ip p in g H im alone, and th ey to ok th e blessin g fo r granted
and got bored o f it, to th e ex te n t th at th ey w ish ed th at the d istan ces
b etw een th o se to w ns, betw een w h ich trav ellin g w as so easy, w o u ld
be longer.
^ a n d th e y w ro n g e d th e m se lv e s th ereb y )) b y d is b e lie v in g in A llah
and b e in g u n g ratefu l fo r H is b lessin g s. H en ce A llah (4 s) p u n ish ed
th em by tak in g aw ay an d d e stro y in g th e b le ssin g th a t had m ad e them
arrogant. H e sent ag ain st them a severe flood that d estro y ed th eir dam
and ru in ed th eir gardens.
H ence those gard en s th at had b een filled w ith beautiful p lants and
fru it-b earin g trees w ere d estro y ed an d rep laced w ith trees in w hich
there w as no benefit. A llah says: «[and replaced th eir tw o gardens w ith
tw o o th ers y ield in g b itte r fru it^ th at is, so m eth in g th at pro d u ced little
food, th a t w as n o t su fficien t to m eet th e ir needs
^ an d tam arisks, and a few w ild lote-treesj) all o f these are w ell-know n
trees, w h ich m atch ed th e ir m isdeeds.
86 I Tafseer as-Sa'di Juz’22
Ju st as th ey rep laced g ra titu d e w ith in g ratitu d e, those b le ssin g s

w ere rep laced w ith the thin g s m en tio n ed . H ence A llah says:
((T hus We p u n ish e d them fo r th e ir ing ratitude; w o u ld We punish any
but those w ho are ungrateful?]& T hat is, w ould We requite in the sense
o f p u n ish in g an y b u t th o se w ho are ungrateful to A llah and take His
b lessin g s fo r granted?
W hen th at p u n ish m en t befell them , they scattered in all d irections
afte r h aving been all together, and A llah m ade th em a story that w as
to ld a n d a ta le to be told a t night. T h ey b e c a m e an ex a m p le and a
pro v erb , w h ereb y peo p le w ould say “ T hey scattered like S a b a ’” , and
ev ery o n e w ould talk ab o u t w h at h ap p en ed to them .
But no one learned a lesson from them excep t th o se w hom A llah
referred to w h en H e said: ^ S u re ly in th a t th ere are sig n s for ev ery
ste a d fa stly p a tie n t an d d e e p ly th a n k fu l person]*, w h o b e a rs w ith
p atien ce th e h a rd sh ip s and d ifficu lties th at he en d u res fo r the sake
o f A lla h , a n d d o e s n o t sh o w d isc o n te n t; ra th e r he b e a rs it w ith
p a tie n c e an d g ra te fu lly a c k n o w le d g e s th e b le ssin g s o f A llah (4 s),
praisin g the O n e W ho b esto w ed them and uses them in o b e d ien ce to
Him.
I f su c h a p e rs o n h e a rs th e ir sto ry , h o w th e y a c te d a n d w h a t
h appened to th em , he realises th at th is p u n ish m en t w as requital for
th eir ingratitude for A lla h ’s blessings, and that w h o ev er acts like them
w ill m eet the sam e fate. A nd he w ill realise th at g ratitu d e to A llah
($%) p ro tects the blessin g and w ards o ff the pu n ish m en t; and th at the
M essengers o f A llah to ld the tru th and th at the requital is true, as he
has seen ex am p les o f it in th is w orld.
T h e n A lla h tells us th a t th e p eo p le o f S a b a ’ w e re a m o n g th o se
co n cern in g w h o m Iblees found his ex p ectatio n s to be correct, w hen
he said to his Lord:
(•(...By Y ou r m ig h t, I w ill c e rta in ly m isle a d th em all, e x c e p t Y our
ch o sen [and sincere] slaves a m o n g th e m .^ (Sad 38: 82-83)
T h is e x p ectatio n on the part o f Ib lees w as n o t certain kno w led g e,

b ecause he did not know the unseen and no new s had co m e to him
from A llah that he w o u ld m islead th em all, w ith som e exceptions.
T hese people, and others like th em , w ere am ong those concerning
w hom he found his ex p ectatio ns to be co rrect, w h o m he called and
tem pted, «ffor they all fo llo w ed him , ex cep t fo r a group o f believers))
w h o w ere a m o n g th o se w h o w ere n o t u n g ra te fu l for the b lessin g s o f
A llah; th ey w ere not in clu d ed in th o se e x p ectatio n s o f Iblees.
It m ay be that the story o f S a b a ’ en d s w ith the w o rd s ^ S u re ly in
th at th ere are signs for ev ery stead fastly p atien t and deep ly th ankful
p e rso n ^ , th e n a n ew id ea b eg in s w ith th e w o rd s ^ Ib le e s found his
exp ectatio n s co n c ern in g th em to be correct)), referrin g to h u m an ity
as a w h o le, in w hich case th e v erse is gen eral in m e a n in g an d refers
to ev ery o n e w ho fo llo w ed Iblees.
T h en A llah (4g) says: «(But he)) n a m ely Iblees
^ h a d no a u th o rity o v e r them )) th at is, he h a d no c o n tro l o r p o w e r
o v e r th em to force th em to do w h a te v e r he w an ted . B ut the d iv in e
w isd om decreed that he sh o u ld have so m e p o w e r and in flu ence over
the ch ild ren o f A dam .
^ e x c e p t [w hat w as given to him ] for the p u rpose th at We m ig h t
d istin g u ish th o se w h o b eliev e in th e h e re a fte r from th o se w h o are
in d o u b t ab o u t it)) th at is, so th at th ere w o u ld be a te st an d it m ig h t
be k n o w n w h o is sin cere an d w h o is lying, w h o se faith is real and
stead fast in th e face o f trials and tests, and w h en d ev ilish sp ecio u s
a rg u m e n ts a re p u t fo rth , a n d w h o se faith is n o t s te a d fa st a n d w ill
be shak en by the slig h te st sp ecio u s a rg u m e n t an d w ill fa lte r at the
m erest call to the o pposite. A llah ( i ? ) has m ad e th is a te st by m eans
o f w hich H e tries his slaves an d d istin g u ish e s th e bad from th e good.
^ F o r y o u r L ord w atch es o v e r all things)) - H e is w a tc h in g o v er
H is slav es and th eir d eeds, and H e ta k es care o f the requital th ereof,
fo r H e w ill req u ite them in full for all th at they do.
J Tafseer as-Sa'di Ju z’22
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34:22. Say: Call on those w hom you claim [to be gods] besides Allah.
They do not have even an atom ’s w eight o f pow er in the heavens
or on earth, nor have they any share in either o f them , nor is any
o f them a helper to Allah.
34:23. No intercession will be o f any avail before Him, except for those
for w hom He perm its intercession. [They will w ait in fear and
trepidation for that perm ission to be granted] until, w hen the
fear has been lifted from their hearts, they will say: W hat did
your Lord say? T hey will say: The truth, and He is the M ost
High, the M ost Great.
«(Say]j O M essenger, to those w h o asso ciate w ith A llah created

b ein g s th a t ca n n o t b rin g an y b e n e fit o r d o an y h arm , g iv in g th em
c o m p e llin g p r o o f th a t th o se b e in g s a re h e lp le ss an d e x p la in in g to
them the in v alid ity o f w o rsh ip p in g them :
«[Call on those w hom you claim [to be gods] b esides A lla h ^ th at is,
th o se w h o m y o u cla im are p a rtn e rs to A lla h , i f y o u r c a llin g u p o n
them w ill be o f an y b en efit, b ecau se they are help less in all aspects
and can n o t an sw e r y o u r sup p licatio n at all.
T h e y d o n o t h av e the least po w er, fo r th e y ^ d o n o t h av e e v en
an a to m ’s w e ig h t o f p o w e r in th e h e a v e n s o r o n e a rth y , e ith e r
in d ep en d en tly o f A llah o r in p artn ersh ip w ith H im . H ence H e says:
^ n o r h av e they)? n am ely th o se so -called gods o f yours
«(any sh are in e ith e r o f th e m ^ th a t is, e ith e r in th e h e a v e n s o r the

earth; th ey have no share, sm all o r great, and th ey have no p o w e r or
share o f pow er.
B u t th ere is a n o th e r arg u m en t w h ich says th at d esp ite that, they

cou ld still be h elp ers and ad v isers to th e S o v ereign, so callin g upon
them m ay be o f b en efit, b ecau se - as th e S o v ereig n n eeds th e ir help
- th e y c o u ld m e e t th e n eed s o f th o se w h o are c o n n e c te d to them .
B ut A llah (4 s) rules o u t this idea o f them b ein g help ers o r ad v isers,
as H e says:
^ n o r is an y o f them )) th at is, th ese o b jects o f w o rsh ip
^ a h elp er to A lla h ^ (4g), th e O ne, th e S u bduer; th at is, none o f them
is a su p p o rter o r ad v ise r w ho h elp s H im in ru lin g an d c o n tro llin g the
affairs o f th e universe.
So th ere is n o th in g left but th e idea o f in tercessio n , w h ich A llah
ru les o u t by saying:
^ N o in tercessio n w ill be o f any avail befo re H im , e x cep t fo r those
fo r w h o m H e p erm its in tercession)). T h ese are the reaso n s w h y the
polytheists are attached to th eir rivals and idols, be they hum ans, trees
o r an y th in g else. So A llah e x p lain ed th at th ese reaso n s are b aseless,
so as to leave no ex cuse o r arg u m en t fo r b eliev in g in th e ascrip tio n
o f partners to H im , and so as to ru le o u t this idea com pletely.
A s th e p o ly th eist only calls upon and w o rsh ip s so m eth in g o ther
than A llah b ecause o f benefits th at he hopes to gain from it, and this
hope is w h at led him to ascribe partners to A llah, if w h at he calls upon
b esid es A llah has no p o w er to b rin g b en efits o r cau se h arm , and he
has no sh are w ith the S o v ereig n , and is n o t a h elp er o r su p p o rte r to
the S o v ereig n , and ca n n o t in te rc ed e w ith o u t the p e rm issio n o f the
S o v ereig n , th en th is call and th is w o rsh ip co n stitu tes m isg u id an ce,
acco rd in g to rational th in k in g , and it is false and invalid acco rd in g
to relig io u s teaching.
In fact the one w ho ascrib es partners to A llah w ill get the o p p o site
o f w h at he is seek ing, for w h at he is seek in g by this m eans is benefit.
B ut A llah h ig h lig h ts the in v alid ity o f his b e lie f and ex p la in s th a t it

w ill be o f n o b en efit. In o th e r v e rse s, H e h ig h lig h ts th e h a rm th at
the ob ject o f w o rsh ip w ill do to its w o rsh ip p e rs, fo r o n th e D ay o f
R esu rrectio n th ey w ill d isav o w o n e an o th e r and curse one another,
an d the d e stin a tio n o f all o f th em w ill be the fire:
^ W h e n h u m an k in d are gath ered [on th e D ay o f R esu rrectio n ], they
w ill b e c o m e th e ir en e m ie s an d w ill re je c t th e ir w o rsh ip o f them .))
(al-Ahqaf 46: 6)
W hat is truly strange is that the p o ly th eist is too arro g an t to subm it
to the M essen g ers on the gro u n d s th at th ey are m ere h u m an s, y e t he
accepts to w o rsh ip and call upon trees an d rocks. H e is too arro g an t
to be sin c e re to th e S o v e re ig n , th e M o st G ra c io u s, th e Ju d g e , y et
he ag re es to w o rsh ip th at w h ic h is m o re lik ely to do him h arm , in
o b e d ien ce to his b itterest enem y, n am ely the S haytan.
«([They w ill w ait in fear an d trep id atio n fo r th at p erm ission to be
granted] until, w hen the fear has been lifted from th e ir hearts, they
w ill say: W h at did y o u r L ord say? [T he intercessors] w ill say: T he
truth, and H e is the M o st H igh, the M o st G re a t.))
It m ay be th e case th at the p ro n o u n here refers to the po ly theists,
b ecau se the c o n tex t is sp eak in g o f th em , and the usual guid elin e is
th at th e p ro n o u n refers to that w h ich w as m en tio n ed m o st recently.
In th at case w h at is m ean t is: on th e D ay o f R esu rrectio n , w hen
th e fear is re m o v e d from th e h earts o f the p o ly th eists and th ey are
asked , w h en th ey reg ain th e ir sen ses, ab o u t ho w th ey w e re in this
w orld and ab o u t th e ir rejectio n o f the tru th th a t w as b ro u g h t by the
M e sse n g e rs, th ey w ill a ffirm th a t w h a t th e y fo llo w e d o f d is b e lie f
an d p o ly th e ism w a s false, an d th a t w h a t A llah said , an d w h a t H is
M e sse n g e rs said a b o u t H im , w a s th e tru th . T h u s w h a t th e y u se d
to hide b e fo re w ill b e co m e ap p aren t, and th ey w ill k n o w th at truth
(divinity) b elongs to A llah alone (cf. 28: 75), and they w ill acknow ledge
th e ir sins.
Soorat Saba ’ (22-23) | 91
^ a n d H e is th e M o st H ig h )) in H is e s s e n c e , a b o v e all o f H is
creatio n , and H e su b d u es th em ; an d H e is M o st H igh in H is status,
for to H im b elo n g the m o st su b lim e attrib u tes.
^ th e M o st G reat)) in H is e sse n c e an d a ttrib u te s. P art o f H is b ein g
the M o st H ig h is th a t H is ru lin g su p e rse d e s all, an d all so u ls are
su b ju g ated to H im , ev en th e souls o f th e a rro g an t and o f those w ho
ascrib e partn ers to H im .
T his m eaning is m ore likely to be correct, and it is w hat is indicated
by th e text.
O r it m ay be the case that the pronoun refers to the angels, m eaning
th at w hen A llah (4?) spoke the w o rd s o f rev elatio n , the an g els heard
it and sw o o n ed , and fell d o w n in p ro stratio n to A llah. T h en th e first
one to raise his head w as Jib reel, to w hom A llah sp eaks and reveals
to him w h a tev e r H e w ants to reveal. T h en w h en the an g els reco v er
an d th e fear in th e ir hearts subsides, th ey ask on e a n o th e r a b o u t the
w o rd at w h ich th ey sw ooned: W h at d id y o u r L ord say ? T h en th ey
tell one another: H e said the truth - e ith er in general term s, b ecau se
they k n o w th at H e d o es not say a n y th in g b u t the tru th , o r th e y say:
H e said such and such - m en tio n in g the w o rd s that th ey heard from
H im , w hich are true.
In th is case, the m e an in g w o u ld be: the p o ly th e ists w o rsh ip p e d
th o se gods alo n g sid e A llah , w h o se in cap ab ility and im p erfectio n We
h av e d escrib ed to you, for they can n o t o ffe r any b en efit w h atso ev er;
h o w c o u ld th e y tu rn a w a y fro m d e v o tin g th e ir w o rs h ip sin c e re ly
to the A lm ig h ty L ord, th e M o st H igh, th e M o st G reat, b e c a u se o f
W h o se g reatn ess and m ajesty the hu m ility o f the noble an g els and
tho se o f H is creatio n w ho are n ear to H im , reach es such a level that
they sw oon w h en they hear H is w o rd s, and they all affirm th at A llah
speak s n o th in g but the truth?
So w h at is w rong w ith th ese po ly th eists th at they are too arro gan t
to w o rsh ip the O ne W ho is o f such high status, W h ose d o m in io n and
p o w er are so great? E xalted be the M ost H igh, the M ost G reat, abo v e
the ascrip tio n o f p artn ers, fab ricatio n s and lies o f the polytheists.
(TV-rt
34:24. Say: W ho provides for you from the heaven and the earth? Say:
It is A llah; and verily either w e or you are rightly guided or
clearly m isguided.
34:25. Say: You will not be questioned about our m isdeeds and we will
not be questioned about w hat you do.
34:26. Say: O ur Lord will gather us all together, then He will judge
betw een us in truth, for He is the A ll-K now ing Judge.
34:27. Say: Show me those whom you have joined with Him as partners.
No indeed [there are no such partners at all]! He is A llah [the
only G od], the Almighty, the M ost Wise.
H ere A llah (-Js) instru cts His P rophet M u ham m ad ( i |§ ) to say to

those w ho ascrib e partners to A llah, ask in g them abo u t the argum ent
for th eir ascrip tio n o f p artn ers to H im :
f(W ho p ro v id es for you from the heaven and the earth?]? T hey w ill
inevitably say that it is A llah.
But if they do not affirm it, then (-(Say: It is Allah]?, for you w ill not
find an y o n e w ho w ill reject this idea. O nce it is cle a r th at it is A llah
alo n e W ho prov id es for you from the heav en s and the earth, sending
dow n to you the rain and b rin g in g forth p lan ts fo r you, cau sin g rivers
to flow and cau sin g trees to b e a r fruits for you, and H e has given you
all k inds o f anim als for y o u r b en efit and p ro v isio n , then w h y do you
w o rsh ip b esid es H im th o se w h o d o not p ro v id e an y th in g fo r you and
do not bring you any benefit?
ând verily either w e or you are rightly guided or clearly m isguided^
th at is, one o f the tw o g roups, e ith er us o r you, is guid ed , fo llo w in g
true g uidance, o r is clearly m isg u id ed , sin k in g in m isguidance. T hese
w o rds could be said by one to w hom the truth is clear and he is certain
o f th e tru th th a t he is fo llo w in g , an d o f th e fa lse h o o d o f w h a t his
o p p o n en t is follow ing.
In o th e r w o rd s, w e have e stab lish ed , on the basis o f cle a r proof,
w h at w e h av e and w h at y o u h av e, by m ean s o f w hich it is k now n for
certain, bey o n d any doubt, w ho is in the right and w ho is at fault, w ho
is g u id ed and w ho is m isg u id ed , to th e e x te n t th at there is no need to
po in t o u t w ho is in th e right o r o th e rw ise a fte r that.
I f you co m p are the one w ho calls to the w o rsh ip o f the C rea to r o f
all created beings - W ho is c o n tro llin g them and d ire c tin g th em in
all w ays, the B esto w er o f all blessin g s, W ho gran ts th em p ro v ision,
cau ses all b lessin g s to reach them and w ard s o f f all kinds o f tro u b le
from them , to W hom belong all praise and dom inion, and all the angels
and those below them su b m it to H is m ajesty, hu m b lin g th em selv es
b e fo re H is g re a tn e ss, an d all in te rc e sso rs fe a r H im , fo r n o n e can
intercede w ith Him except by His leave, the M ost H igh, the M ost G reat
in H is essen ce, attrib u tes and d eed s, to W hom b elo n g all p erfection,
m ajesty and beauty, all p raise and glory - and calls people to strive
to draw n e a r to O ne W ho is like that, and to strive sin cerely fo r His
sake, and tells peo p le not to w o rsh ip an y th in g o th e r than H im , w ith
the one w ho seeks to draw n ea r to idols, statu es an d g rav es th at do
not create an y th in g o r g ran t any p ro v isio n , th at have no control o v er
th em selv es o r o v er those w ho w o rsh ip th em , and have no p o w er to
brin g b en efit o r cau se h arm , o r to c au se d eath , give life o r resurrect,
94 I Tafseer as-Sa'di Juz' 22
rath er th ey are in an im ate, unable to think o r hear the sup p licatio n o f

th e w o rsh ip p e rs, an d i f th e y d id h e a r it th ey w o u ld n o t re sp o n d to
th em , and on the D ay o f R esu rrection th ey w ill reject th eir ascrip tion
o f th em as p a rtn e rs to A llah an d w ill d isa v o w th e m , and th ey (the
w o rsh ip p ers and th eir o b jects o f w o rsh ip ) w ill curse one another, and
they have no sh are in d o m in io n an d can n o t help them o r intercede for
them w ith A llah , so he is callin g u p o n one w ho is like th a t, try ing to
draw as close to him as he can, tak in g as his en em y and fighting those
w ho dev o te th eir w o rsh ip to A llah alone, rejectin g th e M esseng ers o f
A llah w ho tau g h t sin cerity to A llah a lo n e ...
. . . I t w ill b e c o m e c le a r to y o u w h ic h o f the tw o g ro u p s is g u id e d
and w h ich is m isg u id ed , w hich is blessed an d w hich is d o o m ed , and
th ere w ill be no n eed to explain th at to you, b ecau se d e sc rib in g the
situ atio n is c le a re r than m ak in g a statem ent.
^S ay'p to them : «|You w ill n o t be q u e stio n e d ab o u t o u r m isd eed s
and w e w ill not be q u estio n ed a b o u t w h a t yo u do)? th at is, both w e
and you have o u r o w n deeds. You ^ w ill not be questioned)? ab o u t our
m isd eed s o r sins, i f w e co m m it sin, and w e «(will n o t be questioned)?
about y o u r deeds. So let the aim o f both us and you be to seek the facts
and follow the path o f fair-m in d ed n ess. Forget ab o u t w hat w e used to
do, for that should not hind er you from fo llo w ing the truth, for rulings
in th is w o rld are b ased on w h a t o n e sees, an d w ith reg ard to th ese
ru lings, truth should be fo llow ed and falseh oo d should be avoided.
A s fo r th e d eed s, th ere w ill be a n o th e r realm in w h ich the m o st ju s t
o f those w ho ju d g e w ill ju d g e them and w ill settle all disputes. H ence
A llah says:
«{Say: O u r L ord will gath er us all together, then H e w ill ju d g e betw een
u s ^ th a t is, H e w ill p a ss ju d g e m e n t b e tw e e n us, b y w h ic h it w ill
b eco m e cle a r w ho is sin cere an d w h o is lying, w ho is d eserv in g o f
re w a rd an d w h o is d e se rv in g o f p u n ish m e n t, fo r H e is th e b e st o f
ju d g e s.
«(Say^ to th e m , O M e s s e n g e r - a n d w h o e v e r fo llo w s in his
fo otsteps (in callin g p eo p le to A llah):
SooratSaba' (24-27) | 95
^ S h o w m e th o se w hom you have jo in e d w ith H im as p a rtn e rs ^ th at

is, w here are they? W here is the w ay to know them ? A re they on earth
o r in h eaven? T he K n o w er o f the u n seen an d the seen has told us that
no such p a rtn e r exists:
^ T h e y w o rsh ip , b e sid e s A llah , th a t w h ic h h a s n o p o w e r e ith e r to
h arm o r b e n e fit th em , and th ey say: T h ese are o u r in tercesso rs w ith
A llah. Say: Do y o u p resu m e to tell A llah o f so m eth in g th at H e does
n o t know in the heav ens o r on earth? G lo rified and ex alted be H e far
ab o v e the p artn ers they ascrib e to Him!)? (Yoonus 10: 18)
- and:
^V erily, to A llah belong all those w ho are in the heavens and on earth.
T h o se w ho call upon th e ir [so-called] p artn ers b esid es A llah follow
n o thing but co n jectu re an d th ey do n o th in g b u t lie.]? (Yoonus 10: 66)
S im ila rly , th e e lite o f H is c re a tio n , n a m e ly th e P ro p h e ts an d
M essen gers, do no t know o f any p artn er fo r H im . So, O p o ly th eists,
sh o w m e th o se w h o m y o u h a v e fa lse ly a sso c ia te d w ith A lla h ^ a s
partners)?.
T h ey cannot answ er this q uestion, hence A llah says: ^ N o in d e e d ^
th at is, A llah has no partner, no rival, no co u n terp art; ra th er ^ H e is
A llah [the only G o d ])? and none is deserv in g o f devo tion and w orship
ex cep t H im .
^ th e A lm ighty)? W h o su b ju g ate s all th in g s, so ev e ry th in g o th e r
than H im is su b ju g ated , su b d u ed an d u n d er control.
^ th e M o st W ise ^ W ho p e rfec ted all th at H e created, and perfected
w h at H e prescrib ed o f rules an d reg u latio n s. I f there w as n o th in g th at
H e p rescrib ed in H is w isdom ex cep t th at H e e n jo in ed affirm in g H is
o n en ess and sh ow ing dev o tio n to H im alone, and H e loves th at and
has m ade it the w ay o f salv atio n , an d has fo rb id d en th e ascrip tio n o f
partners to H im and taking o ther gods besides H im , and has m ade that
the path th at leads to loss and d oom , th at w ould be su fficien t p ro o f
o f H is p e rfe c t w isdom . So w h a t do yo u th in k , w h en w e k n o w th at
e v ery th in g that H e has en jo in ed and fo rb id d en is b ased on w isd o m ?
34:28. We have not sent you [O M uham m ad] but as a bearer o f glad
tidings and a w am er to all hum ankind, but m ost people do not
realise,
34:29. And they say: W hen will this prom ise com e to pass, if you speak
the truth?
34:30. Say: T here has been appointed for you a day w hich you will not
be able to delay for a single m om ent or bring forward.
H ere A llah (t$s) tells us that H e o n ly sen t H is M essen g er ( j | ! ) to

bring glad tid ings to all people o f the rew ard o f A llah, and to tell them
o f the deed s that earn this rew ard and to w arn them o f the punishm ent
o f A llah an d to tell them o f the d eed s th at incur H is pu n ish m en t. You
(O P ro p h e t [ i|§ ] ) h av e no con trol o v e r the m atter, and w h a te v e r the
stu b b o rn d isb e liev ers d em an d from y o u o f signs, it is not y o u r role
to p ro d u ce it; ra th e r the m a tte r is in th e H and o f A llah (-^ ).
^ b u t m o st p e o p le do n o t re a lis e d th a t is, th e y h a v e n o so u n d
know ledge; ra th er they are either ig n o rant o r stubborn, so they do not
act upon th eir know ledge and hence it is as if they have no know ledge.
A s a result o f not having kno w led ge, they decid ed th at they should
reject his call, b ecau se th e M essen g er ( ^ ) did not respond to w hat
they d em an d ed o f signs.
A m o n g the dem an d s th ey m ade w as th eir d em and that he should
h asten fo r th e m th e p u n ish m e n t o f w h ic h he w a rn e d th em . H ence
A llah says:
^ A n d they say: W hen w ill this prom ise co m e to p ass, if you speak
the tru th ? ^ T h is is u n fair on th e ir part, fo r w h a t c o n n ectio n is there
b etw een him bein g truthful and his say in g w h en it w ill hap p en ? C an
th is be a n y th in g b u t re jec tio n o f th e tru th , fo o lish n e ss an d lack o f
reaso n ? I f o n e w h o w arn s ab o u t so m e im m in en t w o rld ly d a n g e r goes
to p e o p le w h o k n o w th at he is sin c e re an d h o n e st, a n d th e y h av e
an e n e m y th a t is w a itin g fo r an o p p o rtu n ity to a tta c k th e m and is
preparing to do so, and he tells them : 1 have seen y o u r enem y m arching
to w a rd s y o u , aim in g to a tta c k y o u an d e ra d ica te you, - if so m e o f
them w ere to say: I f y o u are te llin g the tru th , tell us w h a t tim e they
w ill reach us and w h ere they are now - w o u ld th e one w h o says that
be reg arded as rational, o r w o u ld he be deem ed foolish and crazy?
T h at is the case w h en th e o n e w ho tells th at new s m ay be tellin g
the tru th o r m ay be lying; p erh ap s he saw so m eo n e else w h o w as not
the enem y, o r the en em y m ay lose th e ir reso lv e and n o t attack them ,
o r th e y m ay h a v e th e p o w e r to d e fe n d th e m se lv e s. S o h o w a b o u t
those w ho disb elieved the m o st truthful o f people, the one w ho w as
in fallible in w h at he said, w ho did not sp eak on the b asis o f his ow n
w h im s an d desires, w ho sp o k e o f the p u n ish m e n t w hich w as certain
and can n o t be w ard ed off, and no one can help ag ain st it? Is not th eir
rejection o f w h at he told th em , on the g ro u n d s that the w a m e r could
not tell them clearly w hen it w o u ld hap p en , on e o f the m o st foolish
things to do?
^ S a y ^ to th e m , te llin g th e m o f th e tim e w h e n it w ill h a p p e n ,

co n cern in g w h ich th ere is no d oubt: «(There has been ap p o in ted for
you a day w h ich you w ill not be ab le to d elay fo r a sing le m o m en t or
bring forw ard)?. So bew are o f th at day, and prep are fo r it.
0
98 | Tafseer as-Sa'di J u z’22
(rr-n
34:31. Those w ho disbelieve say: We will never believe in this Q u r’an
or in any scripture that cam e before it. If you could but see the
w rongdoers w hen they will be m ade to stand before their Lord,
hurling reproaches at one another. Those w ho w ere regarded as
weak will say to those w ho w ere arrogant: H ad it not been for
you, we w ould have been believers.
34:32. Those w ho w ere arrogant w ill say to those w ho w ere regarded
as w eak: Was it w e w ho prevented you from follow ing right
guidance after it had com e to you? Nay, rather you yourselves
were given to evil.
34:33. Those w ho w ere regarded as w eak will say to those w ho w ere
arrogant: R ather it w as your efforts to deceive us, by night and
by day, for you com m anded us to disbelieve in A llah and set
up rivals to Him. They will conceal their rem orse, w hen they
see the punishm ent, and We will place iron collars on the necks
o f those w ho disbelieved. Should they be requited for anything
other than w hat they used to do?
H av in g m en tio n ed the tim e fo r the p u n ish m en t o f th o se w ho seek

to h a ste n th e p u n ish m e n t, w h ic h w ill in e v ita b ly c o m e on th e d ay
ap p o in ted for it, h ere A llah m en tio n s h ow they w ill be on that day:
I f y o u c o u ld see h o w th e y w ill b e w h e n th ey sta n d b e fo re th e ir
L o rd , w h en th e le ad ers an d th o se w h o fo llo w e d th em in d isb e lie f
an d m isg u id a n c e are g a th e re d to g e th e r, y o u w o u ld see so m e th in g
m o m en to u s and terrify in g , and y o u w o u ld see how they w ill argue
w ith one an o th er and hurl reproach es at one another.
{[Those w ho w ere reg ard ed as weak]? n am ely th e fo llow ers

{[will say to th o se w ho w ere arrogant)? n am ely the leaders:
{(Had it not been for you, w e w o u ld h av e been b e lie v e rs^ , but you
prev en ted us from believ in g and m ad e d isb e lie f fair-seem in g to us,
so w e fo llo w ed you therein. W h at th ey w ill m ean by say in g th at is
th at the p u n ish m en t should be only fo r th e leaders, and not fo r them .
^ T h o se w ho w ere a rro g a n t w ill say to those w ho w ere regarded
as weak]?, ex p ressin g a m azem en t and statin g that they are all eq u ally
guilty:
{(Was it w e w ho p reven ted you from fo llo w in g right gu id an ce after
it had com e to y o u ? p T h at is, by v irtu e o f o u r p o w e r an d stren g th ,
by m ean s o f w h ich w e co m p elled you.
^N ay , rath er you y o u rselv es w ere g iv en to evil)-) th at is, yo u cho se to
co m m it evil; you w ere not com p elled to do so. Even though w e m ade
it fair-seem in g to you, w e had no p o w er o v e r you.
{(Those w h o w ere reg ard ed as w eak w ill say to th o se w h o w ere
arrogant: R ath er it w as y o u r effo rts to deceiv e us, by n ig h t and by
day, fo r y ou c o m m an d ed us to d isb eliev e in A llah and set up rivals
to Him)? that is, the reaso n w hy y o u im p acted us and m isg u id ed us
w as y o u r effo rts to d ec eiv e us by n ig h t an d by day, fo r y o u m ade
d isb e lie f a ttractiv e to us an d c alled us to it, tellin g us that it w as the
truth, and you criticised the truth, m ade it look bad and claim ed that
it w as falsehood; you kept up y o u r effo rts and y o u r sch em in g ag ain st
us until you m isled us and d eceiv ed us.
But this argum ent betw een them will not lead to any good outcom e;
ra th e r th e y w ill d isa v o w o n e a n o th e r an d feel d e e p reg ret. H en ce
A llah says:
{(They w ill co n ceal th e ir rem o rse, w h en th e y see the punishm ent]?
that is, they will realise that the argum ent that they tried to use against
on e an o th er in o rd e r to be sav ed from th e p u n ish m en t is invalid and
that th ey are all w ro n g d o e rs w h o d e se rv e p u n ish m en t. H ence each
one o f th em w ill be filled w ith d eep rem o rse and w ill w ish th at he
100 | Tafseer as-Sa 'di Juz '22
h ad fo llo w ed the tru th and rejected the falseh o o d th at b ro u g h t him

to this p u n ish m en t. B ut each one w ill keep this regret to him self, for
fear o f scandal and sh am e if he ad m its th at he deserv es it.
H ow ever, at som e stage on the D ay o f R esurrection, and w hen they
are ad m itted to hell, they w ill express that regret and rem o rse openly:
6(On that day, th e w ro n g d o e r w ill bite on his h an d s and say: W ould
that I had tak en a path w ith th e M essenger. A las for me! W ould that
I h ad n o t tak en S o -a n d -so as a frien d ! H e led m e a stra y from the
R em inder [the Q u r’an] after it had com e to m e ... ]) (al-Fwqan 25:27-29)
([A n d th e y w ill say: I f o n ly w e h a d liste n e d o r u n d e rsto o d , w e
w o u ld n o t b e a m o n g th e in h a b ita n ts o f th e ra g in g fire. T h u s th ey
w ill ack n o w led ge th eir sin. So aw ay w ith the inhabitants o f the raging
fire!]) (al-Mulk.67: 10-11)
([and W e w ill p la c e iro n c o lla rs on th e n e c k s o f th o se w h o
disbelieved]-) th at is, they w ill be ch ain ed up like a p riso n e r w ho is
to be h u m iliated in the p lace o f his d etention. T his is like the verse
in w hich A llah (4 s) says:
([...B u t th ey w ill co m e to know [the co n se q u e n c e s o f th eir deeds]
w hen, w ith iron collars and chains around their necks, they are dragged
into the scald in g w ater, then they w ill be b u rn ed in the fire.]) (Ghafir
40: 70-72)
(•[Should they be requited]) w ith th at p u n ish m en t and those heavy
chains (-[for an y th in g o th e r than w h at they u sed to do]) o f d isb elief,
evil and sin?
SooratSaba (34-39) | 101
34:34. We never sent any w am er to a city but its affluent ones said:
Verily we disbelieve in that w ith w hich you have been sent.
34:35. They said: We are m ore abundant in w ealth and children, and
w e are not going to be punished.
34:36. Say: Verily my Lord grants abundant provision to w hom ever
He w ills, or gives it in scant m easure, but m ost people do not
know.
34:37. It is not your w ealth or your children that bring you nearer to
Us; but those w ho believe and do righteous deeds - it is they
w ho will have a m ultiple rew ard for their deeds, and they will
dwell secure in the high places in paradise.
34:38. But those who strive against O ur revelations, seeking to discredit
them , it is they w ho will be delivered up for punishm ent.
34:39. Say: Verily my Lord grants abundant provision to w hom ever He
w ills am ong His slaves, or gives it in scant m easure. W hatever
you spend. He w ill co m pensate for it, for He is the best o f
providers.
H e re A lla h (4g) d e s c rib e s th e fate o f p re v io u s n a tio n s w h o

d isb e lie v e d in th e M e sse n g e rs; it is lik e th e fa te th a t a w a its th e
current audience (nam ely Q uraysh) w ho disbelieve in their M essenger
M uham m ad (i^g). W hen A llah sent a M essen g er to a city, its affluent
in h a b ita n ts d isb e lie v e d in h im an d b e c a m e in so le n t an d a rro g a n t
b ecause o f th eir life o f ease.
^ T h e y said: We are m ore ab u n d an t in w ealth and c h ild re n ^ than those
w ho fo llo w the truth.
102 | Tafseer as-Sa ‘di Jaz '22
{(and w e are not g o in g to be punished)? th at is: firstly, w e w ill not be

resu rrected , and ev en if w e are resu rrected , then the O ne W ho gave
us w ealth and ch ild ren in th is w o rld w ill give us m o re than th at in
the hereafter, and w e w ill not be punished.
A llah (4g) resp o n d ed to them by tellin g them th at a b u n d an ce o f
provision or scant m easure th e re o f is not indicative o f w hat they claim ,
fo r p ro v isio n is su b ject to th e w ill o f A llah: if H e w ills, H e gives in
ab u n d an ce to H is slave, and if H e w ills, H e g iv es in scant m easure.
It is n o t w ealth an d ch ild ren th at b rin g a p erson c lo se r to A llah;
ra th e r w h a t b rin g s o n e c lo se r to H im is b e lie f in th a t w h ic h th e
M esse n g ers b ro u g h t an d rig h teo u s d e eds w h ich are the o u tc o m e o f
faith. It is they w ho w ill have a m u ltip le rew ard w ith A llah (-fe), for
each righteo u s deed brings a tenfold rew ard, up to seven hundred fold,
up to m any tim es m o re than that, w h ich no one k now s ex cep t A llah.
{(and they w ill d w ell secure in the high places in paradise)? that is,
in lofty p laces, w h ere th ey w ill dw ell, feeling secure and safe from
any stresses o r tro u b les th at co uld spoil th e p leasu re s and delights
th at they are enjoying. T hey w ill be safe from h aving to leave it or
feeling any g rie f w h ilst they are there.
A s for th o se w ho strive ag ain st O u r rev elatio n s, seek in g to o u tw it
Us an d fru strate O u r M essen g ers, and to show O u r rev elatio n s to be
false, {(it is they w ho w ill be d eliv ered up for punishm ent)?.
T h e n A llah (4g) re p e a ts th a t H e {(grants a b u n d a n t p ro v isio n to
w h o m ev er H e w ills am ong H is slav es, o r gives it in scan t m easure)?
so th a t H e m a y fo llo w th a t b y say in g : {(W hatever y o u spend)* o f
o b lig a to ry o r reco m m e n d ed spen d in g , on relativ es, n e ig h b o u rs, the
poor, o rp h an s and others,
{(He w ill co m p e n sa te fo r it)?, so do n o t th ink that sp en d in g reduces
o n e ’s p ro v isio n ; ra th e r A llah - W h o g ran ts a b u n d a n t p ro v isio n to
w h o m e v e r H e w ills, o r g iv es it in scan t m ea su re - has p ro m ise d to
re c o m p en se the one w h o spends,
Soorat Saba ’ (40-42) | 103
«ffor H e is the best o f providers)*. So seek p ro v isio n from H im , and

strive and take m easu res to earn a liv ing as H e has en jo in e d upon
you.
0 0
34:40. On the day w hen He gathers them all together He will say to
the angels: Was it you that these people used to w orship?
34:41. They will say: G lory be to You! You are our C lose Friend, not
they. Rather they used to w orship the jinn; most o f them believed
in them.
34:42. [And Allah will say:] So today none o f you has the pow er to
benefit or harm another. A nd We w ill say to the w rongdoers:
Taste the punishm ent o f the fire w hich you used to deny!
«fOn the day w hen H e g athers them all together)* th at is, those w ho
w o rsh ip p e d an y th in g o th er than A llah and th e ir o b jects o f w o rsh ip
am o n g th e an g els. T hen A llah fjw ill say to the angels)*, by w ay o f
re b u k in g th o se w ho w o rsh ip p ed them :
^W a s it yo u th a t th e se p e o p le u se d to w orship?)* T h e a n g e ls w ill
disav o w th eir w o rsh ip , an d w ill say:
^ G lo ry be to Y ou!)»th at is, w e declare You to be holy and far abo v e
h av in g any p artn er o r rival
^Y ou are o u r C lo se F riend, not th e y ^ an d w e are in d esp erate need
o f Y our p ro tectio n , so how co u ld w e call o th e rs to w o rsh ip us? H ow
could w e be fit to be taken as allies and partners b esides You?
104 I Tafseeras-Sa'di Juz’22
R a th e r th ese p o ly th eists ^ u s e d to w o rsh ip the jinn)? th a t is, the

d ev ils w h o in structed them to w o rsh ip us o r to w o rsh ip o th ers, and
they ob ey ed th em in that.
T h e ir o b e d ie n c e to th e m w a s th e ir w o rs h ip o f th e m , b e c a u se
w o rsh ip is o b ed ien ce, as A llah (3c) says, ad d ressin g all th o se w ho
take others as gods b esid es Him :
^ D id I n o t in stru c t y o u , O c h ild re n o f A d a m , th a t y o u sh o u ld not
w o rsh ip th e S h ay tan , for he is to y ou an av o w ed enem y, and that you
sh o u ld w o rsh ip M e, for th a t is a straig h t path?)? (Yd Seen 36: 60-61)
^ m o s t o f th em b eliev ed in them)? th at is, they believ ed in the jin n
an d su b m itte d to th e m , b e c a u se faith is th a t b e lie f w h ic h leads to
su b m ittin g an d follow ing.
W h en th e an g e ls d isa v o w th e p o ly th e ists, A lla h w ill say to the
latter: ^ S o to d a y n o n e o f y o u h as th e p o w e r to b e n e fit o r h arm
another)?, fo r the relatio n sh ip b etw een yo u is sev ered and you have
n o th in g to do w ith o n e another.
^ A n d We w ill say to the w rongdoers)? w ho did w rong by disbelieving
and co m m ittin g sin, a fte r We ad m it th em to hell:
^T aste the p u n ish m e n t o f the fire w h ich you used to deny!)? Today
you are seeing it w ith y o u r ow n eyes and enterin g it as a resu lt o f y our
d isb elief, and as a p u n ish m e n t fo r th e co n seq u en ces o f th a t disb elief,
as you did no t keep aw ay from th at w h ich could lead to it.
0 0
Soorat Saba' (43-45) | 105
34:43. W hen O ur clear revelations are recited to them , they say: This is
nothing but a man w ho w ants to turn you aw ay from that w hich
your forefathers used to w orship. A nd they say: This is nothing
but a fabricated lie. And those w ho disbelieve say o f the truth
w hen it com es to them: This is obviously nothing but magic!
34:44. although We did not give them any scripture that they could
study, nor did We send to them any w am er before you.
34:45. Those w ho cam e before them also rejected [the truth]. These
people [Q uraysh] have not been given even one tenth o f w hat
We gave to those [earlier nations], yet w hen they rejected M y
M essengers, how great w as the change I w rought!24
H ere A llah (4c) tells us ab o u t th e reactio n o f the p o ly th eists w hen

the clear verses o f A llah are recited to them and clear exp lanatio n s
and d efin itiv e pro o fs are p resen ted to th em th at p o in t to e v ery th in g
th a t is g o o d an d fo rb id e v e ry th in g th a t is evil. T h is is the g re a te st
b lessing th at has com e to th em , and it requ ires th em to respond by
b eliev in g in it, accep tin g it and su b m ittin g to it, but they resp o n d ed
w ith th e o p p o site o f w h a t w as req u ired o f th em , an d th e y rejected
the o n e w h o b ro u g h t it to them , saying: ^ T h is is n o th in g b u t a m an
w h o w an ts to turn you aw ay from th at w h ich y o u r fo refath ers used
to w orship)? th at is, this is his aim , w h en he tells you to be d ev oted
to A llah alone and to g ive up th e cu sto m s o f y o u r fo refath ers w h o m
you venerate and in w h ose foo tstep s yo u w alk. So th ey rejected the
tru th o n th e b a sis o f th e v ie w o f m is g u id e d p e o p le , b u t th e y d id
not bring any p ro o f o r ev en an y sp ecio u s a rg u m e n t to su p p o rt w h at
th ey said.
W h a t k in d o f a rg u m e n t is th a t, w h e n th e M e sse n g e rs in stru c t
som e m isg u id ed p eo p le to follow th e tru th , b u t th ey claim th a t th eir
co-relig io n ists w ho fo llo w the sam e p ath are still p ersistin g in that?
24 As Allah changed the way He had been dealing with them, changing
abundance to scarcity and well-being to destruction. (at-Tabari)
106 I Tafseer as-Sa‘di Ju z’22
T his is fo o lish n ess and rejectio n o f the tru th on the b asis o f the
op in io n s o f m isg u id ed people. If you th ink ab ou t ev ery case in w hich
tru th is rejected , y o u w ill see th at it is rejected in a sim ilar m anner,
fo r it is not rejected e x cep t on th e basis o f the view s o f m isg u id ed
people, w h eth er th ey be p o ly th eists, those w ho do not believe in the
D ay o f R esu rrectio n , p h ilo so p h ers, S ab ian s, an d h eretics w h o have
p a sse d o u t o f th e relig io n o f A llah . T h is is th e p attern o f ev ery o n e
w ho rejects the truth until the D ay o f R esu rrectio n .
H aving cited the deeds o f their forefathers as evidence and regarded
th at as ju stific a tio n fo r rejectin g w h at the M essen g ers b ro u g h t, they
then cast asp ersio n s upon the truth by saying: ^ T h is is no th ing but a
fab ricated lie)? th at is, it w as fabricated by this m an w ho has bro u g h t
this m essage.
{(And those w ho disb eliev e say o f the truth w hen it com es to them :
T h is is o b v io u sly n o th in g b u t m agic)? an d it is o b v io u s to every o n e
th a t it is m agic. T h ey said th at by w ay o f rejectin g the tru th and so
as to d eceiv e the foolish.
H aving described the argum ent by m eans o f w hich they rejected the
tru th , an d sta te d th a t th ese arg u m en ts are flaw ed an d can n o t p ro v id e
any p roof, A llah now states th at even i f an y o n e w anted to bring p ro o f
fo r th e ir arg u m en ts, th ey do not h av e any so urce for such proof:
{(although W e did no t give th em any scripture th at they could stu d y ^
so th at it co u ld serv e as a referen ce book for them
{(nor did W e send to them an y w a m e r b efore you)? so th at they w ould
h av e a record o f his w ords and teach in g s on the basis o f w h ich they
could reject w h at you have b rou gh t to them . T h erefore they have no
k n o w led g e and no trace o f know ledge.
T h en A llah w arns them by tellin g them o f w h a t h a p p en ed to the
d isb eliev in g n atio n s w h o cam e b efo re them :
{(Those w ho cam e before them also rejected [the truth]. T hese people
[Q u ra y sh ]^ to w hom the m essage is now addressed
Soorat Saba' (46-50) | 107
^ h a v e not been given even one tenth o f w hat We gave to those [earlier
natio n s], y et w hen they]? that is, the e a rlie r n atio n s
^ re je c te d M y M essen g ers, how g reat w as th e c h a n g e I w ro u g h t!^
T h at is, by w ay o f p u n ish in g them .
We know w hat hap p en ed to them o f p u n ish m en t, and th at som e
o f th em H e d ro w n ed , and som e H e d estro y ed w ith the d ev astatin g
w ind, the blast, the earth q u ak e, by cau sin g the earth to sw allo w them
up, and by sen d in g ag ain st them a v io len t squall o f p eb bles from the
sky. So bew are, O d isb eliev ers, if y ou p ersist in d isb elief, lest y ou be
o v ertaken by that w h ich o v erto ok those w h o cam e befo re you, and
there befall you w h at befell them .
34:46. Say [O M uham m ad]: I advise you to do one thing only: take
this m atter seriously and reflect upon it, in p airs or singly,
sincerely seeking the pleasure o f Allah. There is no m adness
in your com panion; he is but a w am er to you ahead o f a severe
punishm ent.
34:47. Say: W hatever recom pense 1 m ight have asked o f you is yours;
my reward is with Allah alone, and He is W itness over all things.
34:48. Say: Verily my Lord hurls the truth [against falsehood], and He
is the K now er o f the unseen.
108 | Tafseeras-Sa‘di Ju z’22
34:49. Say: T he truth has com e and falsehood can neith er initiate
anything, nor restore anything.
34:50. Say: If 1 go astray, it is only to m y ow n detrim ent, but if I am
guided, it is because o f w hat my Lord reveals to me. Verily, He
is A ll-H earing, Ever Near.
T h at is, ^ S a y jj, O M essen g er ( } ||) , to these stubborn d isb eliev ers

w ho have tak en it upon th em selv es to o p pose the truth and reject it,
and to criticise the one w ho b ro u g h t it:
^1 ad v ise y o u to do o n e th in g o n ly |j th a t is, o n e th in g w h ich 1 am
p o in tin g o u t to yo u and ad v isin g y ou to follow , for it is a fair path. 1
am not calling you to follow m y opin ion o r to reject yo u r ow n w ithout
any ju stific a tio n for d o in g so. T h at th in g to w h ich I am callin g you
is: «ftake this m a tte r serio u sly and reflect upon it, in p airs o r singly,
s in c e re ly s e e k in g th e p le a s u re o f A lla h ^ th a t is, ta k e th is m a tte r
s e rio u sly a n d p u t so m e e n e rg y in to it, w ith th e a im o f fo llo w in g
w h at is righ t and being sincere to w ard s A llah, as a group, discu ssin g
and d e b a tin g th e m a tte r, o r in d iv id u a lly , ea c h p e rso n th in k in g to
h im self.
I f you w ere to reflect upon the m atter, in pairs or singly, seeking
th e p le a su re o f A llah , th en y o u w o u ld th in k ra tio n a lly a n d th in g s
w ould b eco m e cle a r to you, and you w o uld reflect on th e character
o f y o u r M e sse n g e r ( ^ § ) : is he really in san e, w ith th e ch aracteristics
o f one w ho is in san e in th e w ay he sp eaks, in the w ay he looks and
in the w ay he b e h av es? O r is he a tru e P ro p h et w ho is w arn in g
you ag ain st th at w h ich w ill cau se yo u h arm and w h at lies ahead o f
you o f severe pu n ish m ent?
I f th ey acce p t th is ex h o rtatio n and p u t it into p ractice, then it w ill
beco m e clear to th em , m o re than others, th at the M e ssen g er o f A llah
is n o t insane, b ecau se his attitu d e is not th at o f in san e p eople
w ith th e ir ch o k in g , tre m b lin g an d starin g ; ra th er his attitu d e is the
b est o f all attitu des, and he is the m o st dig n ified in the w ay he carries
Soorat Saba' (46-50) | 109
h im self, the m o st p e rfec t in attitu d e, m an n ers, tran q u illity , h u m ility

and dignity. H e can o n ly be th e m o st m a tu re and w ise o f m en.
M oreover, if th ey p o n d e r his eloq uen t w o rd s and b eautifu l speech
th a t fill th e h e a rt w ith re a ssu ra n c e an d faith , p u rify so u ls, cle a n se
h e a rts, m a k e o n e a sp ire to s u b lim e a ttrib u te s , e n c o u ra g e g o o d
m a n n e rs, an d d e te r o n e fro m b a d m a n n e rs an d a ttitu d e s, th e y w ill
see th at w h en he speaks, p e o p le look at him w ith aw e an d respect.
C o u ld th is in an y w ay resem b le the m u m b o -ju m b o o f the in san e and
th eir erran t behav io u r?
A n y o n e w ho reflects on th e P ro p h e t’s c h aracter and w h at he w as
callin g p eo p le to, for th e p u rp o se o f fin d in g o u t w h e th e r h e w as the
M essen g er o f A llah ( j H ) o r not, w ill - w h eth e r he th in k s b y h im s e lf
o r w ith o th e rs - b eco m e c ertain th at he w as in d eed th e M e sse n g e r
o f A lla h and w as tru ly H is P ro p h et ( j |§ ) . T h is is e sp e c ia lly tru e in
th e c a se o f th o se to w h o m th e se w o rd s w e re in itia lly a d d re sse d ,
n a m e ly h is c o n te m p o ra rie s w h o k n ew e v e ry th in g a b o u t h im fro m
h is ch ild h o o d onw ards.
T here is also another m atter that discourages people from follow ing
the one w ho calls th em to th e tru th , w h ich is th e fear th a t he m ay take
the w ealth o f th o se w ho resp o n d to h im an d tak e it as p a y m e n t for
his call. H en ce A llah (-fe) e x p lain ed th at H is M e sse n g e r (5 § |) w as
far ab o v e d o in g such a th in g , as H e said:
^ S a y : W h a te v e r re co m p e n se I m ig h t h av e a sk e d o f you)? fo r y o u r
fo llo w in g the truth
{(is yours)? th at is, 1 testify in y o u r fav o u r th at th at rew ard is yours
{(my rew ard is w ith A llah alo n e, an d H e is W itness o v e r all things)?
th a t is, H is k n o w le d g e e n c o m p a sse s w h a t I ca ll p e o p le to , so i f I
w ere lying, H e w o u ld seize m e w ith H is p u n ish m en t. A n d H e is also
w itn ess o v er y o u r d eed s, and H e is re c o rd in g th em a g ain st y ou, then
H e w ill req u ite yo u fo r them .
110 I Tafseer as-Sa ‘di Juz ’22
H av in g h ig h lig h ted the p ro o f w hich is indicative o f the soundness

o f the truth and th e invalid ity o f falsehood, A llah (4c) now states that
this is H is w ay and that H e (-(hurls the truth [against falsehood])? and it
crushes it, w h ereu p o n it perish es (cf. 21:18), b ecau se in the preced in g
verses H e h ig h lig h ted th e truth and refu ted th ereb y th e v iew s o f the
disb eliev ers, w h ich is a lesson for th o se w ho are w illin g to learn and
a sign for th o se w ho reflect.
A s you can see, th e view s o f th e disb elievers w ere defeated and
th eir lies and stu b b o rn n ess w ere clearly exposed; the truth prevailed
and shone brightly, and falsehood w as p ro ven invalid and suppressed.
T h a t w as b e c a u s e o f th e p r o o f p re s e n te d b y ((the K n o w e r o f the
unseen)? W ho k n o w s w h at is in th e ir hearts o f w h isp ers and sp ecious
arg u m en ts, an d H e k n o w s w h a t m ay o p p o se th a t and c o u n te r it o f
p ro o f and evidence.
T h u s H e an n o u n c e s it to p eo p le an d e x p la in s it to th em , hence
H e says:
((Say: T h e truth has c o m e ^ th at is, it has a p p e ared and b e co m e as
cle a r as day, and its au th o rity has been m ad e m an ifest
((and falseh o o d can n eith e r initiate a n y th ing, n o r restore anything)?
that is, falseho o d has dim in ish ed and has been proven to be invalid;
its p o w er has v an ish e d , so it n eith er in itiates an y th in g n o r resto res
anything.
W hen the truth becam e clear by virtue o f the call o f the M essenger
( s ||X and the disbelievers accused him o f being m isguided, A llah told
them o f the truth and ex p lain ed it to th em , h ig h lig h tin g th e ir inability
to resist it, and in fo rm in g th em th at th e ir acc u sa tio n s ag ain st him o f
being m isg u id ed could not harm the truth in any w ay and could not
w ard o ff w h at the P rophet ( J |§ ) b ro ught; i f he did go astray - w hich
is not p o ssib le, but is m en tio n ed fo r th e sake o f arg u m en t - he w o u ld
only go astray to his ow n detrim ent. In oth er w ords, the harm resulting
from his b ein g m isg u id e d w o u ld be lim ited to h im s e lf and w o u ld not
affect others.
Soorat Saba' (51-54) | 111
^ b u t i f I am guided]?, th a t is n o t from m e o r by m y o w n strength

an d p o w er; rath er m y gu id an ce is ^ b e c a u se o f w h at m y L ord rev eals
to me)? - th at is the cau se o f m y gu id an ce, ju s t as it is the cau se o f
the g u id an ce o f o th ers, fo r m y L ord is Â ll-H earin g )? an d h ears all
w o rd s and voices
^ E v e r N e a r ^ to th e o n e w h o c a lls u p o n H im , a sk s o f H im an d
w o rsh ip s H im .
34:51. If only you could see them w hen they are stricken with terror,
but there will be no escape, and they will be seized from near
at hand.
34:52. They will say: N ow we believe in [the m essage]. But how can
they reach out for it [faith] from such a distant place,25
34:53. seeing that they disbelieved in it before, and they m ade far-
fetched conjectures about the unseen?
34:54. They will be prevented from attaining w hat they desire, as was
done before w ith others o f th eir ilk, for they w ere indeed in
grave doubt.
^ I f o n ly you)* O M e s s e n g e r (i§ § ), an d th o se w h o fo llo w y o u ,

^ c o u ld see)? the state o f th ese d isb eliev ers
25 This refers to what the disbelievers will say in the hereafter, but the time
and place for believing is in this world, which at that point will be far
away from them, so it will be too late for them to say, “We believe”.
112 | Tafseer as-Sa ‘di Juz ’22
^ w h e n th e y are strick en w ith terror)? u p o n se e in g th e p u n ish m e n t

an d w h at the M essen g ers to ld th em ab o u t, b u t th ey d isb eliev ed in it.
T hen you w o u ld see so m eth in g m o m en to u s, a te rrify in g scene and a
h o rrible sig h t o f inten se d istress. T h at w ill be w hen the p u n ish m en t
becom es due upon them and they have n ow here to flee and no escape,
{(and they w ill be seized from n e ar at hand)? th at is, n o t far fro m the
p lace o f p u n ish m en t; ra th er th ey w ill be seized then throw n into the
fire.
^ T h e y w ill s a y ^ at th at point: {(Now w e believe)? in A llah and w e

b elieve in th at in w h ich w e disb elieved.
{(But h o w can th ey reach o u t fo r it [faith] from such a distan t place)?
now that they have been prevented from it and it has becom e som ething
im p o ssib le in th is situ atio n ? I f th ey had believ ed at the tim e w h en it
w as p o ssib le to do so, th e ir faith w o u ld have been accepted.
B u t ^ th e y d is b e lie v e d in it b e fo re , an d th e y m a d e fa r-fe tc h e d
c o n je c tu re s a b o u t th e u n s e e n ^ , so as to re fu te th e tru th . B u t th ere
w as no w ay th ey could ach iev e that, ju s t as th ere is no w ay fo r one
w ho th ro w s so m eth in g from a g reat distan ce to hit his target. By the
sa m e to k en , it is im p o ssib le fo r false h o o d to o v e rw h e lm th e tru th
o r defe at it. R ath er falseh oo d m ay have the u p p e r han d fo r a short
w h ile, w h en th e fo llo w ers o f the tru th are in a state o f n eg lig en ce,
b u t w h e n th e p eo p le o f tru th p ay atte n tio n an d re sist fa lse h o o d , it
w ill be supp ressed .
{(They w ill be p rev en ted from attain in g w h at they desire)? nam ely
p h y sical p le a su res, c h ild ren , w e a lth , serv a n ts an d tro o p s, an d th e y
w ill com e o nly w ith th eir deeds. T hey w ill co m e singly, as th ey w ere
created , and th ey w ill leave b e h in d all th at th ey had b een given o f
w o rld ly luxuries.
{(as w as do ne befo re w ith others o f th e ir ilk)? o f the earlie r nations,
w hen their doom cam e to them and they w ere prevented from attaining
w h a t th ey desired.
Soorat Saba' (51-54) | 113
^ f o r th e y w e re in d e e d in g ra v e doubt)? th a t w o u ld le a d to
u n c e rta in ty an d an x iety ; th erefo re th ey d id n o t b elieve, and if they
seek to m ak e am en d s, th ey w ill not be allo w ed to do so (cf. 41:24).
This is the end o f the commentary on Soorat Saba'.

peace o f Allah be upon Prophet Muhammad ($ |g ), his family, and
35.
Soorat Fatir
(VKikki)

0 0
C A ij cij' y~t) J z f- c fy J iA J b li 4J4
Ail' g lij U _Û» Jp OJ.*'—iU
: ijj -.) J^-*k_jAj
( T- \
35:1. Praise be to Allah, the O riginator o f the heavens and the earth,
W ho m ade the angels m essengers w ith w ings, two or three or
four. He adds to creation w hatever He wills. Verily Allah has
pow er over all things.
35:2. W hatever A llah opens up for people o f His m ercy, none can
w ithhold it, and w h atev er H e w ithholds, none can grant it
thereafter. And He is the A lm ighty, the M ost Wise.
H ere A llah (-fe) p raises H im se lf for H is creation o f the heavens

and the earth an d all th at th ey co n tain o f created th in g s, b ecau se that
is in d icativ e o f the perfect nature o f H is m ight, the vastn ess o f His
Soorat Fatir d-2) | 115
d o m in io n , the b ro ad n ess o f H is m ercy, th e b rillian ce o f H is w isdom

and the all-en co m p assin g natu re o f H is know ledge.
H aving m en tio n ed creatio n , A llah now tells us ab o u t the angels,
th a t H e ^ m a d e th e a n g e ls m essen g ers)* w h o e x e c u te H is d e c re e s
and act as go-b etw een s in c o n v e y in g H is co m m an d s to H is creation.
T he fact that He says that He has m ade the angels m essengers, w ith
no ex cep tio n , is in d icativ e o f th e p erfect n atu re o f th e ir o b e d ien ce to
th eir L ord and th eir com p lian ce w ith H is co m m an ds, as A llah (4g)
tells us elsew h ere that they:
((...w h o do not d iso b ey A llah in w h a te v e r H e c o m m a n d s them , and
they do w h a te v e r they are co m m a n d ed to do.)* (at-Tahreem 66: 6)
B ecau se th e an g e ls are th e o n es w h o h av e co n tro l - by A lla h ’s
leav e - o v e r th at w ith w h ich H e h as e n tru ste d th em , H e m en tio n s
th eir p o w er to do that, an d the sp eed w ith w h ich th ey travel, as He
has m ade them ((with wings)* by m eans o f w hich they fly as they rush
to carry out w hat th ey are co m m a n d ed to do.
(•(two o r th ree o r four)* th a t is, so m e o f th e m have tw o w in g s, and
som e have th ree o r four, a c c o rd in g to w h a t A lla h ’s w isd o m dictates.
((He ad d s to creation w h a tev e r H e wills)* th at is, H e cau ses so m e to
have m ore than o th ers, w ith reg ard to th e ir shape, stren g th , beauty,
ad d itio n al facu lties, and quality o f voice.
^V erily A llah has p o w e r o v e r all things)* and by H is pow er, H e does
w h a te v e r H e w ills, and n o th in g is b e y o n d H is pow er; th a t includes
H is cau sin g som e o f H is creatio n to su rp ass others.
T hen A llah tells us that H e alo n e has control and gives and
w ith h o ld s as H e w ills:
^W h atev er A llah opens up for people o f His m ercy, none can w ithhold
it, and w h a te v e r H e w ithholds)* from them o f H is m ercy
^n o n e can g ran t it thereafter)* this leads to p u ttin g o n e ’s trust in A llah
(4 s) and feeling o n e ’s need for H im in all w ays, so th at one does not
call upon an y o n e but H im and d o es not fear o r p u t hope in an y o n e
but Him.
116 | Tafseer as-Sa ‘di J u z’22
A nd He is th e A lm ighty)? W ho has su b d u ed all things

«jthe M o st Wise)* W ho does w h at is appropriate.
<1
35:3. O people, rem em ber the favour that A llah bestow ed upon you.
Is there any creator other than Allah w ho provides for you from
the heaven and the earth? T here is no god but He; then how
could you have gone so far astray?
35:4. If they reject you [O M uham m ad], M essengers before you were
also rejected; and it is to A llah that all things will return.
H ere A llah (•fe) in stru cts people to re m e m b er the b lessin g s that

H e has b esto w ed upon them . T h is in clu des ack n o w led g in g them in
the heart, praisin g H im verb ally and tak in g physical action to com ply
w ith His com m ands. R em em b erin g H is blessings p rom pts one to give
than k s to H im . T hen H e d raw s th e ir atten tio n to th e basic fo undation
o f the b lessin g , w h ich is creatio n an d p ro v ision, as H e says:
tjls there any c re a to r o th e r than A llah w h o p ro v id es for y ou from the
h eav en and the earth?)?
B ecause it is w ell know n that no one can create and grant provision
excep t A llah, this offers evid en ce for H is d iv in ity and th at H e alone
is to be w o rshipped. H ence A llah says:
ijT h e re is no g o d b u t H e; th e n h o w c o u ld y o u h a v e g o n e so fa r
a stra y ? ^ that is, how can you be d iv erted from w o rsh ip o f the C reato r
an d P ro v id e r, an d in ste a d w o rsh ip th o se w h o a re c re a te d an d are
p ro v id e d for?
Soorat Fatir (5-7) | 117
^ I f they reject you}*, O M essenger then you have an exam ple

in th e M e sse n g e rs w h o c am e b e fo re y ou, fo r ^ M e s s e n g e rs b e fo re
y ou w ere also rejected)*, but the d isb eliev ers w ho rejected them w ere
d estroyed, and A llah saved the M essen g ers and th eir follo w ers,
^ a n d it is to A llah th at all th in g s w ill return}*.
O o
35:5. O people, verily the prom ise o f A llah is true, so do not let the
life o f this w orld deceive you, or let any deceiver deceive you
concerning Allah.
35:6. Verily the Shaytan is an enem y to you, so take him as an enemy.
He only calls his follow ers so that they may becom e inhabitants
o f the raging fire.
35:7. Those w ho disbelieve will have a severe punishm ent, but those
w ho believe and do righteous deeds will have forgiveness and
a great reward.
p eo p le, v erily th e p ro m ise o f Allah}* o f the re su rrectio n and

req u ital o f deed s
*{is true)* that is, th ere can be no d o u b t ab o u t it. T h a t is su p p o rted by
textual evidence and rational proof. A s H is p rom ise is true, y ou should
p re p a re fo r it an d h a ste n to fill y o u r p re c io u s tim e w ith rig h te o u s
deeds, and do not let an y th in g p rev en t you from d o in g so.
^ so do not let the life o f this w orld deceive y o u ^ w ith its pleasures,
desires and oth e r asp iratio n s and go als, fo r it w ill d istra ct you from
the p u rp o se for w hich you w ere created
118 | Tafseer as-Sa ‘di Juz'22
f(or let any d e c e iv e r d eceiv e you co n c e rn in g A lla h )?.

T he d ec e iv e r is fjthe Shaytan)?, w ho is y o u r true enem y,
f(so take him as an enem y)? and do not n e g lect to figh t him at any
m om ent, for he sees you although you do not see him , and he is alw ays
lying in w ait fo r you.
<|He only calls his fo llow ers so th at they m ay beco m e inhabitants
o f the rag in g fire)? th is is his u ltim ate aim and goal w ith reg ard to
those w ho follow him ; he seek s to hu m iliate them utterly by b ringing
upon them this severe punish m ent.
T h en A llah tells us th a t p e o p le are d iv id e d into tw o c ateg o ries
accord in g to w h e th e r they obey th e S h ay tan o r not, and H e m entions
the requital o f each category:
^ T h o se w ho disbelieve)? th at is, they reject w hat the M essen g ers
b ro u g h t and w h at the B ooks indicate
fjw ill have a sev ere punishm ent)? in the fire o f hell, w here they w ill
abide forever.
{•[but th o se w h o believe)? w ith all th e ir h e a rts in th a t w h ic h A llah
calls them to b eliev e in and, on the b asis o f th at faith, t-(do rig h teo u s
deeds)? by tak in g p h y sical action
fjw ill h av e forgiveness)? o f th e ir sins, and as a re su lt tro u b le s and
p ro b lem s w ill be rem oved from them ,
fjand a g reat rew ard)? by m ean s o f w h ich they w ill attain w h at they
seek.
35:8. Is one w hose evil deeds are made fair-seem ing to him, so that he
regards them as good, [like one w ho is rightly guided]? Verily
A llah leaves astray w hom ever He w ills and guides w hom ever
Soorat Fatir (9) | 119
He w ills. So do not let yo u rself w aste aw ay in sorrow for them.

Verily A llah know s w ell all that they do.
*fls o n e w h o se evil d eed s are m ad e fair-seem in g to h im ^ by the

S haytan
«jso th at he reg ard s th em as goocip th at is, is he like one w ho is rightly
g u id e d b y A lla h to th e stra ig h t p ath an d rig h t re lig io n ? C an th e se
tw o be e q u al? F o r th e fo rm e r d o e s b a d d ee d s an d re g a rd s tru th as
false h o o d and false h o o d as tru th , w h e re a s th e latter d oes g o o d deeds
an d reg ard s th e tru th as tru e an d false h o o d as false.
B u t g u id a n c e an d m is g u id a n c e a re in th e H a n d o f A lla h (4g):
V erily A llah leaves astray w h o m ev er H e w ills and guides w hom ever
H e w ills. So do n o t let y o u rs e lf w aste aw ay in sorrow fo r them}* th at
is, for the m isguided w hose bad deeds have been m ade fair-seem ing to
them , an d the S haytan b arred th em from fo llo w in g the tru th , for y o u r
role is o n ly to co n v ey th e m essag e; an d th e ir g u id an ce has n o th in g to
do w ith y o u at all; it is A llah W ho w ill re q u ite th em fo r th e ir d eeds,
for ^V erily A llah k n o w s w ell all th a t th ey do)*.
O o
35:9. It is A llah W ho sends forth the w inds to stir up clouds, then We

drive them to a land that is dead, and He gives life thereby to
the earth after its death. Such will be the resurrection.
H e re A lla h (•$%) s p e a k s o f H is p e rfe c t p o w e r a n d im m e n se

generosity and tells us that H e ^ sen d s forth the w inds to stir up clouds,
then We d riv e them to a land th at is dead)*, th en A llah sends dow n
rain upon it,
120 | Tafseer as-Sa 'di Juz ’22
*fand H e gives life th ereb y to th e earth a fte r its death)*. T hus life is
resto red to the land and to p eo p le, and the an im als are able to attain
th e ir p ro v isio n an d graze on all o f th ese blessings.
^ S u c h w ill be th e resurrection)*, fo r th e O n e W ho g iv es life to the
earth a fte r its death w ill re su rre c t th e d ead from th e ir grav es, after
th ey had tu rn ed to dust. H e w ill send rain to th em , as H e sen d s it to
the dead land. H e w ill send it d o w n upon th em , and they w ill com e
b ack to life, b o d y an d so u l, and w ill em erg e from th e ir g rav es and
com e to stand befo re A llah, so th at H e m ay ju d g e b etw een them on
the basis o f d iv in e ju stic e .
( >• 0jy*)
35:10. W hoever seeks honour, then all honour belongs to A llah. To
Him ascend all good w ords, and righteous deeds exalt them .26
A nd those w ho plan evil deeds will have a severe punishm ent,
and the plans o f such people will com e to naught.
T h at is, O you w h o seek h onour, seek it from th e O n e in W hose

H and it is, for h o n o u r is in the H and o f A llah and can only be attained
by o b ey in g H im . A llah m en tio n s it in the w ords: ^T o H im ascen d all
g ood words)* such as recitation o f Q u r’an, and w o rd s o f g lo rificatio n
a n d p raise, p ro c laim in g A lla h ’s o n en ess, and all g o o d w ords. T h o se
g o o d w o rd s a sc e n d to A lla h an d a re p re se n te d to H im , and A llah
praises the one w ho says th em befo re those on high.
26 Good words will not be accepted and will not ascend to heaven unless
they are accompanied by righteous deeds that confirm them.
«fan d rig h teo u s deeds)* o f bo th the h eart and th e p h y sical facu lties
^ e x a lt them)?.
T he rig h teo us deeds lift up the good w o rd s, so the lifting up o f the
good w o rd s is co m m en su ra te w ith the level o f the in d iv id u a l’s good
d eed s, for it is those d eed s th at lift up his good w ords. I f a person has
no good deed s to his credit, then no w o rd s o f his w ill be lifted up to
A llah (3c). T hese are the deed s that w ill be lifted up to A llah (3 s), and
A llah w ill raise the d o er o f th o se d eed s in statu s and w ill h o n o u r him .
W ith regard to bad deed s, they are the opposite: the one w ho does
th em w an ts to attain high statu s by d o in g th em , an d he sch em es and
p la n s, b u t th a t w ill b a c k fire o n h im an d w ill o n ly in c re a se h im in
h u m ilia tio n an d d e g ra d a tio n . H en ce A lla h say s: *fAnd th o se w h o
plan evil d eed s w ill have a severe punishm ent)* in w h ich he w ill be
greatly hum iliated .
*fand the p lan s o f such peo p le w ill com e to naught)* th at is, th ey w ill
dim in ish and fail, an d w ill n o t b en efit th em in the slig h test, b ecause
they are p la n s that are b ased on false h o o d an d are m ade for the sake
o f falsehood.
0 0
35:11. Allah created you from dust, then from a drop o f sem en, then
He m ade you pairs [m ale and fem ale]. N o fem ale conceives,
or delivers, except with His know ledge. N o m an lives long or
has his life cut short but it is [inscribed] in a record; verily that
is easy for Allah.
H ere A llah (*}£) m en tio n s H is h u m an creatio n and how he passes

th ro u g h th e se stag es, fro m d u st to a d ro p o f se m e n an d th e stag es
th at com e a fter that.
«[then H e m ad e you pairs [m ale an d female])* th a t is H e carries on
c a u sin g y o u to m o v e from o n e stage to another, until H e c a u ses you
to reach a state w h ere you form p airs, m ales m arry in g fem ales. T he
p u rp o se o f m arriag e is to p ro d u ce o ffsp rin g and ch ild ren ; alth o u g h
getting m arried is one o f the m eans o f having children, it is still subject
to the w ill and decree o f A llah, and H is know ledge.
*(No fem ale co n ceiv e s, o r d eliv ers, ex cep t w ith H is know ledge)* -
the sam e is tru e o f all th e stag es o f h u m an life, w h ich o c c u r by H is
kn o w led g e and decree.
*[No m an lives long o r has his life cu t short)* th at is, no one lives
a long life e x c ep t w ith A lla h ’s k n o w led g e, an d no m a n ’s life is cut
sh o rt from its p o ten tial e x cep t th at is th e resu lt o f fo llo w in g the path
th at c u t it sh o rt, such as co m m ittin g zin a (u n law fu l sex), d iso b ey in g
p arents, severing ties o f k inship and d o in g oth e r deed s th at w e have
been told are cau ses o f life being cu t short.
W h a t is m e a n t is th a t liv in g a lo n g o r sh o rt life, w h e th e r th a t
w as b ecau se o f a cau se o r th ere w as no cau se, all o ccu rs by A lla h ’s
k n o w led g e, and th at is affirm ed ^ in a record)* th at c o n tain s all that
will happen to a person at every m om ent o f his life, throughout his life.
verily th at is easy for Allah)* th at is, H is know ledge encom passes
all o f this in fo rm atio n , an d H is reco rd e n co m p asses all o f it.
T hese three points o f evidence w hich offer p ro o f o f the resurrection
are all ratio n al, an d A llah d raw s o u r atten tio n to th em in th ese verses.
T h ey are: th e rev iv al o f th e earth a fter its d eath , the fact th a t the O ne
W ho gives it life w ill also g ive life to th e dead , an d th e fact th at the
hu m an b ein g goes th ro u g h th ese stages.
So the O n e W ho created m an and caused him to go th ro u g h stage
a fte r stage, situ atio n a fte r situ a tio n , until he reach es th e stag e that
w a s d e c re e d fo r h im , is m o re a b le to re c re a te h im an d b rin g h im
back again (after d eath), and th at is ea sie r fo r H im . T h e O n e W hose
k n o w led g e e n c o m p asses all parts o f th e u p p e r and lo w er realm s, and
all th eir affairs, both su b tle an d m an ifest, w h at is in p e o p le ’s h earts,
th e fo e tu se s in th e w o m b s, an d w h o w ill liv e a lo n g life an d w h o
w ill not, and has w ritten it all in a reco rd , is the O ne for W hom all o f
th at is easy, so brin g ing the dead b ack to life is ev en easier for H im .
B lessed be the O n e W ho b esto w s b lessin g s in a b u n d an ce and d raw s
the attention o f H is slav es to th at w hich is in th e ir b est in terests in
this w orld and in the hereafter.
35:12. The tw o bodies o f flow ing w ater are not alike; one is fresh and
palatable, pleasant to drink, and the oth er is salty and bitter.
From both you eat succulent m eat [fish] and bring forth from
it ornam ents w hich you wear. And you see the ships ploughing
through the w aves so that you m ay seek the bounty o f A llah
and so that you m ay give thanks.
35:13. He causes the night to encroach upon the day, and the day to
encroach upon the night, and He has m ade the sun and m oon
to be o f service, each running its course for an appointed time.
Such is A llah your Lord; His is the dom inion, w hereas those
on w hom you call besides Him do not ow n so m uch as the thin
m em brane o f a date stone.
35:14. I f you call upon them , they do not h ear y o u r call, and even
if they heard, they w ould not respond to you. O n the D ay o f
R esurrection they will disavow your having associated them
w ith A llah. A nd none can inform you like [the O ne W ho is]
all-aw are.
H ere A llah tells us ab ou t H is m ight, w isdom and m ercy, fo r He

created tw o bodies o f flow ing w ater to serve the interests o f all people
on earth , b u t H e d id not m ak e them the sam e, b ecau se the interests
o f peo p le dictated th at there should be rivers o f fresh and p alatable
w ater th at is p leasa n t to drink, for the b en efit o f th o se w ho drink it,
and those w ho p lant and grow crops, and th ere should also be seas o f
w ater that is salty and bitter, so that it does not corrupt the atm osphere
w ith the stench o f an im als th at die in the sea; m o reo v er it does not
flow like riv ers, as its saltin ess p rev en ts it from ch an g in g , an d thus
its creatu res are b etter and m o re d elicious. H ence A llah says:
{•[From both)? that is, from the salty w ate r an d th e fresh w ater,
{•(you eat su c c u le n t m e a t^ n am ely the fish th a t can be ca u g h t from
the w ater
(•[and brin g forth from it o rn am en ts w h ich yo u wear]? such as pearls,
co ral an d o th e r th in g s th at are fo u n d in th e sea. T h ese serv e g reat
interests for people.
A n o th er b en efit o f th e w ater is th at A llah (4g) has m ade it to be
o f serv ice in th at it carries v essels such as ships and bo ats. So y ou
see them p lo u g h in g th ro u g h th e w a te r an d trav ellin g from one region
to another, from one place to another, carry in g passen g ers w ith th eir
luggage and trade goods. T hus a great deal o f the bounty and kindness
o f A llah is attained. H ence H e says: {(so that you m ay seek the bounty
o f A llah and so th at you m ay give thanks)?.
A nother o f these blessings is that A llah causes the night to encroach

upon the day, and the day upon the night. T he m ore the one com es, the
m ore the o th e r goes; o n e o f th em g ro w s lo n g er and the o th e r grow s
shorter, then they b eco m e equal. T h a t serv es p e o p le ’s in terests w ith
regard to th eir health and ph y sical w ell-bein g, and it also serv es the
interests o f th e ir an im als and crops.
Sim ilarly, A llah has caused the sun and m oon to be o f service w ith
th eir light and m o v em en ts, so th at peo p le m ay go about, seek in g o f
H is bounty; th e effects o f the sun and m oon cau se crops to ripen, and
the sun dries up w h at needs to be d ried up, an d they b rin g a b o u t o th er
n ecessities, the ab sen ce o f w h ich w o u ld cause peo p le harm .
^ e a c h ru n n in g its co u rse for an ap p o in ted time)* th at is, th e sun
and m oon are each ru n n in g in its c o u rse for as long as A llah w ills,
then w h en the tim e co m es an d the end o f th e w orld ap p ro ach es, they
w ill sto p ru n n in g , lose th e ir p o sitio n s an d cease to have any effect.
T he m oon w ill beco m e dark, the sun w ill be fo ld ed up and the stars
w ill be scattered.
H aving spoken o f these m ighty creations and explained the lessons
th ey c o n ta in th a t p o in t to H is p e rfe c tio n an d k in d n e ss, A lla h (4 s)
now says:
«(Such is A llah y o u r Lord; H is is th e dom inion)* th at is, the O ne W ho
a lo n e c re a te d th e th in g s m e n tio n e d h e re an d m a d e th e m to b e o f
serv ice is the L ord W ho alone is d eserv in g o f dev o tio n an d w o rsh ip ,
to W hom belongs all dom inion.
f(w hereas those on w hom you call besid es Him)* o f im ages and
idols
c-(do not ow n so m uch as the thin m em b ran e o f a d ate stone)* th at is,
they do not ow n anything, sm all o r great, not even the thin m em b ran e
o f a date stone, w hich is the m ost in sig n ifican t o f th ings. D escribing
sp e c ific a lly so m e th in g th a t th e y d o n o t o w n in d ic a te s a g e n e ra l
m ean in g , w h ich is that they do not ow n an y th in g else either, so how
Juz *22
I Tafseer as-Sa 'di
can th ey be called upon w h en they do not o w n an y th in g in heaven

o r on earth ?
M oreover, ((If you call upon th e m p they do not h ear you, b ecau se
they are eith er inanim ate o r are dead o r are angels w ho are preoccupied
w ith o b ey in g th e ir Lord
t-(and even i f they h e a rd p —a ssu m in g th at is the case for arg u m en t s
sak e -
(•(they w o u ld n o t respond to y o u p b ecau se they do not ow n an y th in g
a n d m o st o f th e m are n o t p le a se d w ith th e w o rs h ip of th o se w h o
w o rsh ip them . H ence A llah says:
(•(On the Day o f R esurrection they w ill disavow your having associated
them w ith A lla h p that is: they w ill disav o w you, and w ill say:
((...G lo ry be to You! You are o u r C lo se F riend, not th e y ...p (Saba'

34: 41)
((And none can inform you like [the O ne W ho is] all-aw arep that is,
no one w ill inform y ou m o re tru th fu lly than A llah, the A ll-K n o w in g ,
A ll-A w are. So you m ay be certain that w ith reg ard to this m atter o f
w hich H e has to ld you, it is as if you co u ld see it w ith y o u r ow n eyes,
so do not have any d o u b t ab o u t it.
T hese v erses contain defin itiv e p ro o f and ev id en ce that A llah (4g)

is the o n ly O ne W ho is d eserv in g o f d ev otion and w o rsh ip , and none
but He is d e se rv in g o f any k in d o f w o rsh ip . T he w o rsh ip o f an y th in g
b esid es H im is false and is based on falsehood, and w ill not b en efit
the w o rsh ip p e r in an y way.
‘^ A - i C^S-^ dr®J U Û p-^ ; tlyul'
O A—^ 0 ojy*)
35:15. O people, it is you w ho are in need o f A llah, w hereas A llah is

Self-Sufficient, W orthy o f all praise.
35:16. If He so w illed, He could destroy you and bring a new creation
[in your stead].
35:17. A nd that is not difficult for Allah.
35:18. No bearer o f burdens can bear the burden o f another. If a heavily-
laden soul calls another for help to bear its load, nothing o f it will
be carried, even if he is a close relative. You [O M uham m ad]
can only warn those w ho fear their Lord unseen and establish
prayer, for w hoever purifies h im self only does so for his own
benefit. A nd unto A llah is the return [o f all].
H ere A llah (4g) ad dresses all people and tells them about th eir real
situ atio n and that th ey are in n eed o f A llah in all w ays.
T h ey are in need o f H is b rin g in g th em into ex isten ce; w ere it not
for H is b rin g in g them into ex isten c e , they w o u ld not exist.
T hey are in n eed o f H is g iv in g th em p h y sical streng th , fa c ulties
and senses; w ere it not for H is g iv in g th em these th in g s, they w o u ld
not be ab le to do any deeds.
T h e y a re in n e e d o f H is p r o v id in g th e m w ith n o u ris h m e n t,
pro v isio n and blessings, both visib le and hidden; w ere it not fo r H is
bestow ing His bounty and k indness, and m aking things easy for them ,
they w o u ld not have attain ed an y p ro v isio n s o r b lessings.
T h e y are in need o f H is w ard in g o f f harm fro m th em , a v e rtin g
troubles and relievin g th em o f stress and hard sh ip ; w ere it n o t for H is
w ard in g o ff th ese th in g s from th em , re lie v in g th em o f d istress and
rem o v in g h ard sh ip from them , th eir hard sh ip s and c alam ities w o u ld
have been ongoing.
128 | Tafseeras-Sa‘di Juz’22
T h ey are in need o f H is tak in g care o f them in all w ays.

T hey need to turn to H im , love H im , w orship H im and devote their
w o rship to H im alone. I f H e does not help them and gu id e them to do
th at, they w ill be d o o m ed an d they w ill b eco m e co rru p t spiritually,
p sy ch o lo g ically and in all th eir affairs.
T h ey are in need o f H is teach ing them w h at they do not know and
g u id in g th em to th at w hich is in th e ir b est interests. W ere it n o t for
H is teach in g them , they w o u ld not have learned; w ere it n o t fo r H is
g u id in g th em , th e ir situ atio n w ould n o t have been rectified.
T h e y a re in h e re n tly in n e e d o f H im in all w a y s, w h e th e r th e y
realise som e o f th o se w ays o r not.
B ut the o n e a m o n g th em w ho is g u ided is the one w ho co n stan tly
re alises an d is aw are o f his n eed fo r A lla h in all his re lig io u s and
w o rld ly affairs, an d he b eseech es H im and asks H im n o t to leave him
to his ow n dev ices for ev en the b link o f an eye, and asks H im to help
him in all h is affairs, b e arin g th is in m ind at all tim es. Such a one
is m ore d e se rv in g o f c o m p lete h elp from his L ord and G od, W ho is
m o re co m p assio n ate to w ard s him than a m o th er to w ard s h er child.
^ w h e re a s A llah is S elf-S u fficien t, W orthy o f all praise)* th at is,
H e is the O n e W ho is co m p le te ly self-su fficien t in all w ays, so H e
has no need o f w h at H is creatio n needs. T h at is b ecause o f the perfect
natu re o f H is attrib u tes, all o f w h ich are attrib u tes o f perfectio n and
m ajesty.
O n e a sp e c t o f H is b e in g se lf-su ffic ie n t is th a t H e m e e ts all the
needs o f creatio n in th is w o rld and th e hereafter.
^W o rth y o f all praise)* in H is essence, in H is nam es b ecause they
are m o st b eau tifu l, in H is attrib u tes b ecau se they are m o st sublim e,
an d in H is d e e d s b e c a u se th e y are b a se d on g e n e ro sity , k in d n e ss,
ju stic e , w isd o m an d m ercy, an d H e is p ra isew o rth y in H is com m a n ds
an d p ro h ib itio n s. So H e is p ra isew o rth y fo r w h a t H e is and w h a t H e
does, an d H e is p raisew o rth y for b ein g self-sufficient.
Soorat Fdtir (15-18) | 129
^ I f H e so w illed , H e co u ld d estro y y o u an d b rin g a n ew creatio n

[in y o u r stead] p. It m ay be th at w h a t is m ean t is th a t if H e so w illed ,
H e co u ld d estro y y o u , O p eo p le, an d b rin g o th e r pe o p le in y o u r stead
w ho w o u ld be m ore o b e d ien t to A llah (4g) than you. T h is is a th reat
to th em o f d estru ctio n an d an n ih ila tio n , an d is te llin g th em th at H is
w ill is not in cap ab le o f that. O r it m ay be th a t w h a t is m e an t is an
affirm atio n o f th e resu rrectio n , and th at th e w ill o f A llah is alw ays
do n e in all cases, in clu d in g b rin g in g yo u b ack a fte r y o u r d eath , as
a new creatio n , b u t th ere is an ap p o in ted tim e fo r th at th a t has been
d ecreed by A llah, and it can n o t be b ro u g h t fo rw ard o r p u t back.
^ A n d th at is not d ifficu lt fo r A lla h p th at is, it is n o t im possible
fo r H im an d is n o t b ey o n d H im .
T h e la tte r m e a n in g is s u p p o rte d b y w h a t is m e n tio n e d in the
fo llo w in g verse:
^ N o b e arer o f b u rdens can b ear the burd en o f a n o th e rp th at is, on the
D ay o f R esu rrection, each perso n w ill be req u ited fo r his ow n deeds,
and no one w ill b ea r the sin o f an o th er
^ I f a h eav ily-laden soul calls an o th er fo r help to bear its lo ad p that is,
if a soul that is b u rd en ed w ith sin seeks th e h elp o f an o th e r to carry
som e o f its burden ,
^ n o th in g o f it w ill be carried , even if he is a clo se re la tiv e p . N o one
w ill carry th e b u rd en o f a relativ e, fo r th e h e re a fter is n o t like this
w o rld in w h ich a person m ay help his clo se friend. R ath er on the D ay
o f R esurrection, a p erso n w ill w ish that he had som e ou tstanding dues
o w ed b y o th ers, even his p a re n ts an d relativ es, (so th at h e co u ld tak e
som e o f th eir good deed s and add th em to his ow n).
^Y ou [O M uh am m ad ] can o n ly w arn th o se w h o fear th e ir L ord
u n se e n an d e sta b lish p ra y e rp th a t is, th e se a re th e o n e s w h o w ill
accep t the w arn in g and b en efit from it, p eo p le w ho fear A llah unseen,
w h o are the on es w ho fear H im in priv ate an d in p ublic, w hen w ith
peo ple and w hen alone. A n d th o se w h o estab lish p ra y e r are the ones
w h o fulfil all its p re c o n d itio n s, esse n tial p arts an d o b lig a to ry acts
130 | Tafseer as-Sa‘di Juz ’22
in th e p rescrib ed m anner, w ith p ro p e r focus, b ecau se fearing A llah

req u ires a p erso n to co m p ly w ith the co m m an d s for w hich he fears
p u n ish m en t if he d o es not do so, and to flee from th at for w h ich he
fears p u n ish m e n t if he does it. P ray er calls to good and k eep s (one)
aw ay from o b scen ity and w ick ed n ess (cf. 29: 45).
^ fo r w h o e v e r p u rifies h im s e lf o n ly d o e s so fo r h is ow n benefit)*
th a t is, w h o e v e r p u rifies h im s e lf by rid d in g h im s e lf o f fau lts such
as sh o w in g off, a rro g an ce, d eceit, ch eatin g , trickery, h y p o crisy and
o th e r bad c h a ra c te ristic s, an d striv es to attain g o o d ch a ra c teristic s
such as tru th fu ln ess, honesty, hum ility, g en tlen ess, sin cerity to w ards
people, being free o f ill feelings such as resen tm en t, envy and o ther
bad c h a ra c teristic s, his p u rificatio n o f h im s e lf w ill ben efit him , and
none o f his effo rts w ill go to w aste.
^ A n d u n to A lla h is th e retu rn [ o f all])* and H e w ill re q u ite all
people for w h at they sent on ah ead and w ill bring them to account
for all th at th ey did; n o th in g , sm all o r great, is o m itted, but it is kept
in a record.
O 0
35:19. The blind and the seeing are not alike,

35:20. nor are the depths o f darkness and the light,
35:21. nor the shade and the su n ’s heat.
35:22. The living and the dead are not alike. Verily A llah causes to hear
w hom ever He w ills, but you cannot cause to hear those w ho are
in the graves.
35:23. You [O M uham m ad] are but a w amer.

35:24. Verily We have sent you with the truth as a bearer o f glad tidings
and a w am er. T here has n ev er been any nation but a w am er
cam e to it.
H ere A llah tells us th at opp o sites are not equal, as A lla h ’s w isd o m
d ictates th at this should be so, and p e o p le ’s natural disp o sitio n is also
inclined to that view.
((The b lin d p w ho have lost th e ir v isio n ((and the seeing are not
a lik e, n o r are th e d e p th s o f d a rk n e ss an d th e light, n o r th e sh ad e
a n d th e s u n ’s h eat. T h e liv in g an d th e d e a d a re n o t a lik e p . A s is
w ell e sta b lish e d a m o n g y o u , an d y o u h av e no d o u b t a t all th a t the
things m en tio n ed a b o v e are not e q u al, by the sam e to k en y o u should
u n d erstan d th at it is m ore ap p ro p ria te th at in tan g ib le o p p o site s are
n o t equal either.
T herefo re the b eliev er and the disb eliev er, the one w h o is guided
and the one w ho has g one astray, th e o n e w ho has kn o w led g e and the
one w ho is ignorant, the in habitants o f paradise and the inhabitants o f
hell, those w hose hearts are aliv e and those w ho are dead at heart, are
not equal. T he d ifferen ces b etw een th ese p airs are g reat indeed, and
only A llah know s how great they are. If you understand the differences,
are able to d istin g u ish b etw een th in g s, and it has beco m e c le a r to you
w h at y o u sh o u ld co m pete to attain and w h a t is the o p p o site o f that,
then the m an o f reso lv e sh o u ld ch o o se fo r h im s e lf th at w h ich is m ore
appropriate for him and is m ore d eserv in g o f being given precedence.
^V erily A llah c a u se s to h e a r w h o m e v e r H e w ills p - “ h e a rin g ”
here refers to h earin g in such a w ay that one u n d e rstan d s and accep ts,
b ecau se A llah (4g) is th e O n e W ho g u id es
((but you can n o t cau se to hear those w h o are in the g ra v e sp nam ely
those w ho are dead at heart; ju s t as y o u r call cannot benefit those w ho
are in th e ir g rav es, it can n o t b en e fit th o se w h o stu b b o rn ly turn away.
132 | Tafseeras-Sa‘di Juz'22
R a th e r y o u r jo b is to w arn an d to co n v e y th e m e ssa g e w ith w h ich

you w ere sent, w h e th er it is accep ted o r not.
H ence A llah says: ^Y ou [O M uh am m ad] are b u t a w am er. V erily
We h av e sen t y ou w ith the truth)? th at is, We are only sen d ing you
w ith the truth, b ecau se A llah sent you som e tim e a fte r the previous
M essengers, after p eople had lost the path o f guidance and know ledge
had d isa p p e ared , and there w as a great need to send you. So A llah
sent you as a m ercy to the w orlds.
M oreover, w h at w e have sen t you w ith o f the true re lig io n and
th e straig h t p ath is tru e and is n ot false, and w h at w e have sent you
w ith o f this g reat Q u r ’an, an d w hat it co n tain s o f w ise e x h o rta tio n ,
is sound and true.
(•{as a b ea re r o f g lad tidings]* to th o se w h o o bey y o u , o f rew ard
from A llah in th is w o rld and in the hereafter
(•{and a wam er]} to th o se w ho d iso b e y y ou, o f pun ish m en t from A llah
in th is w o rld an d in th e hereafter. You are not the first M essenger;
you have p reced en ts a m o n g the earlier M essengers.
(•{There has n ev er been an y nation]} a m o n g the past nations
(•{but a w am er cam e to it)} establishing against them the p ro o f o f A llah,
(•{...so that th o se w h o ch o se to p erish [by ch o o sin g disbelief] m ight
d o so a fte r see in g c le a r ev id en ce , an d those w ho c h o se to live [by
ch o o sin g faith] m ig h t do so a fte r seein g cle a r e v id e n c e ...]} (al-Anfal
8: 42)
35:25. If they reject you [O M uham m ad], those w ho cam e before them
did likewise. T heir M essengers cam e to them w ith clear signs,
the scriptures, and the Book o f Enlightenm ent,
35:26. then I punished those w ho disbelieved, and how great was the
change I w rought!27
T h a t is, i f th ese p o ly th e ists re je c t y o u , O M e sse n g e r ( # 1 ) , y o u

are n o t th e first M e ss e n g e r to b e re je c te d , fo r «(those w h o c am e
b efore th em did likew ise. T h eir M essen g ers cam e to th em w ith clear
signs)? that pointed to the truth and the soundness o f the m essag e they
brought,
^ th e sc rip tu re s^ that is, w ritten bo o k s th at co n ta in e d m any rulings,
«fand the B ook o f E nlightenm ent)? th at is, en lig h te n m e n t w ith regard
to w hat it told o f true stories and inform ation about the future, and ju st
rulings. So th e ir rejection w as not the result o f do u b ts th at they had
or som e flaw s in w h at the M essen g ers b ro u g h t; rath er it w as b ecause
o f th eir w ro n g d o in g an d stu b b o rn n ess.
^ th e n I pu n ish ed those w ho disbelieved)? w ith d ifferen t k inds o f
p u n ish m en t,
«(and h ow g reat w as the ch an g e I w rought)? upon them , for it w as the
w o rst kind o f chan g e and the w o rst kind o f p unishm ent. So bew are o f
rejectin g this noble M essen g er ($%), lest th ere befall y ou w h at befell
them o f pain fu l p u n ish m en t and u tter disgrace.
O O
-7 As Allah changed the way He had been dealing with them, changing
abundance to scarcity and well-being to destruction. (at-Tabari)
134 I Tafseer as-Sa 'di Ju z’22
35:27. Do you not see that A llah sends dow n w ater from the sky, then
We bring forth thereby fruits o f various colours? A nd in the
m ountains there are tracts o f red and w hite, o f various colours,
and black intense in hue.
35:28. Likew ise, people, anim als and livestock are o f various colours.
A m ong His slaves, only those w ho have know ledge truly fear
Allah. Verily A llah is A lm ighty, O ft-Forgiving.
H ere A llah B e ) m entions His creation o f things and th eir opposites

- o f w hich the origin and substance is one, yet there are variations and
d ifferences th at are visib le and w ell know n - so as to dem o n strate to
people H is perfect m ight and su b lim e w isdom .
A m o n g th ese e x am p les are the follow ing:
• A llah (4g) sen d s d o w n w a te r fro m th e sky, a n d b rin g s forth
th ereb y v a rio u s fruits an d p lan ts, w h ich is so m e th in g v isib le
to th e o n lo o k e rs , a lth o u g h th e w a te r is o n e a n d th e lan d
is one.
• W ith regard to the m ountains w hich A llah has created as pegs for
the earth, you w ill see in a series o f m o u n tain s, o r even in one
m o u ntain , v ario u s colo urs; h en ce y ou w ill see tracts o f w hite,
tracts o f yellow , and tracts o f b lack intense in hue.
• A m o n g the peo p le, anim als and livestock there is a variety o f
colours, types, voices and looks. T his is som ething that is visible
to ev eryone and is w itnessed by onlookers. Yet all o f them com e
from one so urce and one su bstance.
T h ese variatio n s offer rational ev id en ce for the d ivine w ill, w hich
sin g les out each one to have a p articu lar co lo u r and d escrip tio n ; for
the m ight o f A llah, as H e has created them like that; and for the divine
w isd o m and m ercy, b ecau se th ese v ariatio n s serv e p e o p le ’s in terests

and b rin g th em b enefits, help peo p le to find th e ir w ay (th ro u g h the
m o u n tain s), an d en ab le p eo p le to re c o g n ise one another, as is w ell
know n.
T his is also ind icativ e o f the v astn ess o f A lla h ’s k n o w led g e, and
p ro v es th at H e w ill resu rrect th o se w h o are in th eir graves. B ut the
h eed le ss one looks at th ese th in g s and o th e rs in a care le ss m a n n er
that d oes not m ake him reflect; rath er the one w ho benefits from them
is the one w ho fears A llah (4g) and realises, on th e basis o f sound
th in k in g , the w isd o m b e h in d them .
H e n c e A lla h say s: ((A m o n g H is sla v e s, o n ly th o s e w h o h a v e
k n o w led g e tru ly fear Allah)}. T h e m o re a p erso n k n o w s a b o u t A llah ,
th e m o re he w ill fe a r H im , an d th is fe a r o f A lla h w ill m ak e him
refrain from sin and prep are to m eet th e O n e W hom he fears. T h is is
in dicative o f the virtue o f kn o w led g e, b ecau se it pro m p ts one to fear
A llah, and th o se w h o fear H im are the o n es w ho w ill be hon o u red by
H im , as H e says elsew h ere:
( ( ...A llah is pleased w ith th em and th ey are p leased w ith H im . T hat
is for th o se w ho fear th eir Lord.)} (al-Ba\yinah 98: 8)
((Verily A llah is A lm ig h ty ^ , perfect in m ight, and by H is m ig h t
H e created these opp o sites
Ô ft-F orgiving)} to th o se w h o rep en t from th eir sins.
O O
(V•- Yt :J * lj ^ Hy ,4_j] z Jb —
35:29. Verily those w ho recite the Book o f Allah, establish prayer, ansd
spend from that w hich We have provided for them , secretly and
openly, hope for a deal in w hich there will never be any loss.
136 I Tafseer as-Sa'di J u z’22
35:30. For He will give them their reward in full, and will give them yet
more out o f His bounty. Verily He is Oft-Forgiving, Appreciative.
^ V e rily th o se w h o re c ite th e B o o k o f A llah)? th a t is, fo llo w its

c o m m a n d s by co m p ly in g w ith th e m an d fo llo w its p ro h ib itio n s by
p ay in g heed to th em , and believ e in w h at it tells th em ab o u t the past
an d th e fu tu re , an d d o n o t g iv e p re c e d e n c e o v e r it to a n y o p in io n
th a t c o n tra d ic ts it, a n d re c ite its w o rd s b y s tu d y in g its m e a n in g s.
T h e n a fte r sp e a k in g o f re c ita tio n o f th e Q u r ’an in g en e ra l te rm s,
A llah now m entions pray er in w hich there is recitation in this specific
situ a tio n ; p ra y e r is th e fo u n d a tio n o f th e re lig io n , th e lig h t o f the
M uslim s, the m easure o f a p e rso n ’s faith and a visible sign o f sincerity
in a d h e re n c e to Islam . A n d A llah m e n tio n s sp e n d in g on re la tiv e s,
th e poor, o rp h a n s and o th ers, by g iv in g zak ah , o fferin g ex p iatio n s,
sp en d in g in fu lfilm e n t o f vow s, and giv in g ch arity in general,
^ se c re tly an d o p e n ly ^ at all tim es.
T h o se w h o do th at ^hope)? th e re b y ^ fo r a deal in w h ic h th ere
w ill n e v e r be an y loss)? th at is, a deal th at w ill n e v e r stag n ate o r be
sp o iled ; ra th e r it is th e b est, g re a te st and h ig h e st o f d eals, n a m e ly
a tta in in g th e p le a s u re o f th e ir L o rd an d H is g re a t re w a rd , a n d
salv atio n from H is w rath and p u n ish m en t. T his p ro v es th a t they are
sincere in th eir deed s and th at th ere are no bad in ten tio n s o r evil aim s
b eh in d it.
A nd A llah tells us th at they w ill attain w h at they hope for, as H e
says: ^ F o r H e w ill g iv e th em th eir rew ard in full)? th at is, th e rew ard
for th e ir d eed s, a c c o rd in g to h ow m u ch o r how little th e y did, and
h ow g o o d o r o th erw ise th e ir d eed s w ere.
^ a n d w ill give th em y et m o re o u t o f H is bounty)? in ad d itio n to
th e ir rew ard
^V erily H e is O ft-F o rg iv in g , A p p re c ia tiv e ^ . H e w ill forgive th e ir bad
d eed s an d w ill acc ep t from them a little o f good deeds.
0 0
35:31. T hat w hich We have revealed to you o f the Book [the Q u r’an]
is the truth, confirm ing that w hich cam e before it. Verily Allah
is w ell aw are o f His slaves and sees all.
35:32. Then We have caused to inherit the B ook28 those w hom We
chose from am ong O ur slaves. But am ong them are som e who
wrong them selves, som e w ho follow a m iddle course, and some
w ho are, by A llah ’s leave, forem ost in good deeds. T hat is the
great bounty.
35:33. G ardens o f perpetual abode, w hich they will enter; they w ill be
adorned therein w ith bracelets o f gold and o f pearls, and their
garm ents therein will be o f silk.
35:34. A nd they w ill say: Praise be to A llah W ho has taken aw ay
all sorrow from us. Verily our Lord is indeed O ft-Forgiving,
Appreciative;
35:35. W ho has, by His grace, caused us to settle in the eternal hom e,
in w hich no toil or w eariness will touch us.
28 This refers to the Q u r’an being inherited by the followers o f Prophet

Muhammad ( * ||) until the Day o f Resurrection.
H ere A lla h (4g) tells us th a t th e B o o k th a t H e re v e a le d to H is

M essenger (s |§ ) «fis the truth)? because it contains a great deal o f truth,
as the truth is lim ited to it, so th ere should not be any reserv atio n s
co n c e rn in g it; y o u sh o u ld not find it too m u c h o r think little o f it, for
i f it is the tru th , then ev ery th in g th at it m entions o f the divine, m atters
o f the unseen, and o th e r th ings reflects w h at is really the case. So it
is not possib le th at w h at is in tended by its v erses cou ld be different
from w h at it ap p ears to m ean.
^ c o n f ir m in g th a t w h ic h c a m e b e fo re it)? o f p re v io u s B o o k s
an d M e sse n g e rs , b e c a u se th e y fo re to ld it. W h en it a p p e a re d , this
c o n firm ed th a t w h at the p re v io u s B o o k s said a b o u t it w as tru e, for
they foreto ld it and it co n firm ed w hat they foretold. T h erefo re no one
can b eliev e in the p rev io u s scrip tu res y e t d isb eliev e in the Q u r’an,
b ecau se his d is b e lie f in the Q u r ’an c o n trad icts an d u n d erm in es his
b e lie f in th e p rev io u s scriptures, for one o f th e th ings th ey spoke o f
w as fo retellin g this Q u r ’an, an d w h at they said a b o u t the p ast an d the
fu tu re is identical to w h at the Q u r’an says.
^ V e rily A lla h is w ell a w a re o f H is sla v e s a n d sees all)?, an d
H e g iv es to ea c h n a tio n an d each in d iv id u a l w h a t is ap p ro p riate to
th e situ a tio n . O n e a sp e c t o f th a t is th e fact th a t p rev io u s law s and
regulations w ere only ap propriate for their ow n tim es. T herefore A llah
k e p t se n d in g M e sse n g e rs, o n e a fte r an o th e r, u n til H e b ro u g h t the
series o f M essen g ers to an end w ith M u ham m ad ( j | | ) . H e bro u g h t
this law w h ich is good an d ap p ro p riate fo r all peo p le until the D ay o f
R esu rrection, and it leads to all that is good at all tim es.
A s this U m m ah is the m o st m atu re o f nations in term s o f th in k in g
and reasoning, the gen tlest at heart, and th e m o st refined in character,
A llah (3fe) cho se them and H e ch ose fo r them the religion o f Islam ,
and H e cau sed them to inherit this B ook w h ich confirm s the scripture
th at cam e b efo re it and su p ersed es it (cf 5: 48). H ence He says here:
^ T h e n W e h ave cau sed to in herit the B ook th o se w h o m We chose
from a m o n g O u r slaves)?, n am ely this U m m ah.
({But am ong them are som e w ho w rong th em selv es^ by com m itting
sin that is less serio u s than d is b e lie f
({some w ho follow a m idd le c o u rse ^ by lim iting th em se lv es to w hat
is o b lig ato ry upon them an d stay in g aw ay from w h a t is p ro h ib ited
({and so m e w ho are, by A lla h ’s leave, fo rem o st in good deeds)} th at
is, th e y h a ste n to do g o o d an d striv e h a rd , an d th u s th e y su rp a ss
o th e rs. T h is re fe rs to th o se w h o d o w h a t is o b lig a to ry , d o a lo t
o f s u p e re ro g a to ry g o o d d e e d s, an d sta y a w a y fro m th a t w h ic h is
p ro h ib ited an d disliked.
A llah (4g) has ch o sen all o f th em to inh erit th is B ook, although
they vary in statu s and are o f d ifferen t types. H ence each o f them has
a share o f this inheritance, even those w ho w rong them selves, because
w hat they possess o f basic faith, k n o w led g e o f faith and d eed s based
on faith is part o f th at in h eritan ce o f th e B ook.
W h a t is m e a n t b y in h e rita n c e o f th e B o o k is in h e rita n c e o f
k n o w led g e th ereo f, actio n s th at are b ased o n it, stu d y o f its w o rd s
and und erstand in g o f its m ean ings.
T he p hrase ({by A lla h ’s leave)} refers to th o se w ho are fo rem o st in
good deeds, lest they beco m e a rro g an t b ecau se o f th eir deeds. It is a
rem in d er that they only b ecam e fo rem o st in good d eeds by the help
o f A llah (4 s), so they should focus on giv ing th an ks to A llah fo r the
b lessin g s that H e has b esto w ed upon them .
({That is the g reat bounty)* that is, in h eritan ce o f th e h o ly B ook,
for th o se w hom A llah (4 s) ch o se from a m o n g H is slaves, is the great
bounty, com pared to w hich all other blessings pale into insignificance.
T he greatest b lessing and bo u n ty o f all is in h eritan ce o f this B ook.
T h e n A lla h m e n tio n s th e re w a rd o f th o se w h o m H e c a u se d to
inh erit th e B ook:
({Gardens o f perpetual abode, w h ich they w ill enter)} th at is, gard en s
c o n ta in in g tre e s, sh a d e , b e a u tifu l g a rd e n s, flo w in g riv e rs , lo fty
p alaces, ad o rn e d abo d e s, in w hich they w ill live fo rev er an d ever.
140 I Tafseer as-Sa'di Ju z’22
^ th e y w ill be ad o rn ed th erein w ith b racelets o f g o ld ^ this refers

to je w e lle ry th at is w o rn on the w rists, acco rd in g to w h a te v e r they
like and th in k is m o st beautiful. B oth m en and w om en w ill w e a r such
a d o rn m e n t in parad ise.
A nd they w ill also be ad o rn ed w ith ^pearls)? on th e ir c lo th es and
b odies,
^ a n d th eir g a rm en ts th erein w ill be o f silk)?, green garm en ts o f fine
silk and h eavy b ro cad e (cf 18: 31).
Â ndjj, after they see all this perfect delight and com plete pleasure,
?(they w ill say: Praise be to A llah W ho has taken aw ay all sorrow from
us)? - th at in clu d es ev ery ty p e o f sorro w ; they w ill n o t be ex p o sed to
any so rro w b ecau se o f a lack in th e ir beauty, food, drink, pleasu res,
o r p h y sical w ell-b ein g , o r b ecau se o f not stay in g th ere forever.
T h ey w ill be enjo y in g bliss an d w ill not be able to see how it could
be increased o r im p ro v ed in an y w ay, b u t it w ill c o n tin u e to increase
w ith the p a ssag e o f tim e, fo r e v er an d ever.
^V erily o u r L ord is indeed O ft-Forgiving)? as H e has forg iv en us
fo r o u r m istak es
Â p p reciativ e)? as H e has accep ted from us o u r good d eeds and has
m u ltip lied the rew ard fo r them , and H e has given us o f H is bounty
w h a t o u r d e e d s d id n o t d e se rv e an d w h a t w e c o u ld n o t ev en w ish
for. By H is forg iv en ess th ey w ill be saved from e v e ry th in g th at one
m ay fear o r dread, and by H is ap p reciatio n and grace they w ill attain
e v ery th in g th a t o n e co u ld w an t an d love.
^ W h o h as, b y H is g ra c e d an d g e n e ro s ity to w a rd s us, an d n o t
by v irtu e o f o u r d eeds; w ere it n o t fo r H is grace w e w o u ld not have
attain ed w h at w e have attained.
^ c a u se d us to settle)? th at is, H e h as c au sed us to settle and take
up resid en ce; it is n o t in th e m a n n er o f o n e w ho is m erely p assin g
th ro u g h
^ in th e e te rn a l hom e)? th at is, in w h ic h th ey w ill ab id e fo re v e r by
H is g ra c e , in th e p la c e w h e re th e y w ill w a n t to re m a in b e c a u se
o f its a b u n d a n t g o o d n e ss an d n e v e r e n d in g b liss, w ith n o th in g to

spoil it.
^ in w h ich no toil o r w earin ess w ill to u ch us)» th at is, th ere w ill
be no physical o r p sy cho lo g ical tire d n e ss due to too m u ch pleasure.
T h is indicates that A llah w ill give th eir b o dies perfect creatio n and
w ill prep are for th em all th at is req u ired in o rd e r to have co m fo rt and
ease a t all tim es, so th at th ey w ill alw ay s be like that an d no toil or
w earin ess, w orry o r d istress, w ill e v er affect them .
T his also indicates that they w ill not sleep in paradise, because the
ben efit o f sleep is to rest an d re co v e r from tired n ess, b u t the people
o f p arad ise w ill not need that; fu rth erm o re, sleep is a m in o r d eath,
an d the p eo p le o f parad ise w ill n o t die. M ay A llah m ake us am o n g
them by H is grace.
35:36. As for those w ho disbelieve, for them will be the fire o f hell.
Death will not be decreed for them , so that they m ight die, nor
will its punishm ent be alleviated for them. Thus do We requite
every disbeliever.
35:37. There they will cry out loud: O ur Lord, bring us out; w e will
do righteous deeds, different from w hat we used to do. [Allah
will say to them :] Did We not m ake your lives long enough for
anyone who might reflect and pay heed to do so? And, moreover,
the w am er did com e to you. So taste [the punishm ent]. For the
w rongdoers there will be no helpers.
H aving m en tio n ed how the p eople o f paradise w ill be and the bliss
that they w ill enjoy, A llah (4g) now m en tio n s how the people o f hell
w ill be, an d th e to rm en t th ey w ill suffer:
({As fo r th o se w h o d isbelieve)} th a t is, th o se w h o re je c te d the
signs that the M essen g ers b ro u g h t to th em , and den ied the m eeting
w ith th e ir Lord
({for th em w ill be the fire o f hell)* in w h ich th e y w ill be p u n ish ed
m ost severely an d su ffer the w o rst o f to rm en ts
({Death w ill n o t be d e c re e d fo r th e m , so th a t th ey m ig h t die)} and
th u s find re lie f
({nor w ill its p u n ish m en t be allev iated for th e m p . T h e sev erity and
intensity o f th e p u n ish m en ts w ill be o n g o in g , at all tim es.
({Thus do We req u ite ev ery d isb eliever. T h ere th ey w ill cry out
loud)} that is, they w ill scream , sho u t an d call fo r help, saying:
({Our L ord, b rin g us out; w e w ill do rig h teo u s d eeds, d ifferen t from
w h at w e used to do)} - th ey w ill ack n o w le d g e th e ir sin and ad m it
that A llah has treated th em ju stly , b u t they w ill ask to go back at the
w ro n g tim e.
T h erefo re it w ill be said to them : ({Did We not m ake y o u r lives
long en ough for an y o n e w ho m ight reflect and pay heed to do so?)}
T hat is, durin g that tim e, anyone w ho w anted to pay heed w ould have
been able to do so m e righteous deeds, fo r W e gave you a life o f ease
in the fo rm er w o rld, W e sh ow ered you w ith blessin g s and provided
you w ith all the m eans o f com fort, and We granted you a long enough
life, sent you signs one after an o th er and sent w arnings to you, and We
tested you w ith ease an d h ard sh ip so th a t yo u m ig h t turn back to Us.
B ut no w arn in g w as to any avail and no ex h o rtatio n w as o f any
b e n e fit; W e d e la y e d y o u r p u n ish m e n t u n til, w h e n y o u r ap p o in te d
tim e cam e to an end and y o u r lives w ere over, and you m o v ed to this
realm , w hich is the realm o f requital for deed s, you asked to go back!
T h at w ill n e v e r hap p en , fo r now it is too late; the M ost G racio u s,
M o st M erciful is an g ry w ith you, and th e p u n ish m en t o f fire w ill be
in tense for y ou, and th e peo p le o f p a rad ise have fo rg o tten you. So
sta y in h ell fo r e v e r an d ev er, su b je c t to h u m ilia tin g p u n ish m e n t.
H ence A llah says: ^ S o taste [the p u n ish m en t]. F o r the w ro n g d o ers
th ere w ill be no helpers)? to h elp th em and b rin g th em o u t o f it, o r to
red u ce the to rm en t fo r them .
(VA ijy*)
35:38. Verily A llah know s all that is unseen in the heavens and on
earth; verily He know s w ell w hat is in [people’s] hearts.
H av in g m en tio n ed the req u ital o f th e in h a b itan ts o f b o th realm s,

and the deed s o f both g roups, H e now tells us o f th e vastn ess o f His
k n o w le d g e and th at H e sees w h at is u n se en in th e h eav en s and on
earth, th a t w h ich is h id d en from th e sig h t an d kn ow ledg e o f people;
He is the K n o w er o f all secrets, W ho k n o w s w hat is in p e o p le ’s hearts
o f good and evil, purity o r oth erw ise. H ence H e w ill give each p erson
w h at he deserv es an d a p o sitio n co m m e n su rate w ith that.
0 0
35:39. A nd it is He W ho has m ade you the successors o f others on

the earth. W hoever disbelieves will suffer the consequences o f
his disbelief. Their d isb elief only increases the disbelievers in
loathsom eness before their Lord; their d isb elief only increases
the disbelievers in loss.
H ere A llah ( i ? ) tells us ab o u t th e p e rfe c t n atu re o f H is w isd o m

and m ercy to w ard s H is slaves; H e ord ain ed in H is p rio r d ecree that
so m e o f them w ould be m ade the su ccesso rs o f oth ers on earth and
H e w ould send w arn in g s to each nation, to see w h at they w ill do. So
w h oev er disb eliev es in A llah and in th at w hich H is M essengers bring
w ill su ffer the co n seq u en ces o f his d isb e lie f and w ill b e ar th e burden
o f sin and the pu n ish m en t thereof. N o one can carry th at burd en for
him , and his d is b e lie f w ill o n ly increase the w rath and an g er o f A llah
to w ard s the disbeliever. W hat p u n ish m e n t could be g re a te r than the
w rath o f the m o st gen ero us L ord?
*ftheir d is b e lie f o n ly in c re a s e s th e d is b e lie v e rs in lo s s ^ th a t
is, th e y w ill lose th e m se lv e s, th e ir fam ilies, th e ir g o o d d e e d s, and
th eir places in paradise. T he d isb e liev e r w ill co n tin u e to in crease in
d oom , loss and d isg race befo re A llah and before H is creatio n , and in
d ep riv atio n .
35:40. Say: Tell me about y our [so-called] ‘p artn ers’ on w hom you
call besides Allah. Show me w hat part o f the earth they have
created. O r do they have any share in the heavens? O r have We
given them a book in w hich they have clear p ro o f [for ascribing
partners to Allah]? Nay, the w rongdoers prom ise29 one another
nothing but delusions.
29 The leaders promised their followers that the so-called ‘partners’ would
intercede for them with Allah.
H ere A lla h h ig h lig h ts th e h elp lessn e ss an d sh o rtc o m in g s o f the

g o d s o f th e p o ly th e is ts , a n d th e fla w e d a rg u m e n t o n w h ic h th e ir
asc rip tio n o f p artn ers to A llah is based.
({Say)} to them O M essen g er:
^T ell m e ab o u t y o u r [so-called] ‘p a rtn e rs’ on w hom yo u call b esides
Allah)} - do th ey d eserv e to be called u p o n and w o rsh ip p ed ?
({Show m e w h a t p art o f th e e a rth th e y h av e created)} - h av e th e y
created a sea, o r have they created a m ountain, or have they created an
anim al, or have they created any inanim ate thing? T hey w ill affirm that
th e C reato r o f all th ings is A llah (4c). O r do th e ir so-called partners
hav e any share ^ in the heavens)}, in the c reatio n and control th ereof?
T hey w ill say th at they have no share in that.
I f they did not create an y thing and they do not have any share w ith
the C reato r in H is creation, th en w hy do yo u w o rsh ip them and call
upon th em , even though y o u a d m it th at they are in capab le? A s there
is no ratio n al a rg u m en t to sh o w th e so u n d n ess o f th e ir w o rsh ip , this
indicates th at th eir w o rsh ip is invalid and not right.
T hen A llah discusses w hether there is any textual evidence for that,
an d states th at th ere is no su ch th in g either. H ence H e says:
({Or have We given th em a book)} w h ich sp eaks o f th at w h ich they
a s c rib e as p a rtn e rs to A lla h a n d e n jo in s th e m to a sc rib e th e m as
partners to H im an d to w o rsh ip idols,
({in w h ich they h av e c le a r p ro o f [for a scrib in g p a rtn ers to Allah])* in
th a t b o o k that w as sent d o w n to th em , p ro v in g the v a lid ity o f th e ir
ascrip tio n o f p artn ers to H im ?
T h at is n o t the case; no book w as sen t d o w n to th em befo re th e
Q u r ’an, and no w a m e r cam e to th em befo re th e M e sse n g e r o f A llah
M u h a m m a d (« H ). E v e n i f w e a s s u m e th a t a b o o k c a m e d o w n to
th em an d a M e sse n g e r w as sen t to th em , an d th e y cla im ed th a t he
co m m an d ed them to ascrib e partn ers to A llah, w e can be certain th at
they are lying, b ecau se A llah (4c) says:
146 I Tafseeras-Sa'di Juz’22
A nd We did not send before you [O M uham m ad] any M essenger but
W e rev ealed to him : T h ere is n o g o d b u t I, so w o rsh ip M e [a lo n e ],^
(al-Anbiya ’21: 25)
So the M essen g ers and the B ooks u n an im o u sly en join dev o tin g
w o rsh ip to A llah (4 s) alone,
^ A lth o u g h th e y w e re e n jo in e d o n ly to w o rsh ip A llah w ith sincere
devotion to H im , b ein g true in faith to H im a lo n e ... (al-Bayyinah 98:5)
I f it is ask e d : i f th e ra tio n a l a n d te x tu a l e v id e n c e p ro v e s th a t
ascription o f partners to A llah is invalid, then w hat m ade the polytheists
do that, w h en there w ere a m ong them p eo p le o f sou n d reaso n in g w ho
w ere sm art and intelligent? A llah (4s) answ ers this question by saying:
«(Nay, th e w ro n g d o ers p ro m ise o n e an o th e r n o th in g b u t d e lu sio n s^
th at is, th ey have no p r o o f fo r the path th at th ey follow ; ra th er they
en co u rag ed one a n o th e r to follow it by m a k in g it fair-seem in g to one
another, and th e later ones fo llo w ed in th e m isg u ided fo o tstep s o f the
earlier generations; m oreover the Shaytan m ade false prom ises to them
and m ad e th e ir evil d eed s fair-seem in g to them . T hus ascrip tio n o f
p artners to A llah took root in th eir hearts and b ecam e second nature
to th em , so it is d ifficu lt to rem o v e it and get rid o f it, w ith the resu lt
th at p eo p le p ersiste d in d is b e lie f an d in v alid a sc rip tio n o f p artn ers
to A llah (4 s).
35:41. Verily A llah sustains the heavens and the earth, lest they decline,
and if they w ere to decline, there is no one w ho could sustain
them other than Him. Verily He is Forbearing, O ft-Forgiving.
H ere A lla h (■$£,) te lls us a b o u t th e p e rfe c t n a tu re o f H is p o w e r

and m ercy, and the v astn ess o f H is fo rb earan ce and fo rg iv en ess; H e
su stains the heav en s and the earth lest th ey decline, for if th ey w ere
to d eclin e no one could sustain th em , b ecau se the strength and p o w er
o f any creatu re w ould be unable to su stain them .
B ut H e has d ecreed th at they are to be su stain ed as they are and
rem ain stab le so that peo p le m ay settle, and so th at they m ay be o f
b en efit and a source o f lessons, so th at p eo p le m ay learn ab o u t the
great p o w er and m ig h t o f the S o v ereig n , w h ich w ill fill th e ir hearts
w ith resp ect, aw e, love and v en eratio n for H im , and so th at th ey m ay
know th e perfect natu re o f H is fo rb earan ce and fo rg iv en ess, b ecause
He gives respite to the sin n ers and does not h asten to p u n ish them ,
even though if H e co m m an ded the sky to do so, it w o u ld pelt them
w ith stones, and if he gave p erm ission to the earth to do so, it w ould
sw a llo w th em up. B ut H is fo rg iv e n e ss, fo rb e a ra n c e an d k in d n e ss
en co m p ass th em , e[Verily H e is F o rb earin g , O ft-Forgiving)*.
0 0
35:42. They swore their m ost solem n oaths by A llah that if a w am er

came to them, they would be more guided than any other nation.
But w hen a w am er did com e to them , it only increased them in
aversion,
35:43. behaving arrogantly in the land and plotting evil, but the plotting
o f evil affects none but its authors. Are they w aiting for anything
other than the fate o f the earlier peoples? N o change will you
find in the w ay o f A llah, and no alteration will you find in the

w ay o f A llah.30
T h at is, these people w ho d isbelieve in you, O M essen g er o f A llah

(?!§), sw ear th e ir m o st so lem n o ath s ^ th a t if a w a m e r cam e to them ,
they w o u ld be m o re g u ided than any o th e r nation)? that is, they w ould
be m o re g u id ed th an the Jew s an d th e C h ristian s, the People o f the
S criptures; b u t th ey did not fulfil th is o ath and pledge.
«(But w h en a w a rn e r d id co m e to them)? th e y w e re n o t g u id e d ,
and th ey did n o t b ec o m e m o re g u id ed than any o th e r nation. T hey
did no t p ersist in th e m isg u idan ce they had been fo llow ing; ra th er ^ it
o n ly in creased th em in aversion)? and in m isg u id an ce, tran sg ressio n
and stu b b o rn n ess.
T h e o ath m en tio n e d w as n o t m ad e fo r a g o o d p u rp o se o r seekin g
the truth, otherw ise they w ould have been helped to attain that. R ather
it ste m m e d fro m a rro g a n c e in th e lan d to w a rd s o th e r p eo p le , and
to w ard s th e tru th , a n d th e y u sed e la b o ra te w o rd s w h e n th e y sp o k e
o f th at w ith the aim o f d ece iv in g and cheating. T h ey also w an ted to
give the im p re ssio n th at th e y w ere p e o p le o f tru th w ho w ere keen to
seek it, so th at so m e p eo p le w o u ld be d e ceiv ed by them and others
w o u ld fo llo w in th e ir footstep s.
^ b u t the plotting o f evil)? the aim o f w hich is evil and the intention
b eh in d w h ich is invalid
âffects none but its authors)?, so th eir plot backfires on them . In these
w ords and this d escrip tio n o f th eir oath, A llah highlights to H is slaves
th at th ey w ere ly in g and fab ricatin g w h en th ey said that. T hus th eir
disgrace b ecam e clear and th ey w ere ex p osed to sham e, and th eir evil
aim s b ecam e ap p aren t. T hus th e ir plot b ack fired on th em and A llah
th w arted th e ir plans.
30 The way o f Allah in punishing evildoers was already established among

the previous nations, and will not change.
H e n c e n o th in g w a s left fo r th e m e x c e p t to w a it a n d see w h a t
w ould befall them o f p u n ish m en t, w hich w as A lla h ’s w ay w ith regard
to e a rlie r g e n e ra tio n s, an d th is w ay d o e s n o t ch an g e. A n y o n e w ho
follow s the p ath o f w ro n g d o in g , stu b b o rn n ess and arro g an ce tow ards
o th e r people w ill m eet a sim ila r fate, fo r A llah w ill ex act retrib u tio n
and take aw ay the blessin g s th at H e had bestow ed. So let them w atch
and w ait for a p u n ish m en t like th at w hich befell the e arlie r nations.
35:44. Have they not travelled in the land and seen w hat was the fate
o f those w ho cam e before them ? They w ere more pow erful than
them . A llah is not such that anything can escape H im in the
heavens or on earth, for verily He is A ll-K now ing, Om nipotent.
35:45. I f A llah w ere to take hum an k in d to task for w hat they have
earned, He w ould not leave on the face o f [the earth] a single
living creature, but He gives them respite for an appointed term.
Then when their appointed tim e com es, then verily A llah is well
aware o f His slaves [and know s who is deserving o f punishm ent
or reward].
H ere A llah urges people to travel through the land, either physically
o r by m eans o f contem plation, in order to learn lessons and not m erely
to look heedlessly. T h ey should thin k o f the fate th at befell th o se w ho
c a m e b e fo re th em , th o se w h o re je c te d th e M essen g e rs; th e y w e re
w e a lth ie r th a n th e m , h ad m o re c h ild re n an d w ere m ore p o w e rfu l,

and they b u ilt upon it m ore than th ese (p eo p le o f M akkah) had built
(cf 30: 9). W h en th e p u n ish m en t ov erto o k th em , th eir p o w er did not
b en efit th em an d th eir w ealth an d c h ild ren w ere o f no avail to them
befo re A llah, and w h at A llah decreed for them cam e to pass.
(•(Allah is not such that an y th in g can escape H im in the heaven s or
on earth!? b ecau se o f the perfect n ature o f H is k n o w led g e and pow er,
((for v erily H e is A ll-K n o w in g , O m nipotent!?.
T hen A llah (4 s) m entions His perfect fo rb earance and the lengthy
resp ite He gives to lead ing sinners and g reat offenders:
((If A llah w ere to take hu m an k in d to task for w h a t th ey have earned'!?
o f sins,
((He w ould not leave on the face o f [the earth] a single living creature!?
th a t is, the p u n ish m e n t w o u ld h a v e rea c h e d e v e ry w h e re an d ev en
affected an im als, w ho are not acco untable.
((but!? He gives resp ite, although He does not forget ab ou t them ,
((H e g iv e s th e m re sp ite fo r an a p p o in te d term . T h e n w h e n th e ir
a p p o in ted tim e co m es, then v erily A llah is w ell aw are o f H is slaves
[and know s w ho is deserving o f punish m ent or reward]!?, then He will
req u ite th em a c c o rd in g to w h a t he k n o w s ab o u t them o f good o r evil.
This is the end o f the commentary on Soorat Fatir.

peace o f Allah be upon Prophet Muhammad (5=g). his family, and
36.
Soorat Ya Seen
i Makkil

the Most Gracious, the M ost Merciful
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36:1. Ya Seen.31
31 G roups o f letters (al-huroof al-muqatta'ah) appear at the beginning

o f several soorahs. The most correct scholarly view states that we are
required to believe in them as they appear to be, without delving into their
meaning, knowledge o f which we should leave to Allah. We believe that
36:2. By the Q u r’an, full o f w isdom ,

36:3. verily you [O M uham m ad] are indeed one o f the M essengers,
36:4. [and you are] on a straight path.
36:5. [This Q u r’an is] a revelation sent dow n by the A lm ighty, the
M ost M erciful,
36:6. So that you m ay w arn a p eople w hose fo refathers w ere not
w arned, hence they are unaware.
36:7. The decree [o f punishm ent] is inevitable for m ost o f them , for
they w ill never believe.32
36:8. Verily [it is as if] We have placed iron collars around their necks,
right up to their chins, so that their heads are forced up.33
36:9. We have placed a barrier in front o f them and a barrier behind
them , blocking their vision so that they cannot see.
36:10. It is the sam e to them w hether you w arn them or do not warn
them ; they will not believe.
36:11. You can only warn those w ho follow the Rem inder [the Q u r’an]
and fear the Most Gracious unseen. So give them the glad tidings
o f forgiveness and a generous reward.
36:12. Verily it is We W ho w ill give life to the dead. We record w hat
they send forth and w hat they leave behind,34 and We keep an
account o f all things in a clear Book.
they were not revealed in vain, and that there is wisdom behind them o f
which we are not aware.
32 The punishment is inevitable for those people, as Allah knows that they
will die in a state o f disbelief. (al-Qurtubi; at-Tabari)
33 The description o f their heads being forced up by the collar indicates that
their attitude is one that may be described as stiff-necked: they will not
yield and submit to guidance.
34 W hat they leave behind: this refers to things that people leave behind
that may benefit others, such as a book o f knowledge, a waqf (Islamic
endowment) or a good precedent; or what they leave behind that may
have a negative impact on others, such as books promoting misguidance =
Soorat Yd Seen (1-12) | 153
H ere A llah sw ears an oath by the Q u r’an, full o f w isdom , m eaning

th at it p u ts e v e ry th in g in its rig h t p la ce , an d g iv e s c o m m a n d s and
p ro h ib itio n s fo r c le a r re a s o n s in an a p p ro p ria te c o n te x t, a n d it
d escrib es th e req u ital fo r g o o d o r evil as is a p p ro p riate, in the right
c o n te x t. So its c o m m a n d s a n d p ro h ib itio n s, an d its c rim in a l cod e,
w hich dictates requital and p u n ish m en t, are based on u tm o st w isdom .
O ne w ay in w h ich the w isd o m o f th is Q u r ’an is m an ifested is that
it m entions to g eth er the ruling and the w isdom behind it, thus draw ing
th e atte n tio n o f rational peo p le to the co n tex t and th e circu m stan ces
th at led to the d ete rm in a tio n o f th at ru lin g co n c e rn in g the m atter.
^ v e rily you [O M u ham m ad ] are in d eed one o f th e M essengers)?.
T his is the fact concerning w hich the oath is sw orn, nam ely the m essage
o f M u h am m ad ( ^ ) . In o th e r w o rd s, y o u (O M u h am m ad [*!§]) are
o ne o f th e M essen g ers, so y o u are not w ith o u t p re c e d e n t a m o n g the
M esse n g ers. M o reo v er, y o u h av e b ro u g h t th e sam e m essa g e as the
o th e r M essen g ers b ro u g h t, in term s o f b a sic relig io u s p rincip les.
Furtherm ore, anyone w ho reflects upon the character and description
o f the M essen g ers, an d u n d erstan d s th e d ifferen ce b etw een th em and
o th ers, w ill re a lise th at y o u are one o f th e b est o f the M essen g ers,
b ecau se o f the p e rfec t qualities and virtu o u s c h aracteristics th at you
possess.
T h e c o n n ectio n b etw een th e o b je c t by w h ich th e o ath is sw orn,
n am ely th e Q u r ’an full o f w isd o m , an d th e th in g th a t is c o nfirm ed
by the o ath, n am ely the m essag e o f the M essen g er M u h am m ad («§!),
is n o t h id d en . I f th e re w as n o th in g to c o n firm his m essag e an d no
w itn ess to testify to it e x cep t this Q u r ’an full o f w isd o m , th at w ould
h av e b e e n su ffic ie n t e v id e n c e an d te stim o n y to th e v a lid ity o f the
m essage o f M uham m ad ( j|§ ) . Indeed th e holy Q u r’an is the strongest
e v id en ce that has rem ain ed d o w n th ro u g h o u t the ages, o f the truth o f
= and innovation, setting a bad precedent, or devising unjust rules and

regulations that continue to be carried out on people.
the m essag e o f the M essen g er ( s ||) . A ll the ev id en ce o f the Q u r ’an is

ev id en ce th at su p p o rts the m essag e o f M u h am m ad (^ § |).
T hen A llah tells us o f th e g reatest ch aracteristic o f th e M essen g er
( i l l ) , w h ich su p p o rts his m essag e, n am ely the fact th at he is «fon a
straight path)*, a m oderate path that leads to A llah and to H is paradise.
T h a t stra ig h t p a th in c lu d e s d e e d s, w h ic h a re rig h te o u s d e e d s th a t
re c tify o n e ’s c o n d itio n b o th sp iritu a lly a n d p h y sic a lly , a n d lead
to th e b e st o u tc o m e in th is w o rld an d th e h e re a fte r, a n d v irtu o u s
c h a ra c te ristic s th at p u rify o n e ’s soul and b rin g rew ard . T h is is the
straig h t p ath w h ich is the descrip tio n o f the M essen g er and o f
the religion that he brought. So reflect upon the m ajestic nature o f this
n o b le Q u r’an, and how it co m b in es sw earin g by the m o st hon o u rab le
o f th in g s to c o n firm th e m o st h o n o u ra b le th in g to w h ic h o n e m ay
sw e a r (n a m e ly th e tru th o f th e P ro p h e t’s m e ssa g e ). A lla h ’s w o rd s
a lo n e are su ffic ie n t, b u t H e e sta b lish e d c le a r p r o o f an d d e fin itiv e
evid en ce in this co n tex t in o rd er to p rove the so u n d n ess o f the th ing
H e sw o re th is o ath to co n firm , n am ely th e tru th o f th e m e ssa g e o f
H is M essen g er ( ^ ) .
T h is straig h t path is «fa rev elatio n sen t dow n by the A lm ighty, the
M ost M erciful]*. T h e B o o k w as rev ealed to describ e and call people
to the straig h t path, and w as revealed to show the w ay by w hich H is
slaves m ay reach H im . So H e pro tected it by H is m ig h t from change
and alteration, and by m eans o f it H e granted m ercy to H is slaves that
w ould stay w ith th em until it brings th em to th e realm o f H is m ercy
(n am ely parad ise).
H ence th e v erse en d s w ith these tw o d iv in e nam es, the A lm ighty,
th e M o st M erciful.
H aving sw orn to th e truth o f H is m essage an d estab lished p ro o f
fo r it, A llah (■}£) n o w sp eak s o f th e g reat need fo r it and the n ecessity
thereof.
fjSo that you m ay w arn a people w hose forefathers w ere not w arned,
h en ce they are unaw are)*; th ey had rem ain ed w ith o u t any scrip tu res
an d had rec e iv e d n o M esse n g ers. T h e y h ad b een o v e rw h e lm e d by

ignorance and w ere subm erged in m isguidance, and they had beco m e
a lau g h in g sto ck to all o th e r p e o p le b e c a u se o f th e ir fo o lish n e ss. So
A llah sent to them a M essen g e r fro m a m o n g th e m se lv e s, to p u rify
th em , an d to teach them the B ook and w isd o m , a lth o u g h b e fo re that
th e y h a d b e e n c le a rly m isg u id e d (cf. 3: 164). H e c a m e to w a rn the
u n lettered A rabs, an d all o th e r u n lettered n atio n s, and to rem in d the
P eo p le o f the B ook o f w h a t th e y h ad o f p re v io u s scrip tu res. It is a
b lessin g that A llah b esto w ed upon the A rab s in particular, and upon
others in general.
B ut afte r you (O M u h am m ad [ j || ] ) w arned th ese peo p le am ong
w h o m you w ere sent, th ey d iv id ed into tw o cate g o rie s, th e first o f
w h ich rejected th e m essag e he b rou g h t and did not pay heed to the
w arning. T h ey are the o nes o f w h o m A llah says:
^ T h e d ecree [o f pu n ish m en t] is in ev itab le for m ost o f th em , fo r they
w ill n e v e r believe)? th a t is, th e d iv in e d e c re e , w h ic h is in e v ita b le ,
d ic ta te s th a t th e y w ill p e rs is t in th e ir d is b e lie f a n d a sc rip tio n o f
partners to A llah; the decree only becam e inev itable con cern ing them
after th e truth w as presen ted to th em b u t th ey rejected it. T hen they
w ere p u n ish ed by the sealin g o f th e ir hearts.
T h en A llah m en tio n s the im p ed im en ts th at p rev en ted faith from
reach in g th e ir hearts:
([Verily [it is as if] We have placed iron collars around their necks)? and
these iron co llars that are aro u n d th eir neck s are im m ense, reaching
up to th e ir chins an d p u sh in g th e ir h ead s u p w ards
([so that th eir heads are forced up)? and th ey can n o t lo w e r them .
£(We have placed a b a rrier in front o f them and a b a rrie r b ehind
them)? th at is, a barrier th at prev ents them from believ in g
([blocking their vision so that they cannot se e ^ because they have been
ov erw h elm e d by ig n o rance and doom on all sides, so the w a rn in g is
o f no avail for them .
156 I Tafseeras-Sa'di J u z '22
([It is th e sam e to th em w h e th e r y o u w arn th em o r do not w arn

them ; they w ill not believe)* - how can a person believe w hen his heart
has been sealed up and he sees truth as false and falseho o d as true?
T h e se c o n d c a te g o ry o f p e o p le are th o se w h o pay h e ed to the
w arn in g , w hom A llah m en tio n s in the fo llo w in g verse:
([You can o n ly w a rn ^ th at is, th e only on es w h o w ill b e n e fit from
y o u r w a rn in g an d p a y h eed to y o u r a d v ice a re ([those w h o follow
the R em inder [the Q u r’an])* th at is, those w h ose aim is to follow the
truth and w h at th ey are rem inded o f in the Q u r’an
([and fear th e M o st G ra c io u s u n s e e n ^ th a t is, it is th o se w h o h av e
th ese tw o ch aracteristics - good in tentions in seek in g th e truth, and
fear o f A llah (4 s) - w h o w ill b e n e fit fro m y o u r m e ssa g e a n d w ill
be p u rified by fo llo w in g y o u r teach in g s. W h o ev er attain s th ese tw o
thin g s, ([give th em the glad tid in g s o f forgiveness)* o f th eir sins ([and
a g en ero u s reward)* for th eir rig h teo u s d eeds and good intentions.
([Verily it is We W ho w ill g iv e life to the dead)* that is, W e w ill
resu rrect them after their death in o rd er to requite them for th eir deeds
([We reco rd w h a t th ey send forth)* o f good o r evil. T h is refers to the
deeds that they d o d u rin g th eir lifetim es
([and w h at they leave behind)* this refers to th eir legacy o f good or
evil, o f w h ich th ey w e re th e cau se d u rin g th e ir life tim es and afte r
th e ir d e a th s, th e d e e d s th a t re su lte d from th e ir w o rd s, a ctio n s and
co n d u ct. E very g o o d deed th at an y o n e do es b e c a u se o f a p e rs o n ’s
kno w led ge, teach in g and advice, o r because o f his enjo in in g w h at is
right o r fo rb id d in g w h at is w ro n g , o r becau se o f k n o w led g e th at he
tau g h t to seek ers o f kn o w led g e, o r k n o w led g e th at he left beh in d in
books from w hich people benefited during his life and after his death;
o r any good deed that he did, such as prayer, zakah, ch arity o r acts o f
kin d n ess, in w h ich others fo llow ed his ex am p le; o r any m o sque that
he built o r any facilities that he set up from w hich people benefit, and
so on, is a m o n g the legacy th at he leav es b ehind, th at is reco rd ed for
him . T he sam e ap p lies in the case o f evil d eeds. H ence:
« W h o e v e r sets a g o o d p re c e d e n t w ill h av e th e re w a rd th e re o f an d
a re w a rd (eq u al to th a t o f) th o se w h o act u p o n it u n til the D ay o f
R esu rrectio n ; an d w h o ev e r sets a bad p re c e d e n t w ill h av e the b u rd en
o f sin th e re o f and a b urden o f sin (equal to that of) those w ho act upon
it until the D ay o f R e su rrec tio n .» (M u slim )
T his h ighlights the high status o f one w ho calls people to A llah and
g u id es th em to H is path by all p o ssib le m ean s, and the low status o f
one w ho calls people to evil and lead s oth ers therein; th e latter is one
o f the w orst o f people, w ho is guilty o f the w orst crim e and gravest sin.
^ a n d W e k eep an ac c o u n t o f all things)?, d e e d s, in te n tio n s and
so on,
([in a clear Book)? th at is, a book th at is the m o th er o f all books, on
w h ich all o th e r b o o k s that are in th e h an d s o f the an g els are b ased ,
n am ely al-L aw h al-M ah foodh.
O _____________________ p
158 | Tafseeras-Sa'di Juz'22
(Y V - tr :^ .
36:13. Present to them the exam ple o f the people o f the city w hen the
M essengers cam e to it.
36:14. W hen We sent tw o M essengers to them , they rejected them , so
We supported them with a third. They said: Verily we have been
sent to you as M essengers.
36:15. The people said: You are but hum an beings like ourselves, and
the M ost G racious has not sent dow n any revelation; you are
sim ply lying.
36:16. They said: O ur Lord know s that w e have been sent to you as
M essengers,
36:17. and our duty is only to convey the m essage in the clearest way.
36:18. The people said: We regard you as an evil om en. If you do not
desist, w e will surely stone you, and w e will inflict a painful
punishm ent on you.
36:19. They said: Your evil omen is with you [because o f your disbelief],
[Are you saying this] because you have been adm onished? You
are indeed a people transgressing beyond all bounds.
36:20. A man cam e rushing from the farthest part o f the city, and said:
O my people, follow the M essengers.
36:21. Follow those who ask no recom pense o f you and who are rightly
guided.
36:22. W hy should I not w orship Him W ho created me and to W hom
you will be brought back?
36:23. Should I take other gods besides Him ? If the M ost G racious
w ills that som e adversity should befall me, their intercession
w ill not avail me at all, nor can they deliver me.
36:24. In that case 1 w ould indeed be clearly m isguided.
36:25. Verily I believe in your Lord, so hear me.
36:26. It w as said [to him ]:35 E nter paradise. He said: W ould that my
people knew
36:27. how m y L ord has forg iv en m e and placed m e am ong the
honoured ones.
^ P re se n t to th em th e ex am p le o f the p eo p le o f the city w hen the

M essen g ers cam e to it)* th at is, give an ex am p le to th ese peo p le w ho
re je c t y o u r m e ssa g e a n d y o u r c a ll, fro m w h ic h th e y m a y le arn a
lesson, and w hich m ay be an exhortation from w hich they m ay benefit
i f A lla h so w ills. T h a t e x a m p le is th e p e o p le o f th e c ity a n d w h a t
hap p en ed to th em o f p u n ish m en t w hen they rejected th e M essen g ers
o f A llah. I f th ere w as an y b e n e fit in id en tify in g the city in q u estio n ,
A lla h w o u ld h av e id en tifie d it. D isc u ssin g th a t an d s im ila r issu es
co m es u n d er the h e ad in g o f w a stin g tim e an d effort, and sp eak in g
w ithout know ledge. H ence if anyone speaks o f such m atters, you w ill
find him sp ecu latin g an d say in g c o n fu sin g and co n trad icto ry things
th at do n o t lead to any co n clusion. I f you see an y o n e d o in g that, y ou
should realise th at the path to sound k n o w ledg e is to be co n te n t w ith
th e facts and turn aw ay from d isc u ssin g th at w h ich is o f no b enefit.
T hus the seek er o f k n o w led g e w ill m ain tain p u rity o f heart and his
k n o w le d g e w ill increase. T h is is in c o n tra st to the ig n o ra n t p erso n
w h o th in k s th a t his k n o w le d g e w ill in c re ase b y re fe rrin g to v ie w s
and ideas th at h av e no b asis o r p ro o f an d are o f no b en efit, and in
fact they only lead to co n fu sio n an d d istractio n , a n d leave o n e o pen
to accep tin g d o ubtfu l m atters.
T he p o in t is th at A llah m en tio n s th is city by w ay o f ex a m p le to
th o se ad d ressed h ere (n am ely Q uray sh ),
^ w h e n the M essen g ers cam e to it^ from A llah , to co m m an d them to
w o rsh ip A llah alo n e an d d e v o te th e ir w o rsh ip so lely to H im , an d to
forbid th em to ascrib e partners to H im and co m m it sin,
35 His people killed him and he was admitted to paradise. (ash-Shawkani)

^ W h e n W e sen t tw o M essen g ers to them , th ey rejected th em , so

We su p p o rted th em w ith a third)? th at is, W e stren g th en ed th em w ith
a third, so th ey b ecam e th ree M essen g ers, as a sign o f A lla h ’s care
for the p e o p le o f th a t city, and so as to estab lish c le a r p ro o f by the
co m in g o f M e sse n g e rs one a fte r another.
^ T h e y said)? to th e p eo p le: ^ V e rily w e h a v e b e e n se n t to y o u as
M essengers)?.
B ut th e p e o p le re sp o n d e d in a m a n n e r th a t is still w ell k n o w n
a m o n g th o se w h o reject th e call o f the M essen g ers:
*(The p e o p le said: Y ou are b u t h u m a n b e in g s like o u rs e lv e s ^ that
is, w h at m ak es y o u b etter than us, and w h y w ere y o u ch o sen to be
M essen g ers in stead o f us?
T h e M essen g ers said to th eir n ations:
^...Indeed, w e are but hum an beings like yourselves, but A llah bestow s
His favour upon w h o m ev er H e w ills o f H is s la v e s ...)? (Ibraheem 14: II)
tfand th e M o st G ra c io u s h as n o t sen t d o w n an y revelation)?. In
o th e r w ord s, th ey d en ied th e co n cep t o f a m essag e from A llah , then
they rejected th e ones to w hom th ey w ere sp eak in g and said: ^ y o u
are sim ply lying)?.
T h e se th re e M e sse n g e rs said: ^ O u r L o rd k n o w s th a t w e h av e
been sent to you as M essengers)?; i f w e w ere lying, A llah w o u ld have
c au sed us d isg ra c e an d w ould h av e h asten ed th e p u n ish m e n t to us.
«fand o u r d u ty is o n ly to c o n v e y th e m e s s a g e in th e c le a re s t
way)? th a t is, in th e w ay th a t w ill e x p la in th e m a tte rs th a t n eed to
be ex p lain ed ; e v ery th in g ap art from that, such as th e signs th at you
dem and and sw ift punish m ent, is not up to us. R ath er w h at is required
o f us - w h ich is to co n v ey th e m essag e clearly - w e have d one, and
w e have exp lain ed it to you. I f y o u are gu ided, th en th at is y o u r good
fortune, but if y ou are m isg u id ed , th en it is n o th in g to do w ith us.
T he p eo p le o f th at city said to th eir M essen g ers: ^W e reg ard y ou
as an evil om en)? th at is, w e do n o t thin k th at y o u r co m in g to us and
your contacting us forebodes anything but evil. T his is som ething very
strange, to regard th o se w h o cam e to th em w ith the g reatest blessin g
th at A llah could b esto w u p o n H is slav es, an d the g reatest h o n o u r that
H e could give them , th eir need for w hich su rp assed all o th er needs, as
so m eth in g evil w h ich w ould ex acerb ate th e bad situ atio n th ey w ere
alread y in, and to v iew it th ro u g h a lens o f su p erstition. B ut this is
th e sign o f failu re and m isg u id an ce th at harm s a person m o re than
his en em ies could.
T h en they issued a th reat to th em by saying: ^ I f yo u do n o t desist,
w e w ill surely sto n e you)* th at is, w e w ill kill yo u by sto n in g , w hich
is the w o rst k in d o f killing,
^ a n d w e w ill inflict a p ain fu l p u n ish m e n t on you)*.
T h e ir M e sse n g e rs said to th em : ^ Y o u r evil o m en is w ith you)*
and it w as w h at they had o f p o ly th eism an d evil th at w ould lead to
calam ity an d p u n ish m en t b efallin g th em , and b lessin g s an d favours
being tak e n aw ay from them
«f[Are you saying this] becau se you have been ad m o n ish ed ?^ T hat
is, is it because w e rem inded you o f that w hich is in y o u r best interests
and w ill bring y o u good fo rtune th at you said to us w h at yo u said?
^ Y o u a re in d e e d a p e o p le tra n s g re s s in g b e y o n d all bounds)* an d
o v erstepp ing the m ark in w h at yo u say. B u t th eir call to th em only
increased them in av ersion and arrogance.
^ A m an cam e ru sh in g from th e farth est p art o f th e city)*, k een to
ad v ise his peo p le w h en he h eard w h a t th e M essen g ers called them
to, and he b elieved in it an d realised w h at his p e o p le ’s re sp o n se to
them w as. H en ce he said to them :
m y p e o p le , fo llo w th e M essengers)*. H e in stru c te d th e m an d
a d v ise d th e m to fo llo w th e m , an d te s tifie d th a t th e y w e re in d ee d
M essengers.
^ F o llo w those w ho ask no recom pense o f you)j that is, follow those
w ho give you adv ice th at w ill brin g you good, and w ho do no t w ant
162 I Tafseer as-Sa'di Ju z' 22
y o u r w ealth o r an y reco m p en se for ad v isin g you and g u id in g y o u , for

this m ak es it in cum b en t upon you to follow those w ho are like that.
T h ere is only one arg u m en t left, w hich is the idea th at p e rh ap s a
M essen g er m ay call peop le and not ask any reco m p en se fo r that, but
he is not callin g to the truth. So he w ard ed o f f th is notion by saying:
^ a n d w h o a re rig h tly guided)?, b e c a u se th e y w e re o n ly c a llin g to
so m eth ing o f w hich sound reason testifies to its beauty and goodness,
and they w ere n o t fo rb id d in g an y th in g o f w hich sound reason does
not testify to its ug lin ess and badness.
It is as if his peo p le did not accep t his advice; rath er th ey began
to criticise him for fo llo w in g the M essen g ers and w o rsh ip p in g A llah
a lo n e . T h e re fo re h e said: ^ W h y sh o u ld I n o t w o rs h ip H im W h o
created m e and to W hom you w ill be b ro u g h t back?)? T h at is, w h at is
there to p rev en t m e from w o rsh ip p in g the O ne W ho is truly deserving
o f w o rsh ip , b ecau se H e is the O ne W ho o rig in ated m e, created m e,
grants m e p ro v isio n , and to H im is th e retu rn o f all creatu res, then
H e w ill req u ite them for th eir d eeds? H e is the O n e in W h o se H and
are c re a tio n an d p ro v isio n , an d ju d g e m e n t b e tw e e n p e o p le in th is
w o rld and the h ereafter; therefo re H e is the only O ne W ho deserves
to be w o rshipped, praised and glorified, to the exclusion o f those w ho
p o ssess no p ow er to benefit o r harm , give o r w ithhold, give life, cause
d eath o r resurrect. H ence he said:
^S h o u ld I take oth er gods besides H im ? I f the M ost G racious w ills
th at so m e ad v ersity should befall m e, th e ir in tercession w ill not avail
m e at all)? b e cau se no one can in terced e w ith A llah e x c e p t by H is
leave, so th e ir in tercessio n w ill n o t avail m e at all, and th ey can n o t
save m e from harm if A llah w ills it fo r m e.
^ In th a t c a s e ^ , if 1 w o rsh ip g o d s th at are like that,
w o u ld in d e e d be c le a rly m isg u id e d ^ . In th e se w o rd s, th is m an
com b in ed ad vice, testim o n y to th e truth o f the M essengers and the
path o f gu id an ce, th e statem en t th at it is essen tial to w o rsh ip A llah
alo n e an d th a t w o rsh ip o f all o th ers is false, m en tio n in g the p ro o f for
both, the statem ent that those w ho w orship (false gods) are m isguided,
and open d eclaratio n o f his faith, ev en th o u g h he w as very afraid that
th ey could kill him . H ence he said:
^V erily 1 b eliev e in y o u r L ord, so h e a r me)*. B ut they killed him
w hen they heard w h at he said to them .
*flt w as said [to him])* straig h t aw ay
^ E n te r paradise)*. H e said so m eth in g that w as in dicative o f the level
o f h o n o u r he attain ed for his affirm atio n o f the o n en ess o f A llah, his
d evotion, and his sin cerity to w ard s his peo p le afte r his death, as he
had been sin cere to w ard s them w hen he w as still alive:
^W o u ld that m y p eo p le kn ew h ow m y L ord has forg iv en me)-) and
has saved m e from all k inds o f p u n ish m en t
^ a n d placed m e a m o n g the h o n o u red ones)*, w ith all k inds o f rew ard
and p le a su re s. In o th e r w o rd s, i f k n o w le d g e o f th a t re a c h e d th e ir
h earts, they w ould not p ersist in th eir ascrip tio n o f partn ers to A llah.
36:28. A fter his death,36 We did not send down any troops from heaven
against his people, nor did We need to do so;
36:29. It was but a single blast, and immediately they were extinguished.
36:30. A las for hum anity! N o M essen g er cam e to them but they
ridiculed him.
36 The person referred to here is the believing man mentioned in Ya Seen

(36: 20) who came rushing from the farthest part o f the city to urge his
people to respond to the call o f the Messengers, but they killed him.
A llah says co n c ern in g the p u n ish m en t o f his people:

«[A fter h is d e a th , W e d id n o t se n d d o w n a n y tro o p s fro m h e a v e n
ag ain st his p e o p le d th at is, W e did not need to go to the tro u b le o f
p u nish ing them by sending dow n troops from heav en to destro y them
?{nor did We n eed to do so)?. B ecau se o f the great m ig h t o f A llah 0 g )
an d the e x tre m e w e a k n e ss o f h u m an b e in g s, the slig h te st to u ch o f
d iv in e p u n ish m en t that b efalls them is sufficient.
«jlt)? th at is, th e ir p u n ish m en t
«{was but a single blast)? th at is, one sound that w as spoken by som e
o f the ang els o f A llah,
«jand im m ediately they w ere ex tin g u ish e d ^ . T h e ir hearts w ere cu t o ff
and d ro p p ed insid e them , an d th e y w ere d istu rb ed by that b la st and
b ecam e lifeless, w ith no sound, no m o vem ent and no life after all their
stu b b o rn n ess an d arro g an ce, and th eir resp o n d in g to the n o b lest o f
p eople w ith such ab h o rren t w o rd s and m istreatm ent.
A llah says, lam enting the condition o f people: cjAlas for hum anity!
N o M e sse n g e r ca m e to th em b u t th e y rid ic u le d him)? th a t is, how
w retch ed they are, how long th eir suffering w ill be, and how ignorant
they are, b ecau se th is is th eir w retch ed co n d itio n w hich is the cause
o f all m isery, su fferin g an d punishm ent!
36:31. Do they not see how m any nations We destroyed before them
w ho will never return to them ?
36:32. But all o f them, w ithout exception, will be brought before Us.
H ere A llah (-Jg) says: H ave these people not seen and learned a
lesson from th o se w h o c a m e b e fo re th em o f d isb e lie v in g n a tio n s.
w hom A llah (4 s) d estro y ed an d sent H is p u n ish m en t upon them ? For

all o f them have been d estro yed and have perished ; they n e v e r cam e
back to this w o rld and w ill never com e back to it.
A lla h w ill re c re a te th em all a n d w ill re su rre c t th e m a fte r th e ir
death, and they will ap p ear before H im , so that He m ay ju d g e betw een
them w ith ju stice; He does not w rong anyone by as m uch as the w eight
o f a speck o f dust,
{(...A n d i f th ere is a g o o d d eed A llah w ill m u ltip ly it, an d g iv e an
im m en se rew ard o f H is own.)? (an-Nisa '4: 40)
0 0
On-rr
36:33. There is a sign for them in the dead earth: We give it life and
bring forth from it grain, from w hich they eat.
36:34. And We place therein gardens o f date palm s and vines, and We
cause springs to gush forth therein,
36:35. so that they m ay eat the fruits thereof, although it w as not their
hands that m ade it. Will they not then be grateful?
36:36. G lory be to Him W ho created all types o f things that the earth
produces, and o f them selves [different types], and o f [other]
things o f w hich they have no know ledge.
{•(There is a sign for th e m b o f the re su rre c tio n and the standing

before A llah (4c) for the requital o f th eir deeds. T hat sign is {(the dead
earth jj: A llah sends the rain dow n to it and revives it afte r its death,
166 I Tafseer as-Sa ‘di Juz'23
((and bring forth from it grain, from w hich they eat)?, all sorts o f crops
and all sorts o f p lan ts th at th e liv esto ck eat.
((A nd We p lace therein)? th at is, in th at d ead earth
((gardens)? in w h ich there are m an y trees, esp ecially date p alm s and
g rap ev in es, w h ich are the n o b lest o f trees
((and We cau se sp rin g s to gush forth therein)? th at is, in the earth.
We place those plants, date palm s and grap evin es in the earth, (-(so
that th ey m ay eat th e fruits thereof)*, both staple foods and fruits, to
give n o u rish m e n t and p leasu re
(•(although)? the fact o f th e m atter is th at ^ it w as not th e ir hands that
made)? those fruits, and they put no effort or w ork into it; rath er that is
the creation o f the best o f creators and the best o f providers. M oreover,
th eir hands did not co o k th em o r prep are them ; rath er A llah created
those fruits w ith no need for cooking or any o th e r prep aration, as they
m ay be taken from the trees and eaten im m ediately.
((W ill th e y n o t th e n be grateful)? to th e O n e W h o b e sto w e d th e se
b le ssin g s upon them in a b u n d an c e by H is ge ne ro sity and kindness,
to en su re th e so u n d n ess o f th e ir relig io u s and w o rld ly affairs?
Is not the O n e W ho gave life to th e earth a fte r its death - causing
crops and trees to grow therein and bear th ese delicio u s fruits, w hich
em erge from th e ir b ran ch es, and c au sin g springs to gush forth from
the dry earth - ab le to give life to the dead? Indeed, H e has po w er
o v er all things.
((G lory be to H im W ho created all types)? and kin d s ((o f th in g s
th at the earth produces)?, so H e created a variety o f types th at is too
great to list them all
((and o f th e m se lv e s [d iffe re n t types])? th a t is, H e c re a te d th e m o f
d iffe re n t ty p e s, m a le an d fem ale, an d m ad e th e ir p h y sic a l sh ap es,
p sy c h o lo g ic a l m a k e -u p , an d o u tw a rd a n d in w a rd c h a ra c te ris tic s
different
((and o f [other] th in g s o f w h ic h th ey have no k n o w le d g e ^ th a t is,
o th e r created things o f w hich w e have no k now ledge, and th in g s that
H e has n o t y et created.
G lo ry be to H im an d e x a lte d be H e ab o v e h a v in g an y partn er,

helper, su p p o rter, ad v iser, sp o u se, child, e q u al o r a n y o n e like unto
H im in H is p erfect an d m ajestic attrib u tes, and ex alted be H e above
an y th in g H e w ants bein g beyond H im .
36:37. There is a sign for them in the night: We strip the daylight from
it, and they are left in darkness.
36:38. The sun is rapidly m oving tow ards its destination. That is the
decree o f the A lm ighty, A ll-K now ing.
36:39. And for the m oon We have ordained phases, until it becom es
again like an old date-stalk, dried-up and curved.
36:40. The sun cannot catch up with the moon, nor can the night outstrip
the day.37 Each floats in its own orbit.
tSfThere is a sig n fo r them j* th a t A lla h ’s w ill is alw ay s d o n e, o f

the p erfect natu re o f H is m ig h t, an d th at H e w ill give life to the dead
afte r th e ir death,
«fin the night: We strip th e d a y lig h t from it^ th at is, We take aw ay the
great light th at co v ered the land and rep lace it w ith dark n ess
^ a n d they are left in d a rk n e ss^ .
37 The sun cannot catch up with the m oon so that it does away with it,
resulting in perpetual day with no night, and the night cannot outstrip
the day so that it takes away its light, resulting in perpetual night with no
day. (at-Tabari)
Sim ilarly, W e take aw ay this darkness th at cov ered and en fo ld ed

them , h ence the sun rises and shines ev ery w h ere, and people go about
earning their livelihood and taking care o f th eir interests. H ence A llah
says: ^ T h e sun is rap id ly m o v in g to w ard s its destination)? th a t is, it
is alw ay s m o v in g to w ard s the d estin atio n th at A llah has o rd ain ed for
it, and it n ev er goes b eyond that o r falls sh ort o f it; it has no control
o v e r its e lf and it do es n o t resist th e d ecree o f A llah (4s).
^ T h a t is th e d e c re e o f th e A lm ighty)? W h o b y H is m ig h t c o n tro ls
th e se g reat c re a tio n s in th e m o st p e rfe c t m an n er, a c c o rd in g to the
b est system
sfthe A ll-K n o w in g ^ W ho by H is k now ledge m ade them serve p e o p le ’s
in terests and b e n e fit th em in th e ir w o rld ly and spiritual affairs.
^ A n d for the m o o n We h av e o rd ain e d p h ases )? th ro u g h w h ic h it
passes; each n ig h t it m o v es to th e n ext p hase, step -b y -step
?(until)? it b e co m es v ery sm all and g oes b ack to b ein g ^flike an old
d ate-stalk , d rie d -u p and curved)? b ecau se it is so old that it shrank,
b e c a m e sm a lle r an d b en t. T h e n a fte r th a t, little b y little, it k e e p s
in creasin g g rad u ally until its light is co m p lete and it shines brightly.
«(Each)? n am ely the sun and the m oon, and th e night and the day
- for each o f th em A llah has d ecreed a lim it b ey o n d w h ich it can n o t
go; each o f them has a tim e w hen it p revails and the o th e r disappears.
H ence A llah says: ^ T h e sun can n o t catch up w ith the moon)* th at is,
at th e tim e w h en it p rev ails, w h ich is the night; so th ere can be no
sun at night.
?(nor can th e n ig h t o u tstrip the day)? an d en c ro ach upon it befo re its
tim e is o v er
?(Each)? both th e sun an d th e m oon,
«|floats in its o w n orbit)? th at is, it co n stan tly runs in its ow n course.
A ll o f this o ffers c le a r e v id e n c e an d p r o o f for the g re a tn e ss o f the
C reator and the sublim e nature o f H is attributes, especially H is m ight,
w isd o m an d k n o w led g e in th is contex t.
Soorat Ya Seen
I
(41-50) | 169
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36:41. A nd it is a sign for them that We cause th e ir ch ildren and

w om enfolk [and them selves]38 to be carried in fully-laden ships,
36:42. and We have created for them sim ilar [m eans o f transportation
on land] on w hich they ride.
36:43. If We so w illed, We could drow n them , then there w ould be no
one to help them , nor could they be saved,
36:44. unless it be a m ercy from Us, leaving them to enjoy life for a
while.
36:45. W hen it is said to them : Bew are o f that w hich is before you
[punishm ent in this w orld] and th at w hich lies ahead o f you
[punishm ent in the hereafter], so that you may be show n mercy,
[they pay no heed].
36:46. No sign ever com es to them from their Lord but they turn aw ay
from it.
38 This sign is a blessing for all people, but children and women are
highlighted here because it is a particular blessing for them, as travelling
in ships is easier for them than riding camels and horses, or walking,
which at the time o f revelation were the main means o f transportation.
(al-Qurtubi)
36:47. W hen it is said to them: Spend o f that, which Allah has provided
for you, those w ho disbelieve say to those who believe: Should
w e feed those whom , if A llah had so willed, He would have fed?
You are clearly m isguided!
36:48. T hey say: W hen will this prom ise com e to pass, if you speak
the truth?
36:49. All they are w aiting for is a single blast [o f the Trum pet]39 that
will overtake them w hile they are still disputing.
36:50. T hen they w ill not be able to leave any final in stru ctio n s
[concern ing th eir affairs], nor w ill they be able to return to
their fam ilies.
T h a t is, th e re is a sig n an d p r o o f fo r th em th at A lla h a lo n e is

d e se rv in g o f w o rsh ip , b ecau se it is H e W ho b esto w s b lessin g s and
w ard s o f f calam ities. O n e o f H is b lessin g s is th a t {(We c a u se th e ir
ch ildren and w o m en fo lk [and them selv es] to be carried in fully-laden
sh ip s^ ,
{(and We have created for them sim ilar [m eans o f tran sp o rtatio n on
land] on w h ich they rid e ^.
T h u s A lla h c a u se s th e m to b e c a rrie d a n d s a v e s th e m fro m
d ro w n in g by m ean s o f w h at H e tau g h t them . H ence H e draw s th eir
attention to the b lessin g th at H e besto w ed upon th em , as H e saved
them w hen H e w as ab le to drow n th em , as H e says:
{(If We so w illed, We could drow n th em , then there w o u ld be no
one to help them]? th at is, there w o uld be no one w ho could co m e and
help them in th e ir d istress o r relieve th em o f d ifficulty
{(nor co u ld th ey be saved)? from th eir p redicam ent.
{[unless it be a m ercy from U s, leav in g them to en jo y life for a
while)?, as We did not d ro w n th em , o u t o f k in d n ess to w ard s them ,
39 This will be the first Trumpet blast o f the Day of Resurrection, whereupon
all those who are alive at that time will die.
and We left them to enjoy life for a w h ile, p erh ap s th ey m ig h t turn

back to A llah o r m ake up for w h at th ey had failed to do.
fjW h e n it is sa id to th e m : B e w a re o f th a t w h ic h is b e fo re
y o u [p u n ish m e n t in th is w o rld ] an d th a t w h ic h lies a h e a d o f y o u
[pun ish m en t in the hereafter]]? th at is, p u n ish m en t in this w o rld o r in
al-barzakhM) an d on the D ay o f R esu rrectio n ,
«[so th at you m ay be show n m ercy)?, they tu rn ed aw ay from that and
did not pay any attention to it, and they w ould not do so ev en if ev ery
sign cam e to them . H ence A llah says:
?[No sign e v e r co m es to them from th e ir L ord but they turn aw ay
from it)?. T he fact th at the sig n s are attrib u ted to th eir L ord indicates
th at they w ere perfect and clear, b ecau se th ere is no sign c le a re r than
the signs o f A llah.
O n e o f the w ays in w h ich A llah g u id es H is slav es is cau sin g the
signs to reach them by m eans o f w hich they m ay leam that w hich will
benefit th em in both th eir relig io u s and w o rld ly affairs.
^ W h e n it is said to them : Spend o f that, w hich A llah has pro v id ed
for y o u p th at is, sp en d o f the p ro v isio n w h ich A llah has b e sto w e d
upon you and w h ich , if H e so w illed , H e co u ld take aw ay from you,
^ th o se w ho d isb elieve say to those w ho believe)? by w ay o f opp o sin g
the truth, basing th eir arg u m en t on th e co ncep t o f the d iv ine w ill:
^S h o u ld w e feed those w h o m , if A llah had so w illed , H e w ould have
fed? You)^, O b eliev ers, ffare c le a rly m isguided)? w h en you en join
us to do that.
T his is in d icativ e o f th e ir g reat ig n o ran ce, w hich is ab h o rren t and
w ilful ig n o ran ce, b ecau se the sin n er can n o t use the d iv in e w ill as an
arg u m ent to ju stify his sin. A lth o u g h w h atev er A llah w ills h appens
and w h at H e does not w ill do es not hap p en , H e has given p eo p le the
40 An intermediate state between death and the Day o f Resurrection; it is

also said to be a ‘place’ where the souls o f the deceased will remain until
the blowing o f the Trumpet.
ability and stren g th by m ean s o f w h ich they are able to do w h a t He

co m m an d s and avoid w h at H e forbids, so i f they failed to do as they
are co m m an d e d , th at is th eir ch o ice, and no one co m p els o r fo rces
them to do it.
^ T h e y say)? by w ay o f disb eliev in g and seeking to hasten the D ay
o f R esurrection:
^ W h e n w ill th is p ro m ise co m e to p ass, if you speak the truth?)?
A llah (•}€) says: D o not th in k th a t it is far-off, for it is near. {(All
they are w aiting for is a single blast [o f the T rum pet] that w ill overtake
them)? that is, befall them
{(while th e y a re still disputing)? th a t is, w h ils t th e y a re d istra c te d
from it, a n d it n e v e r c ro sse s th e ir m in d s w h ilst th ey are d isp u tin g
and arg u in g w ith one another, w h ich usu ally h ap p en s w h en they are
heedless.
I f the p u n ish m en t b efalls th em at a m o m en t o f h eed lessn ess, they
w ill not be given an y respite, {(Then they w ill not be able to leave any
final in stru ctio n s [co n cern in g th eir affairs])?, g reat o r sm all,
^ n o r w ill th ey be able to return to th eir families)?.
0 0
36:51. The Trumpet will be blown [again], and at once from their graves
they w ill rush forth to their Lord.
36:52. They will say: Woe to us! W ho has roused us from our resting-
place? [It will be said to them :] This is w hat the M ost G racious
prom ised, and the M essengers spoke the truth.
36:53. It will be but a single blast [o f the Trum pet], then im m ediately
they will all be brought before Us.
36:54. This day, no soul w ill be w ronged in the least, and you will not
be requited for anything other than w hat you used to do.
T h e first b last o f the T ru m p et w ill be a b last o f pan ic an d death,

an d th e b last m en tio n ed h ere is the b la st o f R esurrectio n . W hen the
T rum pet is blow n, they w ill em erge from th e ir to m b s and g rav es and
rush forth to th eir L ord, h asten in g to stan d b efo re H im , and th ey w ill
not be able to be slow o r stay behind.
In th at situ atio n , th e d isb e lie v ers w ill be filled w ith so rro w and
w ill ex p ress th eir loss an d reg ret, saying:
*[Woe to us! W ho has ro u sed us from o u r resting-place?)? th at is, w ho
has w oken us from o u r g rav es? It is narrated in som e h ad ith s th at the
o ccu p an ts o f th e g rav es w ill have a b rie f resp ite from to rm e n t ju s t
befo re the T ru m p et is blow n.
T he response w ill co m e and it w ill be said to them : ^ T h is is w h at
the M o st G racio u s p ro m ised , and th e M e ssen g e rs sp o k e th e truth)?
th at is, th is is w h a t A llah p ro m ise d y o u an d w h a t th e M e sse n g e rs
p ro m ised you, and w h at they said has tu rn ed o u t to be tru e, as you
can see w ith y o u r o w n eyes.
Do no t th in k th at m ention o f the d ivine nam e the M o st G racio us
in this co ntex t is m erely because it is sp eaking o f H is prom ise. R ather
th at hig h lig h ts the fact th at on that m o m en to u s day, th ey w ill see o f
H is m ercy that w hich nev er crossed th eir m inds an d no one expected.
T his is like th e v erses in w h ich A llah says:
^ O n th at day true d o m in io n w ill b elo n g to th e M o st G ra c io u s...)?
(al-Furqan 25: 26)
- and:
^ ...A l l v o ic e s w ill be stilled b efo re th e M o st G ra c io u s ...)? (TdHd
20: 108)
174 I Tafseer as-Sa 'di Juz'23
- an d o th e r sim ila r v e rse s, in w h ic h th e d iv in e n a m e {(the M o st

Gracious)-) is m en tio n ed in this context.
{(It)) n am ely the resu rrectio n from the graves
{(will be but a single blast)) that Israfeel w ill blow on the T rum pet,
and all bod ies w ill be resto red to life.
{(then im m ed iately they w ill all be bro u g h t b efo re Us)), the first and
the last, h um an an d jin n , to be b ro u g h t to acco u n t for th e ir deeds.
{(This day, no soul w ill be w ro n g ed in the least)); n o th in g w ill be
d etracted from its good d eed s and n o thing w ill be ad d ed to its bad
deeds.
{(and you w ill not be req u ited for an y th in g o th e r than w h at y o u used
to d o ^ o f good o r evil. W h o ev er finds good, let him p raise A llah for
that, and w h o e v e r finds an y th in g o th e r than that, let him not b lam e
an y o n e but him self.
( 0A 00 . 0JJ’**')
36:55. Verily the inhabitants o f paradise w ill, on that day, be busy in
their rejoicing,
36:56. they and their spouses reclining on couches in the shade.
36:57. There they will have fruit and all that they ask for.
36:58. Peace! - a word [o f salutation] from a Lord M ost M erciful.
H a v in g sta te d th a t ea c h p e rso n w ill b e re q u ite d o n ly fo r w h at

he did , A llah (4 s) now refers to th e requital o f both groups, starting
w ith the rew ard o f the p eo p le o f parad ise. H e tells us that on th at day,
they w ill be {(be busy in th eir rejoicing)) that is, th e ir souls w ill be
rejoicing, h aving all th at one m ay desire, th at m ay d e lig h t the eye,

and all that anyone could w ish for. T h at w ill include the jo y o f being
w ith beautiful spouses, as A llah says: *(and th eir spouses)* o f the hoor
al- ‘een, ?(on c o u ch es in the shade)? th at is, th ey w ill be reclin in g on
beautiful adorned cou ches, w earin g beau tiful adorned garm ents, in
co m p lete co m fort, relaxed and secu re, enjo y in g perfect pleasure.
^ T h e re they w ill have fruit)? in abu n d a n c e, all types o f d elicious
fruits, g rap es, figs, p o m eg ran ates and others
^ a n d all that they ask for)? th at is, w h a te v e r they re q u e st and w ish
for, they w ill get.
T h ey w ill also have ?(Peace! - a w o rd [o f salutation])* co m in g to
them ^from a Lord M ost M erciful)?. T his refers to the Lord addressing
the p eo p le o f p arad ise an d g re e tin g them . I f th e M ost M ercifu l L ord
gives them a salu tatio n o f peace, th ey w ill attain p erfect p eace and
w ell-being in all aspects, and they w ill receive this salutation, w hich is
such that no salutation is m ore sub lim e than it and th ere is no b lessing
like it. So w h at do y ou th in k o f a salu tatio n from the K ing o f K ings,
the A lm ig h ty L ord, the M ost K ind, the M o st M erciful, to the people
o f H is p arad ise, w ho have attain ed H is pleasu re and H e w ill never
be an g ry w ith them ?
W ere it not that A llah (-5c) has decreed that they w ill n e v e r die,
th eir hearts m ight be disp laced out o f jo y , pleasure and happiness. We
hope that o u r L ord w ill not dep riv e us o f th at b liss, an d that H e w ill
g rant us the jo y o f gazing upon H is noble C o un ten ance.
0 0
36:59. Stand apart [from the believers] this day, O evildoers!

36:60. Did 1 not instruct you, O children o f A dam , that you should not
w orship the Shaytan, for he is to you an avow ed enemy,
36:61. and that you should w orship Me, for that is a straight path?
36:62. H e led g reat n u m b ers o f you astray. C o u ld y ou n o t then
understand?
36:63. This is hell, that you w ere prom ised.
36:64. Bum therein this day for having disbelieved.
36:65. Today We w ill seal up their m ouths, and their hands will speak
to Us, and their feet will testify to their m isdeeds.
36:66. If We so w illed, we could blind their eyes; then if they were to
rush to find their way, how w ould they be able to see?
36:67. If We so w illed, We could paralyse them in their places; then
they w ould not be able to go forw ard or turn back.
H aving m entioned the rew ard o f those w ho feared H im , A llah (4c)

now tells us o f the requital o f the evildo ers. It w ill be said to th em on
the D ay o f R esurrection:
^ S ta n d ap art [from the believers] this day, O e v ild o e rs^ th at is, be
distinct from the b elievers and be on y o u r ow n, so that He m ay rebuke
them befo re the w itn esses b efo re they en ter hell. H e w ill say to them :
*[Did I n o t in stru ct y o u ^ that is, co m m an d y o u and en jo in you, on
the lips o f M y M essen g ers, and say to you:
«fO ch ildren o f A dam , th at you should not w o rsh ip the Shaytan)? th at
is, you should not ob ey him ? T h is rebuke is a reb u k e fo r all kin d s o f
d isb e lie f and sin, b eca u se all o f it is o b ed ie n c e to th e S h ay tan and

w o rsh ip o f him.
^ fo r he is to y ou an av o w ed enemy)*, so I w arn ed y ou a g a in st him
in the m ost em phatic term s, to ld y o u n o t to o b ey him , and inform ed
yo u o f that to w h ich he calls you
?(and)? I instructed you tfthat you should w orship Me)?, by obeying
M y co m m an d s an d refrain in g from w h a t I forbade.
^ fo r that)* n am ely w o rsh ip p in g an d o b ey in g M e and d iso b ey in g the
S h ay tan ?fis a stra ig h t p a th ^ . K n o w le d g e o f th e stra ig h t p a th an d
acting a cco rd in g ly is based on th ese tw o m atters.
In o th e r w ords: y ou did not p ay atten tio n to M y in stru ctio n s, and
y o u d id n o t fo llo w M y c o m m a n d s, an d y o u to o k y o u r e n e m y as
a frie n d , so he «fled g re a t n u m b e rs o f y o u astray. C o u ld y o u n o t
then understand?)? that is, you did n o t have sound rational th inking
th a t w o u ld tell y o u to tak e y o u r L ord as an ally, W ho is y o u r tru e
ally, a n d w o u ld p re v e n t y o u fro m ta k in g y o u r w o rst e n e m y as an
ally. I f y o u h a d had so u n d ra tio n a l th in k in g , y o u w o u ld n o t h av e
done that.
A s y o u o b ey ed th e S h ay ta n an d to o k th e M o st G ra c io u s as an
enem y, and you disb eliev ed in th e m eetin g w ith H im , and now you
have co m e to th e ab o d e o f req u ital, and the d ecree o f p u n ish m e n t has
beco m e inev itab le for you,
^ T h is is hell, th at y ou w ere prom ised)* b u t y ou d isb eliev ed in it. So
now look at it w ith yo u r ow n eyes. A t that point they w ill be filled w ith
alarm and w ill stare fix ed ly in horror, an d th ere w ill be great panic.
T hat w ill be co m p leted by the o rd e r to tak e them to th e fire, an d it
w ill be said to them : B um therein this day for having disbelieved)? that
is, en ter it in such a w ay th at yo u w ill be bu rn ed and o v erw h elm e d by
its heat, w hich w ill env elo p you com pletely, because o f y o u r d isb e lie f
in the rev elatio n s o f A llah and y o u r rejection o f the M essen g ers o f
A llah.
T hen A llah says: d escrib in g the terrib le fate th at w ill b e fa ll them

in th e ab ode o f w retch edness:
^T o d a y We w ill seal up th eir m ouths)) by ren d erin g th em un ab le to
speak, so th ey w ill n o t be ab le to d en y w h at they did o f d is b e lie f and
rejectio n o f th e m essage.
^ a n d th e ir h an d s w ill speak to U s, and th e ir feet w ill testify to th eir
m isd e e d s^ th at is, th eir lim bs w ill testify ag ain st th em , w ith reg ard
to w h a t they did, an d they w ill be c a u sed to speak by the O ne W ho
causes ev e ry th in g to speak (th at is ab le to sp eak ) (cf 41: 21).
€(If We so w illed, w e could blind their e y e s^ and m ake them unable
to see, ju s t as We w ill m ake th em unable to speak
^ th e n if they w ere to rush to find th e ir w ay jj th a t is, if th ey w ere to
hasten to find th e w ay to paradise
€fhow w o u ld th ey be ab le to s e e ^ a fte r th e ir vision has been taken
aw ay?
^ I f W e so w illed , W e co u ld p a ra ly se th em in th e ir p la c e s ^ and
tak e aw ay th e ir ab ility to m ove
(•(then they w o u ld not be ab le to go fo rw ard or turn back)? in o rd er to
get aw ay from the fire. W hat is m ean t is that the decree o f punishm ent
w ill beco m e in ev itab le fo r these d isb eliev ers, an d they w ill have no
m eans o f escap e from that punish m ent.
In th a t situ a tio n , th ere w ill b e n o th in g b u t the fire, w h ic h w ill
have b een b ro u g h t forth, an d no o n e w ill be able to be saved exc e p t
by cro ssin g the sirat (a bridge that w ill be set up o v er hell), and no
one w ill be able to do th at ex cep t the b eliev ers, w h o w ill w alk in the
light. A s fo r th ese (d isb eliev ers), they have no p ro m ise from A llah
o f salv ation from the fire.
If A llah w illed , H e co u ld blind th e ir ey es and leave th em ab le to
m ove, so they w ould not be able to find th eir w ay to the sirat, even
i f th e y rush an d h aste n to d o so. S o th e y w ill n o t be able to m o v e
fo rw ard o r b ack w ard s. W hat is m ean t is that they w ill n o t cro ss it,
th erefo re they w ill not attain salvation.
Soorat Yd Seen (68) | 179
36:68. W hom ever We cause to live long, We also cause his strength to
decline [as he grow s old]. Will they not then understand?
^ W h o m e v e r W e c a u se to live long]? a m o n g th e so n s o f A dam ,

^W e also cause his strength to decline]? th at is, he go es back to the
state in w hich he began, w h ich is a state o f w eakn ess in both m ental
and physical term s.
^W ill th ey not then understand]? th at th e hum an bein g is lack ing in
all w ays, so th at they m ay m ak e th e m o st o f th eir physical strength
an d m en tal ab ility b efo re it is to o late, an d u se it in o b e d ie n c e to
th eir L ord?
36:69. We have not taught him [the Prophet] poetry, nor could he ever
have been a poet. Verily it is but a rem inder and a clear Q u r’an,
36:70. so that he m ay w arn those w ho are truly alive, and so that
the decree [o f punishm ent] m ay becom e inevitable for the
disbelievers.
H ere A llah (*$g) declares His Prophet M uham m ad ( ^ ) to be above

w h at the po ly th eists accused him of, th at he w as a po et and th at w h at
he b ro u g h t w as poetry.
^W e h av e not ta u g h t h im [the P ro p h et] p o etry , n o r c o u ld he e v e r
have been a p o e tp that is, it is not ap p ro p riate fo r him to be a poet.
T his is im p o ssib le, b ecause he is w ise and rig htly g uided, w h ereas
180 | Tafseer as-Sa 'di Juz'23
p oets are m isg u id ed , and are follo w ed by the m isg u id ed , an d becau se

A llah (4g) refu ted all the specio u s argum ents that the m isg u id e d use
ag ain st H is M e ssen g e r (5 |§ ).
T hus H e refu ted the arg u m en t that he w as able to read and w rite,
a n d sta te d th a t H e d id n o t teach h im p o e try a n d th a t th a t w a s n ot
ap p ro p riate for him .
^V erily it is but a rem inder and a clear Q u r’an)? that is, w hat he has
b ro u g h t is n o th in g but a rem in d er by w h ich p eo p le o f u n d erstan d in g
m ay be rem in d ed o f all religious teachings, w hich this B ook m entions
in a co m p re h e n siv e m an n er th at rem in d s peop le o f w h at A llah has
in stilled in th e ir natu ral d isp o sitio n o f e n jo in in g e v e ry th in g th a t is
good and fo rb id d in g e v e ry th in g th at is evil.
^ a n d a c le a r Q u r ’an)? th a t is, it e x p la in s e v e ry th in g th a t n eed s
to be ex p la in e d . H en ce w h a t is e x p la in e d is n o t sp ecified , so as to
in d icate th a t it ex p lain s an d c larifie s all th at is tru e, w ith ev id e n c e
b o th d e ta ile d and g en eral, an d it c la rifie s all th at is false, w ith the
evid en ce for it b ein g false.
A llah rev e a le d it th u s to H is M e ssen g e r ( ^ ) , «fso that he m ay
w arn those w ho are truly a liv e ^ that is, spiritually alive and alert. T hey
are the o n es w ho w ill be pu rified by th is Q u r’an an d w ill increase in
k n o w led g e an d actio n . F or the hearts o f such p e o p le, the Q u r ’an is
like rain th at falls on good, fertile land.
^ a n d so th a t th e d ecree [o f p u n ish m en t] m ay b eco m e in ev itab le for
the disbelievers)? b e c a u se th e p r o o f o f A llah is e sta b lish e d a g a in st
them , th e ir arg u m en ts are refu ted , an d no ex cu se is left for them .
0 0
(v r-v \
36:71. Do they not see that We have created for them - am ong the
things that O ur H ands have w rought - livestock anim als, o f
which they are m asters,
36:72. and that We have brought them under their control, so that some
o f them they have for riding and som e they eat,
36:73. and they have other benefits from them , and [milk] to drink?
Will they not then be grateful?
H ere A llah f jg ) en jo in s p eo p le to look at th at w h ich H e has m ade

to be o f service to th em , n am ely livestock an im als, o f w h ich th ey are
m asters, an d w h ich are o b ed ien t to th em in e v ery th in g th at they w ant
o f them . H e has created m any ben efits fo r th em , as th ey carry them
and th eir loads, goods and luggage from one place to another; som e o f
the liv esto ck they eat, and from oth ers they keep w arm , as from th eir
w o o l, fu r and h air (H e has g iv en them ) fu rn ish in g s an d o th e r g o ods
(to serve them ) for a tim e (cf. 16: 80). In th em th ere is a d o rn m e n t and
beauty, an d o th e r v isib le ben efits.
^W ill they n o t then be g ratefu l to A llah f}g), W ho has b esto w ed
th ese blessings, and devo te th eir w o rship to H im alone, and not ju s t
en jo y th ese b enefits w ith o u t reflectin g and p o n d erin g ?
SS (J) o/-> O j ^
36:74. Yet they have taken other gods besides A llah, in the hope that
they m ay be helped.
36:75. T hey cannot help them ; rath er th e ir w o rsh ip p ers stand like
w arriors ready to defend them.
T h is e x p la in s th e falsen ess o f th o se that the p o ly th e ists to o k as

g o d s b esid es A llah (tte), h o p in g for th e ir help an d intercessio n .
T h ey are utterly incapable: (-(They can n o t help them)? and can n o t
help th em selv es. I f they are not ab le to help them , then th e re is no
w ay the peo p le can receive help from them . T h ere are tw o essential
c o n d itio n s fo r help: b ein g ab le to do it an d w an tin g to d o it. I f (an
idol) is ab le to help, d o es it w ant to help its w o rsh ip p e r o r not? I f it
can n o t help, then both m atters are ruled out.
({rather th e ir w o rsh ip p e rs sta n d lik e w a rrio rs re a d y to d e fe n d
them)?.
f t
(VI ®JJ—
*1)
36:76. Do not let their w ords grieve you. Verily We know w hat they
conceal and w hat they disclose.
T h at is, do not let the w o rd s o f th ese d isb eliev ers griev e y ou, O
M essen g er ( ^ ) . W hat is m ean t by th e ir w o rd s is w hat is indicated
by th e c o n te x t, w h ic h is e v e ry th in g th e y sa id in w h ic h th e y c a st
asp ersio n s on the M essen g er o r the m essag e he brought.
In o th e r w o rd s: do n o t be d istra c te d by g rie v in g fo r th em , fo r
(•{Verily W e k n o w w h a t th e y co n ceal and w h at they disclose)? and
We w ill req u ite them acco rd in g to w h at w e know o f th em , and th eir
w ords w ill not harm y ou in the slightest.
r— I
f t f t
Soorat Yd Seen (77-83) I 183
(A r-vv ^
36:77. Does m an not see that We created him from a drop o f sem en?
Yet he becom es argum entative, able to express him self,
36:78. producing arguments against Us and forgetting his own creation.
He says: W ho can give life to bones that have crum bled to dust?
36:79. Say: He W ho created them in the first place w ill give life to
them , for He has full know ledge o f every act o f creation.
36:80. It is He W ho produces fire for you out o f the green trees, with
w hich you kindle your fires.
36:81. Is not He W ho created the heavens and the earth able to create
the like o f them ?41 Yes indeed, for He is the C reator o f all, the
A ll-Knowing.
36:82. His way, w hen He decrees a matter, is m erely to say to it, ‘B e!’
and it is.
36:83. So glory be to the O ne in W hose Hand is the dom inion over all
things, and to Him you will be brought back.
T hese v erses m ention the sp ecio u s arg u m ent o f those w h o denied

the resu rrectio n , and the m o st p erfe ct resp o n se to it in the best and
clearest m anner. A llah (-3?) says: ({Does m an not see}? th at is, does
m an, w h o den ies the re su rre c tio n an d d o u b ts it, not see so m e th in g
that w ill give him co m p lete certain ty th at the resu rrectio n w ill indeed
happen, n am ely the b eg in n in g o f his o w n creatio n
41 That is, He is able to recreate them (on the Day o f Resurrection) exactly
as they were in the first creation. (as-Sa‘di)
184 | Tafseer as-Sa'di Juz '23
sjfrom a dro p o f se m e n ^ afte r w h ich he passes th ro u g h stag es, one

a fte r an o ther, until he beco m es a y o u n g m an, and he b ec o m e s m atu re
in th in k in g an d reach es his peak.
^Y et he b eco m es arg u m en tativ e, able to ex p ress him self]? a fte r his
b eg in n in g as a dro p o f sem en. So let him see th e d ifferen ce betw een
the tw o states, w h at he w as and w h at he b ecam e, and let him realise
th at th e O ne W h o created him from n o th in g is m ore able to recreate
him a fte r he has disin teg rated and been scattered.
^ p ro d u c in g arg u m en ts ag ain st Us]? th at no one should pro d u ce,
b ecause it is b ased on co m p arin g the m ig h t and p o w e r o f the C reato r
w ith the p o w er o f the created bein g , say in g th at w h a t is im p o ssib le
fo r the c reated b ein g is also im p o ssib le for th e C reator.
T h en A llah ex p lain s th is a rg u m en t further:
6(He]? n am ely th at (a rg u m en tativ e) m an ^ say s: W ho can giv e life to
b o n es th at h av e cru m b led to dust?)? th a t is, w ill an y o n e rev iv e th em ?
T his is a question by w ay o f denial; in o th e r w o rd s, no one w ill revive
them a fte r th e y hav e d isin teg rated an d vanished.
T h is s p e c io u s a rg u m e n t, w h ic h sa y s th a t th is is v e ry u n lik e ly
b e c a u se it is s o m e th in g th a t is b e y o n d h u m a n c a p a b ilitie s , w as
p roduced by this person b ecau se o f his h e ed lessn ess and b ecau se he
forgot how his ow n creation began. H ad he th ought about how he w as
created , after he had been n o th in g w orth m en tio n in g , then he cam e
into ex isten ce, he w o u ld n o t have com e up w ith such an argum ent.
In re sp o n se to th is v iew th a t th e re su rre c tio n is unlikely, A llah
(•fe) g ave a p e rfect a n sw e r th at settles th e m a tter o n ce and fo r all,
as H e said: ^ H e W ho created them in the first place w ill give life to
th e m ^ - as soon as a p erso n th in k s o f it, he w ill realise w ith certainty,
b eyond any sh adow o f a d oubt, th at th e O n e W ho created them in the
first place is able to create them a second tim e, and th at is easier for
H is pow er, i f o n e ju s t th in k s ab o u t it.
«jfor He has full know ledge o f every act o f creation)* this is a second
proof, w h ich is c o n n ected to one o f the attrib u tes o f A llah (4g), for
H is know ledge e n c o m p asses all cre a te d b ein g s, in all c ircu m stan ces,
at all tim es. H e k n o w s w h at th e earth c o n su m e s o f the bo d ies o f the
dead, and w hat rem ains, and H e k now s the unseen and the seen. I f a
perso n affirm s th is g reat d iv in e k n o w led g e, he w ill realise th at it is
easy for the O n e W ho p o ssesses th is g reat k n o w led g e to g iv e life to
the d ead and b rin g th em forth from th eir graves.
T h en A llah m en tio n s a th ird p roof: «flt is H e W ho pro d u ces fire
for yo u o u t o f the green trees, w ith w h ich y o u k in d le y o u r fires]?. I f
H e prod u ces fire, w hich is dry, from the green trees, w h ich are very
dam p and m oist, even th o u g h th e ir ch aracteristic s are d iam etrically
op p o sed , then H is b rin g in g forth o f the dead from th e ir g raves is akin
to that.
T h e n H e m e n tio n s a fo u rth p ro o f: «fls n o t H e W h o c re a ted the
heavens and the earth]? despite th eir im m en se v astn ess ^ a b le to create
the like o f them]? that is, is H e not ab le to recreate them ?
^Y es indeed]?, H e is able to do that, for the creatio n o f the heavens
and the earth is g re a te r than the creatio n o f people.
^ fo r He is the C reato r o f all, the A ll-K now ing]?. T his is the fifth proof.
H e is the C reato r o f all, an d all created things - earlier and later, sm all
and great - are in dicativ e o f H is creatio n and m ight; it is n e v e r too
d ifficu lt for H im to create an y th in g th at H e w an ts to create.
H is recreatio n o f th e d ead is one o f the a sp ects o f H is b ein g the
C reator, hence H e says:
^ H is w ay, w h en H e decrees a m atter, is m erely to say to it, ‘B e !’ and
it is]? th at is, im m ediately, w ith no im pedim ent.
^ S o g lo ry be to th e O n e in W h o se H and is th e d o m in io n o v er all
things]? - this is a sixth poin t o f evidence: the S overeign W ho controls
all thin g s - and e v e ry th in g th a t d w e lls in the u p p er an d lo w er realm s
belo n g s to H im , an d all are slaves w ho are su b ject to H is co n tro l - is
ru n n in g th e ir affairs acco rd in g to H is d iv in e d ecree and th e decrees
o f H is Sharia.
186 | Tafseer as-Sa 'di Juz’23
H ence re creatin g th em a fte r th eir death, in ord er to re q u ite them ,

is part o f H is p e rfe c t contro l. H en ce H e says: «(and to H im y o u w ill
b e b ro u g h t b a c k ^ , w ith o u t a d o u b t, b e c a u s e o f th e a b u n d a n t an d
d efin itiv e p ro o f and ev id en ce to th at effect. So b lessed be the O ne in
W h o se w ord there is gu id an ce, h ealin g and light.
This is the end o f the commentary on Soorat Ya Seen.

peace o f Allah be upon Prophet Muhammad ( ^ ) . his family, and
37.
Soorat as-Saffat

^ v G h ll* ^ ^
Gill ip\&S® o^lJi 43 QG. £ uSfi oylGi 4J (j)

oysjjb j jc -'Ji 2G 11 G l o y ^ i - W { J} v5f^sj\
G lj-i; ,4juj^ G jG d V^fl> G l - A c - ( J ) <—"W" j^ > *
^ Crij*^ uG(>* pl'G U - G G ili- ^ j»iL iL - G il >1 iGilf
(\ \ - t iolsLoJl ij^.)
37:1. By those [angels] lined up in rows,

37:2. And by those [angels] w ho drive [the clouds],
37:3. And by those [angels] w ho recite A llah’s w ords,
37:4. Verily your God is indeed One,
37:5. Lord o f the heavens and the earth and all that is betw een them,
and Lord o f every point o f sunrise.42
42 The point o f sunrise varies throughout the year.

188 | Tafseer as-Sa'di J u :'23
37:6. Verily We have adorned the low est heaven with the beauty o f
the stars,
37:7. w hich also serve as a protection against every rebellious devil,
37:8. so that they cannot eavesdrop on those on high, for they are
pelted from all sides
37:9. to repulse them . A nd theirs will be a perpetual punishm ent.
37:10. But if any o f them snatches som e w ords,43 he will be pursued
by a shooting star.
37:11. So ask them [O M uham m ad]: Is it m ore difficult to create them
[again, on the Day o f Resurrection] than all the other things We
have created? Verily We created them from sticky clay.
T his soorah b egins w ith an oath in w hich A llah (*$£) sw ears by the
n o b le a n g els, w h en they w o rsh ip H im and disp o se o f p e o p le ’s affairs
by H is leave, affirm in g H is d iv in ity and L ordship.
((By th o se [angels] lined up in rows]? th at is, in row s se rv in g th e ir
Lord.
((A nd by th o se [angels] w ho d riv e [the clouds] ]? this also refers
to the an g els, w h o d riv e the clo u d s by A lla h ’s leave.
(•(And by th o se [angels] w ho recite A lla h ’s words]?.
A s th e y are d e v o te d to th e ir L ord, w o rsh ip p in g and se rv in g H im ,
and not d iso b e y in g H im even for an in stant, A llah sw ears by them ,
affirm in g H is divinity, as H e says:
(•(Verily y o u r G od is indeed One]? - H e has no p artn er in divinity,
so devote y o u r love, fear, hope, and all kinds o f w orship solely to Him.
((Lord o f the h eav en s an d the earth and all that is betw een them ,
and L ord o f ev ery p o in t o f sunrise]? th at is, He is the C reato r o f these
th in g s, W h o p ro v id e s fo r th e m an d c o n tro ls th em ; ju s t as H e has
no p a rtn e r in H is L o rd sh ip o v er them , so too H e has no p a rtn e r in
43 This refers to the words o f the angels, as they discuss what is going to
happen on earth, based on the divine decree.
Soorat as-Saffat (1-11) | 189
H is divinity. A llah (•$£) often affirm s th e o n en ess o f H is d iv in ity by

affirm in g the o n eness o f H is L o rd sh ip , b ecau se it is in d icativ e o f it,
and the polytheists th em selv es also affirm ed it, so He pro v es to them
th e soundness o f w h at they den ied on the basis o f w h at th ey affirm .
A llah singles ou t for m ention the points o f sunrise, b ecau se that
also im plies the points o f sunset. T h e w o rd tran slated here as ‘points
o f su n rise ’ m ay also refer to th e p o in ts o f risin g o f the stars th at are
m entio n ed in the fo llo w in g v erses, h en ce H e says: tfV erily We have
ado rn ed the low est heav en w ith th e b eau ty o f the stars, w h ich also
serve as a protection against every rebellious devil, so that they cannot
ea v esd ro p on th o se on high)*. H ere A llah m en tio n s tw o im p o rta n t
b en efits o f the stars:
1- T h ey are ad o rn m en t for the heaven. W ere it not for the stars, the
heaven w ould be a dark place w ith no light. But H e has adorned
it in o rd er to illum inate it th ro u g h o u t and m ak e it beautiful, and
so that people m ay navig ate by the stars in darkness on land and
sea, and there are also o th e r b en efits from them .
2- T hey serve to p ro tect the heaven from ev ery reb ellio u s devil,
p reventing them from reaching the heaven in order to eavesdrop
on th o se on high, nam ely the ang els. W hen they try to listen,
th ey are p elted w ith sh o o tin g stars «ffrom all sides)*, so as to
repulse them an d d riv e them aw ay so th at they can n o t listen to
w h a t is said by th o se on high.
fjA nd th eirs w ill be a perpetual)* th at is, o n g o in g ^punishm ent)*;
it has been p rep ared fo r th em , b e cau se th ey re b e lle d an d failed to
obey th e ir Lord.
W ere it not that A llah C ^ ) m akes an ex cep tio n here, this w ould
indicate that they n ev er h ear an y th in g at all, but He says ?(But if any
o f th em sn a tc h e s so m e words)* th a t is, e x c e p t the o n e a m o n g the
rebellio u s d e v ils w ho sn atch es a sin g le w o rd by stealth,
«{he w ill be pursued by a sh o o tin g star)*. S om etim es it hits him before
he is ab le to co n v ey that w ord to his fam iliars, so the new s o f heaven
190 | Tafseeras-Sa'di Juz'23
is cut off; an d so m etim es he p asses it on before he is hit, b u t th ey also

tell one h u ndred lies w ith th at w o rd , that they p ro p ag ate b e cau se o f
the w ord th at w as h eard from heaven.
H aving describ ed these g reat creatio n s, A llah says;
«fSo ask th em [O M u h am m ad])) th at is, ask th o se w h o d e n y th e ir
recreatio n after death
f(Is it m ore difficult to create them [again, on the D ay o f Resurrection])-)
that is, is rec re atin g them after th eir death m ore difficult,
((than all th e o th e r th in g s W e h av e created?)-) T h e y w ill in e v ita b ly
affirm th at the creatio n o f the h eav en s and the earth is m o re d ifficu lt
than th e creatio n o f hum ankind.
So they have no choice but to affirm and believe in the resurrection.
Indeed, if they look at th eir ow n selv es and reflect upon th em , they
will realise that th eir initial creation from sticky clay is m ore difficult,
w h en th e y th in k a b o u t it, th a n th e ir re c re a tio n a fte r d eath . H en ce
A llah says: ((Verily We created them from sticky clay)). T his is like
th e v erse in w h ich A llah (4 s) says:
(-(Indeed, W e c re a te d m an fro m d ry clay , m a d e fro m b la c k m u d
m ou ld ed into sh a p e .}) (al-Hijr 15: 26)
0 0
37:12. Rather you w onder [at their d isbelief in the resurrection] whilst
they ridicule it,
Soorat as-Sqffat (12-21) | 191
37:13. and w hen they are rem inded, they do not pay heed,
37:14. and when they see a sign, they resort to ridicule,
37:15. and they say: This is obviously nothing but magic!
37:16. What! W hen we have died and have turned into dust and bones,
will we really be raised up,
37:17. and our forefathers, too?
37:18. Say: Yes, and you will be hum iliated.
37:19. It will be but a single blast [o f the Trum pet], and im m ediately
they will be [alive and] looking around.
37:20. They will say: Woe to us! This is the Day o f Judgem ent!
37:21. [It will be said:] This is the Day o f D ecision that you used to
deny.
([R ather you wonder]? O M e sse n g e r - or, O m an - at the d is b e lie f

o f those w ho d isb eliev e in the re su rre ctio n , a fte r you sh ow ed them
great signs and clear evidence. It is indeed so m ething asto nishing and
strange (th at th ere are peo p le w h o deny th e resu rrectio n ), b ecau se it
is so m eth in g th at can n o t be denied
^w h ilst]? e v e n s tra n g e r th a n th e ir d e n ia l is th e fa c t th a t th e y
([ridicule]? the one w ho is tellin g them a b o u t th e resu rrectio n. T hey
w e re n o t c o n te n t m e re ly to d e n y it; ra th e r th e y w e n t fu rth e r an d
rid icu led the w ord o f truth.
^ a n d ^ also strange is the fact th at ^ w h e n they are rem inded]? o f
w h at th ey know on the basis o f th e ir natural inclin atio n and rational
thinking, and w h at is instilled in them and w h at they see aro u n d them ,
([they do n o t pay need]? to that, i f they do n o t pay heed b ecau se o f
ignorance, this indicates that they are extrem ely unintelligent, because
th ey w ere rem in d ed o f so m eth in g th a t is in stilled in th em an d is w ell
know n on the basis o f rational th in k ing , and th ere can be no do u b t
ab o u t it. A nd i f th a t is b ecau se o f w ilfu l ig n o ran ce and stu b b o rn n ess,
th at is even stranger.
A lso stran g e is th e fact th a t w h en p ro o f is esta b lish e d fo r them

and they are rem in d ed o f the sig n s to w hich the sm artest p eo p le and
th o se w ho are m o st m atu re in th in k in g w o u ld subm it, th e y ridicule
th em an d find th em odd.
A lso stran g e is th e fact th at they said o f the truth w h en it cam e
to them : ^ T h is is o b v io u sly n o th in g b u t m agic! T hey reg ard ed the
m o st su blim e o f th in g s, n am ely the truth, as bein g like the m o st base
an d ig n ob le o f things.
A lso strange is the fact that they com pared the pow er o f the Lord o f
earth and h eav en w ith the p o w e r o f hum an b ein g s w ho are lacking in
all asp ects, and they said, th in k in g it u n lik ely an d d en y in g it: «(What!
W h en w e h av e d ie d an d h av e tu rn ed into d u st an d b o n es, w ill w e
really be raised up, an d o u r fo refath ers, to o ? ^
B e c a u se th is w as all th e y h a d to o ffer, A lla h c o m m a n d e d H is
M e sse n g e r ( j | § ) to resp o n d in a w ay to alarm th em , so H e said:
^S ay : Y es^ yo u w ill be resu rrected , you and y o u r forefathers
«(and y ou w ill be h u m ilia te d ^ that is, bro u g h t low ; it is not beyond
A lla h ’s p o w er to resu rrect you.
*(lt will be but a single b la s ts that Israfeel w ill blow on the T rum pet
^ a n d im m e d ia te ly th e y ^ w ill b e re s u rre c te d fro m th e ir g ra v e s
an d 6[will b e [aliv e an d ] lo o k in g around)^. A s th e y w e re in itia lly
created , th ey w ill be resurrected: w h o le in body, barefo o t, n aked and
u n circu m cised . In th at state they w ill sh o w th e ir reg ret, d isg race and
loss, an d th ey w ill call out (w ish in g ) fo r death (cf. 25:13).
^ T h e y w ill say: W oe to us! T h is is the D ay o f Judgem ent! T hey
w ill affirm th a t w hich they u sed to rid icule in this w orld.
B ut it w ill be said to them : ^ T h is is the D ay o f Decision)* am ong
people, and betw een them and th eir L ord, reg ard in g th at concern in g
w h ic h th e y d iffe re d a m o n g th e m s e lv e s o f rig h ts a n d d u tie s , an d
b etw een them and o th er people.
0 0
37:22. [Allah will com m and:] G ather together those w ho did w rong,
and others o f their ilk, as w ell as w hatever they used to w orship
37:23. besides A llah, and direct them to the path o f hell.
37:24. But detain them , for they are to be questioned.
37:25. [Allah will say to them :] W hat is the m atter with you, that you
do not help one another?
37:26. Rather on that day they will subm it completely.
T h at is, w h en th ey are b ro u g h t on th e D ay o f R esu rrectio n , and

they see w ith th e ir ow n eyes th at w hich they d isb eliev ed in and used
to ridicule, the com m an d w ill be issued to tak e th em to th e fire, w hich
they used to d isb eliev e in, and it w ill be said:
((G ath e r to g e th e r th o se w h o d id w ro n g )) th a t is, th e y w ro n g e d
them selves by disbelieving, ascribing partners to A llah and com m itting
sins
((and oth ers o f th eir ilk)) w h o did sim ila r d eeds. E ach perso n w ill be
jo in e d to others w ho w ere like him in m isdeeds.
({as w ell as w h a te v e r th ey u sed to w o rsh ip b e sid es A llah)) such
as the idols and rivals that th ey claim ed ; g ath er th em all together,
^ a n d d irect them to th e path o f hell)? th at is, d rive th em v io len tly to
hell.
^B ut)) after it has beco m e cle a r to th em th at th e ir fate is hell and
they know that they are am o n g the peo p le w ho are d estin ed for the
realm o f d o o m , it w ill be said:
^ d e ta in them )) b efo re you tak e them to hell
194 I Tafseer as-Sa 'di J u z’23
({for th ey are to be questio n ed )) a b o u t w h a t th ey used to fa b ric a te

in this w o rld , so th a t th e ir lies an d fa b ric a tio n s w ill be m ad e cle a r
before the w itn esses.
T hen it w ill be said to them : ({W hat is the m a tte r w ith you, that
you do n o t help o n e another?)) T h at is, w h a t has h a p p e n e d to you
today? W h at has befallen you, so th at you do not help one an o th er
o r su p p o rt one another, after you used to claim in th e prev io us w o rld
that you r gods w ould w ard o ff the punishm ent from you and help you,
and they w o u ld in terced e for you w ith A llah? It is as if they w ill not
an sw er this question, becau se they w ill be o v ercom e w ith hum iliation
and sh am e; they w ill su b m it to the p u n ish m e n t o f the fire and w ill
surrender, h av in g lost all hope, so they w ill n o t speak. H en ce A llah
says: ({Rather on th at d ay they w ill su b m it com pletely)).
(T't-'fV loliUaJl
37:27. They will turn upon one another,44 reproaching one another.
37:28. T hey [the fo llow ers] w ill say [to the leaders]: You used to
prevent us from doing w hat is right [and good].
37:29. [The leaders] w ill say [to the followers]: R ather it w as you w ho
would not believe,
44 The misguided disbelievers will turn to their leaders and reproach them
Soorat as-Sdffat (27-39) | 195
37:30. and we had no pow er over you. Rather it w as you w ho w ere a

people given to transgression.
37:31. N ow the punishm ent o f our Lord has becom e inevitable for us;
we will surely taste it.
37:32. We led you astray, for we ourselves had gone astray.
37:33. Verily on that day they will all share in the punishm ent.
37:34. Indeed that is how We will deal w ith the evildoers,
37:35. for w hen it w as said to them : T here is no god but A llah they
w ould turn aw ay in arrogance
37:36. and say: Are we to abandon our gods for the sake o f a mad poet?
37:37. Rather he has brought the truth and confirm ed the [m essage o f
the earlier] M essengers.
37:38. You [O disbelievers] will surely taste the painful punishm ent,
37:39. but you will not be requited for anything other than w hat you
used to do.
W h en th e y are g a th e re d to g e th e r w ith o th e rs o f th e ir ilk and

th eir gods, and taken to the path o f hell, and th ey are d etain ed and
q u estio n ed but do not answ er, th ey w ill th en turn upon one another,
b lam in g one a n o th e r for having gone astray and led them astray. T he
fo llow ers w ill say to the leaders:
«[You used to p rev en t us from d o in g w h at is rig h t [and good]]? that
is, y o u u sed to prev en t us by force and pow er, so y o u led us astray.
W ere it n o t for you, w e w ould have been believ ers.
^ [T h e leaders] w ill say]? to them :
f(R ather it w as you w ho w o u ld n o t believe]? th a t is, y ou co n tin u ed
to ascrib e partners to A llah as w e d id, so w h at m akes you b etter than
us? W hat right do you have to blam e us?
ând]? in fact t(w e had no p o w e r o v e r you]? th at is, w e did not
force y o u to ch o o se disb elief;
«[Rather it w as yo u w ho w ere a peo p le given to tra n sg re ssio n ^ and
yo u o v erstep p ed th e m ark.
^N o w the p u n ish m en t o f o u r Lord has beco m e in evitab le fo r us)?

that is, fo r us and for you;
((we w ill su rely taste it)? th at is, the p u n ish m en t, and this is the w ill
and d ecree o f our L ord, th at w e and yo u sh o u ld taste the p u n ish m e n t
and share th e su ffering.
T h erefo re, ((We led you astray, fo r w e ourselv es had gone astray)?
that is, w e called y o u to th e path th at w e w ere fo llow ing, w h ich w as
th e p ath o f m isg u id a n ce , an d y o u re sp o n d e d to o u r call, so d o not
b lam e us; rath er b lam e yourselv es.
((V erily o n th a t day)? n a m e ly th e D ay o f R e su rre c tio n , ((they
w ill all sh are in th e p u nishm ent)?, ev en th o u g h th e s e v e rity o f the
p u n ish m e n t w ill v ary a c c o rd in g to th e e x te n t o f th e ir sins. Ju s t as
they shared d isb e lie f in th is w o rld , th ey w ill sh are the co n seq u en ces
th e re o f in the hereafter. H ence A llah says: ((Indeed that is how We
w ill deal w ith the evildoers)?.
T h e n A lla h sta te s th a t th e ir e v ild o in g w as e x tre m e an d w e n t
b eyond all bounds:
((for w h en it w as said to them : T h ere is no god but Allah)? and they
w ere called to th is m essag e and w ere in stru cted to abandon all other
gods,
((they w o u ld turn aw ay in a rro g a n c e ^ from the m essag e an d from
the o n e w h o b ro u g h t it.
(•(and say)? o b jectin g to it: ((Are w e to ab an d o n o u r gods)? w hom
w e and o u r fo refath ers have con tin u ed to w orship,
(•(for the sak e ofj? and the w o rd s o f
((a m ad poet?)) T hey w ere referrin g thereby to M uham m ad (* |§ ). A nd
they did not stop at tu rn in g aw ay from him o r sim p ly rejectin g him ;
ra th e r they ju d g e d him in the m ost u n fair m an n er and deem ed him
to be a m ad poet, w hen they w ere w ell aw are th at he knew n o thing
o f poetry o r po ets, and his c h a ra c ter w as not th at o f a poet; ra th e r he
w as the m ost w ise o f A lla h ’s creation and the m ost m ature in thinking.
H e n c e A lla h (4 s) said , re fu tin g th e ir a c c u sa tio n : ((R ath e r he))

nam ely M u h am m ad (D § )
((has b ro u g h t the tru th ^ th at is, his co m in g is tru e, and w h at he has
b ro u g h t o f teach in g s an d the Q u r ’an is true
((and c o n firm e d the [m e ssa g e o f th e ea rlie r] M e ssen g ers)) th a t is,
his co m in g co n firm s w h at the M essen g ers fo reto ld co n c e rn in g him .
W ere it not for his co m in g and his m essag e, the M essen g ers w ould
n o t have been telling the truth. T h erefo re he is a sign and a m iracle o f
every M essen g er w h o cam e befo re him , b ecau se th ey spoke o f him
and foretold his com ing, and A llah to o k from them th eir co v enant and
pledge th at if he cam e to th em , th ey w o u ld su rely b eliev e in him and
support him , and they took the sam e prom ise from th eir nations. So
w hen he cam e, the tru th fu ln ess o f th e M essen g ers w ho cam e b efo re
him b ecam e apparen t, and the falseh o o d o f th o se w ho d isag reed w ith
them becam e clear. I f it had so hap p en ed th a t he did n o t com e, w hen
they had foretold his c o m in g , th at w o u ld h av e shed do ub ts on th eir
truthfulness.
T he tru th fu ln ess o f the M essen g ers w as also confirm ed by the fact
that he b ro u g h t that w h ich they b ro u g h t an d called to th at to w hich
th ey called , and he b eliev ed in them an d co n firm e d th e so u n d n ess o f
th eir m essag e, th eir p ro p h eth o o d an d th e ir law s.
B e c a u se th e y sa id e a rlie r (in 37: 3 1) ((w e w ill su re ly ta ste it)),
w hich m ay o r m ay not be true, A llah (4g) tells us in d ecisiv e term s,
that cannot be but true and certain, becau se it is H e W ho says it: ((You
[O d isb e lie v e rs] w ill su re ly ta ste th e p ain fu l p u n ish m e n t, b u t y ou
w ill not be requited)), by being m ade to taste the p ain fu l p u n ish m en t,
((for an y th in g o th e r than w hat y o u u sed to do)) - W e did not w ro n g
you; rath er We have been ju s t to w ard s you.
B ecause the w o rd in g used here is g eneral, and w h at is m ean t here
is th e p o ly th eists, A llah (4g) e x c lu d e d th e b eliev ers from that, and
said:
198 | Tafseer as-Sa‘di Juz'23
37:40. H ow ever, for the chosen [and sincere] slaves o f Allah

37:41. there will be provisions that are know n [for their beauty and
delicious taste],
37:42. fruits o f various kinds; and they will be honoured
37:43. in gardens o f delight,
37:44. seated on couches facing one another.
37:45. A cup w ill be passed around am ong them w ith w ine from a
flow ing spring,
37:46. w hite and delicious to those w ho drink it.
37:47. It will not cause any harm , nor will they be intoxicated by it.
37:48. A nd w ith them w ill be chaste w om en with big beautiful eyes
w ho restrain their glances,45
37:49. as if they are eggs46 carefully guarded.
(•[However, fo r the ch o sen [and sincere] slaves o f Allah]? they w ill

not taste th e pain fu l p u n ish m en t, b ecau se they w ere sin cere to A llah
in th eir deeds. T h erefo re H e ch o se th em and singled th em o u t for His
m ercy, and sh o w ered th em w ith H is grace.
([there w ill b e p ro v isio n s th at are know n]? th at is, th ey a re not
unk n o w n ; ra th e r it is an im m en se p ro v isio n , th e type an d q u ality o f
w h ich is not u n k n o w n , and n o o ne co u ld know its nature.
45 They are the hoor al-‘een, who will be content with their husbands and
will not look at other men.
46 This refers to their colour, as they are fair and unblemished.
T hen A llah ex p lain s that by saying: ^ fru its o f v ario u s kinds)) that
is, all ty p es o f fru its th at o n e w o u ld en jo y b ec a u se o f its d e lic io u s
co lo u r and taste
((and th e y w ill be h o n o u re d ^ th a t is, th e y w ill n o t b e d e sp ise d o r
lo o k ed d o w n upo n ; ra th e r th e y w ill be re sp e c ted , a p p re c ia ted and
dignified.
T h ey w ill h o n o u r one a n o th er and the an g els w ill h o n o u r th em ,
e n te rin g u p o n th e m fro m e v e ry g a te a n d c o n g ra tu la tin g th e m fo r
hav in g attain ed this great honour. A nd th ey w ill be h o n o u red b y the
M ost G en ero u s o f those w ho show g enerosity, W ho w ill bestow upon
them all kinds o f b lessings that w ill bring jo y to th e ir hearts and souls.
((in g ard en s o f delight)) th at is, in g ard en s th a t are filled w ith jo y
and h ap p in ess b ecau se o f w h at th ey co n tain o f all sorts o f b liss, such
as no eye has seen, no e a r has heard , n o r has it cro ssed the m in d o f
m an, and th ey are free o f all th at co u ld spoil th e ir d elig h ts, o f any
kind s o f stresses an d troubles.
O n e o f th e w ays in w h ich th ey w ill be h o n o u re d by th e ir L ord
and w ill h o n o u r one an o th er is th at th ey w ill be ((seated on couches))
w h ic h are raised seats a d o rn e d w ith all k in d s o f fine and beau tifu l
cloth. T hey w ill be reclin in g on th ese co u ch es in a w ay th at reflects
co m fo rt, seren ity an d jo y ,
^facin g one another)) and their hearts w ill be free o f rancour, their love
w ill not be tainted w ith any elem ent o f hate, and they w ill be delighted
to be together, facin g o n e an o th er in a m an n er th at is in d icativ e o f the
harm ony b etw een th eir hearts. T h ey w ill show p ro p er etiquette to one
another, n ot tu rn in g th e ir b ac k s on o n e a n o th er; ra th e r the fact that
they are describ ed as facing o n e an o th er is in d icativ e o f th eir perfect
jo y and perfect etiq u ette to w ard s one another.
((A c u p w ill b e p a s s e d a ro u n d a m o n g th e m w ith w in e fro m a
flo w in g spring)) th a t is, b o y s w h o are re a d y to serv e th e m w ill go
aro u n d w ith d e lic io u s d rin k s, in b e a u tifu l c u p s, filled w ith n e c ta r
scen ted w ith m u sk ; th e se w ill be c u p s o f w in e, b u t th a t w in e w ill
200 | Tafseeras-Sa‘di Juz '23
be d ifferen t from th e w in e o f th is w o rld in all asp ects. In c o lo u r it is

^w hitej? w h ich is o n e o f the b e st o f co lo u rs, and in taste it w ill be
^ d e lic io u s to th o se w h o d rin k it)?; the o n e w h o d rin k s it w ill en jo y it
w h ilst d rin k in g it and afterw ards.
It w ill be free o f an y th in g th at m ay harm the m ind o r cau se the
d rin k e r to lose his m ind; he w ill n o t b eco m e into x icated by it and it
w ill n o t lead to an y h ead ach e o r hangover.
H a v in g to ld us o f th e food, d rin k an d g a th e rin g s o f th e p e o p le
o f p aradise, an d th e d elig h ts, in general term s and in detail, th a t are
included in the phrase ^ g a rd e n s o f d e lig h t^ , so that people m ay know
w h at is th ere, an d th u s they w ill long fo r it, A llah n ow sp eak s o f th e ir
sp o uses, saying:
A nd w ith them w ill be ch aste w o m en w ith big b eau tifu l eyes w ho
restrain th eir g la n c e s^ th at is, w ith the p eo p le o f parad ise, w ith big
b eau tifu l ey es, reach in g the pin n acle o f beau ty and restrain in g th eir
g lances.
W h a t is m e a n t is e ith e r th a t th is b e a u tifu l a n d c h a ste w o m a n
re stra in s h e r g lan ce and looks o n ly at her h u sb an d , b e cau se o f her
chastity, and she does not look beyond him to anyone else, and because
o f th e p erfectio n and b eau ty o f her h u sb an d , w h ich is such th at she
d o e s n o t w a n t a n y o n e e lse in p a ra d ise b u t h im ; o r it m a y b e the
p h rase tran sla te d as ^ re stra in th eir g la n c e s^ m ean s th at they are so
b eautiful th at the h u sb an d looks o n ly at his spouse, and restrain s his
g lan ce w h ich in d icates th at his th o u g h ts an d love are o n ly fo r her.
B oth m ean in g s are p o ssib le and both are sound.
A ll o f th is is in d icativ e o f the b eau ty o f b o th m en and w o m en in
p a ra d ise an d th e ir love fo r one ano ther, w h ic h is su ch th at no one
w ould look at anyone else and th ey w ill all be extrem ely chaste; there
w ill be no en v y o r resen tm en t o r g rudges, b ecau se o f the ab sen ce o f
the cau ses thereof.
^ w ith b ig b eau tifu l ey esjj this refers to the beau ty o f the eye and
its lovely shap e
*fas if they)? nam ely the ho o r a l-‘een (fare eggs carefu lly guarded)?
th a t is, c o v e re d . T h a t is b e c a u se o f th e ir b e a u ty a n d pu rity , an d
indicates th at th e ir co lo u rs are th e m o st b eau tifu l o f co lo u rs an d the
m o st d elig h tfu l to b eh o ld , w ith no b lem ish es o r d ark p atches.
0 0
io UUoJi
37:50. They will turn to one another w ith questions.

37:51. One o f them will say: I had a friend [on earth],
37:52. w ho used to say: A re you one o f those w ho believe
37:53. that w hen w e have died and becom e dust and bones, we w ill be
brought to account?
37:54. He will say: Shall w e look for him [in the fire]?
37:55. So he will look dow n and see him in the m iddle o f the blazing
fire.
37:56. He will say: By A llah, you alm ost brought about m y ruin!
37:57. W ere it not for the grace o f my Lord, I too w ould have been
there [in hell].
37:58. Is it then that w e are not going to die,
37:59. except our first death, and that we w ill not be punished?
37:60. Surely this is the suprem e trium ph!
37:61. For the like o f this let all strive, w ho w ish to strive.
202 | Tafseer as-Sa'di Juz’23
H av ing d escrib ed th e ir bliss and p e rfe c t h ap p in ess, w ith food and

drink, beautiful spouses and splendid places to sit, A llah now describes
how they w ill co n v erse w ith o n e a n o th e r an d sp eak o f m atters o f the
past, and they w ill continue talk ing and asking one an o th er questions,
until the c o n v ersatio n leads to o n e o f th em saying:
((I had a friend)) in the form er w orld w h o den ied the resu rrectio n and
criticised m e fo r b eliev in g in it, and he ((used to sayj) to m e: ((A re
yo u one o f those w ho b eliev e th at w h en w e have died and beco m e
du st and bo n es, w e w ill be bro u g h t to account)) th at is, req uited for
o u r d eed s?
In o th e r w o rd s (th is d isb e lie v in g frie n d ask e d ): H o w c a n yo u
believe such a far-fetch ed n otion w h ich is v ery stran g e, th at w h en w e
have d isin teg rated and b ecom e dust and bones, w e w ill be resurrected
a n d b ro u g h t b a c k to life, th en w e w ill b e b ro u g h t to a c c o u n t an d
req u ited for o u r deeds?
T h e one w h o is in p a ra d ise w ill say to his b reth ren : this is m y
story and this is w h at h appened betw een m e and m y friend; I w as and
rem ain ed a true believer, w h ilst he did not b eliev e in the resu rrectio n
and persisted in d en y in g it until w e d ied, then w e w ere resu rrected ,
and I atta in ed w h at you see o f bliss, w h ich th e M essengers to ld us
abo u t, an d h e has u n d o u b ted ly en d ed up in p ain and suffering.
((Shall w e look for him [in the fire])) and see w hat happened to him ,
fo r it w ill in crease o u r jo y and h appiness w ith w h at w e are en jo y in g ,
w h en w e see th at w ith o u r ow n eyes?
W h at ap p ea rs to be th e case, w ith re g a rd to w h a t the p e o p le o f
p a ra d ise h a v e o f jo y in b e in g to g e th e r an d in h a rm o n y w ith one
an o th er, is th at they w ill resp o n d to w h at he says and w ill go w ith
him to look at his friend.
((So he w ill look dow n)) and w ill see his friend
((in the m id d le o f th e b lazin g fire)) th at is, in the m idst o f to rm ent,
o v e rw h e lm e d an d su rro u n d e d by p u n ishm en t.
^ H e w ill say)?, blam in g him for his p red icam en t and ex pressin g
g ratitu d e to A llah fo r H is b le ssin g in sav in g him from his frie n d ’s
attem p t to m islead him :
^ B y A llah, you alm o st b ro u g h t ab o u t m y ru in !)? T h a t is, yo u alm o st
destro yed m e because o f w h at you tried to co n fu se m e w ith o f you r
sp ecious argum ents.
«(Were it n o t fo r th e g ra c e o f m y Lord)? an d H is m a k in g m e
stead fast in Islam
«jl too w o u ld have b een th ere [in hell])?, su ffe rin g the p u n ish m e n t
w ith you.
«(Is it th e n th a t w e are n o t g o in g to d ie, e x c e p t o u r first d eath ,
an d th a t w e w ill n o t b e pun ish ed ?)? T h a t is, th e b e lie v e r w ill say
th is, o v e rjo y e d w ith th e b le ssin g th a t A lla h w ill b e sto w u p o n th e
p eo p le o f p arad ise, o f rem ain in g th e re for e v e r an d b e in g safe from
punish m ent. It is a q u estion in the sen se o f an affirm ation. In o th e r
w ord s, he w ill say to his friend w ho is now being punished: Do you
still claim that w e w ill not die, excep t o u r first d eath , and th at there
w ill be no resu rrectio n o r p u n ish m en t a fte r that?
In the phrase «(They w ill turn to o n e an o th e r w ith questions)? (37:
50), the ob ject o f the question is not m en tio n ed , but the co n te x t is one
o f jo y and happiness, w hich indicates that th ey w ill ask one an o th er
ab o u t w h a te v e r m a tte rs w ill b rin g th e m jo y , a n d th e y w ill d iscu ss
issues con cern ing w hich there w ere disp u tes and confusion.
It is w e ll k n o w n th a t p e o p le o f k n o w le d g e fin d jo y in ra isin g
questio n s ab o u t issues and research in g m atters, and that jo y is greater
than the p leasure that o th er p eople find in d iscu ssin g w orld ly m atters.
So th ey w ill h av e an a b u n d a n t share o f this kind o f jo y , an d they w ill
attain disco v ery o f so m e facts in p arad ise th at can n o t be ex pressed.
H aving m en tio n ed the bliss o f p arad ise and describ ed it in th ese
beautiful term s, A llah (-3s) p raises it and m akes those w ho are striving
long fo r it, and H e en co u rag es them to striv e ev en harder:
^ S u re ly th is is th e su p rem e triu m p h ^ by virtue o f w h ich th ey attain

all th at is g o o d and all th at th e ir hearts desire, and e v e ry th in g that
c o n cern s them o r h arm s th em is w ard ed o f f thereby. C o u ld th ere be
any g reater triu m p h to be sought, o r is this the u ltim ate, as they have
attain ed th e p leasu re o f th e L ord o f the earth a n d the h eav en s, and
have found th e jo y o f b ein g n ea r to H im an d k n o w in g H im , seein g
H im an d listen in g to H is w ords?
^ F o r the like o f this let all striv e, w ho w ish to s triv e ^ for it is the
m o st d e se rv in g o f sp en d in g th at w h ich is m o st precio u s, and it is the
first th ing for w h ich sm art and k n o w led g eab le people should strive,
and it is the source o f the greatest reg ret if the d ilig en t p erso n lets any
tim e p ass w ith o u t d o in g rig h teo u s d eed s th at w ill b rin g him clo ser
to p arad ise, so h ow a b o u t if he does d eed s that b rin g him c lo se r to
the fire?
0 0
( v t - t r io tiU J U j^ )
37:62. Is that the better dw elling place, or the tree o f Zaqqoom ?47
47 The contrast here is between paradise and all that it contains o f pleasure,
joy, delicious food and drink, and so on, and hell with the bitter fruit borne
by the infernal tree o f Zaqqoom.
37:63. Verily We have m ade it a torm ent for the w rongdoers.

37:64. It is a tree that grow s from the depths o f hell;
37:65. Its fruits are like the heads o f devils.
37:66. They will surely eat thereof, filling their bellies.
37:67. T hen on top o f that they w ill be g iv en a m ix tu re o f filthy,
scalding w ater to drink,
37:68. Then to hell will they return.48
37:69. For they found their fathers going astray
37:70. and they hastened to follow in their footsteps.
37:71. Indeed before them m any o f the earlier peoples w ent astray
37:72. even though We sent M essengers to them to w arn them.
37:73. So see what was the fate o f those w ho had been forew arned [but
did not pay heed],
37:74. except the chosen [and sincere] slaves o f Allah.
(fls that the b etter dw ellin g place)) that is, is that bliss o f the people
o f parad ise, that We have d escrib ed , b etter - o r the pun ishm e nt in hell
that w ill involve all kinds o f to rm en t? A n d w hich o f the tw o foods is
b etter - th at w hich We h av e d escrib ed in p arad ise, o r the food o f the
p eo p le o f hell? It is ((the tree o f Z aq q o o m . V erily W e h av e m ad e it a
torm ent)) th at is, a p u n ish m en t
((for th e w rongdoers)) w ho w ro n g ed th em se lv es by d isb elie v in g and
co m m ittin g sins.
(fit is a tree th at g ro w s from th e d ep th s o f hell)) th at is, from the
m idd le o f hell. T h at is w h ere it em erg es, an d th e su b stan ce o f w hich
it is m ade is th e w o rst o f su b stan ces. T h e v ilen ess o f the place w here
it grow s is in d icativ e o f how vile and foul th is p lan t is. H ence A llah
draw s o u r atten tio n to its vile n atu re b y m en tio n in g w h ere it grow s
48 The place where they will drink this filthy, scalding water will be outside
hell; they will be taken there to drink it, then they will be brought back
into hell.
and the w ay in w hich H e d escribes its fruits, for th ey are ^ lik e the
head s o f devils}*. A fte r that, do not ask ab o u t its taste, o r w h at it w ill
do to th e ir in sid es and th eir b ellies; th ey w ill have no o th e r food and
they w ill have no ch o ice b u t to eat it.
H e n ce A lla h say s: ^ T h e y w ill su re ly e a t th e re o f, fillin g th e ir
bellies}*. T h is is the food o f the p eo p le o f hell, and how aw ful th eir
food w ill be.
T h en A llah m en tio n s th e ir drink: ^ T h e n on top o f that}* th a t is,
a fte r that food,
tfthey w ill be g iv en a m ix tu re o f filthy, sc a ld in g w ater to drink}* that
is, w ater th at is ex trem ely hot. T h is is like th e v erses in w h ich A llah
(4 s) says:
{•(... If they cry for help, they w ill be g iven w ate r like [boiling] dregs
o f oil that w ill scald th e ir faces. W h at a dreadful drink, and w h at a
m iserab le resting-place!}* (al-Kahf 18: 29)
- and:
(•[.. .and be given scalding w ater to drink that will tear their intestines?}*
(Muhammad 47: 15)
tfT hen to h ell w ill th e y return}* th e ir ab o d e to w h ich th ey w ill
return w ill be h ell, so th at they m ay taste its sev ere p u n ish m en t and
ex trem e heat. T h ere is n o th in g m o re w retch ed than that.
It is as if it w as asked: w h at b ro u g h t them to this ab o d e? So A llah
says: «[For they found th e ir fath ers goin g astray and they hasten ed
to fo llo w in th e ir footsteps}* th a t is, th e y h a ste n e d to fo llo w th em
in m isg u id an ce, and they did not pay any attention to th at to w hich
the M essen g ers called them , o r o f th at o f w h ich th e B ooks w arned
th em , o r the w o rd s o f those w ho offered sincere advice; ra th e r they
o p p o sed them by saying:
d ... W e found o u r fo re fa th ers fo llo w in g a certain path, and w e are
fo llo w in g in th e ir fo o tste p s.^ (az-Zukhruf43: 23)
^ In d e e d b e fo re th em m an y o f th e e a rlie r p e o p le s w e n t astray))
before those w ho are ad d ressed h ere, and few o f th em believ ed and
w ere guided.
^ e v e n though We sent M essen g ers to th em to w arn them )) ag ain st
that m isguidance.
((So see w h at w as the fate o f th o se w h o had been forew arned)).
T h e ir fa te w a s d o o m , d is g ra c e a n d sh a m e . S o let th e se p e o p le
bew are o f p e rsistin g in th e ir m isg u id a n c e , lest th ey m ee t the sam e
fate.
B e c a u se th o se w h o w e re w a rn e d d id n o t all g o a stra y - ra th e r
so m e o f them b eliev ed and w ere sin cerely d ev o ted to A llah - A llah
states th at they w ere ex em p ted from d oom , as H e says: ((except the
chosen [and sincere] slaves o f A llah)) that is, those w hom A llah chose
and sin g led out for H is m ercy b ec au se o f th e ir sin cerity ; th e ir end
w as good.
T hen A llah m entions ex am p les o f th e fate o f disb eliev ing nations:
0 0
37:75. Indeed N ooh called upon U s, and how ex cellen t w as O ur

response!
37:76. We saved him and his fam ily from great distress
37:77. and We m ade his offspring the only survivors.
37:78. We left for him [a favourab le m ention] am ong subsequent
generations:
37:79. Peace be upon N ooh am ong all nations.

37:80. Thus do We rew ard those w ho do good.
37:81. Verily he was one o f O ur believing slaves.
37:82. Then We drow ned the others.
H ere A llah tells us ab ou t H is slav e and M essen g er N o o h ( H O ,

the first o f the M essengers. W h en he called his peop le to A llah for
th at lengthy perio d and his call only increased them in aversion , he
c alled upon his L ord an d said:
^ ...M y Lord, do n o t leave on earth a single liv in g soul from am ong
th e d isb e lie v e rs.^ (Nooh 71: 26)
- and:
« { ...0 m y L o rd , h e lp m e a g a in s t th o s e w h o s p re a d m is c h ie f.
(al- 'Ankaboot 29: 30)
A llah an sw ered his p ray er and p raised H im self, saying: ^ a n d how
e x cellen t w as O u r re sp o n se ^.
A llah resp o n d ed in a w ay th at w as ex actly w h at N o o h ask ed for:
H e sav ed him an d his fam ily fro m g re a t d istre ss, d ro w n e d all th e
d isb e lie v e rs a n d le ft h is o ffs p rin g to p ro d u c e fu tu re g e n e ra tio n s.
So all p e o p le are d e sc e n d e d from N o o h ( H i ) . A n d A lla h g ran ted
him a fa v o u ra b le m en tio n th a t w o u ld en d u re until the tim e o f later
g e n e ra tio n s , b e c a u s e h e d id w e ll in w o rs h ip p in g th e C re a to r and
show ed k in d n ess to His creation. T h is is A lla h ’s w ay w ith th ose w ho
do good: H e cau ses them to be m en tio n ed favourably, co m m en su rate
w ith th eir g o o d deeds.
T h e w o rd s ^V erily he w as o n e o f O u r b eliev in g sla v e s^ indicate
th at faith is th e h ig h e st statu s an y o n e can attain , and th at it in clu d es
all teach in g s o f relig io n , both fu n d am en tal and m in o r issues, b ecause
A llah p raised the elite o f H is creatio n for hav in g faith.
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37:83. Verily am ong those w ho follow ed his w ay w as Ibraheem ,

37:84. for he cam e to his Lord w ith a pure heart.
37:85. He said to his father and his people: W hat are these that you
w orship?
37:86. Is it falsehood - gods other than A llah - that you seek?
37:87. W hat, then, do you think o f the Lord o f the w orlds?49
49 That is, what shortcomings do you think He has, so that you worship gods
other than Him?
37:88. Then he cast a glance at the stars50

37:89. and said: Indeed 1 am sick.51
37:90. So his people turned aw ay from him and left.
37:91. Then he turned upon their gods and said: Will you not eat?
37:92. W hat is the m atter w ith you that you do not speak?
37:93. Then he turned upon them , striking them w ith his right hand,52
37:94. and his people cam e rushing tow ards him.
37:95. He said: Do you w orship that which you yourselves carve,
37:96. when it is A llah W ho has created you and everything you make?
37:97. They said: Build a pyre for him and throw him into the blazing
fire.
37:98. They planned to harm him , but We brought them low.
37:99. He said: 1 am going to [a land w here I m ay freely w orship] my
Lord; He w ill guide me.
37:100. M y Lord, grant me a righteous son.
37:101. So We gave the glad tidings o f a forbearing son.
37:102. Then w hen [the son] reached the age w here he could help him
in his endeavours, Ibraheem said: O m y son, 1 see in my dream
that I m ust sacrifice you. W hat do you think? [The son] said: O
my father, do as you are com m anded. You w ill find me, if A llah
so w ills, am ong the steadfast.
37:103. So w hen they had both subm itted to the com m and o f Allah, and
Ibraheem had laid his son face down on the ground,
50 That is, he looked up, thinking o f an excuse so that he could avoid going
out with the people for their festival.
51 This could refer to physical sickness, or being sick of his people’s disbelief
and worship o f idols. This was a double-entendre by means o f which he
avoided lying, whilst his people might understand something other than
what was actually the case.
52 What is meant is that he struck them with force, because the right hand
is usually stronger than the left.
Soorat as-Saffdt (83-112) | 211
37:104. We called out to him: O Ibraheem ,

37:105. you have already fulfilled the dream . Thus do We rew ard those
who do good,
37:106. for this was clearly the m ost difficult o f tests.
37:107. And We ransom ed him w ith a trem endous sacrifice.
37:108. We left for him [a fav o u rab le m ention] am ong subsequent
generations:
37:109. Peace be upon Ibraheem .
37:112. We gave him the glad tidings o f Is-haq, a Prophet, one o f the
righteous.
T h at is, am ong the party o f N o o h (H i) an d those w ho follow ed

his path o f pro p h eth o o d and c o n v ey in g th e m essag e, callin g p eople
to A llah and an sw erin g that call, w as Ibraheem al-K h aleel ( H i ) .
«ffor he cam e to his L ord w ith a p u re h e a rty th at w as free o f d o u b t
and desires that preven t one from un d erstan d in g the truth and actin g
upon it. I f a p e rs o n ’s h eart is pu re, he w ill be safe from all evil and
w ill attain all good.
A s a result o f being pure, Ibraheem w as free o f ill feelings and envy
to w ard s people, and o th e r bad attitudes. H ence he sincerely ad vised
others ab ou t A llah, startin g w ith his fa th er and his ow n people:
^H e said to his father and his people: W hat are these that you w orship?p
T his w as a q u estion by w ay o f den u n ciatio n and esta b lish in g binding
proof.
^ Is it falseho o d - gods o th e r than A llah - th at you seek?)j T h at
is, do you w o rsh ip - b e sid es H im - false g o d s that are not g o d s at all
and are not fit to be w o rsh ip p ed ? W h at do you thin k the L ord o f the
w o rld s w ill do to you, w h en you w o rsh ip o th ers b esid es H im ? T his
w as w arn in g them o f the requ ital for p ersistin g in th e ir ascrip tio n o f
partn ers to A llah.
(It w as as if he w as saying): w h a t do you th in k th e L o rd o f the

w o rld s has o f sh o rtco m in g s, so that y o u ascrib ed riv als and partn ers
to H im ?
Ib ra h e em ( i | 0 w an ted to b reak the idols and fin d a w ay to do
so. H e took the op po rtu n ity o f th e ir h eed lessn ess w h en th ey w en t to
ce le b ra te o n e o f th e ir festiv als. H e w e n t o u t w ith th em , ^ T h e n he
cast a g lan ce at the stars and said: Indeed I am sick]?. A cco rd in g to
the saheeh hadith:
« lb rah eem only lied on th ree occasions: w hen he said ^ In d e e d I am
sick)?, w h en he said:
^ ...N a y , it w as th is one, the b ig g est o f them , w ho did it...)? (al-Anbiya’
21: 63)
- and w hen he said o f his w ife: She is m y sister.» (A sound hadith
reco rd ed by at-T irm idhi)
T he aim o f his stay in g b eh in d and n o t g o in g o u t w ith them w as so
th at he co u ld carry o u t his plan co n cern in g th e ir gods.
«(So his p eo p le tu rn ed aw ay from him and left)?. W hen he found the
o pportunity,
^T h en he turned upon their gods)? that is, he rushed to them , stealthily,
^ a n d said)? to th em , by w ay o f rid icu lin g them :
^W ill you not eat? W hat is the m atter w ith you that you do not speak?)?
T h a t is, h ow can it be ap p ro p riate for th em to be w o rsh ip p ed w h en
they are m ore help less than an im als w h ich eat and m ake sounds? For
these are in an im ate th in g s th at d o not eat o r speak.
^ T h e n he tu rn e d u p o n them , strik in g th em w ith his rig h t hand)?
th a t is, he b e g a n to strik e th em w ith fo rce, u n til he b ro k e th e m to
p ieces, e x c e p t th e largest o n e o f th em , so th at the p eo p le w o u ld com e
b ack to it.
^ a n d his p eo p le cam e rushing)? th at is, ru n n in g ^ to w a rd s him)?,
w anting to attack him , after h aving inv estig ated the m atter. T h ey said:
$ ...W h o h a s d o n e th is to o u r g o d s? H e m u st su re ly b e o n e o f th e
w rongdoers!)* (al-Anbiya'21: 59)
It w as said to them :
$...W e heard a young m an speaking ill o f them ; he is called Ibraheem.)*
(al-Anbiya’21: 60)
H e said:
^ A n d , b y A lla h , I h av e a p la n fo r y o u r id o ls, a fte r y o u leave.)*
So they reb u k ed him an d c riticise d him , b u t he said:
«(...Nay, it w as this one, th e b ig g est o f th em , w h o did it. So ask them ,
i f they can speak! So they started th in k in g and said to one another:
S u rely it is y o u w h o are d o in g w ro n g . B u t th e n th e y re la p se d into
their form er obstinacy [and said]: You know full w ell that these [idols]
can n o t speak. Ib rah eem said: D o y o u th e n w o rsh ip , b e sid es A llah,
th at w h ich can n o t b en efit o r harm y o u in an y w ay? Fie on you and
o n all th a t y o u w o rsh ip b e sid e s A llah! H a v e y o u th e n no sense?)*
(al-Anbiya’21: 63-67)
«$He said)* here: ^ D o y o u w o rs h ip th a t w h ic h y o u y o u rse lv e s
carve)* that is, y o u m ak e it w ith y o u r o w n h an d s an d m a n u fa c tu re it
y o u rse lv e s? H ow can y o u w o rsh ip th em , w h en it is y o u w h o m ak e
them , an d fail to sh o w d e v o tio n to A llah alo n e, w hen it is H e «|W ho
has created y o u an d e v ery th in g y o u m ak e? T h ey said: B u ild a pyre)*
th at is, a tall stru ctu re, an d light a fire in it, *fand th ro w h im into the
b laz in g fire)* as a p u n ish m en t fo r w h a t he had d o n e o f b re a k in g th eir
gods.
^ T h e y p la n n e d to h a rm him)* th a t is, to k ill h im in th e w o rst
m an n er
^ b u t W e b ro u g h t them low)*. A llah ca u sed th e ir p lan to b a c k fire on
them , an d H e m ad e th e fire cool an d safe fo r Ibraheem .
B ecause they did this to him , and he established p ro o f again st them
and left th em no ex cuse, ^ H e said: I am g o in g to [a land w h ere I m ay
freely w orship] m y L o rd ^ that is, 1 am m igrating for His sake, heading

to w ard s the b lessed land, the land o f ash -S h am (G re a te r Syria).
^ H e w ill g u id e m e ^ th at is, H e w ill show m e w h at is b est fo r m e in
both m y sp iritu al and w o rld ly affairs. E lsew h ere A llah tells us that
Ibraheem said:
(•{I will keep aw ay from [and disavow ] you and those on w hom you call
b esid es A llah , an d I w ill call upon m y Lord; perh ap s m y su p p licatio n
to m y L ord w ill not rem ain unansw ered.)? (Maryam 19: 48)
t-(My L ord, g ran t m e a rig h teo u s s o n ^ th at w as w hen he desp aired
o f his people and did not see an y thin g good in them ; he asked A llah
to g ra n t him a rig h teo u s son, b y m ean s o f w hom A llah w ould benefit
him d u rin g his lifetim e and a fter his death.
Allah answ ered his prayer, as He says: ^ S o We gave the glad tidings
o f a forb earin g son)?. T his w as u n d o u b ted ly Ism a ‘eel b ecause
w hen A llah m en tio n ed the g lad tid in g s o f Is-haq, H e m en tio n ed his
son Y a‘q o o b a fte r him :
f[...T h e n We gave her the glad tidings o f Is-haq and, afte r Is-haq, o f
Y a‘qoob.j? (Hood 11: 71)
T his indicates that Is-haq w as not the one w ho w as to be sacrificed.
A llah d escrib ed Ism a ‘eel (;S5t) as fo rb earin g , w hich im plies that
he w as patient, had a good attitude, w as b ig-hearted and w as forgiving
to w ard s an y o n e w ho caused offence.
^ T h e n w h en [the son] reached the age w here he could help him in
his endeavours)? th at is, he reach ed an age w here he w as the d earest
he c o u ld b e to his fath er, fo r th e re w as n o lo n g e r a n y tro u b le in
lo o k in g a fter him and he co u ld now be o f ben efit to him , Ibraheem
($ i50 said to him :
f(l see in m y d ream th at I m u st sacrifice you)? that is, I have seen in
m y dream th at A llah is co m m a n d in g m e to sacrifice you. T he dream s
o f the P ro p h ets are rev elatio n from A llah.
«(W hat d o y o u think?)* F o r th e c o m m a n d o f A lla h (4 s ) m u st be

fulfilled.
Is m a ’eel sa id , sh o w in g p a tie n c e , s e e k in g re w a rd w ith A lla h ,
and sh o w in g o b e d ie n c e to his father: *)0 m y father, do as y o u are
com m anded)* th at is, go ahead an d do w h a t A llah has c o m m a n d ed
y o u to do.
^Y o u w ill find m e, i f A llah so w ills, a m o n g the steadfast)*. Ism a ’eel
told his fath er that he had reso lv ed to be p atient, and he m en tio n ed
the w ill o f A llah (4 s) alo n g sid e that, b ecau se n o th in g h ap pens ex cep t
by A lla h ’s w ill.
«(So w h e n th e y h ad b o th s u b m itte d to th e c o m m a n d o f Allah)*
th at is, Ib rah eem and his son Ism a 'e e l, w h e n Ib rah eem reso lv ed to
kill his son, the ap p le o f his eye, in o b ed ien ce to the co m m an d o f his
L ord, and for fear o f H is p u n ish m e n t, an d Ism a ’eel re so lv e d to be
p atient, and regard ed this ord eal as n o th in g , so as to ob ey his L ord
and please his father.
^ a n d Ib rah eem had laid his son face d o w n on th e ground)* so th at
he co u ld slau g h ter him . H e m ade him lie w ith his face to w ard s the
ground, so that he w o u ld not have to look at his face at the m o m en t
o f slaughter.
^W e called out to him)* at th at tense m o m en t, w h en he w as about
to do that a sto u n d in g deed
4 0 Ibraheem , you have already fu lfilled the dream)* that is, yo u have
do n e w h at you w ere in stru cted to do, and y o u reso lv ed to do it and
to o k all the m easu res that w ere req u ired , and now th ere is n o th in g
left b u t to pass the k n ife o v er his throat.
^ T h u s do W e rew ard those w ho do good)* in w o rsh ip p in g U s, giving
precedence to seeking O u r pleasure o v er th eir ow n w him s and desires.
^ fo r this)* w ith w h ich We tested Ibraheem ( H O
^ w a s clearly th e m ost d ifficu lt o f tests)} th a t is, th ro u g h w h ich the
p u rity o f Ibraheem (HO, his love for his L ord and th e fact th a t he
w as indeed the close friend o f A llah, w ere m ade m an ifest and becam e
clear. W hen A llah b esto w e d Ism a ’eel upon Ibrah eem ( ^ L ) , he

loved him dearly, but he w as also the close friend o f the M ost G racious
(Khaleel ar-R ahm an), and close friendship is the highest level o f love;
it is a level o f love in w h ich th ere is no room to love an y th in g else,
a level w h ic h dictates th at one be attach ed to o n e ’s b e lo v e d w ith all
o f o n e ’s heart.
A s part o f Ib ra h e e m ’s heart b ecam e attach ed to his son Ism a ’eel,
A llah O c ) w an ted to m ake his en tire h eart atta ch ed to H im an d to
test how sin cere an d stro n g th e b o n d o f c lo se frie n d sh ip w as. So H e
co m m a n d e d him to slau gh ter th e one w h ose love had co m p eted w ith
the love o f his Lord.
B u t w h e n Ib ra h ee m g a v e p re c e d e n c e to love o f A lla h o v e r his
o w n d e sire s , a n d re s o lv e d to s la u g h te r his so n , all a tta c h m e n t to
c o m p e tito rs w as rem o v e d from his heart, w h e re u p o n th ere w as no
lo n g er any b e n e fit in slau g h terin g him . H ence A llah says:
^ fo r this w as clearly the m o st d ifficu lt o f tests. A nd We ran so m ed
h im w ith a tre m e n d o u s sacrifice)? th a t is, h e w a s re p la c e d w ith a
g re a t ram , w h ich Ib rah eem slau g h tered . It w as g re a t in te rm s o f it
b e in g th e ran so m fo r Ism a ’eel, an d in te rm s o f it b e in g o n e o f the
su b lim e acts o f w o rsh ip , and in term s o f it b ein g a m eans o f d raw in g
c lo s e r to A lla h a n d a p re c e d e n t to be fo llo w e d u n til th e D ay o f
R esurrection.
<°(We le ft fo r h im [a fa v o u ra b le m e n tio n ] a m o n g s u b s e q u e n t
g e n e ra tio n s: P e a c e b e u p o n Ibrah eem )? th a t is, W e left fo r h im a
fa v o u ra b le m e n tio n a m o n g th e la te r g e n e ra tio n s, as w a s th e case
am ong earlie r gen eratio ns. In ev ery su b seq u en t era, Ibraheem
w as and is in ev itab ly loved, v en erated an d p raised.
^ P e a c e be upon Ibraheem )? th is is a salu tatio n to him , as in the
v erse in w h ich A llah says:
*(Say: P raise be to A llah and p eace be upon H is slav es w h o m H e has
c h o se n ...^ (an-Naml 27: 59)
Soorat as-Saffat (113) | 217
^ T h u s do W e rew ard th o se w h o d o good)* in w o rsh ip p in g A llah

and in d e a lin g w ith peo p le; W e g ra n t th em a w ay o u t from h ardship
and g rant them a good end and ho n o u rab le m ention.
^V erily he w as one o f O u r believing slaves)* w ho believed in w hat
A llah en jo in ed th em to b eliev e in, and w h o se faith reach ed the level
o f certainty, as A llah (4c) says elsew here:
^ T h u s W e gave Ib rah eem an in sig h t into [A lla h ’s] m ig h ty d o m inion
o v er the heavens and th e earth, so th at he m igh t be one o f th ose w ho
have certain fa ith .)* (al-An‘am 6: 75)
«[We g av e h im th e g lad tid in g s o f Is-h aq , a P rop he t, o n e o f the
righteous)* - th is w as the seco n d glad tid in g s o f Is-haq, a fte r w h o m
cam e Y a’q o o b . A lla h g av e th e g lad tid in g s th a t he w o u ld b e b o m
a n d w o u ld su rv iv e , a n d h is o ffs p rin g w o u ld su rv iv e , a n d th a t he
w o u ld be a P ro p h et, o n e o f th e rig h te o u s. T h is w a s m u ltip le glad
tidings.
O 0
O \ r :oUUJI ij j ^)
37:113. We blessed him and Is-haq, but am ong their descendants are
som e w ho do good and som e w ho clearly w rong them selves.
^W e b lessed h im and Is-haq)* th at is, W e sen t d o w n upon them

blessin g s. T h e im p licit m e a n in g o f th e w o rd barakah (b lessin g ) is
g row th and in crease in kn o w le d g e , good deed s and offspring. From
th eir offsp rin g , A llah b ro u g h t forth th ree g reat nations: the n ation o f
the A rabs, from the o ffsp rin g o f Is m a ’eel; th e n atio n o f the Israelites;
an d th e n a tio n o f the R om an s (an d B y z a n tin e s) from the o ffsp rin g
o f Is-haq.
tfbut a m o n g th eir d escen d an ts are som e w ho do good and som e

w h o c le a rly w ro n g th em selv es)?, th a t is, th e re a re so m e w h o a re
rig h teo u s an d so m e w ho are ev ild o ers, so m e w ho are ju s t and som e
w ro n g d o e rs w h o se w ro n g d o in g b ecam e e v id e n t as a resu lt o f th eir
d is b e lie f an d a sc rip tio n o f p a rtn e rs to A llah . P e rh a p s th e se w o rd s
a re a im e d at w a rd in g o f f w ro n g im p re ssio n s, b e c a u se th e w o rd s
^W e blessed him and Is-haq)? m ay give th e im pression th at all th eir
o ffsp rin g are in clu d ed in that b lessin g , an d th a t p art o f the b le ssin g
is th at all o f th e ir o ffsp rin g should be d o ers o f good. T h erefo re A llah
(4e) tells us th at so m e o f them are doers o f good and so m e o f them
are w ro n g d o ers. A nd A llah k n o w s best.
0 0
37:114. Indeed We bestow ed O ur favour upon M oosa and Haroon,

37:115. and We saved them and their people from great distress,
37:116. And We helped them , so that they becam e the victors.
37:117. We gave them [M oosa and H aroon] the clear scripture
37:118. and guided them to the straight path;
37:119. And We left for them [a favourable mention] am ong subsequent
generations:
37:120. Peace be upon M oosa and Haroon.
37:122. Verily they w ere am ong O ur believing slaves.
H ere A lla h m e n tio n s H is fa v o u r to tw o o f H is s la v e s an d

M essengers, nam ely M oosa and H aroon, the tw o sons o f ‘Im ran, upon
w h o m H e b e sto w e d p ro p h e th o o d a n d m ad e th e m H is M e sse n g e rs
w h o c a lle d p e o p le to A lla h (4 s ); H e sa v e d th e m an d th e ir p eo p le
from (heir enem y, P h araoh, and helped th em ag ain st him , until A llah
d ro w n ed him w h ilst they w ere lo o k in g on; and A llah sent d o w n to
them th e c le a r scrip tu re, n am ely th e T orah w h ich c o n ta in e d rulin g s,
ex h o rtatio n s and ex p lan atio n o f all things. A llah g u id ed th em to the
straight path by p rescrib in g to th em a religion w ith so und ru lings and
teach in g s th at lead p eo p le to A llah , and H e b lessed them by en ab lin g
them to follow it.
A nd We left for them [a fa v o u rab le m en tio n] a m o n g sub seq u en t
g e n e ra tio n s: P e a c e b e u p o n M o o sa a n d H aroon)? th a t is, A lla h
c a u sed them to be h ig h ly spoken o f and p ra ised a m o n g su b se q u en t
generations, so it is m ore apt that this should have been the case am ong
earlie r g enerations. ^ T h u s do W e rew ard th ose w ho do good. V erily
they w ere a m o n g O u r b eliev in g slaves)?.
0 0
37:123. Verily Ilyas was one o f the M essengers.

37:124. He said to his people: Will you not fear Allah?
37:125. Do you call upon [the idol] B a‘i and forsake [the w orship of]
the Best o f creators.
37:126. A llah, your Lord and the Lord o f your forefathers?

37:127. But they rejected him , so they will surely be brought up [for
punishm ent],
37:128. except the chosen [and sincere] slaves o f Allah.
37:129. A nd We left for him [a favourable m ention] am ong subsequent
generations:
37:130. Peace be upon Ilyas.
H ere A llah Cfe) p raises H is slav e and M essen g er Ilyas (§ |5 0 for

bein g a P rophet and M essenger, and fo r callin g p eo p le to A llah , and
tells us th at he in stru cted his p eo p le to fear A llah and w o rsh ip A llah
alone, and he forbade them to w orship an idol o f theirs that w as called
B a ‘l (B aal), an d told them not to forsake the w o rsh ip o f A llah W ho
created h u m an k in d and created th em w ell, cared fo r them in the best
m an n er and b esto w ed upon them b lessings both visible and invisible.
H ow co u ld y ou forsake the w o rsh ip o f A llah , W ho did all this, for
the sake o f w o rsh ip p in g an idol th at can neith er cause harm nor bring
ben efit, an d can n e ith e r create n o r g ra n t p ro v isio n ; in fact it d o es not
even eat o r speak? C an this be an y th in g but the w orst m isg u id an ce,
fo o lish n ess an d error?
ffBut th ey rejec ted him)? an d w h a t he c a lle d th em to, an d they
did not follow him . A llah said, w arn in g them : ^ s o they w ill surely
be bro u g h t up [for p u n ish m e n t]^ th at is, on the D ay o f R esurrection.
B ut H e did n o t m en tio n an y w o rld ly p u n ish m en t in th e ir case.
^ e x c e p t th e ch o sen [and sincere] slav es o f A llah)? th at is, those
w hom A llah ch o se and blessed them by en ab lin g them to follow th eir
Prophet, so they w ill not be b ro u g h t up fo r pu n ish m en t; rath e r they
w ill have a g reat rew ard from A llah.
^ A n d We left fo r him)°> n am ely Ilyas
*[[a fav o u rab le m en tio n ] a m o n g su b se q u e n t generations)*, as he w as

highly spo k en of.
^ P e a c e be upon Ilyas)* th at is, salu tatio n from A llah an d from H is
slav es to him .
^ T h u s do We rew ard th o se w h o do good. V erily he w as one o f
O u r b e lie v in g slaves]*. A llah p ra ise d h im as H e p raised his fellow
Prophets. M ay the b lessin g s and peace o f A llah be upon them all.
37:133. Verily Loot was one o f the M essengers.

37:134. We saved him and all his family,
37:135. except an old w om an w ho stayed behind.
37:136. Then We destroyed the others.
37:137. Surely you pass by their ruins by day
37:138. and by night. Will you not then understand?
T h is is p ra ise fro m A lla h fo r H is sla v e a n d M e sse n g e r L o o t,

b e c a u se he w a s a P ro p h e t an d M e s s e n g e r w h o c a lle d h is p e o p le
to A llah and fo rbad e them to ascrib e partn ers to A llah and co m m it
sham eful acts. B ut w h en they did not stop, A llah saved him and his
en tire fam ily, so they left by n ig h t an d w ere saved,
^ e x c e p t an old w om an w ho stayed behind)*. T h at is, she w as am ong
th o se w h o sta y e d b e h in d an d w e re p u n ish e d . S h e w as the w ife o f
Loot w ho did not follow his religion.
^ T h e n We d estro y ed the others]* by tu rn in g th eir h o u ses u pside
dow n,
^ A n d We turned [their city] up sid e dow n and let loose upon them a
sh o w er o f sto n es o f b ak ed clay. ^ (al-Hijr 15: 74)
- until they b ecam e lifeless and still.
^ S u re ly you pass by th eir ru in s ^ th at is, the ruined dw ellin g s o f

the p eo p le o f L oot «(by d ay and by n ig h t^ th at is, at those tim es; you
freq u en tly pass by them , so th ere is no room for doubt.
c|W ill y o u not then understand}* th e signs and lessons, and refrain
from th at w h ich leads to d oom ?
37:139. Verily Yoonus w as one o f the M essengers.

37:140. He ran aw ay to the fully-laden ship,
37:141. then he drew lots w ith them 53 and he was one o f those who lost.
37:142. Then the fish sw allow ed him. He had done an act w orthy o f
blame.
37:143. Were it not for the fact that he w as one o f those who glorified
A llah a great deal,
37:144. he would have remained in its belly until the Day o f Resurrection.
37:145. But We caused him to be cast up, sick, on the barren shore,
53 When the sea grew rough and the ship was tossed about by the waves, the
crew o f the ship feared that they would be drowned, so they decided to
lighten the load in order to save themselves. They drew lots to determine
who should be thrown overboard, and Yoonus lost the draw.
37:146. and We caused a gourd vine to grow for him.

37:147. We sent him as a M essenger to a hundred thousand people or
more,
37:148. and they believed, so We allow ed them to enjoy life for a while.
T his is praise from A llah (4g) for H is slave and M essen g er Y oonus
ibn M atta, as H e p raised his fello w M esse n g ers for be in g P rophets
w ho co n v ey ed the m essage and c alled peo p le to A llah.
A llah (-Js) tells us that H e p u n ish ed h im in this w o rld then sav ed
him from that p u n ish m en t, b ecau se o f his faith and rig h teo u s deeds.
d H e ran away)* that is, he ran aw ay from his Lord in anger, thinking
th at We w ould n o t punish him (cf. 2 1: 87) o r d etain him in the belly
o f the fish. A llah does n o t m en tio n the cau se o f his a n g e r o r the sin
th at he co m m itted , b ecau se there is no b en efit for us in m en tio n in g
that. R ath er w h at b en efits us is to tell us th at he c o m m itted a sin and
A llah punish ed him for it, despite the fact that he w as one o f the noble
M essen g ers, and th at H e saved him a fte r th at and ab so lv ed him o f
blam e, and m ad e a v ailab le to him th e m ean s o f w ell-being.
W h en he ran a w ay an d fled €|to th e fu lly -la d e n ship)* th a t w as
laden w ith passengers and goods, and he em bark ed along w ith others,
the fu lly -lad en ship b ecam e too heavy, so they n eed ed to throw som e
o f the p assen g ers o verb o ard. It w as as if no o n e sto o d o u t to them ,
so th ey c ast lots in o rd e r to d ete rm in e w h o sh o u ld be th ro w n into
th e sea, w h ic h w as in d ic a tiv e o f fa irn e ss o n the p a rt o f th e s h ip ’s
crew. W h en A llah decrees so m eth in g , H e creates the m ean s to bring
it about.
W hen they drew lots, it w as Yoonus w ho w as chosen by this m eans,
^ a n d he w as o n e o f th o se w h o lost)*, so he w as th ro w n into th e sea.
^ T h e n the fish sw allo w ed him)*. A t the tim e w h en the fish sw allow ed
h im , h e ^ h a d d o n e an a c t w o rth y o f b la m e d , w h ic h w a s h is
in ap p ro p riate anger.
^ W ere it n o t for th e fact th at he w as one o f th o se w h o g lo rified

A lla h a g re at deal)? th at is, h e h ad p re v io u sly d o n e a g re a t d eal o f
w o rsh ip , g lo rify in g an d p raisin g his L ord, w hich he co n tin u ed to do
in th e b elly o f the fish, as he said:
T h e re is no g o d but You. G lo ry be to You; I h av e indeed done
w ro n g .p (al-Anbiya’21: 87)
^ h e w ould have rem ained in its belly until the D ay o f Resurrection)*
th at is, it w o u ld h av e been his grave. B u t b ecause o f his g lo rificatio n
an d w o rsh ip o f A llah , A llah (^g) sav ed him . T h u s d o es A llah save
the b eliev ers w h e n h ard sh ip b efalls them .
«|B ut W e c a u se d h im to b e c a st up, sick , o n th e b a rre n s h o re ^
th at is, the fish cast him o u t o f its belly onto th e barren shore, w h ich
w as land th at w as em p ty an d d ev o id o f p eo p le, in ad d itio n to b ein g
d ev o id o f trees and shade.
^ s ic k ^ th at is, he w as ill b ecause o f his stay in the belly o f the fish,
to th e ex ten t th at he w as w h ite like a n ew ly hatch ed chick.
^ a n d We caused a gourd vine to grow for him)* to give him shade,
b ecau se it is cool and gives cool shade, and no flies land on it. T his
w as the effect o f d iv ine k indness to w ard s him .
T h en A lla h b e sto w e d fu rth e r k in d n e ss u p o n h im a n d g ran ted a
g reat b le ssin g to him , by sen d in g him ^ a s a M essen g e r to a hundred
th ou san d peo p le o r more)*. W h at is m ean t is th at they w ere no m o re
an d no less than that. So he called them to A llah (•$€).
«fand th e y believed)*, an d th a t w as in c lu d e d in h is g o o d d eeds,
b ecause he w as th e one w h o called them .
«fso We allo w ed th em to en jo y life fo r a while)* as A llah av erted the
p u n ish m en t from th em , ev en th o u g h all th e reaso n s fo r it to befall
th em had b een p resent.
A llah (*5e) says elsew here:
^ T h e re w as no city that b eliev ed [after seein g the pu n ish m en t] and
b e n e fitte d fro m its faith e x c e p t th e p e o p le o f Y oonus. W h e n th e y
b elieved, We rem oved from th em th e p u n ish m e n t o f d isg race in this

w orld , an d allo w ed them to en jo y life fo r a w hile. ^ (Yoonus 10: 98)
0 0
37:149. So ask them: Does your Lord have daughters w hile they have
sons?54
37:150. O r did We create the angels as fem ales, w hilst they w ere present
and w atching?
37:151. Nay, it is one o f their fabrications w hen they say:
37:152. A llah has begotten [offspring]; verily they are lying.
37:153. W ould He [really] choose daughters rather than sons?
37:154. W hat is the m atter w ith you, that you ju d g e as you do?
37:155. Will you not then pay heed?
37:156. O r do you have clear proof?
37:157. Then bring your scripture, if you are telling the truth.
^ S o ask th e m ^ that is, ask th o se w ho a scrib e oth ers w ith A llah,

w ho w o rsh ip an g els, and claim th at th ey are the d au g h ters o f A llah.
T h u s they co m b in ed ascrip tio n o f p artn ers to A llah w ith d e scrib in g
H im in a m an n er that did not b efit H is M ajesty.
^ D o e s y o u r L ord h av e d au g h ters w h ile they have sons?)* T h a t is, this
is an u n fair d iv isio n , ascrib in g o ffsp rin g to A llah , and a ttrib u tin g to
54 The pagans o f Quraysh regarded the angels as daughters o f Allah and

worshipped them. (at-Tabari)
H im w h at they reg ard ed as the in ferio r o f th e tw o, n am ely d au g h ters

w h ic h th e y d id n o t w a n t fo r th e m se lv e s. T h is is lik e th e v e rse in
w hich A llah says:
^ A n d they ascrib e d au g h ters to A llah - glo ry be to H im ! - but for
them selv es they ch o o se w h at th ey d esire [so n s].^ (an-Nahl 16: 57)
M oreover, they described the angels as daughters o f A llah and w ere
certain o f that. B ut A llah (4g) says, co n firm in g that they w ere lying:
^ O r did W e create th e an g els as fem ales, w h ilst th ey w ere p resen t
a n d w atch in g ]) th e ir c re a tio n ? In o th e r w o rd s, th a t is n o t the case;
th ey did not w itn ess th e ir creation.
T his indicates that they said these w ords w ithout know ledge; rather
th is w as a fab ricatio n ag ain st A llah. H ence H e says:
«(Nay, it is one o f th eir fabrications]) th at is, it is one o f th eir b latan t
lies ^ w h e n they say: A llah has beg o tten [offsp rin g ]; v erily they are
lying]-).
«|W ould H e [really] ch o o se d au g h ters rath er than sons? W hat is
the m a tte r w ith you, th at you ju d g e as you d o ^ in this u n fair m anner?
«[Will you not then pay heed]) and realise th at this is a false and
u n fair view ? I f y o u paid heed, you w ould not say such a thing.
«[Or d o y o u h a v e c le a r p ro o f]) to su p p o rt w h a t y o u say, fro m
scrip tu re o r a M essen g er?
A ll o f that is not true, hence A llah says: ^T h en bring y our scripture,
if you are te llin g th e truth]). W h o ev er says so m eth in g , but does not
p ro d u ce so u n d ev id e n ce fo r it, is d e lib e ra te ly lying, o r is speak in g
ab o u t A llah w ith o u t know led g e.
0 0
Soorat as-Sqffdt (161-163) | 227
37:158. They claim that there is kinship betw een A llah and the jin n ,
but the jin n know that they [those w ho m ake this claim ] will
be brought up for punishm ent.
37:159. Glory be to Allah and [exalted be He] far above what they ascribe
[to Him],
37:160. except [what] the chosen [and sincere] slaves o f A llah [ascribe
to Him o f perfect attributes].
T h at is, these po ly th eists claim ed th at th ere w as kin sh ip betw een

A lla h an d th e jin n , ju s t as th e y c la im e d th a t th e a n g e ls w e re th e
d au g h ters o f A llah an d th e ir m o th ers w ere from am o n g the jin n . But
the jin n kn ew th at th ey w o u ld be b ro u g h t b efo re A llah , so th at He
m ig h t re q u ite th e m as h u m ilia te d slaves. I f th e re w as a n y k in sh ip
betw een them and H im , they w o u ld not be like that.
^G lo ry be to A llah p the A lm ighty S overeign, the M ost Perfect and
F orb earing, and exalted be H e far ab ove w h at the polyth eists ascribe
to him o f any attrib u te th at stem s from th e ir d isb e lie f and ascription
o f p artn ers to H im .
{[except [w hat] the ch o sen [and sin cere] slav es o f A llah [ascribe
to H im o f p erfect attributes]]*. H e d id not d ecla re H im s e lf to be far
ab ove w h at H is sincere slav es attrib u te to H im , becau se th ey only
attrib u te to H im th at w h ich is befittin g to H is m ajesty. T h a t is w hy
they are d escrib ed as sincere.
( u r - u t loiiU Ji
37:161. Verily neither you nor those w hom you w orship

37:162. can entice anyone aw ay from A llah,
37:163. except those w ho are destined to bum in hell.
T hat is, you - O polytheists - and those w hom you w orship besides
A llah can n o t en tice o r m islead an y o n e e x cep t one w hom A llah has
decreed is one o f the people o f hell, so the divine decree w ill inevitably
com e to pass. W hat is m ean t here is a declaratio n that they and their
god s are in cap ab le o f m isg u id in g an y o n e. T his h ig h lig h ts the p erfe c t
p ow er o f A llah (4c). In oth er w ords: do not hope to m islead the sincere
slav es o f A llah.
(u n -m
37:164. [The angels say:] There is not one o f us but he has an assigned
place;
37:165. verily we are those w ho stand lined up in rows
37:166. and verily we are those w ho glorify Allah.
T h is h ig h lig h ts th at th e an g els (p eace be upon them ) are innocent

o f w h at the po ly th eists attrib u ted to th em , and that they are slaves o f
A llah w ho do not d iso b ey H im even for an instant. T here is not one
o f th em w ho d oes not have his assig n ed p lace an d task th at A llah has
in structed him to do, and he does not go beyond it. T h e angels have
no contro l o v er the m atter at all.
(•(verily w e are th o se w h o stan d lined up in row s]) in ob ed ien ce
and in serv ice to A llah.
(•(and verily w e are those w ho glorify A llah]) and declare H im to
be ab ove an y th in g th at is not b efittin g to H im . So how - w h en th is is
the case - could they be fit to be partners o f A llah? E xalted be A llah
far a b o v e that.
Soorat as-Sqffat I’167-182) | 229
0 0
(1AY-UV :oUUJl
37:167. Indeed they [the disbelievers] used to say:
37:168. If only we had a scripture like the previous nations,
37:169. we would surely have been devoted [and sincere] slaves o f Allah.
37:170. But [now that the Q u r’an has com e to them] they reject it; so
they will com e to know [the consequences o f their action].
37:171. Our word has already been given to O ur slaves, the M essengers,
37:172. that it is surely they w ho will helped [against their enem ies]
37:173. And it is surely O ur troops w ho will be the victors.
37:174. So turn aw ay from them [the disbelievers] for a while.
37:175. Wait and see [what happens to them ]; they too will see.
37:176. Do they really seek to hasten O ur punishm ent?
37:177. W hen it strikes in their midst, evil will be the m orning for those
w ho w ere w arned [but did not pay heed].
37:178. Turn aw ay from them [the disbelievers] for a while.
37:179. Wait and see [w hat happens to them ]; they too will see.
37:180. G lory be to your Lord, the Lord o f M ight and Pow er, and
[exalted be He] far above w hat they ascribe [to Him],
37:181. Peace be upon the M essengers,
37:182. and praise be to A llah, the Lord o f the worlds.
230 | Tafseer as-Sa ‘di J a z '23
H ere A llah tells us that these p o ly th eists exp ressed th e ir w ish es

and said: If only scrip tu res had com e to us as th ey cam e to the earlier
n atio n s, w e w o u ld h av e d ev o ted o u r w o rsh ip to A llah alo ne, and w e
w o u ld h ave been d ev o ted and sin cere to the truth.
B ut th ey w ere lying w hen they said that, for the best o f scrip tu res
cam e to th em , but they disb eliev ed in it. T hus it is know n th at they
d efian tly rejected th e truth.
((so th e y w ill c o m e to k n o w [th e c o n se q u e n c e s o f th e ir a c tio n ]^ ,
n am ely the p u n ish m e n t w hen it befalls them . T h ey should not think
th a t th e y w ill h av e th e u p p e r h an d in th is w o rld e ith e r; ra th e r the
d ecree o f A llah ca n n o t be put back an d ca n n o t be co n trad icted , for
He has already decreed that H is M essengers and righteous troops w ill
p revail o v e r o th ers and w ill be g ran ted a m ig h ty v icto ry from th e ir
Lord, and w ill be able to establish their religion. T his is glad tidings to
an yo n e w ho earns the descrip tio n o f being one o f the troops o f A llah,
by being o f sound ch a ra c ter and fig h ting those w hom he is instru cted
to fight, that he w ill prevail an d be victorious.
T h en A llah in structs H is M essen g er ( j |§ ) to turn aw ay from those
w ho are stubborn and do n o t accep t the tru th, fo r th ere is n o th in g left
e x cep t to w ait fo r th e p u n ish m en t to strik e them . H ence H e says:
((W ait and see [w hat h ap p en s to th em ]; th ey too w ill s e e ^ w hom the
p u n ish m en t w ill strike, for it w ill befall them .
^ W h e n it strikes in th eir m id st^ th at is, w h en it strik es them and
strikes near th em ,
^ e v il w ill be th e m o rn in g fo r th o se w h o w ere w arn ed [but did not
p a y h e e d ]^ , b ec au se it w ill be a m o rn in g o f ev il, p u n ish m e n t and
eradication. T hen A llah repeats the com m and to turn aw ay from them ,
and w arn s th em o f th e co m in g o f th e punish m ent.
H a v in g m e n tio n e d in th is c h a p te r m a n y o f the v ile th in g s th at
they said and a ttrib u ted to H im , A llah now declares H im s e lf to be
far ab o v e all that, as H e says:
^G lo ry be to y o u r Lord)? and ex alted be H e

«fthe L ord o f M ig h t and Pow er)? th a t is, W ho p o sse sse s m ig h t and
has su b d u ed all thin g s, and ex alted be H e far ab o v e an y th in g b ad that
they attrib u te to H im .
^ P e a c e be upon the M essengers)? b ecau se they are free o f sin and
flaw s, and are sound in w h at th ey attrib u te to th e O rig in ato r o f the
earth and th e heavens.
^ a n d p ra is e b e to A lla h , th e L o rd o f th e w orlds)?. T h e w o rd
tra n sla te d here as Upraise)? a p p e a rs w ith th e d e fin ite a rtic le in the
orig in al A rab ic, to indicate th at it includes all kinds o f p raise th at are
due to H im b ecause o f His g reat and p erfect attrib u tes, th e d eed s by
w hich H e takes care o f the w o rlds and b esto w s all kinds o f blessin g s,
and by w hich H e av erts from th em all ills, an d c o n tro ls them in all
th eir m o v em en ts an d in all circu m stan ces. A ll p raise is d u e to A llah
(M), for H e is holy and far abo v e all sh o rtc o m in g s. H e is p raised ,
loved and ven erated fo r all the perfect attrib u tes th at H e possesses,
an d H is M e sse n g e rs are so u n d and sa lu ted w ith peace; th o se w h o
follow them in that w ill have peace in th is w o rld and th e hereafter,
w h e re a s th e ir e n e m ie s are su b je c t to d o o m an d d e stru c tio n in this
w o rld an d the hereafter.
This is the end o f the commentary on Soorat as-Saffat.

peace o f Allah be upon Prophet Muhammad ( ^ § ) , his family, and
38.
Soorat Sad
(Makki)

\jJ* J l*j ^ j x i ^ it. o^ £> (J) cjf'i- <5c*-o ^J o/

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oi \j*~A O ff ( j k * £ JU l.i* o] ^ liAvot) i^.1
iA > jjd J» ts jf i ^ 4 ^ <4 ^ d i r d ''a l£ > 3 ^ ii1 (J) o d d ^ u jc i
o y l l 3 ' iAt* ,» -^ d ( J ) i_ jI a ^ 'J ^ d ' 0 f‘s* ’ ( j ) y 'i c

^ „ U » r / /'m ' > .< ^ > yg3>,
( \ \ - \ :^ .5 jj_ )
38:1. Sad. By the Q u r’an full o f rem inders,

38:2. y e t th e d isb eliev ers are steep ed in arrogance and stubborn
defiance.
38:3. How m any nations We destroyed before them ; they cried out
[for m ercy] w hen it w as too late for deliverance.
Soorat Sad (1-11) | 233
38:4. They deem it strange that a w am er has come to them from among
them selves, and the disbelievers say: This m an is a m agician
and a liar!
38:5. W hat! Has he m ade all the gods into one G od? This is indeed
m ost strange!
38:6. The leaders am ong them left, saying: C arry on as you are, and
hold fast to your gods. T here is surely som e m otive behind it.55
38:7. We have never heard [the like] o f this in the religion we learned
from our forefathers. It is nothing but a fabrication.
38:8. W hat! H as the R em in d er [the Q u r ’an] been sen t dow n to
him alone, out o f all o f us? Nay, they are in doubt about M y
R em inder, for they have not yet tasted M y punishm ent.
38:9. O r do they possess the treasuries o f the bounty o f your Lord,
the Alm ighty, the B estow er?
38:10. O r is theirs the dom inion o f the heavens and the earth and all
that is betw een them ? Then let them ascend [to heaven] by any
m eans.56
38:11. They are nothing but troops [o f disbelievers] w ho have gathered
against [the Prophet], but they w ill soon be defeated.57
55 This verse refers to an incident in which the leaders o f Quraysh walked

out o f a discussion with the Prophet ( ^ ) in the house o f his paternal
uncle Abu Talib. They claimed that the Prophet ( ^ ) had ulterior motives
in calling them to Islam and wanted to gain power over them, and they
were determined not to yield to him.
56 Because the disbelievers did not think that Muhammad ( ^ ) deserved to
receive revelation, Allah challenged them to ascend to heaven, take control
o f the universe and stop the revelation coming down, or decide who was
most deserving o f receiving it - if they could. (al-Qurtubi; al-Kash-shaf
ar-Razi; an-Nasafi)
57 Here Allah (4s) is reassuring the Prophet ( ^ ) and giving him the glad
tidings that the disbelievers will be defeated, which happened to them at
the Battle o f Badr. (al-Qurtubi; an-Nasafi; ash-Shawkani; al-Kash-shaf.;
Tafseer Abus-Su ‘ood)
234 | Tafseer as-Sa'di J u z ’23
T his is an ex p lan atio n from A llah O s ) , d e scrib in g th e Q u r ’an and

the a ttitu d e o f th o se w ho reject it to w ard s H im and to w ard s th e one
w h o b ro u g h t it.
«(Sad. By th e Q u r ’an full o f re m in d e rs^ th at is, it rem in d s p eo p le
o f ev ery th in g th at th ey need to know ab o u t the nam es, attrib u tes and
d eed s o f A llah , an d ab o u t relig io u s rulings and w h at w ill happen w ith
regard to th e resu rrectio n an d requital. T h u s it rem in d s them o f the
basic p rin cip les an d m in o r issues o f th e ir religion.
T h ere is no need h ere to m en tio n w h a t is co n firm ed by this o ath,
b ecau se in fact w h at is referred to in this oath and w h a t is sw o rn by
in it are o n e an d the sam e, w h ich is this Q u r ’an that is d e scrib ed in
th ese su b lim e term s. I f the Q u r’an is like th is, then p e o p le ’s n eed for
it surp asses all o th e r n eed s, and w h at they m u st do is acce p t it and
b elieve in it, and try to find in it that w hich w ill be a rem in der to them .
A lla h g u id e s w h o m e v e r H e w ills to d o th a t; as fo r th o se w h o
disbelieve in it and in the O ne W ho sent it dow n, their attitude tow ards
it is ^ a rro g a n c e an d stu b b o rn defiance)? th at is, a rro g a n c e, refusal
to b e lie v e in it an d p rid e. W h a t is m e a n t b y stu b b o rn d e fia n c e is
d e fia n c e in re je c tin g it an d try in g to refu te it and c ritic ise the one
w h o b ro u g h t it.
H ence A llah w arned them by rem inding them o f the destru ction o f
previous nations w ho disbelieved in the M essengers: w hen doom cam e
upon them , th ey cried o u t and so u g h t help to avert the pu n ish m en t
from th em selv es, but by then ^ it w as too late for deliverance)? that is,
th at w as not the tim e for them to be saved from w h at they had fallen
into, an d th ere w as no escap e from th at w h ic h had b e fa lle n them .
So let th ese p eo p le b ew are lest, i f they p ersist in th e ir arro g an ce and
stu b b o rn d efian ce, th e sam e fate befall th em as befell th o se ea rlie r
nations.
^ T h ey deem it strange that a w a m e r has com e to them from am ong
them selves)? th a t is, th ese d isb e lie v ers find stran g e so m eth in g that
Soorat Sad (1-11) | 235
is not strange at all, w hich is th at a w a m e r has co m e to th em from

am ong th em selves, so th at they w o uld be able to learn from him and
so th at they w o u ld know his c h aracter very w ell, b ecau se he is one
o f them , so th ey w ould not be d eterred from fo llo w in g him by tribal
feelin g s. T h is is so m e th in g fo r w h ic h th e y sh o u ld be g ra te fu l and
they sh o u ld follow him .
But they reacted in the opposite m anner to that w hich w as expected
o f them , and they ex p ressed am azem en t by w ay o f rejection. B ecause
o f th eir d isb e lie f and w rongdoing, they said: ((This m an is a m agician
and a liar!])
W hat he did w rong - acco rd in g to th eir view - w as th at ((he m ade
all the gods into one G od]). In o th e r w o rd s, how co u ld he fo rb id them
to tak e the so -called p artn e rs and riv als as go d s, and enjoin them to
dev o te th eir w o rsh ip to A llah alo n e?
^T hisj), nam ely the m essage he brought, ((is indeed m ost strange]) that
is, it is ex trem ely strange b ecause it is false and co rru p t (accord in g
to th e ir view ).
((T he lead ers a m o n g th em left]) th a t is, th o se w h o se w o rd w as

follow ed, left, urg in g th e ir p e o p le to a d h e re to w h a t they b e lieved in
o f a sc rib in g p artn ers to A llah
((saying: C arry on as y o u are, and hold fast to y o u r gods]) th at is,
co n tin u e in th at w ay, and strive hard to rem ain stead fast; p e rsist in
w o rsh ip p in g y o u r gods, and do not let an y o n e d e te r you o r p rev en t
you from d o ing that.
^T here is surely som e m otive behind it]) that is, w hat M uham m ad (j|jg)
has bro u g h t o f the p ro h ib itio n on w o rsh ip p in g them ; it is d elib erate
and he has an ulterio r m o tiv e and bad in ten tio n s. T his w as a specious
argu m ent that could only be accep ted by foolish peo p le, fo r w hen a
person calls o th ers to so m eth in g , w h e th e r it is true o r not, his view is
not to be rejected by castin g asp ersio n s on his in ten tio n s, b ecau se his
inten tion s and deed s w ill affect him only. R ath er it is to be refu ted by
p resen tin g so m e th in g to c o u n te r his arg u m en ts and in validate them

by m eans o f p r o o f and ev id ence. W h at th ey m ean t w as: M u h am m ad
( ^ ) is o n ly callin g y ou to th at in o rd e r to b eco m e a lead er am ong
you, and to be resp ected and follow ed.
^ We have n e v e r heard [the like] o f th isjj nam ely w hat he is saying
^ in th e religion w e learned from o u r fo re fa th e rs^ th at is, w e did not
see o u r fathers d o in g o r say in g that, an d o u r fathers n e v e r saw th e ir
fath ers d o in g o r say in g that; so ca rry on w ith the religion th a t yo ur
fo re fa th e rs fo llo w e d , fo r it is tru e , an d th is to w h ic h M u h a m m a d
( i l l ) is c a llin g y o u is n o th in g b u t fa b ric a tio n s an d lies th a t he has
m ad e up.
T h is is a n o th e r sp e c io u s a rg u m e n t, in a d d itio n to the first one,
as th e y re je c te d th e tru th o n th e b a sis o f s o m e th in g th a t d o e s n o t
constitute p ro o f fo r rejectin g an y idea at all, nam ely the arg u m en t that
w hat he brought w as contrary to that w hich their m isguided forefathers
fo llo w ed . W here do w e find (in th e ir arg u m en t) any p ro o f to refute
the m essag e b ro u g h t by the P ro p h et ( ^ | ) ?
^ W h a t! H as th e R e m in d e r [the Q u r ’an] b een sen t d o w n to him
alo n e, out o f all o f u s ? ^ T h at is, w h a t m ak es him b etter than us, so
that the Q u r ’an w as sen t dow n to him an d n o t us, and A llah singled
him o u t for that?
T h is is y e t a n o th e r sp e c io u s arg u m en t. W h e re is the p r o o f o f th at
to refute w h a t he said ? W ere n o t all th e M essen g ers like this? A llah
b lessed them w ith th e m essag e an d in structed them to call peo p le to
A llah.
B ecau se no n e o f th ese a rg u m en ts th a t th ey p ro d u c e d w as fit to
refute w h at the M e sse n g e r ( j |§ ) b ro u g h t, A llah tells us w here they
cam e from , and that the p eo p le w ere ^ in d o u b t ab o u t M y R em in d e r^ .
T h ey had no k n o w le d g e o r clear p roof, so th ey fell into d o u b t and
w e re c o n te n t w ith it, an d w h e n th e c le a r tru th c a m e to th e m and
th e y h ad a lre a d y d e c id e d to p e rsist in th e ir d o u b t, th e y p ro d u c e d
these arg u m en ts to w ard o f f th e truth, not as a result o f any th orough
Soorat Sad (1-11) | 237
ex am in atio n o f the issue, b u t b ecau se they had d ecid ed to turn aw ay.

It is w ell k now n that if an y o n e w ho has such an attitu d e an d speaks
on the basis o f d o u b t an d stu b b o rn n ess, h is w o rd s are n o t a ccep tab le
and he is not able to un d erm in e th e tru th in th e least, b ecau se he has
no strong argum ent. H e is th e one w h o is to be b lam ed and criticised
as so o n as h e sta rts ta lk in g . T h e re fo re A lla h w a rn e d th e m o f th e
p u n ish m en t an d said:
((for th ey have not yet tasted M y p u n ish m e n t^ th at is, th ey have the
a u d a c ity to sa y th e se w o rd s b e c a u s e th e y w e re e n jo y in g a life o f
ease in this w orld, and n o th in g o f th e p u n ish m e n t o f A llah had struck
them . I f th ey had tasted H is p u n ish m en t, th ey w o u ld n o t h av e had
the au d acity to say that.
((Or do th ey p o ssess the treasu ries o f th e b o u n ty o f y o u r L ord, the
A lm ighty, the B estow er?)) So th at th ey can g iv e to w h o m e v e r they
w ish an d w ith h o ld fro m w h o m e v e r th e y w ish , b e c a u se th e y said,
((W hat! H as the R em in d er [the Q u r ’an] been sen t d o w n to him alone,
out o f all o f us?]) In o th e r w o rd s, th e b o u n ty and m ercy o f A llah (4£)
are not un d e r th eir co n tro l, such th at th ey could den y th e b lessin g s
and gifts o f A llah to anyone.
^ O r is th eirs th e d o m in io n o f th e h eav en s an d the earth an d all
that is betw een them ]) so th at they are ab le to do w h atev er they w ant?
((Then let th em ascend [to heav en] by any m ean s j) th at w o u ld en able
th em to reach the h eav en , th en cu t o f f an d p rev en t d iv in e m ercy from
re ach in g the M esse n g e r o f A llah ( ^ ) . H ow can th ey say such th in g s
w h en th ey are the m o st h elp less and w e ak e st o f A lla h ’s creatio n ? O r
is th eir aim to gang up and am ass tro o p s to co o p erate in su p p o rt o f
falseh o o d and seek to u n d erm in e th e tru th ? F o r th at is the reality o f
w h at th ey really w an t to do.
B ut they w ill n o t be able to ach ie v e this aim ; ra th e r th e ir effo rts
w ill be w asted and th e ir tro o p s w ill be d efeated. H en ce A llah says:
((They are n o th in g b u t tro o p s [ o f d isb e liev e rs] w h o h av e g a th e re d
ag ain st [the P ro p h et], b u t th ey w ill soon be defeated)).
38:12. Before them the people o f N ooh rejected [their Prophet], as did
‘Ad and the m ighty Pharaoh,
38:13. and T ham ood and the people o f Loot, and the dw ellers o f
the W ood - such w ere the parties [who gathered against their
Prophets],
38:14. Each o f them rejected the M essengers, therefore My punishm ent
becam e inevitable.
38:15. They are only w aiting for a single blast [o f the Trum pet, on the
D ay o f Resurrection], after which there will be no turning back.
H ere A llah (4 s) w arn s them th at H e w ill do to them w h at He did

to the natio n s th at cam e b efo re th em , w h o w ere stro n g e r than them
and gath ered m o re tro o p s to su p p o rt falsehood.
(•(Before th em the people o f N ooh rejected [their P rophet], as did
‘Ad]), the peo p le o f H ood
(•(and the m ighty P h arao h ])w h o com m anded great troops and im m ense
pow er.
^ a n d Thamood]*) th e p eo p le o f Salih,
(•(and the peo p le o f L oot, and the d w ellers o f the W ood]) - the w ord
tran slated here as the ((W ood]) refers to a place that is crow ded w ith
d ifferen t types o f trees and plants. T hey w ere the p eo p le o f S h u ‘ayb.
((such w e re th e p a rtie s [w h o g a th e re d a g a in s t th e ir P ro p h e ts]])
- th e y g a th e re d to g e th e r all th a t th e y h a d o f p o w e r, p e o p le and
w eap o n s in o rd e r to refu te th e tru th , but th at did not avail them in the
slightest.
Soorat Sad (16-20) | 239
Ê ach o f them rejected the M essengers, th erefore M y punishm ent

becam e inevitable)) for them . So w h at m ak es th ese peo p le (Q uraysh)
b etter than o th ers an d m ore p u re o f heart, so th at they w ill not m eet
the sam e fate as others?
So let them aw ait ((a single blast [ o f the T rum pet, on the D ay o f
R esurrection], after w hich there w ill be no tu rn ing back)) that is, there
w ill be no w ay for them to return o r go back; it w ill d estro y th em and
eradicate them , if they p ersist in w h at they are doing.
0 0
38:16. They say: O ur Lord, hasten for us our share [o f the punishm ent]
before the Day o f R eckoning.58
38:17. Bear w ith patience w hatever they say, and rem em ber O ur slave
D aw ood, the m an o f endurance [in w orship] w ho constantly
turned [to Us],
38:18. Verily We com pelled the m ountains to glorify Allah with him
in the afternoon and in the m orning,
38:19. and the birds, too, w ho flocked to him; they all w ould echo his
[glorification].
38:20. We strengthened him in his kingdom , and granted him wisdom ,
and sound judgem ent [and clarity in speech].
58 They said this by way o f ridiculing the Prophet ( ^ ) .

{[They say: O u r L ord, h asten for us o u r share [o f the pu n ish m en t]

b efore the D ay o f Reckoning)* th at is, th ese d isb eliev ers say, in th eir
ig n o rance an d stu b b o rn n ess, se e k in g to h asten the p u n ish m ent:
{[Our L ord, hasten for us o u r share [o f the punishm ent])? th at is, w h at
has been allo cated to us o f p u n ish m en t, in this w orld,
{[before th e D ay o f R e c k o n in g ^ . T h e y p e rsis te d in th is d e m a n d ,
a n d th e y claim ed : I f yo u , O M u h a m m a d (* |§ ), w e re s p e a k in g the
tru th , th e sig n o f y o u r tru th fu ln e ss w o u ld be th a t y o u w o u ld b rin g
the p u n ish m e n t upon us.
H en ce A llah said to H is M essen g er (J § |) : {[Bear w ith p a tie n c e
w h a te v er they say)?, as th e M essen g ers befo re you w ere also p atien t
and steadfast, fo r th e ir w o rd s w ill not harm th e tru th at all an d they
w ill not harm you at all; rath er th ey o nly harm th em selv es
H a v in g in stru c te d H is M e ss e n g e r ( ^ ) to b e a r w ith p a tie n c e
w h a te v e r h is p eo p le said, A llah now in stru c ts h im to se e k h e lp in
bein g patient by w o rsh ip p in g A llah alone and rem em b erin g how true
w o rsh ip p ers w o rsh ip p ed A llah , as H e says elsew h ere:
{[So b e a r p atien tly w h at they say, and g lorify and p raise y o u r L ord
before the rising o f th e sun and befo re its s e ttin g ...)? (Ta Ha 20: 130)
O ne o f the greatest w o rshippers w as the P rophet o f A llah D aw ood
^ th e m a n o f e n d u ra n c e [in w orship])? th a t is, h e h ad g re a t
sta m in a in w o rsh ip p in g A llah (:fe), in b o th p h y sic a l an d sp iritu a l
term s.
{[who co n sta n tly turned [to Us])? th at is, he tu rn ed to A llah in all his
affairs, by re p en tin g to H im , lo v in g H im , sh o w in g d ev o tio n to H im ,
fe a rin g H im , p u ttin g his h o p e in H im , o fte n b e se e c h in g H im an d
callin g upon H im , tu rn in g to H im w h en e v e r he c o m m itted an error,
giv in g it up an d rep en tin g sincerely.
B ecau se o f his c o n sta n tly tu rn in g to his L ord and w o rsh ip p in g
H im , A lla h s u b ju g a te d th e m o u n ta in s to h im , so th a t th e y w o u ld
glorify and p raise th e ir L ord w ith him ,
Soorat Sad (16-20) | 241
tfin th e aftern o o n and in th e m o rn in g ^ th a t is, a t the b e g in n in g and

end o f the day.
<|and$> A llah su b ju g ated «{the b ird s, to o , w h o flo ck ed to him}* and
gath ered w ith him .
<fthey a ll ^ - th e m o u n ta in s a n d th e b ir d s ^ w o u ld e c h o h is
[g lo rific a tio n ]^ in o b ed ien ce to the w o rd s o f A llah:
^ . . . 0 m o u n ta in s, ech o his [g lo rifica tio n o f A lla h ], an d y o u to o , O
birds!...}* (Saba'34: 10)
T h is is a b lessin g th at A llah b esto w ed upon him b ecau se o f his
w orship.
T hen A llah tells us how H e b lessed him w ith g reat d om inion:
^W e stren g th en ed him in his kingdom ]* that is, We stren g th en ed him
w ith w h at w e gave him o f m ean s, and large n u m b ers o f tro o p s and
equipm ent, by m eans o f w hich A llah strengthened him in his kingdom .
T h en A llah tells us how H e b lessed him w ith know ledge:
(•[and gran ted him wisdom]* that is, p ro p h eth o o d and great know ledge
^ a n d sound ju d g e m e n t [and clarity in speech]]* th at is, w h en ju d g in g
d isp u tes a m o n g people.
o
t— ***o^* t5** o*331 x jh i^^ ju ^ f jp d-13 ^ 4 c£ ^ ^ 3 1^ j j
(yy-y \ :^3 *jy*) ^
38:21. Has the story o f the disputing parties reached you, w hen they
clim bed the w all into his cham ber?
38:22. W hen they entered his cham ber, D aw ood w as startled by them.
They said: Do not be afraid; we are tw o disputants, one o f whom
has w ronged the other. Judge betw een us in truth and do not be
unjust; guide us to the right path.
38:23. [One o f them said:] This is my brother; he has ninety-nine ew es
and I have only one. He said: Let me take care o f her, and he
has been overbearing tow ards m e in his speech.
38:24. D aw ood said: H e has certain ly w ronged you by d em anding
that your ew e be added to his flock. Indeed m any associates
[or partners] w rong one another, except those w ho believe and
do rig h teo u s deeds - and how few they are. T hen D aw ood
realised that We w ere only testing him , so he asked his Lord
for forgiveness, fell dow n in prostration and turned to A llah in
repentance.
38:25. So We forgave him for that. Verily nearness to Us aw aits him
[in the hereafter], and a blissful jo u rn e y ’s end.
38:26. tfWe said:] O D aw ood, verily We have made you a ruler in the
land, so ju d g e betw een the people in truth, and do not follow
your desires, lest they lead you astray from the path o f Allah.
Verily those w ho go astray from the path o f A llah will have a
severe punishm ent because they forgot the Day o f Reckoning.
H aving told us that He gave His Prophet D aw ood sound ju d g em en t

w h en ju d g in g d isp u te s am o n g peo p le, fo r w hich he w as w ell k no w n,
and people w ould seek him out fo r that reason, A llah (;4g) now tells
us the story o f tw o d isp u tan ts w h o cam e to him co n c ern in g an issue
th at A llah m ade a test for D aw ood and a lesson, because o f a m istak e
th a t he m ad e. B ut A llah had m e rc y on him an d fo rg av e him , an d
Soorat Sad (21-26) | 243
H e caused this case to be referred to him . A llah says to H is P ro p h et

M u ham m ad ( j|§ ) :
^ H a s th e sto ry o f th e d is p u tin g p a rtie s re a c h e d you)*, fo r it is a
w o n d ro u s story.
^w h e n they clim bed the w all into his chamber}*, w h en D aw ood w as
there. It w as a space in w h ich D aw o o d w o u ld w o rsh ip A llah , an d the
tw o m en entered it w ithout perm ission and w ithout asking perm ission,
and th ey did not en te r th ro u g h th e door.
T h erefore, w hen they en te re d upon him in th is m anner, he w as
sta rtle d a n d w as a fra id o f th em . T h e y sa id to him : tjw e a re tw o
d isp u ta n ts^ , so do not be afraid.
^ o n e o f^ us «jhas w ro n g ed the other. Ju d g e b etw een us in truth}* that
is, ju stly , an d do not side w ith one o f us
«fand do not be unju st; g u id e us to th e rig h t path}*.
The point here is that it becam e clear to him that the tw o disputants
w ere seek in g a fair and ju s t v erd ict, and as that w as th e case, they
w ould tell him th eir story truthfully. So the P ro p h et o f A llah D aw ood
w as not o ffen d ed by th eir ex h o rtatio n to be fair, and he did no t tell
them o f f for that.
O ne o f them said: fjT his is m y brother}* - he stated th at he w as
his brother, eith er by faith o r by blood o r by frien dsh ip , because in
that case there should be no w ro n g d o in g , an d w ro n g d o in g on his part
w ould be w orse than w ro n g d o in g on th e p art o f an y o n e else.
^ h e has n in e ty -n in e ewes)*, w h ic h is a g re a t d eal o f g o o d , an d he
should be co n ten t w ith w h at A llah has g iv en him
^ a n d I have only one}*, but he co vets it
«(He said: L et m e take care o f her}* that is, g iv e it to m e and let m e
be in charge o f it
^ a n d he has been o v erb ea rin g to w ard s m e in his speech}* th at is, he
has o v erp o w ered m e w ith his w o rd s, b ecau se he k ep t b o th erin g m e
until he got the ew e, o r a lm o st got it.
W hen he h eard his w o rd s - an d it is kn o w n from the c o n te x t that
this is w hat really happened, so there is no reason for anyone to object
and say: W hy did D aw ood pass ju d g e m e n t befo re listening to w h at

the o th e r p arty had to say? - D aw o o d said:
^H e has c e rtain ly w ro n g ed y ou by d em and in g that y o u r ew e be added
to his flock}* and th is is the usual w ay w ith m any asso ciates and close
friends.
T hen he said: ^ In d e e d m any asso ciates [or partners] w ro n g one
another)* because w rongdoing is som ething that is ingrained in people
ê x c e p t those w ho believe and do righteous d e e d s^ because w hat they
have o f faith and righteous deeds prevents them from w ronging others
^ a n d h ow few they are}*. T h is is like the verse in w h ich A llah (■§%)
says:
^ ...B u t few o f M y slav es are g ra te fu l.^ (Saba’34:13)
^ T h e n D aw ood realised)*, w hen he had passed ju d g e m e n t betw een
th em ,
^ th a t We w ere only testing him}* th at is, W e tested him by cau sin g
this case to be referred to him , so as to alert him to som ething.
^ s o he asked his L ord fo r forgiveness}* fo r w h at he had done
^fell dow n in prostration and turned to A llah in repentance}*, repenting
sin cerely and w o rsh ip p in g A llah.
^ S o W e forgave him for that)* th at is, for w h at he had d one, and
A llah b e sto w ed all k in d s o f h o n o u rs u p o n him an d said:
^ V e rily n e a rn e ss to Us}* th a t is, h ig h sta tu s a n d c lo s e n e s s to U s
^ a w a its him [in th e h ereafter], and a blissful jo u rn e y ’s end}* that is,
d estin atio n.
W ith regard to the m istake that D aw ood m ade (and for w hich
he sought forg iv en ess), A llah do es no t tell us w h at it w as, b ecau se
th ere is no need to do so. T h erefo re try in g to find o u t w h at it w as is
u nnecessary. R a th er w h at m atters in th e story th at A llah tells us here
is H is kind ness to w ard s him , and th at he rep en ted and tu rn ed to H im
and w as raised in status thereby, so th at afte r rep en tin g he w as bette r
th an he w as b efore.
Soorat Sad (27-29) | 245
<([We said:] O D aw o o d , v e rily W e h av e m ad e y o u a ru ler in the

la n d ^ w h en y ou rule c o n c ern in g th e ir relig io u s an d w o rld ly affairs
^ s o ju d g e b etw een the peo p le in truth ^ th at is, w ith ju stic e , and th at
is not po ssib le ex cep t w ith th e n ecessary kn o w led g e, k n o w led g e o f
real-life situations and the ab ility to carry o u t ju s t rulings.
â n d do not fo llow you r desires]? and be biased to w ard s one party
because o f blood ties or friendship, or love o r hatred for the other party
^ le st they)? n am ely y o u r d esires ^ le a d y o u astray from the path o f
A llah)? and tak e y ou b ey o n d th e b o u n d s o f th e straig h t path.
^V erily those w ho go astray from th e path o f Allah)?, esp ecially those
w ho do so d elib erately
<fwill h a v e a se v e re p u n is h m e n t b e c a u s e th e y fo rg o t th e D ay o f
R eckoning^. If they had rem em bered it, fear w ould have been instilled
in th e ir h earts, an d th ey w o u ld n o t h av e g o n e a lo n g w ith tem p tin g
desires.
38:27. We have not created the heavens and the earth, and all that is
betw een them , in vain. That is w hat the disbelievers think. So
w oe to the disbelievers from the fire!
38:28. Should We equate those who believe and do righteous deeds with
those w ho spread m isch ief in the land? O r should We equate
those w ho fear Allah w ith the w icked?59
59 This verse refutes the view o f those who did not believe in the hereafter,
and thus believed that the end of the believers and the disbelievers would =
38:29. This is a blessed Book that We have sent dow n to you, so that
they may ponder its verses, and so that people o f understanding
m ay pay heed.
H ere A llah tells us o f H is perfect w isdom in creatin g the heavens

and the earth , and that H e did not create them in vain, for no purpose
an d to serve no interest.
([That is w h a t the d isb eliev ers think)? o f th e ir L ord, as they h arb o u r
notions ab o u t A llah th at are not b efittin g to H is m ajesty.
(•[So w oe to the d isb eliev ers from the fire)? for it is w hat w ill settle the
score w ith th em , and it w ill o v erw h elm them com pletely.
R ather A lla h ’s creatio n o f th e h eav en s and the earth is b ased on
tru th an d is fo r th e sak e o f tru th . H e c re a te d th e m so th a t p e o p le
m a y k n o w th e p e rfe c t n a tu re o f H is k n o w le d g e , m ig h t an d a ll-
en co m p assin g authority, and th at H e alone is d e se rv in g o f w o rsh ip ,
and not th o se th at did n o t create even an atom in th e heav en s o r on
earth; and th at th e resu rrectio n is true, and A llah w ill ju d g e b etw een
the people o f good and the peo p le o f evil.
So the one w ho is ignoran t o f div in e w isdom should not think that
A llah w ill tre a t th em all eq u a lly w h en H e ju d g e s them . H ence He
says: ([Should We eq u ate th o se w h o b eliev e and do righteous deeds
w ith th o se w h o sp read m is c h ie f in th e land? O r sh o u ld W e e q u ate
those w ho fear A llah w ith the w icked?)? T his is not befittin g to divine
w isd o m and ju d g e m e n t.
([This is a blessed B ook that We have sent dow n to you)?, in w hich
th ere is m u ch g o o d n e ss an d a b u n d a n t k n o w le d g e , g u id a n c e aw ay
from error, h ealin g from disease, light to illum inate the d arkness, and
ev ery ruling th at accou n tab le peop le m ay need. It co n tain s defin itiv e
= be the same (namely death, and nothing beyond that). Here Allah confirms
that their ultimate end will not be the same, for the believers will enter
paradise whilst the disbelievers will enter hell.
Soorat Sad (30-40) | 247
e v id e n c e fo r e v e ry issu e, by m e a n s o f w h ic h it b e c o m e s th e m o st
m ajestic b o o k to a p p e a r in th is w o rld sin ce A llah c re a te d it.
«fso th at they m ay p o n d er its verses)? that is, this is th e w isd o m
behind sending it dow n, so that people m ay ponder its verses, and thus
find k now ledge in it and reflect upon its subtle m eanings and w isdom ,
for by po n d erin g and reflectin g upon its m ean in g s, th in k in g ab o u t it
tim e after tim e, its blessing s and good m ay be attained. T his indicates
that it is enco u rag ed to reflect upon the Q u r ’an and th at d o in g so is
one o f the best o f d eed s, and th at recitation w h ich in cludes reflection
is b e tte r than rapid recitatio n th at d o es not ach iev e this purpose.
^ a n d so that people o f u nderstanding m ay pay heed)? that is, so that
people o f so und m ind m ay leam th ro u g h reflectin g upon all issues o f
know ledge. T his indicates that learning and benefitting from this Book
w ill be co m m e n su rate w ith a p e rs o n ’s m atu rity and un d erstanding.
liLUi ^ (J)
(rp <_jC^ . 1 J I f ^ li ^ ^
% (g ) ®
38.30. We bestowed upon Dawood Sulayman, a good and faithful slave

w ho constantly turned [to Us]
38.31. O ne afternoon, noble sw ift-footed steeds w ere presented before
him.
38:32. A nd he kept saying: I love to love these good things [these

h o rses] b ecau se o f the co m m an d o f m y L o rd ,60 until [the
galloping horses] disappeared from sight.
38:33. [Then he said:] Bring them back to me, and he began to pass
his hands over their legs and necks.
38:34. Indeed We tested Sulaym an, and placed on his throne a body,
then he turned to Us [in repentance],
38:35. He said: M y Lord, forgive me and grant me a dom inion, the like
o f w hich w ill never be granted to anyone after me, for indeed
You are the Bestower.
38:36. A nd We m ade the w ind subject to him ; it blew gently at his
com m and, w herever he directed it.
38:37. A nd [We m ade subject to him] the devils, every kind o f builder
and diver,
38:38. and other [devils], bound together in shackles.
38:39. [We said:] This is O ur gift, so give freely or w ithhold, w ithout
[having to render] account.
38:40. Verily nearness to Us aw aits him [in the hereafter], and a blissful
jo u rn e y ’s end.
H av in g p ra ise d D aw o o d a n d m e n tio n e d w h a t h a p p en e d to him

and w h at he did, A llah (^g) now praises his son S u laym an (S |5 0 , as
H e says:
«[We b e sto w e d u p o n D aw o o d S u la y m a n ^ th a t is, W e b le sse d him
w ith him , and m ade him to be a source o f co m fo rt and jo y to him .
«(a g o o d a n d fa ith fu l s la v e d - th is refe rs to S u la y m a n ( ^ ) , w h o
p o sse sse d c h a ra c te ris tic s th a t d e se rv e d p ra ise , fo r he ^ c o n s ta n tly
tu rn ed [to U s]p th at is, he co n stan tly tu rned to A llah in all situations,
60 He loved the horses because they were kept and trained for the purpose
o f fighting in A llah’s cause, and they were referred to in the Torah as they
are referred to in the Q ur’an.
Soorat Sod (30-40) | 249
w ith d e v o tio n a n d lo v e , re m e m b e rin g H im , c a llin g u p o n H im ,

h u m b lin g h im s e lf an d striv in g h a rd to e a rn th e p le a su re o f A lla h ,
giv in g p re ced en ce to th a t o v e r all things.
tfO ne aftern o o n , n o b le sw ift-fo o ted steed s w ere p resen ted before
h im p th e w o rd s tran slate d h ere as ffnoble sw ift-fo o ted steeds)? refer
to fine h o rses, one o f th e ch aracteristic s o f w h ich is th at th ey stand
on th ree feet, w ith one foot raised, and th ey are v ery b eautifu l and
p leasant to look at, esp ecially for those w ho need them , such as kings.
T h ese h o rses co n tin u ed to be p re se n te d to h im until the sunset, and
th ey d istracted h im from the aftern o o n p ra y e r and re m em b ran ce o f
A llah.
So h e said - re g re ttin g w h a t h e h a d d o n e a n d se e k in g to d ra w
clo se to A llah , b e c a u se th e y h ad d istra c te d h im , an d so as to give
p reced en ce to love fo r A llah o v e r love fo r an y th in g else: ^1 love to
love these g o o d th in g s [these horses])?. T h e w o rd tran slated here as
^ lo v e ^ also in clu des th e m e an in g o f g iv in g p re ced en ce to. In o th e r
w ords, he said: I gave p reced en ce to love o f these g o o d thin g s, w h ich
refers to w ealth in general. In this case w hat is referred to is the horses,
^ b e c a u se o f the co m m an d o f m y L ord, until [the g a llo p in g horses]
d isap p eared from sight)?.
^ [T h e n he said:] B ring th em b ack to me)?, so th ey w ere b ro u g h t
back
^ a n d he began to p ass his hands o v er th eir legs and necks)? th at is,
he started to cut th eir legs and necks w ith his sw o rd .61
61 This is the interpretation favoured by as-Sa‘di. At-Tabari and others held

a different opinion, namely that this could not be right because it would be
both cruel and a waste o f wealth, neither o f which would be appropriate on
the part o f a Prophet; they suggested that what is meant is either stroking
or patting the horses by way o f affection, or examining them, as Sulayman
was a skilled horseman. At-Tabari narrated this view from Ibn ‘Abbas
and regarded it as the correct interpretation o f this verse. Here, we have
reflected as-Sa‘di’s view. (Translator)
^ In d e e d We tested Sulayman}? th at is, w e tested him and tried him

b y ta k in g a w a y his d o m in io n an d sep a ra tin g him from it, b e c a u se
m istak es are due to hu m an nature,
^ a n d p laced on his th ro n e a body}? - th is w as a devil w h ich A llah
w ille d an d d e c re e d sh o u ld sit on his th ro n e an d h a v e c o n tro l o v e r
S u la y m a n ’s d o m in io n fo r th e d u ratio n o f th is test. T h en S u lay m an
tu rn ed to A llah in repentance.
^ H e said: M y L o rd , fo rg iv e m e an d g ra n t m e a d o m in io n , th e
like o f w h ich w ill n e v e r be g ran ted to an y o n e a fte r m e, fo r in d eed
You are th e Bestower}?. A nd A llah an sw ered his p ra y e r an d forg av e
him , an d re sto re d his d o m in io n to him , an d a d d ed to it so m e th in g
th at w as n e v er g ran ted to an y o n e a fte r him , n am ely th e su b ju g atio n
o f the devils to him , so th at they b u ilt w h atev er he w an ted and dived
for him in the sea, b rin g in g forth p earls and je w e ls ; w h o e v e r am o n g
them diso b eyed him , he ch ain ed him w ith sh ackles and tied him up.
^ [W e said :] T h is is O u r gift}? so e n jo y it a n d ^ g iv e freely}? to
w h o m e v e r y o u w ish
«(or withhold}? from w h o m e v e r y ou w ish
^ w ith o u t [h av in g to render] account}? th at is, w ith no blam e on you
and no reck o n in g , b ecau se A llah (4g) knew o f his p e rfec t ju stic e and
g o o d ju d g em e n t.
Y ou sh o u ld n o t th in k th at th is w a s fo r S u lay m an in th is w o rld
only, and n o t in th e h ereafter; ra th e r he w ill have m uch good in the
h e re after too. H en ce A llah says: ^V erily nearn ess to U s aw aits him
[in the hereafter], and a b lissful jo u rn e y ’s e n d ^ th at is, he is one o f
th o se w h o w ill b e b ro u g h t clo se to A llah , an d w ill be h o n o u re d in
v ario u s w ay s by H im .
Lessons we learn from the story of Dawood

and Sulayman (peace be upon them both)
• A llah (M ) to ld his P rophet M u h am m ad ( j | | ) stories o f th o se
w h o cam e before him , so as to m ak e him stead fast and reassu re
him ; H e told him about th eir w orship, great patience and turning
Soorat Sad (30-40) | 251
to A llah, so th at he w ould long to com p ete w ith th em and draw

close to A llah as they did, and to be patient in bearin g th e harm
o f his people. H ence - here - w hen A llah m entions the harm that
his peop le tried to do to him and w h at th ey said ab o u t him and
h is m essag e, H e in stru cted him to be p atien t and to re m em b er
H is slave D aw ood, so th at he m ig h t find co m fo rt in that.
• A llah praises and loves a p erson to have energy w hen doing acts
o f obedience and w o rship, and to be strong in both physical and
m ental term s, b ecau se if a perso n is strong, it w ill resu lt in him
d o in g those acts o f o b e d ience prop erly and d o in g a great deal
o f th em , w h ich does not happen w hen a person is w eak and has
no reso lv e. T h e in d iv id u al sh o u ld seek m ean s o f d ev e lo p in g
strength and energy, and not b eco m e lazy and slow , as th at w ill
lead to loss o f energy th at w ill w eak en o n e ’s resolve.
• T urning to A llah in all circum stances is one o f the characteristics
o f the P rophets o f A llah and th e elite o f H is creatio n , as A llah
praised D aw ood and S ulaym an for that. So people should follow
th eir ex am p le an d th e ir guidance.
{[Those [P rophets] are th e o n es w h o m A llah gu id ed ; let th eir
g u id an ce be an ex am p le to follow ...}? (al-An'am 6: 90)
• A llah h o n o u red H is slave D aw ood ( ^ 3 0 w ith a beautiful voice,
by m eans o f w hich A llah caused the m ountains, th at do not hear,
an d the birds, w h ich can n o t u n d erstan d , to echo him w hen he
raised his voice in praise o f A llah, and to glorify A llah w ith him
in the afternoon and in the m orning.
• O n e o f the greatest blessin g s th at A llah can b estow upon H is
sla v e is to b le ss h im w ith b e n e fic ia l k n o w le d g e , so th a t he
know s how to ju d g e betw een people, as A llah blessed His slave
D aw ood ( ^ 3 0 w ith such know ledge.
• A llah d em o n strates H is care for H is Prophets and chosen ones,
if they m ake so m e m istak e, by p u ttin g them th ro u g h tests and
trials so th at tro u b les w ill be d isp elled from them and th ey w ill
252 | Tafseeras-Sa'di Juz ’23
becom e better than they w ere originally, as happened to D aw ood

and S u lay m an (p eace be u p o n them ).
• T h e P ro phets (peace be upon them ) are pro tected from e rro r in
th at w h ich they con v ey from A llah (■$$), b ecau se the p u rpose
o f th e ir m issio n can n o t be a c h ie v e d oth erw ise. H ow ev er, they
m ay c o m m it so m e sins, w h ich is so m eth in g in h erent in hum an
nature, b u t A llah soon causes them to repent, by H is kindness.
• D aw o o d ( ;® l) u su a lly sta y e d in his c h a m b e r to w o rsh ip his
Lord, hence the tw o disputan ts clim bed the w all o f his cham ber,
because he w as alone in his cham ber and no one else could com e
to him in that place. H e did not d evote all his tim e to the people,
ev en th o u g h m an y cases w ere referred to him for ju d g e m e n t.
R ath er he allo cated so m e tim e to be alo n e w ith his L ord, and
to find c o m fo rt in w o rsh ip p in g H im , w h ich help ed him to be
sin cere in all his affairs.
• E tiq u ette sh o u ld be fo llo w e d w h en e n te rin g upon ru le rs and
o th ers, b ecau se w hen the tw o d isp u tan ts en tered upon D aw ood
in an u nusual m an n er, not from th e usual door, he w as startled
by them an d w as very u p set by that, and he did n o t th in k that
it w as ap p ro p riate at all.
• T he ju d g e should not refu se to issue a verd ict on the basis o f
truth because o f bad m anners o r in ap p ro p riate conduct on the
part o f the disputan t.
• D aw o o d (S lit) w a s a m an o f p e rfe c t fo rb e a ra n c e , as he d id
not g et an g ry w ith th e tw o d isp u tan ts w hen they cam e to him
w ithout asking perm ission, even though he w as the king; he did
not sco ld them o r tell them off.
• It is perm issib le for one w ho has been w ronged to say to the one
w ho w ronged him : “ You have w ro n g ed m e ” o r “O w ro n g d o e r”
o r “ You tra n sg re sse d a g a in st m e ” , and the like, b ecau se they
said: ejwe are tw o d isp u ta n ts, o n e o f w h o m has w ro n g ed the
other'p (38: 22).
Soorat Sad (30-40) | 253
• T he one w ho is being exhorted and advised, even if he is o f high

status and very k n o w led g e a b le, sh o u ld not g et an g ry o r u p set
if so m eon e adv ises o r exh o rts him . R a th er he should hasten to
accep t the ad v ice and be grateful. T h e tw o d isp u tan ts ad v ised
D aw ood and he did not get upset o r angry, and th at did not deter
him from giv in g a fair v erd ict; ra th e r he p a sse d a ju d g e m e n t
that w as co m p le tely fair.
• M ixing w ith relatives and frien ds, and h avin g a lot o f financial
w orldly dealings w ith them , m ay lead to ill feeling am ong them ,
and so m e o f them m ay tran sg re ss ag ain st others. T h ere is no
w ay to p rev en t th at ex cep t by fearin g A llah an d b ein g p atien t
in all situations, by m ean s o f h avin g faith and d o in g righteous
deeds. T his is so m ething th at is very u nco m m on am ong people.
• S e e k in g fo rg iv e n e s s an d d o in g a c ts o f w o rs h ip , e s p e c ia lly
prayer, are a m o n g the m eans o f ab so lv in g sins, b ecau se A llah
c o n n e c te d th e fo rg iv e n e ss o f D a w o o d ’s sin to h is p ra y e r for
forg iv en ess an d his p ro stratio n .
• A llah h o n o u red H is slav es D aw o o d and S ulay m an by b rin g in g
th em clo se to him and g ra n tin g th em a go o d ly rew ard, so no
o n e sh o u ld th in k that w h at h ap p en ed to them un de rm in e s th e ir
statu s b efo re A llah (^g). T his is h ow A llah sh o w s k in d n ess to
H is sin cere an d d e v o ted slav es: w h en H e fo rg iv es th em , He
rem oves the traces o f th e ir sins and all co n seq u en ces th at resu lt
from it. T hat even includes w h at peop le think, becau se, if they
know o f som e o f th e ir sins, th ey w ill lose so m e o f the resp ect
they have for them . So A llah rem o v es th ese effects, an d that is
not difficult for th e M o st G en ero u s, O ft-F o rg iv in g .
• R uling betw een people is a religious h o nour that w as undertaken
by the M essengers o f A llah and the elite o f His creation. T he jo b
o f the one w ho u n d ertak es it is to ju d g e on the b asis o f truth and
av o id the influ en ce o f w h im s an d d esires. Ju d g in g on the basis
o f truth requires k n o w led g e o f shar ‘i m atters, u n d erstan d in g o f
254 I Tafseeras-Sa'di Juz ’23
the issue th a t is referred fo r ju d g e m e n t, and k n o w in g h ow to

ap p ly th e s h a r‘i ru lin g s to it. T h e one w ho is ignorant o f e ither
o f th ese m atters is n o t fit to ju d g e , and it is not p erm issib le for
him to un d ertak e this task.
• T h e ju d g e should bew are o f w h im s and desires and alw a y s be
c au tio u s a b o u t this m atter, b ecau se no one is free o f it; rather
he sh ou ld strive hard to m ake the truth his aim and, at the tim e
o f ju d g e m e n t, set asid e any fe elin g s o f love o r h ate to w a rd s
an y o f the disp u tan ts.
• S u la y m an (%Bt) w as o n e o f the v irtu e s o f D aw o o d , a n d o n e
o f the b lessin g s th at A llah b esto w ed upon him , for o n e o f the
g reatest b lessin g s th at A llah m ay b esto w upon H is slave is to
g ra n t him a rig h te o u s son, an d if he is also a sch o lar, th at is
light upon light.
• A llah (4g) p raised S ulaym an by describ in g him as: t-(a good and
faithful slave w ho co n sta n tly tu rn ed [to U s ]^ (38: 30).
• A lla h b e sto w s a b u n d a n t b le ss in g s a n d k in d n e s se s u p o n H is
slaves; H e blesses them by en ab ling them to do rig hteous deeds
and attain good m anners, then H e praises th em for th at, w hen
it is H e W h o b e sto w e d it u p o n th e m b y H is g e n e ro sity an d
k indness.
• S u laym an gave p reced ence to love o f A llah (4 s) o v er love o f
all else.
• E v e ry th in g th a t d is tra c ts a p e rs o n fro m A lla h is b a d and
b lam ew o rth y , so he sh o u ld k e ep aw ay fro m it and fo cu s on
th at w h ich is m ore beneficial.
• W e a ls o le a rn th e fa m o u s p rin c ip le : “ W h o e v e r g iv e s up
so m e th in g fo r th e sak e o f A llah , A lla h w ill c o m p e n sa te him
w ith so m eth in g b etter than it.” S u lay m an h a m stru n g the noble
sw ift-footed steeds that are so d ear to people, giving precedence
to love o f A lla h , so A lla h c o m p e n sa te d h im w ith so m e th in g
b etter than that, b y su b ju g a tin g the soft and g en tle w in d to him ,
Soorat Sad (41-44) I 255
that blew on his c o m m a n d , an d w o u ld c o v e r the d ista n c e o f a

m o n th ’s jo u rn e y in the m o rn in g an d a m o n th ’s jo u rn e y in the
e v e n in g (cf. 34: 12)\ an d H e su b ju g ated th e d ev ils to him w ho
w ere able to do th in g s that h u m an s c o u ld not.
• T he su b ju g atio n o f th e d ev ils w as not g ran ted to an y o n e after
S ulaym an
• S ulaym an ( S lO w as a P ro p h e t-k in g w ho did w h a t he w an ted ,
b u t he d id n o t w a n t a n y th in g e x c e p t w h a t w a s ju s t. T h is is
in c o n tra s t to th e P ro p h e t-sla v e w h o se w ill is su b je c t to th e
co m m an d o f A llah , so he d o es not do an y th in g o r refrain from
a n y th in g e x c e p t b y d iv in e c o m m a n d , as in th e c a se o f o u r
P rophet M u ham m ad ( ^ ) , and th at is m o re perfect.
38:41. R em em ber O ur slave Ayyoob, w hen he called upon his Lord:

Verily the Shaytan has afflicted m e w ith hardship and pain.
38:42. [We said to him :] Strike [the ground] w ith your foot. H ere is
cool w ater for you to w ash in and drink.
38:43. And We restored his fam ily to him and doubled their number, as
a m ercy from Us and as a rem inder to people o f understanding.
38:44. [We said to him :] A nd take a bundle o f rushes in your hand and
strike [your wife, once] with it, and do not break your oath. Truly
We found him to be patient and steadfast, a good and faithful
slave w ho constantly turned [to Us],
256 I Tafseer as-Sa‘di Ju z’23
^R em em ber)? in this B ook full o f rem in d ers

^ O u r slav e Ayyoob)? an d m e n tio n h im in th e b e st term s, sp e a k in g
h ig h ly o f him , w h en h a rm b efell him , b u t he b o re it w ith p a tie n c e
an d d id n o t co m p lain to an y o n e ex cep t his L ord, tu rn in g only to H im .
^ w h e n h e c a lle d u p o n h is Lord)? in su p p lic a tio n , c o m p la in in g to
H im an d n o n e other. H e said : M y L o rd , ^ V e rily th e S h a y ta n has
afflicted m e w ith h ard sh ip an d pain)? th at is, so m e th in g v ery hard,
to u g h and pain fu l. T h e S h ay tan had b een given the p o w e r to harm
him ph y sically , so he b lew o n his skin until it w as filled w ith sores,
w hich then ruptured, m aking m atters even w orse; sim ilarly, his fam ily
died and his w ealth w as destroyed.
It w as said to him : ^ S trik e [the gro u n d ] w ith y o u r foot)? th a t is,
strike the ground w ith you r foot so that there w ill flow from it a spring
o f w ater w ith w h ich y ou m ay w ash y o u rse lf and from w hich y o u m ay
d rin k , an d it w ill tak e aw ay th e harm an d pain from you. H e d id that,
and the harm left him , and A llah (4g) h ealed him .
A n d W e re s to re d h is fa m ily to him )? - it w as sa id th a t A lla h
b ro u g h t th em b ack to life fo r him
«fand d o u b led th e ir num ber]? in th is w o rld , an d A llah m ad e h im rich
and b esto w e d u p o n him a g reat deal o f w ealth
^ a s a m ercy from Us)? to O u r slave A yyoob, as he w as p atient and
steadfast, so W e g ran ted him rew ard by O u r m ercy in th is w o rld and
th e hereafter.
«fand as a rem in d er to p eople o f understanding)? that is, so th at people
o f u n d erstan d in g m ig h t re m e m b er th e story o f A yyoob and learn a
lesso n fro m it, an d realise th at w h o e v e r b ears h arm w ith p atien ce,
A llah (4g) w ill rew ard him in th is w o rld an d th e hereafter, and w ill
an sw e r his su p p licatio n w h en he calls upon H im .
^[W e said to him :] A n d take a b u n d le o f ru sh es in y o u r hand and
strik e [y o u r w ife, o n ce] w ith it, an d d o n o t b re a k y o u r oath)?. T he
co m m en tato rs said: W h en he w as sick, he g o t an g ry w ith his w ife for
som e reason, and sw ore th at if A llah healed him , he w o uld strike her
Soorat Sad (45-47) | 257
on e hund red tim es. B u t his w ife w as a rig h teo u s w o m an w h o treated

him kindly, so w h en A llah h ealed him , H e sh ow ed m ercy to h e r and
to him ; th erefo re H e to ld him to strike h er once w ith a b u n d le o f one
h u n d red reeds, th u s e n a b lin g him to fulfil his o ath (w ith o u t h a rm in g
her o r b ein g unjust to w ard s her).
^ T ru ly W e fo u n d him)* n a m e ly A y y o o b <f(to b e p a tie n t a n d
steadfast)* th at is, W e tested him w ith great h arm , and he bore it w ith
patien ce for th e sak e o f A llah (■)%)
«ja good and faithful slaved w ho reached the highest levels o f servitude
to A llah, at tim es o f both ease and h ard sh ip
*(who c o n sta n tly tu rn e d [to Us])* th a t is, he o fte n tu rn e d to A llah
to h e lp h im re a c h h is sp iritu a l a n d w o rld ly g o a ls, a n d c o n s ta n tly
re m e m b e re d h is L o rd , c a lle d u p o n H im , lo v e d H im an d sh o w e d
d ev o tio n to H im .
ijyd) ( ^ ) _X\tS_J===>)
(tv-to
38:45. Rem em ber O ur slaves Ibraheem , Is-haq and Ya‘qoob, m en o f

endurance [in w orship] and deep insight.
38:46. Verily We cho se them by g ran tin g them a distin c t quality:
constantly rem em bering the hereafter.
38:47. A nd indeed before Us they are am ong the chosen and the truly
good.
^ R e m e m b e r O u r slaves)* w h o w ere sin cere to U s in w o rsh ip , and

speak hig h ly o f them .
^ Ib ra h e e m ^ al-K h aleel (the close friend o f A llah ), his son ^ Is -h a q ^ ,
an d his g ran d so n *jYa‘qoob)*.
((m en o f en du ran ce [in w orship])? th at is, th ey had great stam in a in

w o rsh ip p in g A llah ($%)
((and d eep in sig h t^ that is, they had d eep insig h t into the relig io n o f
A llah , so H e d escrib ed them as p o ssessin g b en eficial k n o w led g e and
d o in g a g reat deal o f rig h teo u s deeds.
((Verily W e cho se them by g ran tin g th em a d istin ct quality]? that
is, a sig n ifican t an d v ery special quality, w h ich w as:
(-(constantly re m e m b e rin g th e h ereafter)?. W e in s tille d c o n s ta n t
rem em b erin g o f the h ereafter in th e ir hearts and caused them to strive
fo r it at all tim es. S in cerity to w ard s A llah and rem e m b e rin g th at He
is alw ays w a tc h in g w as so m eth in g in h erent in th em , and We caused
them to be a re m in d er o f the hereafter, so th at by seeing th em , people
w ere rem inded o f it and learned from them , and th ey are rem em b ered
in the b est term s.
((And indeed b efo re U s they are am o n g the c h o se n ^ w hom A llah
selected from am o n g the b est o f H is creation
((and th e tru ly good)? w h o p o ssess all n o b le c h a ra c teristic s an d do
all rig hteous deeds.
38:48. A nd rem em ber Ism a'eel and A ly asa1 and D hul-K ifl; each o f
them w as am ong the truly good.
T h at is, re m em b e r these P ro p h ets in the b est o f term s and speak

h ig h ly o f th em , fo r each o f th em w as a m o n g th e elite w h o m A llah
ch o se from a m o n g h u m an k in d , and H e ch o se fo r th em an d h elp ed
them to attain th e b e st o f attitu d e s, d e e d s, m an n ers, a ttrib u te s an d
ch aracteristics.
Soorat Sad 149-54) § 259
o 0
c
38:49. This is a reminder. Verily the pious will have a blissful jo u rn e y ’s

end,
38:50. Gardens o f perpetual abode, whose gates will be opened to them.
38:51. Reclining therein on couches, they w ill call for abundant fruit
and drink,
38:52. And with them will be chaste women who restrain their glances,62
o f equal age.
38:53. This is w hat you are prom ised for the Day o f Reckoning.
38:54. Indeed this is O ur provision, w hich will never cease.
^ T h is ^ n a m e ly th e m e n tio n o f th e se e lite P ro p h e ts a n d th e ir
ch aracteristics
«jis a re m in d e r^ in th is Q u r ’an full o f rem in d e rs; b y re m e m b e rin g
th e ir a ttitu d e an d m a n n e rs, o n e m a y b e re m in d e d o f, an d lo v e to
follow , th e ir beau tifu l attrib u tes, and one m ay beco m e e a g e r to find
out about w hat A llah blessed them w ith o f sub lim e ch aracteristics and
how A llah caused them to be rem em b ered in the h ig h est term s am ong
people.
O n e o f th e types o f re m in d e r is m en tio n in g good p eople; an o th er
typ e is m en tio n in g the req u ital o f b o th g o o d p e o p le and evil p eople.
H ence A llah says:
62 They are the hoor al-‘een, who will be content with their husbands and
will not look at other men.
260 | Tafseeras-Sa'di J u z ’23
((Verily the pious)* th at is, those w ho fear th eir Lord by co m p ly in g

w ith H is c o m m a n d s a n d h e e d in g H is p ro h ib itio n s, b o th b e lie v in g
m en and b eliev in g w o m en
((will have a blissful jo u rn e y ’s e n d ^ that is, a good end and place to
return to.
T hen A llah ex p lain s th at further: ((G ardens o f perpetual abode)*
w h o se in h a b ita n ts w o u ld n o t w ish fo r a n y th in g o th e r th a n th a t,
b ecau se they are so p erfect and th eir bliss is so co m p lete. T h ey w ill
n ev er leave th em o r be ex p elled from them .
(-(whose g a te s w ill b e o p e n e d to them)* th a t is, th e g a te s o f th e ir
d w ellin g s and ab o d es w ill be op en ed fo r them . T h ey w ill not need
to o p e n th e m th e m s e lv e s ; ra th e r th e y w ill b e se rv e d a n d lo o k e d
after. T h is is a lso in d ic a tiv e o f p e rfe c t security, fo r in the g ard e n s
o f perp etu al a b o d e th ere is n o th in g th at w o u ld req u ire clo sin g and
lo ck in g o f g ates (o r doors).
(•(Reclining therein)* on ad o rn ed co u ches and seats
(•(they w ill call for)* th at is, they w ill in struct th eir servants to bring
(•(abundant fruit and d rin k ^ , w h atev er their hearts m ay desire and m ay
d elig h t th eir eyes. T h is is in dicative o f p e rfect bliss, perfect ease and
reassu ran ce, and p erfect pleasure.
((A nd w ith them)* w ill be th eir w iv es from a l-h o o r a l-‘een
((chaste w o m en w h o restrain th e ir g la n c e s ^ an d look o n ly at th e ir
h u sb an d s, and th e ir h u sb an d s w ill look only at them , b ecause o f the
b eau ty that all w ill p o ssess, and the love th at each w ill have fo r the
o ther; they w ill have no d esire fo r any o th e r co m p an io n and w ill not
th ink o f any rep lacem en t
((o f equal age)* th at is, o f the sam e age, the best age o f y o uth, and the
m ost beautiful and pleasu rable.
(•(This is w h at y ou are prom ised)*, O pious ones w ho fear A llah
(•(for the D ay o f Reckoning)* as a rew ard for y o u r rig h teo u s deeds.
((Indeed this is O ur provision)* that We w ill bestow upon the people
o f p aradise
Soorat Sad (55-64) | 261
^w h ich w ill n ev er c e a se d that is, it w ill n ev er stop; ra th e r it is eternal

and o n g o in g , and w ill co n stan tly increase.
T hat is not d ifficu lt for the M o st G en ero u s L ord, the M ost K ind,
M ost M erciful, M o st M unificent, S elf-S u fficient, M ost Praisew orthy,
K n ow er o f su b tleties, the M ost G racio u s, th e S overeign, th e Judge,
the M ajestic, the B eau tifu l, the B esto w er o f blessin g s and im m ense
favours, W hose generosity know s no end and W hose blessings cannot
be co u n ted , and no one can co m p reh en d som e o f H is kindness.
0 0
38:55. Thus it will be. But verily the transgressors will have a wretched
jo u rn e y ’s end:
38:56. Hell, w hich they will enter; w hat a w retched resting-place!
38:57. This [is the punishm ent], so let them taste it: scalding w ater and
pus.
38:58. and other sim ilar [punishm ents], o f various kinds.
38:59. [Their leaders will say to one another:] Here is a group o f people
rushing headlong to jo in you. There is no w elcom e for them;
they will surely enter the fire.
38:60. [The follow ers will say to the leaders:] Nay, rather it is you for
whom there is no w elcom e! It is you w ho brought this upon us.
Indeed this is an evil place to settle in!
38:61. They will say: O ur Lord, w hoever brought this upon us, give
them a double punishm ent in the fire.
38:62. A nd they will say: W hy do w e not see men w hom we used to
count am ong the w icked
38:63. and w hom we used to ridicule? Have our eyes m issed them ?
38:64. All this will surely com e to pass: the inhabitants o f the fire will
dispute am ong them selves.
<-[Thus it w ill b e ^ th at is, the rew ard o f th e p ious w ill be as We

have d escrib ed it.
€(But verily the transgressors)* th at is, th o se w ho o v erstep th e m ark
in d isb e lie f an d sin
cfwill have a w retched jo u rn e y ’s end)* that is, the w orst place o f return.
T h en A llah e x p lain s that further, as H e says: ^H ellj* in w h ich all
torm en ts are co m b in ed , and its h eat and cold are severe
fjw hich th ey w ill enter)* that is, th ey w ill be su b jected th erein to a
p u n ish m en t w hich w ill en co m p ass them on all sides, w ith layers o f
fire above th em and beneath them .
fjw hat a w retch ed resting-place)* th at is p repared for them as a place
to dw ell and settle.
«[This|* re stin g -p la c e , sev ere p u n ish m e n t, d isg ra c e , sh a m e and
to rm en t, w ill form th e p u n ish m en t
^ s o let th em taste it: scald in g water)* th at is ex trem ely hot; they w ill
d rin k it and it w ill cu t th eir intestines
ffand p u s^ w h ich is the w o rst p o ssib le drink, c o m p o se d o f pus; its
taste is b itte r and its sm ell is foul.
<jand oth er sim ilar [punishm ents], o f various kinds)* that is, several
types o f punishm ent w ith w hich they w ill be punished and hum iliated.
W hen they co m e to the fire, they w ill revile one an o th er and say
to one another:
^ H e re is a g ro u p o f p eo p le ru sh in g h ead lo n g to jo in you)* in th e fire.
Soorat Sad (55-64) | 263
^ T h e re is no w elco m e for th em ; th ey w ill surely en ter the fire)?.

T he group th at is ru sh in g h e ad lo n g w ill say: ^N ay , ra th e r it is you
for w ho m th ere is no w elcom e! It is y o u w h o b ro u g h t this)? n am ely
the p u n ish m en t
û p o n u s ^ by calling us to it and by tem p tin g and m isg uid in g us; you
are the cause o f all this.
^ In d e e d this is an evil p lace to settle in)? th at is, a p lace to settle in
fo r all o f th em , an u tterly evil place.
T h e n th ey w ill p ray a g a in st th o se w h o led th e m astray, saying:
^ O u r L o rd , w h o e v e r b ro u g h t th is u p o n u s, g iv e th e m a d o u b le
p u n ish m en t in the fire)?. E lsew h ere A llah tells us:
^ ...H e w ill say: [It w ill be] d o u b led fo r all, b u t you do not k n o w .^
(al-A 'raf 7: 38)
^ A n d th ey w ill s a y ^ w h en they are in th e fire:
^ W h y d o w e n o t se e m e n w h o m w e u s e d to c o u n t a m o n g th e
w icked)? that is, w e u sed to claim th a t th e y w ere a m on g the w ic ke d
w ho d eserv ed the p u n ish m en t o f th e fire. B ut in fact th ey w e re the
believers. T he in h ab itan ts o f th e fire w ill n o tice th at th e y are m issin g
an d w ill w o n d e r w h y they d o n o t see th em in the fire.
^ a n d w h o m w e used to rid icu le? H ave o u r ey es m issed them ?)?
T h at is, th e fact th at w e do n o t see th em m u st be due to one o f tw o
reasons:
E ith e r w e w ere m istak en w h en w e reg ard ed th em as b ein g am o n g
the w ick ed , an d in fact th ey are a m o n g the goo d ; w e o n ly said w h a t
w e said ab o u t them by w ay o f m o ck ery and ridicule. T h is is true, as
A llah B g ) tells us elsew here that He w ill say to the inhabitants o f hell:
^ A m o n g M y slaves there w ere som e w h o said: O u r Lord, w e believe,
so fo rg iv e us and h av e m ercy upon us, fo r You are the M o st M ercifu l
o f those w ho show m ercy. B ut you treated them w ith ridicule, so m uch
so th at [rid icu le o f them ] m ad e y o u forg et all rem em b ran ce o f M e,
and y o u u sed to laugh a t them .)? (al-Mu’minoon 23:109-110)
264 I Tafseer as-Sa ‘di J u z'23
O r p erh ap s th ey are w ith us in the fire, b u t w e can n o t see them . It

m ay be th at th is is w h a t they still b eliev e in th e ir h earts, so the b e lie f
th at th ey h eld in this w o rld an d o ften rep e a te d - th a t th e b eliev ers
w ould be in hell - w as so w ell en trenched in th eir hearts that it becam e
seco n d n atu re to th e m , so th ey e n te re d hell like th is an d said w h a t
th ey said.
O r it m a y b e th a t th e y w ill say th is b y w a y o f d e c e it, as th e y
p ra c tise d d ec eit in this w o rld , so th ey w ill p e rsist in th a t deceitfu l
attitu d e ev en in hell. T h erefo re th e p eo p le o f the h eig h ts ( al-a 'raj)
w ill say to the p eo p le o f hell:
A re th ese th e ones co n cern in g w hom you sw ore th at A llah w ould
n ev er b esto w H is m ercy u p o n th e m ? [N ow ] e n te r p a rad ise; y o u w ill
have no fear no r w ill you g rie v e .^ (al-A 'rdf 7: 49)
A llah says, co n firm in g w h at H e has to ld us, an d H e is th e m o st
tru th fu l in sp e e c h : <|A11 this]» th a t W e h a v e to ld y o u a b o u t <fwill
surely com e to p a s s ^ and there is no d o u b t ab o u t it w hatsoever. «$the
in h ab itan ts o f the fire w ill d isp u te a m o n g th e m se lv e s^ .
0 0
Soorat Sad (65-88) | 265
38:65. Say [O M uham m ad]: I am but a w am er, and there is no god but
A llah, the O ne, the Subjugator,
38:66. Lord o f the heavens and the earth and all that is betw een them ,
the A lm ighty, the O ft-Forgiving.
38:67. Say: This is a m essage o f great im portance
38:68. from w hich you are turning away.
38:69. I had no k n o w led g e63 o f those on high w hen they disputed
[concerning the creation o f A dam ],
38:70. I have only receiv ed rev elatio n in o rd er to give you clear
warning.
38:71. [R em em ber] w hen y our Lord said to the angels: Verily I am
going to create a hum an being from clay.
38:72. So w hen I have fashioned him and breathed into him the soul
w hich I created for him , fall dow n in prostration before him.
38:73. Thereupon, the angels all fell dow n in prostration,
38:74. except Iblees; he w as arrogant and w as one o f the disbelievers.
38:75. A llah said: O Iblees, w hat prevented you from prostrating to
w hat I created w ith M y ow n tw o H ands? A re you too proud, or
do you deem y o u rself superior?
38:76. He said: I am better than he; You created me from fire and You
created him from clay.
38:77. Allah said: Then get out o f here, for you are accursed,
38:78. And verily My curse will be upon you until the Day o f Judgement.
63 Were it not for the revelation, the Prophet ( ^ ) would have known nothing
about the dispute among those on high (namely the angels).
266 I Tafseer as-Sa 'di Juz ’23
38:79. Iblees said: O my Lord, grant me respite until the day they are
resurrected.
38:80. A llah said: You are am ong those w ho are granted respite,
38:81. U ntil the day o f the tim e appointed.
38:82. Iblees said: By Your m ight, I will certainly m islead them all,
38:83. except Your chosen [and sincere] slaves am ong them.
38:84. Allah said: The truth is, and I speak nothing but the truth:
38:85. I will surely fill hell w ith you and those w ho follow you, all
together.
38:86. Say [O M uham m ad]: I do not ask you for any recom pense for
this, nor do I pretend to be w hat I am not.
38:87. It [the Q u r’an] is but a rem inder to the worlds.
38:88. And you will surely com e to know its truth after a while.
«(Sayj?, O M e sse n g e r ( j |§ ) , to th e d isb e lie v ers, if th ey d em a n d

from you th at w h ich is not u n d er y o u r control:
^1 am b u t a w am er)? and th at is all I am . A s fo r co ntro l, it belongs
to A lla h (4g). B u t I c o n v e y to y o u c o m m a n d s and p ro h ib itio n s; I
urge you to do good and I w arn you ag ain st evil. W h o ev e r is guided,
it is to h is o w n b e n e fit, a n d w h o e v e r g o e s astray , it is to h is o w n
detrim ent.
<-(and there is no god but A llahp that is, there is no one w ho is deserving
o f d ev o tio n o r w o rsh ip ex cep t A llah, ^ th e O ne, the Subjugator)?.
This is an affirm ation o f His divinity, on the basis o f definitive proof,
nam ely H is o n en ess and H is su b ju g atio n o f all things. S u b ju g atio n is
indicative o f o n en ess, b ecau se th ere ca n n o t be tw o su b ju g ato rs w ho
are equal in th eir subjugation. T he O ne W ho su bju g ates all th in g s is
th e O ne W ho has no equal, and H e is th e O ne W ho alone deserv es to
be w o rsh ip p ed , ju s t as H e alo n e is th e Subjugator.
H e also affirm s th at on the basis o f the o n en ess o f H is L ordship,
as H e says:
Soorat Sad (65-88) | 267
^L o rd o f the h eav en s and th e earth an d all th at is b etw een them ]) that

is, th eir C reato r W ho cares for them and co n tro ls them in all w ay s
^ th e A lm ighty;-)to W hom belo ng s all pow er, by w h ich H e created
m ighty th ing s
^ th e O ft-Forgiving]) W ho forgives all sins, m inor and m ajor, for those
w ho repent to H im and give up sin.
Such is the O ne W ho alone is deserving o f w orship, to the exclusion
o f those w ho do not create o r p ro vide an y th in g , and have no p o w er to
cause harm o r bring benefit, and have no co n tro l o v er an y th in g and
no ab ility to do an y th in g , and h av e no p o w e r to forgive sins.
^S ay j) to them , to alert and w arn , and to m o tiv ate them :
^ T h is is a m essag e o f g reat im portance]? th at is, w h at I am tellin g
you about the resu rrectio n and requital o f deeds is a m essag e o f great
im po rtan ce; a g reat deal o f atten tio n m u st be paid to it, and it should
not be o verlooked.
B ut «(you are tu rn in g aw ay]) from it as if there is no reck o n in g or
p u n ish m en t o r rew ard ah ead o f you.
If you d o u b t w hat 1 say and y ou are su sp icio u s a b o u t w h at I have
told you, then you should note th at I am tellin g you ab o u t th in gs o f
w hich I have no k n o w led g e and th at I h av e n ev e r read ab o u t in any
book; the fact that I am tellin g y ou ab o u t it ex actly as it is, w ith o u t
any additio n o r om issio n , is the g reatest testim o n y to m y tru th fu ln ess
and th e clearest ev id en ce o f th e truth o f w h at I have b ro u g h t to you.
H ence A llah instructed him to say:
«(I h ad no k n o w led g e o f th o se on h ig h ^ n am ely the angels
«(when th ey d isp u te d [co n ce rn in g th e c re atio n o f A dam ]]), w e re it
not for A llah in fo rm in g m e and re v e alin g it to m e. H en ce he (w as
instructed to) say:
«[1 h a v e o n ly re c e iv e d re v e la tio n in o rd e r to g iv e y o u c le a r
w arn in g ]) - th e re w a s no w a m e r w h o w as c le a re r in h is w a rn in g
than the P rophet ( ^ | ) .
T hen A llah m en tio n s the d isp u te o f th o se on high:

^[R em em ber] w hen y our Lord said to the angels)? by w ay o f inform ing
them :
^V erily I am g o ing to create a hum an b ein g from clay)? th at is, his
essential su b stan ce w ill be clay
«|So w h en I h av e fash io n ed him)? th at is, w hen I have fashioned
his b o d y an d it is co m p lete,
^ a n d breath ed into him the soul w h ich I created for him , fall dow n
in pro stratio n befo re him)?. So the noble an gels prep ared th em selv es
to do that, w h en his creatio n w as co m p leted and th e soul had been
breathed into him , in o bedience to th eir L ord and by w ay o f honouring
A dam ( ^ 5 0 . So w h en his creatio n w as co m p leted , in body and soul,
and A llah tested A d am and the an g els w ith reg ard to k n o w led g e, and
his su p erio rity o v er them b ecam e ap p aren t, A llah in stru cted th em to
p ro stra te to him .
S o th e y all p ro s tra te d to h im , ^ e x c e p t Iblees)?, w h o d id n o t
p rostrate.
^ h e w as arrogant)? th at is, he w as too a rro g an t to ob ey his L ord and
sh ow ed arro g an ce to w ard s A dam
^ a n d w as one o f th e disbelievers)? in the k n o w led ge o f A llah (^g).
A llah s a id ^ , reb u k in g Iblees
q O Iblees, w h at prevented you from prostrating to w hat I created w ith
M y ow n tw o H ands?)? T h at is, I h o n o u red him and b lessed him , and
singled him o u t fo r this virtue, to the exclu sio n o f the rest o f creation,
w h ich d ictated th at no one should be arro g an t to w ard s him .
^ A re y o u too proud)? in y o u r refusal
^ o r do you d eem y o u rs e lf superior?)?
Iblees said, ex p re ssin g o p p o sitio n to his L ord and go in g ag ainst
H is com m ands:
«fl am b etter th an he; You created m e from fire and You created him
from clay)? and according to his claim , the elem ent o f fire w as superior
to th e elem en t o f clay. B u t th is w as a false analogy, fo r the elem en t
Soorat Sad (65-88) | 269
o f fire is the su b stan ce o f ev il, m isch ief, a rro g an ce, fo o lish n ess and
indecency, w hereas the elem en t o f clay is the substance o f dignity and
hum ility, it is the sou rce th at b rin g s forth all kinds o f trees and plants,
and it o v erw h elm s an d ex tin g u ish es fire. Fire req u ires a su b stan ce in
o rd er to ex ist, w h ereas clay ex ists by itself. T his is the a n alo g y o f the
lead er o f the evil people, on the basis o f w h ich he o p p o sed th e verbal
com m and o f A llah. It is o b v io u sly false and invalid, so w h at do you
think o f the analogy o f the students o f this leader, on the basis o f w hich
they oppose the truth? A ll o f th at is even m o re false and m ore invalid.
^ A lla h sa id ^ to him :
^ T h e n g et o u t o f here)? th at is, g e t o u t o f h eav en , the p lace o f h o n o u r
*ffor y o u are accursed)? th at is, d isg raced and o u tca st (7:18)
^ v e rily M y cu rse w ill be upon you]» th at is, y o u w ill c o n tin u e to
be disg raced and o u tcast
^ u n til th e D ay o f Judgem ent]? th at is, alw ay s and fo r ever.
^ Ib le e s said: O m y L o rd , g ra n t m e re sp ite u n til th e d a y th e y are
re su rre c ted ^ . T his w as b ecau se o f his ex trem e en m ity to w ard s A dam
and his progeny; he w anted to be ab le to lead astray w h o m ev er A llah
decreed th at he should lead astray.
^ A lla h said)? in resp o n se to his req u est, and in acco rd an ce w ith
the d ictates o f H is w isdom :
tjY ou are am ong th o se w h o are g ran ted resp ite, until th e d a y o f the
tim e appointed)?.
W hen Iblees w as certain that he had been given respite, he show ed
his L ord th e e x te n t o f his evil an d his e x tre m e en m ity to w a rd s his
L ord an d to w ards A dam and his progeny. T h erefo re he said:
«(By Y our m ight)? th a t is, b y Y our g re a tn e s s a n d m a je sty , w ill
certain ly m islead them all)?. T h is w as an o ath sw o rn by the m ig h t o f
A llah, th at he w ould m islead them all.
^ e x c e p t Your ch o sen [and sincere] slav es am o n g th e m ^ . H e knew
th at A llah w ould p ro tect th em from his schem es.
O r it m ay be th a t w h at is m e a n t is th at, in stead o f sw ea rin g an

oath, w hen he realised th at he w as h elp less in all w ays and could not
m islead an y o n e ex cep t by A lla h ’s leave, he so u g h t div in e h elp , by
m en tio n in g A lla h ’s m ig h t, so that he co u ld lead the p ro g e n y o f A dam
astray, even th o u g h he w as tru ly the en em y o f A llah.
So h e re w e a re , O o u r L o rd , h e lp le s s a n d fa llin g s h o rt,
a c k n o w le d g in g all th e b le ssin g s th at You b estow , the d esce n d a n ts
o f th e one w hom You hono u red and blessed. We seek Your help, by
Y our g re a t m ig h t, p o w e r a n d m e rc y th a t e n c o m p a ss all c re a tu re s ,
and Your m ercy by m eans o f w hich You gran ted w h at You gran ted o f
blessin g s both relig io u s and w orldly, and You av erted from us w hat
You av erted o f harm . We ask You to help us to stand up to him and
fight him , and to k eep us safe from his evil and his traps. W e have
g reat h ope th at You w ill respond to o u r su p p licatio n , and w e believ e
in Y our p ro m ise as You said to us:
Your L ord says: C all upon M e; 1 w ill an sw er yo u r p ra y e r... ]) (Ghafir
40: 60)
We call upon You as You have co m m an d ed us, so a n sw e r us as
You have p ro m ised us,
d . . .fo r You n e v e r break Y our prom ise.]) (AI Imran 3 : 194)
f(A llah said: T he truth is, and 1 sp eak n o thing but the truth]) that
is, truth is w h at I am and truth is w h at 1 say:
(•[I will surely fill hell w ith you and those w ho follow you, all together]).
W hen th e M essen g er ( ^ § ) had p resen ted p ro o f to the people and
hig h lig h ted the path o f g u id an ce, A llah said to him :
«-(Say [O M uh am m ad ]: 1 do not ask you for any reco m p en se fo r this])
that is, for m y callin g you
«(nor do I p rete n d to be w h at I am not]) n o r do I say things o f w hich
I have no k n o w led g e; 1 o n ly follo w w h a t is rev ealed to m e.
^(It [the Q u r ’an] is b u t a re m in d e r to th e w orlds]), by m ean s o f
w hich they w ill be rem in d ed o f all th at w ill b en efit them and serve
Soorat Sad (65-88) | 271
th eir interests, b o th relig io u s an d w orldly. So it w ill be an h o n o u r to

those w ho act upon it, and w ill raise them in status, and it w ill establish
p ro o f to those w ho stu b b o rn ly reject it.
T h is m ig h ty so o rah co n tain s a w ise re m in d e r and a m essag e o f
great im portance, and it estab lish es p ro o f and evid ence ag ain st those
w ho d isb e liev e in the Q u r ’an an d o p p o se it, an d w h o re je c t the one
w ho b rought it. It tells us about the sincere an d ch osen slaves o f A llah,
and the requital o f both th e p io u s and th e tran sg resso rs. T h erefo re at
the b e g in n in g , it c o n ta in s an o a th th a t it is full o f rem in d e rs, an d at
the end it d escrib es it as a rem in d er to th e w orlds.
The idea o f rem inding (and rem em b ering) is m entioned frequently
th ro u g h o u t, su ch as w h en A lla h says: ^ re m e m b e r O u r slave)? (38:
17, 41)', ^ R em e m b e r O u r s la v e s^ (38: 45)\ ^ a s a m ercy from U s and
as a re m in d e r to p e o p le o f u n d erstan d in g )? (38: 43)\ an d ^ T h is is a
rem inder)? (38: 49).
O A llah , teach us o f th e Q u r ’an that w h ich w e do n o t know , and
rem ind us o f w h at w e have fo rgotten, w h eth e r th at fo rg ettin g is the
resu lt o f h eed lessn ess or n o t im p le m en tin g it.
^ A n d you w ill su rely com e to know its truth)? th at is, the truth o f
w h at it fo retells
R after a w h ile ^ , w h en the p u n ish m e n t b efalls th em and th ey h av e no
sou rce o f help.
This is the end o f the commentary on Soorat Sad.

AM praise and thanks are for Allah, and may the blessings and
peace o f Allah be upon Prophet Muhammad ($=g). his family, and
39.
Soorat az-Zumar
( \ l okki )

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(T - ^ °J ^ \ > Jl <tU' ( j | • J^yC L k Z ^-
39:1. T he revelation o f the B ook is from A llah, the A lm ighty, the

M ost Wise.
39:2. Verily We have sent dow n to you [O M uham m ad] the Book
with the truth, so w orship Allah, with sincere devotion to Him
alone.
39:3. Verily, sincere devotion is due to A llah alone. As for those
w ho take others besides Him as protectors, [they say]: We only
w orship them so that they m ay bring us nearer to Allah. Allah
will surely ju d g e betw een them concerning that w herein they
differ. Verily A llah does not guide anyone w ho persists in lies
and disbelief.
Soorat az-Zumar (1-3) | 273
H ere A llah (4 c) tells us o f th e g re a tn e ss o f th e Q u r ’an an d th e

m ajesty o f the O ne W ho spoke it and from W hom it cam e dow n. For
it cam e dow n from A llah , the A lm ighty, the M o st W ise, the O ne W ho
is th e object o f w o rsh ip and love for hum an k in d . T h at is b ecau se o f
H is g reatness an d p e rfe c tio n , an d H is m ig h t b y w h ich H e su b ju g ates
all creatu res, an d ev e ry th in g su rren d ers to H im ; all w isd o m is in H is
creatio n an d H is co m m an d .
So the Q u r’an has co m e d o w n from O n e W ho is like this; speech
is an attrib u te o f the speaker, an d th e attrib u te is co n n e c te d to th e one
w ho possesses th at attribute. T h erefo re ju s t as A llah is p erfect in all
asp ects, an d th ere is n one like unto H im , so too H is w o rd is perfect
in all asp ects, and th ere is n o th in g like it. T h is alo n e is su fficien t to
describ e the Q u r ’an an d h ig h lig h t its su b lim e nature.
B ut - m o re o v e r - in o rd e r to h ig h lig h t th e level o f p erfectio n o f
the Q u r ’an, A llah m en tio n s the one to w hom it w as rev ealed , n am ely
M u h am m ad ( ^ ) , w h o is the n o b le st o f creatio n . T h u s it is k n o w n
th a t it is th e n o b le st o f b o o k s, an d w h a t it c o n ta in s is th e tru th . It
w as sent dow n w ith th e truth, co n c ern in g w h ich th ere is no d oubt,
to b rin g h u m an k in d forth from the d ep th s o f d a rk n ess to the light. It
w as sent dow n co n tain in g th e truth w ith reg ard to w h at it tells o f the
stories o f the past and the future, and w hat it p rescribes o f ju s t rulings.
E very th in g it m entions is the greatest ty pe o f truth in all resp ects, and
there is n o th in g b ey o n d the tru th ex ce p t m isg u idance.
A s the Q u r’an w as sen t dow n from th e true G od, co n tain in g truth
to g u id e h u m a n k in d , to th e b e st o f h u m a n k in d , the b le ssin g o f its
sen d in g is im m ense, and th anks m u st be g iv en fo r that. T h at is to be
d o n e b y d e v o tin g w o rsh ip to A lla h alo n e. T h e re fo re H e says: ^ s o
w o rsh ip A llah, w ith sincere d ev o tio n to H im alone]) th at is, d ev o te to
A llah (4 s) alone all you r w o rship, co m p ly in g o u tw ardly and inw ardly
w ith H is co m m an d s. T h is refers to Islam , faith and ih san ,64 w h ich
64 Ihsan is referred to in the well-known hadith in which it was narrated that

‘Umar said: =
m ean s fo cusin g o n e ’s dev o tio n on A llah alone, seeking th ereb y H is

pleasu re and n o t fo cu sin g on an y th in g else.
^V erily, sin cere d e v o tio n is d u e to A llah alone)?. T he c o m m an d to
focus dev o tio n on H im alone is reiterated , so as to h ig h lig h t the fact
th at ju s t as all perfectio n belo ng s to H im alone, and all favours and
b lessin g s co m e from H im , fo r H e is kind to H is slav es in all asp ects,
so all w o rsh ip sh o u ld be d ev o ted to H im alone, w ith pure in tentions,
free from any other m otives. T hat is the devotion that A llah w ill accept
from p eo p le an d th a t H e ex p ects from the b est o f H is creatio n and
th at H e en jo in ed upon th em , b ecau se it m ean s th at o n e ’s love, fear
an d h o p e are en tirely fo cu sed on H im , an d o n e is to tally foc u sed on
H im , so that o n e m ay attain w h at o n e w ants.
T his level o f devotion is w hat guarantees the w ell-being o f p e o p le ’s
h e a rts, a n d p u rifie s an d c le a n s e s th e m , n o t a s s o c ia tin g a n y th in g
else w ith H im in w o rship. A llah does not accep t any d eed s th at are
c o n tam in ated w ith the ascrip tio n o f p artn ers to H im , for H e has no
= «We were sitting with the Prophet ( $ i |) when a man came to him whose
clothes were intensely white and whose hair was intensely black; no
signs o f travel could be seen upon him, and none o f us knew him. He sat
down facing the Prophet ( ^ ) , with his knees touching his, and he put
his hands on his thighs, and said: O Muhammad, what is Islam? He said:
To testify that there is no god except Allah, and that I am the Messenger
o f Allah; to establish regular prayer; to pay zakah; to fast in Ramadan;
and to perform pilgrimage to the House (the Kaaba). He said: You have
spoken the truth. We were amazed by him: he asked a question then told
him that he had spoken the truth. Then he said: O M uhammad, what
is faith? He said: To believe in Allah, His angels, His Messengers, His
Books, the Last Day, and the divine decree (al-qadr), both good and bad.
He said: You have spoken the truth. We were amazed by him: he asked
a question then told him that he had spoken the truth. Then he said: O
Muhammad, what is ihsan (right action, goodness, sincerity)? He said:
To worship Allah as if you see Him, for even though you cannot see Him,
He sees you.» This version was narrated by Ibn Majah; the hadith was
also narrated by Bukhari, Muslim and others.
need o f any partner w hatsoever. A scription o f partners to H im corrupts

hearts and souls, an d is d etrim en tal to o n e ’s w ell-b ein g in this w orld
and the hereafter, for it leads to doom and m isery in the w o rst m anner.
T h erefore, w h en A llah co m m an ded peop le to affirm H is o n en ess
and d ev o te th e ir w o rsh ip sin cerely to H im alone, H e fo rbade them
to ascrib e p artn ers to H im , and c o n d em n ed th o se w h o do so. H ence
H e said:
((As fo r th o se w h o tak e o th e rs b e sid e s H im as p ro te c to rs^ th at
is, by d irectin g th eir w o rsh ip and su p p licatio n to them , they seek to
ju stify th eir actions by saying:
(•(We only w orship th em so th at th ey m ay brin g us n earer to A llah])
that is, so that they m ay tak e up o u r n eed s to A llah and in terced e for
us w ith H im ; oth erw ise w e know th at th ey do not create o r provide
anything, and they do not have any co ntro l o v er anything.
In o th e r w o rd s, these peo p le tu rn ed aw ay from that w h ich A llah
had en jo in e d o f d e v o tin g w o rsh ip o n ly to H im , and th ey c o m m itted
the g reatest o f tra n sg re ssio n s, n a m ely th e asc rip tio n o f pa rtn e rs to
A llah; they co m pared the O ne W ho has no co m parison, the A lm ighty
Sovereign, to hu m an kings, and they claim ed - on th e basis o f th eir
co rru p t th in k in g - th at ju s t as hum an kings can n o t be reach ed ex cept
th ro u g h p ro m in e n t p e o p le, in te rc esso rs an d ad v isers, w h o take the
n eed s o f th e ir su b je c ts to th e m , seek c le m e n c y fo r th e m an d help
people to get w h at they w ant, then A llah (4 s) can only be reached in
the sam e way.
T h is an alo g y is o n e o f the m o st co rru p t an alo g ies, for it im p licitly
reg ard s th e C re a to r an d th e c reate d b e in g as e q u a l, e v en th o u g h it
is e sta b lish e d - on th e b asis o f ratio n al th in k in g , te x tu a l e v id e n c e
and co m m o n sen se - that th ere is a v a st d iffere n c e b e tw e e n them .
H u m a n k in g s o n ly n e ed in te rm e d ia rie s b e tw e e n th e m a n d th e ir
subjects b ecau se they do n o t know th e situ atio n o f th eir su b jects, so
they need peo p le w ho can tell th em ab o u t th eir situ ation. M oreover,
there m ay be no co m p a ssio n in th eir h earts to w ard s those w h o are in
need , w h ich n ecessitates th e presen ce o f people w ho w ill plead for

c le m e n c y fo r th em an d ask th em to sh o w k in d n e ss to th em . K ings
need in tercesso rs and ad v isers, but they also fear th em , so they m eet
th e n e ed s o f th o s e on w h o se b e h a lf th e a d v ise rs in te rc e d e , o u t o f
co n sid e ra tio n to w a rd s th e a d v isers an d to sh o w k in d n e ss to th em .
T h e y are a lso in n eed b ec au se th ey m a y w ith h o ld h e lp fo r fe a r o f
losin g th e ir w ealth.
A s for the L ord (M), W h o se k n o w led g e e n c o m p asses all th in g s,
b o th v isib le an d hid d en , an d H e d o e s n o t n eed a n y o n e to tell h im
ab o u t the situation o f H is subjects and slaves, He is the M ost M erciful
o f th o se w h o show m ercy, the M o st G e n e ro u s o f th o se w h o show
g en e ro sity ; H e d o es n o t n eed an y o n e a m o n g H is creatio n to m ak e
H im show m ercy to H is slaves. R ath er H e is m o re m ercifu l to w ard s
them than th e ir o w n selves and th eir parents. It is H e W ho urges them
and calls th em to th at by m ean s o f w h ich th ey m ay attain H is m ercy,
and H e is keen to care for them in w ays th at th ey m ay not w an t for
th em selv es.
H e is free o f need and com p letely self-su fficien t; i f all o f creatio n ,
from the first to the last, w ere to com e to g e th er in a single plain and
ask o f H im , and H e w ere to give each one o f th em w h at he asked for
and w ished for, that w ould not dim inish w hat H e ow ns in the slightest,
and it w o uld n o t d etract from w h a t H e p o ssesses, e x cep t the likeness
o f w h at is d etracted from the sea w h en a n eed le is dip p ed in it. All
the in tercesso rs fear H im , and n o t one o f them can intercede ex cept
by H is leave, for all in tercessio n b elo n g s to H im .
O n the basis o f th ese differences, one m ay realise how ignorant
and foolish are those w ho ascribe p artn ers to H im , and how audacious
they are in tran sg ressin g ag ain st H im . O ne m ay also realise the reason
w h y A llah (tfe) does not fo rg iv e th e a sc rip tio n o f p a rtn e rs to H im ,
fo r it is an im p licit criticism o f A llah (4£). H ence H e says - ju d g in g
b e tw e e n th e tw o p a rtie s, th o se w h o w o rsh ip H im alo n e and th o se
w ho ascrib e partn ers to H im - and in th ese w ords th ere is an im plicit
th reat to th o se w h o ascrib e partn ers to Him :
Soorat az-Zumar (4) | 277
A llah w ill surely ju d g e b etw een th em c o n ce rn in g th a t w h erein they

differ)?.
It is k now n th at H is ju d g e m e n t is th at the sin cere believers w ho
w o rsh ip H im alo n e w ill be in th e g a rd e n s o f b liss, b u t fo r th e one
w ho ascrib ed partn ers to A llah, A llah has forbidden p arad ise to him ,
and his ab o d e w ill be th e fire.
^V erily A llah does not guide anyone w ho persists in lies and disbelief)?
th at is, one w hose m ain quality is lies or disb elief, in the sense th at
ex h o rta tio n s and sig n s co m e to him , y et th is en tre n c h e d q u ality does
not d ep art from him ; A llah sh o w s him th e signs, b u t he den ies them ,
d isb e lie v e s them an d rejects them .
H o w can such a one be g u id ed w h en he has b a rred th e d o o r to
him self? H is p u n ish m e n t is th at A llah places a seal on his heart, so
he w ill not believe.
39:4. If A llah had w anted to take for H im self a son, He could have
chosen w hom ever He w ished from am ong w hat He has created.
G lory be to Him! He is A llah, the O ne, the Subjugator.
^ I f A llah had w an ted to take fo r H im s e lf a son)? as is claim ed by

foolish peo p le
^ H e co u ld h av e ch o se n w h o m e v e r H e w ish ed from a m on g w h a t He
has created)? th a t is, H e c o u ld h av e ch o se n w h o m e v e r H e w an ted
from am o n g H is creatio n , and m ade him like a son, and H e w ould
have had no need to take a w ife.
^G lo ry be to Him! ^ A nd exalted be He far above w hat the disbelievers
think o f H im and w h at the h eretics ascrib e to H im .
278 | Tafseer as-Sa'di J u z'23
^ H e is A llah, the O ne, the Subjugator)? that is, He is O ne (and unique)

in H is e s s e n c e , in H is n a m e s, in H is a ttrib u te s a n d in H is d eed s.
N o th in g is co m p arab le to H im . If H e had a son, th at w ould im ply that
the son w o u ld be like H im in on en ess, b ecau se he w ould be part o f
H im . A nd H e is the S u b ju g ato r o f all realm s, both up p er and lower. If
He had a son, he w o u ld not be su b ju g a te d, and he w ould have som e
influence on his fath er and w ould be sim ila r to his father.
T he divine attributes o f oneness and subjugation are interconnected;
if H e is O n e, H e can n o t but be th e S u b ju g ato r, and th e S u b ju g a to r
cannot be but O ne. T his rules out any kind o f p artnership w hatsoever.
o *
39:5. He created the heavens and the earth for a true purpose. He
wraps the night over the day and w raps the day over the night.
He has m ade the sun and moon to be o f service, each running
its course for an appointed tim e. Verily He is the A lm ighty, the
O ft-Forgiving.
39:6. He created you from a single soul, and created from it its mate,
and He bestow ed upon you livestock, eight in [four] pairs. He
creates you in your m o th ers’ w om bs, one stage after another,

in three layers o f darkness. Such is A llah your Lord. His is the
dom inion; there is no god but He. So how could you be turned
aw ay [from the truth]?
39:7. I f you disbelieve, verily A llah has no need o f you, but He does
not approve o f d isb elief for His slaves. If you give thanks, He
approves o f that for you. N o b earer o f burdens can b ear the
burden o f another. Then to your Lord you will [all] return, then
He will inform you about w hat you used to do. Verily He knows
w ell w hat is in [people’s] hearts.
H ere A llah (*}g) tells us that H e ^c re a te d the h eav en s and the earth
fo r a true p u rp o se ^ th at is, for a w ise reason and aim , and in o rd e r to
issue c o m m a n d s and p ro h ib itio n s to H is slav es, an d to rew ard and
pun ish them .
«[He w ra p s th e n ig h t o v e r th e d a y an d w ra p s th e d a y o v e r th e
night)? th at is, H e causes each to en cro ach upon the o th e r and tak e its
place, so they do not com e to g eth er; ra th er w hen one o f th em com es,
the o th e r w ith d raw s.
^ H e has m ade the sun and m oon to be o f service)? so th at th ey
follow a specific system
êach)? - both th e sun an d th e m o o n - ^ ru n n in g its c o u rse fo r an
a p p o in te d tim e ^ th a t is, u n til th is w o rld c o m e s to an e n d an d is
destroyed. A llah w ill destro y its m ean s o f life, its sun and m oon, and
H e w ill c re a te peo p le an ew so th at th ey m ay settle in th e ir etern al
a b o d e, e ith e r p arad ise o r hell.
^V erily H e is the A lm ig h ty ^ an d n o th in g can stan d up to H im ;
H e is the su b ju g ato r o f all th in g s an d n o th in g is b ey o n d H im ; b y H is
m ight, H e bro u g h t into b ein g th ese m ighty creatio n s, and su b jugated
them to run th eir co u rse by H is co m m and.
^th e O ft-Forgiving)? W ho forgives the sins o f H is believing, repentant
slav es, as H e says elsew here:
^V erily, I am O ft-F o rg iv in g to th o se w h o rep en t an d believ e, an d do

rig h teo u s d eed s, then rem ain steadfast.)? (TaHa 20: 82)
H e fo rg iv es the one w ho ascrib es partners to H im , afte r he sees
H is g reat signs, then repents.
B y H is m ig h t, <$He created you from a single so u l^ ev en though
you are so m an y an d w id ely sp read th ro u g h o u t th e earth
*fand created from it its mate)* so th at he m ig h t find c o m fo rt in her
and she m ight find co m fo rt in him ; thus the blessing w ill be perfected,
^ a n d H e b esto w ed upon y o u liv e sto c k ^ as a m ercy to you
h e ig h t in [four] pairs)? - they are m en tio n ed in S o o rat a l-A n ‘am :
«(...eig h t in [four] p airs: a p air o f sheep and a p a ir o f g o a ts ... [A nd
likew ise] a p a ir o f cam els and a p a ir o f c a ttle ...)? (al-An 'am 6: 143-144)
A llah singled these out for m ention, even though H e also bestow ed
o th e r a n im a ls u p o n H is sla v e s to se rv e th e ir in te re sts, b e c a u se o f
th eir m any b en efits, for m an m eets m an y o f his need s th ro u g h them ,
and also b ecau se o f th e ir honour, as th ey w ere singled o u t for certain
p u rp o ses and no o th e r an im als can serv e in th e ir place - such as the
udhiyah, hady and 'aqeeqah; the fact that it is o bligatory to give zakah
on th em ; and b ecause they m ay be given as diyah (b lo o d m oney).
H aving m e n tio n e d th e c reatio n o f o u r fa th er and m oth er, A llah
n ow m en tio n s the b eg in n in g o f creation:
«[He creates y o u in y o u r m o th e rs’ w o m b s, one stage a fte r another)?
w hen yo u are at a stag e w h ere no hum an hand has to uch ed yo u and
no eye has seen you, it is H e W ho cares for you in th at tig h t space
^ in th ree layers o f d a rk n e ss^ n am ely the dark n ess o f the ab d o m en ,
then the d ark n ess o f the uterus, then the d ark n ess o f the placenta.
^ S u c h ^ th at is, the O n e W ho created the heavens and the earth, and
m ade the sun and m oon to be o f service, and created you and created
the livestock an im als fo r you,
^ is A lla h y o u r Lord)? th a t is, th e o n ly O n e W h o is d e s e rv in g o f
devotion and w orship, W ho cares for you and disposes o f yo u r affairs.
Ju st as He is th e o nly O ne W ho created you and cares fo r you, and has

no partn er in that, H e is the o n ly O ne W ho d eserv es to be w orshipped,
w ith no p a rtn e r o r asso ciate.
H en ce H e says: ^ H is is th e d o m in io n ; th ere is no go d but He. So

how co u ld y ou be turned aw ay [from the truth]?)? A fte r this statem ent
- the statem en t th at H e alone is d e se rv in g o f d ev o tio n - how can you
turn to w o rsh ip p in g idols th at d o n o t co n tro l an y th in g at all?
^ I f you disb eliev e, verily A llah has no need o f you)? and H e w ill
n o t be h arm ed by y o u r d is b e lie f ju s t as H e d oes n o t ben efit from yo u r
o bed ien ce; rath er H is co m m an d s an d p ro h ib itio n s are p u rely a favour
and k in d n ess to w ard s you
^ b u t H e d o e s n o t a p p ro v e o f d is b e lie f fo r H is slaves)? b e c a u se o f
H is p e rfe c t k in d n ess to w ard s th em and H is k n o w led g e th at d isb e lie f
w ill lead them to d o o m an d m isery, afte r w h ich th ey w ill n e v e r know
any bliss; m oreover, H e created them to w o rsh ip H im , so this is the
p u rpose for w h ich H e created them . T h erefo re H e does n o t approve
o f them fo rsak in g the p u rp o se fo r w h ich H e created them .
^ I f y o u g iv e thanks)? to A lla h (■$%), b y a ffirm in g H is o n e n e ss and
dev o tin g w o rsh ip to H im alone,
^ H e ap p ro v es o f th a t fo r you)? b e c a u se o f H is m ercy to w a rd s y o u
and b ecau se H e loves to be kind to you, and H e loves fo r you to do
th at fo r w h ich H e created you.
Ju st as H e is n o t h arm ed b y y o u r a sc rip tio n o f p a rtn e rs to H im
an d d o es n o t b en efit from y o u r g o o d d ee d s an d a ffirm a tio n o f H is
o n en e ss, so to o each o n e o f yo u h as h is o w n d e e d s, g o o d an d evil
(and is n o t affected by th e d eed s o f others): ^ N o b e a re r o f bu rd en s
can b e ar the burd en o f an o th e r^ .
^ T h e n to y o u r L o rd y o u w ill [all] retu rn )? o n th e D a y o f
R esu rrectio n ,
«(then H e w ill inform you a b o u t w h a t y o u used to do)? as H e has full
k n o w le d g e th e re o f, an d it w as a lre a d y d e c re e d an d w ritten by H is
p en , and re c o rd e d a g a in st y o u b y th e n o b le a n g e ls, an d w itn e sse d
by y o u r ow n faculties w hich w ill testify ag ain st you. T h en H e w ill

req u ite each o f you as he deserves.
f(Verily He know s w ell w hat is in [p eo p le’s] hearts]? and their qualities
o f rig h teo u sn ess o r evil. W hat is m ean t h ere is to h ig h lig h t the fact
th at the requital w ill be based on perfect ju stic e .
0 0
39:8. W hen m isfortune befalls a person, he calls upon his Lord

[alone], turning to Him in repentance. Then w hen He bestow s
a favour upon him from H im self, he forgets the One on W hom
he was calling before, and sets up rivals to A llah, to lead people
astray from His path. Say [O M uham m ad]: Take pleasure in
your d isb elief for a little w hile; verily you will be am ong the
inhabitants o f the fire.
H e re A lla h (■?£) te lls us o f H is g e n e ro sity , k in d n e ss a n d care

to w ard s H is slav e, and the lack o f g ratitud e on the part o f the slave.
W hen m isfo rtu n e - such as sick n ess, poverty, d istress on the sea, and
th e like - befalls a perso n , he k now s that no one can save him from
this p redicam en t ex cep t A llah, so he calls upon H im , beseeching H im ,
tu rn in g to H im an d a sk in g H im fo r help to reliev e him from w h at has
befallen him , and he persists in th at supplication.
^ T h e n w h en H e ^ n am e ly A llah (6%) ^ b e sto w s a fa v o u r upon him
from H im self]? b y reliev in g him from w h at he is su ffering o f harm
and distress,
^ h e forgets th e O n e on W hom he w as callin g b e fo re ^ and he forgets
th e harm b ecau se o f w h ich he called upon A llah, and he carries on
as i f no harm befell him , and persists in his ascrip tio n o f partn ers to
A llah.
^ a n d sets up riv als to A llah , to lead p eo p le astra y from H is path)?
th at is, to m islead h im se lf and m islead o thers, b ecause lead ing others
a stra y is b a se d on g o in g a stra y o n e se lf. T h is v e rse re fe rs to w h a t
results from being m isled in o rd e r to refer to the fact th at he h im s e lf
is m isled.
«[Say]» to this tran sg resso r, w ho has rep aid A lla h ’s b lessin g s w ith
ing ratitu d e (14: 28):
^T ake pleasure in y o u r d isb e lie f for a little w h ile; verily you w ill be
a m o n g the in h ab itan ts o f th e fire ^ . T hen w h a t y o u e n jo y ed w ill be
o f no help to y ou , if y o u r final d estin atio n is hell.
*(But co n sid er this: if We gran t them a life o f ease for years, then there
com es to them th at w h ich th ey are w arn ed of, all the life o f ease that
they w ere granted w ill be o f no avail to them , js (ash-Shu ara ’26:205-207)
39:9. [Can such a disbeliever, w ho is destined for hell, be better than]

one who is constant in w orship, spending the night prostrating
and standing [in prayer], fearful o f the hereafter and hoping for
the m ercy o f his Lord? Say: A re they equal, those w ho know
and those w ho do not know ? It is only people o f understanding
w ho will pay heed.
T his is a co n trast b etw een the o n e w ho striv es in w o rsh ip o f A llah

and one w ho does not, betw een one w ho has kno w led g e and one w ho
is ig n o ran t. T h is is s o m e th in g th a t is w e ll e sta b lis h e d in p e o p le ’s
m in d s, and it is kno w n fo r c e rtain th at th ey are differen t. T h e one
w ho turns aw ay from o b ey in g his L ord an d fo llo w s his o w n w h im s
and d esires is not like one w ho is co n stan t in w o rsh ip and obeys A llah
by d o ing the best act o f w o rsh ip , n am ely prayer, at th e best o f tim es,
w h ich is d u ring the night. A llah describ es him as d o in g a g reat deal
o f the best o f d eed s, then H e d escrib es him as h av in g fear and hope.
T he reason for his fear is p u n ish m en t in the h ereafter for w h at he did
o f sins, and th e reason for his hope is th e m ercy o f A llah. T hus A llah
d escrib es him in term s o f both inw ard and o u tw ard acts o f obedience.
{(Say: A re th e y e q u a l, th o se w h o know )? th e ir L o rd an d k n o w
w hat H e has p rescrib ed o f religious d u ties, w h at H e has prescrib ed
o f requital, and w h at H e has o f reasons and w isdom behind w h at H e
p rescrib es
{(and those w ho do not know)? any o f that? T he tw o gro u p s are not
e q u al, ju s t as n ig h t an d day, lig h t an d d a rk n e ss, w a te r an d fire are
not equal.
t-(It is only peo p le o f understanding)? that is, people o f cle a r and
sm art m in ds {(who w ill p ay heed)? w h en th ey are rem in d ed , for they
are th e o n e s w h o g iv e p re c e d e n c e to th a t w h ic h is s u p e rio r o v e r
that w hich is inferior. T h erefo re they giv e p re ced en ce to k n o w ledge
o v er ignoran ce, o b e dience to A llah ov er diso b e d ien ce to w ards H im ,
because they have m inds w ith w hich they can see the co n sequences o f
th eir actions. T h is is in co n trast to those w ho have no und erstand in g
or reason, and th erefo re take th eir w h im s and d esires as th e ir god.
39:10. Say: O M y slaves w ho believe, fear your Lord. For those who
do good in this world, there will be good [reward]. A llah ’s earth
is spacious. Verily those w ho are patient and steadfast will be
rew arded abundantly, w ithout m easure.
T h at is, call upon the n o b lest o f hum an k in d , nam ely th e believ ers,
g iv in g them the b est o f in stru ctio n s, w h ich is the c o m m a n d to fear
A llah , re m in d in g th em o f th e re a so n w h y th e y sh o u ld fe a r H im ,
w hich is b ecau se A llah is th e ir L ord, W ho b esto w s b lessin g s upon
them , w hich req u ires that they should fear H im . M oreover, part o f the
blessin g s th a t A llah has b esto w ed u p o n th em is faith, w h ich requires
them to fear H im . T his is like saying: O gen ero u s on e, g iv e charity,
or: O brave one, fight.
A llah tells th em o f the rew ard so as to m o tiv a te th em (to strive
h ard) in this w orld:
^ F o r those w ho do good in this world)? by w o rsh ip p in g th e ir Lord,
^th e re w ill be good [rew ard ])? and abu n d an t provision, peace o f m ind
and jo y in the heart, as A llah (:$g) tells us elsew here:
^ W h o e v e r d oes righteo us d eeds, m ale o r fem ale, and is a believer,
W e w ill surely g ran t him a g o o d lif e ...)? (an-Nahl 16: 97)
^ A l la h ’s e a rth is sp ac io u s)? so i f y o u a re p re v e n te d fro m
w o rsh ip p in g H im in o n e land, th en m ig ra te to a n o th e r land w h ere
y o u can w o rsh ip y o u r L ord and you w ill be ab le to e sta b lish y o u r
religion.
W hen A llah says ^ F o r th o se w ho do good in this w orld, there w ill
be good [rew ard])?, so m e peo p le m ay have reason to th ink, based on
this verse, that the text is g en eral in m ean in g , and th at an y o n e w ho
does good w ill have good in this w o rld - so w h at abo u t those w ho
b eliev e in so m e land and are p ersecu ted and are hu m iliated , and they
do not get th at good in th is w o rld? T h erefo re this notion is w arded
o f f by the w ords: {[A llah’s earth is spacious)?. In this regard there are
glad tidings, as stated by the P ro p h et ( ^ § ) w h en he said:
«A group o f m y U m m ah will continue to adhere to the truth, prevailing
an d n o t h a rm e d by th o se w h o fo rsa k e th e m o r d iffe r w ith th e m ,
u n til th e d e c re e o f A lla h c o m e s to p a ss w h e n th e y a re like th a t.»
(M u slim )
T his v erse refers to that and is close in m eaning to it, for A llah (4g)
has told us th a t H is earth is sp acio u s, so w h e n e v e r y o u are p re v e n ted
fro m w o rs h ip p in g H im in o n e p la c e , th e n m ig ra te to so m e w h e re
else. T his is general in m ean ing, and is ap p licab le at all tim es and in
all places. A n y o n e w ho m ig rates w ill in ev itab ly find so m e M u slim
co m m u n ity to w hom he m ay turn and a place w h ere he can practise
his religion.
^ V e rily th o se w h o are p a tie n t an d ste a d fa s t w ill b e re w a rd e d
ab u n d an tly, w ith o u t m easure)? this is gen eral in m e a n in g and a p p lies
to all ty p e s o f p a tience: p atien c e in a c c e p tin g th e d e c re e o f A llah ,
e v en i f it is p a in fu l, so th e y d o n o t c o m p la in a b o u t it; p a tie n c e in
refrain in g from sin and not co m m ittin g it; and p atien ce in o b ey in g
A llah, so th at th ey do it. A llah has pro m ised th o se w ho are p atien t
th e ir rew ard w ith o u t m easu re, th at is, w ith o u t lim it o r co u n tin g . T h at
is only b ecau se o f th e v irtu e and high status o f p atien ce befo re A llah ,
for it h elp s in all things.
39:11. Say [O M uhammad]: Verily I have been com m anded to w orship

A llah, w ith sincere devotion to Him alone,
39:12. and I have been com m anded to be the first o f those w ho subm it
to A llah [in Islam].
39:13. Say: I fear, if I w ere to disobey my Lord, the punishm ent o f a
m om entous day.
Soorat az-Zumar (U-16) | 287
39:14. Say: It is Allah I w orship, w ith sincere devotion to Him alone;

39:15. so worship w hatever you wish besides Him. Say: Indeed the real
losers will be those w ho lose their ow n souls and their fam ilies
on the D ay o f Resurrection. That is indeed m anifest loss.
39:16. They will have layers o f fire above them and beneath them. Thus
Allah instils fear in His slaves: O M y slaves, then fear Me!
^Say)?, O M essen g er (-|j§), to the people:

{(Verily I h a v e b e en c o m m a n d e d to w o rsh ip A lla h , w ith s in c e re
d e v o tio n to H im alone)?. T h is w as at th e b e g in n in g o f the so o rah ,
w h ere A llah (•$?) says: {(so w o rsh ip A llah , w ith sincere dev o tio n to
H im alone)? (39: 2).
{(and 1 have been co m m an d ed to be th e first o f th ose w h o subm it
to A llah [in Isla m ])? becau se 1 am the one w ho calls and g uides p eople
to th eir L ord, w h ich d ictates that I should be th e first one to com p ly
w ith w h a t I e n jo in , a n d th e first o n e to su b m it to A lla h in Islam .
T his sh o u ld be the case on the p art o f M u h am m ad ( i |§ ) and on the
p art o f th o se w ho claim to be his follo w ers: it is essential th a t they
c o m p ly v isib ly and o u tw ard ly w ith th e te a c h in g s o f Islam , and that
th ey b e sin c e re to A llah a lo n e in all th e ir d e e d s, b o th v isib le and
hidden.
^ S ay : I fear, i f I w ere to d iso b ey m y L o rd ^ w ith regard to w hat
H e has en jo in ed upon m e o f sincerity and su bm ission
{(the p u n ish m en t o f a m o m en to u s day)? in w h ich th o se w h o ascrib e
partn ers to H im w ill ab ide fo r ever, and th o se w ho d iso b ey H im w ill
be punished.
^ S ay : It is A llah I w o rsh ip , w ith sin cere d ev o tio n to H im alone;
so w o rsh ip w h atev er you w ish b esides Him)?. T h is is like th e soorah
in w h ich A llah (3 s) says:
{(Say: O d isb eliev ers, I do n o t w o rsh ip w h at you w o rsh ip , n o r do you
w o rsh ip w h at 1 w o rship; I w ill n o t w o rsh ip w h a t yo u w o rsh ip , nor
w ill you w o rsh ip w h at I w o rship. To you be y o u r relig ion , and to m e

m y religion.)* (al-Kafiroon 109:1-6)
*(Say: In d e e d th e real lo se rs w ill b e th o se w h o lo se th e ir o w n
souls)* as th ey w ill h av e d ep riv ed th em o f rew ard and incurred the
w o rst p u n ish m en t
«fand th eir fam ilies on th e D ay o f Resurrection)* th at is, they w ill be
separated from th em , and they w ill g riev e for th em and feel the pain
o f heavy loss.
^ T h a t is in d eed m an ifest lo ss ^ and th ere is no o th e r loss like it, for
it is o n g o in g loss a fte r w h ich th e re is no g ain , and not even sound
w ell-b ein g .
T hen A llah tells us o f th e sev erity o f w h at they w ill go th ro u g h
o f m isery and h ardship:
^ T h e y w ill h av e layers o f fire ab o v e them)* that is, pieces o f fire like
huge clouds
^ a n d ben eath th e m ^ .
^ T h u s ^ th at is, by m eans o f th is descrip tio n th at A llah gives o f the
p u n ish m en t o f th e p eo p le o f h ell, w h ich is a m eans b y w hich A llah
pu shes H is slav es to w ard s H is m ercy,
^ A lla h in stils fear in H is slaves: O M y slaves, then fear Me!)* T h at
is, H e u se s w h a t H e h a s p re p a re d o f p u n is h m e n t fo r th o se w h o
are d o o m e d as a m e a n s o f c a llin g H is sla v e s to fe a r H im , an d as
a m ean s o f d e te rrin g th em from th at w hich incurs the p u n ishm ent.
G lo ry be to th e O n e W h o sh o w s m ercy to H is slav es in all th in g s,
an d h as m ad e e a sy fo r th e m th e p a th s th a t lead to H im , w h ic h H e
u rg e s th e m to fo llo w an d e n c o u ra g e s th e m w ith e v e ry th in g th a t
so u ls m a y d e sire an d w ith w h ic h h e a rts m a y feel at e a se, a n d H e
e m p h a tic a lly w a rn s th em a g a in st striv in g fo r th e sak e o f a n y th in g
o th e r th a n H im , an d m e n tio n s th a t w h ic h m a y d e te r th e m fro m
d o in g so.
( \ A- 1V :>])! 5J ^ ) ^ ^ ydV t
39:17. Those w ho shun false gods and do not w orship them , and turn
to A llah [alone], for them are glad tidings - so [O M uham m ad]
give glad tidings to My slaves,
39:18. w ho listen to w hat is said, then follow the best o f it. They are
the ones w hom A llah has guided and they are the people o f
understanding.
H a v in g m e n tio n e d th e s itu a tio n o f th e e v ild o e rs , A lla h n o w

m en tio n s th e situ atio n and rew ard o f th o se w ho tu rn to Him :
{(Those w ho shun false gods and do not w o rsh ip them)? w h at is m eant
by false gods h ere is w o rsh ip p in g a n y th in g o th e r than A llah, so they
shun the w o rsh ip o f them .
^ a n d turn to A llah [a lo n e ])» by w o rsh ip p in g H im an d fo cu sin g th eir
d e v o tio n o n ly on H im . T h u s th e y d rifte d aw ay from the w o rsh ip o f
idols to the w orship o f the A ll-K n o w in g S overeign, from ascription o f
partners to A llah and sin, to affirm atio n o f H is oneness and obedience
to H im .
<|for them are glad tid in g s^ the g reatn ess and d escrip tio n o f w hich
no one can know ex cep t those w hom A llah hon ou rs w ith them . T his
in c lu d e s g la d tid in g s in th e life o f th is w o rld , in the fo rm o f lofty
ren o w n , g o o d d ream s an d d iv in e care, th ro u g h w h ich th e y see that
H e w an ts to h o n o u r th em in th is w o rld an d in th e hereafter. A n d they
w ill h a v e g lad tid in g s in th e h erea fter, at th e tim e o f d e a th , in the
grave, and on the D ay o f R esu rrectio n . A nd th e u ltim a te g lad tidings
w ill be w hen the M o st G en ero us L ord gives th em th e glad tidings o f
H is eternal p leasu re, care and generosity, and g ran tin g them safety
and secu rity in p aradise.
H aving stated th at they w ill have glad tidings, A llah now in structs
(H is P ro p h et [ ^ | ] ) to g ive th em g lad tid in g s, an d H e m en tio n s the
c h aracteristics fo r w h ich they d eserv e those glad tidings:
«(so [O M u h am m ad ] g iv e g lad tid in g s to M y slav es, w h o listen to
w h at is said'p. T his refers to all th at is said. T h ey listen to all types
o f speech th at they hear, in o rd e r to d istin g u ish b etw een th at w h ich
should be given p reced en ce and th at w h ich should be avoided. It is
a sign o f th eir p ru d en ce and m atu rity in th in k in g th at they follow the
best o f speech. T he b est o f all speech is the w ords o f A llah and the
w o rd s o f H is M essen g er ( j | | ) , as A llah tells us later in this soorah:
«(Allah has sen t d o w n the b est o f m essages: a B ook th at is co n sisten t
w ithin i t s e l f . . . (39: 23).
In this v erse th ere is a su b tle point: h a v in g said o f th ese p eople
w h o m H e p raised th at th ey listen to w h a t is said then follow the best
o f it, it is as i f it w ere said: Is th ere an y w ay to k n o w w h a t is the
b e st o f it, so th at w e m ay acq u ire th e ch ara c teristic s o f th e peo p le
o f un d erstan d in g and so th at w e m ay know th at th e one w ho gives
preced en ce to it is one o f the people o f u n d erstan d in g ? So it w as said
in response: Yes, the best o f it is w h at A llah m en tio n s here: ^ A lla h
has sent dow n the best o f m essages: a B ook th at is co n siste n t w ithin
its e lf ...)? (39: 23).
^ w h o listen to w h at is said, th en fo llow the best o f it. T h ey are
the o n es w h o m A llah has g u id e d ^ to the b est o f attitu d es and deeds
^ a n d they are the p eople o f u n d e rsta n d in g ^ th at is, people w ith sm art
m inds. P art o f th e ir u n d e rsta n d in g and p ru d en ce is th at th ey know
w hat is good and w hat is not, and they give precedence to that to w hich
p reced en ce sh o u ld be given o v er all else. T h is is a sign o f rational
thin k in g ; in fact th ere is no o th e r sign o f rational th in k in g ap art from
that. T h e o n e w ho d o es n ot d istin g u ish betw een good w o rd s and bad
w ords is not on e o f the p eople o f sound reasoning. A s for the one w ho
d istin g u ish es b etw een th em , but his w h im s an d desires o v erw helm

his ra tio n a l th in k in g , his ratio n a l th in k in g is su b je c t to his w h im s
and desires, so he does n o t give p reced en ce to th at w hich is best and
th erefo re he is a m an o f no u n d erstan d in g .
39:19. Can you save one for w hom punishm ent is inevitable, one who
is in the fire?
39:20. But for those w ho fear their Lord there will be lofty dw ellings,
one above another, built high, beneath w hich rivers flow. [This
is] the prom ise o f A llah; A llah does not break His prom ise.
T h a t is, can y o u sa v e o n e fo r w h o m p u n is h m e n t h as b e c o m e
in e v ita b le b e c a u se he p e rsiste d in h is stu b b o rn m is g u id a n c e an d
d isb elie f? T h ere is no w ay th at you can guide him and yo u can n o t
save him from the fire. R a th e r the u ltim ate gain and u ltim ate trium ph
is for those w ho fear A llah , for w h o m H e has prep ared h o n o u r and
all kinds o f d elig h ts, and no one can estim ate how g reat th ey are.
(•[But for th o se w ho fear th e ir L ord th ere w ill be lofty dw ellings)*
th at is, high and ado rn ed ab o d es; b ecau se o f th eir beauty, sp len d o u r
an d p urity, th e ir o u tsid e w ill be v isib le fro m th e in sid e, an d th e ir
in sid e w ill be v isib le fro m th e o u tsid e . B e c a u se th e y are so high,
they can be seen from afar, like a b rig h t star on the w estern horizon.
H ence A llah says:
([one abov e another, b u ilt high)*, m ade o f gold and silver, and th eir
m o rtar w ill be m usk.
((b en eath w h ic h riv e rs flow)? to irrig a te th e v e rd a n t g a rd e n s and

beau tiful trees, w hich w ill pro d u ce delicio u s crops and ripe fruits.
^ [T h is is] th e p ro m is e o f A lla h ; A lla h d o e s n o t b re a k H is
prom ise)). H e has p ro m ised th is rew ard to th o se w h o fear him , so
H e w ill in ev itab ly fulfil His prom ise. T h erefo re let th em acq u ire the
c h aracteristics an d q u alities o f th o se w ho fear A llah , so that H e m ay
rew ard them in full.
0 O
39:21. Do you not see that A llah sends dow n w ater from the sky, and
lets it trickle through the earth to em erge as springs? Then He
brings forth by m eans o f it crops o f various kinds; then they
wither, and you see them turn yellow ; then He causes them to
crum ble. Verily in that is a sign for people o f understanding.
H ere A llah (4g) rem in d s the p eo p le o f u n d e rstan d in g o f w hat He

sends dow n from the sky o f w ater, and lets it trickle th rough the earth
to em erge as springs. In o th e r w o rd s, H e dep o sits the w a te r so that it
w ill em erge easily as springs.
tfThen H e brings forth by m eans o f it crops o f various kinds)) such
as w heat, c o m , barley, rice and o th e r things
((then th e y w ith er)) a fte r th e y reach th e ir p e ak , o r w h e n th ey are
a ffected by blight
((and you see th em turn yellow ; then H e causes th em to crum ble))
and break up.
^V erily in th at is a sign for p eo p le o f u n d e rsta n d in g ^ by w h ich they

re m em b e r the care o f th e ir L ord an d H is m ercy to w ard s H is slaves,
for H e m ak es av ailab le to th em this w a te r and the stores o f the earth,
acco rd in g to w hat serv es th eir interests.
A nd they are rem in d ed th ereb y o f H is perfect m ight, and th at H e
w ill b rin g the dead b ack to life ju s t as H e b rin g s the earth back to life
afte r its death, and they are rem in d ed th at th e O ne W ho do es th at is
the only one W ho is d eserv in g o f w orship.
O A llah , m ak e us a m o n g the p eo p le o f u n d erstan d in g w hom You
raise in status and guide by m ean s o f w h at You have given th em o f
sound reason, and to w hom You have show n the subtle m ean in g s o f
Y our B ook and the b eau ty o f Y our v erses, that no o n e b efo re them
und ersto o d on such a level, for You are the B estow er.
39:22. Is one whose heart A llah has opened to Islam, so that he follows
light from his Lord [like one who is hard-hearted]? Woe to those
w hose hearts harden upon hearing the rem inder o f A llah [the
Q u r’an]. Such people are clearly m isguided.
T h a t is, a re th e y e q u a l, th e o n e w h o se h e a rt A lla h h as o p e n e d
to Isla m , so he feels at ea se w ith th e c o m m a n d s o f A lla h an d he
accep ts them and acts upon them h ap p ily an d jo y fu lly , on th e basis
o f u n d erstan d in g - w ho is the o n e referred to in the w o rd s ^ s o that
he follow s light from his L o rd p - and the one w h o is not like that?
T h at is based on the fact that A llah says: <•[W oe to th o se w h o se hearts
harden upon hearing the rem in d er o f A llah [the Q u r’a n ]p that is, their
hearts do not soften upon hearin g H is B ook, they do not pay heed to
294 | Tafseer as-Sa ‘di Ju z'23
its verses, and they d o not find rest in re m em b ran ce o f H im ; rath er

th e ir hearts turn aw ay from th e ir L ord and focus on so m eth in g o th e r
than H im . T h ese are the o nes to w hom the ste m w arn in g and severe
pu n ish m en t are directed.
ffSuch p eople are clearly m isg u id e d ^ and w hat m isguidance could
be w o rse than th e m isg u id an ce o f one w ho tu rn s aw ay from his Lord,
w hen all h ap p in ess is in tu rn in g to H im , and w h o se heart has grow n
too hard to rem em b er H im , and instead he fo cu ses on e v ery th in g that
co u ld harm him ?
39:23. A llah has sent dow n the b est o f m essages: a B ook that is
consistent within itself, wherein is reiteration. The skins o f those
w ho fear their Lord trem ble w ith aw e thereat [when they hear
it], then their skins relax and their hearts soften tow ards the
rem inder o f A llah [the Q u r’an]. Such is the guidance o f Allah,
with w hich He guides w hom ever He will, but w hom ever Allah
has caused to go astray, no one can guide.
H ere A llah sp eaks o f H is B ook th at H e sen t do w n , tellin g us that

it is (-(the b est o f m essages)? that is, the best o f all m essag es. T h e best
o f speech is th e w o rd o f A llah, and the best o f the d iv inely revealed
B ooks is this Q u r’an. As it is the best, thus it is know n that its w ordings
are the m ost eloquent and clear, and its m eanings are the m ost sublim e,
b ecau se it is th e b est o f m essag es in its w o rd in g and m eaning; it is
co n siste n t and h arm o n io u s in its b eau ty and is not c o n trad icto ry in
any w ay w h atso ev er, to the p o in t th at the m ore a person reflects on
it and p o n d ers it, he w ill see o f its h a rm o n io u s n atu re - even in som e

o f its am b ig u o u s v erses - th at w h ich w o u ld dazzle th o se w ho reflect,
and he w ill be certain th at it can o n ly h av e co m e from O ne W ho is
M o st W ise, A ll-K n o w in g .
^ w h e re in is re ite ra tio n ^ th at is, its sto ries an d ru lin g s, an d th e
d esc rip tio n s o f go o d p eo p le an d evil p eo p le, are re p e a te d , an d the
nam es and attributes o f A llah are repeated in it. T his is a m anifestation
o f its m ajestic and beautiful nature, for A llah know s how m uch people
need its m eanin gs and ideas to purify th e ir hearts and p e rfect th eir
ch aracter. T h ese m e a n in g s an d id ea s are, fo r p e o p le ’s h e a rts, like
w ate r fo r trees; the less freq u en tly trees are w atered , the m ore they
are d am aged and they m ay even be d estroyed, but the m ore frequently
they are w atered, the b etter they are an d the m ore beneficial fruit they
m ay bear. In like m anner, th e h eart co n stan tly n eeds to be rem in d ed
o f the m ean in g s and ideas in th e w o rd o f A llah (*$g), b u t if a certain
co n cep t w ere to be m en tio n ed only one tim e in th e en tire Q u r’an, it
w o u ld not have a stro n g im p act an d w o u ld n o t lead to an y results.
H ence in this co m m en tary I have follow ed the sam e m ethodology,
e m u la tin g th e e x a m p le o f th a t o n w h ic h it is a c o m m e n ta ry . Y ou
w ill n o t find in stru ctio n s to go b ack and ch eck so m e th in g th a t has
alre a d y b een d isc u sse d ; ra th e r e v ery tim e a c o n c e p t is m e n tio n e d ,
you w ill find it e x p lain ed in full detail, w ith o u t tak in g into acco u n t
prev io u s d iscu ssio n s o f sim ilar concepts, even th o u g h in som e places
the idea m ay be d iscu ssed in g re ater d etail th an o th ers, p o in tin g to
m o re benefits. S im ilarly, th e read er o f the Q u r ’an sh o u ld reflect on
its m ean in g s an d sh o u ld n o t o m it to refle c t o n the m e a n in g s o f all
v erses, (even if th e m ean in g is rep eated ), b ecau se th at is a m eans o f
attain in g m uch good and m an y benefits.
B ecause the Q u r’an is o f such a m ajestic and great natu re, it had
an im pact on the hearts o f p eo p le o f u n d erstan d in g w h o w ere g uided,
as A llah (4e) says:
ifT he skins o f th o se w ho fear th e ir L ord trem b le w ith aw e th e re a t^

b ecause o f w h at it co n tain s o f v erses th at instil fear and aw e in th eir
hearts
^ th e n th e ir skin s relax and th eir hearts soften to w ard s th e rem in d er o f
A lla h p th at is, w h en th ere is m ention o f hope and glad tid ings fo r the
righteous. S o m etim es it en cou rag es them to do good, and so m etim es
it w arn s ag ain st d o ing evil.
^Suchj* n am ely w h at A llah has m en tio n ed o f th e im p act th a t th e
Q u r ’an has on th em
^ is the g u id a n c e o f A lla h p th a t is, it is g u id a n c e from H im to H is
slave, and is p art o f H is grace and kin d n ess to w ard s th em
^ w ith w hich H e g u id e s^ by m ean s o f that
^ w h o m e v e r H e w illjj o f H is slaves.
It m ay be th at w h at is m ean t by th e w ord «(Such)j is the Q u r ’an
w hich We h av e described to you
^ is th e g u id an ce o f A lla h p an d th ere is no w ay to reach A llah ex cep t
th ro u g h it
^ w ith w hich H e g u id es w h o m ev er H e w ill^ o f H is slav es w h o have
good intentions. T h is is like th e verse in w h ich A llah (4g) says:
^fWith w h ich A llah g u id es all w ho seek H is good pleasu re to w ays
o f p eace an d safe ty ...^ (al-Md’idah 5: 16)
^ b u t w h o m e v e r A lla h has cau sed to go astray, no one can g u id e ^

b ecau se th ere is no path th at leads to gu id an ce e x cep t by the help o f
A llah and by H is m ak in g a p erso n turn to H is B ook. I f th a t d o es not
happen, th ere is no w ay to be guided; oth erw ise th ere is n o th in g but
o b v io u s m isg u id an ce and doom .
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( n - Y i :jijjl
39:24. Is one w ho has nothing except his face to shield him from the
terrible punishm ent on the D ay o f Resurrection [like one who
is saved from that]? A nd it will be said to the wrongdoers: Taste
[the punishm ent for] w hat you used to earn.
39:25. Those who came before them also disbelieved, so the punishm ent
cam e upon them from a direction they did not expect.
39:26. Thus A llah gave them a taste o f disgrace in this w orld, but the
punishm ent o f the hereafter is greater, if only they knew.
T h a t is, a re th e y e q u a l, th is o n e w h o m A lla h h a s g u id e d and

en ab led him to fo llo w th e p a th th at lead s to p a ra d ise , and th e one
w ho w ill p ersist in his m isg u id an ce an d stu b b o rn n ess until the D ay
o f R e su rre c tio n ? O n th a t day, h e w ill b e fa c e d w ith th e im m e n se
p un ish m en t and he w ill try to sh ield h im se lf w ith his face, w hich is
the n o b lest p art o f the body, and th e least o f p u n ish m e n t m ay have
an im p act on it. H e w ill try to sh ield h im se lf w ith it from the terrib le
p u n ish m en t, b ecau se his h an d s and feet w ill be tied up.
^ A n d it w ill be said to the w rongdoers]) w ho w ro n g ed them selves
by d isb e liev in g an d sin n in g , by w ay o f reb u k in g and ch a stisin g them :
([Taste [the p u n ish m en t for] w h a t yo u u sed to earn]).
^ T h o s e w h o c a m e b e fo re th em ]) o f th e e a rlie r n a tio n s «falso
d isb e lie v e d ^ as th ese p eo p le d isb eliev ed
^ s o the p u n ish m en t cam e upon th em from a d irectio n they d id not
ex p ect^. It cam e upon them at a tim e o f heedlessness, at the beginning
o f the day, o r w h en they w ere napping.
^T h u s]) by m ean s o f th at p u n ish m e n t
^ A lla h gave them a taste o f disg race in th is w orld]) and th ey w ere
exp o sed to sh am e and d isg race befo re A llah and befo re people.
^ b u t the p u n ish m e n t o f the h ereafter is g reater, i f o n ly th ey knew )j.

So let these p eo p le b ew are o f p e rsistin g in disb elief, lest there befall
th em the sam e p u n ish m en t th at befell the ea rlie r people.
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(n-YV:^j)l
39:27. Verily We have presented to hum ankind, in this Q u r’an, every
kind o f exam ple, so that they may pay heed.
39:28. [It is] an A rabic Q u r’an, free o f flaw s and contradictions, so
that they m ay guard against disbelief.
39:29. A llah m akes th is com parison: a slave belo n g in g to several
partners who are at odds with one another, and a slave belonging
entirely to one master; Are they equal when com pared?65 Praise
be to Allah. But m ost o f them do not understand.
39:30. You [O M uham m ad] will surely die, and they too will die;
39:31. then on the D ay o f R esurrection, you w ill all dispute before
your Lord.
A llah (4 s) gives all kinds o f ex am p le in th e Q u r’an: ex am ples o f

good people and evil people, and exam ples to explain affirm ation o f
His o n eness and o f the asso ciation o f others w ith H im . Each exam ple
hig h lig h ts and clarifies the reality and nature o f things. T h e w isdom
65 This is a comparison between the polytheist who believes in many gods

and the Muslim who believes in one God, Allah, the Creator.
behind that is ((so that they m ay pay heed)) w hen We explain the truth,
and thus they m ay leam and act accordingly.
(([It is] an A ra b ic Q u r ’an]) th a t is, W e h a v e m a d e it an A rab ic
Q u r ’an, w ith c le a r w o rd in g , e asy to u n d e rstan d , e sp e c ia lly fo r th e
A rabs
^ fre e o f flaw s and c o n trad ictio n s]) th a t is, it co n ta in s no flaw s or
sho rtco m in g s w hatsoever, w h e th er in its w o rd in g o r in its m eanings
and ideas. T his im plies that it is perfectly balanced and straightforw ard,
as A llah (4 s) says elsew here:
^ P r a is e be to A lla h W h o h a s se n t d o w n th e B o o k to H is sla v e ,
an d h as n o t allo w e d an y c ro o k e d n e ss th e re in , a B ook o f u n e rrin g
so u n d n e ss...]) (al-Kahfl8: 1-2)
^ s o that they m ay g u ard a g ain st disbelief]) an d fear A llah (4 s), as
He has m ade easy for them the path o f piety based on sound b e lie f and
p ractices, by m eans o f this straig h tfo rw ard A rab ic Q u r’an in w hich
A llah g iv es all k inds o f exam p les.
T hen H e g iv es an e x a m p le o r c o m p a riso n o f the a sso c ia tio n o f
oth ers w ith H im and the affirm atio n o f H is oneness:
((A llah m akes this com p arison: a slav e b elo ng in g to several partners
w ho are at o d d s w ith one another]) th at is, his ow n ers are m any and
do not agree on an y th in g at all, so he can n o t find any rest; rath er they
are at odds and arguing o v er him , and each one has d e m an d s th at he
w ants the slave to do for him , but th e o th ers w an t so m eth in g else. So
w h at do you think o f th e situ atio n o f th is slav e w h o se ow n ers are at
odds w ith one another?
((and a slave belo ng in g en tirely to one m a ste r^ th at is, he belongs
o n ly to h im , a n d h e k n o w s w h a t h is m a s te r w a n ts, so he is in a
co m fo rtab le position.
((A re th e y p th at is, th ese tw o slav es ((equal w h en com p ared ?])
T hey are not equal.
Such is the polytheist, w ho serves several p artn ers w ho are at odds

w ith one another. H e calls upon on e, then he calls upon another, and
you see th at he does not feel settled o r at ease, and his h eart d o es not
feel an y c o m fo rt in an y situ a tio n . In c o n tra st, A lla h h as sav ed the
m onotheist, w ho is sincere to his L ord alone, from asso ciatin g anyone
w ith H im , so he is co m p le tely at ease an d is in a v ery co m fo rtab le
situation.
^ A re they equal w h en co m p ared? P raise be to A lla h p for show ing
tru th as d istin ct from falseh o o d an d fo r g u id in g the ignorant.
^ B u t m o st o f th em do not understand]).
^Y ou [O M u h am m ad ] w ill su rely die, and they too w ill die]» th at
is, you w ill all in ev itab ly die.
«(We did n o t g ra n t e v erlastin g life to an y hu m an b ein g befo re you [O
M uham m ad]. So if you die, w ill they [the disbeliev ers] live forever?])
^th e n on the D ay o f R esurrection, you w ill all disp u te befo re your

L o rd ^ w ith reg ard to th a t c o n c e rn in g w h ic h y o u d isp u te d (in th is
w o rld ), an d H e w ill ju d g e ju s tly b etw een you and w ill requite each
o f y ou for his d eeds;
«{...A lla h h a s k e p t a c c o u n t o f it w h ilst th e y h a v e fo rg o tte n it...])

(al-Mujadilah 58: 6)
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39:32. W ho does greater w rong than he w ho tells lies against A llah

and rejects the truth w hen it com es to him ? Is there not in hell
an abode for the disbelievers?
39:33. Those w ho proclaim the truth and believe in it - it is they w ho
are the righteous.
39:34. They will have all that they w ish for w ith their Lord. Such is
the rew ard o f those w ho do good.
39:35. A nd A llah will absolve them o f the w orst o f their deeds, and
He will surely grant them their rew ard according to the best o f
their deeds.
H ere A llah (4 s) issues a w arn in g , statin g th at no one does g reater

o r w o rse w ro n g
«fthan he w h o tells lies a g a in st A llah )) b y a ttrib u tin g to H im th a t
w h ich d oes n o t b efit H is M ajesty, o r b y c la im in g to be a P ro p h et, or
b y say in g th a t A llah said such an d such, o r issued su ch an d such a
ruling, w h en th at is not true. T his is in clu d ed in the verse in w hich
A llah (•}£) says:
^S ay : M y L ord has only fo rb id d e n ... and saying co n cern in g A llah
th at o f w hich you have no know led g e.)) (al-A ‘rdf 7: 33)
- i f o n e is ig n o ra n t, o th e rw is e it is e v e n w o rs e a n d e v e n m o re
ab h o rren t.
^ a n d rejects the truth w h en it co m es to him )) th at is, no one does
g re a te r w ro n g th an o n e to w h o m th e tru th c o m e s, su p p o rte d w ith
ev id en ce, but he rejects it. H is rejectio n is g reat w ro n g d o in g on his
part, b ecau se he has rejected the truth a fte r it b ecam e clear. So i f he
co m b in es tellin g lies a g ain st A llah w ith rejectin g the truth, then this
is w ro n g d o in g upon w ro n g d o in g .
^ Is th ere n o t in hell an abode fo r th e disb elievers?)) w h ere scores
w ill be settled w ith th em an d all th e d u es o f A llah w ill be tak en from
every w ro n g d o er an d disbeliever.
((...f o r a sso c ia tin g o th e rs in w o rsh ip w ith H im is in d eed g riev o u s

w rongdoing.)? (Luqman 31:13)
H aving m entioned the disbelieving liar, and his sin and punishm ent,
A llah now m en tio n s th e truthful b e lie v e r and his rew ard:
((T hose w ho p ro claim the tr u th s in w ord and deed. T his inclu d es the
Prophets and those w h o follow in th e ir footstep s, those w ho believe
in w h at the P ro p h et (»§§) said, relatin g from A llah , and the rulings
revealed from H im , and are sincere and truthful in all th at th ey do
and say.
((and believe in it)? that is, in the truth, because a person m ay proclaim
the truth b u t not b eliev e in it, b ecau se o f his a rro g an ce, o r b ecause
he looks do w n on th o se w ho sp eak the truth and p ro claim it. So it is
essential to m en tio n these tw o q u alities together, nam ely proclaim ing
the tru th and b e lie v in g in it. P ro c laim in g the tru th is in d icativ e o f
k n o w led g e an d fair-m in d e d n e ss, and b eliev in g in it is ind icative o f
h u m ility and the absen ce o f arrogance.
(•(it is they)? n am ely th o se w ho are en ab led to co m b in e these tw o
qualities
(•(who a re th e rig h te o u s)? . A ll th e c h a ra c te ris tic s o f p ie ty an d
rig h teou sn ess boil dow n to p ro claim in g the truth and believing in it.
((They w ill have all th at they w ish for w ith th e ir Lord)? o f rew ard,
such as no eye has seen, no ear has heard , n o r has it e v e r cro ssed the
m ind o f m an. A n y th in g that they w an t and w ish for, o f all kin d s o f
delig h ts and d esirab le th in g s, they w ill attain it and it w ill be ready
and prep ared fo r them .
((Such is the rew ard o f th o se w ho do good)? those w h o w orship
A llah as i f they see H im , fo r if they do n o t see H im , verily H e sees
them .
((those w ho do good)? and treat the slaves o f A llah w ith kindness.
((A nd A llah w ill ab so lv e th em o f th e w o rst o f th e ir d eed s, and
H e w ill surely g ran t them th eir rew ard acco rd in g to th e b est o f th eir
d e e d s^ . P e o p le ’s deed s are o n e o f th ree things: e ith er bad, o r good,

or n eith e r bad n o r good.
T he latter categ o ry includes things th at are p erm issible and are not
subject to eith er rew ard o r p u n ishm en t. T h e bad catego ry includes all
sins, and the good category includes all acts o f obedience and w orship.
O n the basis o f this ex p lan atio n w e m ay u n d erstan d th e m ean in g o f
this verse, and that the w o rd s ^ A n d A llah w ill a b so lv e th em o f the
w o rst o f th eir deed s in d icate th a t th e w o rst they did w as m in o r sins,
b ecau se o f th eir d o in g o f g o o d an d th e ir fear o f A llah.
^ a n d H e w ill surely g ran t th em th e ir rew ard acco rd in g to the best
o f th eir deeds]* th at is, b ecau se o f all th eir good deeds.
^V erily, A llah does not w ro n g an y o n e by as m uch as the w eig h t o f a
speck o f dust. A nd if th ere is a good deed A llah w ill m u ltip ly it, and
give an im m ense rew ard o f H is own.)* (an-Nisa’4: 40)
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39:36. Is not A llah sufficient for His slave? Yet they try to frighten you
with those [whom they worship] besides Him. W hom ever Allah
has caused to go astray, no one can guide,
39:37. and w hom ever A llah guides, no one can cause to go astray. Is
not A llah A lm ighty, an Avenger?
f(Is n o t A llah su fficie n t fo r H is slave?)* th a t is, is it n o t p a rt o f

H is genero sity, k in d n ess and c are o f H is slave w ho is c a rry in g out
h is d u ties as a slav e o f A llah , c o m p ly in g w ith H is c o m m a n d s an d
heed in g H is p ro h ib itio n s - esp ec ia lly the m o st p erfect o f h u m an k in d
in serv itu d e to his L ord, n am ely M u h am m ad ( j | § ) - th at A llah w ill

suffice him in all his affairs, both relig io u s and w orldly, and w ill w ard
o ff from him an y o n e w ho intends ill to w ard s him ?
^ Y e t th e y try to frig h te n y o u w ith th o se [w h o m th e y w o rsh ip ]
b esides Him)* n am ely the idols and rivals, saying th at th ey w ill harm
you. T his stem s from th eir m isg u id an ce and error.
^(W hom ever A lla h has cau sed to go astray, no on e can gu id e, and
w h o m ev er A llah g u id es, no one can cau se to go astray)? b e ca u se it is
H e in W hose H and is the p o w er to guide o r leave astray; w h atev er
H e w ills h ap p en s and w h a tev e r H e d oes not w ill does not happen.
«(Is not A llah A lm ig h ty )? -to H im belongs perfect m ight by w hich He
su b ju g ates all things. B y H is m ight, H e su ffices H is slav e and w ard s
o ff the sch em es ( o f the d isb eliev ers) a g ain st him
^ a n Avenger)? - w h oev er disobeys H im , let th em bew are o f incurring
His vengean ce.
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(VA:J.ji\
39:38. If you ask them who created the heavens and the earth, they will
surely say: Allah. Say: Tell me about those on whom you call
besides Allah: if Allah wills that some adversity should befall me,
can they relieve that adversity? O r if He wills that mercy should
be bestow ed on me, could they withhold His mercy? Say: Allah
is sufficient for me; in Him let all that trust put their trust.
T h a t is, i f y o u a sk th e se m is g u id e d p e o p le w h o a re try in g to
frig h ten y ou w ith th o se (w h o m they w o rsh ip ) be sid es H im , and you
estab lish p ro o f ag ain st th em th at is v ery cle a r to th em , then ask them

^ w h o created the heav en s and the earth)?, they w ill n o t say th a t th eir
gods cre a te d anything.
((they w ill surely say: A llah)? is th e O n e W ho cre a te d th em alone.
^S ay)? to th em , affirm in g th e h e lp le ssn e ss o f th e ir g o d s, a fte r the
p o w e r o f A llah has b eco m e clear:
^T ell m e abo u t those on w h o m you call besides A llah: if A llah w ills
th at som e a d v e rsity ^ th at is, so m e h arm , n o m a tte r w h a t it is ^ sh o u ld
befall m e, can they reliev e th at adversity)? b y rem o v in g it alto g e th e r
o r red u cin g it so m ew h at?
((O r i f H e w ills th at m ercy sh o u ld be b esto w ed on me)? th at w o u ld
brin g m e so m e b en efit in m y re lig io u s an d w o rld ly affairs
((co u ld th e y w ith h o ld H is m ercy)? an d p re v e n t it fro m re a c h in g
m e ? T h e y w ill say th a t th e y c a n n o t re lie v e a d v e rs ity o r w ith h o ld
m ercy.
So tell th em , a fte r d efin itiv e p r o o f h as b eco m e clear, th a t A llah
a lo n e is d e serv in g o f w o rsh ip , an d th a t H e alo n e is the C re a to r o f all
creatures, the only O ne W ho can bestow benefit o r cause harm , and all
others are incapable in all asp ects o f creatin g , b en efittin g o r harm ing.
A n d ask H im to suffice y o u an d to p ro te c t y o u ag ain st th eir harm .
((Say: A lla h is su fficie n t fo r m e; in H im let all th a t tru st p u t th e ir
trust)? th at is, rely on H im to b rin g th at w h ich is in th e ir b est interests
and w ard o ff th at w h ich is harm fu l to them . T h e only O n e W ho could
take care o f m e in the fullest sense is sufficient for m e and w ill suffice
m e w ith regard to that w h ich co n cern s m e and th at w h ich d o es not
co n cern me.
O O
39:39. Say: O my people, carry on as you are, and so will I. You will
com e to know
39:40. w ho will receive a punishm ent that will disgrace him , and upon
w hom will descend an everlasting punishm ent.
^ S a y ^ to th em , O M essen g er
m y p eo p le, carry on as you a re |j th a t is, carry on in the w ay you
are p le a se d w ith fo r y o u rse lv e s, o f w o rs h ip p in g th a t w h ic h is not
d eserv in g o f w o rsh ip at all and h as no control o v er anything.
^ a n d so w ill I)j th at is, I w ill p ersist on the sam e path to w h ich I am
calling you, th e path o f dev o tin g w o rsh ip to A llah (4g) alone.
^Y ou w ill com e to k n o w ^ w ho w ill have the best end, and
^ w h o w ill receiv e a pu n ish m en t th at w ill d isg race h im ^ in this w orld
«fand u p o n w h o m w ill d e s c e n d ^ in th e h e re a fte r ^ a n e v e rla stin g
p u n ish m e n t^ th a t w ill n e v e r leav e h im an d w ill n e v e r cease. T h is
is a se rio u s th re a t to th e m , fo r th e y k n o w th a t th e y a re d e se rv in g
o f eternal p u n ish m en t, but w ro n g d o in g and stu b b o rn n ess p revented
them from believing.
O o
39:41. Verily We have sent down to you [O M uhammad] the Book with
the truth for all hum ankind. W hoever is guided, it is for his own
benefit, and w hoever goes astray, it is to his own detrim ent. And
you are not their keeper.
H ere A llah (-Ss) tells us th at H e sent dow n to H is M essen g er ( ^ | )

the B ook th at co n tain s the tru th in w h at it tells o f the p ast and future,
a n d in its c o m m a n d s an d p ro h ib itio n s; it c o n ta in s th e e sse n c e o f
guidance and w hat one need s in o rd er to reach A llah and His paradise.
By m ean s o f it p ro o f is estab lish ed ag ain st h u m ankind.
((W hoever is guided)? by its light and follow s its co m m an d s, ((it
is fo r his ow n benefit)?.
^ a n d w h o e v e r goes astray)? a fter g u id an ce has b eco m e c le a r to him
((it is to his ow n detrim ent)? and he w ill not harm A llah in the slightest.
((And you are not th e ir keeper)? to record th eir d e ed s and bring
them to account for them , o r to force them to do w hat you w ant; rather
y o u r role is o n ly to co n v ey to them w hat you are instructed to convey.
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39:42. Allah takes [people’s] souls at the tim e o f their death, and [He
takes the souls] o f the living w hen they sleep. He keeps the
souls o f those for w hom He has decreed death, and He sends
the others back for an appointed term. Surely in that there are
signs for people who reflect.
H ere A llah (4 s) tells us th at it is H e alo n e W ho co n tro ls p e o p le ’s

affairs b o th w h en they are aw ak e and w h en th e y are asleep , w h en
they are aliv e and w h en they die.
((A llah takes [p eo p le ’s] sou ls at the tim e o f th e ir death)? - the fact
th at H e attrib u tes this actio n to H im se lf d o es not c o n tra d ic t the fact
that H e has ap p o in ted the A n g el o f D eath and his helpers to do this
task, as H e says elsew here:
^ S a y [O M u h a m m a d ]: T h e A n g e l o f D e ath , w h o h a s b e e n g iv e n
charge o f you, w ill tak e y o u r sou ls [in d e a th ]...)? (as-Sajdah 32: 11)
. .then w h en death co m es to one o f you, O u r en v o y s [angels] take

his soul, and they n e v er fail in th e ir duty.)? (al-An'am 6: 61)
- b ecau se H e m ay attrib u te th ings to H im se lf in the sense th at H e is
the C re a to r and c o n tro lle r th ereo f, o r H e m ay attrib u te th em to th eir
causes, in th e sense th at it is H is w ay and w isdom to m ak e a cause
fo r every th in g .
^ a n d [H e tak es the souls] o f the livin g w h en they sleep)?. T h is is
the lesser death. H e takes the so u ls o f liv in g w h en they sleep.
T h en ^ H e keeps)? - o f the tw o c a te g o rie s o f so u ls - tfthe so u ls o f
those for w h o m H e has d ecreed death)?. T his refers to both those w ho
die w hen th ey are aw ak e and those for w hom it is decreed th at they
sh o u ld die in th e ir sleep.
^ a n d H e sen d s th e o th ers back for an ap p o in ted term)? th at is, until
they have receiv ed th eir a llo tted p ro v isio n in full and th eir ap p o in ted
tim e co m es to an end.
^S u rely in that there are signs for people w ho reflect)? upon the perfect
n atu re o f A lla h ’s m ig h t and H is ab ility to b rin g th e d ead b ack to life.
This verse indicates that the rooh or nafs (the soul) is an independent
entity, th e essen ce o f w h ich is d ifferen t from th at o f the body; it is
created and c o n tro lle d by A llah, w h en H e takes it and eith er keeps
it o r se n d s it back . T h e so u ls o f th e liv in g an d th e d e a d m e e t an d
c o n v erse in al-barzakh, then A llah sen ds b ack the souls o f the living
and keeps th e souls o f the dead.
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39:43. R ath er they [the d isb eliev ers] have taken [their false gods]
as intercessors w ithout A llah ’s leave. Say: W hat, [could they
intercede] even though they have no pow er at all and are devoid
o f reason?
39:44. Say: All intercession belongs to A llah alone [and no one can
intercede except by His leave]; to Him belongs the dom inion
o f the heavens and the earth, then to H im you will be brought
back.
H ere A llah (4 s) d e n o u n c e s th o se w h o tak e in tercesso rs b esid es

H im , feel attach ed to th em , and ask o f th em and w o rsh ip them .
^Say)* to them , highlighting th eir ignoran ce and the fact th at those
in tercessors are n o t d e se rv in g o f w o rsh ip at all:
^W h at, [could they intercede] even though they)* nam ely those w hom
yo u take as intercesso rs
^ h a v e no p o w e r at all and are d ev o id o f reason?)* T h a t is, they do not
possess even an ato m ’s w eight o f p ow er in the heavens o r on earth, and
no less an d no m o re than that. R ath er th ey do n o t p o ssess any p o w er
o f reaso n in g , such th a t th ey m ig h t be d e serv in g o f praise , b ecau se
th ey are in an im ate b eings, such as ro cks, trees, im ag es and th e dead.
C an it be said th at th o se w ho tak e th em as in tercesso rs are ratio n al
th in k ers, o r are they th e m o st m isg u id ed an d ig n o ran t o f p eo p le, and
the w o rst in w ro n g d o in g ?
^ S a y ^ to them
^ A ll in te rc e ssio n b e lo n g s to A lla h alone)* b e c a u s e th e m a tte r all
b e lo n g s to A lla h , a n d e v e ry in te rc e s s o r fe a rs H im . N o o n e can
in terced e w ith H im e x c e p t b y H is leav e, so i f H e w a n ts to b esto w
m ercy upon H is slav e, he gran ts p erm issio n to an in terc esso r w ho is
d e ar to H im , allo w in g him to in terced e o u t o f m ercy to both him and
the o n e fo r w h o m he in tercedes.
T h en A llah co n firm s th at all in tercessio n b elo n g s to H im alone:
((to H im belo n g s the do m inion o f the heaven s and the earth)? that is,
all th at is in th em , creatu res, deeds and attrib u tes, b e lo n g to H im . So
w hat is req u ired is to seek intercession from the O ne W ho has control
o v er it, and to dev o te w o rship to H im alone.
((then to H im y o u w ill b e b ro u g h t b a c k ^ an d H e w ill re q u ite the
o n e w h o w as sin c e re to H im alo n e w ith an a b u n d a n t re w ard , and
H e w ill re q u ite the one w ho ascrib ed partn ers to H im w ith a severe
pu n ish m en t.
( n - t o :jljjl
39:45. W hen A llah alone is m entioned, the hearts o f those w ho do not

believe in the hereafter shrink w ith aversion, but when [gods]
other than Him are m entioned, they rejoice.
39:46. Say: O A llah, O riginator o f the heavens and the earth, K now er
o f the unseen and the seen, it is You W ho will judge betw een
Your slaves concerning that w herein they differ.
H ere A llah (4 s) d escrib es th e situ ation o f th e p o ly th eists and the

consequences to w hich their ascription o f partners to H im leads, w hich
is th at ((W hen A llah alone is m entioned)?, w ith th e affirm ation o f His
on en ess, an d th ey are co m m a n d ed to dev o te th e ir w o rsh ip to H im
alo n e and to shun all th at is w o rsh ip p e d b e sid e s H im , th e ir h earts
shrink w ith av ersion , and they resent th at deeply.
((but w h en [gods] o th e r th an H im are m entioned)? n a m e ly th e
idols and riv als, and w hen an y o n e calls people to w o rsh ip them and
praises them ,
^ th e y rejoice)* at th e m en tio n o f th e ir o b jec ts o f w o rsh ip , b ecau se

ascrip tio n o f partn ers to A llah is in acco rd an ce w ith th e ir w h im s and
desires. T his is the w o rst an d m o st a b h o rre n t o f co n d itio n s. B ut th eir
ap p o in ted tim e is the d ay o f req u ital, w h en th e score w ill be settled
w ith them , and it w ill be seen w h e th e r th e ir gods upon w hom they
called b esid es A llah w ill b en efit th em in any way.
H en ce A llah says:
^S ay : O A llah, O rig in a to r o f th e h eav en s and the earth)* th at is, the
C reato r and C o n tro lle r o f th em both
^ K n o w e r o f th e unseen)* th a t is h id d e n fro m o u r s ig h t a n d o u r
kn o w led g e
^ a n d th e se e n ^ th at w e do see
^ it is Y ou W h o w ill ju d g e b e tw e e n Y o u r s la v e s c o n c e rn in g th a t
w h erein they differ)*. O ne o f th e g reatest d ifferen ces betw een them
is the differen ce betw een th o se w h o sin cerely affirm th e o n en ess o f
A llah, w ho say that w hat they follow is the truth and that paradise will
be theirs in the hereafter, to the exclusion o f o thers, and the p o lytheists
w ho take the idols and rivals for w orship besides H im , regard as equal
to A llah th at w hich is n o t w o rth a n y th in g , sh o w ex trem e d isresp ect
to H im , rejo ice at th e m ention o f th eir gods w h ilst th e ir hearts sh rin k
w ith a v ersio n at m en tio n o f A llah , an d claim - in a d dition to all that
- that they are fo llo w in g the truth and o th ers are fo llo w in g falseh o o d ,
and th at p arad ise w ill be theirs.
A llah (4?) says:
^V erily , th o se w h o b e lie v e , th o se w h o a re Je w s, th e S a b ia n s, the
C h ristia n s, th e M ag ian s an d th o se w h o a sc rib e p a rtn e rs to A lla h -
A llah w ill ju d g e b etw een th em on the D ay o f R esurrection. Verily,
A llah is W itness o v e r all things.)* (al-Hajj 22:17)
A fte r that, A llah tells us o f th e ju d g e m e n t betw een them :
^ T h e se are tw o op p o sin g g ro u p s w h o are d isp u tin g a b o u t th eir Lord.
A s for those w ho disbeliev e, g arm en ts o f fire w ill be cut o u t for them ,
and scald in g w ate r w ill be poured o v er th eir h ead s, w h ich w ill cause
th e ir insides and th e ir sk in s to m elt. T h ey w ill be lashed w ith ro d s o f
iron. ...V e rily , A llah w ill ad m it th o se w h o be lie ve and do righteous
d eed s to g a rd en s th ro u g h w h ich riv ers flow . T h e y w ill b e a d o rn ed
therein w ith b racelets o f gold and o f pearls, and th eir garm ents therein
w ill be o f silk .ji (al-Hajj 22: 19-23)
A nd A llah (4g) says:
(fit is th o se w h o b eliev e and do not m ix th e ir faith w ith w ro n g d o in g
w ho w ill be truly safe, and it is they w h o are truly g u i d e d . (al-An ‘am
6: 82)
^ ...W h o e v e r asc rib e s p a rtn e rs to A lla h , th e n A lla h has fo rb id d e n
parad ise for him , an d the fire w ill be his a b o d e ... ^ (al-Ma ’idah 5: 72)
T his verse in d icates th at H e is th e C re a to r o f all th in g s and has
k n o w le d g e o f all th in g s, an d th a t H e w ill ju d g e b e tw e e n all H is
slav es; all c re a tio n ste m m e d fro m H is p ow er, an d H is k n o w led g e
e n c o m p a sse s all th in g s. T h is in d icates th a t H e w ill ju d g e b etw een
H is sla v e s, H e w ill re su rre c t th e m , an d H e h as k n o w le d g e o f all
th e ir d eed s, b o th g o o d an d evil, an d the d eg re e to w h ic h th e y w ill
be requited for th o se d eeds. T h e fact that H e is the C re a to r indicates
that H e is all know ing.
«[How c o u ld H e W ho c re a te d n o t k n o w H is ow n crea tio n ?... jj (al-
Mulk 67: 14)
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39:47. If the w rongdoers had everything on earth, and as m uch again

w ith it, they w ould offer it to ransom th em selv es from the
terrible punishm ent on the D ay o f R esurrection. But A llah will

show them [o f His w rath and punishm ent] that w hich they had
never anticipated.
39:48. The evil consequences o f w hat they have earned will becom e
apparent to them , and the very thing [punishm ent] they used to
ridicule will overw helm them .
A fte r A llah (4 s) stated th a t H e w ill ju d g e b etw een H is slaves and

m e n tio n e d th e b e lie fs o f th e p o ly th e is ts a n d th e a b h o rre n t n a tu re
th ereo f, it is as i f one w o u ld long to know w h a t A llah w ill do to them
on th e D ay o f R esu rrectio n . T h ere fo re A lla h tells us th a t th ey w ill
h av e a ^ te rrib le p u n is h m e n t^ th a t is, th e w o rst and m o st aw fu l o f
p u n ish m en ts, ju s t as th e y u ttered th e w o rst an d m o st aw ful w o rd s o f
d isbelief; and that, h y p o th e tic a lly sp eak in g , i f th ey p o ssessed all that
is on earth o f gold, silver, p earls, an im als, trees, crops and all kinds o f
vessels and furniture, and as m uch again w ith it, and they offered it on
the D ay o f R esu rrection to ransom th em se lv es and save th em selv es
fro m th e p u n is h m e n t, it w o u ld n o t b e a c c e p te d fro m th e m an d it
w o u ld n o t avail them in the slig h test befo re the p u n ish m e n t o f A llah.
([The day w h en n eith er w ealth n o r sons w ill be o f any avail, b u t only
he w h o c o m e s to A llah w ith a p u re h e a rt66 [w ill be s a v e d ],)? (ash-
Shu‘a ra ’26: 88-89)
([B ut A llah w ill show th em [o f H is w rath and pun ish m en t] th at
w h ic h th e y h a d n e v e r an ticip ated )? th a t is, th a t w h ic h th e y n e v e r
e x p e c te d , o f g re a t w ra th a n d a n g e r, w h e n th e y w e re e x p e c tin g
so m eth in g different.
([The evil c o n seq u en c es o f w h a t th ey have earn ed w ill b eco m e
ap p aren t to them)? th at is, they w ill see th in g s th a t w ill d istress them ,
b ecause o f th eir m isdeeds
66 A pure heart: that is, one that is free from doubt, hypocrisy and association
o f others with Allah (shirk).
314 I Tafseer as-Sa‘di Juz'24
^ an d the very thing [punishm ent] they used to ridicule w ill overw helm
th e m ^ th at is, the p u n ish m en t w ill o v ertak e them .
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39:49. W hen m isfortune befalls a person, he calls upon Us, then when
We bestow a favour upon him from Us, he says: This has been
given to me only because o f know ledge [that 1 possess]. Rather
it is a test, but m ost o f them do not understand.
39:50. T hose w ho cam e before them said the sam e, but all that they
acquired [o f w ealth] was o f no avail to them.
39:51. Therefore the evil consequences o f w hat they earned overtook
them , and the w rongdoers am ong these people [Quraysh] will
also be overtaken by the evil consequences o f w hat they have
earned; they can never escape [A llah’s punishm ent].
39:52. Do they not know that A llah g rants ab u n d an t p rovision to
w hom ever He w ills, or gives it in scant m easure? Verily in that
there are signs for people w ho believe.
H ere A llah tells us abo u t th e natu re and psy ch o log ical m ake-up
o f m an. W h en m isfo rtu n e befalls him , such as sickness, hard sh ip or
distress,
«fhe c a lls u p o n U s ^ p e rsiste n tly , a sk in g fo r r e lie f fro m w h a t has
b efallen him
^ th e n w h e n W e b e sto w a fa v o u r u p o n h im fro m Us)? an d re lie v e

him o f th at m isfo rtu n e and re m o v e th at h a rd sh ip , he g o e s b ack to
disb eliev in g in his L ord an d d en y in g H is fav o u rs, and
((he says: T h is has been given to m e only b ecau se o f kn o w led g e [that
1 possess])? or because o f k n o w ledg e th at I have o f how to acquire
w ealth.
^ R a th e r it is a test)? by m ean s o f w h ich A llah tests H is slav es to
see w h o w ill give th an k s and w ho w ill be g rateful
((but m o st o f th em d o n o t und erstan d )? an d th e re fo re th e y re g a rd
the test as a b lessing, and they are co n fu sed betw een so m eth in g that
is d efin itely g o o d an d so m eth in g th a t m ay be a c a u se o f g o o d o r a
source o f trouble.
([Those w ho cam e b efo re th em said th e same)? as w h at they say,
n am ely ([This has been given to m e only b ecau se o f kn ow ledg e [that
1 possess])? (39:49). T his attitu d e c o n tin u e d to be passed dow n am ong
the disbelievers w ho do not recognise the favours o f th eir Lord and do
not think that they o w e H im a n y th in g . T h ey p e rsisted in this a ttitu d e
until they w ere destroyed,
((all th at they acq u ired [o f w ealth] w as o f no avail to th e m ^ w hen the
p u n ish m en t befell them .
((T herefore the evil co n seq u en ces o f w h at they earn ed o v erto o k
them)? w h at is m ean t by evil co n seq u en ces here is the p u n ish m en t
((and th e w ro n g d o e rs a m o n g th e se p e o p le [Q u ra y sh ] w ill a lso be
o v ertak en by the evil co n se q u e n c e s o f w h at th ey h av e earned)? for
they are not b etter than th o se e arlier e v ild o ers and they have not been
a b so lv ed by the scrip tu re (54: 43).
H a v in g stated th at th ey w e re d e c e iv e d by w e a lth an d th a t th ey
claim ed - in th eir ig n o ran ce - that w ealth is in dicative o f the sound
w ell-b ein g o f its ow ner, A llah (4 s) now tells them th at H is provision
is no t indicative o f that, and th at He
((grants ab u n d a n t p ro v isio n to w h o m e v e r H e wills)? o f H is slaves,
w h eth er he is rig h teo u s o r o th erw ise
316 I Tafseer as-Sa ‘di Ju z'24
«$or g iv e s it in sc a n t m easure]? th a t is, H e re stric ts p ro v isio n fo r

w h o m e v e r H e w ills, w h e th e r he is rig h te o u s o r o th e rw ise . So H is
pro v isio n m ay be given to an yone, w h ereas faith and rig h teo u s deeds
are only gran ted to the best o f people.
^V erily in th at th ere are sig n s for p eo p le w ho believe]? that is, in the
b e sto w in g o r w ith h o ld in g o f p ro v isio n , b e ca u se those w h o believe
know th at this m a tte r is co n n ected to d ivine w isdom and m ercy, and
th a t A llah k n o w s b e st the co n d itio n o f H is slav es. H e m ay restrict
provision to them out o f kindness tow ards them , because if He granted
th e m a b u n d a n t p ro v isio n , th e y w o u ld go b e y o n d the b o u n d s and
spread in ju stice in the land. H ence by d o in g that, H e is tak in g care
o f th eir spiritual in terests, w h ich are the esse n ce o f th eir hap p in ess
and prosperity. A nd A llah kn o w s best.
O 0
39.53. Say [Allah says]: O M y slaves w ho have transgressed against

them selves [by sinning greatly], do not despair o f the m ercy o f
Allah, for verily A llah forgives all sins. Verily it is He W ho is
the O ft-Forgiving, M ost M erciful.
39:54. Turn to your Lord [in repentance] and subm it to H im before

the pu n ish m en t com es upon you, for then you w ill not be
helped.
39:55. And follow the best o f that which has been revealed to you from
your Lord [nam ely the Q u r’an], before the punishm ent com es
upon you suddenly, w hen you least expect it,
39:56. lest anyone should say: Alas! I neglected my duty tow ards Allah
and 1 w as am ong the m ockers;
39:57. or he should say: If only A llah had guided me, I w ould have
been am ong the righteous;
39:58. or he should say w hen he sees the punishm ent: If only I could
have another chance, then 1 w ould be am ong the doers o f good.
39:59. [A llah w ill say:] B ut M y signs did com e to you, yet you
disbelieved in them ; you w ere arrogant and w ere am ong the
disbelievers.
H ere A llah (4?) tells H is slav es w h o h av e tra n sg re sse d ag a in st

th em selv es (by sin n in g greatly ) o f H is im m ense generosity, and He
urges th em to turn to H im before they are not able to do so.
^ S a y ^ O M essenger, an d th o se w ho follow him in c allin g p eo p le
to th e relig io n o f A llah , an d tell p e o p le th a t th e ir L ord says:
((O M y slav es w ho have tran sg re sse d ag ain st th em selv es [by sinning
greatly])? by follow ing w hat th eir ow n selves call them to and striving
in do in g th at w hich an g ers th e K n o w er o f th e unseen
((do not d e sp air o f the m ercy o f Allah)? th at is, do not give up hope
thereof, lest y o u r actio n s lead you to d o o m an d you say: O u r sins are
so m an y and o u r faults have ac cu m u la ted , and w e have no w ay to rid
o urselv es o f them or reliev e o u rselv es o f them , then as a resu lt o f that
you p ersist in sinning and acc u m u latin g sin until it brings upon you
the w rath o f the M ost G racio u s. R ath er you should reco gn ise you r
Lord by His nam es that are indicative o f H is g en ero sity and k indness,
and u n derstand that He ((forgives all sins)? including the ascrip tio n o f
partn ers to H im , m urder, fo rn icatio n , riba (u sury), w ro n g d o in g and

o th e r sins, m a jo r and m in o r
((Verily it is H e W ho is th e O ft-F o rg iv in g , M o st M erciful)? th a t is,
fo rgiveness an d m ercy are H is attrib u tes, and these tw o attrib u tes are
essential and co nstant; He is alw ays thus and H is m ercy is continually
m a n ife s te d th ro u g h o u t th e u n iv e rse . H is H a n d s a re c o n s ta n tly
b esto w in g b o u n ties th ro u g h o u t the n ig h t an d day, and H e co n tin u ally
besto w s b lessin g s and favours upon H is slav es, secretly and openly.
G iv in g is d ea rer to H im than w ith h o ld in g , an d d iv in e m ercy tak es
precedence o v er divine w rath and p revails o v er it. B ut there are m eans
o f atta in in g H is fo rg iv en ess and m ercy, and if a person does not take
th e se p re sc rib e d m easu res, th en he w ill h av e clo se d to h im s e lf the
d o o r o f m ercy and fo rgiveness. T he g reatest o f th ese m eans - in fact
the only m ean s - is tu rn in g to A llah (4 s) alone in sincere repentan ce,
callin g upon H im , b e se ech in g H im , sh o w in g dev o tio n to H im and
w o rsh ip p in g H im . So strive hard to take this im p o rtan t m easure and
fo llow th is g reat path.
H ence A llah (4 s) en jo in s us to turn to H im and to h asten to do so:
((Turn to y o u r Lord)? w ith all y o u r heart
((and su b m it to Him)? in y o u r p h y sic a l a c tio n s. W h e n tu rn in g to
A llah is m en tio n e d on its o w n , it in clu d es p h y sic a l actio n s; w hen it
is m en tio n ed in co n ju n c tio n w ith su b m issio n , as is the case here, then
the m e an in g is as w e h av e m entioned.
The w ords ((Turn to yo u r Lord [in repentance] and subm it to Him)?
are indicative o f sincerity, because w ithout sincerity, deed s - w h eth er
o u tw ard o r inw ard - are o f no b en efit w hatsoever.
((before the p u n ish m en t co m es upon you)? and can n o t be w ard ed
o ff
((for then y ou w ill not be helped)?.
It is as if it w as asked: w h at d o es tu rn in g to A llah an d su b m ittin g
m ean ? W h at d o e s it en tail and w h a t d ee d s are in v o lv ed ? So A llah
(4g) answ ered by saying:
^ A n d follow th e b est o f th at w h ic h has b een rev ealed to you from

y o u r Lord]? o f w h at H e has en jo in ed upon you o f in w ard d eed s, such
as lo v in g A llah , fearin g H im , p u ttin g o n e ’s h o pes in H im , sh ow ing
s in c e rity to w a rd s H is sla v e s, lo v in g g o o d fo r th e m an d sh u n n in g
the opp o site o f that; and w h at H e has en jo in ed upon you o f visible
d eeds such as p rayer, zak ah , fastin g , H ajj, charity, all types o f acts o f
k indness, and o th e r th ings th at A llah has en jo in ed . T h is is the best o f
th at w h ich has co m e d o w n to us from o u r L ord. T he one w h o follow s
the co m m an d s o f his L ord w ith reg ard to th ese and sim ila r m atters is
the one w ho turns to A llah an d su b m its to H im .
^b efo re the punish m ent com es upon you suddenly, w hen you least
exp ect it]? all o f this is urging us to hasten to m ake the m o st o f the
availab le opportunity.
T h en A llah w arns them :
^lest]?, if they p ersist in th eir h eed lessn ess, th ere w ill co m e to th em a
day w h en they w ill reg ret it, w h en reg ret w ill be o f no ben efit
^ le s t an y o n e sh o u ld say: A las! I n e g le c te d m y d u ty to w a rd s A llah
and I was]? in the p rev io u s w o rld ( dunya ) ^ a m o n g the m ockers]? w ho
d erid ed the idea o f req u ital, until I saw it w ith m y ow n eyes.
^ o r he should say: I f o n ly A llah had guid ed m e, I w ould have been
am o n g th e righteous]?. “ I f ’ in this instance is in d icativ e o f w ishful
thinking. In other w ords: w ould that A llah had guided m e, then I w ould
have feared H im and been am ong the righteous, and thus 1 w ould have
been safe from punishm ent and w ould deserve rew ard. “ I f ’ here is not
con d itio nal, because if th at w ere the case, the m e an in g w ould be that
they w ere u sin g the d iv in e d ecree as an e x c u se for th e ir m isg u id an ce.
B ut th is is a false arg u m en t, and on the D ay o f R esu rrectio n , every
false arg u m en t w ill dim inish.
^ o r he sh o u ld say w h en he sees th e p u n is h m e n t^ an d beco m es
certain o f its in evitab ility
^ I f o n ly I c o u ld h a v e a n o th e r c h a n c e ^ a n d c o u ld go b a c k to the
p rev ious w o rld, ^ th e n I w ould be am on g th e do ers o f g o o d ^ .
Ju z'24
B ut A llah (4c) says: T h is is not possib le and it is o f no use; this

is false w ish fu l th in k in g that has no b asis in reality, b ecause even if
he w ere to be sen t back, th ere w ould be no fu rth er w a rn in g a fte r the
first w arning.
^ [A lla h w ill say:] B ut M y signs did com e to y o u ^ th at p o in ted to
the tru th , b e y o n d an y shad o w o f a doubt,
«fyet y o u d isb e liev ed in them ; y o u w ere arrogant]? an d too p ro u d to
follow them
^ a n d w e re a m o n g th e d isb eliev ers]?. So a sk in g to g o b a c k to the
prev io u s w o rld is o f no use; it is a kind o f foolishness.
« f...A n d e v e n i f th e y w e re se n t b a c k , th e y w o u ld su re ly g o b a c k
to th a t w h ic h w as fo rb id d e n to th e m , fo r th e y a re in d eed lia rs.67]?
(al-An‘am 6: 28)
0 0
39:60. O n the D ay o f Resurrection you will see those w ho fabricated

lies against A llah, their faces darkened. Is there not in hell an
abode for the arrogant?
39:61. But Allah will deliver those who fear Him, for they have attained
salvation; no harm w ill touch them , nor will they grieve.
H ere A llah (4c) tells us o f the disg race o f th o se w ho fabricate lies

ag ain st H im : on the D ay o f R esurrection th e ir faces w ill be darkened,
like the d a rk e st n ig h t, an d th e y w ill be re c o g n ise d th e re b y b y th e
67 They will not be serious in their promise to believe; rather they will make
this false promise out o f fear o f punishment, not out o f sincere faith.
p eople w ho are stan d in g on th e D ay o f R esu rrectio n . T ruth is b right

and clear as day. Ju st as th ey tried to d ark en the face o f th e truth w ith
lies, A llah w ill d ark en th eir faces as a requ ital th at fits th e natu re o f
th eir deeds.
T h e y w ill h a v e d a rk e n e d fa c e s a n d th e y w ill h a v e a s e v e re
p u n ish m en t in hell. H en ce A llah says:
^ Is th ere not in hell an a b o d e for the arrogant)? w h o are too p ro u d
to ac c e p t th e tru th o r to w o rsh ip th e ir L ord, an d w h o fab ricate lies
ag ain st H im ? Indeed, by A llah , in hell th ere is p u n ish m en t, disg race
an d w rath th a t w ill h av e an im m e n se im p a c t on th e a rro g a n t, and
sco res w ill be settled w ith them thereby.
Telling lies against A llah includes the lie that He has taken a partner
o r son o r sp ouse, o r say in g o f H im th a t w h ich is n o t b e fittin g to H is
m ajesty, o r claim in g to be a P ro phet, o r ascrib in g to H im th at w h ich
H e did n o t ordain o r prescribe.
H a v in g m e n tio n e d th e sta te o f th e a rro g a n t, A lla h (:4s) n o w
m en tio n s the co n d itio n o f th o se w h o fear H im :
((B ut A llah w ill d e liv e r th o se w h o fear H im , for they h av e attained
s a lv a tio n ^ th at is b ecau se th ey have the m ean s o f salv atio n , w hich is
fear o f A llah (4 s), w h ich is w h at th ey h av e in prep aratio n fo r every
calam ity and hardship.
^ n o harm)? th at is, p u n ish m en t th at cau ses them distress
((will touch them , n o r w ill they grieve)?. A llah tells us th a t th e y w ill
n o t be su b jected to the p u n ish m en t, n o r w ill th ey fear it. T his is the
u ltim a te security.
T hey w ill have c o m p lete security, w h ich w ill rem ain w ith them
u n til th e y re a c h p a ra d is e , w h e re u p o n th e y w ill b e s a fe fro m all
hard sh ip and d ifficu lties, and y ou w ill see in th e ir faces the radiance
o f b liss, and th ey w ill say:
4 -. .P raise be to A llah W ho has tak en aw ay all so rrow from us. Verily,
our Lord is indeed O ft-F o rg iv in g , A ppreciative.)? (Fafir 35: 34)
322 | Tafseer as-Sa‘di Juz ’24
0 0
39:62. A llah is the C reato r o f all things, and He is in charge o f all

things.
39:63. To Him belong the keys o f the heavens and the earth; it is those
w ho reject A llah ’s signs w ho are the losers.
H ere A llah tells us o f H is g reatn ess and p erfectio n , w hich leads

to th e one w h o d isb eliev es in H im b eco m in g a loser:
Â lla h is the C reato r o f all things)? this and sim ilar phrases, w hich
ap p e ar frequently in the Q u r’an, in dicate th at all things - apart from
A llah and H is n am es and attrib u tes - are created . T h is is a refu tatio n
o f all those w ho say th a t so m e created things ex isted from eternity,
su c h as th e p h ilo s o p h e rs w h o sa y th a t th e e a rth a n d th e h e a v e n s
existed from eternity, or those w ho say that souls existed from eternity,
and o th e r v iew s th at are based on falsehood and im p licitly den y the
C reator.
T he w o rd s o f A llah are not created th ings, b ecau se speech is an
attrib u te o f the sp eak er and A llah (4 s), w ith H is n am es and attributes,
ex isted from etern ity ; th ere w as n o th in g befo re H im . T he use o f this
and sim ilar v erses by th e M u tazilites to su p p o rt th e ir view that the
Q u r’an is created, is the greatest ignorance. A llah, w ith H is nam es and
attrib u tes, has alw ay s ex isted , from eternity; none o f H is attributes
c a m e in to b e in g la te r o n , a n d H e w a s n e v e r w ith o u t a n y o f H is
attrib u tes at any tim e.
T h is is su p p o rte d b y th e fa c t th a t A lla h te lls us th a t H e is th e
C reato r o f all realm s, u p p er an d low er, and th at H e is in charge o f all
things. B eing in ch arg e in th e fu llest sense req u ires co m p reh en siv e
and detailed kn o w led g e o f th at o f w h ich H e is in charge; com plete
control o v er th at o f w h ich H e is in charg e so th at H e can d irect it;

the ab ility to care fo r th at o f w h ich H e is in charge; and w isd o m and
k n o w led g e o f all d ifferen t w ay s o f d ire c tin g it, so th at H e can direct
an d control it in the m o st ap p ro p riate m anner. T h erefo re the o n e w ho
is in charge can n o t do his jo b in th e p e rfe c t m an n er e x cep t by m eans
o f w h at is m en tio n ed ab o v e, an d an y sh o rtfall in th a t w ill affect his
c ap ab ility to d irect that o f w h ich he is in charge.
It is w ell know n and w ell established that A llah is far above having
any shortcom ings in any o f H is attributes. T herefore His telling us that
He is in charge o f all things indicates that His know ledge encom passes
all th in g s a n d th at H is p o w e r to c o n tro l an d d ire c t all th in g s, an d
H is w isdom by m ean s o f w h ich H e d o es all th at is ap p ro p riate, are
co m p lete and perfect.
«(To H im belo n g the keys o f th e h eav en s an d th e earth)? th at is,
H e has k n o w le d g e o f w h a t th ey co n ta in and H e is in co n tro l o f it.
T herefo re:
^W h atev er A llah opens up for people o f His m ercy, none can w ithhold
it, and w h atev er H e w ith h o ld s, none can gran t it thereafter. A n d He
is the A lm ighty, th e M ost W ise.)? (Fatir 35: 2)
H av in g h ig h lig h te d H is g reatn ess in a m an n er that sh ou ld fill our
hearts w ith aw e and resp ect, A llah (4 s) n ow m en tio n s th o se w ho do
the op p o site, and do not giv e H im due recognition:
«jit is th o se w ho reject A lla h ’s signs)? th at p o in t to c e rta in truth
and to the straig h t path
^w h o are the losers)? for they have lost th at th rough w hich they could
atta in sp iritu a l w e ll-b e in g an d s in c e re d e v o tio n to A llah , th ro u g h
w hich tongues are rectified by keeping them busy w ith rem em b ran ce
o f A llah, through w hich the physical body m ay be rectified by keeping
it busy w ith acts o f o b ed ien ce to A llah , and they have replaced that
w ith eve ry th in g th a t co u ld co rru p t th e ir spiritual an d p h y sical w e ll-
being; they have lost out on the g ard en s o f bliss and have replaced
them w ith the painful p u n ish m en t.
324 I Tafseer as-Sa‘di Juz '24
39:64. Say [O M uham m ad]: Is it som eone other than Allah that you
tell m e to w orship, O ignorant ones?
39:65. It has already been revealed to you, and to those w ho cam e
before you, that if you ascribe partners to A llah, all your deeds
w ill surely com e to nothing and you will certainly be am ong
the losers.
39:66. Nay, but w orship A llah [alone] and be am ong those w ho are
grateful [to Him].
([Say]? O M essenger ( ^ ) , to these people w ho call you to w orship

gods o th e r than A llah
(•[Is it som eone oth er than A llah that you tell me to w orship, O ignorant
ones?)? T hat is, this stem s from y o u r ignorance, otherw ise if you knew
that A llah, W ho is p erfect in all aspects, the B esto w er o f all blessings,
is the o n ly O n e W ho is d e serv in g o f w o rsh ip , and not th o se w ho are
lack in g in all a sp ects an d can n o t b rin g b en efit o r ca u se h arm , you
w ould not tell m e to do that.
T h at is b e c a u se a sc rib in g p a rtn e rs to A llah re n d e rs g o o d d ee d s
invalid and co rru p ts w ell-b eing. H ence A llah says:
(•[It has already been revealed to you, and to those w ho cam e before
you)? n am ely all the P rophets
([that if you ascrib e p artn ers to A llah , all y o u r d eed s w ill su rely co m e
to nothing)?. T h is includes all deeds.
A cco rding to the m essage o f all the P rophets, ascribing partners to
A llah renders all good deeds invalid, as A llah says in Soorat al-A n ‘am ,
a fter listin g m an y o f H is P ro p h ets an d M essengers:
tfT his is the gu id an ce o f A llah, w ith w h ich H e g u id es w h o m e v er He

w ill am o n g H is slaves. I f they had ascrib ed p artn ers to H im , all th eir
d eeds w ould have com e to nothing.)? (al-An'am 6: 88)
«fand y ou w ill certa in ly be a m o n g th e losers)? in this w o rld and in
the hereafter, b ecau se ascrib in g p artn ers to A llah renders good deeds
invalid and is d eserv in g o f p u n ish m en t.
T h en A llah says: tfNay, but w orship A llah [alo n e]^. H aving stated
that the ig n o ran t w ere tellin g the P ro p h et ( ^ § ) to ascribe partn ers to
A llah, an d h aving p o in ted o u t h ow ab h o rren t th at is, A llah instructed
h im to d ev o te his w o rsh ip to H im alone: «(Nay, b u t w o rsh ip A llah
[a lo n e ])? that is, d e v o te y o u r w o rsh ip to H im alone, w ith no p artn er
or associate
«fand be am ong those w h o are grateful [to Him])? fo r H is guidance.
Ju st as A llah is to be th an k ed for w o rld ly b lessin g s, such as physical
good h ealth an d w ell-b ein g , g ran tin g p ro v isio n , and so on, H e is also
to be th anked and praised for spiritual blessings, such as en ab ling one
to be sin cere and to fear H im . In fact it is spiritual blessin g s th at are
real blessings. P o ndering and realisin g that they com e from A llah and
giv in g th an k s to H im fo r th em w ill pro tect one from self-ad m iratio n
that affects m any p eo p le w ho striv e hard , b ecause o f th e ir ignorance.
O th e rw ise , i f a p erso n w e re to u n d ersta n d the re a lity o f th in g s, he
w o u ld n o t d e v e lo p se lf-a d m ira tio n b e c a u se o f the b le ssin g w h ic h
req u ires him to g ive m ore th an k s to A llah.
0 0
39:67. They have not given due recognition to Allah. On the Day o f
Resurrection, the entire earth will be in His grip, and the heavens
will be rolled up in His Right Hand. G lorified and exalted be

Allah far above the partners they ascribe to Him!
H ere A lla h te lls us th a t th e se p o ly th e is ts h a v e n o t g iv e n d u e

reco g n itio n to th e ir L ord, and they have not v en erated H im as they
sh o u ld . R a th e r th e y h av e d o n e th a t w h ic h is c o n tra ry to th a t, b y
a sc rib in g as p artn ers to H im th o se w h o are lack in g in th eir attrib u tes
and d eed s, fo r th e ir attrib u tes and d eed s are im p erfect in all asp ects;
they have no p o w er to b rin g b en efit o r cause harm , they can n o t give
o r w ith h o ld , an d th ey h av e no control o v er an y th in g at all.
T hus th ey reg ard th ese im p erfect cre ated b ein g s as eq u al to the
A lm ig h ty L o rd by W h o se d a z z lin g m ig h t an d su p re m e p o w e r the
earth w ill be seized in the g rasp o f the M o st G ra c io u s on th e D ay
o f R esu rrectio n , and the h eav en s - d esp ite th e ir v astn ess - w ill be
ro lled up in H is R ight H and. T he one w ho regard s oth ers as equal to
H im is n o t v en e ratin g H im as H e d eserv es, an d th ere is no g reater
w ro n g d o in g th an that.
^ G lo rified and exalted be A llah far above the partners they ascribe
to H im p that is, A llah d eclares H im se lf to be far g reater and far above
th eir ascrip tio n o f partn ers to H im .
O o
39:68. The Trum pet will be blow n and all those who are in the heavens
and on earth will sw oon, except w hom ever A llah w ills. Then it
will be blow n again, w hereupon they will be standing, looking
around.
39:69. T he earth w ill shine w ith the light o f its Lord, the record o f
deeds w ill be placed [in th eir h ands], and the P rophets and
the w itnesses will be brought forth. Judgem ent will be passed
betw een them with equity, and they will not be w ronged.
39:70. E very soul w ill be paid in full for w hat it has done, and He
know s best all that they do.
H aving instilled fear o f His m ight, A llah now w arns them by telling
them about w hat w ill happen on the D ay o f R esurrection, urging them
(to seek the p ath th at leads to p arad ise) an d w arn in g th em (ag ainst
the p ath th at leads to hell).
^ T h e T rum pet w ill be blown]? - th e T ru m p et is a g reat h o rn , the
size o f w h ich no o n e k n o w s e x c e p t its C rea to r and th o se a m on g H is
creation to w hom A llah has given kno w led g e thereof. It w ill be blow n
by Israfeel (£§50, o n e o f the an g els w h o are clo se to A llah , one o f the
b earers o f the T h ro n e o f th e M o st G racio u s.
^ a n d all th o se w ho are in the heav en s and on earth w ill swoon)?
th at is, fain t o r die, acco rd in g to d ifferen t o p in ions. In o th e r w o rd s,
w h en th ey h e a r th e T ru m p et blast, th e y w ill all be d istu rb e d by its
lo u dness and intensity, and b ecau se o f that to w hich th ey know it is
th e p re c u rso r
^ e x c e p t w h o m e v e r A lla h w ills)? o f th o se w h o m A lla h w ill m ak e
steadfast at the tim e o f the T rum pet blast, so th at they w ill not sw oon,
such as the m arty rs - o r so m e o f th em - and others. T his is the first
T ru m p e t b la st, th e b la st th a t w ill lead to sw o o n in g an d w ill c a u se
alarm and fear.
^ T h e n it w ill be b lo w n again)? - th is w ill be the seco n d T ru m p et
blast, w h ich w ill signal the resu rrection
^ w h e re u p o n they w ill be stan d in g , lo o k in g a ro u n d ^ th a t is, th ey w ill
hav e rise n from th e ir g ra v e s, fo r th e ir re su rre c tio n an d rec k o n in g ,
h aving been recreated com p lete in body and soul,
^ lo o k in g a ro u n d ^ to see w h a t A llah w ill d o w ith them .
^ T h e earth w ill shine w ith the light o f its Lord)?. F ro m this it is

k n o w n th at th e e x istin g lights w ill h av e v a n ish ed and d isap p eared on
th e D ay o f R esu rrectio n . A nd th is w ill indeed be the case, fo r A llah
has told us th at the sun w ill be ro lled up, th e m oon w ill be d ark en ed ,
th e stars w ill be scattered and the peo p le w ill be left in darkness. A t
that point the earth w ill be illum inated w ith the light o f its Lord, w hen
H e m an ifests H im s e lf an d d escen d s to pass ju d g e m e n t a m o n g them .
O n th at day, A llah w ill give people ex tra stren g th and w ill recreate
them in such a w ay th at they w ill be ab le to w ith stand H is light and it
w ill n o t b u m th em . T h ey w ill also be en ab led to see H im , o th erw ise
H is light is im m en se, and i f it w ere to be m ad e m an ifest, the g lo ry o f
H is C o u n ten an ce w o u ld b u m all o f H is creatio n , as far as H e can see.
«fthe reco rd o f deed s w ill be placed [in th e ir hands])? so th at w h at
it co n tain s o f good deeds and evil deed s m ay be read. T h is is like the
v erse in w h ich A llah f fe ) says:
f[A nd the reco rd o f d eed s w ill be placed [in th e ir h ands] and y ou w ill
see the ev ild o ers filled w ith d read at w h a t it co n tain s. T h ey w ill say:
W oe to us! W h at sort o f reco rd is th is, that leav es no deed , sm all or
great, u n a c c o u n te d for? T h ey w ill find all th e y did rec o rd e d there,
and y o u r L ord w ill not w ro n g anyone.)? (al-Kahf 18: 49)
A nd it w ill be said to the d o e r o f d eeds, by w ay o f p e rfe c t ju stice:
^ ...R e a d y o u r o w n reco rd ; su fficien t is y o u r o w n soul as a rec k o n e r
ag ain st yo u th is day.)? (al-Isra 17: 14)
^ a n d the P ro p h ets an d th e w itn e sses w ill be b ro u g h t forth)? - the
P rophets w ill be b ro u g h t forth so th at th ey m ay be qu estio n ed about
th e ir c o n v e y in g o f th e m e ssa g e an d a b o u t th e ir n a tio n s, an d th ey
w ill te stify a g a in st th em . A n d th e w itn e sse s - n a m e ly th e a n g e ls,
p e o p le ’s physical facu lties, and th e earth - w ill also be b ro u g h t forth
and questioned.
^Ju d g em e n t w ill be p assed betw een them w ith equity)? that is, perfect
ju stice and great fairness, because the reckoning com es from O ne W ho
d o es not w ro n g an y o n e in th e slig h test, O n e W h o e n c o m p a sse s all

th in gs and H is B ook - n am ely al-L aw h al-M ah fo o d h - e n c o m p asses
all th at th ey did. T h e n o b le scribes, w ho do n o t d iso b ey th e ir Lord,
w ill have record ed all th at they d id, and the fairest o f w itn esses w ill
h a v e te stifie d to th a t v e rd ic t. T h e re fo re th e O n e W h o issu e s th a t
v e rd ic t is O n e W h o k n o w s th e q u a lity o f th e d e ed s and the e x ten t
to w h ich they d eserv e rew ard o r pu n ish m en t. T hus A llah w ill issue
a v e rd ic t o f w h ich p eo p le w ill ap p ro v e, an d th ey w ill p raise A llah
and ack n o w led g e H is ju stice . T h ro u g h th at v erd ict, they w ill com e
to know o f H is greatn ess, k n o w led g e, w isd o m and m ercy th at w hich
had nev er crossed th eir m inds and can n o t be described. H ence A llah
says: ^ E v e ry soul w ill be p aid in full fo r w h a t it has done, an d H e
know s b est all that th ey do]?.
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39:71. T he disbelievers will be driven to hell in groups until, w hen

they reach it, its gates will be opened and its keepers will say to
them: Did there not com e to you M essengers from am ong you,
reciting the revelations o f your Lord to you and w arning you

o f the m eeting o f this day o f yours? They w ill say: Yes indeed,
but the decree o f punish m ent has becom e inevitable for the
disbelievers.
39:72. It will be said: Enter the gates o f hell, to abide therein forever.
W retched indeed is the abode o f the arrogant!
39:73. T hose w ho feared th eir L ord w ill be ushered to p aradise in
groups until, w hen they reach it, they will find its gates wide
open, and its keepers will say to them: Peace be upon you; you
have done w ell, so enter it, to abide herein forever.
39:74. T hey will say: Praise be to A llah W ho has fulfilled His prom ise
to us and given us this land as our ow n, so that w e may dw ell in
paradise w herever we wish. How excellent a rew ard for those
w ho w ork [and strive]!
39:75. A nd you will see the angels surrounding the Throne, glorifying
and praising their Lord. Judgem ent will have been passed with
equity am ong all, and it will be said: Praise be to Allah, the Lord
o f the worlds.
H aving m entioned His verdict concerning His slaves - w ho w ill all

have in com m o n the fact that H e created them , granted them provision
and d irected them , an d they w ill all have in com m on the fact that they
lived in the p rev io u s w o rld and h av e been gath e re d to g e th e r in the
place o f standing on the D ay o f R esu rrection - A llah tells us here that
th ey w ill be sep arated fo r the req u ital, ju s t as they w ere sep arated in
this w orld a c co rd in g to w h eth e r they w ere believ ers o r d isb elievers,
rig h teo u s o r im m oral.
^ T h e d isb eliev ers w ill be d riven to hell in g ro u p s^ th at is, they
w ill be d riven violently, beaten w ith painful w h ip s by the h arsh and
ca llo u s k e e p e rs o f h e ll, to th e w o rst a n d m o st te rrify in g p la c e o f
d e te n tio n , n a m ely h ell in w h ich all to rm e n ts are c o m b in e d and all
m iseries are present. All happiness w ill d isap p ear from them , as A llah
(4g) says elsew here:
cfOn th e day w h en th ey are sh o v ed fo rcib ly to w ard s the fire o f hell, ]?

(at-Toor 52: 13)
- that is, they w ill be p u sh ed forcefully , b ecau se o f th e ir refusal to
e n te r it. T h e y w ill b e d riv e n to it ^ in groups]? th a t is, in se p a ra te
g ro u p s, each group acco rd in g to th e ir d eeds, as the p eo p le in each
group w ill be sim ilar in the m isd eed s they did. T hey w ill curse one
a n o th e r and disavow one another.
^ w h e n they reach it]? that is, w hen th ey reach its co u rty ard
^ its g ates w ill be o p e n e d ^ upon th eir arrival, to receiv e them .
«fand its k e e p e rs w ill say to them ]?, c o n g ra tu la tin g th e m fo r
attain in g etern al m isery and p u n ish m en t, and reb u k in g them for the
deed s th at b ro u g h t th em to this terrify in g place:
^ D id th ere n o t co m e to y ou M essen g ers from a m o n g you]? th at is, o f
yo ur ow n kind, w hom you kn ew and w ere aw are o f th eir honesty and
sincerity, from w h o m you co u ld have receiv ed the m essag e?
^ re c itin g the rev elatio n s o f y o u r L ord to you]? w ith w h ich A llah sent
them , that pointed to certain truth w ith the clearest o f proof.
^ a n d w a rn in g y o u o f the m e e tin g o f th is d ay o f yours]? th a t is,
th is re q u ire d y o u to fo llo w th e m a n d p ro te c t y o u r s e lf a g a in s t th e
p u n ish m e n t o f th is day, b y fo llo w in g th e p a th o f p iety , b u t y o u
follow ed a d ifferen t path.
^ T h e y w ill say]?, ack n o w led g in g th e ir sin an d th at the p ro o f o f A llah
w as estab lish ed ag ain st them :
«(Yes indeed]?, the M essen g ers o f o u r L ord did com e to us w ith signs
and pro o f; th ey e x p lain ed th in g s to us v e ry c le a rly an d w a rn e d us
ab o u t this day.
^ b u t th e d e c re e o f p u n is h m e n t h a s b e c o m e in e v ita b le fo r th e
d is b e lie v e r s ^ th a t is, b e c a u s e o f th e ir d is b e lie f th e d e c re e o f
punishm ent has becom e inevitable for them , w hich applies to everyone
w ho disb eliev es in the signs o f A llah and rejects the m essag e brought
by th e M essen g ers. T h u s th ey w ill ack n o w le d g e th e ir sins an d th e
estab lish m en t o f p ro o f ag ain st them .
^ It w ill be said]? to th em , by w ay o f h u m iliatio n and sham e:

^ E n te r the gates o f hell)?. Each group w ill enter from th e gate th at is
ap p ro p riate to th e ir m isd eed s
^ to ab id e th erein forever)?; they w ill n ev er leave it, th e p u n ish m en t
w ill n ev er be red u ced ev en fo r a sh o rt w h ile, and th ey w ill be given
n o respite.
^ W re tc h e d indeed is the ab ode o f th e arrogant!)? T h at is, w retched
is th e d w e llin g p la ce, fo r h ell is th e d w e llin g p la c e , b e c a u se th e y
w ere too a rro g a n t to follow th e truth. T hus A llah w ill req u ite them
in a m a n n e r th at b efits th eir deed , by su b jectin g them to hum iliatio n ,
sh am e an d d isgrace.
T h en A llah sp eaks o f the peo p le o f paradise:
^ T h o se w ho feared th e ir Lord)? by affirm ing H is o n en ess and striving
to o b ey H im
^w ill be ushered)? by w ay o f honour and respect; they w ill be gathered
in d eleg atio n s, co m in g on the best m ounts,
^ to p a ra d ise in groups)?, re jo ic in g an d c h e e rfu l, ea c h g ro u p w ith
other groups w ho are like them in righteous deeds and sim ilar to them
û n til, w h en th ey reach it)? th at is, w hen th ey reach th at vast garden
w ith its b eau tifu l d w ellin g s, its frag ran t b reeze w ill reach them and
its life o f etern al b liss w ill begin.
^ th e y w ill find its g ates w ide open)? for them , b y w ay o f h o n o u r
fo r the best o f peo p le, w ho w ill be h o n o u red therein
qand its keepers w ill say to them)?, congratulating them and w elcom ing
them :
«|Peace be u p o n you)? th at is, y o u are safe from all harm an d evil
^ y o u h av e d o n e well)? that is, y o u d id w ell by k n o w in g A llah , loving
H im and fearin g H im , and you rem em b ered H im and ob ey ed H im .
«[so)? b ecau se you have do n e w ell, R enter it, to ab id e herein fo re v e r^
b ecause it is the good abode, and no one is fit fo r it ex cep t th o se w ho
are good.
T his passage indicates that both hell and p arad ise have g ates that
can be o p en ed and closed , each o f th em has k eep ers, and th ey are
tw o a b o d e s th a t a re a llo c a te d fo r sp e c ific p e o p le , a n d no o n e can
en ter eith e r o f th em e x cep t th o se w ho d e se rv e to do so, u n lik e o th e r
places and dw ellings.
([They w ill say)? w h en th ey e n te r it and settle th ere, p raisin g th eir
Lord for the blessings that He has b estow ed upon them and for guiding
them :
^ P ra ise be to A llah W ho has fu lfilled H is p ro m ise to us)? th at is, H e
prom ised us paradise on the lips o f H is M essengers, if w e believed and
d id rig h teo u s d eeds, and now H e has fu lfilled w h a t H e p ro m ised us.
^ a n d given us th is land)? th at is, the land o f parad ise
((as o u r ow n, so th at w e m ay d w ell in p arad ise w h erev e r w e wish)?
th at is, so th at w e m ay settle th erein in any p lace w e w ish, and enjoy
any o f its pleasu res that w e w ant; n o th in g w e w an t w ill be w ithheld
from us.
^ H o w e x cellen t a rew ard for th o se w h o w o rk [and strive])? th at is,
those w ho strive in o b ed ien ce to th e ir L ord for a short tim e, and attain
th ereb y m uch lasting good.
T h is is the ab ode that truly deserv es to be p raised, in w h ich A llah
w ill h o n o u r the elite o f H is c reatio n an d w h ich H e is p leased th at it
should be th eir rew ard. H e b u ilt it in the m o st su b lim e and beau tifu l
m anner, p la n te d its trees w ith H is o w n H an d an d filled it w ith H is
m ercy and honour, by m eans o f som e o f w h ich the h eart o f o n e w ho
is griev in g m ay be filled w ith jo y , all feelin g s o f m isery and sadness
m a y b e re m o v e d , a n d p e rfe c t h a p p in e ss a n d tra n q u illity m a y be
attained.
^ A n d y ou w ill see the angels)? on th at m o m en to u s day
((su rro u n d in g the Throne)? to serv e th e L ord, g a th e re d aro u n d H is
T h ro n e , su b m ittin g to H is m ajesty , a c k n o w le d g in g H is p e rfec tio n
and ab so rb ed in H is beauty.
^glorifying and praising their Lord)? that is, declaring Him to be above
e v e ry th in g th at is n o t b e fittin g to H is m a je sty th a t th e p o ly th e ists
ascrib e to H im .
((Ju d g em en t w ill h av e b een p assed w ith e q uity a m o n g all)? that
is, betw een th e first and the last o f creation
(•(with equity)? in w h ic h th e re is n o a m b ig u ity a n d n o o n e w h o is
g u ilty co u ld d e n y that.
((and it w ill be said : P ra ise b e to A lla h , th e L ord o f the w orlds)?.
N o m en tio n is m ad e o f w h o w ill say th ese w o rd s, so as to indicate
that all o f creatio n w ill speak w o rd s o f p raise to th e ir L ord, an d w ill
affirm H is w isd o m in H is ju d g e m e n t o f the people o f p arad ise and
the people o f hell, praisin g H is g race and kind ness, and praisin g His
ju d g e m e n t an d w isdom .
This is the end o f the commentary on Soorat az-Zumar.

peace of Allah be upon Prophet Muhammad ($&.). his family, and
40.
Soorat Ghafir
(Ykikki)

t-iili' 4jaf ^ JjJa > (J)

( r - \ :y u s j j - ) 4 { J ) J w t l l i ^ \ f ^ \ f A \ f j J f j y llJ tJ jY L
40:1. H a’. Meem.

40:2. The revelation o f the Book is from A llah, the Almighty, the All-
Knowing,
40:3. Forgiver o f sin, A ccepter o f repentance, severe in punishm ent,
lim itless in bounty. T here is no god but He; unto H im is the
return [o f all].
H ere A llah tells us abo u t H is holy B ook: it co m es from and is sent

dow n by A llah , to W hom all d ev o tio n and w o rsh ip is due, b ecause
o f H is perfect attributes and b ecau se n o th in g is like unto H im in His
deeds.
^ th e A lm ig h ty ^ W ho, by H is m ig h t, su b ju g a te s all creation
^ th e A ll-K n o w in g ^ W ho k n o w s all things.
^ F o rg iv e r o f sin)? W ho forg iv es th e sinners

((A ccepter o f re p e n ta n c e ^ from th o se w ho rep en t
((severe in punishm ent)? to those w ho dare to co m m it sin and do not
rep en t
((lim itless in bounty)? th a t is, H e is g e n ero u s to w ards p eo p le an d H is
favours reach all o f them .
H aving a ffirm e d H is p erfectio n , w hich d ictates th a t H e is the o n ly
O n e W ho is to be w o rsh ip p ed and to W hom deed s are to be d evoted,
A llah says here: ^ T h e re is no god but H e; unto H im is the return [o f
all])?.
T he reaso n fo r p o in tin g o u t th a t th e Q u r ’an w as rev e a le d from
A llah, W ho is d escrib ed as p o ssessin g th ese attrib u tes, is th at th ese
attributes are connected to all the ideas and m eanings that are discussed
in th e Q u r ’an. T h e Q u r ’an e ith e r tells o f th e n am es, a ttrib u te s and
d e e d s o f A llah , an d th o se th a t a re m e n tio n e d h ere are a m o n g H is
nam es, attrib u tes and deeds;
o r it tells o f p ast an d future ev en ts, w h ich com es u n der the heading
o f the tea c h in g o f th e A ll-K n o w in g o f H is slaves;
o r it tells o f His great blessing s and favours, and w h at one should do
to attain them , w hich is indicated by the w ords ((lim itless in bounty)?;
o r it tells o f H is sev ere p u n ish m en t and th e sins th at in cu r it and lead
to it, w hich is in d icated by th e w ords ((severe in punishm ent)?;
o r it calls upon sin n ers to repent, turn to A llah and seek forgiveness,
w h ic h is in d ic a te d b y th e w o rd s ^ F o rg iv e r o f sin , A c c e p te r o f
rep en tan ce, severe in punishm ent)?;
o r it tells us that A llah alo n e is d e serv in g o f dev o tio n and w orship,
and it estab lish es rational and textual p ro o f to that effect, urges people
to w o rsh ip H im alone, and forbids th em to w o rsh ip an y th in g o ther
than A llah , esta b lish in g ratio n al and tex tu al p ro o f th at it is w ro n g
and w a rn in g a g a in st it, w h ic h is in d ic a te d by the w o rd s ^ T h e re is
no god but He)?;
Soorat Ghafir (4-6) | 337
o r it tells us o f H is ju d g e m e n t, th e rew ard for th o se w h o do good,

and p u n ish m en t for th o se w h o co m m it sin, w h ich is in d icated by the
w ords ^ u n to H im is th e retu rn [o f all])?.
T his su m m arises all th e su b lim e ideas and co n cep ts co n tain e d in

the Q u r’an.
0 0
(V * :
40:4. N o n e argue ag a in st the signs o f A llah e x cep t th o se w ho

d isb eliev e. So do not be d e ceiv ed by th e ir [u n in h ib ited ]
m ovem ent throughout the land.
40:5. Before them the people o f N ooh also rejected [their Prophet],
as did the parties [w ho gathered against their Prophets] after
them. Every nation plotted against its M essenger, to seize him,
and with false argum ents sought to underm ine the truth. So 1
seized them, and how [terrible] w as M y punishm ent!
40:6. T hus the decree o f your Lord has becom e inevitable against
those who disbelieved, that they will be inhabitants o f the fire.
H ere A lla h (4 c) te lls us th a t ((N o n e a rg u e a g a in st th e sig n s o f

A llah ex cept those w ho disbelieve)?. W h at is m ean t by arguing here
is a rg u in g w ith the aim o f re fu tin g th e signs o f A llah and o p p osin g
them on the basis o f falsehood. T h is is the attitude o f the disbelievers.
A s for th e believ ers, they su b m it to A llah (4c), W ho causes truth to
prevail o v e r falsehood.
N o one should be d e ceiv e d by the w ealth and status o f an y o n e,

and think th at the fact th at A llah has besto w ed upon him w o rld ly gain
is a sign th at A llah loves him o r th at he is fo llo w in g the truth. H ence
A llah says: ^ S o do n o t be d eceiv e d b y th e ir [u n in h ib ited ] m ov em en t
th ro u g h o u t th e la n d ^ th at is, th e ir co m in g and g oing, e n g ag in g in all
k inds o f trade and business. R ath er w h at one should do is to ev aluate
p e o p le on th e b a sis o f tru th , lo o k in g at th e facts an d w e ig h in g up
peo p le w ith in th e fram ew o rk o f Islam ic te a c h in g , n o t w e ig h in g up
the tru th on the b a sis o f w h a t p e o p le say, as is d o n e by p eo p le w ho
hav e no k n o w led g e and n o p o w e r o f rational thinking.
T hen A llah w arn s th o se w ho argue ag ain st the signs o f A llah in
o rd e r to refu te th em , as w as do n e by p rev io u s n atio n s, such as the
p eo p le o f N o o h an d ‘A d, an d *fthe p arties [w ho g athered a g ain st th eir
Prophets] after them j», w ho cam e to g eth er and united ag ain st the truth
in o rd er to refu te it and to su p p o rt falsehood.
In fact, the m atter w en t so fa r th at ^ E v e ry nation plotted ag ainst
its M essen g er, to seize h im ^ that is, to kill him , and this is the w orst
th ing th at they cou ld ev er do to th e M essen gers, w ho are the leaders
o f the people o f good and w ere follow ing pure truth concerning w hich
th ere co u ld be n o d o u b t o r co n fu sio n . T hey w an ted to kill them , and
can there be any co n sequ ences for such tran sg ressio n , m isguidance
or w ick ed n ess ex cep t severe p u n ish m en t th at w ill have no end?
H ence A llah said co n cern in g th e ir p u n ish m en t in th is w o rld and
in the h ereafter:
«(So I se iz e d them j» b e c a u se o f th e ir d is b e lie f an d th e ir g a th e rin g
ag ain st th e ir P rophets
^ a n d h ow [terrible] w as M y p u n ish m e n t^ fo r it w as the w o rst and
m o st terrib le o f p u n ish m en ts; it w as but a sin g le blast, o r a sh o w er
o f p ebbles th at rain ed d o w n upon th em , o r a co m m an d to the earth to
sw allow them up, o r a com m an d to the sea to drow n them , w hereupon
they b ecam e lifeless.
«(Thus the d e c re e o f y o u r L o rd h as b e c o m e in e v ita b le a g a in st

th o s e w h o d isbeliev ed )* th a t is, th u s th e d e c re e o f m isg u id a n c e
b ecam e in e v itab le for these p e o p le, on the b asis o f w hich the decree
o f p u n is h m e n t w a s issu e d . H e n c e A lla h say s: «(that th e y w ill be
inhab itan ts o f the fire)*.
40:7. Those [angels] w ho bear the Throne and those w ho are around
it glorify and praise their Lord; they believe in Him and pray
for forgiveness for those w ho believe, [saying]: O ur Lord, You
encom pass all things in Your m ercy and know ledge, so forgive
those w ho repent and follow Your path, and protect them from
the punishm ent o f the blazing fire.
40:8. O ur Lord, and adm it them to gardens o f perpetual abode w hich
You have prom ised them, and [admit] the righteous am ong their
forebears, their spouses and their offspring. Verily You are the
Almighty, the M ost Wise.
40:9. A nd protect them from the evil consequences [o f their sins],
for w hom ever You protect from evil consequences on that day,
You will indeed have bestow ed m ercy upon him , and that will
be the suprem e trium ph.
H e re A lla h (4 s ) te lls u s o f H is p e rfe c t k in d n e s s to w a rd s H is

believ in g slaves, and w h at H e has o rd ained o f m eans that lead to their
happiness that have n o th in g to do w ith th em , such as th e p ray ers for
th eir forg iv eness by the an gels w h o are clo se to H im , and the a n g e ls ’
su p p licatio n for th e ir w ell-b ein g in th is w o rld and th e hereafter. H e
a lso tells u s o f th e h o n o u ra b le statu s o f th e b e a re rs o f th e T h ro n e
and th o se w h o are aro u n d it, and th eir sin cerity to w a rd s the slaves
o f A llah, b ecau se th ey know th at A llah w ill accep t th at from them .
H ence H e says:
^ T h o se [angels] w h o b ea r the T h ro n e ^ th at is, the T h ro n e o f the
M ost G racio u s, w h ich is th e ro o f o f creatio n and the g reatest, v astest
and m o st beau tifu l o f created th in g s, the clo sest to A llah (4g), w h ich
en c o m p a sses th e h e av en s an d th e earth and the Kursi.bS A llah (4c)
has appointed these angels to bear His m ighty T hrone, so undoubtedly
they are a m o n g the b ig g est, g reatest and stro n g est angels.
T h e fact th at A llah has chosen th em to b e ar H is T h ro n e, and H e
m e n tio n s th em first, and has b ro u g h t th em clo se to H im in dicates
th at th ey are th e b e st ty p es o f an g e ls (p eace be upon th em ). A llah
(4?) says elsew h ere:
€f.. .and on th at day, eig h t w ill carry the T h ro n e o f y o u r L ord abo v e
them .]? (al-Hdqqah 69: 17)
^ a n d th o se w h o a re a ro u n d it]? o f th e a n g e ls w h o a re c lo se in
status and virtue
68 According to some scholars, the Kursi is the Footstool o f the Most Gracious.
However, other scholars are o f the view that the Kursi is synonymous with
the 'Arsh (Throne). There is also a third view - favoured by at-Tabari,
who narrated it from Ibn ‘Abbas - which is that what is referred to by
the word Kursi is the know ledge o f Allah. At-Tabari supported this
view by noting that a page on which know ledge is w ritten is called
kurrasah and that the scholars may be referred to as karasi (pi. o f kursi),
because they may be relied upon with regard to issues o f knowledge.
(Translator)
^ g lo rify and p raise th eir L o rd ^ . T h is is p raise for them , b ecau se o f

th e ir a b u n d a n t w o rsh ip o f A llah ($g), e sp e c ia lly g lo rific a tio n an d
praise; all o ther kinds o f w orship co m e under the heading o f glorifying
and p raisin g A llah , b ecau se it is all a kind o f d eclarin g A llah to be far
above any w orship o r praise being directed to anyone o th er than H im ,
and it is p raise o f H im . R ath er p raise is fo r A llah alone. A p e rs o n ’s
saying “Subhan Allah wa bi hamdihi (G lo ry and p raise be to A lla h )”
com es u n d er the h ead in g o f w orship.
^ a n d p ra y fo r fo rg iv e n e ss fo r th o se w h o believe)?. T h is is one
o f th e m an y b e n efits an d v irtu e s o f faith: th e an g els, w h o h av e no
sin, p ray for fo rg iveness fo r the b eliev ers. S im ply by b elieving, the
b elie v e r attain s this g reat blessing.
A s fo rg iv e n e ss h as p re re q u is ite s , w ith o u t w h ic h it c a n n o t be
atta in e d , A lla h (3 c) tells u s th e o p e n in g w o rd s o f th e ir p ra y e r fo r
forg iv en ess fo r th e b eliev ers, w ith o u t w h ich it can n o t be com plete:
^ O u r L ord, You enco m p ass all th in g s in Y our m ercy and know ledge)?
an d Y our k n o w le d g e e n c o m p a sse s all th in g s, so n o th in g is h id d en
from You and n o th in g the w eig h t o f an ato m on earth o r in h eav en , or
an y th in g sm alle r o r g re ater than th at, escap es Y our kno w led g e. A nd
Y our m ercy encom p asses all things, so the u pper and low er realm s are
filled w ith the m ercy o f A llah, w h ich en co m p asse s th em and reach es
as far as H is creatio n w ent.
^ s o fo rg iv e th o se w h o repent)* fro m a sc rib in g p a rtn e rs to You
and from sin
?fand follow Y our p a th ^ b y fo llo w in g Y our M essen g e rs, affirm in g
Y our o n en ess and o b ey in g You
^ a n d p ro te c t th em from the p u n ish m e n t o f th e b lazin g fire ^ th at is,
p ro te c t th em from the p u n ish m en t its e lf an d p ro te c t th em from the
cau ses th at lead to the p u n ish m en t.
^ O u r L ord, and adm it th em to g ard en s o f perp etu al abo d e w hich
You have p ro m ised them)? on th e lips o f Y our M essengers
^ a n d [adm it] th e righteous)* w ho believ ed and did rig h teo u s deeds
^ a m o n g th e ir fo reb ears, th eir spouses)? - the w o rd tran slated h ere as

^spouses)? in clu d es w iv es, h u sb an d s, co m p an io n s and friends
^ a n d th e ir offspring)?.
^V erily You are the Alm ighty)? W ho subjugates all things. By Your
m ig h t, You fo rg iv e th e ir sin s, reliev e th em o f h a rd sh ip s an d cau se
them to attain all th a t is good
?(the M o st Wise)? W ho does w h at is ap p ropriate. So w e do not ask
You, O o u r L ord, for an y th in g co n trary to th at w h ich is d ictated by
Y our w isd o m ; rath er part o f Y our w isd om - as You have told us on
th e lips o f Y our M essen g ers, an d as d ictate d by Y our g race - is to
forgive the believers.
fjA nd protect them from the evil consequences [o f their sins])? that
is, and p ro tec t them from evil deeds and th eir c o n seq u en ces, b ecause
that is u p settin g to th e one w h o d o es it.
?(for w h o m e v e r You p ro tec t from evil c o n se q u e n c e s on th a t day)?
n am ely th e D ay o f R esurrectio n
^ Y o u w ill in d ee d h av e b esto w e d m ercy u p o n h im p b e c a u se Y our
m ercy is co n tin u o u sly b esto w ed upon p eo p le, and n o thing prevents
it ex cept p e o p le ’s sins and bad deeds. So w h o m ev er You p ro tect from
evil con seq u en c es, you w ill be g u iding him to w ard s good deed s and
th e ir good co n seq u en ces
(•(and th at w ill be the suprem e trium ph)? and there w ill be no trium ph
like it, and peo p le can n o t co m p ete fo r an y th in g b etter th an that.
T h is su p p lic a tio n o f th e a n g e ls is in d ic a tiv e o f th e p e rfe c t
know ledge o f their Lord, and it is an exam ple o f seek ing to draw close
to A llah by virtue o f H is beau tiful nam es, by virtue o f w hich people
should seek to draw clo se to H im . T h e su p p licatio n is a p p ro p ria te
to that w hich they are ask in g o f A llah. B ecau se th e ir su p p licatio n is
for the attain m en t o f m ercy and the rem oval o f the neg ativ e effects
that resu lt from the sh o rtco m in g s o f hu m an b ein g s, o f w hich A llah
is aw are, and w h at resu lted from these sh o rtco m in g s o f falling into
sin, and o th e r m atters o f w hich A llah has full k n o w led g e, it is for this
reason th at they so u g h t fo rg iv en ess by v irtu e o f the d iv in e attrib u tes

o f m ercy and know ledge.
Part o f their perfect etiquette tow ards A llah (3 s) is their affirm ation
o f H is bein g th eir Lord, in both a g en eral and sp ecific sense. T hey
ac k n o w le d g e d th a t th ey h a v e n o c o n tro l w h a ts o e v e r; ra th e r th e ir
su p p licatio n to th eir L ord em an ates from th o se w ho are in h erently
in need in all respects, and there is noth in g w h atso ev er th at they could
b o ast ab o u t o r be proud o f befo re H im (as they have no p o w er before
Him). T here is nothing but the grace, generosity and kindness o f A llah.
A n o th e r a sp e c t o f th e ir e tiq u e tte is th a t th e y a re in c o m p le te
h arm ony w ith th eir Lord, loving w hat H e loves o f deeds, w hich refers
to the acts o f w o rsh ip th at p eo p le did an d in w h ich th ey strove hard,
and loving w h om H e loves o f those am o n g th e b eliev ers w ho strive
hard , w hom A llah (3 s) loves from am o n g H is creatio n . B ecause the
ang els love th em , th ey call upon A llah and seek th ereby the sound
w ell-being o f the believers, because offering supplication for a person
is one o f the clearest proofs o f o n e ’s love fo r him , for a person only
o ffers su p p licatio n fo r th o se w h o m he loves.
0 0
( \T - \ • :
40:10. It will be proclaim ed to those w ho disbelieved: A llah’s loathing

o f you is greater than your loathing for your own selves, for you
w ere called to faith but you disbelieved.
344 I Tafseeras-Sa‘di Ju z’24
40:11. They will say: Our Lord, twice You have caused us to be lifeless69
and tw ice You have brought us to life. N ow we acknow ledge
our sins; is there any w ay out [o f the fire]?
40:12. [It will be said to them :] This is because w hen A llah alone w as
invoked, you disbelieved, but w hen partners w ere ascribed to
Him , you believed. Judgem ent belongs only to A llah, the M ost
High, the M ost Great.
H ere A llah (4 ?) tells us a b o u t th e sh a m e an d d isg ra c e th a t w ill

befall the d isb eliev ers, an d how th ey w ill ask to go back to this w orld
and to ex it from th e fire, b u t th a t w ill be im possible, and th ey w ill
be rebuked:
^ l t w ill be p ro claim ed to th ose w ho d isb e lie v e d ^ - they are referred
to in general term s (w ith o u t statin g w h a t they d isb eliev ed in) so as
to in clu d e all k in d s o f d isb e lie f, su ch as d is b e lie f in A llah , in H is
B ooks, in H is M essen g ers o r in the L ast Day. W hen they e n te r the
fire and ad m it th at they d eserv e it b ecause o f w h at they c o m m itted
o f sins, then th ey w ill loathe th em selv es g reatly for that an d w ill be
very an g ry w ith th em selv es. A t th at p o in t th e y w ill call out, an d it
w ill be said to them :
^ A lla h ’s lo ath in g o f y ou is g reater than y o u r lo athing for y o u r ow n
selves, for you w ere called to faith but you d isb e lie v e d ^ that is, w hen
the M essengers and th eir follow ers called you to faith and estab lish ed
c le a r p ro o f th a t h ig h lig h te d th e tru th , y o u d isb e lie v e d an d sh o w ed
no in te re st in fa ith fo r w h ic h A lla h c re a te d y o u , an d yo u tu rn e d
69 The first period o f lifelessness is the initial period o f development in the

womb, which is referred to in Soorat al-M u’minoon:
«(Then We made the drop o f semen into a clinging clot, then We made the
clinging clot into a lump o f flesh, then We made the lump o f flesh into
bones, and clothed the bones with flesh...)? (a l-M u ’minoon 23: 14)
- until the soul is breathed into the foetus, whereupon it becomes alive.
The second period o f lifelessness follows death in this world and lasts
until the Day o f Resurrection. (Ibn ‘Ashoor; at-Tafseer al-Muyassar)
aw ay from H is v a st m ercy, th e refo re H e lo ath ed y o u an d d e sp ised

you.
T h a t (H is lo ath in g o f y o u ) ^ is g re a te r th a n y o u r lo a th in g fo r y o u r
ow n selves)? th at is, this lo ath in g from A llah to w ard s you persisted,
a n d d iv in e w ra th k e p t c o m in g u p o n y o u , u n til y o u re a c h e d th is
point. So to d ay y o u have earned the w rath and p u n ish m e n t o f A llah
at the tim e w h en the b eliev ers h av e attain ed th e p leasu re an d rew ard
o f A llah.
T h ey w ill w ish to go b ack to this w o rld , an d w ill say: ^ O u r L ord,
tw ice You have cau sed us to be lifeless)? referrin g to the first death,
an d th e p e rio d b e tw e e n th e tw o T ru m p e t b la sts, a c c o rd in g to one
view . O r it m ay refer to the p erio d o f n o n ex iste n c e befo re they w ere
b ro u g h t into being , then A llah c au sed th em to die, a fte r H e b ro u g h t
th em into being.
^ an d tw ice You have b rought us to life)? this refers to life in this w orld
and life in th e h ereafter
^ N o w w e ack n o w led g e o u r sins; is th ere an y w ay o u t [o f th e fire ]? ^
T h at is, th ey w ill ex p ress reg ret and say that, b u t it w ill be to no avail
and w ill not b e n e fit them . T h ey w ill be reb u k ed fo r n o t tak in g any
m easu res th at could lead to salv atio n , and it w ill be said to them :
^ T h is is b ecau se w h en A llah alo n e w as invoked)* th a t is, w hen
the call w as m ade to affirm H is o n en ess an d strive fo r H is sake alone,
and it w as fo rb idden to ascrib e partners to H im ,
^ y o u disbelieved)? in H im , y o u r h earts shrank w ith av ersio n an d you
found it ex trem ely o ff-putting
^ b u t w h en p artn ers w ere a scrib ed to H im , y ou b e lie v e d ^ . A nd this
is w h at has led you to this place and has caused you to reside in this
ab o d e : it is b e c a u se y o u d isb e lie v e d in faith a n d y o u b e lie v e d in
disbelief; you w ere pleased w ith that w hich w as evil and corrupt in the
p revious w orld and in the hereafter, and you w ere displeased w ith that
w h ich w as good and so u n d in the previo u s w o rld and in th e hereafter.
You g av e p reced en ce to th a t w h ich leads to d oom , h u m iliatio n and
346 I Tafseer as-Sa'di Ju z'24
d iv in e w rath, and you had no in terest in th at w h ich is th e m ean s o f

triu m p h , su ccess and salvation.
f(... if they see the path o f g u idance, they w ill n o t follow it, but if they
see the path o f error, they w ill tak e it as th e ir w a y ... )? (al-A ‘ra f7 :146)
^Ju d g em en t belongs only to A llah, the M ost H igh, the M ost Great)?
- H e is M o st H igh in ev ery sen se, su b lim e in esse n c e , su b lim e in
esteem , su b lim e in th e su b jugation o f all others. O ne a sp ect o f His
b ein g M ost H igh in esteem is H is perfect ju stic e ; H e do es th at w hich
is ap p ro p riate and H e do es no t regard as equal the rig h teo u s and the
evildoers.
«fthe M o st G reat)? to W h o m b e lo n g p rid e , g re a tn e s s and g lo ry in
H is nam es, H is attrib u tes and H is deeds. H e is far abo v e all d efects,
faults and sh o rtco m in g s. A s ju d g e m e n t b elo n g s o n ly to H im , an d He
has ruled th at y ou are to ab id e in hell for ever, H is v e rd ic t can n o t be
ch an g ed o r altered.
0 _____ O
^ VI >
(\v -\r
40:13. It is He W ho show s you His signs and sends down provision

for you from heaven. But none pay heed except those w ho turn
to Allah.
40:14. So call upon A llah w ith sincere devotion to Him alone, even
though the disbelievers hate it.
40:15. [M ost] Exalted in rank, Lord o f the Throne, He sends down His
revelation by His com m and to w hom ever am ong His slaves He
w ills, to w arn [people] o f the D ay o f M eeting,
40:16. the day w hen they will be brought forth, w ith nothing o f them
hidden from Allah. [Allah will say:] To whom does dom inion
belong this day? To A llah, the O ne, the Subjugator!
40:17. Today every soul will be requited according to w hat it earned;
none will be w ronged today. Verily, Allah is sw ift in reckoning.
H ere A llah (4?) m entions His g reatest b lessing to H is slaves, w hich

is sh o w in g th em tru th as d istin ct from falseh o o d , by m eans o f w hat
H e show s his slaves o f H is signs in th e ir o w n selves, in the universe
an d in th e Q u r ’an, w h ich are in d icativ e o f ev e ry su b lim e aim and
w hich show gu id an ce as d istin c t from m isg u id an ce, so th at the one
w h o p o n d e rs the sig n s an d refle c ts u p o n th e m w ill h av e no d o u b t
abo u t the truth.
T h is is o n e o f th e g re a te st b le ssin g s th a t H e b e sto w s u p o n H is
slaves, fo r H e has not left th e tru th am b ig u o u s an d has not left w hat
is correct unclear; ra th er H e has p resen ted v ario u s k inds o f evidence
an d p roof, an d has e x p lain ed H is signs,
^ ...a n d so th a t th o se w h o c h o se to p e rish [by c h o o sin g d isb e lief]
m ig h t d o so a fte r se e in g c le a r e v id e n c e , a n d th o se w h o c h o se to
live [by ch o o sin g faith] m ig h t do so after seeing clear e v id e n c e ...^
(al-Anfal 8: 42)
T he m ore im p o rtan t an d sig n ifican t the issue, the m o re ev id en ce
is av ailab le and th e ea sie r it is to understan d .
L ook at the issue o f d ivine o n en ess. B ecause it is one o f the m ost
im p o rtan t issu es - in fact it is the m o st im p o rtan t - the evid en ce for
it, both ratio n al and tex tu al, is ab u n d a n t an d varied. A llah sets forth
e x am p les to m ak e it c le a r an d p re sen ts m an y a rg u m en ts fo r it. H ence
H e m en tio n s it here, and h ig h lig h ts so m e o f the ev id en ce for it, then
H e says: (-[So call upon A llah w ith sin cere d ev otion to H im alone]?.
H av in g sta te d th at H e w ill sh o w H is sla v e s H is signs, H e now

d ra w s a tte n tio n to a sig n ific a n t sign: ((and sen d s d o w n p ro v isio n
fo r y o u fro m heaven)? th a t is, ra in , b y m e a n s o f w h ic h y o u earn
y o u r pro v isio n , an d y ou an d y o u r an im als live. T h is in d icates that all
b lessin g s com e from A llah.
F ro m H im c o m e th e b le ssin g s o f re lig io n , w h ic h are sp iritu a l
b lessings, d ifferen t relig ious teach in g s, the p ro o f fo r them and w hat
follo w s th a t o f a c tin g u p o n them . A ll w o rld ly b le ssin g s also co m e
from H im , such as the b lessin g s that result from rain, w hich gives life
to th e land an d p eople. T his o ffers d efin itiv e e v id en ce th at H e alone
d e serv es to be w o rsh ip p ed and th at dev o tio n should be fo cu sed on
H im alone, ju s t as H e alo n e is th e B esto w er o f b lessings.
(•(But none pay heed)? to the signs w hen they are rem inded o f them
(•(except th o se w h o tu rn to A llah)? by lo v in g H im , fe a rin g H im ,
o b ey in g H im and bese ech in g H im . Such is the person w ho benefits
fro m th e sig n s, fo r w h o m th e sig n s are a so u rc e o f m e rc y a n d he
increases in in sig h t thereby.
A s th e se sig n s se rv e as a re m in d e r, an d th e re m in d e r leads to
sin c e re d ev o tio n to A llah , H e say s here: ^ S o call upon A llah w ith
sincere dev o tio n to H im alone)? - this refers to w o rsh ip p in g H im and
a sk in g o f H im .
S in cere d e v o tio n m ean s p u rify in g o n e ’s in te n tio n s and m ak in g
o n e ’s actio n s solely fo r the sake o f A llah (•$£) in all acts o f w orship,
both o b lig ato ry and reco m m en d ed , an d in all m atters h av in g to do
w ith the rights o f A llah and the rig h ts o f His slaves.
In o th e r w o rd s, b e sin c e re to A lla h (M ) alo n e in e v e ry ac t o f
w o rship and in ev ery deed by w h ich you seek to draw clo se to Him .
((even though th e d isb eliev ers hate it)?, do not pay any attention
to them and do n o t let th at d eter you from ad h erin g to y o u r religion;
do not fear the rep ro ach o f any re p ro a c h er w h en you strive for the
sake o f A llah. For the disb elievers have th e u tm o st hate for d ev otion
to A llah alone, as A llah (^g) tells us elsew here:
^ W h e n A lla h a lo n e is m e n tio n e d , th e h e a rts o f th o se w h o do n o t
b eliev e in th e h ereafter shrink w ith av ersio n , b u t w h en [gods] o th er
than H im are m en tio n ed , they rejoice.)? (az-Zumar 39: 45)
T hen A llah points out som e o f H is su b lim e and perfect attributes
th a t co m p el one to d ev o te w o rsh ip so lely to H im :
(([M ost] E xalted in rank, L ord o f the Throne)? th at is, the M ost H igh,
M o st E x a lte d , W h o ro se a b o v e th e T h ro n e , w h ic h is e x c lu siv e ly
His. H is rank is so ex alted th at H e is co m p letely d istin c t ab ove H is
creatio n ; H is esteem is so high, H is attrib u tes are so su b lim e and H is
essence is so exalted that no one can draw near to H im ex cep t through
pure d eed s that are based on sincerity, w h ich raise a person in status
and bring him n earer to A llah, and put him ab ove others.
T h en A llah m en tio n s th e b lessin g th at H e b e sto w ed by sending
H is m essage and revelation:
((H e se n d s d o w n H is rev elatio n )? th a t is to th e h e a rt an d so u l as
the soul is to the body; ju s t as th e body w ith o u t the soul has no life
an d c a n n o t su rv iv e, so h earts an d so u ls w ith o u t re v e la tio n c a n n o t
be sou n d o r prosper. A llah (*$g) ((sends d o w n H is rev elatio n by H is
com m and)? in w h ich th ere is b en efit for p eo p le and it is in th e ir best
interests
^ to w h o m e v e r a m o n g H is slav es H e wills)? n am ely the M essen g ers,
w ho m A llah favoured and ch ose to receive H is rev elatio n and give
the call to H is slaves.
T he benefit in sending the M essengers is to enab le people to attain
h ap p in ess in th eir relig io u s and w o rld ly affairs, an d in the hereafter,
a n d to p ro te c t th em fro m m ise ry an d d o o m in th e ir re lig io u s and
w o rld ly affairs, and in the hereafter. H ence A llah says:
((to warn)? th at is, so that th o se to w hom the rev elatio n is given can
w arn (([people] o f the D ay o f M eeting)? th at is, so that th ey can alert
people to that, and urge them to prepare for it by m ean s o f th at w h ich

co u ld sav e them from p u n ish m en t. It is called the D ay o f M eeting
b ecau se on th at day th e C re a to r and create d b ein g s w ill m eet, and
created b eings w ill m eet one another, and the doers o f deeds w ill m eet
th e ir d ee ds and th e req u ital thereof.
^th e day w hen they w ill be b rought forth)? that is, they w ill em erge
from the earth and be gath ered to g e th er in one plain, in w h ich you
w ill see no d e p re ssio n o r ele v a tio n (cf 20: 107), in w h ich the c a lle r
can m ake th em all h e a r an d they can all be seen.
((with nothing o f them hidden from Allah)? - nothing o f them selves,
n o th in g o f th e ir d eed s an d n o th in g o f the requital fo r th o se deeds.
({[Allah w ill say:] To w hom does dom inion belong this d a y ? ^ That
is, w ho is in control o f that great day w hich w ill bring together the first
and the last, the in h ab itan ts o f the h eav ens an d the in h ab itan ts o f the
earth , the day on w hich no one w ill ow n an y th in g o r be in control o f
an y th in g , all co n n ectio n s b etw een p eo p le w ill be severed , an d there
w ill be n o th in g left b u t d eed s, rig h teo u s o r evil?
D o m in io n b elo n g s ^T o A llah , th e O n e, the Subjugator)?, W ho is
u n iq u e in H is essence, H is n am es, H is attrib u tes an d H is d eeds. He
has no p a rtn e r w h o shares in any o f th at in any w ay w hatsoever,
((the S ub ju g ato r)? o f all c re a tu re s , to W h o m all c re a tu re s su b m it,
hum ble th em selv es before H im and are subjugated, especially on that
d ay on w h ich all faces w ill be h u m b led b efo re the E ver-L ivin g , the
S elf-S u stain in g and A ll-S u stain in g (cf. 20: 111), on w h ich no one w ill
speak excep t by H is leave.
((Today ev ery soul w ill be requited accord in g to w h at it earned)?
in this w o rld , o f g o o d o r evil, little o r m uch
((none w ill be w ro n g e d to d a y ^ by h av in g an y th in g ad d ed to his bad
d ee d s o r an y th in g d etracted from h is g o od deeds.
((V erily, A lla h is sw ift in reckoning)? th at is, do n o t th in k o f th at
day as slow in co m in g , fo r it is indeed co m ing, and e v ery th in g that
is co m in g is clo se at hand. H e w ill also be sw ift in c arry in g o u t the

reck o n in g o f H is slav es on th e D ay o f R esu rrectio n , b ecau se o f H is
all-en co m p assin g kno w led g e and perfect m ight.
40:18. Warn them o f the im m inent day, w hen their hearts w ill com e
up into their throats, filled w ith distress. The w rongdoers will
have no close friend or intercessor w hose w ord m ay be heeded.
40:19. Allah knows the stealth o f the eyes and all that the hearts conceal.
40:20. Allah will ju d g e w ith equity, w hereas those on w hom they call
besides Him have no pow er to ju d g e at all. Verily A llah is the
A ll-H earing, A ll-Seeing.
H ere A llah (4g) say s to H is P ro p h e t M u h am m a d ( ^ ) : *fWam

th em o f the im m in en t day)* th at is, th e D ay o f R e su rre c tio n w hich
is im m in en t and has d raw n nig h , fo r v ery soon its terrify in g events,
tro u b les an d e a rth q u ak es w ill begin
^ w h e n th eir hearts w ill co m e up into th e ir throats)* th at is, becau se o f
terro r an d d istress th e ir h earts w ill reach th e ir th ro ats, and they w ill
stare fixedly, ^ fille d w ith distress)*. N o o n e w ill speak e x c e p t one
to w hom the M ost G racio u s gives perm issio n , and he w ill sp eak the
truth. T h ey w ill be u nable to exp ress w h a t is in th e ir h earts o f g reat
terro r and fear.
^ T h e w ro n g d o e rs w ill have no close friend)* th e w o rd tran slated
here as ^ c lo se frie n d ^ m ay re fer to a relativ e o r friend
^ o r in tercesso r w h o se w o rd m ay be h e e d e d b e c a u s e the intercessors

w ill n o t in te rc e d e fo r o n e w h o h as w ro n g e d h im s e lf b y a sc rib in g
p artn ers to A llah. E ven if th ey did in tercede, A llah (•$%) w o u ld not be
p leased w ith th e ir in tercession, so H e w o u ld n o t accep t it.
Â llah know s the stealth o f the eyes)* this refers to the surreptitious
g lance w h ich is n o t n o ticed by th o se sittin g w ith a person, w h en he
steals a g lan ce at som eth ing.
^ a n d all th at th e hearts conceal)* and do n o t d isclo se to others. A llah
k now s th at w h ich is hidden; th erefo re it is m o re ap p ro p riate th a t H e
sees and k n o w s other, v isib le things.
^ A lla h w ill ju d g e w ith equity)* b e c a u se H is w o rd is tru e , H is
religious decree is true, His ju d icial decree is true, and He encom passes
all th ings w ith H is kno w led ge, and reco rd s all things. H e is far above
any injustice, sh o rtco m in g s o r faults. It is H e W ho issues w h atev er
d ecrees H e w ills in th e u n iv erse, for w h at H e w ills h ap p en s and w hat
H e d oes n o t w ill does not happen. It is H e W ho w ill ju d g e betw een
H is slav e s, b o th b elie v ers a n d d isb e lie v e rs, in this w o rld , an d w ill
d e c id e th e m a tte r b e tw e e n th em b y ca u sin g H is c lo se frie n d s and
loved on es to prevail.
^ w h e re a s th o se on w h o m they call b esid es H im ^ - this includes
ev ery th in g th at is w o rsh ip p ed b esid es A llah
^ h a v e no p o w er to ju d g e at all)* b ecau se th ey are helpless and have
no w ill o r ab ility to do good.
^V erily A llah is th e A ll-H e a rin g ^ W ho hears all vo ices, in different
languages, ex p ressing d ifferen t need s
«fAll-Seeing)* W ho sees w h at has happ ened and w h at w ill happen,
w h at w e see and w h at w e do not see, w h at p e o p le know and w h at
they do not know .
A llah says at th e b eg in n in g o f th ese tw o v erses: ^ W a m th em o f
the im m in en t day)* then H e describ es it in a m an n er th at dictates that
w e m u st p rep are fo r th a t tre m e n d o u s day, b eca u se this descrip tio n
sp eaks in w ay s o f m o tiv atio n an d w arning.
o o
40:21. Have they not travelled in the land and seen w hat was the fate
o f those w ho cam e before them ? They w ere more pow erful than
them and m ade a m ore im pressive m ark on the land. But Allah
seized them because o f th eir sins, and they had no defender
against Allah.
40:22. T hat w as because their M essengers cam e to them w ith clear
signs, but they rejected them . So A llah seized them ; verily He
is m ighty, severe in punishm ent.
^ H a v e th ey not trav elled in the land th at is, in th e ir th o u g h ts and

p h y sically , trav ellin g in o rd e r to look and learn, and re flect on the
m ark s left by earlie r peoples
^ a n d seen w h at w as the fate o f those w ho cam e befo re them)? o f the
d isb eliev ers, fo r th ey w ill find th at it w as th e w o rst o f fates, a fate o f
d oom , d estru ctio n , disg race and sham e.
^ T h e y w ere m ore p o w erful than them)? in term s o f n u m b ers and
eq u ipm en t, and they w ere b ig g e r in physical stature
ffand m ade a m ore im p ressiv e m ark on th e land)? in term s o f building
stru ctures and planting. L eav ing an im pressive m ark is in d icativ e o f
the stren g th o f th o se w ho m ade such m ark s, an d it is in d icativ e o f
th eir pow er.
^ B u t A llah seized them)? w ith H is p u n ish m en t
^ b e c a u se o f th e ir sins)? w h en they p ersisted and co n tin u ed therein,
^ v e rily H e is m ighty, sev ere in punishm ent)? (40:22) so th e ir stren g th
did not avail th em in the slig h test befo re the stren g th o f A llah; rather
354 I Tafseer as-Sa‘di Ju z'24
o n e o f the g re a te st n a tio n s in te rm s o f stre n g th w as th e p e o p le o f

‘A d w ho said:
«(... W ho is m o re p o w erfu l than us?...)* (Fussilat 41:15)

A lla h se n t a g a in s t th e m a w in d th a t s a p p e d th e ir stre n g th and
d estro y ed th em utterly.
T h en A llah m en tio n s an ex am p le o f how the d isb eliev ers treated

th eir M essen g ers, n am ely th e story o f Pharaoh and his troops:
40:23. We sent M oosa w ith O ur clear signs and com pelling proofs
40:24. to Pharaoh, Haman and Q aroon, but they said: He is a m agician
and a liar!
40:25. B ut w hen M oo sa b ro u g h t th e truth to them from U s, they
said: Kill the sons o f those w ho believe w ith him, and let their
w om enfolk live. The schem es o f the disbelievers are alw ays
bound to fail.
^W e sent}* to people o f th e ilk o f these disb elievers

^ M o o s a ^ ibn ‘Im ran
^w ith O ur clear signs)* that is, O u r g reat signs that proved definitively
th e tru th fu ln e s s o f th e m e ssa g e w ith w h ic h h e w a s sen t an d the
falsen ess o f the path fo llo w ed by th o se to w hom he w as sent, w hich
w as th e path o f poly th eism and w h at is co n n ected to it
?fand c o m p e llin g proofs)? th a t is, c le a r p ro o fs th a t c o m p e l o n e to

subm it, such as the snake, th e sta ff an d o th e r cle a r signs w ith w hich
A llah su p p o rted M o o sa an d the tru th to w h ich he c a lled people.
T h o se to w h o m he w as sent w ere ?(P haraoh^ and ?)Haman)?, his
advisor,
«(and Q aro o n ji, w h o w as o n e o f the p e o p le o f M oosa, w ho b eh av ed
arro g a n tly to w a rd s h is fello w Isra e lite s b e c a u se o f w e a lth th at he
possessed. A ll o f th em resp onded in th e w o rst m an n er and ^said : He
is a m ag ician and a lia r!^.
^ B u t w hen M oosa b ro u g h t the tru th to th em from U s ^ and A llah
supported him w ith dazzling m iracles that w ould com pel one to subm it
com pletely, they did n o t resp o n d as th e y sh o u ld have. A t the sam e
tim e th ey w ere not co n ten t m erely to ignore him and turn aw ay, or
ev en to den ounce his m essage and ch allen g e it on the basis o f w hat
they had o f falsehood.
R ath er th e ir re sp o n se w as so b ad th at ?{they said: K ill th e sons
o f th o se w h o b e liev e w ith h im , a n d let th e ir w o m e n fo lk live. T h e
schem es o f the disb eliev ers are alw ay s b o und to fa il^ . B ecau se they
cam e up w ith this schem e and claim ed th at if they killed th e sons o f
the Israelites, they w o u ld not b eco m e stro n g and they w o u ld rem ain
slav es, su b ject to th eir co n tro l, th eir sch em e w as A bound to fail)? as
they did not achiev e w h at they aim ed for; rath er they g o t the opposite
o u tcom e, for A llah d estro y ed them an d w ip ed them o u t com pletely.
Note: T h in k ab o u t this p o in t w h ich is o ften rep eated in the B ook
o f A llah:
I f the c o n te x t is a sp ecific sto ry o r a sp ecific m atter, and A llah
w a n ts to g iv e a ru lin g c o n c e rn in g th a t sp e c ific m a tte r th a t is n o t
sp e c ific to th a t m atter, H e m e n tio n s th e ru lin g an d c o n n e c ts it to
the general reason for th at ru ling, so as to m ake it m o re g en eral in
ap p licatio n , w hich in cludes th e story m en tio n ed in th at co n tex t too,
so as to w ard o ff any m istak en no tio n th at th e ru ling is lim ited only
to that specific instance. H ence A llah does not say here “th eir schem e
w as bound to fa il” ; rath er H e says: «(The schem es o f the disb eliev ers
are alw ay s b o u n d to fail)?.
40:26. Pharaoh said: Let me kill Moosa, and let him call upon his Lord!
For 1 fear that he will change your religion or cause m ischief to
appear in the land.
40:27. M oosa said: I seek refuge w ith my Lord and your Lord from
ev ery arrogant person w ho does not believe in the D ay o f
Reckoning.
40:28. A believing man from Pharaoh’s family who had been concealing
his faith said: Would you kill a man merely because he says: My
Lord is A llah, even though he has com e to you with clear signs
from your Lord? If he is lying, he will suffer the consequences
o f his lie, but if he is telling the truth, som e o f that [punishment]
o f w hich he w arns you will befall you. Verily Allah does not
guide the lying transgressor.
40:29. O my people, you have dom inion today and are prevailing in
the land, but w ho will save us from the punishm ent o f Allah,
if it co m es upon us? P harao h said: 1 am only tellin g you

what I think is right, and I am only guiding you to the correct
path.
^ P h ara o h said)? arro g an tly and insolently, aim in g to d eceiv e his

foolish people: ^ L e t m e kill M oosa, and let him call upon his Lord)?
that is, he claim ed th at w ere it not that he did not w an t to upset his
people, he w ould have killed M oosa, and th at he w as not prev entin g
him from calling upon his Lord.
T hen Pharaoh stated that his m otive for killing M oosa w as sincerity
to w ard s his ow n people, and his desire to rem o v e evil from the land.
H ence he said:
^ F o r I fear that he w ill ch an g e y o u r religion)? that you are follow ing
^ o r cause m isc h ie f to ap p ear in the land)?. T his is very strange indeed,
th at the w o rst o f people w o uld give sincere ad vice to his peo p le, not
follow the best o f people. T h is is a kind o f d ecep tio n th at does not
fool an y o n e but the type o f people o f w h o m A llah says:
«(Thus he m ade fools o f his peop le and they obeyed him . T hey w ere
indeed a reb ellio u s an d w ick ed people.)? (az-Zukhruf43: 54)
^ M o o s a said)) w h en P h a ra o h sp o k e th o se re p re h e n sib le w o rd s
to w hich his arro g an ce led him , an d he felt proud o f his p o w er and
ability, M oosa said, seeking th e help o f his Lord:
«(I seek refuge w ith m y L ord and y o u r Lord)? th at is, 1 seek protection
in H is L ordship, by w h ich He is in co n tro l o f all th in g s,
^ fro m e v e ry a rro g a n t p e rso n w h o d o e s n o t b e lie v e in th e D ay o f
Reckoning)-) that is, w h ose a rro g a n ce and lack o f b e lie f in th e D ay
o f R eck o n in g p ro m p t him to co m m it evil and spread corruption. T hat
includes Pharaoh and others. By His kin d n ess, A llah (4 s) p rotected
M oosa from all a rro g a n t p eo p le w ho did not b eliev e in the D ay o f
R eckoning, and H e m ad e a v ailab le to him th e m eans by w hich the
evil o f Pharao h an d his ch iefs w as w ard ed o ff from him .
O n e o f th e se m e a n s w as th is b e lie v in g m an w h o w as from the

fam ily o f P harao h , a m e m b e r o f the royal h o u seh o ld , w h o m u st have
had som e influence, especially since he acted as if he w as in agreem ent
w ith th em and he co n cealed his faith, b ecause they w ere accustom ed
to sh o w in g re sp e c t to him in a m an n er that th e y w ould not do if he
openly disagreed w ith them . Sim ilarly, A llah protected His M essenger
M u h am m ad ( i |§ ) from Q u ray sh by m ean s o f his p atern al uncle A bu
T a lib b e cau se A b u T a lib w as held in high esteem by th em and he
fo llo w ed the sam e relig io n as them ; i f he had been M uslim , he w o u ld
not have been able to p ro tect him in that m anner.
T h a t w ise , p ru d e n t, g u id e d b e lie v in g m an said , c ritic is in g th e
a ctio n s o f his p eo p le and h ig h lig h tin g the ab h o rren t natu re o f w hat
they had decid ed to do:
(•{Would y ou kill a m an m erely b ecau se he says: M y L ord is Allah)?
th at is, how can you regard it as p erm issib le to kill him w h en all he
has done is to say {[My L ord is A llah)?? and he did not m erely say
w o rd s w ith o u t presen tin g proof? H ence he said: {{even though he has
co m e to you w ith clear signs from y o u r Lord)?, because his p ro o f w as
w ell know n to them all, yo ung and old alike.
In o th e r w o rd s: su ch a m an d o e s n o t d e s e rv e to b e k ille d . So
befo re you do that, w hy do you not try to prove th at w h at he brought
o f tru th is w ro n g , and resp o n d to his p ro o f w ith p ro o f o f y o u r o w n to
refute it? T h en a fte r th at you can see w h eth er he deserv es to be killed
- a fte r you d e fe a t him in arg u m en t - o r not. B ut as his arg u m en t is
w e ll-fo u n d ed and his p ro o f is very clear, then there is no w ay th at it
co u ld be p erm issib le to kill him .
T hen he presen ted to them a rational argum ent that could convince
any rational p erson , no m a tte r how you look at it, and he said: {{If he
is lying, he w ill su ffer the c o n seq u en ces o f his lie, but if he is telling
the truth, som e o f that [punishm ent] o f w hich he w arns you w ill befall
you)? that is, M oosa can only be one o f tw o things: eith er he is lying
in his c laim , o r he is tellin g th e tru th . I f he is lying, then he is the
o nly one w h o w ill su ffer th e co n seq u en ces and he is only h arm in g

him self, and y o u w ill not be harm ed by his lie, b ecau se y o u d id not
accep t his call o r b eliev e it. B ut i f he is tellin g the truth and has co m e
to you w ith clear signs, and has told y o u th at i f you do n o t respond,
A llah w ill punish you in th is w o rld and in th e hereafter, then som e
o f that o f w hich he w arn s y o u m u st in ev itab ly befall you, w hich is
p u n ish m en t in this w orld.
B ecau se o f his m atu re th in k in g and his su btle atte m p ts to pro tect
M oosa, this m an cam e up w ith th is re sp o n se th at w o u ld no t cause
any co n fu sio n to the people, and he p resen ted the case o f M o o sa as
being one o f tw o th ings, stating that in eith er case k illin g him w ould
be fo o lish n ess and ig n o ran ce on th e ir part.
T hen he - m ay A llah be pleased w ith him and m ake him pleased,
an d m a y H e fo rg iv e h im a n d h av e m e rc y on h im - m o v e d o n to
a m a tte r th a t w as m o re su b lim e , a n d e x p la in e d h o w c lo se M o o sa
w as to the truth, as he said: ^V erily A llah d o es n o t g u id e th e lying
transgressor)? that is, the one w ho oversteps the m ark by shunning the
truth and tu rn in g to falseh o o d , w h o lies by b lam in g his tra n sg ressio n
on A llah and saying th at H e to ld h im to d o it. A llah w ill not g u id e
such a person to the rig h t path, e ith er in w h at he is try in g to achiev e,
o r in his arg u m en t fo r w h at he is d o in g , an d he w ill not be g u ided to
the straig h t path.
In o th e r w ord s: y o u h av e seen w h a t M o o sa c alls y o u to o f the
truth, and how A llah h elped him to call p eople to the truth and p resen t
rational p ro o f and d iv in ely -g ra n ted m irac les to su p p o rt it. T he one
w ho is g u id ed in this m an n er ca n n o t be a tra n sg re sso r o r a liar. T his
is in d icative o f his know ledg e, reason and kno w led g e o f his Lord.
T h e n he w a rn e d an d a d v is e d h is p e o p le , a le rte d th e m to th e
p u n ish m e n t o f th e h ereafter, and to ld th em n o t to be d e c e iv e d by
w h a t they h ad o f p o w er an d d o m in io n , as he said:
m y p eo p le, y ou h av e d o m in io n today)? th a t is, in th is w orld
^ a n d are p rev ailin g in th e land)? o v e r y o u r su b jects, co n tro llin g them
as y o u w ish.
360 | Tafseer as-Sa'di J u z' 24
B u t assu m e th at you ach iev e w h at you w an t ( o f killin g M oosa),

w hich is n o t g o in g to happen, «fwho w ill save us from the p u n ish m en t
o f A lla h , if it c o m e s u p o n us?)» T h is is in d ic a tiv e o f th is m a n ’s
sm artness in debating w ith his people, as he d escribed it as som eth ing
th at he had in com m o n w ith th em , by say ing ?fwho w ill save u s ...
if it c o m e s u p o n u s ? ^ T h is w as in o rd e r to m ake th e m un d e rsta n d
th at he w as as sincere to w ard s them as he w as to him self, and th at he
w an ted fo r th em w h at he w an ted fo r him self.
^ P h a ra o h sa id ^ , ob jectin g to th at and try in g to d eceiv e his people
lest they fo llo w M oosa: ^1 am o n ly tellin g y o u w h at I th in k is right,
and I am on ly g u id in g y ou to the co rrect path)?.
H e sp o k e th e tru th w hen he said: ^1 am o n ly tellin g y ou w h a t 1
th in k is right)? b u t w h at w as it th at he th o u g h t w as right? H e th o u g h t
that w h at w as right w as to think o f his people as foolish, and that they
should follow him so that he co uld be th eir leader, ev en though he
did not th ink th at he w as in the right. R ath er he th o u g h t th at M oosa
w as in the right, but he denied it ev en th o u g h he w as certain th at it
w as th e truth.
H o w ev er, he w a s ly in g w h en he said: ^ a n d I am o n ly g u id in g
you to the co rrect p a th ^ , b ecau se that w as the op p o site o f the truth.
I f h e h ad o n ly in s tru c te d th em to fo llo w h im in his d is b e lie f and
m isg u id an ce, his evil w o u ld have been less, but he in structed them
to follow him , an d claim ed th at by d o in g so they w o u ld be fo llo w in g
the truth, and th at if they actually fo llo w ed the truth they w o u ld be
fo llo w in g m isg u id an ce.
0 0
40:30. The m an w ho believed said: O m y people, verily 1 fear for you

a fate like that w hich befell the parties [who gathered against
their Prophets] -
40:31. like what happened to the people o f Nooh, and ‘Ad and Thamood,
and those w ho cam e after them . A nd A llah does not intend any
injustice to [any of] His slaves.
^ T h e m an w h o b eliev e d said]?, re p ea tin g his call to his people,

w ith o u t d e sp a irin g o f th e ir e v e r b ein g g u id ed - w hich is the w ay o f
th o se w h o call p eo p le to A llah ; th ey k eep on c allin g p e o p le to th eir
L ord and n o thing d eters th em from that, fo r the arro g an ce o f th o se
w hom they called d oes n o t d e ter th em from p ersistin g in callin g them
- so he said to them :
{(O m y p eo p le, verily 1 fear for you a fate like th at w h ich befell the
parties [w ho gathered against their P ro p h ets]^ nam ely the disbelieving
n a tio n s w h o g a th e re d a g a in st th e ir P ro p h ets an d u n ite d to o p p o se
them .
T h en he m en tio n ed those natio ns by nam e: {[like w h at hap p en ed
to the peo p le o f N o o h , an d ‘A d and T h am o o d , and th o se w h o cam e
a fte r them )?, w hen they d isb eliev ed , an d A llah p u n ish ed th em in this
w orld, before the hereafter.
{(And A llah d oes n o t inten d any in ju stice to [any of] H is slaves)? by
pu n ish in g th em w ith o u t an y sin o r w ro n g d o in g on th e ir part.
40:32. O m y people, verily I fear for you the day w hen people will cry
out to one another,
40:33. the day w hen you will turn to flee, having none to protect you
from [the punishm ent of] Allah. W hom ever A llah has caused
to go astray, no one can guide.
H aving w arn ed them o f pu n ish m en t in this w orld, this m an alerted

th em to p u n ish m en t in the hereafter, as he said:
m y people, verily I fear fo r you th e day w h en peop le w ill cry out
to one another)? th at is, the D ay o f R esu rrectio n , w hen the peo p le o f
p arad ise w ill call out to the p eo p le o f hell:
<(... We have indeed found w h at o u r Lord prom ised us to be true. H ave
y o u fo u n d w h a t y o u r L ord p ro m ise d to be tru e ? ... T he in h ab itan ts
o f h ell w ill call o u t to th e in h a b ita n ts o f p a ra d ise , [say in g ]: S end
d o w n to us so m e o f th e w ate r o r o th e r th in g s th at A llah has p ro v id ed
for you. T h ey w ill say: Verily, A llah has forbidden them both to the
disbelievers.)? (al-A 'rdf 7: 44-50)
W h en the p eo p le o f hell call o u t to M alik:
*j.. .let y o u r Lord put an end to us! H e w ill say: Verily, you w ill rem ain
[in the sam e p lig h t forever].)? (az-Zukhruf43: 77)
- an d w h en they call out to th e ir Lord:
«(Our L ord, d eliv er us from this. T h en i f w e retu rn [to evil], w e w ill
indeed be w rongdoers.)? (a!-Mu ’minoon 23: 107)
- H e w ill a n sw e r them :
«[...A w ay w ith you! Be h u m iliated th erein and do not speak to Me.)?
(al-Mu minoon 23: 108)
O n that day, it w ill be said to the polytheists:
«[.. .C all on y o u r [so-called] partners. T h ey w ill call on them , but they
w ill n o t resp o n d to th e m ...)? (al-Qasas 28: 64)
H e w arn ed them o f th is terrify in g day and ex p ressed his w o rry for
th em , if th ey persisted in th e ir ascrip tio n o f partn ers to A llah.
H ence he said:
{(the day w h en you w ill turn to fle e ^ th at is, you w ill be taken to the
fire
{(having none to protect you from [the punishm ent of] Allah)? because
you w ill h av e no p o w e r y o u rselv es to w ard o f f th e p u n ish m e n t o f
A llah , and no one w ill help you a g ain st Him.
{(On th e d a y w h e n p e o p le ’s in n e r se c re ts w ill be e x a m in e d . T h en
m an w ill have no p o w e r to help h im s e lf nor an y o n e to help him.)?
(at-Tariq 86: 9-10)
{(W hom ever A llah has ca u se d to go astray , no o n e can guide)?
because guidance is in the H and o f A llah, so if He w ithholds guidance
from His slave because he is not fit to receive it, due to his evil nature,
there is no w ay he can be guided.
0 0
40:34. Yoosuf came to you before with clear signs, but you never ceased
to doubt the m essage he brought you. Then when he died, you
said: Allah will never send [another] M essenger after him. Thus
Allah leaves to stray those who transgress and are given to much
doubting,
40:35. those who argue against the signs o f A llah w ithout having any
sound proof. [Their disputing] is exceedingly loathsome to Allah
and to those who believe. Thus does Allah seal the heart o f every
proud and arrogant person.
364 I Tafseer as-Sa'di Juz' 24
^Y oosuf)? th e son o f Y a‘q o o b ?fcam e to y o u b e fo re ^ the

c o m in g o f M o o sa, w ith c le a r sig n s th a t p ro v e d h is s in c e rity an d
tru th fu ln ess, and he en jo in ed y o u to w o rsh ip y o u r L ord alone, w ith
no p a rtn e r o r asso ciate ^ b u t you n e v e r ceased to d o u b t the m essage
he b ro u g h t you)? d u rin g his lifetim e.
^ T h e n w h en he died)? it in creased yo u in d o u b t and poly th eism , and
^ y o u said: A lla h w ill n e v e r se n d [an o th er] M e sse n g e r a fte r him)?
th at is, th is w as y o u r m istak en th inking, and y o u r estim ate th at w as
n o t a p p ro p ria te w ith reg a rd to A llah (tfc), fo r H e d o e s not n e g le c t
H is c re a tio n w ith o u t g iv in g th e m c o m m a n d s a n d p ro h ib itio n s o r
se n d in g H is M e sse n g e rs to th em . T h in k in g th a t A lla h w o u ld n o t
send M esseng ers is m isg uid ed th inking, therefore A llah says: ^ T h u s
A llah leav es to stra y th o se w h o tra n sg re ss an d a re g iv en to m u ch
doubting)?. T h e descrip tio n w h ich th ey gave to M oosa, u n ju stly and
in a rro g a n c e, ac tu ally fits th em , fo r th ey are the tran sg resso rs w ho
tra n sg re sse d a g a in s t th e tru th a n d tu rn e d a w a y fro m it, c h o o s in g
m isg u id a n ce instead. T h ey w e re lying w h en th e y a ttrib u te d th a t to
A llah and rejected H is M essenger.
W h o ever is given to tran sg ressio n and lying - and is co n stantly
like that - A llah w ill n o t guide him o r enab le him to do good, becau se
he has re je cted th e truth a fte r it cam e to him and he re co g n ised it.
T h erefo re his req u ital is th at A llah w ill pu n ish him by d ep riv in g him
o f gu id an ce, as H e says elsew here:
«((.. .S o w hen they cho se to deviate [from the truth], A llah caused their
h earts to deviate [from righ t g u id an ce]...)? (as-Saff 61: 5)
^W e w ill turn th e ir h earts and eyes aw ay [from th e tru th ], sin ce they
refused to believe in it the first tim e, and We w ill leave them to w an d er
b lin d ly in th e ir m isg u id a n c e .^ (al-An'am 6:110)
4 ... A nd A llah does not guide peo p le w ho are given to w ro n g d o in g .)?
(at-Tawbah 9: 109)
T h e n he d e s c rib e d th e ly in g tra n s g re s s o rs : «fthose w h o a rg u e

against the signs o f A llah w ithout hav in g any sound proof]? that m akes
truth d istin ct from falseh o o d so th at it b ec o m es as cle ar as day, but
they argue ag ain st it ev en th o u g h it is so clear, in an a tte m p t to refu te
it an d p ro v e it false
^ w ith o u t h a v in g an y so u n d proof]? th at is, w ith o u t ev id e n c e . T h is
is a lw a y s th e c a se w ith e v e ry o n e w h o arg u e s a g a in s t th e sig n s o f
A llah . It is im p o ssib le th a t h e w o u ld a rg u e on th e b a sis o f so u n d
proof, b ecause no one could p ro v e th e truth to be w ron g, for th ere is
no w ay th a t it can be refu ted on th e b asis o f tex tu al p ro o f o r ratio nal
evidence.
T h e ir arg u m e n t th a t a tte m p ts to refu te the tru th o n th e b asis o f
fa lse h o o d «fis e x c e e d in g ly lo a th s o m e to A lla h an d to th o s e w h o
believe)?. A llah desp ises those w h o do that, b ecau se th e ir a tte m p t to
un d erm in e the truth im plies rejectio n o f tru th and b e lie f in falsehood,
an d d e s c rib in g fa ls e h o o d as tru e , a n d th e se a re th in g s th a t are
ex ceed in g ly lo athsom e to A llah and H e hates th o se w h o are like that.
S im ilarly, H is b eliev in g slav es d esp ise th at intensely, in a g reem en t
w ith th eir Lord. T hese are the elite o f A lla h ’s creation, and their hatred
is indicativ e o f the rep reh en sib le and ab h o rren t nature o f those w hom
they despise.
^T hus)?, ju s t as H e sealed th e h earts o f th e fa m ily o f P h arao h , so
too «fdoes A llah seal the heart o f every pro u d and arro g an t person)?
w ho is proud o f h im s e lf for rejectin g th e truth and for lo o king dow n
on p e o p le , an d is fille d w ith a rro g a n c e b e c a u se o f h is e x c e ssiv e
w ro n g d o in g and tran sg ressio n .
/ I • V?l / » . > *-<r |XX I \ \ ' C * S’ ./ /

*» <_3 j H ^ /yg'
(rv-rn
40:36. Pharaoh said: O H am an, build me a tower, so that 1 may attain

the m eans o f access -
40:37. access to the heavens, and have a look at the G od o f M oosa, for
verily I think he is a liar. Thus P haraoh’s evil deeds w ere made
fair-seem ing to him and he w as barred from the right path, and
P haraoh’s plan ended only in loss.
((P h arao h said)? o b je c tin g to M o o sa , an d re je c tin g h is call to

ack n o w led g e the Lord o f the w o rld s, W ho rose o v er His T h ro n e and
W ho is ab o ve H is creation:
((O H am an, b u ild m e a tower)? th at is, a g reat, high stru ctu re, the
purpose o f w hich is so that I m ay clim b up ((and have a look at the
G od o f M oo sa, fo r v erily 1 th in k he is a liar)? in his claim th at w e
have a L ord and that H e is ab o v e the heavens.
B ut P haraoh w an ted to take p recau tio n ary m easures and see the
m atter for him self. A llah (4s) says, explaining w hat m ade him say that:
(•(Thus P h a ra o h ’s evil d eed s w ere m ad e fa ir-se e m in g to him)?. His
deed s w ere m ade fair seem ing to him , fo r the S h ay tan kept calling
him to do that and m aking it seem good, until he th ought it w as good,
and he called people to it and argued w ith others as if he w as in the
right, w hen he w as one o f the w o rst sp read ers o f m ischief.
(•(and he w as barred from the rig h t path)?, the path o f truth, because
o f the falsehood th at had been m ad e fair-seem in g to him
((and P h a ra o h ’s plan)? by m ean s o f w h ich he w an ted to u n derm ine
the truth and m ake people think that he w as in the right and M oosa
w as in the w ro n g
((ended o n ly in loss)? th at is, failu re, an d it only brought him doom
in th is w o rld and the hereafter.
Soorat Ghafir „
1 (38-44) | 367
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40:38. The m an w ho believed said: O m y people, follow m e; I w ill

guide you to the correct path.
40:39. O m y people, the life o f this w orld is but a b rie f enjoym ent,
whereas it is the hereafter that is the perm anent abode.
40:40. W hoever does an evil deed will be recom pensed only with the
like thereof, but w hoever does righteous deeds, w hether male
or fem ale, and is a believer - it is they w ho will enter paradise,
where they w ill be granted provision w ithout m easure.
40:41. O m y people, how is it that I call you to salvation w hilst you
call me to the fire?
40:42. You call me to disbelieve in A llah and to ascribe partners to Him
o f which I have no know ledge, whilst I call you to the Almighty,
the Oft-Forgiving.
40:43. U ndoubtedly that to w hich you call me cannot respond to any
supplication, eith er in this w orld or in the hereafter. We will
all return to A llah, and it is the transgressors w ho w ill be the
inhabitants o f the fire.
368 | Tafseeras-Sa'di J u z’24
40:44. Then you will rem em ber w hat I am telling you now. I entrust
my affairs to A llah; verily A llah is fully aw are o f His slaves.
((The m an w ho b eliev ed said)?, rep eatin g his ad vice to his people:

((O m y p eo p le, follow m e; I w ill g u id e yo u to the co rrect p a th ^ for
it is n o t as Pharao h is tellin g you; he can n o t g u id e y o u ex cept to the
path o f tran sg ressio n and corruption.
(■(0 m y p eo p le, th e life o f this w o rld is b u t a b rie f en jo y m e n t^ that
is en jo y e d for a b rie f w h ile, then it co m es to an end and vanishes.
So do not be d e ceiv ed o r d istracted from the p u rpose for w h ich you
w ere created.
^w h e re a s it is the h ereafter that is the p erm an en t abode)? w h ich is the
p lace in w h ich to ab id e fo r ever, the realm o f p eace and stability. So
you should give it precedence and strive for it by doing deeds because
o f w h ich A llah w ill b less you.
((W hoever do es an evil deed)? such as a scrib in g partn ers to A llah,
o r co m m ittin g e v ild o in g o r sin
((will be reco m p en sed o n ly w ith th e like thereof)? th at is, he w ill only
be req uited w ith th at w h ich w ill cause him distress and grief, because
th e req u ital o f sin is th at w h ich cau ses d istress.
((but w h o e v e r d o e s rig h te o u s d e e d s, w h e th e r m ale o r fem ale)?
in clu d in g d eed s o f th e h eart (b eliefs an d attitu d es), ph y sical deeds
an d w o rd s uttered
^ a n d is a b e lie v e r - it is th ey w h o w ill e n te r p a ra d ise , w h e re they
w ill be g ranted p ro v isio n w ith o u t m e a su re ^ that is, they w ill be given
their rew ard w ith o u t lim it and w ith o u t counting; rather A llah w ill give
them m ore than th eir deeds deserve.
((O m y p eo p le, how is it th at I call you to s a lv a tio n ^ th ro u g h w h at
I am saying to you
((w hilst you call m e to the fire)? by not fo llow ing th e P rophet o f A llah
M o o sa (^S O .
T hen he e x p lain ed th at b y saying: ((You call m e to d isb eliev e in

A llah and to ascrib e p artn ers to H im o f w h ich I h av e no know ledge)?
th at it d e se rv e s to be w o rsh ip p e d in stead o f A llah . S p eak in g ab o u t
A llah w ith o u t k n o w led g e is one o f the g rav e st an d m o st ab h o rren t
o f sins.
((w hilst I call y ou to the A lm ighty)? to W h o m all m igh t b elongs, and
oth ers have no control o v e r an y th in g at all
((the O ft-Forgiving)? W ho, even if a p erson w ere to transgress beyond
all bounds and have the au d acity to do th at w hich in cu rs H is w rath,
if he w ere then to rep en t an d tu rn to H im , H e w o u ld ab so lv e them
o f th eir evil d eed s and sins, and w ard o f f th at w h ich could re su lt o f
pu n ish m en t in this w o rld an d th e hereafter.
Û ndoubtedly)? th at is, certain ly
((that to w h ich you call m e ca n n o t resp o n d to an y su p p licatio n , either
in th is w o rld o r in the hereafter)? so it is n o t w o rth c a llin g u p o n it
o r tu rn in g to it, eith er in this w o rld o r in the hereafter, b ecau se it is
h e lp le ss and im perfect, and it has no p o w e r to b e n e fit o r h arm , to
cau se d eath , g iv e life o r resurrect.
((We w ill all return to Allah)? (4c), an d H e w ill requite each person
fo r his d eeds
((and it is the tran sg resso rs w h o w ill be the inhab itan ts o f the fire)?. It
is they w ho have tran sg ressed ag ain st th em selv es and show n audacity
to w ard s th e ir L ord by d iso b ey in g H im an d d isb e lie v in g in H im , so it
is th ey alo n e w ho w ill be in h ab itan ts o f th e fire.
H e ad v ised them and w arn ed th em , b u t th ey did n o t pay heed or
acc e p t his m essag e, so he said to them : ((Then y o u w ill re m e m b e r
w h a t I a m te llin g y o u n o w ) o f th is a d v ic e , a n d y o u w ill see th e
co n seq u en ces o f not accep tin g it, w h en th e p u n ish m e n t befalls you
and you are d epriv ed o f th e g en ero u s rew ard.
((I en tru st m y affairs to A lla h ^ th a t is, I turn to H im and seek His
p ro tectio n , and I d eleg ate all m y affairs to H im an d p u t m y tru st in
H im w ith reg ard to all th at I am try in g to attain o f g o o d an d all that
1 a m try in g to w a rd o f f o f h arm , th a t m a y b e fa ll m e fro m y o u o r

an y o n e else.
^ v e rily A llah is fully aw are o f H is slaves)? - He know s their condition
and w h at they d eserv e. H e k n o w s m y c o n d itio n and m y w eak n ess,
and H e w ill protect m e from you and w ill suffice m e against yo u r evil.
H e k n o w s y o u r co n d itio n , so you w ill n o t do an y th in g ex cep t by H is
leave and by H is w ill. I f H e gives you p o w er o v er m e, it is b ased on
d iv in e w isd o m and is in a c c o rd an ce w ith the d iv in e w ill.
O o
40:45. Then A llah delivered him from the evils w hich they planned,
and a terrible punishm ent overw helm ed P haraoh’s family:
40:46. the fire, w hich w ill be show n to them m orning and afternoon.
And on the day w hen the H our begins, [it will be said]: Adm it
the fam ily o f Pharaoh to the severest punishm ent.
((Then A llah delivered him from the evils w hich they planned)? that
is, A llah, the M o st S trong, the M o st M erciful, d eliv ered that g uided,
b eliev in g m an from the p u n ish m en t th at P haraoh and his fam ily had
p la n n e d fo r h im , fo r th e y w a n te d to d e s tro y h im b e c a u se he had
in itiated a d eb ate w ith them that they h ated, and he had show ed them
that he w as in co m p lete ag reem en t w ith M oosa (§§£;) and called them
to the sam e m essag e as th at to w h ich M oosa called them . T his w as
so m eth in g that they could not bear, because they w ere the on es w ho
w ere in p o w e r at th at tim e, an d he had an g ered them and infuriated
them . So th ey p la n n e d to h arm him , b u t A llah p ro tected him from
th e ir sch em e and p lan, an d c au sed it to ba ckfire on them .
«fand a te rrib le p u n ish m e n t o v e rw h e lm e d P h a ra o h ’s fam ily)? as

A llah (-te) d ro w n ed all o f them in a sin g le calam ity.
A nd in al-b arzakh, the fire «(will be show n to them m o rn in g and
aftern o o n . A nd on the day w h en th e H o u r b eg in s, [it w ill be said]:
A d m it the fam ily o f P h arao h to th e se v e re st p u n is h m e n t^ . T h is is
the te rrib le p u n is h m e n t w h ic h w ill b e fa ll th o s e w h o d is b e lie v e d
in th e M e sse n g e rs o f A lla h a n d s tu b b o rn ly re fu s e d to o b e y H is
com m an d s.
0 0
40:47. W hen they argue with one another in the fire, then those who
w ere w eak will say to those w ho w ere arrogant: We w ere your
followers; can you then relieve us o f som e portion o f the fire?
40:48. Those w ho w ere arrogant will say: We are all [suffering] in it.
Allah has already passed judg em en t am ong His slaves.
40:49. Those w ho are in the fire will say to the keepers o f hell: Call
upon your Lord to alleviate the punishm ent for us for one day.
40:50. They will say: Did your M essengers not com e to you with clear
signs? They will say: Yes. They will say: Then call upon Him
yourselves! The supplication o f those w ho disbelieve is all in
vain.
372 | Tafseer as-Sa'di Ju z'24
H ere A llah (*fe) tells us o f the d isp u te betw een the people o f hell:
they w ill reb u k e o n e a n o th e r and seek th e h elp o f the k eepers o f hell,
b u t th at w ill be o f no b en efit to them .
^ W h e n th ey arg u e w ith one a n o th e r in th e fire)?, th e fo llo w ers
w ill argue th at the lead ers tem p ted th em , b u t the leaders w ill disavow
the follow ers.
^ th e n th o se w ho w ere weak)?, n am ely the fo llow ers, w ill say to the
leaders ^ w h o w ere arrogant)? to w ard s the truth, and w h o called them
to th at b ecau se o f w h ich they behaved arrogantly:
«(We w ere y o u r follow ers)? for y ou tem p ted us and led us astray, and
you m ade p o ly th eism and evil fair-seem ing to us
^c a n you then relieve us o f som e portion o f the fire ^ even if it is little?
^ T h o s e w h o w e re a rro g a n t w ill say)?, e x p la in in g th a t th e y are
u n ab le to do th at an d th at th e d iv in e ru lin g w ill be carried o u t on all:
^ W e a re all [su ffe rin g ] in it. A lla h h a s a lre a d y p a sse d ju d g e m e n t
am ong H is slaves)? and H e has given to each his share o f punishm ent,
no m ore and no less. W h at has been decided by the M ost W ise cannot
be changed.
^ T h o se w ho are in th e fire)? n am ely the a rro g an t and w eak
^ w ill say to the k eep ers o f hell: C all upon y o u r L ord to alleviate the
p u n ish m en t for us for o n e day)? so th at w e m ay find som e relief.
B ut ^ T h e y w ill say)? to th em , reb u k in g th em and ex p lain in g that
th eir intercession w ould be o f no ben efit and th eir supplication w ould
be o f no avail:
^ D id y o u r M e sse n g e rs n o t c o m e to y o u w ith c le a r signs)? on the
b asis o f w h ich th e tru th an d the straig h t p ath, an d th at w h ich w o u ld
b rin g y o u c lo se r to A llah and th a t w h ich w o u ld d ista n c e y o u from
H im , b ecam e clear?
^ T h e y w ill say: Yes)? th ey did indeed com e to us w ith clea r signs,
and the definitive p ro o f o f A llah w as established against us, but w e did
w ro n g and w e stu b b o rn ly rejected th e tru th a fte r it h ad b eco m e clear.
^ T h e y w ill s a y ^ th at is, th e k eep ers o f hell w ill say to the peo p le o f

hell, refu sin g to o ffer su p p licatio n fo r th em o r to in terced e fo r them :
^ T h en call upon H im yourselves)?, but w ill this su pplication be o f any
avail o r not? A llah tells us: ^ T h e supplication o f those w ho disbelieve
is all in vain)? th a t is, it is in v alid an d w o rth le ss, b e c a u se d is b e lie f
n u llifies all good d eed s and preven ts any re sp o n se to supplication.
40:51. We w ill surely cause O ur M essengers and those w ho believe to

prevail in the life o f this world and on the day when the witnesses
com e forw ard,
40:52. the day when no excuse w ill benefit those who did wrong; upon
them will be the curse and for them will be a w retched end.
H a v in g m e n tio n e d th e p u n ish m e n t o f th e fa m ily o f P h a ra o h in

th is w o rld , in a l-b a rz ak h an d o n th e D ay o f R e su rre c tio n , an d the
terrib le situ atio n o f th e p eo p le o f h ell, w h o o p p o sed an d fo u g h t H is
M essen g ers, A llah (d s) now says:
^W e w ill surely cau se O u r M essen g ers and th o se w h o believ e to
prevail in th e life o f th is world)? th at is, by m ean s o f ev id en ce and
pro o f, and victory
^ a n d on th e d a y w hen the w itn e sse s co m e forw ard)? th a t is, in the
hereafter, by decreeing rew ard for them and their follow ers, and severe
p u n ish m en t for th o se w ho fo u g h t them .
*fthe day w hen no excuse w ill benefit those w ho did w ro n g ^ w hen
th ey o ffer th e ir excu ses
(•(upon th em w ill be the curse and for them w ill be a w retch ed end)-)
that is, a w retch ed abo d e that o ffers m isery to its inhabitants.
40:53. We gave M oosa guidance and caused the C hildren o f Israel to

inherit the Book,
40:54. as guidance and as a rem inder to people o f understanding.
40:55. So be patient, for v erily the p ro m ise o f A llah is true; seek
forgiveness for your sin, and glorify and praise your Lord in
the afternoon and in the morning.
H aving m en tio n ed w h at hap p en ed to M oosa and P haraoh, and the

fate th at b efell Pharaoh and his troops, th en d e sc rib in g the general
prin cip le th at ap plies to P haraoh and to all the peo p le o f hell, A llah
now tells us that H e g av e M o o sa «(guidance|» that is, the signs and
kn o w led g e by m eans o f w hich peo p le are guided
«(and cau sed the C h ild ren o f Israel to in h erit the B ook)j th at is, We
ca u se d it to b e p a sse d d o w n from o n e g e n e ra tio n to an o th er. T h is
refers to the Torah.
T h a t B o o k c o n ta in s g u id a n c e , w h ich is k n o w le d g e o f relig io u s
ru lin g s an d o th e r m a tte rs. It a lso c o n ta in s re m in d e rs o f g o o d and
en co u rag em en t to do good, and it points o u t evil and w arn s ag ainst
it. B u t th is is n o t fo r e v e ry o n e ; ra th e r it is o n ly fo r ^ p e o p le o f
u n d e rsta n d in g ^ .
^ S o be patient'p O M essenger, as th o se w ho cam e before you, the
M essengers o f strong resolve, w ere patient
Soorat Ghafir (56) | 375
^ f o r v e rily th e p ro m ise o f A lla h is true)? th a t is, th e re is n o d o u b t

ab o u t it, an d there is no su sp icio n o r falsen ess ab o u t it, such th at it
w o u ld b e d ifficu lt fo r y o u to be p atien t. R a th e r it is p u re tru th and
p u re g u id a n c e to w h ic h p e o p le o f p a tie n c e a d h e re s te a d fa stly and
people o f in sight strive hard to ad h e re to it.
T h e p h rase ^ fo r verily th e p ro m ise o f A llah is true)? is one o f the
m ean s o f m o tiv a tin g o n e s e lf to be p atie n t in o b e y in g A llah and in
refrain in g from th at w h ich A llah dislikes.
^ s e e k fo rg iv e n e ss fo r y o u r sin)? th a t is p re v e n tin g y o u fro m
attain in g y o u r salv atio n an d bliss. A llah in stru cted him to be p atient,
b e c a u se th ro u g h p a tie n c e o n e w ill a tta in w h a t o n e se e k s, a n d by
praying for forgiveness one w ill w ard o ff that w hich one does not like.
A nd by glorifying and p raising A llah, especially *fin the afternoon and
in the m orning)?, w h ich are th e b e st o f tim es, at w hich o n e w o u ld do
reg u la r acts o f w o rsh ip an d rem em b e rin g A llah , both o b lig a to ry and
reco m m en d ed , th at w ill help one in all o n e ’s affairs.
0 0
(o"l:jte- ijj—)
40:56. Verily those who argue against the signs o f A llah w ithout having
any sound proof, in their hearts there is nothing but an arrogant
desire for greatness that they w ill never attain. So seek refuge
with A llah, for verily He is the A ll-H earing, A ll-Seeing.
H e re A lla h te lls us th a t i f a n y o n e a rg u e s a g a in st H is sig n s so

as to refu te them on the b asis o f false arg u m en ts, w ith o u t p ro o f or
ev id ence, this stem s from arro g an ce in th e ir h earts to w a rd s the truth
and to w a rd s th e o n e w h o b ro u g h t it. T h e y w a n t to p ro v e th a t th ey
a re g re a te r than him , by m ean s o f w h at they h av e o f falseh o o d . T his
is th e ir aim an d th e ir w ish.
B u t th ey w ill n o t attain th a t goal. T h is is a c le a r sta te m e n t th at
ev ery o n e w ho arg u es ag ain st the tru th w ill be d efeated, and th at the
fate o f everyo n e w h o show s arro g an ce to w ard s it is hu m iliation.
^ S o seek refu g e w ith Allah)* th a t is, seek p ro te c tio n w ith H im .
N o m en tio n is m ade o f w h at p ro tectio n is to be so u g h t from , so as
to m ak e th is idea g en eral in ap p licatio n . In oth e r w ords: seek refuge
w ith A llah from arro g ance w h ich leads to lo oking dow n on th e truth;
seek re fu g e w ith A llah fro m the d ev ils a m o n g h u m a n k in d an d the
jin n ; and seek refu g e w ith A llah from all evils.
^ fo r v e rily H e is th e A ll-H e a rin g ^ W h o h ears all v o ices, o f all
kinds
Â ll-S eeing)* W ho sees all th at is to be seen, in w h atev e r place or
tim e it appears.
0 0
40:57. Indeed the creation o f the heavens and the earth is a greater
m atter than the creation [or recreation] o f hum ankind, but m ost
people do not know.
40:58. The blind and the seeing are not alike, nor are those w ho believe
and do righteous deeds, and those w ho do evil. Little is it that
you pay heed!
40:59. Verily the H our is com ing; there can be no doubt about it. But
m ost people do not believe.
H ere A llah tells us o f w h at is estab lish ed in p e o p le ’s m inds, w hich

is that the creation o f the heavens and the earth, desp ite th eir greatness
an d v a stn e s s , is g re a te r an d m o re sig n ific a n t th a n th e c re a tio n o f
p eo p le, and th at people, in co m p ariso n to th e creatio n o f th e heav en s
a n d th e ea rth , are as in sig n ific a n t as can be. T h e re fo re it is m o re
ap p ro p riate th at the O ne W ho created the m ig h ty h eav en ly bo d ies in
such a precise m a n n er should be ab le to re create p e o p le a fte r th eir
d eath . T h is is o n e o f th e ra tio n a l p ro o fs th a t d e fin itiv e ly p o in t to
th e re su rrectio n . O n ce th e w ise m an lo oks at the h e a v e n ly bo dies,
he w ill reach a certain c o n clu sio n , b e y o n d any d oubt, th a t w h at the
M essen g ers said ab o u t the resu rrectio n is true.
B ut n o t e v ery o n e p ay s atte n tio n to th a t o r reflects u p o n it. H ence
A llah says: d b u t m o st peop le do n o t know )? and th erefo re th ey do
n o t learn from th a t o r g ive an y th o u g h t to it.
T hen A llah (•$&,) says: ^ T h e b lind and th e seein g are n o t alik e, nor
are those w ho b elieve and do righteous deeds, and those w ho do evil)?
th at is, ju s t as th e b lin d and the seein g are n o t alike, so to o the one
w ho b e lie v e s in A llah an d d o es rig h teo u s d eeds, an d the o n e w h o is
to o arro g an t to w o rsh ip his L o rd an d d iso b ey s H im , striv in g in d o in g
th at w h ich incurs H is w rath , are n o t alike.
^ L ittle is it th a t y o u p ay heed)? - o th e rw ise , if y o u th o u g h t o f the
d ifferences betw een th ings and d ifferent levels o f good and evil, and
th e d ifferen ce b etw een the rig h teo u s and the evild o ers, and yo u had
high am b itio n s, then you w o u ld have g iv en p re c e d e n ce to th at w h ich
is beneficial over that w hich is harm ful, to guidance over m isguidance,
and to eternal hap p in ess o v e r this tran sien t w orld.
^V erily the H o u r is co m in g ; th ere can be no d o u b t ab o u t it)?. T he
M esse n g e rs, w h o are th e m o st tru th fu l o f h u m a n k in d , sp o k e o f it,
and the d iv in e ly -re v e ale d B o o k s, w h ich are o f the h ig h est level o f
truth, also sp o k e o f it. M o reo v er th ere is v isib le p ro o f fo r it and signs

th e re o f in th e u niverse.
^ B u t m o st p eo p le do not b e lie v e ^ d esp ite th ese th in g s th at should
lead to a p erfect level o f faith and subm ission.
0
c
40:60. Your Lord says: Call upon Me; 1 will answ er your prayer. Verily
those w ho are too arrogant to w orship M e w ill en ter hell in
hum iliation.
By His kindness tow ard s His slaves and the im m ense blessings He
b esto w s upon th em , A llah called th em to th at w hich is in th eir best
interests in both spiritu al an d w o rld ly term s, and H e in structed them
to call upon H im , m e an in g both the su p p licatio n o f w o rsh ip and the
su p p licatio n o f a sk in g for w h a t they need. H e p ro m ised to resp o n d
to them , and H e w arn ed them again st being too arro g ant to do that.
^V erily th o se w ho are too a rro g an t to w o rsh ip M e w ill e n te r hell
in h u m iliatio n ^ that is, they w ill be hum iliated and despised, suffering
a co m b in atio n o f p u n ish m en t an d h u m iliatio n , as a requital for th eir
arro g an ce.
0 0
40:61. It is Allah W ho has m ade the night for you to rest in, and the
day for you to see. Verily Allah is m ost gracious to hum ankind,
but m ost people do not give thanks.
40:62. Such is A llah your Lord, the C reator o f all things; there is no
god but He. So how could you be turned aw ay [from the truth]?
40:63. Thus are turned aw ay those w ho deny the signs o f Allah.
40:64. It is A llah W ho has m ade the earth a stable place to live in and
the heavens an edifice, and He has shaped you and shaped you
w ell, and has provided you w ith good things. Such is A llah,
your Lord, so blessed be A llah, the Lord o f the worlds.
40:65. He is the Ever-Living, there is no god but He. So call upon Him
with sincere devotion to Him alone, [saying]: Praise be to Allah,
the Lord o f the worlds.
C o n tem p late these v erses w h ich speak o f the v astn ess o f A lla h ’s
m ercy and H is im m en se g race, and h ig h lig h t the o b lig atio n to give
th an k s to H im ; they sp eak o f H is p erfect m ig h t and great d o m in io n ,
and the v astn ess o f H is sovereignty. T h ey tell us th at H e c reated all
th in g s, and re m in d us o f th e p e rfe c t n a tu re o f H is b e in g the E v er
L iv in g an d o f th e fact th a t H e is to be p ra ise d fo r a ll th e p e rfe c t
attributes that He p ossesses, for all H is beautiful deeds, for H is perfect
L o rd sh ip , and fo r th e fact th at H e is th e o n ly L ord. A ll affairs are
con tro lled by H im in both the u p p er and lo w er realm s, in the past,
present and future. N o one has any contro l o f an y th in g o r any share
o f pow er. From th at w e learn th at A llah is th e only O n e to W hom
devotion and w o rship are to be directed , and no one else deserves any
share o f w o rsh ip , ju s t as they do not deserv e any share o f L ordship. I f

o ne realises all o f the above, his h eart w ill be filled w ith k n o w led g e
o f A llah, love for H im , fear o f H im and hope in H im .
T h e se tw o th in g s - k n o w in g H im an d w o rs h ip p in g H im - are
th e p u rp o se fo r w h ic h A llah c re a te d h u m a n k in d , and th e y are the
u ltim ate aim o f H is slaves. T h ey are w h at lead to all good, success,
w ell-b ein g and h ap p in ess, in th is w o rld an d th e hereafter. T h ey are
the n o b lest gifts th at A llah m ay give to H is slav es and they are the
n o b lest o f all pleasures. I f one m isses out on these tw o th in g s, he w ill
m iss o u t on all th at is good, and ev ery th in g th at is bad and evil w ill
be presen t w ith him .
We ask A llah (5 s) to fill o u r h earts w ith k n o w led g e and love o f
H im , and to m ake all o u r actions, both inw ard and o utw ard, sin cerely
for H is sake and in acco rd an ce w ith H is co m m an d s, fo r n o th in g w e
ask o f H im is too m uch for H im , and n o th in g H e could give could
u n d erm in e w h at H e has.
«flt is A llah W ho has m ad e the n ig h t fo r you to rest in)? th at is, He
has m ade it fo r y o u r sake; H e has m ade it dark f(for you to rest)? in
it from y o u r a ctiv ities w h ich , if they w ere to be co n tin u o u s, w ould
cau se you harm . So y ou retire to y o u r b eds, and A llah b esto w s upon
you sleep, w h ich gives rest to m inds and bodies. Sleep is one o f the
h u m a n n e c e ssitie s th a t m an c a n n o t d o w ith o u t. E v ery lo v e r finds
com fort in his b elo v ed, and peo p le becom e fo cu sed, and distractio ns
are reduced.
«jand)? A llah has m ad e «jthe d ay for you to see)? by th e light o f the
sun that is ru n n in g its course. So y ou g et up from y o u r b eds and go
ab o u t y o u r b u sin ess, both sp iritual and w orldly. So p eo p le m ay recite
dhikr or read Q u r’an, or pray, o r seek know ledge and study; o r engage
in trad e, o r w ork as builders, black sm ith s and o th e r p rofessions; or
travel by land o r sea; o r g o o u t to till th e field s, o r to tend to th e ir
anim als.
^V erily A llah is m ost gracious to hum ankind)?, as H e bestow s upon

them th ese blessing s and others, and H e av erts harm from them . T his
requires them to give co m p lete th an k s to H im and to rem e m b er H im ,
^ b u t m o st peo p le do not give thanks)? b ecau se o f th e ir ig n o ran ce and
w rongdoing.
«(...B u t few o f M y slaves are grateful.)? (Saba' 34:13)
T here are few w ho acknow ledge the blessings o f th eir Lord, subm it
to A llah, love H im , and use the b lessin g s in o b e d ience to th eir Lord
and in pursu it o f H is pleasure.
<fSuch)? th at is, the O ne W ho d id that
^ is A lla h y o u r Lord)? th at is, th e o n ly d iv in ity an d th e o n ly L ord,
b ecause H e is the only O n e W ho b esto w s th ese blessin g s, w hich is
p art o f H is b ein g th e ir L ord, an d g iv in g th an k s to H im is req u ired
b ecau se o f H is b ein g divine.
^ th e C reato r o f all things)? th is is affirm in g H is L ordship.
«fthere is no god but He)? this is affirm in g th at H e alo n e is d eserv in g
o f w o rsh ip , w ith no p artn er o r asso ciate.
T h en H e clearly g iv es th e co m m an d to w o rsh ip H im alone: «(So
how could you be tu rn ed aw ay [from the truth]?)? T h at is, how could
y o u be tu rn ed aw ay from w o rsh ip p in g H im alo n e, w ith no p a rtn e r
o r asso ciate, afte r H e has m ade the ev id en ce clear, and a fte r H e has
illu m in ated the p ath fo r you?
^ T h u s are tu rned aw ay those w h o den y the signs o f Allah)? th at is,
as a p unishm ent for their denial o f the signs o f A llah and their hostility
to w a rd s H is M essen g ers, th ey w ere tu rn ed aw ay fro m a ffirm a tio n
o f H is o n eness and sincerity to H im alone. T h is is like the verse in
w h ich A llah (3 s) says:
^W h en ev er a soorah is revealed, they look at one another [as if to say]:
Is anyone w atching? T hen they turn away. A llah has turned their hearts
aw ay, for they are a p eople w ho do not understand.)* (at-Tawhah 9 ■127)
*jlt is A llah W ho has m ad e the earth a stable place to live in)? that
is, H e has m ade it stable an d steady, p rep ared in such a w ay th at it
m eets y o u r n eed s, so th at you are ab le to cu ltiv ate it, grow th in g s on
it, build on it, trav el and settle on it.
^ a n d the h eav en s an edifice)? that is, a ro o f for the earth on w hich
y ou dw ell. A llah has instilled in it that w hich you benefit from o f light
and signs by m ean s o f w hich you n avigate on land and sea.
^ a n d H e has shaped you and shaped you well)? for there is n o thing
a m o n g living b ein g s th at is b etter in shape and im age than the sons
o f A dam , as A llah says elsew here:
«|Verily We have created m an in the best o f conditions.)? (at-Teen 95: 4)
I f y o u w an t to know how p recise the m ak e-u p o f th e h u m an b ein g
is, and th e p erfect w isdom o f A llah in c reatin g him , then look at him ,
lim b by lim b and faculty by faculty: do you find th at any o f his lim bs
or faculties w o u ld be b etter located in a place o th e r than w h ere it is?
L ook at how p e o p le ’s h earts in clin ed to w ards one another: w ill you
find th at in any o th e r species? L ook at w h a t A llah (4 s) has given only
to hum ans, such as reason, faith, love and kn o w led g e, w h ich are the
best o f attitu d es an d are su ited to th e b est o f shapes.
s(and has provided you w ith good things)? - this includes everything
that is good, be it food, drink, spouses, ap p earan ce, clothes, voice and
o th er good th in g s th at A llah has m ade available to H is slaves, and has
granted them the m eans o f attain ing them ; and He has protected them
from the vile th in g s th at are th e ir op p o sites, w hich w ould cau se them
harm in b o d y and soul, and w o u ld be d etrim en tal to th e ir religious
co m m itm ent.
«|Such)? that is, the O ne W ho controls all things and bestow s these
blessings upon you, «(is A llah, y o u r Lord)?.
ffso b le sse d b e A llah , th e L ord o f th e w orlds)? th a t is, m ay H e be
g lo rified , W h o se fav o u rs are in n u m erab le, the O ne W ho sh ow ers all
creatu res w ith H is blessings.
^ H e is th e E ver-L iving)? to W h o m b e lo n g s p e rfe c t life, w h ich

im plies that H e has o th er attrib u tes w ith o u t w hich H is b ein g the Ever-
L iving cannot be com plete, such as hearing, seeing, m ight, know ledge,
sp eak in g and o th e r attrib u tes o f p e rfectio n and m ajesty.
^ th e re is no god b u t He)? th at is, th ere is non e dese rv in g o f w o rship
ex cep t H im .
^ S o call upon Him)* - th is in clu d es th e su p p lic a tio n o f w orsh ip
an d th e su p p licatio n o f ask in g
^ w ith sin cere d ev o tio n to H im alone)? th a t is, seek th e p le a su re o f
A lla h (3g) b y m e a n s o f all k in d s o f a cts o f w o rsh ip , s u p p lic a tio n
and good deeds, for sin cerity is w h at is en jo in ed, as A llah (3g) says
elsew here:
^ A lth o u g h th ey w ere e n jo in e d o n ly to w o rsh ip A llah w ith sincere
devotion to H im , being true in faith to H im a lo n e ...)? (al-Bayyinah 98:5)
^ P ra ise be to A llah , the L ord o f th e w o rld s ^ th at is, all p raise - in
w ords, as w hen people m ention H is nam e, and in deeds, as w hen they
w orship H im - is due to A llah (3?) alone, w ith no p artn er or associate,
becau se o f H is p erfect attrib u tes and d eeds, and H is perfect blessings.
0 0
40:66. Say: I am forbidden to w orship those you call upon besides

A llah, since there have com e to m e clear signs from m y Lord,
and I am com m anded to subm it to the Lord o f the worlds.
384 J Tafseer as-Sa'di Juz’24
40:67. It is He W ho created you from dust, then from a drop o f sem en,
then from a clinging clot. Then H e brings you forth as infants,
then [He causes you to grow] so that you m ay reach your age
o f full strength, then so that you m ay becom e old - although
som e o f you die earlier - and so that you m ay reach the term
appointed [for you], and so that you m ay understand.
40:68. It is He W ho gives life and causes death. W hen He decrees a
m atter, He m erely says to it, ‘B e!’ and it is.
H av in g m en tio n ed th e co m m an d to dev o te w o rsh ip sin cerely to

H im alone, A llah n ow m en tio n s the ev id en ce and p ro o f for that, and
c learly forbids w o rsh ip o f an y th in g o th e r than H im :
^ S a y ^ O Prophet: ^1 am forbidden to w orship those y o u call upon
besides Allah)? o f idols and im ages, and everything that is w orshipped
instead o f A llah.
I have no doubt about the m atter I am follow ing; rather I am certain
and know w h at I am doing. H ence he said:
^ s in c e th e re h a v e c o m e to m e c le a r sig n s fro m m y L o rd , a n d I
am co m m a n d e d to su b m it to th e L o rd o f th e w orlds)? in m y heart,
v erb ally and in m y actio n s, fo r they w ill all su b m it in ob ed ien ce to
H im and in a d h eren ce to H is co m m ands. T his is the m o st im portant
com m a n d m e n t o f all, ju s t as the p ro h ib itio n on w orsh ip p in g any th in g
o th e r than A llah is th e m o st im p o rtan t p ro h ib itio n o f all.
T h en H e co n firm s th is affirm ation o f H is o n en ess by p o in tin g out
th a t H e is y o u r C reator, W ho created y o u in stages. Ju st as H e alone
created y o u , so y ou sh o u ld w o rsh ip H im alone:
^ It is H e W ho created you from dust)? th at w as w hen H e created yo u r
source and father, nam ely A d am (H 5 0
^ th e n from a d ro p o f semen)? - th is is th e b eg in n in g o f creatio n o f all
h u m an s in th e ir m o th e rs ’ w o m b s. M en tio n in g the first stage d raw s
atten tio n to all stag es, from th e clin g in g clo t to th e lum p o f ch ew ed
flesh, then th e bones, then th e breath in g -in o f the soul.
(66-68) | 385
Soorat Ghafir
^ T h e n H e b rin g s yo u forth as in fa n ts^ , th en in like m a n n e r you

m o v e fro m o n e sta g e to a n o th e r, a s o rd a in e d b y A lla h , u n til y o u
reach m a tu rity in m in d an d body, an d a tta in all p h y sic a l stre n g th ,
bo th v isib le an d hidden.
^ th e n [H e cau ses y o u to grow ] so th a t y o u m ay reach y o u r age o f
full stren g th , then so th at y o u m ay beco m e o ld - alth o u g h som e o f
y o u die earlier)* th at is, befo re re achin g full strength
«[and so th at y ou m ay reach the term ap p o in ted [for you]]? th a t is, so
th at y o u m ay go th ro ug h th ese stag es th at have been set o u t fo r you,
and com p lete the lifesp an o rd a in ed for you
«(and so th at y o u m ay u n d e rsta n d ^ y o u r situ ation, and realise th a t the
O ne W ho cau ses y o u to go th ro u g h th ese stages has full pow er, and
th at it is H e alone W ho should be w o rship p ed , and none other, and
that y ou are im p erfect in all w ays.
<jlt is H e W ho g iv es life an d c au ses death)* th at is, H e alone has

the p o w er to give life and cause death, so no soul dies, w ith or w ithout
reaso n , e x c e p t by H is leave.
<$...No m an lives long o r h as his life c u t sh o rt b u t it is [inscribed] in

a reco rd ; v erily that is easy fo r Allah.)* (Fatir 35:11)
«|W hen H e d e cre es a m atter)*, g re a t o r sm all, « H e m e re ly says

to it, Be! an d it is]? and it can n o t be p u t back, rep eated o r resisted
o u li @ c 4 i ; -4 - ,jjf J i j j j u
-4 >1 $ 3 * 3 4 P ‘O ii e ta s *
40:69. Do you not see those who argue against the signs o f A llah? How
could they be turned aw ay [from the truth]?
40:70. [They are] the ones who reject the Book and the [message] with
w hich We sent O ur M essengers. B ut they will com e to know
[the consequences o f their deeds]
40:71. w hen, w ith iron collars and chains around their necks, they are
dragged
40:72. into the scalding water, then they will be burned in the fire.
40:73. Then it will be said: W here are those [false gods] w hom you
ascribed as partners to A llah
40:74. [and you w orshipped them ] besides Allah? They will say: They
are lost from us. Indeed w hat w e used to call upon before is
nothing. Thus does A llah leave the disbelievers to stray.
40:75. [It will be said to them :] That is because you used to exult in
falsehood on earth w ithout justification, and you used to behave
insolently.
40:76. Enter the gates o f hell, to abide therein forever. W retched indeed
is the abode o f the arrogant!
«[Do y o u n o t see th o se w h o a rg u e a g a in s t th e sig n s o f A lla h

w h ic h are so c le a r? T h is is an e x p re ssio n o f a sto n ish m e n t at th e ir
ab h o rren t attitude.
^ H o w c o u ld th e y b e tu rn e d a w ay [fro m th e tru th ]? ^ T h a t is, h ow
c o u ld they be d iv erted fro m it, and w h at d ire c tio n w o u ld th ey take
after this clear explan ation? D o th ey find any clear p ro o f to contradict
o r un d erm in e th e signs o f A llah ? N o , by A llah. O r have th e y found
a specio u s argu m en t th at suits th eir w h im s and desires, and use it to
su p p o rt th e ir falseh o o d ?
W hat a bad deal they h av e ch o sen fo r th em selv es by d isb eliev in g

in the B ook that has com e to th em from A llah, and in th at w ith w hich
A lla h h a s se n t H is M e sse n g e rs, th e b e st, m o st tru th fu l a n d m o st
rational o f hum ankind.
T h ere w ill be no requ ital for such p eo p le e x cep t th e b lazin g fire.
H ence A llah w arns th em o f its p u n ish m en t, as H e says:
^ B u t they w ill co m e to know [the c o n seq u en ces o f th eir deeds] w hen,
w ith iron collars]? w h ich w ill p rev en t th em from m o ving
^ a n d c h a in s aro u n d th e ir n e c k s ^ w ith w h ic h th ey are sh a c k le d to
th e ir devils
«fthey a re d ra g g e d in to th e sc a ld in g w a te r ^ th a t is, w a te r th a t is
ex ceed in g ly hot
«(then they w ill be bu rn ed in the fire)? th at w ill be b la z in g w ith great
flam es, w ith w hich they w ill be burned.
T h en th ey w ill be reb u k ed for th e ir ascrip tio n o f partn ers to A llah
an d th e ir lies, and it w ill be said to them :
^ W here are those [false gods] w h o m you ascribed as partners to A llah
[and y o u w o rsh ip p ed th em ] b esid es A llah?)? C an th e y help y o u or
w ard o f f som e o f the p u n ish m en t from you?
^(They w ill say: T h ey are lost from u s )j th at is, they have go ne aw ay
and th ey are not here; e v en if th ey w ere h ere, th ey w o u ld n o t help
us. T hen th ey w ill deny th em and say: ^ In d e e d w h at w e u sed to call
up o n b efo re is nothing.)?
W h at ap p ears to be the case is th at w h at they w ill m e a n th ereb y is
to affirm the falsen ess o f the gods w hom th ey used to w o rsh ip, and to
affirm that A llah in d eed h as no p artn er; rath e r th e y w e n t a stra y and
did w rong by w o rsh ipp in g th at w h ich is not divine.
T h is is in d icated by the w o rd s o f A llah (-Jg): sfThus d o es A llah
leave th e d isb eliev ers to stray)? th at is, this is the m isg u id an ce that
they fo llo w ed in the p rev io u s w o rld , m isg u id an ce th at is so o b vious
to ev eryone that even th ey th em selv es w ill ack n o w led g e its falseness
on the D ay o f R esu rrectio n , and th e m ean in g o f A lla h ’s w ords:
( [ ...T h o se w h o ca ll u p o n th e ir [so -c a lle d ] p a rtn e rs b e s id e s A lla h

follow n o th in g b u t c o n je c tu r e ...^ (Yoonus 10: 66)
- w ill b eco m e cle ar to them . T his is also in d icated by the v erses in
w h ich A llah (4g) says:
( [ ...O n th e D ay o f R e su rre c tio n th e y w ill d is a v o w y o u r h a v in g
asso ciated th em w ith A lla h ...^ (Fatir 35: 14)
- and:
([W ho is m o re astray than one w ho calls upon, b esid es A llah, those
w ho w ill n o t an sw e r him until the D ay o f R e s u rre c tio n ...? ^ (al-Ahqaf
46: 5)
It w ill be said to th e p eo p le o f hell: ([T hatjj n am ely the various
p u n ish m en ts to w h ich y o u are su b jected
(•[is b e c a u s e y o u u s e d to e x u lt in fa ls e h o o d o n e a rth w ith o u t
ju stific a tio n , and y ou used to b eh av e in so len tly jj th at is, you used to
exult in the falseh o o d th at yo u w ere fo llow ing, and in th e k n ow ledge
by m eans o f w h ich you sought to co n tra d ict th e M essengers, and you
used to b eh av e in so len tly an d arro g an tly to w ard s the slav es o f A llah,
transg ressing and do in g w rong, in d iso bed ien ce to A llah. T h is is like
the verse at th e end o f this so o rah in w h ich A llah (■Jg) says: ^ T h e n
w hen th eir M essen g ers cam e to th em w ith cle a r signs, they exulted
in w hat they had o f [w orldly] k n o w le d g e ^ (40: 83);
- and it is like w h at th e p eo p le o f Q aro o n said to him :
(•[...Do not ex u lt, for A llah does n o t love th o se w ho e x u lt [in th eir
ric h e s],]» (al-Qasas 28: 76)
T his is a b lam ew orthy kind o f jo y that is deserv ing o f punishm ent,
unlike the p raisew o rthy kind o f jo y o f w h ich A llah says:
(•[Say: In th e g ra c e o f A lla h an d in H is m e rc y - in th a t let th em
re jo ic e ... jj (Yoonus 10: 58)
T h at refe rs to re jo ic in g in b e n e fic ia l k n o w le d g e an d rig h te o u s
deeds.
Soorat Ghafir (77) | 389
([E nter the gates o f hell)? - each o n e w ill en te r one o f the levels
o f hell, acco rd in g to his d eeds
([to ab id e th erein fo re v e r^ and n e v e r em erg e from it
([W retched in d eed is th e ab o d e o f th e arrogant)? fo r it is an a b o d e
in w h ic h th e y w ill b e h u m ilia te d , d e ta in e d a n d p u n is h e d , w ith
p u n ish m en ts v ary in g b etw een e x trem e h eat and ex trem e cold.
40:77. So be patient, for verily the prom ise o f Allah is true. W hether We
show you som e o f that [punishm ent] o f w hich We have w arned
them , or We take your soul [in death, before that], to Us they
will be brought back.
([So b e p a tie n t^ , O M e sse n g e r, in c a llin g y o u r p e o p le , a n d in

b earin g w h at yo u su ffer from th em o f harm , and seek h elp in being
p atien t b y m ean s o f y o u r faith,
(•[for v erily the p ro m ise o f A llah is true)?: H e w ill g ran t v icto ry to His
religion, m ake His w ord suprem e and g ran t victory to H is M essengers
in th is w o rld and the hereafter. S eek h elp in th a t also by ex p ectin g
p u n ish m e n t to befall y o u r e n e m ie s in th is w o rld an d th e hereafter.
H ence A llah says:
([W hether We show you so m e o f th at [punish m ent] o f w h ich We
have w arn ed them)? in this w o rld , then th at is all w ell and good
([or We take y o u r soul [in death, b efore that])? that is, before punishing
them ,
([to U s they w ill be bro u g h t back)? and W e w ill req u ite them for th eir
deeds. So:
([N ever think that A llah is unaw are o f w hat the evildoers are d o in g .. . j?
(Ibraheem 14: 42)
T h e n A lla h c o n so le s h im an d e n c o u ra g e s h im to b e p a tie n t by
m en tio n in g his fello w M essengers:
40:78. Indeed We sent Messengers before you [O M uhammad]; o f them

are som e w hose stories We have related to you, and o f them are
som e w hose stories We have not related to you. It was not given
to any M essenger to bring a sign except by A llah’s leave. But
when the decree o f A llah cam e, the m atter w as decided with
justice, w hereupon the follow ers o f falsehood perished.
([Indeed We sen t M essen g ers b efo re y o u ^ that is, W e sen t m any

M e sse n g e rs to th e p e o p le , to call th e m to U s, an d th e y b o re w ith
patience the harm the people did to them
([o f th e m a re so m e w h o se s to rie s W e h a v e re la te d to y o u , an d o f
th em are so m e w h o se sto ries We h av e not related to y o u jj. A ll the
M essengers fo llow ed the co m m and s o f A llah, and not one o f them
had any control o v e r anything.
N o t one o f th em could ^ b rin g a sig n jj - eith er textual o r rational
- ^ e x c e p t by A lla h ’s le a v e ^ that is, ex cep t by H is w ill and d ecree.
S o to d e m a n d m ira c le s a n d s ig n s fro m th e M e s s e n g e rs is
w rongdoing, stubbornness and d isb e lie f on the part o f the disbelievers,
after A llah su p p o rted H is M essen g ers w ith signs that p o in ted to th eir
tru th fu ln ess and the so u n d n ess o f the m essag e they bro u g h t.
^ B u t w hen the d ecree o f A llah came)? d e cid in g and ju d g in g betw een

the M esseng ers and th eir en em ies
^ th e matter)? b etw een them ((w as d ecid ed w ith justice)? th a t cam e at
the rig h t tim e an d w as in a c c o rd a n ce w ith w h a t is rig h t and correct,
b y sa v in g the M e sse n g e rs an d th e ir fo llo w e rs, a n d d e stro y in g th e
d isb eliev ers. H ence A llah says:
((w hereupon)? that is, at th e tim e o f th e ju d g e m e n t m en tio n ed , ((the
fo llo w e rs o f fa ls e h o o d ^ , to w h o m fa ls e h o o d w a s se c o n d n a tu re ,
((perished)?; w h at th ey had atta in ed o f kn o w le d g e and ach ie v e d o f
d eed s w as false, and th eir aim s and g o als w ere false.
So let th o se w ho are ad d ressed here bew are o f p ersistin g in th e ir
falseh o o d , lest they en d up lo sers as th o se p eo p le d id, fo r th ey are
not b etter than them and th ey have no g u aran tee in the scrip tu res th at
they w ill be saved.
O o
40:79. It is Allah W ho made the livestock anim als for you, so that some
o f them you may ride and som e o f them you m ay eat,
40:80. and you m ay have o th er ben efits from them , and so that by
m eans o f them you m ay fulfil y o u r h eartfelt need [to reach
distant places], and on them , and on ships, you are carried.
40:81. A nd He show s you His signs. So w hich o f the signs o f Allah
will you deny?
H ere A llah re m in d s H is sla v e s o f w h a t H e h a s b e sto w e d upon

them o f livestock an im als, in w h ich th ere are a n u m b er o f b lessin g s,
in cluding the follow ing:
• T h ey have th e ben e fit o f rid in g th em and carry in g th eir goods

on them ;
• T h ey h av e th e b e n e fit o f eatin g th e ir flesh and d rin k in g th e ir
m ilk;
• T h e y h av e th e b e n e fit o f k e e p in g w a rm an d m a k in g v ario u s
item s an d fu rn ish in g s from th eir w ool and hair;
- and th ere are m any oth e r benefits in them .
(fand so th a t b y m ean s o f th em y o u m ay fulfil y o u r h eartfelt need
[to reach d ista n t p la c e s ]$», an d y o u feel h ap p y an d rejoice w hen y ou
reach those p laces and m eet th e peo p le th ere
([and on th em , and on ships, y o u are c a rrie d ^ th at is, y o u are carried
on m ounts on land, and on ships on th e sea; A llah has m ad e them to
be o f serv ice to y ou, so th at th ey m ay carry you.
([A nd H e show s you His sig n s^ th at are in d icativ e o f H is onen ess
a n d H is n a m e s a n d a ttrib u te s. T h is is o n e o f th e g re a te s t o f H is
b lessin g s, as H e sh o w ed H is slav es H is sig n s in th e m se lv e s an d in
the u n iv erse, and H is clear blessing s, and H e listed th ose blessings
fo r th em , so th a t th ey m a y ack n o w led g e H im , giv e th an k s to H im
and re m e m b e r H im .
([So w h ich o f the sig n s o f A llah w ill y o u d e n y ? ^ T h at is, w hich
o f H is sig n s do y o u n o t a c k n o w led g e? F o r it is estab lish ed in y o u r
m inds th at all th e signs and blessing s are from H im , so th ere is no
reaso n to d en y th em o r to tu rn aw ay from them .
R ather this dictates, for p eople o f m ature thinking, that they should
striv e h ard and do th e ir u tm o st to o b e y H im , serve H im and focus
co m p letely on H im .
O
40:82. Have they not travelled in the land and seen w hat w as the fate
o f those w ho cam e before them ? T hey w ere m ore num erous
than them and m ore pow erful, and they m ade a more impressive
m ark on the land, but all that they had acquired [o f w ealth and
physical strength] w as o f no avail to them.
40:83. Then when their M essengers cam e to them with clear signs, they
exulted in w hat they had o f [w orldly] know ledge, and the very
thing [punishm ent] they used to ridicule overw helm ed them.
40:84. But w hen they saw O ur punishm ent, they said: We believe in
A llah alone, and w e reject that w hich we used to associate with
Him.
40:85. But their believing after they had seen O ur punishm ent could
not benefit them at all. Such has alw ays been the w ay o f A llah
in dealing with His slaves, w hereupon the disbelievers perished.
H ere A llah urges those w ho d isb eliev e in th eir M essen g er to travel

th ro u g h the land, in the sen se o f b o th p h y sical travel and intellectual
reflectio n , ask in g p eo p le o f k n o w led g e
^[H ave th e y n o t tra v e lle d in th e lan d a n d s e e n ^ in th e s e n se o f
c o n te m p la tin g in such a w ay as to reach th e rig h t c o n c lu sio n , n o t
m erely looking heed lessly and carelessly
^ w h a t w as th e fate o f th o se w h o ca m e b e fo re th e m ^ o f p re v io u s
natio n s, such as ‘A d, T h am o o d , and o th ers, w h o w ere g re a te r than
them in stren g th , m o re w ea lth y an d left a m o re im pressive m ark on
the land, by w ay o f fo rtifie d stru c tu re s, b e a u tifu l p lan ts an d m u ch
agriculture.
394 | Tafseer as-Sa'di Juz' 24
^ b u t all that they had acq u ired [o f w ealth and ph y sical strength] w as
o f no av a il to them ]? w h e n th e c o m m a n d o f A lla h c a m e to th em ;
th eir stren g th did not benefit th em , th ey could not use th eir w ealth
to ran so m th em selv es, and they could not hide in th eir fortifications.
T h en A llah m en tio n s th e ir m ajo r sin:
^ T h e n w hen th eir M essengers cam e to them w ith clear signs]? such as
th e div in ely rev ealed B ooks, g reat m iracles, and clear and beneficial
k n o w le d g e th a t s h o w e d th e w a y to g u id a n c e in tru th , in ste a d o f
m isg uid an ce and falsehood,
«(they e x u lted in w h a t th e y h ad o f [w o rldly] know ledge]? th a t w as
co n trary to the religion o f the M essengers.
It is w ell know n th at th eir ex u ltin g in it in d icated that they w ere
v e ry p le a se d w ith it an d a d h e re d c lo se ly to it, an d th a t th e y w e re
o p p o sed to th e tru th b ro u g h t b y the M essen g ers, for they regarded
th e ir falseh o o d as truth. T h is is g en eral in app licatio n and includes
all kinds o f k n ow ledg e th at are used to o p pose the m essag e brought
by th e M essengers.
O n e o f th e b ra n c h e s o f k n o w le d g e th a t m o st d e s e rv e to be
in cluded in this catego ry is the field o f philosophy, especially G reek
philosophy, on the basis o f w h ich m any verses o f th e Q u r’an w ere
rejected , an d it u n d erm in ed resp ect for the Q u r’an in p e o p le ’s hearts,
reg a rd in g its d efin itiv e p ro o fs as m ere verbal proofs that do not lead
to certainty, and g iv in g p reced en ce to the view s o f foolish people and
fo llo w ers o f falsehood o v er the pro o fs o f the Q u r’an. T his is one o f
the w o rst k in d s o f d isto rtin g th e m ean in g s o f A lla h ’s rev elatio n s and
o f o p p o sin g them and co n trad ictin g them . A nd it is A llah W hose help
w e seek.
ând the very thing [punishm ent] they used to ridicule overw helm ed
them]? th at is, befell them .
^ B u t w hen they saw O u r punishm ent]? they affirm ed the truth at
the tim e w h en d o in g so w o u ld not b en efit them
((they said: W e b e lie v e in A lla h a lo n e , a n d w e re je c t th a t w h ic h

w e u se d to a sso c ia te w ith Him)? o f idols an d im ages; w e d isa v o w
ev ery th in g that w as co n trary to the M essen g ers in w ord and deed.
((B ut th e ir b e liev in g a fte r th ey h ad seen O u r p u n ish m e n t could
not b en efit them at all)? in that situation.
^ S u c h has alw ays been the w ay o f A llah in dealin g w ith H is slaves)?,
th at w h en the p u n ish m e n t o f A llah b efa lls th e d isb e lie v e rs, if they
then believ e, th eir faith w ill not co u n t and w ill n o t save th em from
the p unishm ent.
T h at is becau se it is faith th at resu lts from c o m p u lsio n , b ecause
they are fo rced to believe, and it is faith th at is b ased on seeing (the
p u n ish m en t). T h e only faith that is o f b en efit and w ill save a person
is v o lu n tary faith an d b e lie f in th e un seen , w h ich com es before the
sig n s o f im m in en t p u n ish m en t appear.
((w hereupon)? that is, at th e tim e o f d oom and being m ade to taste
the p u n ish m en t
(•(the disbelievers p e rish e d ^ and lost out on their religious and w orldly
interests, an d the hereafter. It is n o t th e m a tte r o f loss o n ly in this
realm ; ra th e r th ey w ill in e v ita b ly lo se o u t in th e h e re a fter, w h ic h
w ill lead to m isery and severe p u n ish m en t, in w h ich th ey w ill abid e
forever.
T his is the end o f the commentary on Soorat Ghafir.

peace o f Allah be upon Prophet Muhammad his family, and
Soorat Fussilat
( M (i k k i )

41:1. H a’. M eem.

41:2. [This is] a revelation from the M ost Gracious, the Most Merciful,
41:3. a Book, the verses o f w hich are explained in detail, an A rabic
Q u r’an, for people w ho have know ledge,
4 1 :4. bearing glad tidings and w arning. But m ost o f them turn aw ay
and do not listen,
Soorat Fussilat (1-8) | 397
41:5. and they say: O ur hearts are covered [and sealed] against that
to w hich you call us, in our ears there is deafness, and betw een
us and you there is a barrier. So carry on [in your way]; w e will
carry on [in ours].
4 1 :6. Say [O M uham m ad]: 1 am but a hum an being like yourselves,
[except that] it has been revealed to me that your God is but One
G od, so seek the path that leads straight to H im , and ask Him
for forgiveness. Woe to those w ho ascribe partners to Allah,
41:7. those who do not give zakah, and who disbelieve in the hereafter.
41:8. Verily those w ho believe and do righteous deeds w ill have a
never-ending reward.
H ere A llah (4c) tells H is slaves th at this g reat B ook and g lorious
Q u r ’an is ([a revelation)? th a t co m es from ^ th e M ost G racio u s, the
M o st M e rc ifu l^ , W h o se m ercy e n c o m p a sses all thin g s. O ne o f H is
g re a te st m ercies is th e sen d in g d o w n o f th is B ook, w h ic h b ro u g h t
k n o w le d g e , g u id a n c e , lig h t, h e a lin g , m e rc y a n d m u c h g o o d ; it is
am o n g the g reatest b lessin g s th at H e has b e sto w e d u p o n H is slaves,
and it is the w ay that leads to hap p in ess in this w orld and the hereafter.
T h en H e praises th e B ook fo r being p e rfectly clear:
([the verses o f w hich are ex plained in detail)? that is, every topic in it is
ex plained by itself. T his requires com plete ex planation, distinguishing
b etw een topics, and m ak in g facts cle a r and distinct.
^ a n A rabic Q u r’an)? that is, it is in clear language, the m ost p erfect
o f languages. Its v erses are e x p lain ed in d etail, an d it has been m ade
an A rab ic Q u r ’an, ^ fo r p e o p le w h o h av e know ledge)? th a t is, so that
its m ean in g s w ill be c le a r to th em , ju s t as its w o rd s are clear, and so
th at it m ay m ake gu id an ce d istin ct from m isg u id an ce.
A s for the ignorant, w hom guidance only increases in m isguidance,
and clarificatio n o n ly in creases th em in b lin d n ess, th e se w o rd s are
not ad d ressed to them .
398 | Tafseer as-Sa ‘di Juz’24
£(As for those w ho d isbelieve, it is the sam e to them w hether you w arn
them o r do not w arn them ; they w ill n o t believe.)? (al-Baqarah 2: 6)
^ b e a rin g glad tid in g s and w arning)? th at is, the B ook brings glad
tid in g s o f re w a rd in th is w o rld an d th e h e re a fte r, an d it w a rn s o f
p u n ish m en t in th is w o rld and the hereafter, m en tio n in g the d etails o f
both, and the reasons and steps that m ake the glad tidings and w arning
applicable. T h ese c h aracteristics o f the B ook dictate that it should be
receiv ed w ith accep tan ce and su b m issio n , and it should be believ ed
in and acted upon. B ut m o st p eo p le turn aw ay from it in arrogance,
^ a n d do not liste n ^ to it by w ay o f accep tin g and resp o n d in g , even
th o u g h th e y h av e h e a rd it in su ch a w a y th at p r o o f is e sta b lish e d
ag ainst them .
«fand they)? n am ely th ese people w ho turn aw ay from it, show ing
that they have not b en efited from it, an d clo sin g the do o rs that lead
to it,
ffsay: O u r hearts are co v ered [and sealed] ag ain st th at to w hich you
call us)? so th at w e do not h ear you,
fjand betw een us and you there is a barrier)? so that w e cannot see you.
W hat is m ean t is th at they ex p ressed th e ir av ersio n to it in every
possible way, and dem onstrated their hatred o f it and their contentm ent
w ith w h at they had. H ence they said:
f(So carry on [in y o u r w ay ]; w e w ill carry on [in ours])? th at is, carry
on as you p lease, in acco rd an ce w ith y o u r relig io n , for w e are very
happy to carry on w ith our religion. T his is one o f the w o rst types o f
failure, as they w ere p leased w ith m isg u id an ce ra th e r than g u id an ce,
and th e y p re fe rre d d is b e lie f o v e r faith ; th e y so ld th e h e re a fte r for
this w orld.
^ S a y [O M uham m ad])? to them :
^1 am but a h u m an b ein g like y o u rselv es, [ex cept that] it has been
rev ealed to me)? th at is, th is is w h at 1 am an d this is m y role: I am a
hum an being like you, and I have no control o v er an ything , nor do
1 have w h at y ou seek to hasten ; all it is, is th at A llah has favoured
m e o v er you and has d istin g u ish e d m e b y sin g lin g m e o u t - fo r the

rev elatio n th at H e has rev ealed to m e, an d H e has c o m m an d ed m e to
follo w it an d call y o u to it.
^ s o seek the p ath th at leads straig h t to Him)? th at is, follow the path
th a t le a d s to A lla h , b y b e lie v in g in w h a t I tell y o u , fo llo w in g the
co m m an d s an d h eed in g th e p ro h ib itio n s - fo r this is w h a t fo llo w in g
th e path m ean s - and then p ersistin g in that.
T h e p h ra se ^ th a t le a d s s tra ig h t to H im )? is p o in tin g o u t th e
im portance o f focusing on H im alone, and that the one w ho is striving
sh o u ld m ak e rea ch in g A llah and rea c h in g H is p arad ise the u ltim ate
goal fo r w hich he is striving. T h u s his e ffo rts w ill be sin cere, co rrect
and b en eficial, b u t if he fails to do th a t, th en his e ffo rts an d deed s
w ill be invalid.
A s it is the case th at even i f a perso n is keen to follow the path
that leads to A llah, he w ill in ev itab ly have som e sh o rtco m in g s w ith
re g a rd to w h a t he is in stru c te d to do, o r he w ill in e v ita b ly do th at
w hich he is forb id d en to do, A llah in stru cts them to rem ed y th at by
p ray in g for forgiv en ess, w h ich im p lies rep en tin g , as H e says: ^ a n d
ask H im for forgiveness)?. T h en H e w arn ed th o se w h o fail to fo llo w
the path th at leads to H im :
«(Woe to th o se w ho ascrib e partn ers to A llah , those w ho do n o t give
z a k a h ^ th at is, those w ho w o rsh ip others b esides A llah th at possess
no p o w e r to b rin g b en efits o r c a u se h arm , o r to ca u se d e a th , g iv e
life o r resu rrect, and they allow th em selv es to beco m e corru p ted , so
they do not purify th em selv es by affirm in g th e o n en ess o f th eir L ord
and fo cusing th eir dev o tio n on H im alone, they do not pray o r give
zak ah , and they show no sin cerity to w ard s th e C re a to r by a ffirm in g
H is o n en ess and p raying to H im alone, and th ey do n o t ben efit others
by g iv in g z a k a h o r an y o th e r ch arity . M o reo v e r, th e y ^ d is b e lie v e
in the hereafter)? th at is, th ey do not b eliev e in the re su rrec tio n , or
in paradise and hell. T h erefo re w h en fear w as d isp elled from th eir
hearts, they had the au d acity to do w h at th ey did o f th at w hich w ill
harm them in the hereafter.
H a v in g m e n tio n e d th e d is b e lie v e rs , A lla h n o w m e n tio n s th e

believ ers, d escrib in g th em an d th e ir rew ard:
((Verily those w h o b e lie v e ^ in th is B ook, w h at it co n tain s and w hat
it calls to o f faith , an d co n firm th e ir faith w ith rig h te o u s d eed s on
th e b asis o f sin cerity and fo llo w in g th e ex am p le o f the P ro p h et (* |§ ),
((will have a n ev er-en d in g rew ard]? that is, a g reat rew ard th at w ill
never cease; rather it will be ongoing at all tim es, constantly increasing,
brin g in g all kinds o f pleasures and desirable things.
0 0
(\r-t
4 1 :9. Say: H ow can you disbelieve in the O ne W ho created the earth

in tw o days, and set up rivals to Him ? That [nam ely the O ne
W ho created the earth in tw o days] is the Lord o f the w orlds.70
41:10. He set on the earth m ountains standing firm , rising above it,
and m easured out its sustenance in four days71 for all those [of
its inhabitants] w ho w ould need it.
70 The fact that He is the Lord o f the worlds means that He can have no
rivals, partners or equals. If He is the Lord o f the worlds, then He is the
Lord o f all that is inferior to rational beings, such as stones and wood,
o f which the idols are made, so how they could be rivals to Him? (Ibn
‘Ashoor)
71 What is meant is that the measuring out o f provision took a further two
days, so along with the two days mentioned in the previous verse, the total =
41:11. T hen H e turned tow ard s th e heaven w hen it w as still [like]

sm o k e72 and said to it, an d to the earth: C om e into being,
w illingly or unw illingly! They said: We com e w illingly.73
41:12. So H e c o m p leted th e ir c re a tio n as sev en h ea v en s in tw o
days, and d ecreed fo r each heaven its ord er [and system ].
A nd We adorned the low est heaven w ith lam ps [stars] w hich
also serve as a protection. T hat is the decree o f the Almighty,
A ll-K now ing.
H ere A llah d en o u n ces and ex p resses a m azem en t a t th e d isb e lie f

o f th o se w ho d isb eliev e in H im , and w h o ascrib e riv als to H im that
they regard as partners to H im , and they devote to them w h atev er they
w ish o f th e ir w o rsh ip , reg ard in g th em as equ al to the A lm ig h ty Lord,
the bountiful S overeign, W ho created th e v ast earth in tw o days, then
sp read it out in tw o d ay s, creatin g in it m o u n tain s ab o v e it, to p ro tect
it from sh iftin g an d sh ak in g and g ro w in g unstable.
T h en H e c o m p leted its creatio n and fin alised its sh ap e, b rin g in g
fo rth its p ro v isio n a n d th e lik e , ^ in fo u r d ay s fo r all th o se [ o f its
inh ab itan ts] w ho w o u ld n eed it)?. N o o n e can tell yo u like O ne W ho
is aw are o f all things. T h is is th e true story o f w h a t hap p en ed , w ith
no a d d itio n s o r su b tractio n s.
dThen)? after creatin g the earth, «(He tu rn ed tow ards)? the creation
o f ^ th e h eav en w h en it w as still [like] sm o k e and said to it, and to
the earth: C o m e into bein g , w illin g ly o r u n w illin g ly !^ th a t is, su b m it
= number o f days for the creation o f the earth was four. W hat is meant by
‘day’ here is a period o f time, not a twenty-four hour day in the ordinary
sense.
72 The smoke-like substance was the origin o f the heavens and the earth.
(Ibn ‘Ashoor)
73 This is indicative o f the speed with which they responded to the command
o f Allah. (Ibn ‘Ashoor)
402 | Tafseer as-Sa‘di J u z’24
to M y c o m m an d , w illin g ly o r unw illin gly, fo r it m u st inevitably be

carried out.
cfThey said: W e co m e w illin g ly ^ ; w e h av e no d esire to go a g ain st
Y our w ill.
^ S o H e c o m p le te d th e ir creatio n as seven h eav en s in tw o d a y s ^
- thus the creatio n o f th e heaven s and the earth w as co m p leted in six
days, the first o f w h ich w as S u n d ay and th e last o f w h ich w as Friday,
ev en th o u g h th e m ig h t and w ill o f A llah are such th at H e co u ld have
created them all in a single m om ent.
B u t in ad dition to b ein g A lm ighty, H e is also w ise and kind, so in
H is w isd o m and k indness, H e ord ain ed th at th ey should be created
w ith in this tim efram e.
It sh o u ld be u n d ersto o d th at th e a p p a re n t m e a n in g o f th is v erse
ap p ears to co n tra d ic t th e v erse in a n -N a z i‘at in w hich A llah m entions
th e creatio n o f th e h eav en s an d then says:
(•(And a fte r th at H e spread o u t the earth, b (an-Ndzi'at 79: 30)
T h e re a p p e a rs to b e a c o n tra d ic tio n , a lth o u g h th e re a re no
co n trad ictio n s o r d ifferen ces in th e B ook o f A llah.
T h e e x p la n a tio n o f th a t w a s g iv e n b y m a n y o f th e e a rlie r
gen eratio n s, w h ich is th a t th e creatio n o f the earth cam e before the
creatio n o f th e h eav en s, as m en tio n ed in th e v erses u n d er discu ssio n
here, and A llah sp read o u t the earth and:
^ B ro u g h t fo rth fro m it its w a te r a n d its v e g e ta tio n , a n d se t th e
m o u n tain s firm ly .^ (an-Nazi'at 79: 31-32)
- after creatin g the heavens, as it says in S o o rat a n -N a z i‘at. H ence
A llah said:
sfAnd a fte r th a t H e sp read o u t th e earth , b ro u g h t fo rth from i t . . . ^
(an-Nazi'at 79: 30-31)
- and H e did not say “ and the earth H e created a fte r th a t.”
((and d ecreed fo r each heav en its o rd e r [and system ]]? th at is, the
o rd e r an d sy ste m th a t w as a p p ro p ria te fo r it, as d ic ta te d b y d iv in e
w isdom .
^ A n d We ad o rn ed th e lo w est h eav en w ith lam ps [stars]]? this refers
to the stars, the light o f w h ich peo p le use fo r n av ig atio n p u rposes. It
is an ap p aren t a d o rn m en t fo r th e heav en s, but th ere is also a hidden
b eau ty in them , as they also serve as m issiles to drive aw ay the devils,
lest th ey eav esd ro p on th e heav en s.
((That]? nam ely w hat is m entioned here, o f the earth and everything
in it, and the h eav en an d ev e ry th in g in it,
((is the decree o f the A lm ighty]? W ho by H is m ig h t su b ju g ates and
co n tro ls all things, and created all o f creatio n
((A ll-K now ing]? W hose k n o w led g e en c o m p asse s all created th in g s,
both unseen and seen.
T h e fact that the p o ly th eists sh o w ed n o sin cerity to this A lm ig h ty
L ord, th e O ne, the S ubduer, to W h o se co m m an d all creatu res subm it
a n d W h o se w ill c o n c e rn in g th e m is a lw a y s d o n e , is so m e th in g
very stran g e indeed. T h e fact th a t th ey a sc rib ed riv a ls to H im th at
th ey reg ard as equal to H im , w h en in fact th ey are lack in g in th e ir
c h ara c teristic s an d d eed s, is ev en stranger. T h ere is no rem ed y for
th e se p eo p le, i f they p ersist in tu rn in g aw ay, e x c e p t p u n ish m e n t in
this w orld and the hereafter. H ence A llah w arn ed th em by saying:
41:13. B ut if they turn aw ay, then say: I w arn you o f a d evastating

punishm ent like the devastating punishm ent that befell ‘A d and
Tham ood.
41:14. W hen their M essengers cam e to them , trying by all possible

m eans [to p reach to them ], saying: D o not w orship any but
A llah, they said: I f our Lord had so w illed, He could have sent
dow n angels [as m essengers]. Verily w e disbelieve in that with
w hich you have been sent.
T h a t is, i f th e se d isb e lie v e rs tu rn aw ay, a fte r the p ra is e w o rth y

q u a litie s o f th e Q u r ’an a n d th e su b lim e a ttrib u te s o f A lla h th e
A lm ig h ty h av e been m ad e c le a r to th em , ^ th e n say: I w arn y o u o f a
d ev astatin g p u n ish m e n t^ th at is, a p u n ish m e n t th a t w ill o v erw h elm
yo u and e rad icate you,
^ lik e th e d e v a s ta tin g p u n is h m e n t th a t b e fe ll ‘A d an d T h a m o o d ^ ,
the tw o w e ll-k n o w n tribes. T h e w o rst o f p u n ish m en ts o v erw h elm ed
th e m a n d e n c o m p a s s e d th e m , b e c a u se o f th e ir w ro n g d o in g a n d
d isbelief.
^ W h e n th e ir M e sse n g e rs c a m e to th e m , try in g b y all p o ssib le
m eans [to preach to them ] j* - their M essengers cam e one after another,
all b rin g in g th e sam e call: ^ D o n o t w o rsh ip any b u t A llah)j. T h at is,
they instructed them to show devotion to A llah alone, and they forbade
them to ascrib e p artn ers to A llah.
B u t th ey rejected th e ir m essage and disb elieved th em , and «fthey
said: I f o u r L ord had so w illed , H e could h ave sent d o w n angels [as
m e sse n g e rs]^ th at is, as fo r you, you are ju s t hu m an b ein g s like us,
^ V e rily w e d isb e lie v e in th a t w ith w h ic h y o u h a v e b e e n s e n t^ -
th is sp ecio u s arg u m en t is still in circu latio n a m o n g the d isb eliev ers,
h an d ed d o w n fro m one g en e ratio n to th e next. B ut it is one o f the
flim siest o f sp ecio u s arg u m en ts, b ecau se it is n o t a co n d itio n th at the
m e sse n g e r w h o is sent sh o u ld be an an g el; rath e r it is a c o n d itio n th a t
the m essenger should bring p ro o f o f his truthfulness. So let them bring
e v id en ce i f th e y can, to u n d erm in e th e sin cerity o f the m e sse n g e rs
on the b asis o f ratio n al o r tex tu al proof. B u t they w ill n e v e r b e ab le
to find a w ay to do that.
0 0
41:15. A s fo r ‘A d, th ey b e h av ed arro g a n tly in the land w ith o u t

justification and said: W ho is m ore pow erful than us? D id they
not see that A llah, W ho created them , w as m ore pow erful than
them ? But they continued to reject O ur signs.
41:16. So We sent against them a furious cold wind for a few inauspicious
days, so that We m ight cau se them to taste the pu n ish m en t
o f disgrace in the life o f this w orld. B ut the pu n ish m en t o f
the h e re a fter w ill be m ore h u m iliatin g , and th ey w ill not
be helped.
T h is fu rth e r e x p la in s th e sto ry o f th e se tw o n a tio n s, ‘A d an d

T ham o o d .
((As for ‘Ad)?, in a d d itio n to th e ir d is b e lie f in A llah , th e ir d en ial
o f the signs o f A llah and th e ir rejectio n o f H is M essen g ers, th ey also
b eh av ed arro g an tly in th e land, su b ju g atin g th e p e o p le aro u n d them ,
and treatin g them unjustly. T h ey w ere p ro u d o f th e ir stren g th ((and
said: W ho is m o re p o w erfu l than us?)? A llah (4g) said in response,
m en tio n in g so m eth in g th at e v ery o n e know s:
((D id they not see th at A llah , W ho created th em , w as m o re pow erfu l
than them?)* I f H e had not created th em , th ey w o u ld not exist.
I f th e y h a d re fle c te d p ro p e rly on th is m a tte r, th e y w o u ld n o t
have been deceiv ed by th eir strength. So A llah afflicted th em w ith a
p u n ish m en t that w as ap p ro p riate to th e ir stren g th b y w h ich th ey had
been d eceived.
«(So We sent ag ainst th em a furious co ld wind)-) th at is, a strong

w ind that m ad e an alarm in g sound, like loud thunder. A llah sent it
ag ain st them :
(•)...for seven nights and eigh t days in su ccessio n , so th at you w ould
hav e seen th e p e o p le lyin g lifeless as i f they w ere the tru n k s o f fallen
palm trees.)) (al-Haqqah 69: 7)
fffor a few in a u sp ic io u s days)) an d it d e stro y e d th em and th eir
fam ilies, so th at nothing could be seen but th eir d w ellings. H ere A llah
says:
«fso th at W e m ig h t ca u se th em to taste the p u n ish m e n t o f d isg race
in the life o f th is w orld)) th at h u m iliated th em and ex p o sed them to
sh am e befo re all people
^ B u t the p u n ish m en t o f the h ereafter w ill be m o re h u m iliatin g , and
they w ill not be helped)) th at is, they w ill not be p rotected ag ainst the
pu n ish m en t o f A llah and they w ill not be able to pro tect them selves.
OA
41:17. As for Tham ood, We show ed them the path o f guidance, but
they preferred to rem ain blind rather than be guided. So the
devastating and hum iliating punishm ent overtook them because
o f their m isdeeds.
41:18. And We saved those w ho believed and feared Allah.
T ham ood w as a w ell-know n tribe w ho lived in and around al-H ijr.

T h ey are the p e o p le to w h o m A llah sen t S alih ( iS O to call them to
affirm the oneness o f th eir L ord and to forbid them to ascribe partners
Soorat Fuss Hat (17-18) | 407
to H im . A llah g av e them the sh e-cam el as a m ig h ty sign; she w as to

have h e r share o f w ater and th ey w ere to have th eir sh are, each on
an ap p o in ted day (cf. 26:155)-, th ey w ere to drink her m ilk on one day
and to d rin k from the w ate r on o n e day, an d they w ere n o t to spend
on her, for she w as to eat from the land o f A llah.
H ence A llah says here: ^ A s for T h am o o d , W e sh ow ed them the
p ath o f g u id a n c e ^ th a t is, g u id an ce in th e sense o f ex p la in in g (not
in th e se n se o f m a k in g th e m a c c e p t it an d fo llo w it). T h e re a so n
w h y A llah sp ecifically p o in ts o u t th at H e sh o w ed th em th e path o f
g u id an ce, ev en though in the case o f o th e r do o m ed n atio n s p ro o f w as
estab lish ed ag ainst them and gu id an ce w as show n to th em , is th at the
sign given to T h am o o d w as ex cep tio n a lly clear and w as seen by all
o f them , y o u n g an d old, m ale and fem ale. It w as a c le a r sign, h en ce
th at m iracle gave th em c learer p ro o f and guidance.
But - because o f their w rongdoing and w ickedness - they preferred
blin d n ess, w h ich is d isb e lie f and m isg u idan ce, o v er gu id ance, w h ich
is know ledge and faith. T hus the p unishm ent o vertook them , ^b ecause
o f th e ir m isd e e d s^ ; A llah did not w ro n g them a t all.
^ A n d W e sav ed th o se w h o b e lie v e d an d feared A lla h ^ th a t is,
A llah saved S alih and those w h o fo llo w ed him o f the b eliev ers w ho
av o id ed po ly th eism and sin.
[=(§>=]
0 0
j L l l t i Ll a - v s j ^
, < . / x - >
(T t - :c~L<aj o jj —<) ^ C[Lj
41:19. A nd [rem em ber] the day w hen the enem ies o f A llah will be
gathered together for the fire, then they will be assem bled [then
driven],
4 1 :20. until, w hen they com e to it, their hearing, their sight and their
skins will testify against them concerning their deeds.
41:21. They will say to their skins: W hy do you testify against us? They
will say: A llah has caused us to speak, W ho causes everything
to speak [that is able to speak]. He created you the first tim e,
and to H im you will be brought back.
4 1 :22. You did not hide yourselves from your hearing, your sight and
your skins lest they testify against you. Rather you thought that
A llah did not know m uch o f w hat you did.
4 1 :23. But that thought o f yours that you thought about your Lord has
led to your ruin, and now you are am ong the losers.
4 1 :24. Even if they are patient, the fire will still be their abode, and if
they seek to m ake am ends, they will not be allow ed to do so.
H ere A llah tells us o f th e en em ies w h o d isb e lie v e d in H im and

H is signs, and w h o rejected , o p p o se d and fo u g h t H is M essen g ers,
and the terrib le state th ey w ill be in w h en they are gath ered to g eth er
^ f o r th e fire, th en th ey w ill be assem b led [then driven])? th at is, the
first o f them w ill be jo in e d to the last o f th em , an d they w ill be driven
to w ard s it v iolently ; th ey w ill not be able to refuse and they w ill not
be able to help th em selv es, n o r w ill th ey be helped.
^ u n til, w hen they co m e to it)? w h en they reach the fire and w an t
to deny th e ir m isd eed s o r the sins th at th ey co m m itted ,
^ th e ir h earin g , th e ir sig h t an d th e ir sk in s w ill te stify a g a in st th em
c o n c e rn in g th e ir deeds]? th a t is, ea c h o f th e ir fa c u ltie s w ill te stify
ag ain st th em , each facu lty saying: 1 did such and such, on such and
such a day.
T hese three faculties are singled out for m ention because m ost sins
are c o m m itte d b y m eans o f th em o r b ecau se o f them .
W hen th e ir facu lties testify a g a in st th em , th ey w ill reb u k e them
and ^ T h e y w ill say to th eir skins)). T his in d icates th at testim o n y w ill
be given by each faculty, as w e have m entioned.
^ W h y do y o u testify a g a in st us)) at th e tim e w h e n w e are trying
to d efen d you?
^ T h e y w ill say: A llah has caused us to speak, W ho causes ev erything
to sp eak [that is ab le to sp e a k ])) so w e are n o t able to refu se to give
testim ony, b ecau se w e h av e b een m ad e to sp eak by th e O n e W hose
w ill ca n n o t be resisted by an y o n e o r anything.
<$He created y o u th e first tim e)) and ju s t as H e created y o u w ith
y o u r essence and y o u r physical being, H e also created yo u r attributes,
w h ich in clu d e speech
^ a n d to H im y o u w ill be b ro u g h t back)) in th e hereafter, an d H e w ill
req u ite y o u for y o u r deeds.
It m ay be th a t w h a t is m e a n t is m e n tio n in g th e first creatio n as
p ro o f o f th e resu rrectio n , as freq u en tly h ap p en s in the Q u r’an.
^Y o u did n o t hide y o u rselv es from y o u r hearin g , y o u r sig h t an d
y o u r sk in s lest th e y te s tify a g a in s t you)) th a t is, y o u d id n o t h id e
y o u rselv es from y o u r facu lties lest th ey testify ag ain st you, and you
did n o t take any p recau tio n s ag a in st that.
^ R a th e r you thought)) w h en y o u co m m itte d sins ^ th a t A llah did not
know m u ch o f w h at yo u did)). A n d th at is w h y yo u did w h at yo u did.
T h is n o tio n b e c a m e th e ca u se o f th e ir d o o m and m isery, h en ce
A llah says: ^ B u t th at th o u g h t o f y o u rs th at y o u th o u g h t ab o u t yo u r
Lord)) th at is, y o u r n eg ativ e th in k in g w h en y o u th o u g h t so m eth in g
th at is n o t ap p ro p riate to H is m ajesty
^ h a s led to y o u r ru in ^ an d d o o m ed you
^ a n d no w yo u are a m o n g th e lo sers)) fo r y o u h av e lo st y o u r ow n
souls, y o u r fam ilies and y o u r relig io u s co m m itm en t, b e c a u se o f the
410 | Tafseer as-Sa ‘di Ju z'24
d eed s th at resu lted from y o u r n eg ativ e th in k in g o f y o u r Lord. T his

decree o f p unishm ent and doom becam e due on you and it has becom e
in ev itab le th at y o u w ill dw ell in eternal pu n ish m en t, w hich w ill not
be allev iated even for a m om ent.
^ E v e n if they are p atien t, th e fire w ill still be th e ir abode)?, but
no one can h av e patien ce o r fo rb earan ce w ith regard to the fire. In
an y o th e r situ atio n , th ere is the p o ssib ility o f bearing it w ith patience,
but in the case o f the fire, no one can b e a r it w ith patien ce. H ow can
anyone b ear w ith patience a fire o f w hich the heat is intense, m ore than
sev en ty tim es h o tter than the fire o f this w orld ? F or its scald in g w ater
is intensely hot, the stench o f its pus is excessive, its cold is extrem ely
cold, its ch ain s an d fetters are im m ense, its ham m ers are huge and its
keepers are h arsh, w ith no m ercy w h atso ever in th eir hearts. A nd over
and above all o f th at th ere is the w rath o f the A lm ighty, W ho w ill say
to them w hen they call upon H im an d ask H im fo r help:
«f...Away w ith you! B e h u m iliated th erein and do not sp eak to M e .^
(al-Mu 'minoon 23: 108)
«fand if th ey seek to m ake am ends)? th at is, if they ask to go back

to the p rev io u s w o rld so th at they m ay start over,
^ th e y w ill n o t be allo w ed to d o so)? becau se that tim e has ended; they
lived long e n o u g h to h av e refle cted an d p aid heed, an d the w a m e r
c a m e to th e m , so th e y w e re left w ith n o e x c u se . M o re o v e r, th e ir
req u e st to m ak e am en d s is n o t sincere;
^ ...e v e n if th ey w ere sen t back, th ey w ould su rely go b ack to th at
w hich w as forbidden to them , for they are indeed liars.)? (al-An am 6 :2 8 )
Soorat Fussilat (25) | 411
41:25. We assigned to them [evil] close com panions w ho made fair-

seem ing to them their conduct in this w orld and their denial o f
the hereafter, and the punishm ent becam e inevitable for them ,
as had happened to nations o f jin n and men w ho cam e before
them , for indeed they are [all] losers.
T h at is, We decreed for th ese w ro n g d o e rs w ho rejected the truth

^ [e v il] clo se co m p an io n s)) from a m o n g th e d evils. T h is is like the
verse in w h ich A llah (4g) says:
€[Do you not see th at We have sent the d ev ils ag ain st the d isb elievers,
to incite them to sin?)) (Maryam 19: 83)
- th at is, they p ro m p t them an d urge th em to co m m it sin, b ecause o f
w h at they m ake fair-seem in g to th em o f «ftheir co n d u c t in this w o rld
and th eir denial o f the hereafter)). T h ey m ade th is w o rld attractiv e to
them and called them to indulge in its forbidden p leasures and desires,
until th ey w ere tem p ted , then they d iso b ey ed A llah an d fo llo w ed a
path th a t led them to fig h t A llah an d H is M essen g er (*!§). A s for the
hereafter, the devils m ad e th em th in k th at it w as far o f f and cau sed
th em to forg et it, an d p erh ap s th ey m ad e th em d o u b t th a t it w o u ld
ev e r co m e to pass. So fear o f it d ep arted from th eir hearts, and the
dev ils led th em to d isb elief, in n o v atio n and sin.
T he fact that A llah gave the dev ils p o w er and assig n ed them to the
disbelievers w as because the latter turned aw ay from the rem em brance
o f A lla h and H is sig n s, and th ey d e n ie d th e truth. T h is is lik e th e
passag e in w h ich A llah (4g) says:
^ W h o e v e r tu rn s aw ay from the re m in d e r o f th e M ost G racio u s [the
Q u r’an], We w ill assign to him a devil to be his co n sta n t co m p an ion.
Verily, they [the devils] bar them from the [right] p ath, but they think
that th ey are righ tly guided.)) (az-Zukhruf43: 36-37)
^ a n d th e p u n is h m e n t b e c a m e in e v ita b le fo r th e m ^ th a t is, the
decree w as issued th at they sh o u ld be p u n ish ed
412 | Tafseer as-Sa'di Juz' 24
«{as had h ap p en ed to n atio n s o f jin n an d m en w ho cam e before them ,

for indeed th ey are [all] lo se rs^ w ho lo st th e ir relig io u s co m m itm en t
a n d th e h e re a fter. W h o e v e r b e c o m e s a lo s e r w ill in e v ita b ly be
h u m iliated , su b jected to m isery and punished.
4 1 :26. Those w ho disbelieved said: Do not listen to this Q u r’an; make

noise when it is recited, so that you may drow n it out.
41:27. We w ill surely cause those w ho disb eliev e to taste a severe
punishm ent, and We will surely requite them according to their
bad deeds.
4 1 :28. Such is the requital o f the enem ies o f Allah: the fire, in w hich
will be their eternal abode, as a recom pense for continuing to
reject O ur signs.
41:29. T hose w ho disbelieved w ill say: O ur Lord, show us the two
am ong the jin n and h um ankind w ho led us astray. We will
tram ple them underfoot, so that they will be am ong the lowest.
H ere A llah (4c) tells us how the d isb eliev e rs tu rn ed aw ay from

th e Q u r’an and urged one an o th e r to do that:
«(Those w ho d isb eliev ed said: Do n o t listen to this Q u r’an]? th at is,
turn aw ay and do not listen to it, and bew are o f pay in g atten tio n to
the one w ho b ro u g h t it; but if it so h ap p en s th at you do h ea r it o r hear
the call to its ru lin g s, then ^ m a k e n oise w hen it is re c ite d ^ th at is,
speak n o n sense w o rd s in w hich there is no b en efit and w hich are even

h arm ful o r o ffensiv e, and do n o t - as far as you are ab le - let anyone
speak ab o u t it to yo u o r recite its w o rd s and m ean in g s to you. T h at
w as th e ir b e h a v io u r and w o rd s w h ic h d em o n strated h o w th ey tu rn ed
aw ay from this Q u r’an.
^ s o that)), i f y o u d o th a t, ^ y o u m a y d ro w n it out)). T h is w as
testim o n y from the en em ies, fo r the truth beco m es c le a re r w hen its
en em ies testify in its favour. T h ey th o u g h t th at th ey co u ld n o t d efeat
the one w ho brought it ex cept by tu rn ing aw ay and urging one another
to do so, and w h a t m ay be u n d ersto o d from th e ir w o rd s is th at i f they
did n o t do that, and instead th ey listen ed to it and paid atten tio n to it,
th ey w o u ld not be able to g ain the u p p er hand, b ecau se tru th alw ays
has the up per hand and can n o t be d efeated . T h is is so m eth in g th at is
know n by the follow ers and en em ies o f truth alike.
B ecau se this w as w ro n g d o in g and stu b b o rn n ess on th e ir part, and
there w as no hope left for them to be guid ed, th ere rem ain ed n o thing
but th e p u n ish m en t fo r them . H ence A llah says:
^ W e w ill su re ly c a u s e th o s e w h o d is b e lie v e to ta s te a s e v e re
pu n ish m en t, and We w ill surely req u ite them acco rd in g to th e ir bad
deeds)), nam ely d is b e lie f an d sin. T h ese w ere the w o rst o f w h a t they
u se d to do , b e c a u se th e y c o m m itte d sin s an d o th e r d e e d s, b u t the
req u ital w ith p u n ish m en t is o n ly fo r evil d eeds,
. .an d y o u r L ord w ill not w ro n g anyone.)) (al-Kahf 18: 49)
^S u ch is the requital o f the enem ies o f A llah)) w ho oppose H im and
figh t H is clo se friends on the b asis o f d isbelief, rejectio n , arg u m en t
and p h y sical fig h tin g
sjthe fire, in w h ich w ill be th eir eternal abode)) th at is, they w ill abide
therein forever, an d th eir p u n ish m en t w ill n o t be allev iated ev en for
a m om ent, n o r w ill they be h elped. T h at w ill be sfa rec o m p en se for
continuing to reject O u r signs)), for they w ere clear signs and definitive
p ro o f th at sh o u ld lead to certainty, so th e g reatest w ro n g d o in g and
stubbornness is to reject th em and d isb eliev e in them .
414 I Tafseer as-Sa 'di Ju z'24
fjT h o se w ho d isb elie v ed w ill s a y ^ th at is, th e fo llo w ers am ong

th e m w ill sa y th is, b a sed o n w h a t fo llo w s, b y w a y o f e x p re ssin g
resen tm en t to w ard s th o se w ho led them astray:
fjshow us th e tw o a m o n g the jin n an d h u m an k in d w ho led us astray j-)
th a t is, th e tw o ty p e s w h o led us to m isg u id a n c e a n d p u n ish m e n t,
n a m ely the d e v ils a m o n g the jin n and the d ev ils a m o n g h um an k in d ,
w ho called us to hell.
«[We w ill tra m p le th em u n d erfo o t, so th a t th e y w ill be a m o n g the
lowest]? th at is, a m o n g those w h o are d isg raced and h u m iliated , as
they led us astray an d m isg u id ed us, and th ey w ere the cau se o f o u r
e n te rin g hell. T h u s th ey w ill d e m o n stra te th e ir rese n tm en t to w ard s
o ne a n o th e r and w ill d isav o w o n e another.
4 1 :30. Verily those who say: O ur Lord is A llah, then rem ain steadfast,
to them the angels will com e down [at the time o f death, saying]:
Fear not, nor grieve; but receive the glad tidings o f paradise
w hich you w ere prom ised.
41:31. We have been your close friends in the life o f this w orld and
[will rem ain so] in the hereafter. There you will have all that
your souls desire and there you will have all that you ask for,
4 1 :32. a recom pense from One W ho is O ft-Forgiving, M ost M erciful.
Flere A llah (■$%) sp eak s o f H is clo se friends, and im p licitly o ffers

en co u rag em en t and urges us to follow th eir exam ple:
V erily th o se w ho say: O u r L ord is A llah , th en rem ain steadfast]?

that is, th ey ackn ow led g e, sp eak o u t loud and are co n ten t w ith A llah
(4fe) as th e ir L o rd an d su b m it to H is c o m m a n d , th e n th e y rem ain
ste a d fa st in fo llo w in g th e stra ig h t p ath in term s o f k n o w le d g e and
action. F or them there are glad tidings in this w orld and in the hereafter.
^ to th em the an g els w ill co m e d o w n [at the tim e o f death] ]? that
is, th e n o b le an g els re p eated ly co m e d o w n to th em , giv in g them glad
tidings at the tim e o f death
^ [sa y in g ]: F ear not]? w h at lies ah ead o f yo u
^ n o r grieve]? fo r w h a t is p ast. S o th e y w ill tell th e m th a t th e re is
n o th in g to w orry ab o u t in th e p ast o r in th e future.
(-[but receiv e the glad tid in g s o f p a ra d ise w h ich you w ere prom ised]?
fo r it is d u e to y o u a n d is c o n firm e d , a n d th e p ro m ise o f A lla h is
b o u n d to be fulfilled.
T h ey w ill also say to th em , by w ay o f rea ssu rin g them an d g iv in g
them glad tidings: ^W e have been y o u r clo se friends in the life o f this
w o rld and [w ill rem ain so] in the hereafter]?. T h ey urge th em to do
go o d in this w orld , m ak in g it fair-seem in g to th e m , and w arn them
ag ain st d o in g evil d eed s, m ak in g th em a b h o rre n t in th e ir hearts; and
th ey p ray to A llah fo r them , and re assu re them a t tim es o f calam ity
and fear, especially at the tim e o f death w ith its hard sh ip s, in the grave
w ith its d a rk n ess, on th e D ay o f R esu rrectio n w ith its h o rro rs, an d
on the sirat (b rid g e o v e r hell). A n d in p arad ise th ey w ill co n g ratu late
th em on h a v in g attain ed th e h o n o u r o f th e ir L ord, and th ey w ill en ter
unto th em from ev ery gate (saying):
d P eace be upon you because you p atiently persev ered . H ow excellen t
is th e ultim ate end!]? (ar-Ra'd 13: 24)
T h ey w ill also say to them : ^T here]? in p arad ise ^ y o u w ill have
all that y o u r souls desire]? fo r it h as been p re p ared and m ade ready
fo r you,
^ a n d th ere yo u w ill h av e all th at y o u ask f o r^ th a t is, all th a t you
req u e st o f a n y th in g th a t y o u c o u ld w a n t o r a sk fo r o f all k in d s o f
416 ■ Tafseer as-Sa 'di Juz’24
d elights and desires, such as no ey e has seen, no e a r has heard, nor

h as it e v e r c ro ssed the m in d o f m an.
^ a re c o m p en se from O ne W ho is O ft-F o rg iv in g , M ost M erciful)*
this ab u n d a n t rew ard and etern al bliss is a re c o m p e n se and a gift
^ fro m O n e W ho is O ft-Forgiving)* and h as fo rg iv en y ou y o u r sins
^ M o s t M e rc ifu l^ as H e h a s e n a b le d y o u to do g o o d d e e d s, th en
accepted th em from you. So H is fo rg iv en ess has rem o v ed from you
w h at y ou feared , and by H is m ercy H e has help ed yo u to attain w hat
you w anted.
0 0
4 1 :33. W ho is better in speech than one w ho calls people to Allah, does

righteous deeds, and says: Verily I am one o f those w ho subm it
to A llah [in Islam ]?
T h is a p p e a rs in th e fo rm o f a q u e s tio n , b u t w h a t is m e a n t is
confirm ation that no one is better in speech - that is, in w ords, m anners
and attitu d e,
^ th a n one w ho calls peo p le to Allah]* by teach in g the ignorant and
ex h o rtin g th o se w h o are h eed less and turn aw ay ; d eb atin g w ith the
fo llo w e rs o f fa lse h o o d b y e n jo in in g w o rsh ip o f A llah in all w a y s
an d u rg in g p e o p le to w o rsh ip H im , m ak in g th a t fair-se e m in g by all
p o ssib le m ean s; tellin g peo p le to stay aw ay from th a t w h ich A llah
has fo rb id d en an d m ak in g it ap p ea r ab h o rren t b y any m ean s th at w ill
m ake people refrain, especially callin g people to the religion o f Islam ,
p resen tin g it in th e b est o f term s, d eb atin g w ith its en em ies in w ay s
th at are best, sp eak in g o u t ag ain st its o p p o site, n am ely d isb e lie f and
po ly th eism , en jo in in g w h a t is rig h t an d fo rb id d in g w h a t is w rong.
P art o f callin g p eo p le to A llah is e n d e a rin g H im to H is slaves by
m entioning in detail H is blessings, vast genero sity and perfect m ercy,
and m e n tio n in g H is p erfect and m ajestic attributes.
A n o th e r asp ect o f callin g p eo p le to A llah is en co u rag in g peo p le
to acquire kn o w led g e and lea m g u id an ce from the B o o k o f A llah and
th e S u n n ah o f H is M e sse n g er ( i |§ ) , an d u rg in g th e m to d o th a t by
all p o ssib le m ean s, w h ich in clu d es en co u rag in g th em to attain noble
characteristics, treating people kindly, responding to those w ho behave
o ffen siv e ly w ith k in d n ess, an d e n jo in in g u p h o ld in g o f ties o f k in sh ip
and h o n o u rin g p arents.
It also includes ex h o rtin g p e o p le on sp ecial o ccasio n s, at special
ev en ts and tim es o f calam ity, in a m a n n e r th a t is ap p ro p riate to the
situ atio n . A n d th ere are inn u m erab le o th e r w ay s o f callin g p e o p le to
A llah , w h ich in clu d es c a llin g th em to all th at is good and w a rn in g
ag ain st all th at is evil.
^ d o e s rig h te o u s deeds]? th at is, in a d d itio n to c a llin g p e o p le to

A llah , he h im se lf h asten s to o b ey th e c o m m a n d o f A llah, by do in g
rig h teo u s d eeds th a t are p le a sin g to his L ord
^ a n d says: V erily I am o n e o f th o se w h o su b m it to A llah [in Islam ] ]?
th a t is, th o se w h o su b m it to H is c o m m a n d a n d fo llo w H is p ath.
R each in g a high level in th is reg ard m ean s reach in g th e level o f the
stro n g and true in faith w h o strive to p erfect th em selv es an d perfect
o th e rs, an d w h o are the rig h tful h eirs o f the M essen g ers. B y the sam e
token, am ong th e w o rst o f peop le in sp eech are th o se w h o call people
to m isg u id an ce an d fo llo w its path.
B etw een th e se tw o levels, th e o n e w h o a ttain s the h ig h est level
and th e one w ho sin k s to the lo w est lev els, are m an y o th e r levels th at
are know n to A llah , all o f w h ich are o ccu p ied by people:
^ F o r all there w ill be ran k s acco rd in g to th e ir d eeds, fo r y o u r L ord
is not u n aw are o f w h at they do.]} (al-An'dm 6:132)
0 $
41:34. Good deeds and evil deeds are not equal. Repel evil w ith that
which is good, w hereupon he betw een whom and you there was
ill feeling will becom e like a close friend.
41:35. But none can attain that except those w ho are patient, and none
can attain it except one who is blessed with a great share o f good
and righteousness.
^ G o o d deed s and evil deed s are not equal)? th at is, d o in g good

d eed s an d a cts o f o b e d ie n c e fo r the sak e o f A lla h is not th e sam e
as d o in g evil d e e d s an d a cts o f d iso b e d ie n c e th a t in c u r H is w rath
and do not please H im . K in d n ess to w ard s peo p le is n o t the sam e as
m istre a tm e n t o f them , w h e th er in essen ce, descrip tio n o r requital.
«|Is the rew ard o f goodness anything but goodness?)? (ar-Rahman 55:60)
T hen A llah en jo in s a sp ecific type o f kin d n ess, w hich m ay have
a g reat im pact. It is b ein g kind to one w h o m istreats y ou, as H e says:
^ R ep el evil w ith th at w h ich is good)? th at is, if an y o n e m istreats you
in w ord o r deed, esp ecially one w ho has g reat rights o v er you, such
as relativ es, frien d s and the like, th e n resp o n d w ith k in d n ess tow ards
h im . I f he c u ts y o u o ff, th e n u p h o ld tie s w ith him . I f h e w ro n g s
y o u , then forgive him . I f he sp eak s ill o f y ou, in y o u r ab sen ce o r in
y o u r p resen ce, then do n o t resp o n d in kind; ra th er forgive him and
speak gen tly to him . I f he fo rsak es y o u an d d o es n o t sp eak to you,
th e n sp eak n ic e ly to h im an d b e th e first to g re e t him w ith saldm.
I f y o u re sp o n d to m is tre a tm e n t w ith k in d n e ss, y o u w ill a c h ie v e
m uch good.
^ w h e re u p o n he b e tw e e n w h o m an d y o u th e re w as ill fe e lin g w ill

b e c o m e like a clo se friend)? th a t is, lik e o n e o f y o u r n e a re st an d
dearest.
«(But no n e can attain that)? th at is, no o n e is en ab led to attain this
good ch aracteristic
^ e x c e p t th o s e w h o are patient)? a n d m ak e th e m s e lv e s b e a r w ith
p a tie n c e th a t w h ic h th e y d islik e , an d fo rc e th e m s e lv e s to d o th at
w h ich A llah loves. F or p eo p le are n atu rally in clin ed to re sp o n d to
m istre a tm e n t in like m an n er, a n d n o t to fo rg iv e it, let a lo n e re ac t
w ith k indness.
But if a person m akes h im self be patient and obeys the com m and o f
his L ord, and is aw are o f the im m ense rew ard that this attitude brings,
and understands that resp on din g in kind to the one w ho m istreats him
w ill not b e n e fit him in the slig h test and w ill only m ake the en m ity
w orse, and that treatin g him kindly w ill not d etract from his status,
for w h o e v e r h u m b les h im s e lf for the sake o f A llah, A llah w ill raise
him in status, then it w ill b e co m e easy fo r him and he w ill do that
w ith pleasu re and find d elig h t in it.
«(and none can attain it excep t one w ho is blessed w ith a great share
o f good and righteousness)? b ecau se it is one o f the ch aracteristic s
o f the elite am o n g h u m ank in d , by m ean s o f w h ich a person attains
high status in this w orld and the h ereafter; it is one o f th e g reatest o f
good ch aracteristics.
0 [ O jJ_) Lf Îc- LJyl Tjl» Ax.V ->- (ibt z^-~4*- <>•_> {|* }
( r < \ - r 1 : o l ^ S j ^ ) 4 {™ ) - J jJ » UhCi-1 c S i j i
41:36. A nd if a prom pting from Shaytan stirs you up, seek refuge with
A llah, for verily He is the A ll-H earing, the A ll-K now ing.
41:37. A m ong His signs are the night and the day, the sun and the moon.
Do not prostrate to the sun or to the m oon; rather prostrate to
Allah W ho created them , if it is Him you worship.
41:38. If they are too arrogant [to prostrate to A llah, rem em ber that]
those w ho are w ith your Lord [nam ely the angels] glorify Him
by night and by day, and they never grow weary.
4 1 :39. A m ong His signs is this: you see the earth barren and desolate,
but w hen We send dow n rain upon it, it stirs and sw ells. He
W ho gives it life will surely give life to the dead, for verily He
has pow er over all things.
H av in g m en tio n ed how to resp o n d to h u m an e n em ies, w h ich is

by resp o n d in g to m a ltrea tm e n t w ith k in d n ess, A llah (4g) now tells
us how to w ard o f f the jin n enem y, w h ich is by se e k in g refu g e and
p ro tectio n w ith A llah from his evil.
Â n d if a p ro m p tin g from S h ay tan stirs you up]? th at is, any tim e
you feel an y o f the p ro m p tin g s o f the S h aytan - nam ely his w hispers,
m ak in g evil fair-seem in g to y o u , d isco u rag in g you from d o in g good,
tem p tin g y ou to c o m m it som e sins o r m ak in g you o b ey som e o f his
in stru ctio n s,
^ s e e k refug e w ith A llah]? th at is, ex p ress y o u r need o f H im and yo u r
need fo r H im to giv e y o u refuge and protect you from the Shaytan,
f[for verily H e is the A ll-H earin g , th e A ll-K n o w in g ^ - H e hears y o u r
w ords and y o u r b eseech in g , and H e kn o w s y o u r situ atio n and how
desp erate y o u are for H is p rotection.
T h e n A lla h (4 s ) tells u s th a t ^ A m o n g H is s ig n s ^ th a t p o in t to
H is p erfect m ig h t an d in d icate that H is w ill is alw ay s done, and that
highlight the v astness o f H is p o w er and H is m ercy tow ards H is slaves,

and d em o n strate th at H e is A llah alone, w ith no p a rtn e r o r asso ciate,
«fare the n ig h t and the d a y ^ - th e latter b e c a u se o f th e b e n e fit o f its
light, w hereby people go about th eir business, and the fo rm er because
o f th e b e n e fit o f its d ark n ess, in w h ich p eo p le rest.
^ th e sun and th e m oon)? w ith o u t w h ich p e o p le ’s liv elih o o d and
ph y sical w ell-b ein g , and the w ell-b ein g o f th e ir an im als, can n o t be
sound, and by m ean s o f w h ich peop le attain inn u m erable benefits.
sfDo not pro strate to the sun o r to the m oon)) fo r th ey are created
thin g s, u n d e r co n tro l and su b ju g ated
^ ra th e r pro strate to A llah W ho created them)? th at is, w o rsh ip H im
a lo n e , fo r H e is th e A lm ig h ty C re a to r, a n d sh u n th e w o rs h ip o f
an y th in g o th e r than H im o f created th in g s, ev en i f it is o f g reat size
an d b rin g s m a n y b e n e fits, fo r th o se b e n e fits d o n o t co m e fro m it;
rath er th ey com e from its C re a to r (4s).
^ i f it is H im y o u w o rs h ip ^ an d d e v o te y o u r w o rs h ip sin c e re ly to
H im alone.
^ I f th e y are too arrogant)? to w o rsh ip A llah , an d do n o t su b m it
to H im , th ey w ill not h arm A lla h in th e slig h te st, fo r A lla h h as no
need o f th em , and H e h as h o n o u ra b le slav es w ho do n o t diso b ey H is
co m m an d s and w ho do as they are co m m an d ed . H ence A llah says:
«jthose w h o are w ith y o u r Lord)? n a m e ly th e an g els w h o are close
to H im
^ g lo rify H im by n ig h t and by day, and th ey n e v e r grow weary)? th at
is, they n ev er tire o f w o rsh ip p in g H im , b ecau se o f th e ir stren g th and
stro n g m o tiv e to do that.
^ A m o n g H is signs)? th at p o in t to H is p erfect m ig h t and th at H e
alone is the Sov ereig n W ho is in co n tro l, an d th a t H e is O ne,
^ is this: y ou see the earth b arren an d desolate)?, w ith no v ege tatio n
«fbut w h en We send dow n rain upon it, it stirs)? th a t is, it b eg in s to
m ove, as p lan ts beg in to grow
f(and swells}*, then it brings forth beautiful plants o f every kind, giving
life to p eo p le and the land.
{(He W ho g iv es it life}* a fte r it w as dead and lifeless

{(will surely g ive life to th e dead'p and b rin g them forth from th eir
g rav es, on the day H e resu rrects them
{(for verily H e has p o w e r o v e r all things}*. Ju st as it is not b eyond
H is p o w er to give life to the earth afte r its death, it is not bey o n d His
p o w e r to g ive life to the dead.
41:40. T hose w ho d isto rt the m eanings o f O u r revelatio n s are not

hidden from Us. Is one who will be throw n into the fire better,
or one w ho w ill com e safe on the D ay o f R esurrection? Do
w hatever you w ish, for verily He sees well all that you do.
41:41. Those w ho reject the R em inder w hen it com es to them [will be
requited for their rejection]. Verily it is an unassailable Book.
4 1 :42. N o falsehood can approach it from before it or from behind it;
[it is] a revelation from O ne W ho is M ost W ise, Praiseworthy.
The phrase translated here as ‘distort the m eanings o f the revelations

o f A lla h ’ m e a n s n o t re s p o n d in g to th e m in th e p ro p e r m a n n e r in
an y w ay, e ith e r by d e n y in g th em , re je c tin g th em and d isb e lie v in g
in th e o n e w h o b ro u g h t th e m , o r b y d isto rtin g th em and tw istin g
th e m e a n in g , a n d try in g to g iv e th em m e a n in g s th a t A llah n e v e r
intended.
A llah (-3s) w arns those w ho d isto rt the m eanings o f the revelations

that they are not hidden from H im ; rath er H e is aw are o f th eir outw ard
actions and inner thoughts, and H e w ill requite them for their distortion
in a w ay th at m atches th eir deeds. H ence A llah says:
€fls one w ho w ill be throw n into the fire ^ , such as the one w ho distorts
th e m ean in g s o f A lla h ’s re v ela tio n s ^ b e tter, o r one w h o w ill com e
safe on th e D ay o f R esurrection?)? th at is, he w ill be safe from the
pu n ish m en t o f A llah and w ill d e se rv e H is rew ard. It is w ell know n
th at th e latter is better.
H av in g clarified the difference betw een truth and falsehood, the
path th at saves from H is p u n ish m en t and the path th at leads to d o o m ,
A llah now says:
^ D o w h atev er you wish)?: i f you w ish , fo llo w the path o f guidance
th at lead s to th e p le asu re o f y o u r L ord an d H is p arad ise; o r i f you
w ish, follow the p ath o f m isg u id an ce th a t in cu rs th e w rath o f y o u r
L ord and leads to th e ab o d e o f doom .
^ f o r v e rily H e sees w ell all th a t y o u do)? a n d w ill re q u ite y o u
acco rd in g to y o u r attitu d es an d deeds. T h is is like th e v erse in w h ich
A llah (4g) says:
^S ay : T his is the truth from y o u r L ord. So let him w ho w ill, believ e;
and let him w ho w ill, d is b e lie v e ...)? (al-Kahf 18: 29)
T h en A llah says: ^ T h o se w ho reject th e R e m in d e r^ th at is, th o se
w ho reject the H oly Q u r’an w hich rem in d s peo p le o f ev ery th in g th at
is in th eir best in terests, in spiritu al term s and in this w o rld and the
hereafter, and raises in statu s th ose w ho fo llow it,
^ w h e n it co m es to them)? as a b le ssin g from th e ir L ord at the hands
o f th e b e st an d m o st p e rfe c t o f h u m a n k in d ^ [w ill b e re q u ite d fo r
th e ir re je c tio n ]. V erily it)? in fact ^ is an u n a ssa ila b le Book)? th at
co m b in es all th e ch a ra c teristic s o f pe rfectio n and is pro tected from
ev ery o n e w ho w an ts to d isto rt it o r w h o in ten d s ill to w ard s it. H ence
A llah says:
424 | Tafseeras-Sa'di Ju z’24
<(No falseh o o d can ap p ro ach it from befo re it o r from b eh in d it|j

th a t is, n o n e o f th e d ev ils a m o n g h u m a n k in d o r th e jin n can co m e
n e a r it to d etract from it o r insert an y th in g into it th a t is n o t p art o f it,
o r to add an y th in g to it o r su b tract an y th in g from it. It w as p ro tected
as it w as b ein g rev ealed , and its w o rd s and m ean in g s are protected.
T he O ne W ho sen t it d o w n h as g u aran teed to p re se rv e it, as H e says
elsew here:
^V erily, it is We W h o h av e sen t d o w n th e R e m in d e r [the Q u r ’an],
and verily it is W e W ho w ill p reserv e it.js (al-Hijr 15: 9)
^ [ it is] a re v e la tio n fro m O n e W h o is M o st W isejj in w h a t H e
creates an d co m m an d s; H e does e v ery th in g in an ap p ro p riate m an n er
^ P r a is e w o r th y ^ fo r w h a t H e p o s s e s s e s o f p e rfe c t an d m a je stic
attrib u tes, and fo r bein g ju s t and g enerous. H ence H is B ook aim s to
p e rfe c t w isd o m , p o in t to th at w h ich is in p e o p le ’s b est interests and
teach th em h o w to p ro tec t th em selv e s fro m h arm , fo r w h ic h H e is
to be praised.
41:43. N othing is said to you [O M uham m ad, o f offensive talk] that

w as not said to the M essengers before you. Verily your Lord is
forgiving, but stem in retribution.
^ N o th in g is said to y o u [O M u h am m ad , o f o ffen siv e talk ]]j th at

is uttered by th o se w h o stubbornly reject you
«fthat w as not said to the M essengers before y o u ^ that is, sim ilar w ords
w ere said to them . Indeed, they m ay h av e used the sam e w o rd in g and
phrases as all p rev io u s natio n s w ho rejected the M essen g ers, such as
th eir finding it a cause o f am azem en t w hen they w ere called to devote
th eir w o rsh ip to A llah alone, w ith no p artn e r o r asso ciate, and they
rejected this call in ev ery w ay th e y could. So th ey said:
«f...You are b u t h u m an b ein g s like o u r s e lv e s ...$> (YdSeen 36:15)
- an d th e y d em an d e d sig n s fro m th e ir M esse n g e rs th a t they did not
have to p roduce, and said o th e r such w o rd s th at w ere ex p ressio n s o f
disb elief. T h ey had a sim ilar m entality, so th e ir w ords w ere sim ilar.
B u t th e M e s se n g e rs b o re th e ir a n n o y a n c e a n d re je c tio n w ith
p a tie n c e , so b e p a tie n t (O M u h a m m a d [ ^ ] ) as th o se w h o c am e
befo re you w ere patient.
T h e n A lla h c a lls th e m to re p e n t a n d ta k e m e a s u re s to a tta in
fo rg iv en ess, and w arn s th em ag ain st p ersistin g in m isguidance:
^V erily y o u r L ord is fo rg iv in g ^ th at is, H is fo rg iv en ess is im m en se
and H e erases thereby all sins for an y o n e w ho g ives up sin and repents
fjbut stem in re trib u tio n ^ to th o se w h o p ersist in sin and are arrogant.
o 0
4 1 :44. If We had made it a Q u r’an in a non-Arabic language, they would

have said: W hy have its verses not been m ade clear [in A rabic]?
W hy in a non-A rabic [language], w hen he [the Prophet] is an
A rab?74 Say: It is, for those w ho believe, guidance and healing;
74 This verse is connected to v. 5, which tells us that the disbelievers declared

that their hearts were covered (and sealed) against the message o f the
Q ur’an, and that there was deafness in their ears. That argument o f theirs
might be acceptable if the Q ur’an had been in a non-Arabic language and
thus incomprehensible to them, but as it has been revealed in Arabic, they
had no right to say that and their argument was invalid. (ar-Razi)
and for those w ho do not believe, there is deafness in their ears

and they are blind to w hat it contains [o f beauty and signs]. It
is as if they are being called from a far o ff place.
H e re A lla h ($ s ) te lls u s o f H is b o u n ty a n d g e n e ro sity , as H e

sen t d o w n H is B o o k in A rab ic, to th e A rab M essen g er (« |§ ), in the
lan g u ag e o f his p eo p le, so th a t he c o u ld m ak e the m essag e c le a r to
th em . T h is is so m eth in g th at req u ires th em to p ay m ore atten tio n to
it, accep t it and subm it. F or if H e had m ade it a n o n -A rab ic Q u r ’an,
in a lan g u ag e o th er than A rabic, the d isb eliev ers w o uld have objected
an d w o u ld h av e said:
^ W hy have its verses n o t been m ade clear [in A rabic]?]? T h at is, w hy
are its v erses n o t clarified and explained ?
^W h y in a non-A rabic [language], w hen he [the Prophet] is an Arab?)?
T h at is, h ow com e M u h am m ad ( ; |§ ) is an A rab , y et th e b o o k is not
in A rab ic? T h at can n o t happen.
T hus A llah (4®) ru les o u t ev ery thin g th at m ay be a cause o f doubt
for peo p le o f falseh o o d co n cern in g H is B ook, and ascribes to it every
a ttrib u te th a t w o u ld d ic ta te th a t th e y sh o u ld su b m it, b u t it is the
believers w h o are gu id ed w ho w ill ben e fit from it and be honoured ;
fo r others it is th e opposite.
H ence H e says: ^S ay : It is, fo r those w h o believ e, gu id an ce and
healing)? th a t is, it g u id e s th em to th e stra ig h t p a th and it te ach e s
th em b en eficial k n o w led g e, by m ean s o f w h ich perfect g u idance is
attained. A nd it is healing for th em from sick ness both physical and
spiritual, b ecau se it d eters th em from bad attitu d es and evil conduct,
and urges th em to re p e n t sincerely, w h ich brings clean sin g fro m sin
and h ealin g for th eir hearts.
^ a n d fo r th o se w ho do n o t b e lie v e ^ in the Q u r’an
^ th e re is deafn ess in th eir ears)? th at is, they refuse to listen and they
turn aw ay
*(and th ey are blind to w h at it co n tain s [ o f bea u ty and signs] ]? and

th ey ca n n o t see in it an y g u id an ce o r w isd o m . It o n ly in creases them
in m isg u id an ce, b ecau se th ey are th e o n es w ho rejected the truth, so
they in crease in b lin d n ess an d m isg u id an ce.
«flt is as if they are b ein g called from a far o ff place]? th at is, they
are c a lle d to faith, b u t th ey do n o t resp o n d , like o n e w h o is called
w hen he is in a far o f f place, so he cann o t hear the calle r o r respond
to him . W h at is m ean t is th at th o se w h o do n o t b eliev e in th e Q u r ’an
do not benefit from its guidance, see by its light o r gain anything good
fro m it, b e c a u se th e y h av e clo se d the d o o r to g u id a n c e by tu rn in g
aw ay an d d isbelieving.
41:45. We gave M oosa the B ook, but differences arose concerning

it. W ere it not for a prior decree from yo u r Lord, a decisive
ju d g e m e n t w ould already have been passed betw een them .
Verily they are in grave doubt concerning it.
41:46. W hoever does righteous deeds, it is to his ow n b en efit and
w hoever does evil deeds, it is to his ow n detrim ent. And your
Lord is never unjust to His slaves.
^W e gave M oosa the Book]? as W e have given you th e B ook, and

the p eople reacted to him as they have reacted to you. P eople d iffered
in that regard: som e o f th em b elie v e d in it, an d th ey w ere g u id ed and
b enefited from it; so m e o f th em d isb eliev ed and did not b en efit from
it. W ere it not for A lla h ’s fo rb e a ra n ce and p rio r d ecree to d elay the
punishm ent until the appointed tim e, w hich cannot be b rought forw ard
o r p u t back, ^ a d e cisiv e ju d g e m e n t w o u ld alread y h av e been passed
b etw een them)? as soon as the d isb eliev ers b ecam e d istin c t from the
b eliev ers, b y d e stro y in g th e d isb e lie v e rs im m ed iately , b e cau se the
cause o f do om had beco m e binding.
^V erily they are in g rav e d o u b t co n cern in g it^ th at is, th e ir d o ubt
has reach ed such a level o f g rav ity th a t th e y rejected it and denied it.
^ W h o e v e r d o es rig h teo u s deeds)? w h ich are the d eeds en jo in ed
b y A llah an d H is M e sse n g e r (^§s)
«fit is to his o w n benefit)? an d he w ill b e rew ard ed for it in this w orld
and the h ereafter
^ a n d w h o ev er does evil d eeds, it is to his ow n detrim ent)? and he w ill
suffer the harm and p unishm ent th e re o f in this w orld and the hereafter.
T h is en co urages peo p le to do g o o d and refrain from evil, and tells us
th at th o se w ho striv e w ill b en efit from th eir g o o d d eed s and w ill be
harm ed by th e ir m isd eed s, bu t no b e arer o f bu rd ens w ill be m ade to
carry the bu rd en o f another. A nd y o u r L ord is n e v e r u n ju st to H is
slaves)? and w ill n e v er let anyone carry m o re th an his ow n m isdeeds.
Glossary of Islamic Terms"
abu (o r abi) J\ t f at her (of)
alhamdulillah 4) j u J-I all p raise is fo r A llah
Allahu akbar j6 \ 4)1 A llah is th e G reatest

angel ■15%. A b ein g m ad e o f lig h t w h o is to ta lly o b e -
d ie n t to A llah an d has no free w ill. A llah
has assig n ed so m e angels specific tasks,
like th o se w h o reco rd o u r g o o d an d bad
d eed s, th e A n g el o f D eath, the g u ard ian s
o f h ell, etc.
‘aqeeqah AJLJiS' an im al sacrifice fo r a n e w b o rn baby
barzakh A n interm ed iate state b etw een death and

CJJi
th e D a y o f R e s u rre c tio n ; it is a lso sa id
to b e a ‘p la c e ’ w h e re th e s o u ls o f th e
d e c e a se d w ill rem a in u n til th e b lo w in g
o f th e tru m p et
dhihar d h ih a r is th e u n la w fu l a c t o f s a y in g to
o n e ’s sp o u se : ‘Y ou are as im p e rm is si-
b le fo r m e [to e n jo y in tim a te ly ] as m y
m o th e r.’ - an d sim ilar statem ents.
The Arabic words are transliterated according to the conventions o f the

Transliteration Chart found in this book. If a word has become part o f the
English language (that is, is found in a dictionary o f Standard English),
that spelling is used in this book and appears first in this Glossary, with
the transliterated form in brackets after it.
430 | Tafseer as-Sa ‘di
dhikr Allah re m e m b r a n c e o f A lla h ; s p e c ific a lly ,

re m em b erin g A llah th ro u g h p raisin g and
su p p licatin g to H im
diyah Zs blood m oney
dunya UjJI the m aterial w o rld
eela ’ an o ath o f a b stin e n c e fro m o n e ’s w ife ;
m e n tio n e d in S o o ra t a l-B a q a ra h , v e rse
226
eeman faith ; b e lie f in all th e six p illa rs o f the
creed o f Islam
fatw a yyA relig io u s d ecisio n o r d ecree
(fatwah)
hadith a s ta te m e n t o r a c tio n o f P ro p h et
(hadeeth) M u h am m ad ( s |§ ) th a t w as rem em b ered
a n d re c o rd e d by h is C o m p a n io n s an d
fo llo w ers
hadv ,_si* o ffe rin g b y a p ilg rim o f an a n im a l fo r
sacrifice
Hajj (Hajj) j**- th e m a jo r p ilg r im a g e to th e S a c re d
M o sq u e, site o f the K aaba in M akkah, to
be undertaken by every able M uslim once
in his o r h er lifetim e
h ijab (hijab) ljU > v e il o rd a in e d b y A lla h fo r b e lie v in g
w om en
hoor al- ‘een h o u ris, fa ir w o m e n w ith b ig , b e a u tifu l
eyes w ho are created to be spouses o f the
believ ers in p aradise
Iblees (J_r U a n o th e r n a m e fo r S a ta n (S h a y ta n ) in
A rabic
Glossary o f Islamic terms I 431
‘iddah s ip th e w a itin g p e rio d a fte r a w o m a n is

w idow ed or divorced, during w hich she is
not allo w ed to rem arry, in o rd e r to asc e r-
tain w h e th e r o r n o t she is p re g n a n t w ith
th e ch ild o f h e r late o r e x -h u sb an d
ihsan g o o d n e s s , p e rfe c tio n , e x c e lle n c e ; to

w o rship A llah as if you see H im kn ow ing
th a t ev en if y o u do n o t see H im , H e sees
y ou
jahiliyah Ht. ‘ig n o ra n c e ’; th e age o f sp iritu al d a rk -

n ess b e fo re Islam
jalabeeb S ee jilbab
Jibreel J j t h e A ra b ic n a m e fo r G a b rie l ( H k ) , th e
arch an g el w h o tran sm itte d th e v erses o f
th e Q u r ’an a n d o th e r c o m m u n ic a tio n s
fro m A lla h (4 s) to P ro p h e t M u h a m m a d
(it)
jilbab a lo n g , lo o s e g a rm e n t w o rn o v e r a
w o m a n ’s in d o o r clo th in g th at co vers the
w h o le body, like a fu ll-len g th co at
jinn (plural n o n - h u m a n , r a tio n a l b e in g s c re a te d

o f jinni) b y A lla h fro m fire, o fte n re fe rre d to as
‘d e m o n s’ o r ‘d e v ils ’. T hey have free w ill
lik e h u m an s: so m e are M u slim s, others
d isb eliev ers; so m e are o b ed ien t to A llah ,
o th ers d iso b ed ient. S atan is a jin n i. S om e
d is o b e d ie n t ji n n m is le a d p e o p le in to
th in k in g th a t th ey can foretell the future,
n e a r o r d ista n t, o r p ro v id e p e o p le w ith
rich es o r som e so rt o f pow er.
432 | Tafseeras-Sa'di
j u z ’(pl.ajzd) a section o f the Q u r’an equal to one-th ir-

tieth o f the text
K aaba «_*£!! the H ouse o f A llah in M akkah, o rig in ally

(Ka ‘bah) built by P ro p h ets Ibraheem an d Ism a ‘eel,
w h ich M u slim s face w h en they pray
Kursi A lla h ’s footstool
la ilaha ilia lilN lx JlN th e Islam ic te stim o n y o f faith: ‘th ere is

Allah n on e w o rth y o f w orship othe r than A lla h ’
al-Lawh ^jJJl th e P reserv ed T ablet in H eaven on w hich

al-Mah- i A lla h ’s w o rd s an d d ecrees are w ritten
foodh
mahr ob lig ato ry m arriag e g ift presen ted by the
groom to the brid e as a necessary stip ula-
tion o f the m arriag e co n tract
mahram a d e g re e o f c o n s a n g u in ity p re c lu d in g
m arriage; a m an w h o m a w om an m ay not
m arry due to the clo se b lo o d o r m arriag e
relatio n sh ip , e.g., h er father, brother, son,
u n cle, o r fath er-in -law
nafs inner soul o r s e lf
qadr jjiil d iv in e p re d e s tin a tio n ; d e stin y ; p o w e r;

ex act m easure
Q uray sh JA ? th e d o m in a n t tribe in M ak k ah at the tim e

o f the P ro p h et’s m ission; their society w as
b ased on poly th eism
R am adan th e n in th m o n th in th e Islam ic calen d ar;

(Ramadan) th e m o n th o f o b lig a to ry fastin g an d the
m o n th in w h ic h th e first v e rse s o f th e
Q u r ’an w ere revealed
Glossary o f Islamic terms ( 4 3 3
riba l>j usury; charg in g in terest on debt
rooh rjjjl the soul
Sahabah sing. sahabi\ C o m panions o f the M essen-

ger o f A llah ( U p
saheeh a grade o f hadith: sound o r au th en tic
salam C'WlJl lit. ‘p e a c e ’; th e Islam ic g re etin g o f peace

ash-S ham fU Jl the a re a th a t in c lu d e s th e c u rre n t states
o f S yria, L eb an o n , Jo rd an and P alestine
shar 7 ^ ji o f o r p e rtain in g to S haria; Islam ic
S haria Z u Islam ic law d eriv ed from the Q u r ’an and

(sharee ‘ah) th e S u nnah
S haytan jlia l4 Satan
shirk ilJJ. asso c ia tin g p artn ers w ith A llah
sirat th e p ath le a d in g to p a ra d ise th a t p a sse s

o v e r hellfire; it is found by d isb elievers
an d sin n e rs to b e e x tre m e ly sh a rp an d
narro w
soorah or ijjf c h a p ter o f th e Q u r ’an

soorat
subhan Allah 4)1 oU w -1 g lo ry be to A llah
Sunnah iL i th e p r a c tic e a n d c o lle c te d s a y in g s o f

P ro p h e t M u h a m m a d (« |§ ) th a t to g e th e r
w ith the Q u r’an form s the basis o f Islam ic
law
tafseer ex eg esis: co m m entary, o r ex p lan atio n o f

the m ean in g s ( usu. o f Q u r ’anic verses)
434 | Tafseer as-Sa 'di
tahleel the act o f say in g Id ilaha ilia Allah (there

is n o n e w o rth y o f w o rs h ip o th e r th a n
A llah )
tahmeed ju ji th e a c t o f s a y in g A lham dulillah (a ll

praises and th anks are fo r A llah)
takbeer jj£ th e act o f say in g Allahu akbar (A llah is

the G reatest)
tasbeeh the recitation o f phrases g lo rify in g A llah;

say in g subhan Allah (g lo ry be to A llah)
0 I
udhiyah W l an anim al sacrificed as an act o f w orship
d u rin g the days o f E id al-A d h a
U m m ah com m u n ity o r nation: usu. used to refer to

the en tire global co m m u n ity o f M u slim s
unseen - a te rm u s e d to d e n o te p h e n o m e n a o r
asp ects th at ca n n o t be k n o w n u sing o rd i-
n ary h u m an facu lties
w aqf t.J ij trust; in alien ab le e n d o w m e n t fo r a ch ar-

itable purpose
z a k a t (or siSj obligatory charity: an ‘alm s ta x ’ on w ealth

zakah) that is paid by M uslim s and be distributed
to o th ers w h o q u a lify as recipients
1
Zaqqoom {y ) th e n am e o f a tree in h ell th a t h as fru it
s h a p e d lik e d e v ils ’ h e a d s , w h ic h th e
in h abitants o f hell m u st eat
zina lij fo rn icatio n o r ad u ltery ; u n law fu l sexual

in terco u rse
Index
A
ab o d e 38 , 50, 137, 139, 177- ac ts o f w o rs h ip 2 5 , 2 1 6 , 2 53,
178, 206, 2 5 9 -2 6 0 , 2 7 7 , 279, 343, 348, 375, 383
3 0 1 ,3 1 2 , 3 2 0 -3 2 1 ,3 3 0 , 332- ‘A d 2 3 8 , 3 3 8 , 3 5 4 , 3 6 1 , 3 93,
3 3 3 ,3 3 9 , 3 4 1 ,3 4 5 ,3 6 7 ,3 7 4 , 40 3 -4 0 5
386, 389, 408, 412, 423. A dam 87, 104, 176, 179, 2 6 5 ,
See also e te rn al ab o d e ; final 2 6 7 -2 7 0 , 382, 384
a b o d e ; g a rd e n s o f p e rp e tu a l a d o p te d s o n 3 0 n 5 , 3 2 . See
abode; p erm an en t ab ode also ex-w ives o f th eir adopted
A b rah am . See Ibraheem sons
a b u n d a n t p ro v is io n 1 0 1 -1 0 2 , ad o p tio n 30n5, 35
285, 314-316 a d o rn m e n t 24 , 140, 181, 189,
A b u T a lib 233n55, 358 403
A c cep ter o f repen tance 335-336 ad v ersity 1 5 8 ,1 6 2 ,3 0 4 -3 0 5
acco u n t 34, 130, 1 5 2 ,1 5 7 ,1 7 4 , a d v ic e 33, 156, 1 6 1 -1 6 2 , 2 0 6 ,
201 -2 0 2 , 248, 2 9 5 ,3 0 0 ,3 0 7 2 5 3 ,3 5 7 ,3 6 8 -3 6 9
acco u n tab le 66, 150, 246 ad v ise r 89, 167
action 2 8 n 4 ,33, 5 8 ,6 0 , 116, 118, a ffa irs 31, 3 9 , 65, 6 9 -7 0 , 77,
180, 2 2 9 -2 3 0 , 2 7 4 n 6 4 , 307, 89, 123, 128, 166, 168, 170-
4 1 5 , 4 3 0 . See also p h y sic a l 172, 1 85, 188, 2 1 4 , 2 4 0 ,
action 245, 2 52, 280, 30 4 -305, 307,
acts o f ob ed ien ce 2 5 ,2 5 1 ,2 8 4 , 3 4 9 , 3 6 8 -3 6 9 , 3 7 5 , 379. See
3 0 3 ,3 2 3 ,4 1 8 also w o rld ly affairs
436 I Tafseer as-Sa'di
age 1 5 ,2 1 0 ,2 1 4 ,2 5 9 - 2 6 0 ,3 8 4 - A lla h ’s k n o w ledge 122, 135. See

3 8 5 ,4 3 1 also H is kn o w led g e
A lla h a n d H is M e s s e n g e r (« |§ ) A l l a h ’s L o rd s h ip . See H is
21 -2 2 , 2 5 ,2 7 , 29, 5 0 n l l , 5 6 , L o rdship
6 4 -6 5 ,4 1 1 ,4 2 8 A lla h ’s m ajesty. See H is m ajesty
A lla h ’s ang els. See H is angels A lla h ’s m ercy. See H is m ercy
A l l a h ’s a ttrib u te s . See H is A lla h ’s m essage. See His m essage
attrib u tes A l la h ’s M e s s e n g e rs . See H is
A l l a h ’s b le s s in g s . See H is M essen g ers
b lessin g s A lla h ’s m ig h t. See H is m ight
A lla h ’s B ooks. See H is B ooks A lla h ’s nam es. See H is nam es
A lla h ’s bounty. See H is b o u n ty A lla h ’s oneness. See H is oneness
A l l a h ’s com m and. See H is A lla h ’s paradise. See His paradise
c o m m an d
A lla h ’s path. See H is path
A lla h ’s c re a tio n 6 4 , 76 , 196, See H is
A l l a h ’s p e r f e c tio n .
2 3 7 , 2 4 6 , 3 6 5 . See also H is p erfection
creation
A lla h ’s pleasure. See H is pleasure
A lla h ’s deeds. See H is deed s
A lla h ’s pow er. See H is p o w er
A lla h ’s divinity. See H is d iv in ity
A lla h ’s prom ise. See H is prom ise
A l l a h ’s d o m in io n . See H is
A lla h ’s P rophet. See H is P rophet
d o m in io n
A l l a h ’s r e v e la tio n . See H is
A lla h ’s essen ce. See H is essence
rev elatio n
A l l a h ’s f o r g iv e n e s s . See H is
A lla h ’s signs. See H is signs
forgiven ess
A lla h ’s slaves. See H is slaves
A l l a h ’s g e n e r o s ity . See H is
A lla h ’s T hrone. See H is T h ro n e
g en ero sity
A lla h ’s w a y 34 , 149, 2 0 8 . See
A lla h ’s grace. See H is grace
also H is w ay
A l l a h ’s g re a tn e s s . S ee H is
A lla h ’s w ill. See H is w ill
g reatn ess
A lla h ’s w isdom . See H is w isdom
A l l a h ’s k in d n e s s . S e e H is
A lla h ’s w ord. See H is w ord
k in d n ess
Index | 437
A lla h ’s w ords 1 5 4 ,1 8 7 ,3 8 7 ,4 3 2 an n o y an ce 5 1 -5 3 ,4 2 5
A ll-A w are 2 2 ,6 8 , 126 ap p o in ted term 149-150, 307
a ll- e n c o m p a s s in g k n o w le d g e a p p o in te d tim e 123, 129, 142,
7 1 -7 2 ,3 5 1 149-150, 278, 3 0 8 ,3 1 1 ,4 2 8
A ll-H earin g 1 0 8 ,3 5 1 ,3 7 5 ,4 2 0 A p p re c ia tiv e 1 3 6 -1 3 7 ,3 2 1
A ll-K n o w in g 4 8 -4 9 , 9 2 , 126, A ra b 4 2 5 -4 2 6
149, 150, 167, 1 8 3 ,2 8 9 ,2 9 5 , A ra b ic 15, 17-19, 2 2 n 3 , 2 3 1 ,
3 3 5 -3 3 6 , 4 0 1 ,4 2 0 2 9 8 -2 9 9 , 3 9 6 -3 9 7 , 4 2 5 -4 2 6 ,
A ll-S e e in g 3 5 1 ,3 7 5 430-431
A ra b ic Q u r ’an 2 9 8 -2 9 9 , 39 6 -
ally 177
397, 426
A lm ig h ty 3 8 , 73, 9 1 -9 2 , 114,
arg u m en t 8 3n23, 87 -8 9 , 92, 99,
134, 152, 154, 167, 1 7 5 ,2 2 7 ,
105-106, 110, 126, 145, 162,
233, 237, 2 6 5 ,2 7 2 -2 7 3 , 275,
171, 180, 183-184, 2 3 5 -2 3 7 ,
278, 3 0 3 ,3 2 3 ,3 2 6 ,3 3 5 ,3 3 9 ,
319, 3 5 8 -3 5 9 , 365, 386, 404,
3 6 7 ,4 0 1 - 4 0 4 ,4 1 0 , 421
413, 425n74
a m a z e m en t 9 9 ,2 3 5 ,4 0 1 ,4 2 4
a rro g a n c e 130, 1 4 8 -1 4 9 , 161,
am en d s 1 1 3 ,4 0 8 ,4 1 0 164, 1 9 5 ,2 3 2 , 2 3 4 , 268 -269,
an alo g y 2 6 8 -2 6 9 , 275 3 0 2 ,3 5 7 , 3 6 1 ,3 6 4 -3 6 5 ,3 7 5 -
A n g el o f D eath 3 0 7 ,4 2 9 376, 378, 398
an g e ls 2 8 n 4 , 3 6 -3 7 , 5 5 -5 6 , 70, ascrib e p artn ers 89, 91-92, 145,
9 1 , 9 3 , 1 0 3 -1 0 4 , 1 1 4 -1 1 5 , 159, 195, 2 2 1 ,2 7 5 -2 7 6 , 287,
126, 157, 1 64, 1 8 7 -1 8 9 , 311, 3 24 -3 2 5 , 345, 367, 369,
199, 2 2 5 -2 2 8 , 2 6 5 , 2 6 7 -2 6 8 , 397, 399, 4 0 4 , 4 06
2 7 4 n 6 4 , 2 8 1 , 3 0 8 , 3 2 7 -3 2 8 , a sc rib in g partn ers to A lla h 144-
330, 3 3 9 -3 4 3 , 4 0 4 ,4 1 4 - 4 1 5 , 145, 1 9 3 ,2 3 5 ,3 2 4 - 3 2 5 ,3 5 2 ,
4 2 0 -4 2 1 , 4 2 9 . See also H is 368
angels; n o b le an g els ascrip tio n o f p artn ers 67, 7 4 ,8 9 ,
an g er 1 4 4 ,2 2 3 ,3 1 3 9 2 , 9 5 , 1 4 5 -1 4 6 , 155, 163,
anim als 7 0 ,8 1 ,9 3 ,1 2 0 ,1 2 4 -1 2 5 , 2 1 1 ,2 1 8 , 2 2 5 ,2 2 7 , 274-276,

2 8 1 ,2 8 3 ,2 8 9 ,3 1 0 - 3 1 1 ,3 1 7 ,
134, 150, 1 8 1 ,2 1 2 ,2 8 0 ,3 1 3 ,
3 26, 362, 387
3 4 8 ,3 8 0 , 3 9 1 ,4 2 1
a sp ersio n s 1 0 6 ,1 8 2 ,2 3 5 aw e 1 0 9 ,1 4 7 ,2 9 4 ,2 9 6 ,3 2 3
asso ciate 3 5 ,8 8 ,2 8 1 ,3 2 5 ,3 6 4 , A yyoob 255-257
3 8 1 ,3 8 3 ,3 9 3 ,3 9 5 ,4 2 1 ,4 2 5
astray 2 9 ,6 1 ,6 3 , 100, 108, 110, B
116, 118-119, 131, 176-177, bad deeds 2 8 ,5 6 , 119, 121, 136,
195-196, 2 0 5 -2 0 7 , 2 4 2 , 245, 174, 3 4 2 ,3 5 0 ,4 1 2 ,4 2 9
263, 2 6 6, 2 6 9 -2 7 0 , 2 8 2 -2 8 3 , b a rrier 1 5 2 ,1 5 5 ,3 9 7
294, 296, 3 0 3 -304, 306, 362- al-barzakh 1 7 1 ,3 0 8 ,3 7 1 ,3 7 3
3 6 3 ,3 7 2 ,3 8 7 - 3 8 8 ,4 1 2 ,4 1 4
b a sin s 80
a to m ’s w eig h t o f p o w e r 88, 309
‘B e l’ a n d i t i s 183-384
attitu d e 25, 31, 76, 83n21, 108-
b eauty 50, 7 0 ,9 3 , 115, 140, 162,
109, 15 2 n 3 3 , 2 1 4 , 2 3 4 , 237, 181, 188-189, 198, 200 -2 0 1 ,
259, 2 6 4 ,3 1 5 ,3 3 7 ,3 8 6 ,4 1 6 , 260, 2 9 1 ,2 9 3 - 2 9 4 ,3 3 3 ,4 0 3 ,
4 19 4 2 6 -4 2 7
attributes 4 0 ,6 8 , 7 3 ,9 1 ,9 3 , 109, b eh av io u r 5 1 - 5 2 ,7 6 ,1 0 9 ,4 1 3
128, 167-168, 184, 227, 231, b e lie f 90 , 102, 104, 138, 2 6 4 ,
234, 2 5 8 -2 5 9 , 278, 295, 307,
2 9 9 ,3 5 7 , 3 6 5 ,3 9 5 ,4 3 0
3 1 0 ,3 1 8 , 3 2 2 -3 2 3 ,3 2 6 , 335-
b e lie v e an d do rig h te o u s d e e d s
336, 343, 346, 3 4 9 -3 5 0 , 379,
71, 101, 117, 2 4 2 , 2 4 5 -2 4 6 ,
3 8 3 ,3 9 2 ,4 0 4 , 4 0 9 ,4 1 7 ,4 2 4 .
3 1 2 ,3 7 6 -3 7 7 , 397
See also nam es and attributes
b e lie v e in A lla h 28n4, 57,
a ttr ib u te s o f A lla h 7 3 , 184,
274n64, 393, 395
2 9 5 , 4 0 4 . See also d iv in e
b e lie v e r 29, 32, 57, 131, 20 2 -
a ttr ib u te s ; H is a ttr ib u te s ;
2 0 3 ,2 8 5 , 302, 3 4 1 ,3 6 7 -3 6 8
su b lim e attrib u tes
believ in g m an 29, 163n36, 356,
attrib u tes o f perfectio n 68, 128,
3 5 8 ,3 7 0
383. See also perfect attributes
believing m en 2 6 ,5 7 ,6 6 - 6 7 ,2 6 0
au d acity 60, 75, 237, 369, 399
believing slaves 5 1 ,6 3 ,2 0 8 ,2 1 1 ,
au n ts 4 5 -4 6 , 54 2 1 8 ,2 2 0 ,3 4 0 , 365
au th o rity 83, 87, 110, 246 believ ing w om an 29, 45-46
aversion 147, 1 6 1 ,2 0 8 ,3 1 0 -3 1 1 , believ in g w om en 26, 42, 57-60,
3 4 5 ,3 4 9 , 398 66-67, 260, 4 3 0
Index | 439
belly o f the fish 2 2 3 -2 2 4 2 8 1 ,3 2 1 ,3 2 3 ,3 3 2 , 3 7 5 ,4 1 6 .

b e n e fic ia l k n o w le d g e 7 8 ,2 5 1 , See also etern al bliss
2 5 8 ,3 8 8 , 394, 4 26 b o d y 5 8 n l 3 , 120, 1 9 2 ,2 4 8 ,2 6 8 ,
b e n e fit o r h a rm 1 0 3 - 1 0 4 ,1 6 2 , 2 9 7 , 308, 323, 3 27, 349, 382,
2 1 3 ,3 6 9 3 8 5 ,4 3 1
b en e fits 73, 89, 135, 181, 189, bones 1 8 3 -1 8 4 , 1 9 1 -1 9 2 , 2 0 1 -
2 2 3 ,2 8 0 ,2 9 5 ,3 4 1 ,3 4 8 , 391- 2 0 2 , 3 4 4 n 6 9 , 384
392, 399, 421. See also b rin g B ook o f A llah 1 3 5 ,3 5 5 ,4 0 2 ,4 1 7
b en efit B ooks 28n4, 73, 118, 138, 146,
B esto w er 85, 93, 2 3 3 , 237, 248, 2 0 6 ,2 7 4 ,2 9 4 , 344, 377, 394.
2 6 1 ,2 9 3 ,3 2 4 , 348 See also H is B ooks; pre v io us
b ird s 7 8 ,2 3 9 ,2 4 1 ,2 5 1 B ooks; rev e a le d B ooks
b lam e 30, 34, 43 , 4 7 -4 8 , 54-55, b o u n ty 38, 4 0 -4 1 , 7 9 -8 0 , 123-
174, 195-196, 2 2 2 -2 2 3 ,2 5 0 125, 127, 1 3 6 -1 3 7 , 139-
b la s t 107, 1 6 3 -1 6 4 , 170, 172- MO, 233, 237, 335, 426. See
173, 1 9 1 ,2 3 8 -2 3 9 , 327, 338 also H is bounty
b le ssin g 32, 3 7 -3 8 , 78, 8 5 -8 6 , b racelets o f gold 1 3 7 ,3 1 2
10 5 , 116, 139, 155, 161, b rin g b e n e fit 93, 2 2 0 , 2 6 7 , 324,
169n38, 170, 175, 2 03, 217- 326
2 1 8 , 224, 2 4 1 ,2 7 3 ,2 8 0 ,3 1 5 , b ro th e r 2 4 2-243, 432
325, 3 4 1 ,3 4 7 , 3 4 9 ,4 2 3 B u k h ari 2 8 n 4 , 56, 2 7 4 n 6 4
b lessin g s o f A llah 6 9 ,8 1 ,8 6 - 8 7 . b u rd e n 67 , 74, 127, 129, 144,
See a lso H is b le s s in g s ; 1 5 7 ,2 7 9 , 2 8 1 ,4 2 8
w o rld ly b lessin g s b u rd en o f sin 74, 144, 157
b lin d 130, 176, 178, 3 7 6 -3 7 7 , b u sin ess 3 3 8 ,3 8 0 ,4 2 1
4 0 6 , 4 2 6 -4 2 7
b lind and th e seeing are not alike c
1 3 0 ,3 7 6 -3 7 7 c alam ities 84, 127, 170
b lin d n ess 3 9 7 ,4 0 7 ,4 2 7 calam ity 27, 1 6 1 ,3 2 1 ,3 7 1 ,4 1 5 ,
b liss 39, 62, 69, 140-142, 175, 417
1 9 9 ,2 0 2 -2 0 3 , 205, 260, 277, cam el 407
cap tiv es o f w ar 45 clo se friend 1 2 9 ,2 1 5 -2 1 6 ,2 5 7 ,

carnal d esires 24, 26-27 3 5 1 ,4 1 8
cau ld ro n s 80-81 c lo th es 2 8 n 4 , 140, 2 7 4 n 6 4 , 382
ca u se d e a th 9 3 , 162, 3 6 9 , 385, clo u d 7 5 n l8
399 coats o f m ail 78-79
cause harm 60, 8 9 ,9 3 ,2 2 0 ,2 6 7 , cold 2 6 2 ,3 8 9 ,4 0 5 - 4 0 6 ,4 1 0
3 0 5 ,3 2 4 , 326, 399 c o lo u r 134, 198n46, 199-200
c e rta in ty 73, 76, 183-184, 217, co m fo rt 1 4 1 -1 4 2 ,1 7 5 ,1 9 9 ,2 4 8 ,
3 9 4 ,4 1 3 2 5 1 -252, 280, 3 0 0 ,3 8 0
c h a ra c te r 1 0 8 -1 0 9 , 138, 153, co m m an d o f A llah 29, 34, 210,
196, 230, 2 3 5 ,2 9 5 2 15, 25 5 , 2 69, 394, 4 0 1 n 7 3 ,
c h a r a c te r is tic 154, 4 1 9 . See 417. See also H is com m and
also g o o d c h a ra c te ris tic ; com m ands 2 5 , 2 9 , 4 2 , 6 6 , 70,
noble ch aracteristics 73 -7 4 , 78, 80, 115-116, 128,
c h arity 27, 136, 156, 2 85, 319, 130, 136, 153, 172, 177, 260,
399, 434. See also zakah 266, 2 6 8 ,2 7 3 ,2 7 9 ,2 8 1 ,2 9 3 ,
c h aste w o m en 58-5 9 , 198, 200, 3 0 3 ,3 0 6 - 3 0 7 ,3 1 9 , 364, 371,
259 3 8 0 ,3 8 4 , 390, 399, 4 2 1 ,4 2 4
c h ild re n 81, 87, 101 -1 0 2 , 104, co m m an d s and p ro h ib itio n s 25,
112, 122, 150, 169-170, 176. 7 0 ,7 3 -7 4 ,1 2 8 , 1 5 3 ,2 6 6 ,2 7 9 ,
See also w ealth and children 2 8 1 ,3 0 6 , 364
C h ild re n o f Israel 6 4 , 3 7 4 . 5 ^ co m m itm en t 24, 58, 6 6 n l5 , 382,
also Israelites 4 0 9 ,4 1 2
c ity 58, 60, 101, 1 5 8 -1 6 0 , c o m m it sin 9 4 , 159, 3 3 6 -3 3 7 ,
163n36, 222, 224 411
clay 188, 1 9 0 ,2 2 2 ,2 6 5 ,2 6 8 -2 6 9 C o m p a n io n s 5 6 -6 7 , 113, 150,
c le a r e v id e n c e 132, 168, 191, 186, 2 3 1 ,2 7 1 ,3 3 4 , 3 9 5 ,4 3 0 ,
347 433
c le a r p r o o f 9 3 , 1 4 4 -1 4 5 , 154, co m p ariso n 275, 29 8-299, 377

160, 2 2 5 ,2 3 6 , 3 4 4 ,3 8 6 c o n d itio n 154, 164, 3 1 6 , 3 2 1 ,
clear sign 407 3 7 0 ,4 0 4
Index | 441
co n d u c t 2 5 ,1 5 6 , 252, 411, 426 creatu re 80-81, 147, 149

co n fu sio n 1 5 9 ,2 0 3 ,3 3 8 ,3 5 9 criticism 3 0 - 3 1 ,3 4 ,2 7 6
co n jectu re 95, 388 crops 84, 1 2 4 -1 2 5 ,1 6 6 ,2 9 2 ,3 1 3
co n seq u en ces 38, 100, 104, 143-
144, 196, 229 -2 3 0 , 253, 284, D
310, 3 1 3 -3 1 5 , 3 3 8 -3 3 9 , 342, d a rk n e s s 3 6 -3 7 , 4 0 , 130 -1 3 1 ,
356, 3 5 8 -3 5 9 , 3 6 9 , 3 8 6 -3 8 7 . 167-168, 189, 246, 2 7 3 ,2 7 9 -
See also evil co n seq u en ces 280, 284, 3 2 8 ,4 1 5 ,4 2 1 ,4 3 1 .
c o n s u m m a tio n 4 3 -4 4 . See See also d ep th s o f d ark n ess
also m arriage date p alm s 165-166
control 4 8 ,7 0 ,7 7 ,8 7 ,9 3 ,9 5 - 9 6 , d a u g h te r 31
115, 145, 168, 181, 185-186,
D avid. See D aw ood
2 2 8 , 2 3 3 n 5 6 , 2 3 7 , 2 5 0 , 2 66-
D aw ood 4 8 ,7 8 , 8 0 -8 1 ,2 3 9 -2 4 0 ,
267, 2 7 5 ,2 8 1 ,3 0 6 ,3 1 0 , 323,
2 4 2 -2 4 5 , 2 4 7 -2 4 8 , 2 5 0 -2 5 4
326, 3 4 3 ,3 5 0 ,3 5 5 ,3 5 7 ,3 6 9 ,
day. See m o m e n to u s d a y ; n ig h t
379, 390, 3 9 8 ,4 2 1
an d day
co n v ersatio n 51, 202
D ay o f Ju d g e m e n t 67 , 113, 150,
couches 1 7 4 -1 7 5 , 1 9 8 -1 9 9 ,
186, 191-192, 2 3 1 ,2 6 5 , 271,
2 5 9 -2 6 0
334, 395. See also L ast D ay
C o u n ten an ce 38, 1 7 5 ,3 2 8
D ay o f M eetin g 347, 350
create d being 1 8 4 ,2 7 5
D ay o f R esu rrection 9 0 ,9 4 , 100,
c re a tio n . See A lla h ’s c re a tio n ;
106, 124, 126, 129, 137n28,
first c re a tio n ; H is c re a tio n ;
138, 157, 1 7 0 n 3 9 , 1 7 1 -1 7 2 ,
new creatio n
176, 183n41, 188, 190, 193,
creatio n o f the heav en s 77, 114,
196, 2 2 0 , 2 2 2 , 2 3 8 -2 3 9 , 281,
185, 190, 2 4 6 ,3 7 6 -3 7 7 , 402
2 8 7 , 2 8 9 , 2 9 7 -2 9 8 , 300, 311,
creatio n s 66, 125, 168, 1 9 0 ,2 7 9
313, 3 1 9 -3 2 1 , 3 2 5 -3 2 8 , 330,
C reato r 93, 116, 145, 168, 183-
3 4 2 , 3 4 4 n 6 9 , 3 5 1 , 3 6 2 , 373,
185, 188, 2 0 8 , 2 6 7 , 2 7 5 ,
3 8 7 -3 8 8 ,4 1 5 ,4 2 2 - 4 2 3 ,4 2 9
2 9 8 n 6 5 , 3 0 5 , 3 0 8 , 3 1 1 -3 1 2 ,
d ead 71 -7 2, 119, 120, 122-123,
3 2 2 ,3 2 7 ,3 5 0 ,3 7 9 ,3 8 1 ,3 8 4 ,
126, 130-131, 152, 165-167,
3 9 9 ,4 2 1
1 8 5 ,2 9 3 ,3 0 8 -3 0 9 , 4 20, 422. denial 7 3 ,7 6 ,1 8 4 ,1 9 1 ,3 8 1 ,4 0 5 ,

See also g ive life to th e dead 411
dead earth 165-166 d e p th s o f d a rk n e ss 3 6 -3 7 , 40,
d eafn ess 397, 4 2 5 n 7 4 ,426 1 3 0 -1 3 1 ,2 7 3
d e a th 4 4 , 5 3 , 72 , 80 , 82, 93 , d e sc e n d a n ts 4 6 , 2 1 7 -2 1 8 , 270.
119, 120, 122-123, 129, 141, See also p ro g en y
156, 1 6 2 -1 6 7 , 17 1 n 4 0 , 173, d e s ire 2 2 -2 4 , 60, 6 6 , 69, 111,
186, 190, 192, 2 0 1 ,2 0 3 ,2 1 4 , 1 7 5 ,2 0 4 , 226, 260, 2 8 8 ,3 5 7 ,
2 4 6 n 5 9 , 2 8 9 , 2 9 3 , 3 0 7 -3 0 8 , 3 7 5 .4 0 2 .4 1 4 . See also carnal
3 4 4 n 6 9 , 345, 3 6 9 , 377, 384- desires; w h im s and desires
3 8 5 ,3 8 9 , 3 9 9 ,4 1 4 - 4 1 5 ,4 2 2 , d e s tin a tio n 9 0 , 1 6 7 -1 6 8 , 2 4 4 ,
429. See also c a u s e d e a th ; 283
tim e o f death destruction 1 0 5 n 2 4 ,1 2 9 ,133n27,
d e c e it 130, 264 2 3 1 ,2 3 4 ,3 5 3
d ec e iv er 117-118 d e v il 1 8 8 -1 8 9 , 2 5 0 , 4 1 1 . See
d e c re e 2 8 n 4 , 3 0 n 5 , 32, 34, 40, also Iblees; S haytan
122, 144, 152, 155, 167-168, d e v ils 8 0 -8 2 , 104, 189, 2 0 5 ,
1 7 7 -1 8 0 , 185, 18 8 n 4 3 , 196, 248, 250, 255, 376, 387, 403,
2 2 8 , 2 3 0 , 2 7 4 n 6 4 , 2 8 5 -2 8 6 , 4 1 1 .4 1 4 , 4 2 4 , 4 3 1 , 434. See
319, 3 3 0 - 3 3 1 ,3 3 7 ,3 3 9 ,3 5 2 , also reb ellio u s devil
3 9 0 - 3 9 1 ,4 0 1 ,4 0 3 ,4 1 0 - 4 1 1 , dev o tio n 25, 95, 125-126, 146,
4 2 7 , 4 3 0 . See also d iv in e 1 6 3 ,2 1 3 ,2 4 0 , 249, 257, 266,
d ecree; w ill and decree 2 7 2 -2 7 4 , 2 8 0 -2 8 1 , 2 8 6 -2 8 7 ,
d ecree o f A llah 3 0 ,3 2 ,1 2 2 ,1 6 8 , 2 8 9 ,3 1 8 , 3 2 3 ,3 3 5 -3 3 6 , 346-
2 30, 2 8 5 -2 8 6 ,3 9 0 -3 9 1 349, 379, 383, 399, 404. See
deeds. See bad d eed s; evil deeds; also sin cere d evotion
good d eed s; H is deeds; d ev o tio n to A llah 25, 213, 323,
rig h teo u s d eeds 3 4 8-349, 404
d eed s o f th e h eart 27, 368 dhihar 4 3 ,4 2 9 . See also div o rce
d efian c e 232, 234 dhikr 27 , 37, 65 , 70 , 3 8 0 , 430.
d e lig h t 1 4 0 ,1 7 5 ,1 9 8 ,2 6 0 ,4 1 9 . See also r e m e m b r a n c e o f
See also g ard en s o f d elig h t A llah
Index | 443
d ifferen ces 1 3 1 ,1 3 4 ,2 7 6 ,3 1 1 , disgrace 133, 144, 148, 160, 192,

3 7 7 ,4 0 2 , 427 207, 225, 262, 297, 306, 320-
d ig n ity 52, 109, 269 321, 332, 344, 3 5 3 ,4 0 5 -4 0 6
d is b e lie f 6 2 -6 3 , 71, 75, 77, 90, d iso b e d ie n c e 6 6 ,2 8 4 ,3 8 8 ,4 1 8
9 8 -1 0 0 , 104, 107, 132, 138- d isp u ta n ts 2 4 2 -2 4 3 , 2 5 2 -2 5 4
139, 14 3 -1 4 4 , 146, 152n32, d isp u te 4 2 , 2 6 2 , 2 6 4 , 2 6 5 n 6 3 ,
155, 158, 177-178, 190-191, 268, 298, 300, 372
195 -1 9 6 , 2 1 0 n 5 1 , 2 1 8 , 2 2 7 , d istan ce 79 -8 0 , 1 1 2 ,2 5 5 ,3 7 2
2 3 5 ,2 6 2 ,2 7 2 ,2 7 7 ,2 7 9 ,2 8 1 - d ista n t p lace 111
2 8 3 ,2 9 1 ,2 9 8 ,3 1 3 ,3 3 1 ,3 3 8 ,
d is tre s s 4 1 , 63, 112, 127, 141,
3 4 4-345, 347, 360, 373, 390,
170, 2 0 7 -2 0 8 ,2 1 8 , 2 8 2 ,3 1 3 -
398, 4 0 1 ,4 0 4 - 4 0 5 ,4 0 7 ,4 1 1 ,
314, 3 2 1 ,3 5 1 ,3 6 8
4 1 3 ,4 1 6 , 425
d iv in e attrib u tes 40, 278, 343
d isb e lie v e rs 3 9 , 4 1 , 4 5 , 6 1 , 7 4 ,
d iv in e d e c re e 2 8 n 4 , 155, 185,
7 5 n l 7 , 9 6 , 1 0 7 -1 0 8 , 110-
18 8n43, 2 2 8 , 2 7 4 n 6 4 , 319
111, 117, 143-144, 173, 178-
d iv in e n am e 26, 173-174
179, 182, 19 4 n 4 4 , 195, 197,
d iv in e w ill 134, 171, 370
208, 229, 232 -2 3 4 , 237, 240,
2 4 5 -2 4 6 , 2 6 5 -2 6 6 , 2 7 7 , 287, divine w isdom 8 7 ,1 3 4 ,2 4 6 ,3 1 6 ,
3 0 0 -3 0 1 , 304, 309, 315, 317, 370, 403
3 2 9 -3 3 0 , 337, 344, 346, 348- d iv in ity 90, 116, 188-189, 266,
3 4 9 , 3 5 2 -3 5 6 , 362, 3 8 6 -3 8 7 , 381. See also H is d iv in ity
3 9 0 - 3 9 1 ,3 9 3 ,3 9 5 ,4 0 0 , 404, div o rce 30-34, 42 -4 4 , 50
4 1 1 -4 1 2 , 4 2 5 n 7 4 , 4 2 6 , 4 2 8 , d o g o o d 26, 37, 139, 2 0 8 , 211,
4 3 1 , 433. See sch em es o f 2 1 7 -2 2 1 , 266, 2 8 4 -2 8 5 , 296,
th e d is b e lie v e r s ; s tu b b o rn 3 0 1 ,3 3 7 ,3 5 2 ,3 6 4 ,3 7 4 ,4 1 5 -
d isb eliev ers 4 1 6 ,4 2 8
d isb e lie v in g n a tio n s 106, 164, d o m in io n 70, 9 1 , 9 3 -9 4 , 115,
207, 361 124-125, 173, 183, 185, 217,
d isciplinary p u n ish m en t 57-58 233, 237, 241, 248, 250,
disease 22-24, 58-60, 246 2 7 9 ,2 8 1 ,3 0 9 - 3 1 0 , 3 4 7 ,3 5 0 ,
3 5 6 , 3 5 9 , 3 7 9 . See also H is
E
d o m in io n
earlier generations 1 4 6 ,1 4 9 ,2 1 6 ,
d o o m 62, 65, 76, 95 , 112, 144,
2 1 9 ,4 0 2
155, 1 9 3 ,2 0 7 , 2 2 2 ,2 3 1 ,2 3 4 ,
e a rlie r n a tio n s 105, 107, 112,
2 7 5 ,2 8 1 ,2 9 6 ,3 1 7 ,3 4 5 ,3 4 9 ,
1 4 9 ,2 3 0 , 234, 297
3 5 3 ,3 6 6 ,3 9 5 ,4 0 9 - 4 1 0 , 423,
e a rth . See d e a d e a rth ; h e a v e n s
428
and the earth
d o u b t 6 0 , 83, 87, 93, 97, 111,
e a se 8 3 n 2 1 , 85, 101, 141 -1 4 2 ,
117, 126, 131, 184, 186, 191,
211, 222, 2 3 3 ,2 3 6 -2 3 7 , 264, 237, 2 5 7 ,2 6 0 ,2 8 3 ,2 8 8 , 293,
2 67, 2 73 , 3 1 3 n 6 6 , 320, 338, 300
347, 363 -3 6 4 , 375, 377, 384, ease and h ard sh ip 1 4 2 ,2 5 7

4 1 1 ,4 2 6 -4 2 8 e a v esd ro p 188-189, 403
d o w ries 45 eela ’ 4 3 , 4 3 0 . See also o a th o f
d o w ry 4 4 -4 6 ab stin en ce
d ream 2 1 0 -2 1 1 ,2 1 4 effort 1 6 ,3 3 ,3 7 ,7 6 , 159, 166
d rin k 1 2 3 -1 2 4 , 140, 181, 198, enduran ce 2 3 9 -24 0, 257-258

2 0 0 , 2 0 2 , 2 0 4 n 4 7 , 2 0 5 -2 0 6 , en em ies 90, 1 6 1 ,2 2 9 ,2 3 1 ,3 8 9 ,
2 5 5 -2 5 6 , 259, 262, 382, 407 3 9 1 ,4 0 8 ,4 1 2 - 4 1 3 ,4 1 6 , 420
d row n 1 6 9 -1 7 0 ,3 3 8 ,4 1 2 -4 1 3 e n em ies o f A llah 4 0 8 ,4 1 2
dues 49, 129, 301 e n em y 4 1 , 60, 90, 94, 97, 104,

117-118, 176-177, 2 1 9 , 2 7 0 ,
dust 71-72, 7 4 -7 5 ,1 2 0 -1 2 2 ,1 6 5 ,
420
183-184, 191-192, 2 0 1 -2 0 2 ,
3 0 3 ,3 8 4 energ y 108, 251
dust and bones 191-192,201-202 e n jo in in g w h at is right 65, 156,

416
d u ties 6 6 n l5 , 1 9 2 ,2 8 4 ,3 0 3
e n lig h te n m e n t 133
d u ty 158, 1 6 0 ,3 0 8 ,3 1 7 ,3 1 9
en m ity 2 6 9 ,4 1 9
dw ellers o f the W ood 7 5 n l8 ,2 3 8
envy 1 3 0 ,2 0 0 ,2 1 1
d w ellin g place 82, 204, 332
eq u ity 3 2 7 ,3 3 0 ,3 3 4 ,3 5 1
d w e llin g s 2 2 2 , 2 6 0 , 2 9 1 , 3 32-
error 7 5 ,2 2 0 ,2 4 0 , 246, 252, 304,
3 3 3 ,4 0 6
346
Index | 445
e sc a p e 82 , 111-112, 149 -1 5 0 , ev ils 3 7 0 ,3 7 6

178, 2 3 4 ,3 1 4 ew e 242-244
essence 39 , 91 , 9 3 , 128, 2 7 8 , e x c u se 89, 180, 2 1 0 n 5 0 , 2 13,
306, 3 0 8 ,3 1 6 , 346, 34 9 -3 5 0 , 3 1 9 ,3 7 3 ,4 1 0
4 0 9 ,4 1 8 . See also H is essence ex h o rtatio n 108, 132, 142, 159,
e sta b lish p ra y e r 22 , 127, 129, 243
135 e x isten ce 127, 184
etern al abo d e 2 7 9 ,4 1 2 ex p ectatio n s 83, 86-87
eternal bliss 3 9 ,3 3 2 ,4 1 6 ex-w ife 30n5, 32
etern ity 322 ex-w ives o f their adopted sons 30
etiq u ette 5 1 -5 3 ,1 9 9 ,3 4 3
E ver-L iv in g 350, 379, 383 F
e v id e n c e 35, 4 2 , 69 , 76, 106, fab ricatio n 226, 233
110, 116-117, 122, 126, 132, face 5 8 n l3 , 87, 149, 150, 2 1 0 ,
134, 145-146, 153-154, 168, 2 1 5 ,2 9 7 , 3 2 1 ,4 3 2
180, 185-186, 1 9 1 ,2 2 6 , 236, faculties 115,121, 1 2 7 ,2 8 2 ,3 2 8 ,
2 4 7 ,2 6 7 ,2 7 1 ,2 7 5 ,3 0 1 ,3 4 7 - 3 82, 4 0 8 -4 0 9 , 434
348, 3 6 5 ,3 7 3 ,3 7 5 ,3 8 1 ,3 8 4 ,
facu lty 3 8 2 ,4 0 8 -4 0 9
404. See also cle ar ev idence;
failu re 1 6 1 ,3 6 6 ,3 9 8
r a tio n a l e v id e n c e ; te x tu a l
fairn ess 69, 223, 328
ev id en ce
faith 2 8 - 3 2 , 3 7 , 3 9 , 4 1 , 5 6 - 5 7 ,
evil. See good and evil; good or
72, 87 , 102, 104, 109, 111-
evil; p lo ttin g o f evil
112, 118, 132, 136, 139, 146,
evil co n seq u en ces 3 8 ,3 1 3 -3 1 5 ,
155, 163, 208, 2 1 7 ,2 2 3 -2 2 4 ,
3 3 9 ,3 4 2
2 4 3 -2 4 4 , 2 5 3 , 2 7 3 , 2 7 4 n 6 4 ,
evil deeds 27, 118-121, 146, 156,
2 8 5 , 3 12 , 316, 3 2 0 n 6 7 , 341,
328, 342, 366, 3 6 9 ,4 1 3 ,4 1 5 ,
3 4 3 -3 4 5 , 347, 356, 358, 378,
4 1 8 ,4 2 7 -4 2 8
3 82 -3 8 3 , 389, 395, 398, 400,
evildoers 3 9 ,4 1 ,6 0 ,6 4 , 148n30, 4 0 7 ,4 1 7 ,4 2 7 ,4 3 0 , 432
176, 1 9 5 ,2 1 8 ,2 8 9 ,3 1 5 ,3 2 8 ,
fa lse g o d s 1 6 3 ,2 1 1 ,2 8 9 ,3 0 9 ,
346, 377, 390
3 8 6-387
f a ls e h o o d 7 6 , 8 3 n 2 3 , 9 3 -9 4 , fear and hope 274, 284

9 9 -1 0 0 , 1 0 7 -1 0 8 , 110, 112, fe a r H im 25, 34, 65, 93, 129,
119, 121, 126, 156, 1 9 7 ,2 0 9 , 135, 276, 2 8 5 ,2 8 8 ,3 2 0 - 3 2 1 ,
211, 2 3 7 -2 3 8 , 300, 311, 322, 325
337-338, 347, 355, 359, 365- fear o f A llah 2 3 ,3 3 ,3 9 ,1 3 5 ,1 5 6 ,
3 6 6 ,3 7 6 ,3 8 6 ,3 8 8 , 3 90-391, 3 0 3 ,3 2 1
3 9 4 , 4 1 6 , 4 2 2 -4 2 4 , 4 2 6 . See
feelin g s 49, 1 3 0 ,2 1 1 ,2 3 5 ,2 5 4 ,
also fo llo w ers o f falseh o o d
333
falsen ess 1 8 2 ,3 5 4 ,3 7 5 ,3 8 7
feet 176, 178, 249, 297
fam ilies 34, 59, 144, 170, 2 87-
fe m a le 4 6 , 121-122, 166, 2 8 5 ,
288, 4 0 6 , 409
3 67, 4 0 7 . See also m ale and
fam ily 5 2 ,5 6 ,5 9 ,6 7 ,7 8 - 8 1 , 113,
fem ale
150, 186, 2 0 7 -2 0 8 , 2 2 1 ,2 3 1 ,
fig h ting 94, 230, 24 8n60, 413
2 5 5 - 2 5 6 ,2 7 1 ,3 3 4 ,3 5 6 ,3 5 8 ,
final ab o d e 50
3 6 5 ,3 7 0 - 3 7 1 ,3 7 3 ,3 9 5
fire o f hell 1 1 8 ,1 4 1 ,3 3 1
fa s t 2 6 -2 7 , 2 8 n 4 , 2 3 3 , 2 3 5 ,
27 4 n 6 4 first an d the last 174, 334, 350
fate 86, 101, 147, 149, 178, 193, first creatio n 18 3 n 4 1, 409
2 0 5 ,2 0 7 , 234, 2 3 9 ,3 5 3 ,3 6 1 , fish 1 2 3 -1 2 4 ,2 2 2 -2 2 4
374, 376, 393 flaw s 1 3 3 ,2 3 1 ,2 9 8 -2 9 9
fa th e r 1 5 , 3 5 - 3 6 ,4 6 ,2 0 9 - 2 1 1 , flesh 3 4 4 n 6 9 , 384, 392
2 1 4 -2 1 5 ,2 7 8 , 2 8 0 ,3 8 4 , 429, fo cu s 1 3 0 ,1 3 9 , 2 5 4 , 2 7 4 , 2 9 4 ,
432 392
faults 1 3 0 ,3 1 7 ,3 4 6 ,3 5 2 fo llo w ers 4 1 , 60, 99, 112, 117-
fav o u r 3 0 - 3 2 ,3 6 ,4 5 , 109, 116, 118, 13 7 n 2 8 , 1 4 4 n 2 9 , 194-
160, 2 1 8 -2 1 9 , 2 8 1 -2 8 2 , 314- 195, 261, 2 87, 344, 371 -3 7 3 ,
3 1 5 ,4 1 3 3 9 0 -3 9 1 , 394, 4 1 3 -4 1 4 , 41 6 ,
fear A llah 2 2 ,2 4 ,3 0 ,5 4 - 5 5 ,6 4 , 430
129, 134-135, 2 1 9 -2 2 0 , 245- fo llo w ers o f falseh o o d 3 9 0 ,3 9 4 ,
246, 260, 285, 2 9 1 -2 9 2 , 299. 416
See also th o se w ho fear th eir fo llo w th e tru th 101, 105, 156,
Lord
332
Index | 447
fo o d 5 2 , 8 0 n 2 0 , 81 , 8 3 n 2 1 , frien d sh ip 2 1 6 ,2 4 3 ,2 4 5
8 4 - 8 5 ,1 4 0 ,2 0 0 ,2 0 2 ,204n47, fru it 82, 85, 174, 2 0 4 n 4 7 , 2 59-
205 -2 0 6 , 382 2 6 0 ,2 9 5 , 434
fo o lish n e ss 9 7 , 106, 155, 2 2 0 , full strength 384-385
269, 320, 359 fu lly -lad en sh ip 222-223
fo rb e a ra n ce 4 9 , 147, 150, 252,
fu tu re 73 , 133, 136, 138, 2 0 8 ,
4 1 0 ,4 2 7
2 7 3 ,3 0 6 ,3 3 6 ,3 7 9 ,4 1 5 ,4 3 1
F o rb earin g 48, 1 4 6 -1 4 7 ,2 2 7
fo rb id d e n 2 4 ,4 1 ,5 4 ,9 5 ,2 7 7 , G
3 0 1 ,3 1 2 ,3 2 0 ,3 4 5 ,3 6 2 ,3 8 3 -
g ain 62, 89, 2 3 3 n 5 5 , 2 8 8 , 291,
3 8 4 , 3 9 9 , 4 1 0 -4 1 1 , 4 1 6 . See
3 3 8 ,4 1 3 ,4 2 7
also p ro hibited ; unlaw ful
garden 332. See also tw o gardens
fo rb id d in g w h a t is w ro n g 65,
g ard en s o f d elig h t 198
1 5 6 ,4 1 6
g a rd e n s o f p erp etu al ab o d e 38,
fo re fa th e rs 10 5 -1 0 6 , 152, 154,
260, 339, 341
191-192, 196, 206, 2 2 0 ,2 3 3 ,
g a rm e n t 58n 13, 59, 64, 431
236
g a te s 2 5 9 -2 6 0 , 3 2 9 -3 3 3 , 3 86,
fo rem o st in good d eeds 137, 139
389
fo rg iv e n e ss 2 6 , 2 8 , 3 7 , 4 1 , 4 7 ,
g en e ra tio n s 146, 149, 2 0 7 -2 0 8 ,
6 7 , 7 0 -7 1 , 117, 140, 147,
152, 2 4 2 , 2 4 4 , 2 5 3 , 3 1 8 , 2 11, 2 1 6 , 2 1 8 -2 2 0 , 4 0 2 . See
336, 3 3 9 -3 4 1 , 343, 374, a lso e a r l i e r g e n e ra tio n s ;
375, 397, 3 9 9 ,4 1 6 , 425 .S e e su b se q u e n t gen eratio n s

also H is fo rg iv en ess; p ray for g en ero sity 4 7 ,6 9 ,1 1 9 ,1 2 8 ,1 4 0 ,
fo rgiveness 166, 1 9 9 ,2 5 4 , 2 6 1 ,2 7 6 ,2 8 2 ,
F o rg iv er o f sin 335 290, 3 0 3 ,3 1 7 , 3 4 3 ,4 1 7 ,4 2 6 .
forn icatio n 23, 74, 318, 4 34 See also H is g e n ero sity

fortune 160-161 g en ero u s p ro v isio n 2 1 ,7 1
free w o m en 4 5 -4 6 generous rew ard 3 6 ,6 2 ,1 5 2 ,3 6 9
frien d 63, 100, 129, 177, 2 0 1 - g en tle m a n n e r 2 3 -2 4 , 65

2 0 3 ,2 1 5 -2 1 6 , 2 5 7 ,3 5 1 ,4 1 8 . g ift 4 2 ,4 4 ,2 4 8 ,4 1 6 ,4 3 2
See also close friend
448 | Tafseeras-Sa‘di
g iv e life 93, 122, 152, 156, 162, 350, 3 7 3 ,3 8 3 ,4 1 6 ,4 1 8 ,4 2 8 .

166-167, 183-185, 369, 385, See also f o re m o s t in g o o d
399, 4 20 , 422 deeds
g iv e life to th e d e a d 122, 152, go o d in tentions 1 5 6 ,2 9 6
166-167, 1 8 5 ,4 2 0 ,4 2 2 g o o d n e ss 2 8 n 4 , 141, 1 6 2 ,2 4 6 ,
give o r w ith h o ld 1 6 2 ,3 2 6 2 7 4 n 6 4 , 4 1 8 , 431
g iv e th a n k s 2 5 , 79 , 8 1 -8 2 , 84, g o o d o r evil 1 5 0 ,1 5 3 ,1 5 6 ,1 7 4 ,
116, 123, 2 7 9 ,3 1 5 ,3 7 9 , 392 350
g lad tid in g s 3 8 -4 1 ,9 6 , 131, 152, g o o d th in g s 69, 2 4 8 -2 4 9 , 3 79,
1 5 6 ,2 1 0 - 2 1 1 ,2 1 4 ,2 1 7 , 230, 382
2 3 3 n 5 7 , 2 8 5 , 2 8 9 -2 9 0 , 2 9 6 , g o o d w o rd s 1 2 0 -1 2 1 ,2 9 0
396, 3 9 8 ,4 1 4 -4 1 5 g race 67 -6 8 , 137, 140-141, 198,
g lo rific a tio n 78, 120, 2 2 4 , 239, 2 0 1 ,2 0 3 ,2 9 6 , 334, 342-343,
2 4 1 ,3 4 1 379, 388. See also H is g race
g lo ry 3 7 n 6 , 93 , 183, 185, 2 2 6 , grain 165-166
328, 346, 4 3 3 -4 3 4 g ran d p aren ts 46
goal 1 1 8 ,3 7 6 ,3 9 9 g ratitu d e 80, 84, 86, 203, 282
gods 88, 91, 95, 104, 145, 158, g rav e 5 7 ,7 7 ,9 3 , 111, 113, 120,
162 -1 6 3 , 1 8 1 -1 8 2 , 1 9 4 -1 9 6 , 130-131, 135, 172-174, 185,
2 0 9 -2 1 3 ,2 2 8 , 2 3 3 ,2 3 5 ,2 8 9 , 1 9 2 ,2 2 4 , 2 8 9 ,4 1 5 ,3 2 7 , 422,
2 9 8 n 6 5 , 3 0 5 , 3 0 9 -3 1 1 , 3 2 4 , 4 27-428
3 49, 3 8 6 -3 8 7 . See also false
g reatn ess 7 0 - 7 1 ,7 7 ,9 1 ,9 3 , 168,
gods; o th e r gods
269, 273, 289, 322-323, 329,
gold 1 3 7 ,2 9 1 ,3 1 2 -3 1 3 3 4 6 , 3 7 5 , 3 77. See also H is
g o o d an d evil 39 -4 0 , 143, 281, greatn ess
3 1 2 ,3 7 7 g reat rew ard 117, 136, 220, 40 0
good characteristic 419 g reetin g 3 6 ,3 8 , 1 7 5 ,4 3 3
good deeds 2 7 - 2 8 ,3 7 ,4 1 ,5 6 ,7 2 , g rie f 63, 102, 368
119, 121, 1 2 9 ,1 3 6 -1 3 7 , 139-
g ro u p s 9 3 -9 4 , 143, 174, 2 8 4 ,
MO, 144, 1 7 4 ,2 0 8 ,2 1 7 , 224, 3 1 1 ,3 2 9 -3 3 2
2 8 1 ,3 0 3 ,3 2 4 - 3 2 5 , 328, 342,
Index I 449
g u id an ce 3 7 ,4 1 , 7 6 , 9 3 , 9 8 - 9 9 , 2 9 4 , 3 0 4 -3 0 5 , 307, 320, 324,

111, 119, 132, 15 2 n 3 3 , 162, 326, 3 3 2 , 3 6 9 -3 7 0 , 3 8 0 -3 8 2 ,
186, 246, 2 5 1 ,2 7 0 , 294, 296, 3 8 9 -3 9 0 , 399, 4 2 1 ,4 2 4 , 428.
3 0 7 , 325, 3 4 6 -3 4 7 , 3 6 3 -3 6 4 , See also b e n e f it o r h a rm ;
3 7 4 -3 7 5 , 377, 394, 3 9 7 -3 9 8 , cau se harm
4 0 6 -4 0 7 ,4 1 7 ,4 2 3 ,4 2 5 -4 2 7 H aro o n 2 4 ,2 1 8 -2 1 9
g u id an ce o f A llah 294, 325 h atred 245, 365, 398
h e alin g 1 8 6 ,2 4 6 ,3 9 7 ,4 2 5 - 4 2 6
H h e a r in g 2 4 , 1 31, 2 9 3 , 3 8 3 ,
hadith 2 0 ,2 8 n 4 ,4 8 ,2 1 2 ,2 7 3 n 6 4 , 4 0 8 -4 0 9
2 7 4 n 6 4 , 430, 433 h e a rt. See d e e d s o f th e h e a rt;
h air 2 8 n 2 8 , 181, 2 7 4 n 6 4 , 392 p e o p le ’s hearts; pure h eart
H ajj 319, 430. See also K aaba; h eat 6 2 ,1 3 0 -1 3 1 , 1 7 7 ,2 0 6 ,2 6 2 ,
M ak k ah ; p ilg rim ag e 3 8 9 ,4 1 0
H am an 354, 366 h e a v e n s 2 6 , 34, 66, 6 8 -6 9 , 77,
H an d o f A llah 96, 1 1 9 -1 2 0 ,3 6 3 8 8 -8 9 , 92, 95, 114, 143-144,
h an d s 28 n 4 , 63, 100, 157, 165- 146-147, 149-150, 183, 185,
166, 176, 1 7 8 ,2 1 3 , 2 4 8 -2 4 9 , 187-188, 190, 2 0 4 ,2 1 7 , 231,
274 n 6 4 , 2 9 7 ,3 2 7 -3 2 8 , 423 2 3 3 , 2 3 7 ,2 4 5 -2 4 6 , 265, 267,
h a p p in e s s 175, 199, 2 0 2 -2 0 3 , 2 7 8 -2 8 0 , 3 0 4 -3 0 5 , 3 0 9 -3 1 1 ,
2 9 4 ,3 1 6 ,3 3 0 ,3 3 3 ,3 4 0 , 349, 3 2 2 -3 2 3 , 3 2 5 -3 2 7 , 3 4 0 , 350,
377, 380, 397 3 6 6 ,3 7 6 -3 7 7 , 3 7 9 ,3 8 2 ,4 0 1 -
h ard sh ip 2 5 ,2 7 , 127, 1 4 2 ,2 1 7 , 403. See also se v e n h eav en s
2 2 4 , 2 5 5 -2 5 7 , 2 8 8 , 3 1 4 - heav en s and the earth 6 6 ,7 7 ,9 2 ,

3 1 5 , 3 2 1 . See also e a se an d 114, 146-147, 183, 185, 187-
h ardship 188, 1 9 0 ,2 1 7 , 2 3 3 ,2 3 7 ,2 4 5 -
h a rm 4 1 , 5 8 n l 4 , 6 0 , 6 5 , 81 , 246, 265, 267, 2 7 8 -2 8 0 , 304,
88-90, 93, 95, 103-104, 108, 3 0 9 -3 1 0 , 322, 3 40, 3 7 6 -3 7 7 ,
110, 125, 127, 162, 182, 198, 4 0 1 n 7 2 , 402
2 0 0 ,2 1 0 ,2 1 3 ,2 2 0 , 240, 251, h e ed lessn ess 77, 172, 1 8 4 ,2 1 2 ,

2 5 6 -2 5 7 , 267, 2 7 0 , 2 8 2 -2 8 3 , 2 7 1 ,2 9 7 ,3 1 9
h elp er 61-62, 88-89, 167 H is g ra c e 137, 1 4 0 -1 4 1 , 198,

high statu s 55, 64, 91, 121, 157, 296, 334
244, 2 5 3 ,2 8 6 ,4 1 9 H is greatness 7 1 , 9 3 ,2 7 3 ,3 2 2 -
h ijab 5 4 - 5 5 ,5 9 ,4 3 0 3 2 3 ,3 2 9
al-H ijr 1 9 0 ,2 2 2 ,4 0 6 ,4 2 4 H is k in dness 2 4 4 ,2 5 2 ,2 6 1 ,3 5 7 ,
H is an g els 2 8 n 4 , 3 6 -3 7 , 55-56, 378
27 4 n 6 4 H is k n o w le d g e 26, 36, 4 9 , 70,
H is attrib u tes 68 , 128, 1 6 8 ,2 7 8 , 72, 109, 115, 1 2 1 -122, 143,
318, 3 2 2 -3 2 3 ,3 4 6 , 3 4 9 -3 5 0 150, 168, 1 8 5 ,2 4 6 ,2 8 1 ,3 1 2 ,
His b lessin g s 3 7 ,8 1 , 8 5 -8 6 ,1 1 6 , 3 2 3 ,3 5 2
1 7 0 ,3 8 2 , 3 9 2 ,4 1 7 H is L o rdship 1 8 8 -1 8 9 ,2 6 6 ,3 5 7 ,
H is B ooks 2 8 n 4 , 2 7 4 n 6 4 , 344 381
H is b o u n ty 80 , 125, 127, 136, H is m a je s ty 4 0 , 93 , 2 2 5 , 2 2 7 ,
1 4 0 ,4 2 6 246, 3 0 1 ,3 2 1 ,3 3 3 -3 3 4 , 409
H is m ercy 37 -3 8 , 48, 57, 62, 67,
H is c o m m a n d 273, 279, 347,
4 1 5 ,4 1 7 114-115, 154, 173, 198, 207,
264, 2 7 6 ,2 8 1 ,2 8 8 ,2 9 3 ,3 0 4 ,
H is creatio n 56, 70, 9 1 ,9 5 , 114-
318, 3 2 3 ,3 3 3 ,3 8 8 ,4 1 6 , 421
115, 128, 134, 144-145, 185,
208, 2 5 1 ,2 5 3 ,2 5 8 , 2 7 3 -2 7 4 , H is m essag e 36, 154, 349
2 7 6 -2 7 7 , 3 2 7 -3 2 8 , 333, 341, H is M e s s e n g e r s 28n4, 62,

3 4 3 ,3 4 9 , 3 6 4 ,3 6 6 7 1 -7 2 ,9 0 , 1 4 4 ,2 1 9 ,2 3 0 -2 3 1 ,
His deeds 6 8 ,1 2 8 ,2 7 8 ,3 3 5 ,3 4 6 , 2 7 4 n 6 4 , 3 33, 3 44, 364, 373,
350, 366 3 8 1 ,3 8 7 ,3 8 9 -3 9 0 , 4 0 5 ,4 0 8
H is d iv in ity 1 1 6 ,1 8 8 -1 8 9 ,2 6 6 H is m ig h t 114, 124, 135, 154,

167-168, 273, 279, 2 8 0 , 304,
H is d o m in io n 250
3 2 7 ,3 3 5 , 403
H is e s s e n c e 9 1 , 9 3 , 128, 2 7 8 ,
H is n am es 128, 2 7 8 , 3 1 7 , 3 2 2 ,
349-350
336, 346, 350, 392
H is forgiveness 47, 7 0 ,1 4 0 ,1 4 7 ,
H is o n e n e ss 9 5 ,2 6 6 ,2 7 5 ,2 8 1 ,
3 1 8 ,4 1 6 ,4 2 5
289, 2 9 8 - 2 9 9 ,3 1 0 ,3 3 2 , 345,
H is g e n e ro s ity 166, 2 5 4 , 2 8 2 ,
3 8 1 ,3 8 4 ,3 9 2 , 399
3 0 3 ,3 1 7
Index | 451
H is parad ise 29, 154, 175, 307, h o n o u r 5 6 ,6 3 ,7 4 , 120-121, 161,

3 9 9 ,4 2 3 163, 199, 2 5 3 ,2 6 9 ,2 7 1 ,2 8 0 ,
H is path 1 5 7 ,2 8 2 ,4 1 7 289, 2 9 1 ,3 3 2 -3 3 3 ,4 1 5
H is p e rfectio n 1 2 5 ,3 3 3 ,3 3 6 H o o d 214, 238. See also ‘A d
H is pleasu re 175, 274, 381 hooral-'een 175, 198n45, 201,
H is p o w e r 115, 147, 184, 3 1 2 , 2 5 9 n 6 2 ,260, 4 30
3 2 3 ,4 2 1 -4 2 2 hope 89, 115, 1 3 5 -1 3 6 ,1 7 5 ,1 8 1 ,
H is pro m ise 1 1 7 ,1 7 3 ,2 9 1 -2 9 2 , 188, 194, 228, 2 4 0 ,2 7 0 ,2 7 4 ,
3 3 0 ,3 3 3 284, 2 9 6 ,3 1 7 , 380, 4 13. See
H is P ro p h et 4 7 n 9 , 59, 92, 109, also fear and hope

179, 2 4 2 -2 4 3 ,2 9 0 ,3 5 1 h o rs e s 1 6 9 n 3 8 , 2 4 8 -2 4 9 . S ee
H is rev elatio n 347, 349 also steeds
H is signs 7 5 n l 7, 3 4 6 -3 4 8 , 375, H o u r 6 1 - 6 2 ,7 1 ,3 7 0 - 3 7 1 ,3 7 7
3 9 1 -3 9 2 ,4 0 8 ,4 1 1 ,4 2 0 h o u seh o ld 22, 25, 53, 358
H is sla v e s 2 5 , 3 5 , 4 7 , 70 , 73, hum an b eing 1 2 2 ,1 7 9 ,2 6 5 ,2 6 8 ,

87, 1 0 1 -1 0 2 , 123, 1 3 4 -1 3 5 , 300, 3 8 2 ,3 9 7 -3 9 8
137-139, 144, 148-150, 154, h u m a n k in d 3 9 , 9 0 , 9 6 , 149-
160-161, 171, 216, 219, 221, 150, 190, 2 2 0 ,2 5 8 , 2 7 3 ,2 8 5 ,
2 5 3 -2 5 4 , 2 74 , 2 7 6 , 2 7 9 -2 8 0 , 2 9 8 , 3 0 3 , 3 0 6 -3 0 7 , 3 7 6 -3 7 7 ,
2 8 7 -2 8 8 , 2 9 3 , 2 9 6 , 3 1 2 -3 1 3 , 3 7 9 - 3 8 0 ,3 8 7 ,4 1 2 ,4 1 4 ,4 1 9 ,
3 1 5 -3 1 9 , 325, 3 3 0 ,3 3 6 , 347- 4 2 3 -4 2 4
3 4 9 ,3 5 1 -3 5 2 , 3 6 1 ,3 6 8 ,3 7 1 , hum ans 8 9 -9 0 , 2 5 5 , 3 8 2 , 3 84,
378, 380, 382, 3 9 1 -3 9 3 , 397, 431
4 1 7 ,4 2 1 ,4 2 7 h u m iliatio n 1 2 1 ,1 9 4 ,3 3 2 ,3 4 5 ,
H is T h ro n e 37, 333, 340, 366 3 76, 378
H is w ay 25, 110, 1 8 3 ,3 0 8 h u m ility 91, 109, 1 3 0 ,2 6 9 ,3 0 2
H is w ill 40, 1 2 9 ,3 7 0 ,3 9 0 ,4 2 0 h u sb an d 3 3 -3 4 ,4 3 - 4 4 ,2 0 0 ,4 3 1 .
His w isdom 47, 7 0 ,9 5 , 115, 144, S ee also spouse
269, 323, 334, 402 h y p o c r is y 5 8 n l4 , 67, 130,
H is w ord 273, 352, 389 313n66
ho n esty 73, 130, 331 h y p o crite 66-67
I in te rc e s s io n 8 8 -8 9 , 158, 162,
182, 276, 3 0 9 -3 1 0 ,3 5 2 , 372
Iblees 83, 86-87, 26 5 -266, 268-
in tercesso r 3 0 9 ,3 5 1 -3 5 2
2 6 9 , 4 3 0 . See also d e v il;
S haytan in terco u rse 4 3 -4 4 , 4 34
Ibn ‘A s h o o r 344n69, 400n70, iro n 7 8 -7 9 , 9 8 , 100, 152, 155,
401n72n73 3 1 2 ,3 8 6 -3 8 7
Ibraheem 56, 1 6 0 ,2 0 9 -2 1 7 ,2 5 7 , Isaac. See Is-haq
390, 432 Is-h aq 2 1 1 ,2 1 4 ,2 1 7 ,2 5 7
‘iddah 3 0 , 3 2 , 3 4 , 4 2 - 4 4 , 4 3 1 . Ishm ael. See Ism a ‘eel

See also w a itin g p eriod Isla m 2 2 n 2 , 28, 3 1 -3 2 , 4 1 , 60,
idol 1 8 2 ,2 1 9 -2 2 0 136, 138, 2 0 3 , 2 3 3 n 5 5 , 2 7 3 ,
ig n o ran ce 22, 24, 37, 39 -4 0 , 66, 2 7 4 n 6 4 , 2 8 6 -2 8 7 , 2 9 3 , 4 1 6 -
155, 171, 1 9 1 ,2 4 0 ,2 8 4 , 309, 4 17 , 430-431
315, 3 2 2 ,3 2 4 -3 2 5 , 359, 381, Islam ic tea c h in g 52, 55, 338

431 Ism a ‘eel 2 1 4 - 2 1 7 ,2 5 8 ,4 3 2
ihsan 28n4, 273, 274 n6 4 , 431 Is ra e lite s 64, 8 3 n 2 1 , 2 1 7 , 355.
ill feeling 2 5 3 ,4 1 8 -4 1 9 See also C h ild ren o f Israel
Ilyas 2 1 9 -2 2 0 Is ra fe e l 174, 192, 3 2 7 . See
im ages 8 0 -8 1 ,1 2 5 ,3 0 9 ,3 8 4 ,3 9 5 also T rum pet

im m e n se re w a rd 2 6 , 165, 3 03,
419 J
in clination 2 4 ,4 0 ,4 8 , 191 Jacob. See Y a‘qoob
influence 87, 253, 278, 358

jalabeeb 58-59, 431
in g ratitu d e 83, 86, 283 Jib reel 9 1 ,4 3 1
inhab itan ts o f p arad ise 1 3 1 ,1 7 4 ,

jilbab 58n 13, 5 9 ,4 3 1
362 jin n 7 8 -8 0 , 82, 1 0 3 -1 0 4 , 174,
2 2 7 ,3 7 6 ,4 1 1 - 4 1 2 ,4 1 4 , 4 20,
in h eritan ce 139
4 2 4 ,4 3 1
injustice 3 1 6 ,3 5 2 ,3 6 1
Jo n ah. See Y oonus
in sig h t 2 1 7 ,2 5 7 - 2 5 8 ,3 4 8 ,3 7 5
Jo seph. See Y o o su f
intention 148
Index | 453
jo u rn e y 7 9 -8 0 , 2 4 2 , 2 4 4 , 2 4 8 , b en eficial kn ow led g e; people

250, 255, 2 5 9 -2 6 2 . See o f k n o w led g e
also m o n th ’s jo u rn e y k n o w le d g e o f A lla h 71, 2 6 8 ,
jo y 84, 175, 1 9 9 ,2 0 2 -2 0 4 ,2 4 8 , 3 4 0 n 6 8 ,380. See also A lla h ’s
2 8 5 ,3 3 3 ,3 8 8 kn o w led g e; H is kn o w led g e
ju d g e m e n t 9 4 , 162, 2 3 9 , 241 - Kursi 340, 432
2 4 2 , 244, 246, 2 5 0 ,2 5 2 -2 5 4 ,
2 7 7 ,3 1 1 ,3 2 8 , 334, 337, 346, L
3 7 1 -3 7 2 , 3 9 1 , 4 2 7 -4 2 8 . See lam p 38, 40
also D ay o f Judgem ent; sound la n d 82, 8 4 -8 5 , 119-120, 134,
ju d g e m e n t 147-149, 167, 169-170, 180,
ju s tic e 69, 120, 128, 165, 2 45, 1 8 9 ,2 1 0 ,2 1 3 -2 1 4 , 224, 242,
250, 282, 328 -3 2 9 , 346, 390 24 5 -2 4 6 , 2 8 5 ,3 1 6 ,3 3 0 ,3 3 3 ,
337, 348, 353, 3 5 6 -3 5 7 , 380,
K 382, 3 9 2 -3 9 3 , 4 0 5 , 4 0 7 , 422
K aab a 2 8 n 4 , 2 74 n 6 4 , 4 3 0 , 432. land an d sea 1 8 9 ,3 8 2
See also H ajj; M ak k ah lan g u ag e 3 9 7 ,4 2 5 -4 2 6
k ee p e r 306 L ast D ay 2 8 n 4 ,2 7 4 n 6 4 ,344. See
k illin g 1 6 1 ,3 5 7 ,3 5 9 -3 6 0 also D ay o f Ju d g em en t
kindness 2 5 ,3 7 ,4 7 -4 9 ,1 2 4 -1 2 5 , law 30, 1 3 8 ,4 3 3
127-128, 147, 156, 166, 170,
law ful 3 4 , 4 5 , 4 7 , 5 0 , 5 9
2 0 8 , 224, 244, 2 5 2 -2 5 4 , 261,
al-Lawh al-M ahfoodh 72, 157,
276, 2 8 1 -2 8 2 , 2 96, 3 0 2 -3 0 3 ,
3 2 9 ,4 3 2
316 -3 1 7 , 319, 334, 340, 343,
3 5 7 , 3 7 8 , 4 0 2 , 4 1 7 -4 2 0 . See lead er 40 , 236, 269, 360
also H is kin d n ess legacy 156

kinship 74, 1 2 2 ,2 2 7 ,4 1 7 lesso n 86, 110, 159, 164, 2 4 2 ,
K n o w er o f su b tleties 2 2 ,2 6 ,2 6 1 256
K n o w e r o f th e u n se e n 7 1 ,9 5 , liar 76, 233, 235, 302, 354-355,
1 0 7 ,3 1 0 ,3 1 7 3 5 9 ,3 6 6
k n o w le d g e . See a ll- lie 9 5 , 105, 2 1 5 , 3 2 1 , 3 5 6 ,
e n c o m p a s s in g k n o w le d g e ; 358-359
454 I Tafseeras-Sa'di
lie s a g a in s t A lla h 74, 301, lo ss 6 2 -6 3 , 9 5 , 135, 1 4 3 -1 4 4 ,

320-321 173, 192, 2 5 1 ,2 8 7 -2 8 8 , 366,
life. See g ive life 395
life o f ease 8 3 n 2 1 ,1 0 1 ,1 4 2 ,2 3 7 , love 3 3 ,3 6 - 3 7 ,4 8 ,5 6 , 128, 140,

283 147, 188, 199-200, 2 1 5 -2 1 6 ,
2 4 5, 2 4 8 -2 4 9 , 2 54, 2 5 9 -2 6 0 ,
life o f th is w o rld 39, 50n 11, 71,
2 7 3 -2 7 4 , 343, 380 -3 8 2 , 388
117, 289, 3 6 7 - 3 6 8 ,3 7 3 ,4 0 5 ,
love o f A llah 2 1 6 ,2 5 4
414-415
lo w e rre a lm s 1 2 3 ,1 8 5 ,3 4 1 ,3 7 9
lig h t 33, 3 6 -3 8 , 4 0 , 55, 7 8 n l9 ,
ly in g 81, 87, 94 , 97 , 109, 118,
125, 130-131, 136, 167-168,
145, 148, 158, 160, 2 1 0 n 5 1 ,
178, 186, 1 8 9 ,2 1 3 ,2 4 6 ,2 5 4 ,
2 2 5 -2 2 6 , 2 3 0 , 356, 3 5 8 -360,
273, 284, 2 9 3 , 307, 3 27-328,
364-365, 406
3 8 0 ,3 8 2 ,3 9 7 ,4 0 3 ,4 2 1 ,4 2 7 ,
429
lim b 382
M
M ad in ah 4 5 -4 6 , 58, 60
liv elih o o d 84, 1 6 8 ,4 2 1
m ad ness 74-75, 107
liv e sto c k 134, 166, 181, 2 7 8 ,
m ag ic 105-106, 191-192
2 8 0 ,3 9 1
m ag ician 233, 235, 354-355
liv in g 103, 122, 130-131, 149-
mahr 44, 432. See also dow ry
150, 2 0 8 ,3 0 7 - 3 0 8 ,3 8 2
mahram 432. See also relativ e
lo ath in g 343-345
m a je s ty 4 0 , 7 0 , 9 1 , 9 3 , 128,
L oot 2 2 1 -2 2 2 ,2 3 8
227, 246, 2 6 9 ,2 7 3 ,3 2 1 ,3 3 3 -
L ord o f the h eav en s an d the earth
3 3 4 , 3 8 3 , 4 0 9 . See also H is
1 8 7 ,2 6 5 M ajesty
L ord o f the w o rld s 2 0 9 ,2 1 1 -2 1 2 , M a k k a h 7 4 n l6 , 150, 4 3 0 , 4 3 2 .
229, 330, 366, 379, 383, 4 00 See also H ajj; K aaba
L ordship 1 8 8 -1 8 9 ,2 6 6 ,3 5 7 ,3 7 9 - m ale an d fem ale 1 2 1 -1 2 2 ,1 6 6 ,
381. See also H is L ord sh ip 407
lo se rs 2 8 7 -2 8 8 , 3 2 2 , 3 2 4 , 391, M alik 362
4 0 8 ,4 1 1 m anners 1 0 9 ,2 5 2 ,2 5 4 ,2 5 8 -2 5 9 ,
416
Index | 455
m an u m issio n 30-31 m ig ra te d 4 5 -4 6
m a r r ia g e 3 0 , 3 3 -3 5 , 4 2 -4 6 , m ilk 1 8 1 ,3 9 2 ,4 0 7
49, 53, 122, 432. See m iracle 1 9 7 ,4 0 7
also co n su m m atio n m isch ie f 2 0 8 ,2 4 5 -2 4 6 ,2 6 9 ,3 5 6 -
m atu rity 247, 290, 385 357, 366
m eal 51-52 m isd e e d s 85, 92 , 94, 176, 193,
m e a su re 7 8 -7 9 , 1 0 1 -1 0 2 , 136, 3 1 3 ,3 3 1 -3 3 2 , 4 06, 4 0 8 ,4 2 8
2 84, 2 8 6 ,3 1 4 ,3 1 8 , 367, 432 m isery 1 6 4 ,2 7 5 ,2 8 1 ,2 8 8 ,3 3 1 ,
m e a su re s 2 6 , 34 , 4 7 , 65 , 103, 3 3 3 ,3 4 9 ,3 7 4 , 3 9 5 ,4 0 9 ,4 1 2
2 1 5 ,3 1 8 , 3 4 5 ,3 6 6 , 425 m isfo rtu n e 2 8 2 ,3 1 4 -3 1 5
m eetin g 142, 177, 3 30-331. See m isg u id a n c e 63, 76, 89, 93 , 98,
also D ay o f M eetin g 119, 148, 152n34, 155, 161,
m en 17, 2 3 -2 4 , 2 6 -2 7 , 4 2 , 57, 196, 2 0 6 -2 0 7 , 2 2 0 , 2 7 3 ,2 9 1 ,
59, 66 -6 7 , 109, 140, 198n45, 294, 29 6 -297, 3 0 4 ,3 1 9 ,3 3 8 -
200, 243, 257, 259n62, 339, 347, 360, 364, 377, 387,
2 6 0 , 2 6 2 -2 6 3 , 4 1 1 -4 1 2 . See 394, 3 97 -3 9 8 , 4 0 7 ,4 1 4 ,4 1 7 ,
also believ in g m en 4 2 3 ,4 2 5 ,4 2 7
m ercy o f A llah 2 4 ,2 3 7 ,2 8 4 ,3 1 6 , m issio n 39, 252, 432
341. See also H is m ercy m istak e 2 4 2 ,2 4 4 ,2 5 1
m essage. See H is m essag e; sam e m istre a tm e n t 164, 4 1 8 -4 1 9
m essage m o lten b rass 79-80
m essage o f M uh am m ad 153-154 m o m en to u s d ay 1 7 3 ,2 8 6 ,3 3 3
M e sse n g e r M u h a m m a d 39, 63, m o n o th e ist 300
101, 1 5 3 ,3 5 8 m o n th ’s jo u rn e y 7 9 -8 0 ,2 5 5
M e s s e n g e r o f A lla h 2 8 n 4 , 31, m oon 123, 125, 167-168, 278-
3 3 ,3 5 - 3 6 ,4 9 ,5 1 ,5 5 ,7 5 ,1 0 8 - 2 8 0 , 3 2 8 , 4 2 0 . See also sun
109, 145, 148, 2 3 7 , 2 7 4 n 6 4 , a n d m o on
433. See also H is M essen g ersM o o sa 2 4 ,6 3 6 4 ,2 1 8 2 1 9 ,3 5 4 -
m id d le co u rse 137 360, 364, 366, 368, 370, 374,
m ight o f A llah 1 3 4 ,1 6 4 ,2 6 9 . See 427. See also T orah
also H is m ig h t M oses. See M oosa
M o st G e n e ro u s 199, 2 5 3 , 2 6 1 , n a m e s a n d a ttrib u te s 73, 295,

2 7 6 ,2 8 9 3 2 2 ,3 9 2
M o st G racio u s 64, 68, 90, 114, n a tio n 39, 131, 138, 144, 147-
1 4 2 ,1 5 1 -1 5 2 , 156, 158, 160, M S, 2 1 7 , 3 3 7 -3 3 8 , 4 3 4 . See
162, 172-173, 177, 1 8 7 ,2 1 6 , also d is b e lie v in g n a tio n s ;
232, 2 6 1 ,2 7 2 ,3 1 7 , 32 6 -3 2 7 , e a r lie r n a tio n s ; p r e v io u s
3 3 5 ,3 4 0 ,3 5 1 ,3 9 6 , 3 9 7 ,4 1 1 nations
M ost G reat 37n6, 8 8 ,9 0 -9 3 ,3 4 4 natural d isp o sitio n 1 3 1 ,1 8 0
M ost H igh 88, 9 0 -9 3 , 344, 346, n e c k s 9 8 , 100, 152, 155, 2 4 8 -
349 2 4 9 ,3 8 6
M o st M ercifu l 3 6 -3 7 , 4 3 n 8 , 45, n ew creatio n 1 2 7 ,1 2 9
58, 66, 68, 70, 114, 142, 151- n ew s 7 3 ,8 7 ,9 7 , 189
152, 154, 174-175, 187, 232, n ig h t 4 8 ,8 3 ,8 5 - 8 6 ,9 8 - 9 9 , 123,
2 6 1 ,2 6 3 ,2 7 2 ,2 7 6 ,3 1 6 ,3 3 5 , 125, 167-168, 2 2 1 , 2 7 8 -2 7 9 ,
370, 3 9 6 ,4 1 4 2 8 3 -2 8 4 , 318, 3 20, 3 7 9 -3 8 0 ,
M o st W ise 38, 68, 70, 92, 114, 420-421
2 7 2 -2 7 3 , 295, 323, 3 3 9 ,3 7 2 , n ig h t and day 8 3 ,8 5 ,2 8 4 ,3 1 8
422 N o ah . See N o o h
m o th e r 4 3 n 7 ,4 6 , 128, 1 5 7 ,2 8 0 , n o ble an g els 91, 188, 268, 281,
429 415
m o tiv e 2 3 3 ,2 3 5 ,3 5 7 ,4 2 1 n o b le c h a ra c te ris tic s 27, 258,
m o u n tain 134, 145 4 17
m o v e m e n t 7 8 n l9 , 1 6 4 ,3 3 7 -3 3 8 N o o h 2 0 7 - 2 0 8 ,2 1 1 ,2 3 8 ,3 3 7 -
M u slim s 5 8 n l4 , 60 , 136, 431 - 338, 361
432, 434
M uslim w o m en 26, 55 o
oath 43 , 71, 148, 153-154, 188,
N 2 3 4 ,2 5 5 ,2 5 7 , 2 6 9 -2 7 1 ,4 3 0
nam es 6 7 , 7 3 , 128, 154, 2 3 4 , o ath o f ab stin en ce 43n8, 430
278, 2 9 5 ,3 1 7 , 3 2 2 ,3 3 6 , 342, o b e d ie n c e 25, 81, 86 , 9 0 , 104,
3 4 6 ,3 5 0 ,3 9 2 . See also divine 115, 177, 1 7 9 ,2 1 5 ,2 2 8 , 241,
nam e; H is n am es 2 5 1 ,2 6 8 ,2 8 1 ,2 8 4 ,2 8 9 , 303,
Index | 457
323, 333, 381, 384, 418. See p a r a d is e . See H is p a r a d is e ;

also acts o f o b ed ien ce inhabitants o f paradise; people
o b ed ience to A llah 81, 284, 323 o f p arad ise
o b jects o f w o rsh ip 89, 94, 103, p aren ts 74, 122, 1 2 9 ,2 7 6 ,4 1 7
311 p a rtn e rs . See a s c rib e p a rtn e rs ;
o b lig ato ry 2 5 ,2 7 ,2 9 ,3 7 ,4 8 - 4 9 , ascrip tio n o f partn ers
5 6 ,6 6 n l 5 , 1 0 2 ,1 2 9 ,1 3 9 ,2 8 0 , p a s t 5 9 , 6 2 , 6 4 , 73 , 132, 136,
348, 375, 4 32 , 434 138, 2 0 2 ,2 7 3 ,3 0 6 ,3 3 6 ,3 7 9 ,
o b lig ato ry p ray ers 27, 37 415
ofTence 5 1 ,5 4 ,5 7 ,6 0 ,2 1 4 p a th . See H is p a th ; rig h t p a th ;
offsp rin g 38, 1 2 2 ,2 0 7 -2 0 8 ,2 1 7 - straig h t p ath
2 1 8 ,2 2 5 -2 2 6 , 339 p ath o f A llah 242
O f t- F o r g iv in g 43n8, 45, 47, p atien ce 8 6 ,2 1 5 ,2 3 9 - 2 4 0 ,2 5 0 ,
5 8 -5 9 , 6 6 -6 8 , 134, 1 36-137, 2 5 6 -2 5 7 , 2 8 6 ,3 7 5 , 3 9 0 ,4 1 0 ,
146, 2 5 3 ,2 6 5 ,2 7 8 ,2 8 0 ,3 1 6 , 4 1 9 ,4 2 5
318, 3 2 1 ,3 6 7 ,4 1 4 ,4 1 6 peace 1 9 ,2 1 ,2 4 ,5 5 ,6 7 ,1 1 3 ,
o n en ess 95, 120, 163, 1 8 9 ,2 6 6 , 150, 175, 1 8 6 ,2 1 6 , 2 2 1 ,2 2 8 ,
2 7 5 ,2 7 8 , 2 8 1 ,2 8 9 , 2 9 8 -2 9 9 , 2 3 1 ,2 5 0 ,2 5 2 ,2 7 1 ,2 8 5 ,2 9 6 ,
3 10-311, 332, 341, 345, 347, 3 34, 340, 368, 395, 4 3 3 . See
3 81, 384, 392, 399, 406. See also salu tatio n o f p eace
also H is o n en ess p earls 1 2 4 ,1 3 7 ,2 5 0 ,3 1 2 -3 1 3
o p p o sites 1 3 1 ,1 3 4 -1 3 5 ,3 8 2 p eo p le o f k n o w led g e 73 -7 4 , 77,
O rig in ato r o f the h eav en s an d the 2 0 3 ,3 9 3
earth 1 1 4 ,3 1 0 p e o p le o f p a ra d ise 6 9 -7 0 , 141-
other gods 9 5 ,1 5 8 ,1 6 2 ,1 8 1 , 196 143, 174-175, 2 0 0 ,2 0 2 -2 0 3 ,
o ther w om en 22-23, 27, 50, 59 2 0 5 ,2 6 0 , 3 3 2 ,3 3 4 ,3 6 2
ou tco m e 69, 99, 102, 154, 355 P eo p le o f the B ook 155

p e o p le o f u n d e rs ta n d in g 180,
P 2 4 6 -2 4 7 , 2 5 5 -2 5 6 , 2 8 3 , 2 89-
290, 2 9 2 -2 9 3 , 2 9 5 , 374
pain 63, 202, 2 5 5 -2 5 6 , 288
p e o p le ’s h e a rts 2 6 , 123, 143,
p a irs 1 0 7 -1 0 8 , 1 2 1 -1 2 2 , 131,
2 7 4 ,2 9 5 , 382, 394
2 7 8 ,2 8 0
p e r f e c t a ttr ib u te s 227, 231, p lo ttin g o f evil 147

3 3 5 , 3 4 9 , 3 7 9 , 3 8 3 . See p o et 179, 195-196
also attrib u tes o f p erfectio n p o etry 179-180, 196
p e rfe c tio n 55, 68, 70, 93, 125, p o ly th e is m 90, 161, 3 5 4 , 3 64,
128, 2 0 0 , 2 7 3 -2 7 4 , 322, 3 7 2 ,4 0 7 ,4 1 6 , 432
333, 3 3 6, 3 8 3 ,4 2 3 , 431. S ee p o ly theist 6 6 -6 7 ,8 9 -9 0 ,298n65,
also H is p erfectio n 300
p erm a n e n t ab o d e 367 p o w e r. S e e a to m ’s w e ig h t o f
p e rm is s io n 3 1 , 5 1 -5 2 , 8 8 -9 0 , p o w er
147, 2 4 3 ,2 5 2 , 3 0 9 ,3 5 1 p o w e r o f A llah 7 7 ,2 2 8 ,3 0 5 . See
P h arao h 2 4 ,2 1 9 ,2 3 8 ,3 5 4 ,3 5 6 - also H is p o w er
358, 3 6 5 -3 6 6 , 368, 3 7 0 -3 7 1 , p o w e r o v er all th in g s 114, 166,
3 7 3 -3 7 4 420
p h y sical actio n 116, 118 P raisew o rth y 7 3 ,2 6 1 ,4 2 2
p h y sical strength 127, 179, 385, p ra y e r 2 2 , 2 5 , 2 7 , 2 8 n 4 , 37 ,

3 9 3 -3 9 4 56 , 127, 129, 135-136, 156,
2 0 8 ,2 1 4 , 2 4 9 -2 5 0 , 2 5 3 ,2 7 0 ,
p iety 3 9 ,2 9 9 ,3 0 2 ,3 3 1
2 7 4 n 6 4 , 2 8 3 -2 8 4 , 3 1 9 , 3 41,
p ilg rim a g e 2 8 n 4 , 2 7 4 n 6 4 , 430.
378. See also establish prayer;
See also Hajj
o b lig ato ry prayers
p io u s 3 9 ,2 5 9 - 2 6 0 ,2 6 2 ,2 7 1
pray for forgiveness 3 7 ,3 3 9 ,3 4 1
p lan 34, 85, 120-121, 2 1 2 -2 1 3 ,
p rev io u s B ooks 73, 138
3 66, 370
p re v io u s n a tio n s 101, 1 4 8 n 3 0 ,
plan ts 7 0 ,8 5 ,9 3 , 134, 1 6 6 ,2 3 8 , 229, 234, 338, 393, 42 4
2 6 9 ,3 9 3 ,4 2 1 - 4 2 2
p ro claim the truth 301-302
p le a s u re 3 8 , 4 1 , 6 9 , 1 0 7 -1 0 8 ,
p ro g e n y 2 6 9 -2 7 0 . See
1 3 6 ,1 4 0 -1 4 1 , 166, 175, 203- also d escen d an ts
2 0 4 ,2 1 5 ,2 4 9 , 2 6 0 ,2 7 4 ,2 8 2 -
p ro h ib ited 2 3 - 2 4 ,3 3 ,3 5 ,4 3 ,5 3 ,
2 8 3 ,2 9 0 , 296, 3 4 5 ,3 8 1 ,3 8 3 ,
59 , 139. S ee also fo rb id d en ;
4 1 9 ,4 2 3 unlaw ful
pleasu re o f A llah 107-108, 249, p ro h ib itio n s 2 5 , 2 9 , 6 6 , 70,
383. See also H is p leasu re 7 3 -7 4 , 128, 136, 153, 2 6 0 ,
Index | 459
266, 279, 2 8 1 ,3 0 3 ,3 0 6 , 364, p u n is h m e n t in th is w o rld 169,

399. See also co m m an d s and 1 7 1 ,3 3 8 ,3 5 9 , 362, 369, 398,
p ro h ib itio n s 403
pro m ise 96, 117, 144, 146, 170, pu n ish m en t o f the hereafter 297-
1 7 2 -1 7 3 ,1 7 8 , 197, 270, 2 91- 298, 359, 405 -4 0 6
292, 3 2 0 n 6 7 , 330, 333, 374- pure h eart 2 0 9 ,3 1 3
3 7 5 ,3 8 9 ,4 1 5 p u rity 1 4 3 ,1 5 9 ,2 0 1 ,2 1 5 ,2 9 1
p ro m is e o f A lla h 117, 291 - p u rp o se 32, 39, 4 0 , 52, 72, 83,
2 9 2 , 3 7 4 -3 7 5 , 3 8 9 , 4 15. See 87, 109, 117, 122, 148, 246-
also H is prom ise 2 4 7 , 2 4 8 n 6 0 , 2 5 2 , 2 7 8 , 281,
p ro o fs 35 , 105, 3 4 3 , 3 5 4 -3 5 5 , 366, 368, 380, 434
3 7 7 ,3 9 4 . See also clea r p ro o f
p ro p h eth o o d 1 9 7 ,2 1 1 ,2 1 9 ,2 4 1 Q
P rophets 3 4 -3 5 ,4 1 ,9 5 ,2 1 4 ,2 2 1 , al-qadr 28n4, 274n64
2 2 3 , 238, 2 5 1 -2 5 2 , 2 5 8 -2 5 9 , Q aro o n 354, 388
302, 324, 3 2 7 -3 2 8 , 3 3 7 -3 3 8 , q u alities 1 5 3 ,2 8 2 ,2 9 2 ,3 0 2 ,4 0 4
3 6 1 ,4 3 2
Q u r ’a n . See A r a b ic Q u r ’a n ;
P ro p h e t’s w ives 54 recitation
p ro s tra tio n 9 1 , 2 4 2 , 2 4 4 , 2 53, Q u ra y sh 7 4 n l6 , 101, 105-106,
2 6 5 ,2 6 8 159, 2 2 5 n 5 4 , 2 3 3 n 5 5 , 2 3 9 ,
p ro tectio n 60, 7 8 n l9 , 103, 188- 3 1 4 - 3 1 5 ,3 5 8 ,4 3 2
1 8 9 ,3 5 7 , 3 6 9 ,3 7 6 , 4 0 1 ,4 2 0a l-Q u rtu b i 152n32, 169n38,
p ro tecto r 61-62 233n56n57
P ro v id er 116
provision 2 1 ,2 6 ,4 1 ,7 0 - 7 1 ,8 4 , R
93 , 101-103, 116, 120, 127, rain 1 8 ,7 0 ,9 3 ,1 1 9 - 1 2 0 ,1 6 5 ,
162, 171, 1 9 8 ,2 2 0 ,2 5 9 ,2 8 5 , 180, 3 4 8 ,4 2 0 -4 2 1
308, 31 4 -3 1 6 , 325, 330, 346, ram 1 7 ,2 1 6
3 4 8 , 3 6 7 -3 6 8 , 4 0 0 n 7 1 , 4 0 1 . rank 347, 349
See also a b u n d an t p ro v isio n ;
ran so m 216, 3 1 2 -3 1 3 , 394
gen ero u s p rov isio n
rational ev id ence 76, 134
ra tio n a l th in k in g 89, 177, 191, 2 3 0 ,2 3 3 -2 3 4 , 236, 258, 285-

2 7 5 ,2 9 0 - 2 9 1 ,3 3 8 2 8 6 ,2 8 8 ,3 1 7 , 3 4 8 ,3 5 6 ,3 5 8 ,
ar-R azi 4 8 n 9 , 2 3 3 n 5 6 , 4 2 5 n 7 4 3 8 9 ,3 9 4 , 3 9 8 ,4 1 6
realm s 1 2 3 ,1 4 3 ,1 8 5 ,2 7 8 ,3 2 2 , relig io n o f A llah 1 0 6 ,2 5 8 ,3 1 7
341, 379. See also u p p e r and re lig io u s c o m m itm e n t 2 4 , 58,
lo w er realm s 3 8 2 ,4 0 9 ,4 1 2
reb ellio u s d ev il 188-189 re m e m b ra n c e 3 6 -3 7 , 2 49, 263,
reb u k e 33, 1 7 6 ,3 7 2 ,4 0 9 2 94, 3 2 3 ,4 1 1 ,4 3 0
recitatio n 1 2 0 ,1 3 6 ,2 4 7 ,4 3 4 rem em b ran ce o f A llah 2 4 9 ,3 2 3 ,
r e c k o n in g 2 5 0 , 2 6 7 , 3 2 7 -3 2 8 , 4 1 1 ,4 3 0
3 4 7 ,3 5 1 rem in d er 84, 139, 1 7 9 -1 8 0 ,2 3 4 ,
reco g n itio n 7 1 ,3 2 3 ,3 2 5 - 3 2 6 2 5 5 -2 5 6 , 2 5 8 -2 5 9 , 266, 270-
reco m m en d ed 25, 49, 102, 348, 2 7 1 ,2 9 3 -2 9 4 , 2 96, 3 4 8 ,3 7 4 ,
375 411
reco m p en se 102, 107, 109, 158, R em inder 6 3 ,1 0 0 ,1 5 2 , 156,233,

161-162, 2 6 6 , 2 7 0 , 4 1 2 -4 1 4 , 2 3 6 -2 3 7 , 42 2 , 424
416 re m in d e r o f A llah 293-294
record 71-72, 1 0 6 ,1 2 1 -1 2 3 , 130, re m in d e r to the w o rld s 2 6 6 ,2 7 1

152, 156, 307, 3 2 7 -3 2 8 ,3 8 5 , rem o rse 98-100
429 repentance 7 5 ,7 7 ,2 4 2 ,2 4 8 ,2 5 0 ,
refu g e 35 6 -3 5 7 , 3 7 5 -3 7 6 , 420 2 8 2 , 3 1 7 -3 1 8 , 3 3 5 -3 3 6 . See
reg ret 62, 63, 9 9 -1 0 0 , 173, 192, also A c cep ter o f repen tance
2 0 4 ,3 1 9 , 345 req u est 1 7 5 ,2 6 9 ,4 1 0 ,4 1 5
rejectin g th e tru th 106, 301, 365 requital 5 7 ,8 6 -8 7 ,1 1 7 -1 1 8 , 142-
re je c tio n 76 , 90 , 97 , 106, 133, 143, 153, 165, 174, 176-177,
177-178, 235, 3 0 1 ,3 6 5 ,4 0 5 , 2 1 1 ,2 3 4 ,2 5 9 , 267, 2 7 1 ,2 8 2 ,
4 1 3 ,4 2 2 - 4 2 3 ,4 2 5 2 8 4 ,3 1 1 ,3 1 9 , 3 2 1 ,3 3 0 , 350,
relativ e 127, 129, 351 364, 368, 378, 387, 4 1 2 -4 1 3 ,
418
re lie f 41, 1 4 2 ,3 1 4 ,3 7 2
resen tm en t 50, 1 3 0 ,2 0 0 ,4 1 4
re lig io n 2 8 , 57, 106, 119, 132,
136, 138, 154, 2 0 8 ,2 1 9 , 221, reso lv e 5 2 ,6 0 ,9 7 , 1 3 1 ,2 5 1 ,3 7 4
Index | 461
re s p e c t 56 , 6 3 , 109, 147, 2 5 3 , 2 5 8 ,2 6 0 , 2 8 0 ,2 8 5 ,3 1 2 ,3 1 6 ,
3 2 3 ,3 3 2 ,3 5 8 , 394 3 3 2 -3 3 3 , 34 1 , 3 6 7 -3 6 8 , 376-
re sp ite 147, 149-150, 172-173, 3 7 7 ,3 8 8 , 397, 4 0 0 ,4 1 6 -4 1 7 ,
2 6 6 ,2 6 9 , 332 4 2 7 . See also b eliev e an d do
r e s tin g - p la c e 1 7 2 -1 7 3 , 2 0 6 , rig h teo u s deeds
261-262 rig h teo u sn e ss 2 8 2 ,3 0 2 ,4 1 8
restrictio n s 30, 32 rig h t h and 210
re su rrectio n 71-73, 76 -7 7 , 117, rig h t path 242, 359, 366
1 1 9 ,1 2 2 ,1 2 9 ,1 6 5 , 174, 183- rig h ts 56 , 192, 3 4 8 , 4 1 8 . See
184, 190-191, 2 0 2 -2 0 3 , 234, also en jo in in g w h a t is right
246, 267, 327, 377, 399, 409. rival 95, 103
See also D ay o f R esurrection rivers 9 3 ,1 2 4 ,1 3 9 ,2 9 1 -2 9 2 ,3 1 2
retrib u tio n 1 4 9 ,4 2 4 ruin 2 0 1 ,2 0 3 ,4 0 8
rev ea le d B ooks 294, 377, 394 ru le r 242, 245
re v e la tio n 3 0 n 5 , 91, 152, 154, ru lin g 5 3 -5 4 , 69 , 89, 9 1 , 153,
158, 169 n 3 8 , 2 1 4 , 2 3 3 n 5 6 , 2 4 6 , 3 0 1 ,3 5 5 ,3 7 2
265, 267, 272, 335, 347, 349, ru m o u r 58, 60
3 9 6 ,3 9 9 ,4 2 2 ,4 2 4
re v e la tio n s o f A lla h 22, 25, s
3 5 , 177, 4 2 2 . See also H is
S a b a ’ 68, 8 2 -8 4 ,8 6 -8 7 ,1 1 3 ,1 2 6 ,
rev elatio n
2 4 1 ,2 4 4 ,3 8 1
re w a rd . See g e n e ro u s re w a rd ;
sacrifice 2 1 0 -2 1 1 ,2 1 4 ,4 2 9 -4 3 0
im m ense rew ard
safety 8 3 ,2 9 0 ,2 9 6
rew a rd o r p u n ish m e n t 67 , 303,
S a lih 238, 4 0 6 -4 0 7 . See
329
also T h am ood
ridicule 7 4 n l6 , 75-76, 190-193,
salu tatio n 5 5 -5 6 ,1 7 4 - 1 7 5 ,2 1 6 ,
2 6 2 -2 6 3 ,3 1 3 -3 1 4 , 3 9 3 -3 9 4
221
righteous deeds 2 1 ,3 9 ,4 1 ,6 4 -6 5 ,
salu tatio n o f peace 55, 175
7 1 ,7 8 -8 1 , 101-102, 117, 120-
salv atio n 95, 136, 1 7 8 ,3 2 0 -3 2 1 ,
121, 141-142, 154, 156, 204,
3 4 5 -3 4 6 ,3 6 7 , 375
223, 242, 2 4 4 -2 4 6 , 2 5 3 -2 5 4 ,
sam e m essag e 1 5 3 ,3 7 0 4 3 0 , 4 3 3 . See also d e v il;

s c a ld in g w a te r 100, 2 0 5 -2 0 6 , Iblees
2 6 1 ,3 1 2 ,3 8 6 ,4 1 0 sh e-cam el. See Salih; T h am ood
sch em e 3 5 5 -3 5 6 , 370 ship 1 6 ,2 2 2 -2 2 3
s c h e m e s o f th e d is b e lie v e r s sh o o tin g star 188

354-356 sh o rtco m in g s 145, 2 0 9 n 4 9 , 212,
scribes 329 2 3 1 ,2 9 9 , 3 2 3 ,3 4 2 ,3 4 6 ,3 5 2 ,
399
scrip tu re 98, 105-106, 1 3 8 ,2 1 8 -
219, 2 2 5 -2 2 6 , 2 2 9 ,3 1 5 S h u ‘ayb 7 5 n l 8 , 238
sick n ess 23, 2 1 0 n 5 1 , 282, 314,
sea 124, 145, 1 8 9 ,2 2 2 n 5 3 ,223,
426
2 5 0 ,2 7 6 , 282, 3 3 8 ,3 8 0 ,3 8 2 ,
392 sight 71, 83, 85, 112, 143, 248,
3 1 1 ,4 0 8 -4 0 9
seal 1 7 6 - 1 7 8 ,2 7 7 ,3 6 3 ,3 6 5
signs. See c le a r sign
security 2 6 0 ,2 9 0 ,3 2 1
signs o f A llah 1 7 1 ,3 3 1 ,3 3 7 -3 3 8 ,
S elf-S u fficien t 1 2 7 -1 2 8 ,2 6 1
3 6 3 ,3 6 5 ,3 7 5 ,3 7 9 ,3 8 1 ,3 8 6 ,
sem en 1 2 1 -1 2 2 , 1 8 3 -1 8 4 ,
3 9 1 -3 9 2 , 4 0 5 . See also H is
34 4 n 6 9 , 384
signs
sep aratio n 33, 4 2 -4 3 , 50 silk 137, 1 4 0 ,3 1 2
se rv ic e 80, 12 3 -1 2 5 , 181, 2 2 8 , sin. See b u rd e n o f sin; c o m m it
278, 280, 392 sin; F o rg iv er o f sin
serv itu d e 40, 257, 304 sincere d ev o tio n 146, 2 7 2 -274,
seven heav en s 3 4 ,4 0 1 -4 0 2 2 8 6 -2 8 7 , 323, 3 4 6 -3 4 8 , 379,
shad e 1 3 0 - 1 3 1 ,1 3 9 ,1 7 4 ,2 2 4 383
sham e 1 0 0 ,1 4 8 ,1 9 4 ,2 0 7 ,2 6 2 , sin c e rity 25 , 2 8 n 4 , 36 , 73, 94 ,
297, 332, 344, 353, 406 130, 136, 163, 20 7 , 2 7 4 n 6 4 ,
sh a re 4 7 -4 9 , 6 3 , 8 8 -8 9 , 9 4 , 287, 318-319, 331, 340, 349,
139, 144-145, 195-196, 203, 357, 3 6 4 ,3 8 1 ,3 8 3 ,3 9 9 - 4 0 0 ,

4 0 3 -4 0 4
2 3 9 -2 4 0 , 37 2 , 3 7 9 -3 8 0 , 407,
sin n er 171
41 8 -4 1 9
sins 28, 38, 41, 60, 6 4 , 72, 90,
S haytan 90, 104, 117-119, 146,
94, 118, 135, 150, 156, 193,
176-177, 2 5 5 -2 5 6 , 366, 420,
Index | 463
196, 205, 2 5 2 -2 5 3 , 267, 279, sp e a k in g 2 3 -2 4 , 53, 60, 65, 90,

284, 3 0 3 ,3 1 6 -3 1 8 , 3 3 1 ,3 3 6 , 136, 159-160, 1 7 3 ,2 1 3 ,2 2 6 ,
339, 342, 344, 345, 353, 369, 240, 2 5 6 ,3 1 3 ,3 8 3 ,4 1 6
4 0 8 -4 0 9 ,4 1 3 ,4 1 6 , 4 2 0 , 425 speak the truth 9 6 ,1 7 0 ,1 7 2 ,3 0 2 ,
sirat 1 7 8 ,4 1 5 ,4 3 3 351
sky 7 5 ,7 7 , 107, 134, 1 4 7 ,2 9 2 sp e e c h 2 3 , 37 , 109, 2 3 9 , 2 4 1 -
sla n d e r 57 2 4 2 ,2 6 4 ,2 7 3 , 2 9 0 , 294, 322,
4 0 9 ,4 1 6 -4 1 7
sla u g h te r 215-216
sp en d in g 4 8 ,7 6 , 102, 1 3 6 ,2 0 4 ,
s la v e s o f A lla h 198, 2 0 5 , 2 2 0 ,
283
2 2 7 -2 2 9 , 2 7 1 ,3 0 2 , 3 4 0 ,3 8 8 .
spouse 43n7, 1 6 7 ,2 0 0 ,3 2 1 ,4 2 9 .
See also b eliev in g slaves; H is
See also h u sb an d ; w ife
slaves
sp rin g 79, 80, 198, 256
slave w o m en 4 5 -4 6 , 50, 59
sta ff 8 0 -8 1 ,3 5 5
sleep 1 4 1 ,3 0 7 -3 0 8 ,3 8 0
stars 1 2 5 ,1 8 8 -1 8 9 ,2 1 0 ,2 1 2 ,3 2 8 ,
sm oke 401
4 0 1 , 4 0 3 . See also sh o o tin g
S olom on. See S u lay m an
star
so n 3 0 n 5 , 3 2 , 80, 2 1 0 , 2 1 4 -
statu s 5 5 ,6 4 ,9 1 , 121, 139, 157,
215, 216, 248, 254, 257,
2 0 8 ,2 4 4 , 2 5 3 ,2 7 1 ,2 8 6 , 293,
2 7 7 -2 7 8 , 3 2 1 , 3 6 4 , 4 3 2 . See
338, 340, 3 4 9 ,4 1 9 , 4 23 .S e e
also ad o p ted son also high status
so rro w 119, 137, 140, 1 7 3 ,3 2 1
ste a d fa st 8 7 ,2 0 3 ,2 1 0 ,2 3 5 ,2 4 0 ,
so u l 73, 120, 1 2 7 -1 2 9 , 154, 250, 2 5 5 -2 5 6 , 280, 284, 286,
173-174, 208, 265, 268, 278, 3 2 7 ,4 1 4 -4 1 5
3 0 8 , 3 2 7 -3 2 9 , 3 4 4 n 6 9 , 347, s te e d s 2 4 7 , 2 4 9 , 2 5 4 . See
3 4 9 -3 5 0 , 382, 3 8 4 -3 8 5 , 389, also horses
432-433
stick 81
sound ju d g e m e n t 2 3 9 ,2 4 1 -2 4 2
sto n es 59, 147, 2 22, 40 0 n 7 0
so u n d n e ss 74 , 110, 133, 145, straig h t path 29, 40 -4 1 , 73, 104,
154, 166, 189, 197, 2 9 9 ,3 9 0 119, 1 3 2 ,1 5 2 ,1 5 4 , 176-177,
S overeign 89-90, 147, 1 8 5 ,2 2 7 , 2 1 8 -2 1 9 , 2 4 5 ,3 2 3 ,3 5 9 ,3 7 2 ,
2 6 1 ,2 7 5 ,2 8 9 , 4 0 1 ,4 2 1 4 1 5 ,4 2 6
stre n g th 60 , 9 9 , 111, 115, 127, supplication 3 7 ,8 8 ,9 4 ,2 1 4 ,2 5 6 ,

147, 172, 1 7 9 ,2 5 1 ,3 2 8 ,3 5 3 , 270, 275, 282, 340, 342-343,
354, 3 8 4 -3 8 5 , 3 9 3 -3 9 4 , 4 05, 3 6 7 ,3 6 9 , 3 7 1 -3 7 3 ,3 7 8 , 383
4 2 1 . See also fu ll s tre n g th ; su p p o rter 89, 167
p h y sical strength
stress 127 T
striv in g 203, 249, 288, 317, 332, a t- T a b a r i 7 5 n l7 , 105n24,
377, 399 133n27, 15 2 n 3 2 , 167n37,
stubborn disbelievers 7 4 ,9 6 ,1 0 8 2 2 5 n 5 4 , 3 4 0n68
stu b b o rn n ess 76, 110, 133, 148- teach in g s 3 6 ,5 2 , 106, 156, 180,
149, 164, 1 9 1 ,2 3 7 ,2 4 0 , 297, 197, 2 0 8 ,2 1 9 , 287, 348
306, 3 9 0 ,4 1 3 te llin g th e tru th 9 7 , 197, 2 2 5 ,
su bjugation 250, 2 55, 266, 278, 356, 358-359
346 te rro r 111,351
S u b ju g a to r 2 6 5 -2 6 6 , 2 7 7 -2 7 8 , test 8 7 ,2 1 6 ,2 4 2 ,2 5 0 ,3 1 4 - 3 1 5
347 testify 28n4, 39, 109, 153, 162,
su b lim e attrib u tes 9 1 ,1 0 9 ,4 0 4 176, 178, 2 7 4 n 6 4 , 2 82, 328,
su b m issio n 2 8 7 ,3 1 8 ,3 7 8 ,3 9 8 4 0 8 -4 0 9 ,4 1 3
subsequent generations 2 0 7 ,2 1 1 , testim ony 3 2 ,1 5 3 ,1 6 2 ,2 6 7 ,4 0 9 ,
2 1 6 ,2 1 8 -2 2 0 4 1 3 ,4 3 2
su b tleties 2 2 ,2 6 ,2 6 1 tex tu al ev id e n c e 1 1 7 ,1 4 5 -1 4 6 ,
su ffering 71, 164, 1 9 6 ,2 0 2 -2 0 3 , 275
2 8 2 ,3 7 1 - 3 7 2 ,3 7 8 T ham ood 238, 361, 393, 403,
S u la y m a n 7 9 -8 2 , 2 4 7 - 2 4 8 , 40 5 -407. See also Salih
2 4 9 n 6 1 ,2 5 0 -2 5 5 thanks. See g iv e than k s
su n 123, 125, 1 3 0 -1 3 1 , 167- th an k s to A llah 8 1 ,1 3 9 ,3 2 5
168, 240, 2 7 8 -2 8 0 , 3 2 8 ,3 8 0 , th anks to H im 2 5 ,7 9 ,8 1 - 8 2 ,8 4 ,
420-421 116, 3 2 5 ,3 7 9 ,3 8 1 ,3 9 2
s u n a n d m o o n 1 2 3 ,1 2 5 ,2 7 8 -2 8 0 this w o rld an d the h e re a fter 50,
S u n n ah 2 5 ,4 0 ,4 1 7 ,4 3 3 53 , 62 , 128, 154, 162, 2 3 1 ,
su n rise 187, 189 2 5 6 ,2 7 5 , 340, 3 6 6 , 3 6 9 , 380,
Index | 465
389, 3 9 7 -398, 4 0 3 ,4 1 9 , 423, tran sp o rta tio n 169-170

4 28 tr a v e l 28n4, 80, 115, 149,
th o se w h o fe a r th e ir L o rd 127, 2 7 4 n 6 4 , 380, 382, 393
129, 1 3 5 ,2 6 0 , 2 9 1 ,2 9 4 , 296 trav e llin g 85, 124, 169n38, 353
th o u g h ts 24, 60, 200, 353, 423 tree 2 0 4 -2 0 5 ,4 3 4
th ro n e 2 4 8 , 2 5 0 . See also H is trib e 8 3 ,4 0 6 ,4 3 2
T h ro n e triu m p h 38, 64, 2 0 1 , 2 0 4 , 291,
tim e 2 2 n 3 , 4 7 -4 9 , 8 0 , 9 7 -9 8 , 3 3 9 ,3 4 2 , 346
111 n 2 5 , 112, 117, 123, 125, tro o p s 1 1 2 ,1 6 3 - 1 6 4 ,2 2 9 - 2 3 0 ,
129, 132, 140, 142, 149-150, 2 3 3 ,2 3 7 -2 3 8 , 2 4 1 ,3 5 4 ,3 7 4
159, 168, 1 6 9 n 3 8 , 1 7 0 n 3 9 , tro u b le 2 4 , 3 3 , 8 5 , 9 3 , 164,
181, 184, 2 0 4 , 2 0 8 , 2 2 3 , 214-315
234, 247, 252, 254, 266,
T ru m p et 170, 171n40, 172-174,
269, 278, 289, 295, 297,
1 9 1 -1 9 2 , 2 3 8 -2 3 9 , 3 2 6 -3 2 7 ,
3 0 7 -3 0 8 ,3 1 1 ,3 2 2 , 327, 333,
345. See also Israfeel
3 4 5 ,3 5 5 , 3 6 4 ,3 7 0 ,3 7 6 , 391,
tru s t 33 , 3 9 , 4 1 , 67 , 115, 3 0 4 -
3 9 4 -3 9 5 , 4 0 1 n 7 1 , 4 0 8 -4 1 0 ,
3 0 5 ,3 6 9 , 434
4 1 4 - 4 1 5 ,4 2 0 , 4 2 8 , 4 3 2 . See
T rust 66
also ap p o in ted tim e
tru th 2 8 n 4 , 51, 73, 76, 86, 88,
tim e o f death 2 8 9 ,4 1 4 -4 1 5
9 0 -9 4 , 9 6 -9 7 , 9 9 -1 0 1 , 105-
tired n ess 141. See also sleep
110, 112, 1 1 9 ,1 3 1 -1 3 3 , 137-
toil o r w earin ess 1 3 7 ,1 4 1
138, 148, 153, 154-156, 162,
T o rah 2 1 9 , 2 4 8 n 6 0 , 3 7 4 . See 170-172, 191-192, 195, 197,
also M oosa 211, 225, 230, 2 3 6 -2 3 8 , 240,
to rm en t 62 , 142-143, 1 7 3 ,2 0 2 , 2 4 2 , 246, 2 5 2 -2 5 4 , 2 6 6 -2 6 7 ,
205, 262 2 6 9 -2 7 3 , 2 7 4 n 6 4 , 2 7 9 , 2 81,
tow ns 83, 85 2 8 5 ,2 9 9 -3 0 2 , 3 0 6 ,3 1 1 ,3 2 0 -
trade 84, 124, 338, 380 3 2 1 , 323, 3 3 1 -3 3 2 , 3 3 7 -3 3 8 ,
transgression 1 4 8 ,1 9 5 ,3 3 8 ,3 5 9 , 344, 3 4 7 ,3 5 1 ,3 5 4 - 3 5 6 , 358-
3 6 4 -3 6 5 , 368 3 60, 3 6 4 -3 6 6 , 3 7 2 , 3 7 5 -3 7 6 ,
tran sg resso r 283, 356, 359 3 7 8 - 3 7 9 ,3 8 1 ,3 8 6 , 3 9 4 ,4 1 1 ,
4 1 3 , 4 2 3 , 4 2 7 . See fo llo w u pper and low er realm s 1 2 3 ,1 8 5 ,

th e tru th ; p ro c la im th e tru th ; 3 4 1 ,3 7 9
r e je c tin g th e tr u th ; s p e a k u su ry 74, 3 1 8 ,4 3 3
th e tru th ; te llin g th e tru th ;
u n d e rm in e th e truth V
tru th fu l 2 6 -2 7 , 76, 97, 264, 302, vastness 114, 135, 1 4 3 ,1 4 7 ,1 8 5 ,
377, 387 3 2 6 ,3 7 7 ,3 7 9 , 421
tru th fu ln e ss 73, 130, 197, 2 4 0 , v en eratio n 57, 147
267, 354, 364, 390, 404 v en g ean ce 29, 63, 304
tw o gard en s 82, 84-85 v e rd ic t 67, 6 9 , 2 4 3 , 2 5 2 -2 5 3 ,
3 29 -3 3 0 , 346
u v essels 53, 80, 124, 313
U m m ah 3 5 ,3 9 ,5 3 - 5 4 ,1 3 8 ,2 8 5 , v icto ry 4 1 ,2 3 0 ,3 7 3 ,3 8 9
434 v irtu e 3 3 , 3 7 , 4 6 , 5 7 , 6 4 , 7 4 , 9 9 ,
uncle 55, 2 3 3 n 5 5 , 358, 432 110, 135, 140, 204, 2 6 8 ,2 8 6 ,
u n d e rm in e th e tru th 237, 337, 340, 342-343
3 6 5 -3 6 6 v isio n 131, 152, 155, 178
u n d erstan d in g 65, 1 3 9 ,1 8 0 ,2 1 1 , v o ice 2 3 ,7 8 , 1 1 5 ,2 5 1 ,3 8 2
2 4 6 -2 4 7 , 2 53, 2 5 5 -2 5 6 , 283-
2 8 4 , 2 8 9 -2 9 3 , 2 9 5 , 374. See w
also p eo p le o f u n d erstan d in g w aitin g perio d 4 2 , 4 3 n 8 ,4 4 ,4 3 1
u n iv e rse 89, 2 3 3 n 5 6 , 318, 347, w a m e r 38, 96 -9 7 , 101, 105-107,
352, 378, 392 131-132, 141, 145, 147-148,
u n la w fu l 2 4 , 2 7 , 4 3 n 7 , 122, 2 3 3 -2 3 5 ,2 6 5 , 2 6 7 ,4 1 0
4 2 9 , 434. See also forb id d en ; w a rn in g 39, 41 , 108, 129, 142,
p ro h ib ited 155-156, 211, 220, 2 65, 267,
294, 301, 320, 327, 3 3 0 -3 3 1 ,
u n se e n 71 , 77 , 8 0 -8 2 , 87, 95 ,
3 3 6 ,3 5 2 , 396, 3 9 8 ,4 1 7
107, 111, 127, 129, 138, 143,
152, 1 8 5 ,3 1 0 ,3 1 7 ,3 9 5 ,4 0 3 , w a te r 84, 100, 1 2 3 -1 2 4 , 134,
2 0 5 -2 0 6 , 2 5 5 -2 5 6 , 261, 284,
4 3 4 . See also K n o w er o f th e
2 9 2 - 2 9 3 ,2 9 5 ,3 1 2 , 3 6 2 ,3 8 6 -
u nseen
3 8 7 ,4 0 2 ,4 0 7 ,4 1 0
Index | 467
w ay o f A llah 3 4 ,4 1 ,5 9 - 6 1 , 148, w in g s 114-115

3 9 3 , 3 9 5 . See also A lla h ’s w isd o m 2 2 ,2 5 - 2 6 ,4 1 ,4 7 ,4 9 ,
w ay; H is w ay 5 2 -5 3 , 5 9 , 6 9 -7 0 , 87, 9 5 ,
w eak n ess 60, 164, 1 7 9 ,3 7 0 115, 124, 128, 131, 134-135,
w ealth 1 5 ,7 4 ,7 6 , 101-102, 109, 144, 152-153, 155, 168, 239,
112, 150, 1 6 2 ,2 4 9 , 256, 276, 2 4 6 -2 4 7 , 269, 273, 284, 298,
3 1 3 ,3 1 4 -3 1 5 , 338, 355, 393- 3 0 8 ,3 1 6 , 3 2 3 ,3 2 9 , 334, 342,
3 9 4 ,4 3 4 3 7 0 ,3 8 2 ,4 0 2 - 4 0 3 , 4 2 4 , 427.
w e a lth an d c h ild re n 1 0 1 -1 0 2 , See also d iv in e w isd o m ; H is
150 w isd o m
w earin ess 137, 141 w ithhold 1 1 4 -1 1 5 ,1 6 2 ,2 3 7 ,2 4 8 ,

2 7 6 , 3 0 4 -3 0 5 , 3 2 3 , 326. See
w eig h t 71-72, 8 8 ,1 6 5 ,3 0 3 ,3 0 9 ,
341 also g ive o r w ith h o ld
w e ll-b e in g 74, 1 0 5 n 2 4 , 125, w itn ess 3 8 -3 9 ,5 4 -5 5 , 109, 153,

2 26
133n27, 140, 175, 223, 2 74-
2 7 5 ,2 8 8 ,3 1 5 ,3 2 3 - 3 2 5 ,3 4 0 , W itness o v e r all th in g s 107,311
3 4 3 ,3 8 0 , 421 w iv es 2 1 - 2 2 ,2 7 ,3 0 ,3 2 - 3 4 ,3 6 ,
w h im s an d d e sire s 2 9 , 33, 97, 4 3 n 8 , 4 5 -4 6 , 4 7 n 9 , 4 8 -5 5 ,

2 1 5 , 2 5 3 -2 5 4 , 2 8 3 -2 8 4 , 291, 58-59, 260, 342
3 1 1 ,3 8 6 w iv e s o f th e P ro p h e t 2 1 -2 2 ,
w h isp er 83n23 5 0 n l 1, 54-55
w ick ed n ess 39, 1 3 0 ,3 3 8 ,4 0 7 w oe 1 7 2 -1 7 3 ,1 9 1 -1 9 2 ,2 4 5 -2 4 6
w ife 3 0 -3 3 , 4 4 , 2 1 2 , 2 2 1 , 293, 328, 397
2 5 5 -2 5 7 , 277, 430. See w om an 2 3 , 2 9 , 34, 4 2 -4 6 , 4 9 ,

also ex-w ife; spouse 55, 5 8 n l3 , 200, 221, 257,
4 3 1 -4 3 2 . See also b e lie v in g
w ill and decree 40, 122, 1 9 6 ,3 9 0
w om an
w ill o f A llah 1 0 2 ,1 2 9 ,2 1 5 ,4 0 2 .
See also d iv in e w ill; H is w ill w o m b 3 4 4n69
w ind 7 9 -8 0 , 1 0 7 ,2 4 8 ,2 5 4 ,3 5 4 , w om en 2 2 -2 7 , 4 2 -4 3 , 4 5 -4 6 ,
50, 54-5 5, 57-60, 66 -6 7 , 140,
4 0 5 -4 0 6
1 6 9 n 3 8, 198, 2 0 0 , 2 5 9 -2 6 0 ,
w in e 198-200
430. See also b eliev in g m en; 2 42, 244, 3 0 1 ,3 0 3 ,3 2 8 -3 2 9 ,

c h a ste w o m e n ; free w o m e n ; 336, 358, 3 6 5 -3 6 6 , 3 7 2 -373,
M u s li m w om en; o th e r 3 8 7 -3 8 8 , 4 0 7 , 4 1 3 , 4 1 6 . See
w o m en ; slave w om en also forbidding w hat is w rong
w o m e n fo lk 1 6 9 -1 7 0 ,3 5 4 -3 5 5 w ro n g a n y o n e 165, 3 0 3 , 3 2 8 -
w o rd s o f A lla h 2 4 1 ,2 9 0 ,3 2 2 , 3 2 9 ,4 1 3
387. See also A lla h ’s w ord s; w ro n g d o e r 6 3 ,6 6 , 1 0 0 ,2 5 2 ,3 0 1
H is w ord w ro n g d o in g 4 0 ,6 6 ,7 6 , 1 3 3 ,1 4 9 ,
w orld . See life o f this w orld; this 2 1 8 , 23 5 , 2 4 3 -2 4 4 , 3 0 1 -3 0 2 ,
w orld and th e hereafter 3 0 6 ,3 0 9 ,3 1 2 ,3 1 8 , 326, 361,
w o rld ly a ffa irs 128, 166, 171, 3 64 -3 6 5 , 381, 390, 4 04, 407,
214, 2 4 5 ,3 0 5 ,3 4 9 413
w o rld ly b lessin g s 78, 325, 348 w ro n g e d 83, 85, 173-174, 193,
w orlds 1 3 2 ,2 0 9 ,2 1 1 - 2 1 2 ,2 2 9 , 205, 2 4 2 -2 4 4 , 252, 297, 327,
2 3 1 ,2 6 6 , 2 7 1 ,3 3 0 , 3 6 6 ,3 7 9 , 3 4 7 ,3 5 0 , 352
3 8 3 ,4 0 0 . See also L ord o f the w ro n g th em selv es 1 3 7 ,1 3 9 ,2 1 7
w o rld s
w o rs h ip . See a c ts o f w o rsh ip ; Y
o b jects o f w o rsh ip Y a’q o o b 2 1 4 ,2 1 7 ,2 5 7 ,3 6 4
w o rs h ip A lla h a lo n e 84 , 159, Y oonus 76, 95, 2 2 2 -2 2 5 , 388
162, 220 Y o o su f 363
w o rsh ip p e r 126, 182
w o rst o f p eo p le 157, 357, 417 z
W orthy o f all p raise 127 zakah 2 2 , 2 5 , 2 8 n 4 , 136, 156,
w ra th 4 1 , 136, 144, 3 1 3 , 3 1 7 - 2 7 4 n 6 4 , 2 8 0 , 3 1 9 , 397, 3 9 9 ,
3 18, 3 2 1 ,3 4 5 -3 4 6 , 3 6 9 ,3 7 7 , 434. See also charity
4 1 0 ,4 1 8 ,4 2 3
Zaqqoom 2 0 4 -2 0 5 , 434
w ro n g 5 7 , 6 5 , 9 1 , 104, 137,
Z ayd ibn H arith ah 30n5, 31 -32,
139, 1 4 2, 156, 165, 193,
35
197, 213, 2 1 7 -2 1 8 , 224, 235,
Z ay n ab bint Jah sh 31
Notes
Notes

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IN THE NAME OF

( J j f l l l Jj 4aa j j i f l 0 < A |ll j m u )

Abdur-Rahman Nasir as-Sa‘di

as-Sa'di, Abdur-Rahman Nasir

1- Qur'an - Interpretations I- Nasiruddin al-Khattab (translator)

Legal Deposit no. 1439/3410

International Islamic P ublishing H ouse (IIPH)

Pronunciation and Transliteration C h a r t....................... 15

Soorat al-A h zab 3 1 ................................................................................. 21

S oorat al-A h zab 38-39 .......................................................................... 34

S o orat al-A h zab 53-54 .......................................................................... 51

S o orat al-A h z ab 57-58 .......................................................................... 56

S o orat al-A h zab 6 9 ................................................................................. 63

Soorat al-A h zab 72-73 .......................................................................... 66

S o o rat S a b a '1 - 2 ...................................................................................... 68

Soo rat S a b a ’ 10-11 ................................................................................. 77

S oo rat S a b a ’ 4 6 -5 0 ................................................................................. 107

S oorat F atir 1 - 2 ............................................................................................114

Soorat as-S affat 5 0 -6 1 ............................................................................ 201

S o o rat $ a d 5 5 -6 4 ...................................................................................... 261

Soorat az-Z u m ar 4 7 - 4 8 .......................................................................... 312

S oorat G h afir 1 - 3 .......................................................................................335

S o orat G h a fir 4 7 -5 0 ............................................................................... 371

Soorat F u ssilat 3 6-39 ............................................................................ 4 1 9

Glossary of Islamic T e r m s ......................................................429

/d / as in do, muddy an d red d

j Izl as in zoo, easy and gaze z

no close eq u iv a le n t in E nglish, but m ay

no clo se eq u iv alen t in E nglish: a g u ttu r- 6

long ‘a ’, as in aid, rain and say ay, ai, ei

Diacritical m arks (tashkeel)

(4g) Subhanahu wa Ta'ala T he E xalted

(ill) salla Allahu 'alayhi wa sallam B lessings and peace be upon

‘alayhi as-salam M ay peace be upon him

(iff) radiya Allahu ‘anhu M ay A llah be p le a se d w ith

{'■iff) radiya Allahu 'anha M ay A lla h b e p le a se d w ith

(fetse) radiya Allahu 'anhuma M ay A lla h be p le a se d w ith

(M sf) radiya Allahu ‘anhum M a y A llah be p le a se d w ith

ifff) radiya Allahu 'anhunna M ay A lla h be p le a se d w ith

«(But w h o e v e r a m o n g y o u ^ th is is ad d ressed to the w iv es o f the

«(0 w ives o f th e Prophet)? - this is ad d ressed to all o f them

^ y o u are n o t like o th e r w o m en , p ro v id e d th a t y o u fear A lla h ^ ; b y

hears it m ay be m o v ed w ith desire. T h is is d ifferen t from sp eak in g in

H aving enjoined them to fear H im in general term s and to fear H im

A llah only wants)? by ordaining these com m ands and prohibitions

th em an d p o n d erin g them , d eriv in g rulin g s an d w isd o m from th em ,

33:35. F or M uslim m en and M u slim w om en, believ in g m en and

H aving m entioned the rew ard o f the w ives o f the M essenger (« |§ ),

has estab lish ed th e relig io n in th e fullest sense, b o th o u tw ard ly and

4 Ihsan is referred to in the well-known hadith in which it was narrated that

T hat is, it is not ap p ro p riate o r right for one w ho is a b eliev er to do

33:37. A nd [rem em ber] w hen you [O M uham m ad] said to him on

T he reason for revelation o f th ese v erses w as that A llah w anted

5 This refers to Zayd ibn Harithah He was the adopted son o f

Z a y d ibn H a rith a h w a s fo rm e rly c a lle d Z a y d ibn M u h a m m a d ,

^fWhen Z a y d had co m p leted th e n ecessary fo rm alities o f d iv o rc e

• P ra c tic a l te a c h in g is m o re e ffe c tiv e th a n v e rb a l te a c h in g ,

o f A llah ( 3 ||) , saying: Y our fam ilies g av e y o u in m arriag e, but

T h is is w ard in g o f f critic ism o f the M e sse n g e r ( i |§ ) fo r h av in g

T h at is, the M essen g er «jM u h am m ad ^ (^ § |) ^ is not the fath er o f

fath er to all the b elievers, an d his w iv es (radiya Allahu 'anhunna -

H ere A lla h (4g) in stru c ts th e b e lie v e rs to re m e m b e r H im w ith

from the p u n ish m e n t o f the b lazin g fire. O u r L ord, and ad m it them

33:45. O Prophet, verily We have sent you as a w itness, a bearer o f

Tafsir Al-Sa'di Volume 8 (Juz 22-24)

Tafsir Al-Sa'di Volume 8 (Juz 22-24)

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