1. SURAT AL-FATIHAH

(OPENING)

Makkiyyah, 7 verses.

Surah al-Fatihah was revealed in Makkiyyah, and it has seven verses, including the basmallah, according to those who consider it to be one of the verses, while the seventh verse is from siratal lazina to the end of the Surah. If the basmalah is not considered one of the verses of Al-Fatihah, then the seventh verse is from gairil magdubi to the end of the surah. Based on this assumption, before the seventh verse, the phrase gulu is assumed, so that the seventh verse is in line with the verses before the verse iyyaka na’budu, all of which are considered prayers from the servants of Allah.

1. (In the name of Allah, the Most Gracious, the Most Merciful)

2. (Praise be to Allah) This verse is a news sentence, meant as an expression of praise to Allah and the meaning contained in it, namely, that Allah SWT is the One who owns all the praise expressed by all His servants. Or the meaning is that Allah is the One whom they should praise. Lafaz Allah is the name of the One who deserves to be worshipped (the Lord of the worlds), meaning that Allah is the One who owns the praise of all His creatures, which consist of humans, jinn, angels, creeping animals and others. Each of them is called a realm: hence there is a human realm, a jinn realm and so on. Lafaz al-alamina is the plural of alam, which uses the letter ya and the letter nun at the end in general. The universe is an address (sign) since it is a sign of the existence of the One who created it.

3. (The Most Gracious, the Most Merciful) i.e., the One who has mercy, mercy is to will good for the one who receives it.

4. (Who controls the day of retribution) on the Day of Judgment. The lafaz yaumuddin is mentioned specifically, because on that day no one has power but only Allah SWT. alone, in accordance with the words of Allah SWT:

To whom does the kingdom belong on this day (the Day of Judgment)? It belongs to Allah, the Almighty, the Overcomer. (Q.S, 40 Al-Mu’min, 16)

For those who read it maliki, the meaning becomes “He Who owns all things on the Day of Resurrection”. Or He is the One who possesses this attribute eternally, in the same way as His other attributes, which are like gafiruzzanbi (the One who forgives sins). Thus, the phrase possess yaumiddin is valid as an attribute for Allah, because it is marrifah (recognized).

5. (It is You alone that we worship, and it is You alone that we seek help from), meaning that we worship only You, such as worshiping You and others, and we seek help only from You in dealing with Your servants and others.

6. (Guide us to the straight path) means, guide us to the straight path, then explained in the next verse, namely:

7. (The way of those on whom You have bestowed favor) through Your guidance and guidance, then the meaning is further clarified by the next verse – (not the way of those who are wrathful) meaning the Jews – (nor) and others – (those who are misguided) meaning the Christians. The benefit of this explanation is that those who are guided are neither Jews nor Christians. Allah is the All-Knowing, and to Him alone are all things returned. May Allah’s peace and blessings be upon our Lord, the Prophet Muhammad, his family and companions, and many Salutations and Salutations forever and ever. Sufficient for us is Allah as a helper, and He is the best of helpers. There is no power and no strength but only the help of Allah, the Most High, the Most Great.

2. SURAH AL-BAQARAH

(FEMALE COWS)

Madaniyyah, 286 verses. Except verse 281, which was revealed in Mina during the Farewell Hajj.

 In the name of Allah, the Most Gracious, the Most Merciful.

JUZ1

1. (Alif lam mim) Allah knows best what this means.

2. (This Book) i.e. the one recited by Muhammad. (There is no doubt) or doubt – (in it), that it is truly from Allah. The negative phrase is the predicate of the subject “this book”, while the signal word “this” is used as an honorific – (to be a guide) as the second predicate, meaning to be a guide – (for the pious) meaning those who strive to become pious by following the commands and avoiding the prohibitions in order to protect themselves from hellfire.

3. (Those who believe) who believe – (in the unseen) i.e. that which is invisible to them, such as the resurrection, Paradise and Hell, – (and establish prayer) i.e. perform it properly, – (and some of what We give them) that We bestow upon them as sustenance, – (they spend) they spend in the way of obeying Allah.

4. (And those who believe in what has been revealed to you) i.e. the Qur’an, – (and what was revealed before you) i.e. the Torah, the Gospel, and others, – (and they are certain of the Hereafter) i.e. they know it for certain.

5. (They are) those who fulfill the attributes mentioned above, – (who receive guidance from their Lord, and they are the fortunate ones) who will succeed in reaching heaven and escape the punishment of hell.

6. (The disbelievers, such as Abu Jahal, Abu Lahab and others, are the same for them, whether you warn them or not, read: a-anzartahum, i.e., with two hamzahs in an emphatic manner. The second hamzah can also be melted into an alif until only one hamzah is left to be read long – (or do you not warn them, they will not believe). This is known to Allah, so do not expect them to believe! Inzar or warning, meaning notification with a threat.

7. (Allah locks up their hearts) means that their hearts are sealed, so that no good can enter them, (and their hearing) means that the instruments or sources of their hearing are locked up, so that they do not benefit from the truth they receive, – (and their sight is closed) with a cover that covers it so that they cannot see the truth, – (and for them a great punishment) which is severe and permanent. Against the hypocrites is revealed:

8. (Among men there are those who say: We believe in Allah and the Last Day, which is the Day of Resurrection, because it is the last day, – (but they are not believers). The word “people” is emphasized here, as well as the pronoun “they”.

9. (They would deceive Allah and the believers), i.e., by pretending to believe and concealing their disbelief, in order to protect themselves from the worldly laws, – (whereas they only deceive themselves) because the calamity of their deceit will come back upon themselves. In this world, their secret will also be revealed by Allah to His Prophet, while in the Hereafter they will receive the full punishment, (but they do not realize) and do not realize that their deceit is happening to themselves. Mukhada’ah or deceit here arises from one party, so it is not a union between two parties. Another example is mu’agabatul-lis which means punishing a thief. The mention of Allah there is just one of the styles of language. According to one qiraat it does not say wama yasy’urun, but wama yakhda’un, meaning “but they did not succeed in deceiving”.

10. (There was a sickness in their hearts) in the form of doubt and hypocrisy that caused sickness or weakness in their hearts. (Then Allah increased their sickness) by sending down the Quran which they denied. – (And for them a painful punishment) – (because of their lying). Yukazzibun read with tashdid means to be very deceitful, i.e. against the Prophet of Allah: and without tashdid yakzibun which means to lie, i.e. by claiming to believe when they do not.

11. (And if it is said to them) i.e. to the hypocrites: – “Do not make mischief on the earth”, i.e., disbelieve and deviate from faith. – (They would say: “We are doing good”) and there would be nothing in our actions that would lead to destruction. So Allah, the Almighty, says in refutation of their words:

12. (Remember!) A call to attention. – (Verily, they are the ones who make mischief, but they are not aware”) of the fact.

13. (When it is said to them: “Have faith as others have believed”) i.e. as the companions of the Prophet (SAW) had faith. – (They will say: Will we believe as the ignorant people believe?”) That is, we will not do as those ignorant people do! So the word of Allah rejects their words: – (Behold, they are the fools, but they do not know) of it.

14. (And if they meet). Originally laqiyu, the dammah in the ya’ was removed because of its heaviness on the tongue, and the ya’ itself because it met a sukun with a wau, so it became laqu. (With those who believe, they say: “We have believed”. And when they parted from the believers and returned – (to their demons) meaning their leaders. – (They say: “We are with you”) i.e. we are with you in religion, (we are only making fun of you) by pretending to be believers.

15. (It is Allah who makes fun of them) i.e. makes fun of them in return, – (and leaves them), deluded – (in their misguidance) i.e. transgressing the limits due to disbelief, – (tossed about) in a state of confusion without a goal or a handle.

16. (They are the ones who buy misguidance for guidance), i.e. take misguidance in exchange for guidance, – (then their trade is not fortunate) rather they are losers, because it leads them to hell which is their abode forever. – (And they will not be guided) because of what they do.

17. (Their example) is that of their hypocrisy – (like a man who lights or kindles a fire in the darkness – (and after it has illuminated or shone – (what is around him) so that he can see, have light, and feel safe from what he fears, – (Allah also takes away the light that shines on them) by extinguishing it. The personal pronoun is made jama’ him to refer to the meaning of allazi – (and left them in darkness, unable to see) what was around them, so that they did not know the way and they were in a state of anxiety. Such are the hypocrites who utter words of faith; when they die, they will be afflicted with fear and torment.

18. (They are deaf) to the truth, meaning that they will not accept the truth they hear – (mute) to the good so that they are unable to speak it, – (blind) to the path of truth and Allah’s guidance so that they cannot see it, – (then they will not return) from misguidance.

19. (Or) their example is (like a heavy rain), i.e. like those who are hit by a heavy rain, the word sayyibin comes from saba-yasubu, which means to come down, – (from the sky), i.e. from the cloud, i.e. in the cloud – (thick) darkness, (and thunder), i.e. the angel who takes care of it. Others say the voice of the angel, – (and the lightning) i.e. the flash of sound that he emitted to rebuke, – , (they put) meaning the people who were hit by the heavy rain – (their fingers) meaning with the tips of the fingers, – (on their ears, from), meaning because – (the sound of lightning) which is very loud so that it is not heard because – (fear of death) if they hear it. Such are those people who, when the Qur’an is revealed to them, mentioning disbelief, which is compared to pitch darkness, threats, which are compared to thunder, and clear information, which is compared to lightning, they plug their ears so as not to hear it, for fear that they will be influenced and inclined to faith, which will cause them to abandon their religion, which for them is the same as death. – (And Allah covers the disbelievers), both with knowledge and with His power, so that nothing escapes Him.

20. (Nearly) means near – (lightning strikes their vision) seizing it quickly. – (Whenever the lightning shines on them, they walk by it) i.e. in its light or under its rays, – (and when darkness falls on them, they stop) as an illustration of the proofs of the Qur’anic verses that shock their hearts. They justify it after hearing what pleases them so that they cease from what they hate. (If Allah had willed, He would have wiped out their hearing and sight) both outwardly and inwardly. – (Verily, Allah has power over everything) that He wills, including what has been mentioned above.

21. (O people!) meaning the people of Mecca, – (Worship by you) by monotheism or glorifying – (your Lord who has created you) while before that you were in a state of nothing – (and) He also created – (those who were before you, that you may fear) meaning be preserved from His punishment and punishment by worshiping Him. Originally la’alla expresses hope, but in Allah’s word it expresses certainty.

22. (It is He who has made) created – (for you the earth as a bed) i.e. a bed that is neither so hard nor so soft that it is impossible to live on permanently (and the sky as a shade) as a roof – (and He sends down from the sky rainwater and brings forth from it) i.e. various – (fruits as sustenance for you) for you to eat and you give grass to your livestock, – (so do not make partners for Allah), meaning partners in devotion – (when you know) that He is the Creator, but they cannot create anything, so they do not deserve to be called gods.

23. (If you have any doubt) or doubt – (about what We have revealed to Our servant) i.e. about the Qur’an which We revealed to Muhammad, that it is truly from Allah, – (then make a letter comparable to it) to the revealed letter. Min mislih, min meaning from, means here to be an explanation or explanation, so it means that it is comparable to it, both in depth of meaning and in the beauty of the wording and the reporting of the unseen and so on. What is meant by “surat” is a meaningful sentence structure that has a beginning and an end, and consists of at least three verses. – (And call your witnesses) i.e. your gods whom you worship, (other than Allah) to be your helpers, – (if you are of the truth!) that the Qur’ān is a mere fabrication and utterance of Muhammad, then try to do so, are you not men of eloquent tongue like Muhammad also?

When they were unable to fulfill this request, Allah Ta’ala said:

24. (And if you are unable to do) what is mentioned due to your weakness and inability (and you will certainly not be able to do) so forever due to being hindered by the miracle of the Qur’an, – (then guard yourselves from hell) by believing in Allah and believing that the Qur’an is not the speech of men – (whose kindling is made up of men) i.e. disbelievers) (and stones) for example those used to make their statues and idols. This means that the fire of Hell is very hot, and it is fueled by people and stones, so it is not like the fire of the world that can only be fueled by firewood or anything else – (which is provided for the disbelievers) as a means of tormenting them. The latter clause can be a new clause or indicate a common state of affairs.

25. (And give glad tidings) announce – (to those who believe) who justify Allah – (and do good), both the obligatory and the recommended – (that) – (for them are prepared paradise), which are gardens with trees and dwellings – , (flowing underneath) means under the woods and mahligas, – (rivers) means the water that is in the rivers, because river means an elongated excavation where water flows, because it is water that has dug or made it nahr, and attributing “flowing” to the ditch is called “majaz” or symbolism. – (Every one of them was given sustenance in Paradise) means that they were given food. (In the form of fruits, they said: “This is what was given to us before”, i.e. before entering Paradise, because the fruits and the characteristics of each of them were similar (They were served) or plucked -.  (in a similar state), i.e., the color but different in taste, – (and given wives) i.e., beautiful women and others, – TAN (who are pure) are pure from menstruation and from other impurities, – (and they will remain in it) forever, so that they will never perish nor will they be taken out of it.

26. To refute the saying of the Jews: “What does Allah mean by mentioning these filthy things”, i.e. when He refers to the fly in His verse “and if the fly were to take anything from them” and to the spider in His verse “they are not like spiders”, Allah revealed: (Verily, Allah does not hesitate to make) or take – (comparison) functions as the initial maful or first object, while – (whatsoever) the accompanying word that is annotated with the words behind it becomes maful sani or the second object so that it means a comparative example of whatsoever. Or it can be an addition to strengthen the humiliation, while the words behind it become maful Sani – (a mosquito), which is a small insect, – (or higher than that) means greater than that, meaning that Allah does not want to ignore these things, because they contain laws that need to be explained. – (As for those who believe, then they are sure that the meaning of the parable – true), appropriate and suitable for the situation, – (from their Lord, but those who disbelieve say: “What did Allah mean by making this a parable?” masalan or parable functions as tamyiz to mean “by this parable”. which means “whether” is a question word accompanied by criticism, and functions as a mubtada or subject. Whereas za means “which” and its silah or complementary words become khabar or predicate, so the meaning is “what is the point?”

In response to them Allah says: – (Allah misleads by it) i.e. by this comparative simile, – (many people) turn away from the truth because of their disbelief in it,'” (and by that simile, many are those whom He guides) i.e. from among the believers because they justify and believe in it. – (But those whom He misguided were only the ungodly) i.e., those who deviated and would not obey Him.

27. (Those who) is a na’at or an attribute – (break the promise of Allah) break the obligation that Allah assigned to them in the Holy Books in the form of faith in the Prophet Muhammad. – (after the establishment) after the firmness of the covenant, – (and break what Allah has commanded them to connect) i.e. to believe and connect with the Prophet (SAW) and others. The clause “to be connected” becomes a pronoun for “with”, (and made mischief on earth) by committing sin and deviating from faith – (they are) those who have the characteristics described – (the losers) because they are put into Hell forever.

28. (Why do you disbelieve) O Meccans! – (In Allah, when) indeed – (you were dead) i.e. when you were still semen in your father’s ribs (then He brought you to life) in your mother’s womb and in the world by blowing a spirit into your body. The question here is to express astonishment at their disbelief when there is sufficient evidence, or it can also be a reproach and condemnation of them, (then He put you to death) at the time of your death, (then He brought you back to life) at the resurrection, (then you were returned to Him) i.e. after the resurrection, He rewarded you for your deeds. As a reason for the possibility of the resurrection, Allah says:

29. (It is He Who has created for you all that is on the earth) i.e. created the earth and its contents, (all of it) so that you may benefit from it and draw comparisons from it, – (then He intended to create) meaning that after creating the earth He intended to create also – (the heavens, so He made the heavens) hunna as a noun.

hunna as a noun pronoun means the sky. The meaning is that He made them, as it is also found in others faqadahunna which means “then He made them” – (the seven heavens and He is the Knower of all things) is stated in mujmal (concise) or in mufassal (elaborated), meaning: “Will not Allah, who is able to create them from scratch – and is greater and more powerful than you – be able to bring you back to life?”

30. (And) remember, O Muhammad, when your Lord said to the angels: “Surely I want to make a caliph on the earth) who will represent Me in executing My laws or regulations on it, namely Adam! – (They said: “Why do you intend to make on the earth one who will corrupt it) i.e., by committing immorality – (and shedding blood) i.e., by killing, as the Jinns who also inhabited the earth did? When they committed corruption, Allah sent angels against them, and they were banished to the islands and mountains. (But we were always glorifying You) i.e. always saying tasbih – (praising You) i.e. reciting subhanallahi wabihamdih meaning “Glory be to Allah and I praise Him” – (and purifying You) purifying You from that which is unworthy of You. The lam in laka is only an addition, while the phrase starting with the word “whereas” functions as a condition or indicates a situation, and the meaning is: “but we are more worthy to be appointed as caliphs!” – Allah says: – (“Surely I know what you do not know”) about the benefits or interests regarding the appointment of Adam, and that among his children and grandchildren some were obedient and some were disobedient until it was proven and justice appeared among them. They said: “God has never created a creature that is nobler and more knowledgeable than us, because we were first and saw what he did not see.” So Allah created Adam from the soil or the earth by taking a handful of each of its shades or colors, stirring it with various kinds of water, then molding it and breathing into it a spirit so that it became a creature that could feel, after having been a frozen and lifeless thing.

31. (And He taught Adam the names) i.e. the names of things – (all of them) down to the small dish, the water pot and so on by putting into his heart the knowledge of them, – (then He revealed them) i.e. these things which turned out to be not only inanimate objects but also intelligent beings, – (to the angels, then Allah said) in order to corner them: (“Tell Me) mention: – (their names) i.e. the names of the things – (if you are right) that no one knows better than you among the creatures I have created or that you are more entitled to be the caliph. As a “conditional reply” it is indicated by the previous sentence.

32. (They said: “Glory be to You”) meaning that we should not dispute Your will and plan – (We know nothing except what You have taught us) about these things. – (Verily, You are) as a confirmation of the first, – (The All-Knowing, the All-wise) so that no one escapes Your knowledge and wisdom.

33. (Allah said:) – (O Adam, tell them) meaning the angels – (their names) that is, the objects. So he mentioned each of them by name and the wisdom of their creation by Allah. – (When he had told them the names of the objects, Allah said) to them to reproach them: – (Did I not tell you that I know the secrets of the heavens and the earth) i.e. that I know what is hidden in both of them, – (and know what you bring forth) i.e. what you say, “Why have You made … and so on” – (and what you conceal) i.e. what you conceal, such as “Allah has never created a creature more noble and more intelligent than us”.

34. (And) remember – (When We said to the angels: “Prostrate yourselves to Adam!”) Meaning prostration in honor by bending down, – (so they prostrated themselves except the devil) namely the ancestor of the jinn who was among the angels, – (he was reluctant) did not want to prostrate – , (and boasted) by stating that he was superior to Adam – , (and the devil was among the disbelievers) in the knowledge of Allah SWT.

35. (And We said: “O Adam, dwell ye”), i.e. yourself, the second you serving as an amplifier for the first and linked to it which is shown as a damir or hidden pronoun – (with your wife) i.e. Eve who was created from Adam’s left rib. – (in this Paradise and eat of its food) – (which is plentiful) and not forbidden – (wherever you like, but do not come near this tree) this vine or wheat stalk or any other, i.e. do not eat its fruit – (until you become despots) or disobedient!

36. (Then they were seduced by the devil) by the devil, and according to one qiraat fa-azalahuma means “so the devil removed them” – (from it), meaning from the paradise by deceiving them and saying to them: “Would you like me to show you a kind of everlasting tree that will preserve your life?” That is the syajaratul khuldi or tree of immortality. They did not forget to swear in the name of Allah that they were merely giving good advice and suggestions. So Adam and Eve ate the fruit – (and Allah took them out of the state they were in) i.e. from the favor of Paradise – (and We said: “Come down! (And We said: “Come down to you!”) i.e. to the earth, i.e. you and your children and grandchildren, – (some of you) some of your children and grandchildren (became enemies to others) because of the persecution of some of you against others, – (and for you there is a dwelling place on earth) i.e. a place to live – (and pleasure) in the form of the produce of its vegetation which you enjoy and can enjoy, – wedi (until a certain time) i.e. until the time of your death.

37. (Then Adam received some words from his Lord) i.e. by His inspiration to him, according to one qiraat Adama is read nasab, while sentenceun is read rafa’, so that the meaning of the sentence becomes “then there came to Adam a sentence from his Lord”, which reads rabbana zalamna anfusana – the verse – meaning “O our Lord, we have wronged ourselves, ………… and so on”. So Adam made his prayer with this verse. – (So Allah accepted his repentance) meaning forgave his sin. – (Indeed, He is Oft-accepting of repentance) towards His slaves (and Most Merciful) towards them.

38. (We said: “Come down from there”) i.e., from Paradise! (All of them) He repeated and connected with the first sentence – (then if) its origin is from in-ma which is intended to become imma which means if – in is a conditional letter – and ma is an addition. – (My guidance comes to you) in the form of a book and a messenger, – (so whoever follows My guidance) and believes in Me and does good deeds and obeys – (there will be no fear for them, nor will they mourn) i.e. in the hereafter, for they will enter Paradise.

39. (As for those who disbelieve and deny Our verses) denying Our scriptures – (those are the dwellers of hell, they will remain therein) they will remain therein forever, neither dying nor coming out.

40 (O Children of Israel!) referring to Ya’qub’s children and grandchildren.  (Remember My favors that I have bestowed upon you) i.e. upon your forefathers, in the form of saving you from Pharaoh’s pursuit, parting the seas, raising the clouds, etc., i.e. be grateful for them by obeying Me, – (and fulfill your promise to Me) that you made in the past, (and fulfill your promise to Me) that you have pledged in the past, in the form of faith in Muhammad – (surely I will fulfill My promise to you) in the form of reward and entering Paradise (and it is only of Me that you should fear) so that you do not dare to break that promise, and you do not need to fear anyone else.

41. (And believe in what I have sent down) i.e. the Qur’an – (which confirms what was with you) i.e. the Torah in the form of equality in the monotheism of Muhammad’s prophethood – (and do not be the first to disbelieve in it) i.e. from among the People of the Book because those behind will only follow your attitude and actions, (and do not sell) do not exchange – (My verses) contained in your scriptures about the attributes and characteristics of Muhammad (at a low price) with a substitute of low value in the form of worldly possessions. That is, do not hide them for fear that you will no longer get the benefits that you have received so far from your ancestors – (and it is only to Me that you should fear) means to fear in that regard and not to other than Me.

42. (And do not mix) – (the right) which I have revealed to you – (with the false) which you have invented – (and) do not – (hide the right) in the form of the attributes and characteristics of Muhammad – (while you know) that it is right.

43. (And pray, pay the zakat and bow with those who bow) means pray with Muhammad and his companions. Then Allah SWT. points to their scholars who once ordered their relatives who converted to Islam: “Remain in the religion of Muhammad, for it is the true religion!”

44. (Why do you enjoin others to do good) i.e. to believe in the apostolate of Muhammad – (while you forget yourselves) to the extent that you neglect him and refuse to believe in him – (when you read the book) i.e. the Torah, in which is contained the threat or punishment of the one who does not match his words with his deeds! – (Do you not think?). What will be the consequences of your bad deeds until you come to your senses? What is questioned and criticized is the phrase “while you forget …. and so on”.

45. (Seek help) in dealing with your affairs or difficulties – (by means of patience) refraining from things that are not good – (and prayer). It is specifically mentioned here to state how important prayer is. In a hadith it is mentioned that if the Prophet (PBUH) was troubled by a problem, he would immediately pray. Others say that these words are addressed to the Jews who were prevented from believing due to greed and desire for position. So they were told to be patient, which means fasting, because fasting can eliminate it, and prayer, because it can cause solemnity and eradicate ignorance. – (And indeed it) means prayer – (very heavy) will be heavy – (except for those who are solemn) who are inclined to obedience.

46. (Those who are certain) – (that they will meet their Lord) at the resurrection – (and that they will return to Him) i.e. in the Hereafter and that He will reward them for their deeds.

47. (O Children of Israel, remember My favors which I have bestowed upon you) i.e. to be grateful for them by obeying Me – KRS, (and remember also that I have favored you) i.e. your forefathers – (over the people of the world) i.e. the people of their time.

48. (And fear for yourselves) – (a day on which you will not be able to defend) – (one person over another even a little bit) i.e. on the Day of Resurrection – , (and it will not be accepted) some recite tuqbalu – with ta – and some yuqbalu – with ya – (from whom intercession) meaning that on the Day of Resurrection there will be no intercessor and no one who can be used as an intercessor, (nor ransom) (and they will not be helped) meaning delivered from the punishment of Allah.

49. (And) remember – (when We freed you) means your forefathers, this and the following words are addressed to the generation at the time of our prophet, regarding the blessings bestowed on their forefathers, so that they will remember them and believe in Allah Ta’ala – (from the family of Pharaoh who felt for you) means inflicting – (the worst of torments) means a very severe torment. The phrase is the “thing” for the personal pronoun found in freeing you. – (They slaughtered) is an explanation for the previous sentence – (your sons) – (and left alive) means not killing – (your daughters). This was due to the fortune-teller’s prediction that there would be a son born to the Children of Israel who would be the cause of the disappearance of Pharaoh’s kingdom. – (And is such a thing) a punishment or a deliverance – (a trial) a test or a favor – (very great from your Lord)?

50. (And) remember – (when We parted) We divided – (for your sake) – (the sea) so that you could enter and pass through it while fleeing from your enemies – (then We saved you) from the danger of drowning, – Osis (and We drowned Pharaoh’s family) and his people – (while you yourselves witnessed) it, namely the linking of the sea that covered them.

51. (And remember when We promised) for a period of time (to Moses for forty nights) i.e. We promised to give him the Torah after 40 nights to be a guide for you – (then you took the calf) i.e. the statue of the calf that Samiri had fashioned into a god – (after him) i.e. after he had gone to fulfill the covenant with Us, – (and you were the wrongdoers) for putting something out of place, i.e. taking the calf as a god.

52. (Then We forgave you) We expiated and forgave your wrongdoing – (after that) after taking the statue as a god – (so that you would be grateful) and realize the favor of Our bounty upon you.

53. (And remember when We gave to Moses the Book of the Book) i.e. the Torah – (and a separator), is an ‘ataf (interpretation of relationship) as an explanation for the Torah which separates the right from the wrong, the lawful from the unlawful, – (so that you may be guided) by it from going astray.

54. (And when Moses said to his people) y who had worshipped the calf, – (O my people, you have indeed wronged yourselves in that you have taken the calf) as an idol, – (then repent to your Lord) who has created you for your wrong in not worshipping Him, – (then kill yourselves) i.e. let the innocent among you kill the guilty! – (So that) i.e. killing is – (better for you in the sight of your Lord) until He leads you to do it, and He sends a black cloud so that some of you will not see others which will cause pity among you which will prevent this killing. So the massacre was accomplished so that no less than seventy thousand of you perished. – (So Allah accepted your repentance). – (Verily, He is Oft-returning, Most Merciful).

55. (And when you said) after you had gone with Moses to seek forgiveness from Allah for worshipping the calf and you had heard His words – (“O Moses, we will not believe until we see Allah clearly!”) clearly. – (Therefore you were struck by lightning) or thunder until you perished – (while you witnessed) the event that befell you.

56. (Then We resurrect you) i.e. We bring you back to life, – (after your death, so that you may be grateful) for the favor of Our bounty.

57. (And We shaded you with a cloud) meaning that We put a thin cloud over your head so that you would be protected from the heat of the sun in the Plain of Tih, – (and We sent down to you) in the Plain of Tih – (manna and salwa) i.e. sweet food such as honey and meat of birds such as quail and Our words: (“Eat of the good things We have given you) and do not store them up. But they disbelieved in the blessing, and they kept it. So Allah stopped their sustenance – (and they did not wrong Us) by doing so, – . (but they wronged themselves) for the disaster returned to them as well.

58. (And remember when We said) to them after they came out of the Hill of Tih: – (“Enter ye into this land”) i.e. Baitul Makdis or Jerusalem, and some say it is Ariha. – (So eat of its abundant and delicious food whichever you like) without restriction, (and enter its gates) – (in prostration) i.e. in submission – (and say) in supplication: – (“Deliver us from sin!”) – (surely We will forgive), according to one qiraat yugfar, while according to another qiraat tugfar, both passive verbs meaning “forgiven” – (for you your wrongs and We will increase Our provision for those who do good) means forgiven for being obedient, given an increase, namely the reward.

59. (Then the wrongdoers changed) among themselves – (a command that was not commanded to them) they said: Habbatun fi sha’ratin, and they enter it not prostrating themselves but crawling on all fours with their buttocks pressed against it. – (So We inflicted upon the wrongdoers). It is mentioned here “upon those wrongdoers”, which would have sufficed with the pronoun “them” alone, with the intention of being a scathing condemnation of them – (punishment) in the form of the disease ta’un – (from the sky because of their wickedness) because they disobeyed. So in one hour seventy thousand people or close to that number among them died.

60. (And) remember – (when Moses asked for water) (for his people) i.e. when they had become thirsty in the Plain of Tih – (then We said: “Strike your staff against the rock! “) the stone that had carried away his clothes, a thin rectangle the size of a man’s head, a soft stone or something like it, and he struck it – (and it shone) the stone split open and water came out – (from it twelve springs) that is, as many as the tribes of the Children of Israel – (surely We knew each tribe) that is, each tribe among them (their drinking places) so that they would not fight with each other. Then We said to them: – (“Eat and drink of the sustenance given by Allah, and do not cause trouble on earth by causing destruction!”) Mufsidin becomes “thing” which reinforces the action of the perpetrator of asiya which means to cause trouble.

61. (And when you said: “O Moses, we cannot endure one food only!”) Meaning one kind only, namely manna and salwa. – (Therefore supplicate for us to your Lord, that He may bring forth for us) something – (from what the earth grows in the form of) as an explanation – (vegetables, cucumbers, garlic) – (fennel nuts, and shallots, then he replied) i.e. Moses’ reply to them: – (Will you take something inferior – or uglier as a substitute) – (of what is better) or more excellent? This question meant rejection, but they did not want to withdraw the request, so Moses prayed to Allah, then Allah SWT. said: (Go down) go – (to one of the cities) among the cities – (surely you will find) there – (what you ask for) from the plants. – (And they were struck) and afflicted – (with disgrace) humiliation and disgrace – (and poverty) that is, the traces and effects of poverty in the form of stagnation and inferiority that will always be with them, even if they are rich, like a coin that always conforms to and will not escape from its mold, – (and they returned) (bringing the wrath of Allah, so) i.e. the blows and wrath of Allah – (because they) – (denied the verses of Allah and killed the prophets) such as Prophets Zakaria and Yahya – (without right) out of sheer malice. – (This happened because they were always disobedient and because they transgressed the limits), meaning the limits of the rules to the point of falling into sin. He repeats the first sentence to reinforce it.

62. (Verily, those who believe) in the prophets of the past, – (and the Jews), – (the Christians, and the Sabians) i.e. a group of Jews or Christians – (whoever believes) among them – (in Allah and the Last Day) in the time of our prophet – (and does righteous deeds) i.e. his laws (they will have a reward) as a reward for their deeds – (in the sight of their Lord, there will be no fear for them nor will they grieve). The personal pronouns in amana, ‘amila, and so on should be interpreted generally or anyone.

63. (And) remember – (when We took the pledge from you) i.e. the pledge that you would perform the teachings contained in the Torah. – (And) indeed – (We raised Mount Tursina upon you) i.e. We took it away from its base to inflict it upon you, i.e. when you refused to take the pledge, and We said: – (“Hold firmly to what We have given you”) i.e. diligently and earnestly – (and remember – well – what is in it) i.e. by practicing it, – (so that you may be among the pious!) i.e. protect yourselves from hellfire and disobedience.

64. (Then you turned away) by violating the pledge – (afterwards) i.e. after making the pledge, – (then unless Allah’s bounty and mercy had been upon you) i.e. by accepting his repentance or deferring the punishment upon you, GEN (you would have been among the losers) or wretched.

65. (And verily) the lam of the lam gasam swears “by” – (you know) – (those who transgressed) the rules – (among you on Saturday) i.e. by catching fish when We had forbidden you from doing so, and these are the inhabitants of Eilat or Aylah, – (then We commanded them: “Be you despised apes!”) i.e. the outcasts. What Allah willed was done and after a period of three days they met death.

66. (So We made him) meaning the punishment (a warning) a mirror of comparison until they did not do it again. – (For the people of that time and for those who come later) – (and as a teaching for those who fear) Allah. It is specific to these people, because they are the only ones who can benefit from it, while others cannot.

67. (And) remember – (when Masa spoke to his people) i.e. when someone was killed among them and they did not know who the murderer was, so they asked Moses to ask Allah to tell them who the murderer was. So he supplicated, and said: – (Allah) has commanded you to slaughter a heifer. “They said: “Do you intend to make us a mocker?”) meaning that your command would cause us to become an object of ridicule and laughter! (Moses said: “I seek refuge) meaning that I am unwilling! – (in Allah) will – (be among the ignorant”) who like to make fun. When they found out that Moses was in earnest.

68. (They said: “Supplicate to your Lord for us, that He may tell us which cow it is?”) i.e. about its age, whether old or young? – (Moses replied: “Allah says that it is a heifer that is neither old nor old (nor young) nor too small, but – (midway) – (in between) i.e. between old and young, – (so do as you are commanded) i.e. slaughter the cow that has been described.

69. (They said: “Ask your Lord for us, that He may explain to us its color!” Moses said: “Allah says that the heifer is a yellow heifer, i.e., of a deep yellow color – (pleasing to the beholders) i.e., attracting them by its beauty.

70. (They said: “Supplicate to your Lord for us, that He may make clear to us the nature of the heifer) whether it is one that is pampered or one that is used for work – (for verily the heifer) i.e. if it is of a new type of which its nature is mentioned (is still obscure to us) because it is so numerous that we do not know which one it is – (and verily we will, insha Allah, be able to obtain it). In a hadith it is mentioned that had they not said “Inshallah”, it would not have been explained to them forever.

71. (Moses said: “Allah says that the heifer is a heifer that has never been used for work” – (plowing the land) for planting. This last sentence is an adjective for “used for work” and is a negated item. – (And not for irrigating crops) or land prepared for growing crops – (unblemished) free from disgrace and traces of heavy work – (unblemished) no other color than its original color. – (They said: “Now you are telling the truth”), meaning to give a fairly clear description of the cow in question. They searched for the cow and happened to find a young man who was devoted to his mother, so they bought with gold a whole bundle made of the cow’s hide. – (Then they slaughtered it, and they almost did not do so) because of its high price. In a hadith it is mentioned that if they had immediately slaughtered a heifer that was available – without much questioning – that would have sufficed. But they made it difficult for themselves, so Allah made it difficult for them.

72. (And when you kill a man, then you accuse each other about it), originally faf-dara’tum then ta’ is applied to dal which means quarreling and accusing each other, – (while Allah reveals) or exposes – (what you conceal) about the matter. This sentence is an interruption and is the beginning of the story.

73. (Then We said: “Strike him) meaning the corpse of the slain man – (with a part of it!” – the member of the heifer) and they struck it with its tongue or the base of its tail, so that it came back to life and said who the murderers were, who were none other than two of his cousins whom he named respectively. Then he became a corpse again, but his two murderers were not allowed to inherit, and they were also killed. Allah, the Almighty, says: – (“Solar?), meaning His method – Origin (Allah revives the dead and shows you the signs) of His power, – (so that you think) and ponder over it so as to understand and believe in Allah who is able to revive a dead person, and is also able to revive millions of other people.

74. (Then your hearts will become hard), addressed to the Jews, so that the truth will not enter them, (after that) i.e. after the resurrection of the dead and the previous events, – (then they will be like stones) in hardness – (or harder) than stones – (whereas among the stones, indeed, there are rivers flowing out of them, and some of them are split) originally yatasyaggagu then ta’ was added to syin to become yasysyaqqaqu. – (Then water comes out of it, and indeed some of it falls down) from above to below – (for fear of Allah): otherwise your hearts are not affected by it nor do they become soft or subdued. – (And Allah is not unmindful of what you do), only deferring the punishment until a later time. According to one qiraat, it is not ta’malun but ya’malun, meaning “what they do”, so it means diverting the subject.

75. (Do you still expect) O believers, (that they will believe) i.e. the Jews, (in you, while some) or a group – (among them) i.e. their priests – (hear the word of Allah) i.e. in the Torah – (then change it) – (after they have understood it) – (while they know) that they are making it up. The statement here means a refutation of the believers to the extent that it means: “You should not expect them to believe because they have disbelieved all along!”

76. (And if they meet) i.e. if the Jews and the hypocrites meet – (the believers, they say: “We too have believed) that Muhammad is a prophet of whose coming we have been informed in our scriptures, – (but when they have returned) or are – (among themselves, then they say) i.e. their leaders who are not hypocrites to the hypocrites: – (Do you want to tell them) i.e. the believers – (of what Allah has revealed to you) i.e. of the things which Allah has told you in the Torah concerning the attributes and characteristics of Muhammad (so that thereby they may refute your excuses). “Lam” here means “result” – (with it in the sight of your Lord) i.e. in the Hereafter, where they will be able to present evidence of your misguidance in not wanting to follow Muhammad while knowing the truth. – (Do you not understand?) that they will be able to refute your excuses if you mention it? Therefore, cease your actions!

77. (Do they not know?) The question here indicates acknowledgment, so the sentence means that they really do not know, while the leading wau indicates ‘ataf or relationship – (that Allah knows what they keep secret and what they reveal) about these matters, so they should be more careful and cautious.

78. (And among them) among the Jews (there were illiterate) or common people who – (did not know the Book) meaning the Torah, – (except) – (wishful thinking) or mere lies, i.e. what they heard from their leaders and accepted and believed. – And they do not oppose the prophethood of Muhammad and other matters that they make up, – (except) mere conjecture, i.e. conjecture that is not based on knowledge.

79. (So great is the calamity or severe punishment (of those who write the Book with their own hands) i.e. make it up as they see fit, – (then they say: “This is from Allah” with the intention of trading it at a low price) in order to gain a small profit in worldly goods. These are the Jews who change the attributes of the prophets listed in the Torah, as well as the verse of stoning and others which they write differently than what is meant. – (So a heavy punishment will be upon them for what their hands wrote) because they made up what was not there – (and a heavy punishment will be upon them because of what they did) i.e., they committed fraud and deceit.

80. (And they said) when the prophet threatened them with hell: – (“We shall not be touched at all – (by the fire of hell, except for many days”) i.e. for a few days, i.e. for 40 days, i.e. during the time when their ancestors worshipped the image of a cow, then the torment will cease. – (Say) to them, O Muhammad: – (Have you accepted), the wasal hamzah is dropped because it is sufficient that there is a hamzah istifham – (a promise from Allah) or a pledge regarding it? (So that Allah will not break His promise?) No, no? – (Or) even – (you only say against Allah what you do not know).

81. (This is not the case), but you will certainly enter Hell and remain therein. (Whoever commits evil) or polytheism – (and he is encircled by his sin) can be singular and can also be plural, meaning that his sin has encompassed and encircled him from all directions, due to his death in a state of polytheism, – (they are the inhabitants of Hell, they will remain therein). Here the plural is used, emphasizing the meaning of man or “whoever”.

82. (On the other hand, those who believe and do righteous deeds are the inhabitants of Paradise, and they will remain therein forever).

83. (And) remember – (when We took the pledge from the Children of Israel) meaning in the Torah, and We said: (You shall not worship) some read with ta and some with ya -la ya’buduna meaning they will not worship – (except Allah). This sentence is a news sentence, but it means prohibition. There are also those who read Ia ta’budu meaning “do not worship!” – (And) do good – (to both parents with the best) means filial piety in addition to that – (relatives) ‘ataf on alwalidain – (orphans, and the poor, and say to people) words – (good) such as enjoining the good and forbidding the evil, telling the truth about Muhammad’s self and being hospitable to fellow human beings. According to one qiraat, “husna” with a leading ha and a leading sin, which is a masdar or noun, is used as an adjective with the intention of expressing “most excellent”, meaning very good. – (And establish the prayer and pay the zakat!) Indeed, you made that pledge. – (Then you did not fulfill) the pledge. There is no mention of the third person, their ancestors, here.   (Except a few of you, and you also turned away) like your ancestors.

84. (And – remember when We accepted your covenant – and Our words: – (“You will not shed your blood) meaning to flow it by killing your neighbor – (and will not expel yourselves from your homeland) from your land. – (Then you vowed) to keep the covenant, – (while you testify) to yourselves.

85. (Then you) O – (Children of Israel, you kill yourselves) by killing each other – (and you expel some of you from their homes, you help each other), the original ta’ is inclined to za so that it reads tazzaharuna, but in one qiraat it is lightened by removing it so that the reading becomes tazaharuna by removing za which means help – (against them by – committing sins) immorality – (and enmity) or persecution. – (But if they come to you as captives), on one gira’at listed asra. – (You ransom them), some read tafduhum, meaning that you free them from captivity with money or other, and this is a custom that prevails among the Jews – (when he) means in fact (expelling them is forbidden to you). This sentence is related to His words “and you expelled them”, while the sentences between them are “sum mu’taridah” or interruptions, meaning as it is forbidden to ignore ransom.

During this time the Quraizah tribe had an alliance with the Aus, while the Nadir with the Khazraj. Each tribe fought alongside their allies, even to the extent of destroying and expelling the opposing party, even though they were both Jews. But if the opposing Jew was captured, then they ransomed. If it was asked of them, why did you fight and you ransomed them, then they replied: “Well, we were asked by them to give ransom”. If asked: “Why also did you fight them?” They would answer: “Yes, we feel ashamed if our allies suffer defeat!”

Allah says: – (Do you believe in part of the Book) i.e. the matter of ransoming captives – (and disbelieve in another part) so as not to kill, not to expel, and not to help in sin and persecution. – (There is no recompense for those who do so among you, except humiliation) or disgrace – (in the life of the world). This humiliation has been experienced by Banu Quraizah with the killing and extermination of their men, and also by Banu Nadir who were expelled to Sham and required to pay tribute – (And on the Day of Resurrection they will be returned to a very severe torment, and Allah is not unmindful of what you do). Some read with ta’ and some with ya’.

86. (They are the ones who buy the life of this world for the life of the Hereafter), meaning that they prefer this world to the Hereafter – (so their torment will not be alleviated and they will not be helped) to avoid that torment.

87. (Indeed, We brought the Book to Moses), the Torah, – (then We followed it with messengers) successively, meaning We sent one messenger after another, – (and We gave to Isa ibn Maryam proofs of the truth), namely the miracles of bringing dead bodies to life, healing the blind and lepers. (And we strengthened him with the Holy Spirit) is “idafat mausuf on the attribute”, meaning the sanctified Spirit, namely Gabriel, so that because of his sanctity he accompanied him wherever he went. But you do not want to follow the right path – (Does every time a messenger comes to you with -bringing what you do not want) or favor – (yourself) in the form of truth (you become arrogant) or boast that you do not want to follow him. This sentence is an answer to “every”, and it is he who is the target of the question, while the purpose is nothing but reproach and condemnation, – (then some) of them – (you disbelieved) like the Prophet Isa, – , (and some you killed): the verb “mudari’ ” or present to indicate an event in the past, meaning that you killed Zakaria and Yahya.

88. (And they said) to the prophet to make fun: – “Our hearts are closed” – the plural of aglaf, which means wrapped up tightly, so that one cannot hear what is said. Allah says: – (But) confirming the truth – (Allah has cursed them) kept them away from His mercy by rejecting their supplications so that they became despondent – (because of their disbelief) so it was not because of a defect in their hearts, (so few of them believed). Ma is an addition to indicate the very few who believe.

89. (And when there came to them a Quran from Allah confirming what was with them) i.e. the Torah – (whereas previously they) i.e. before the coming of the Quran – (asked for help) in order to gain victory – (over those who disbelieved) by saying: “O Allah, help us with the prophet who will be raised up at the end of time”. – (So when what they knew came to them), that is, the truth with the resurrection of the Prophet Muhammad – (they then disbelieved in him) out of envy and fear of losing influence. The answer to the first lamma or “when” is indicated by the answer to the second lamma. – (So the curse of Allah is upon those who disbelieved).

90. (How bad – the act of selling) – (themselves) means their share of the reward. The ma in the words bi-sama is a nakirah or indefinite word and means “something”, which is the “tamyiz” for the verb bi-sa, which is reserved for reproach. – (That they disbelieved) means by their disbelief – : (against what Allah sent down) in the form of the Quran – (out of malice) functions as “maful li-ajlih” indicating the motive for their disbelief. – (That Allah sends down) some read yunzila and some yunazzila – (His gift) meaning revelation – (to whom He wills) to be a messenger – (among His servants. Therefore they return) – (with wrath) from Allah because of their disbelief in the revealed revelation. (Behind the wrath) means after the wrath they deserved before, by wasting the Torah and rejecting the Prophet Jesus. – (And for the disbelievers – a humiliating torment is prepared).

91. (And when it is said to them, “Believe in that which Allah has sent down”) i.e. the Qur’an etc. (they say, “We believe in that which was sent down to us”) i.e. the Torah. So Allah says: (While they disbelieve): the wau here indicates “thing”, so it means “while”. – They disbelieved in what was revealed to them, i.e., the Torah, or in something other than it, such as the Qur’an. – Say to them: – (“Why did you kill”) – (the prophets of Allah first, if you truly believe?”) the Torah, in which there is a prohibition against killing them. This question is addressed to the Jews at the time of our prophet regarding the actions of their ancestors which they obviously approved of.

92. (And indeed there came to you Moses with proofs of the truth) i.e. miracles such as the staff, the hand, and the splitting of the sea – (then you took a calf) as an idol – (afterward) i.e. after, his departure to the miqat – (even you are the wrongdoers!) for having taken a calf as an idol.

93. (And when We took the pledge from you) for (We raised a hill over you) means the Hill of Tursina i.e. practicing what is contained in the Torah – (and) indeed – to be brought down over you because you refused to take the pledge, We said: – (Hold firmly to what We have given you) means obey it diligently and earnestly – (and listen! “(They said: “We have heard”) Your words – (“but we will not obey”) Your command – (and into their hearts a calf was drunk) meaning that the love of worshipping a calf was infused into their hearts like the infusion of a drink – (because of their disbelief). Say) to them (it is very evil what) means something – (which your faith commands!) to the Torah, namely the worship of the calf, – (if you really believe”) to him as your confession! The meaning of the verse is that you don’t actually believe, because true believers would not tell people to worship a calf. It is their ancestors who are mentioned here, but the addressee is themselves, as if Allah were saying: “In the same way, you do not believe in the Torah, because you have denied Muhammad, whereas faith in the Book could not possibly result in denying it!”

94. (Say to them): – “If the Hereafter is for you,” i.e. Paradise – (exclusively with Allah) is only for you – (not for others) as you claim – “then covet death, if you are right.”) The coveting of death is conditional on two conditions, the first of which is linked to the second: If your claim is true that heaven is only for you, and according to custom, one wishes to find it immediately, and the way to find it is none other than death, then wish for death immediately!

95. (And they will never desire death because of the wrongs done by their hands) in the form of their disbelief in the prophet as a result of denying him – (and Allah is All-Knowing of the wrongdoers) i.e. the disbelievers, so Allah will surely avenge them.

96. (And verily, you will find them), . “lam” denotes an oath – I (As greedy as men are for the life of the world and) more greedy – (than the polytheists) i.e. those who deny the Day of Resurrection, they know that their abode is Hell, unlike the polytheists who deny the existence of the Last Day. – (Each of them wishes) or hopes – (to be given a thousand years of life), Lau masdariyah means an or “in order to”, and with its silah is interpreted as a “masdar” or noun, being the “maful bih” or “object of suffering” of yawaddu. – (And he will not) meaning each one of them – (save him) – (from the punishment) meaning hell – (because he was given that long life) An with its silah becomes the “fa’il” or “doer” of muzahzihihi. – (And Allah is All-Seeing of what they do), so Allah will reward them. Some read with ya’ and some with ta’. Ibn Suriya asked the Prophet (SAW) or Umar: “Who among the angels conveys revelation?” He replied: “Gabriel”. Ibn Suriya said: “He is our enemy who always brings punishment or misery. Had it been Mikail, we would have believed, for he brings prosperity and peace.”

97. (Say) to them: – (“Whoever is an enemy of Gabriel, let him perish with his hatred”) – (Then indeed Gabriel sends down) i.e. the Qur’an – (into your hearts with permission) or command – (Allah, confirming what is before him) i.e. the Scriptures that were revealed before – (and a guide) from misguidance – (and glad tidings) of Paradise (for those who believe).

98. (Whoever is an enemy of Allah, His angels, His messengers, and Jibril) some read Jibril, others Jabril, Jabra-il or Jabrail, – (and Mikail), di’ataf or attributed to angels, from the typical to the general. Some read Mikail with the hamzah and ya’, and some Mikail with the hamzah only, – (then indeed Allah will be an enemy to those who disbelieve). The person is placed in a position to express his situation.

102. (And they followed), attributed to nabaza – (what was read) in the past – (by the devils during) the time – (of Solomon’s kingdom) in the form of books of magic that they buried under his throne when his kingdom fell. Or perhaps the devils overheard and mixed lies into the books and gave them to the soothsayers who recorded them so that word spread that the jinn were teaching the unseen. Solomon collected the books and buried them. When he died, the devils showed them to the people, and when they broke them open, they found witchcraft in them. They said: “Your kingdom is founded on this!” So they learned the magic and rejected the books of their prophets. When the Jews said: “Look at that Muhammad, the mention of Solomon as a prophet, when he was no more than a sorcerer, then Allah spoke to prove the truth of Solomon and refute the Jews. – (Whereas Solomon was not a disbeliever) i.e. he did not practice magic, because magic is an act of disbelief – (only) some recite lakinna and some lakin – (it is the devils who disbelieve. They teach people magic). This phrase is the case for the pronoun found in kafaru (and) also taught them – (what was revealed to two angels) meaning the magic that was inspired to them. Others read al-malikain with the lam line below so that it means two kings, who were – (in Babylon) a country in the fertile land of Iraq. – (Harut and Marut) is the “badal” or name and pronoun of the two angels, or ‘ataf bayan means the relationship that gives an explanation. According to Ibn Abbas, the two of them are sorcerers who teach magic, and some say that they are two angels who were deliberately sent down by Allah to spread it as a test stone from Allah against mankind. – (And they did not teach) min is an addition – (any one before saying) or giving advice first: – (“Verily, we are but a trial) a test from Allah against mankind by teaching it. So whoever learns it is a disbeliever and whoever abandons it is a believer – (so do not disbelieve!) If he still insists on learning it then they teach it. – (So they learned from the two angels that which can divorce a man from his wife), for example, by arousing the anger and hatred of one against the other. – (And they did not) i.e. the sorcerers (cause harm with it) i.e. with the sorcery – (of) min here only in addition – (to anyone except with the permission of Allah) or His will. – (And they learned that which causes them harm) i.e. in the Hereafter – (and that which does not benefit) i.e. sorcery. – (And verily) lam denotes an oath – (they actually knew) i.e. the Jews were actually convinced – (that whoever), lam is lam ibtida’ which connects to the previous sentence while man isim mausul (who exchanges it) or replaces it – magic – with the Book of Allah, (there will be for him no share in the Hereafter) or fortune in Paradise, – (and very bad is something) meaning their actions – they (sell) exchange – (themselves with it) i.e. sell their happiness in the hereafter with the study of magic because it is certain to throw them into hell, – (if they had realized it) if they really knew or realized. of the nature of the torment they will undergo in the Hereafter, they would not have learned it.

103. (And had they) the Jews – (believed) in the prophet and the Qur’an – (and guarded themselves) from the punishment of Allah by giving up immoral acts such as sorcery. This answer from Jay is discarded. Or else they would have been rewarded. This is indicated by – (then indeed the reward), masubatun being the mubtada, while the lam indicates the oath – (in the sight of Allah is better) khairun being the khabar, meaning “better” i.e. better than the sale of themselves – (had they known) had they known that the reward was better, they would not have preferred anything else.

104. those who believe, do not say) to the prophet – (ra’ina) meaning (“pay attention to us”): ra’ina is taken from the word mura’ah, but the Jews used to say raunah which in their language means “very stupid” as a mockery of the prophet, so believers are prohibited from saying these words, (and say) that is, instead: – (unzurna) meaning (“look at us”) – (and hear by you) what is commanded with the willingness to obey – (and for the disbelievers – there is provided a painful torment) very painful, namely hell.

105. (The disbelievers from among the People of the Book and the polytheists do not desire), the polytheists here are from among the Arabs, connected to the People of the Book, while min or “from” is for explanation – (good is sent down to you) min here is only in addition, while “good” means revelation, – (from your Lord) because of envy or jealousy towards you – (while Allah determines His mercy) or His prophethood – (to whom He wills: and Allah has great bounty).

106. When the disbelievers criticized nasakh – the abrogation or substitution of laws – and alleged that Muhammad told his companions to do something today and forbid it tomorrow, the verse was revealed: – (whatever) is called a shartiyah that requires an answer – (the verse that We abrogated) whether the ruling originally came down with the verse or not, and according to one qiraat nunsikh means We commanded – you or Gabriel – to abolish it – (or We postponed) We postponed it, so that the ruling did not come down and the reading is “We postponed it in the Lauh mahfuz”. According to one qiraat without the hamzah, it comes from the word nis-yan, which means “forgetting”, so the meaning is “We erase it from your heart so that you forget it”. The condition is – (We will bring something better than it), meaning that it is more favorable to the slave, either in its ease or in the amount of reward – (or something comparable to it) in the burden to be borne or in its reward. – (Do you not know that indeed Allah is over all things?) Included in His power is naSakh, which is to abrogate the law and change it, and the question here is meant to confirm it.

107. (Do you not know that to Allah belongs the kingdom of the heavens and the earth), so that He can do with them as He pleases – (And there is none for you but Allah) – (from) only in addition – (a guardian) a protector who will protect you – (nor a defender) who will avert the torment when it comes.

108. When the people of Mecca asked the Prophet to expand their city and make Safa Hill a hill of gold, it was revealed: (or) do – (you wish to ask your Messenger as was asked of Moses) i.e. the people of Prophet Moses had asked him – (long ago) as they said: “Show us Allah for real!” and so on. – (And whoever exchanges faith for disbelief) means taking disbelief in place of faith because he does not want to pay attention to the clear verses, and prefers something else. – (Then indeed, he has gone astray from the right path), sawa originally wasat means the middle.

109. (Most of the People of the Book desire that), lau or “in order to” masdariyah, meaning that the sentence after it merges into masdar – (they may return you to disbelief after you have believed, out of malice) “mafullah” indicates the motive for their desire – (from themselves) means arising and driven by their dirty souls – (after it became clear to them) in the Torah – (the truth) about the prophet. – (So forgive them) forsake them – (and leave) them unmolested, – (until Allah brings His command) against them by enjoining war on them. – (Verily, Allah is Powerful over all things).

110. (And perform the prayer and pay the alms and whatever you show for yourselves in the form of virtue), meaning obedience such as almsgiving and connecting the ties of friendship, – (surely you will find it) meaning its reward – (with Allah, surely Allah is All-Seeing of what you do) so that you will receive the reward thereof.

111 (And they – the Jews and Christians say: “No one will enter Paradise except those who are Jews or Christians”). This remark was made by the Jews of Medina and the Christians of Najran when they were arguing in the presence of the Prophet: -The Jews said: “Only the Jews will enter it!” The Jews said: “Only the Jews will enter it!” The Christians replied: “None but the Christians will enter it!” – (That is what they are saying) (It is only their wishful thinking) i.e. their empty desires (Say) to them: – (Show us your proof) i.e. your argument for it – (if you are truthful) about it.

112. (Not so) Rather, those who will enter Paradise will be other than them (whoever submits himself to Allah), i.e., submits to His commands. “face” or “face” is emphasized because it is the main limb, so the other limbs should be even more submissive – (while he does good) especially monotheism, – (then for him will be a reward in the sight of his Lord) meaning that the reward for his deeds is Paradise. – (There will be no fear for them nor will they grieve) i.e. in the Hereafter.

113. (And the Jews said: “The Christians have nothing to hold on to”), i.e. something to hold on to that can be recognized in addition to their not believing in Jesus. – (And the Christians say: “The Jews have nothing to hold on to”), i.e. something to hold on to, and they disbelieve in Moses, – (even though they) both groups – (read alike the Book) which was revealed to them, in the book of the Jews is the confirmation of Jesus and in the book of the Christians the confirmation of Moses. The latter sentence becomes a “thing”. – (Likewise), meaning as they say – (said by those who do not know) the polytheists from among the Arabs and others – (as they say) the explanation for the meaning of “likewise” means to every adherent of other religions, they say they have no basis or guidance. – (So Allah will judge between them on the Day of Resurrection about what they disputed) i.e. about religious matters, so that the one who confirmed it will enter Paradise, while the one who denied it will enter Hell.

114. (And who is more unjust) i.e. there is no one more unjust – (than one who forbids the mention of Allah’s name in His mosques) i.e. prayer and glorification – (and seeks to tear them down) either by tearing them down or by preventing people from visiting and entering them. This verse was revealed to recount the actions of the Romans who tore down Baitul Maqdis or the Meccan polytheists who prevented the Prophet from visiting the House of Allah in the year of the Hudaibiyah treaty. (They should not enter it except with fear). This sentence is a news sentence with the meaning of an order, meaning threaten them with jihad, so that no one enters it with security! – (They will have disgrace in the world) or disgrace due to being killed, taken captive or paying tribute – (and in the Hereafter they will have a great punishment) hell.

115. When the Jews condemned the changing of the Qiblah or ten, plural prayers on a vehicle while traveling facing the direction of travel, the verse was revealed: – (And to Allah belong the east and the west) because they are their ends and their bases, – (so wherever you face) i.e. turn your faces during the prayer in accordance with His command, – (then there) in that direction – (the face of Allah) i.e. the Qiblah that He approves of, (Surely Allah is vast) i.e. His mercy encompasses everything – (again All-knowing) about the arrangements of His creatures.

116. (And they say) – with wau or without wau, meaning the Jews and Christians and those who admit that the angels are daughters of Allah: – “Allah has a son”, Allah says: – (“Glory be to Him”) purifying Him from this statement, – (even what is in the heavens and the earth belongs to Him alone) both as property, as creatures, and as servants. Ownership is opposed to taking or having children. Here “ma” is used to mean “anything”-for that which does not have an effect-because “taglib” means to take more: – (all submit to Him) means to obey Him, each according to the purpose for which He created them. The emphasis here is on the intelligent beings.

117. (The Creator of the heavens and the earth), i.e. the creator without imitating other examples – (and when He wills) – (of something) means creating it, – (then He only says to it: “Let there be you!” and there it is) means that it comes into being. According to one qiraat fayakuna with the above line as “jawabul amr”.

118. (And said those who did not know) i.e. the disbelievers of Mecca to the Prophet (PBUH): – (“Why does Allah not speak with us) that you are His Messenger – (or come to us a sign) or proof that we propose to show your truth?” – (Likewise) meaning as they said it – (said by those who were before them) i.e. the disbelieving peoples against their respective prophets – (like their speech) in the form of defiance and request for miracles, – (their hearts are similar) i.e. in disbelief and defiance. This was a consolation and inducement for the Prophet (SAW). – (Indeed, We have explained the sign of Our power to those who are certain) who know that it is a verse or a sign, so they believe. So proposing other verses or signs is a sin or mistake.

119. (Indeed We have sent you) O Muhammad, (with the truth) meaning with guidance – (as a bearer of glad tidings) that whoever fulfills it will get paradise – (and a bearer of warnings) that whoever rejects it will go to hell. – (And you will not be called to account for the inhabitants of Hell) meaning the disbelievers. It does not matter to you if they do not believe, because your duty is only to convey. According to one narration, tas’al is pronounced with a “sukun” or dead line, indicating prohibition.

120. (The Jews and Christians will not be pleased with you until you follow their millah) i.e. their religion. – (Say: Allah’s guidance) i.e. the religion of Islam – (is the true guidance), and anything else is mere misguidance. (Verily, if) “lam” denotes an oath – (you follow their desires) i.e. what they advise – (after the coming of knowledge to you) i.e. revelation from Allah (then Allah will no longer be a protector) who will protect you – (nor a helper) who will keep you from harm.

121. (Those to whom We have given the Book) is the subject –

 (and they recite it with the true recitation) means reading it as it was revealed, and is combined with this sentence to become “hal”, hagga gets the above line as masdar or maful mutlaq, while the khabar is: – (they are the ones who believe in him). This verse was revealed about a group of people who came from Habashah (Ethiopia) and converted to Islam.

 (And whoever disbelieves in it) meaning against the Book that was revealed, for example by changing it from the original – (then they are the losers) because they are reserved a place in hell which is eternal.

122. (O Children of Israel, remember My favors which I have bestowed upon you, and indeed I have favored you above all peoples). We have already encountered this verse earlier.

123. (And fear for yourselves) – (a day when it will not be possible to substitute) – (one man for another) – (even a little, and no ransom will be accepted from him) – (and no intercession will benefit him, nor will he be helped) or averted from the punishment of Allah.

124. (And) remember – (when Abraham was tested), according to one qiraat Ibraham – (from his Lord with a few sentences), meaning with the commands and prohibitions imposed on him. Some say the rituals or ceremonies of Hajj, some say rinsing the mouth, sniffing water into the nose, brushing the teeth, trimming the moustache, parting the hair, cutting the nails, plucking the armpit hair, shaving the pubic hair, circumcision and istinja’ – cleaning the impurity with coal (then he completed it) means he did it perfectly. – (His word) i.e. Allah Ta’ala: – (Indeed I will make you an imam for the people”) means example and participation in religion. – (Ibrahim said: “May I also make you imams from among my descendants?”) i.e. from among my children and grandchildren. – (His words: “My promise does not reach) to make imams (of the wrongdoers) i.e. the disbelievers among them. On the other hand, for those who are not persecuted, it is possible to be appointed as priests.

125. (And when We made the House of Allah, the Ka’bah, a place of return for the people, i.e., a place of gathering from all corners, (and a place of safety, i.e., safe from the persecution and attacks that often occur elsewhere). For example, once a man found his father’s murderer, but he did not want to avenge him in this place, – (and make it) O people, (part of the maqam of Ibrahim) i.e. the rock on which Ibrahim stood when building the House of Allah – (as a place of prayer) i.e. by performing the sunnah prayer of tawaf two rak’ahs behind it. One qiraat reads wattakhazu – and they made – so it is a news sentence. – (And We commanded Abraham and Ishmael) – (which reads) – (“Cleanse My house) from idols – (for those who circumambulate, who make iktikaf) meaning those who reside there (those who bow, and those who prostrate!) meaning those who pray.

126. (Don when Ibrahim prayed: “O my Lord, make this) meaning this place – (a secure land). His prayer was answered by Allah so that He made the land of Mecca a pure land, where no human blood should be shed, no one should be mistreated, no game should be hunted and no grass should be plucked. – (And give the people sustenance in the form of fruits) and this has also become a reality with the transport of various kinds of fruits from the Levant through those who want to circumambulate the Ka’bah even though the land is a barren place, without water and vegetation. – (Those who believe among them in Allah and the Last Day) is a substitute for “its people” who are singled out for supplication, as He says: “And My promise does not reach the wrongdoers”. – (The word of Allah) – (And) I will provide them with sustenance – (the disbelievers then I will give them pleasure) (a little) or temporarily, i.e. during their life in this world with sustenance, pronounced fa-umatti ‘uhu or fa-umti ‘uhu, i.e. with tashdid or without tashdid. (Then I will force him) in the Hereafter – (to undergo the punishment of Hell) so that there is no escape – (and that is the worst place of return).
127. (And) remember – (when Ibrahim raised the joints) of the foundations or walls – (of the House of Allah) meaning to build it which can be understood from the word “raised” earlier (along with Ismail), ‘ataf or attributed to Ibrahim, while both of them prayed: – (O our Lord accept from us) our deeds of building this, – (surely You are All-Hearing) of our supplications – (again All-Knowing”) of our deeds.

128. (O our Lord, make us both obedient) and submissive – (to You and) also make (among our descendants) the majority of our children and grandchildren – (an ummah) or group – (who obey You”). Min states “some” and they are proposed as such because of Allah’s previous words “and My promise does not reach the wrongdoers”. – (“And show us) teach us – (the laws of our pilgrimage) meaning its methods and places – (and accept our repentance, surely You are Oft-accepting of repentance, Most Merciful”). They repented to Allah even though they were ma’sum or protected from sin, because of their humility and as a lesson for their children and grandchildren.

129. (“O our Lord send for them) i.e. Ahlul Bayt – (a Messenger from among them) this has been granted by Allah by His sending to them the Prophet Muhammad SAW. (who will recite to them Your verses) the Quran – (and teach them the Book) i.e. the Quran (and wisdom) i.e. the laws contained therein (and purify them) from polytheism. – (Indeed, You are Mighty) so as to surpass anyone – (again Wise”) in all Your actions and deeds.

130. (And whoever) means that there is no one – (who hates the religion of Abraham) and abandons it, – (except those who fool themselves) meaning that they do not understand that they are creatures of Allah and must devote themselves to Him. Or what is meant is harming and humiliating himself. – (And indeed We have chosen him in this world) as an apostle and a khillah, meaning “as a companion”, – (and indeed in the Hereafter he will be among the righteous) of high standing. Remember (Allah’s next words).

131 (When his Lord said to him: “Bow down and surrender!” Meaning: “Submit to Allah and make your devotion to Him!” – (Ibrahim said: “I submit and surrender to the Lord of the Worlds”). 

132: (And Ibrahim has testified) i.e. the religion.  According to one qiraat, – (to his sons, as well as Ya’qub) to his sons, he said: – (“My children, Allah has chosen this religion for you,” i.e. Islam, (so do not die except in the religion of Islam). This means that he forbade them to leave the religion of Islam and enjoined them to adhere to it until their lives departed from their bodies.

133. When the Jews said to the Prophet: “Do you not know that when he was about to die Ya’qub ordered his sons to uphold the Jewish religion, so the verse was revealed: (“Were you witnesses) or present – (when – the signs of death came to Ya’qub, i.e. when) became a “badal” or substitute letter for the iz that preceded him, – (he asked his sons: “What will you worship after me?”) i.e. after I died! (They replied: “We will worship your Lord and the Lord of your fathers Ibrahim, Ismail, and Ishaq). Ishmael is considered the “father” based on taglib or general custom, because the position of uncle is the same as the father. – (i.e. God Almighty) is a “badal” or substitute word for “your Lord”, – (and we submit and surrender to Him). The word “am” or “whether” above means rejection, meaning that you were not present when he died, so how dare you declare and speak to him false words!

134. (It) refers to Abraham and Ya’qub and their children and grandchildren, being the mubtada or “subject” and used the word muannas – the female type because the predicate is also muannas, – (are the people of the past) – (for them what they have worked for) meaning the reward or recompense of their deeds – (and for you) addressed to the Jews – (what you worked for and you will not be held accountable for what they did) just as they will not be held accountable for your deeds. The latter sentence reinforces the meaning of the former.

135. (And they said: “Be you a Jew or a Christian, surely you will be guided”) Au meaning “or” serves as a separator. The former was spoken by the Jews of Medina, while the latter by the Christians of Najran. – (Say) to them – (no, rather) we will follow – (the straight Abrahamic religion) in opposition to other religions and turn away from being the straight and true religion. This Hanifa became the “thing” of Ibrahim. – (And he was not of the polytheists).

136. (Say:) This speech is addressed to the believers (We believe in Allah and in what has been revealed to us), i.e. the Quran – (and in what was revealed to Abraham), i.e. the Suhuf meaning the ten appendices – (to Ishmael, Ishaq, Ya’qub and their descendants) – (and what was given to Moses) in the form of the Torah – , (and Isa) i.e. the Gospel – (as well as that which was given to the prophets).

(and that which was given to the prophets from their Lord) in the form of books and verses – (We made no distinction between any of them) so as to cause us to believe in some and ka. fir in others as did the Jews and Christians, – (and we submit to Him alone”)

137. (So if they believe) i.e. those Jews and Christians – (with), misli or “like” only in addition (to what you believe, then they have been guided, and if they turn away) from that faith, – (then they are in enmity) with you, – (then Allah will preserve you from their enmity) O Muhammad, – (and Allah is All-Hearing) their utterances (again All-Knowing) all their circumstances. For example, He has helped you with the killing of the Banu Quraizah, the ruler of the Banu Nadir and the imposition of tribute upon them.

138. (The dip of Allah), a masdar that reinforces the earlier “we believe”. It has a fathatain line, as a maful mutlag of the hidden fi’il which is thought to read sabaganallahu sibgah, meaning “Allah dipped us in a dip”. What this means is that His religion, which He has imprinted upon mankind with its prominent effects and marks, is like a dye on a cloth. – (And who) means no one – (is better dyed than Allah), the sibgah here being tamyiz. – (And to Him we worship).

The Jews said to the Muslims: “We are the first people of the Book and our Qiblah is older, moreover, among the Arabs there has never appeared a prophet. If Muhammad was a prophet, he would have been from among us. So the verse was revealed:

139 (Say) to them: – (Do you want to dispute) with us – (about Allah) because He chose a prophet from among the Arabs? – (Whereas He is our Lord and your Lord) and has the right to choose whomever He wills among His servants – (and for us our deeds) so that we will be rewarded by Him – (and for you your deeds) and you will be rewarded by Him, and it is not impossible that some of our deeds may be worthy of special reward – (and to Him alone we commit our -religion-) and our deeds: unlike you, so it is fitting that we should be chosen by Him. The “Hamzah” or “whether” above means to reject, while the three sentences that follow mean “things”.

140. (Or) do – (you want to say) some read yaguluna meaning they want to say – (that Abraham, Ishmael, Ishaq, Ya’qub and their children and grandchildren are Jews or Christians)? Say to them: – (“Do you know better or Allah”) means that Allah is the one who knows better, and Allah Himself has freed Abraham from these two religions, He said: “Abraham was neither a Jew nor a Christian”. Similarly, the prophets mentioned with him were his faithful followers. – (And who is more unjust than he who conceals or withholds from mankind (the testimony which he bears) – (from Allah): i.e. there is none more unjust than him. The addressees are the Jews who concealed the testimony of Allah in the Torah that Abraham was of the Hanifiyah religion, i.e. the straight religion of Islam. (And Allah is not unmindful of what you do) is a threat and warning against them.

141. (They are the people of the past, for them what they have worked for, and for you what you have worked for, and you will not be held accountable for what you have worked for). We have already encountered a verse like this earlier.

JUZ 2

142. (Those who are ignorant among men) – that is, the Jews and the polytheists – say: – (What turned them away) i.e. the Prophet (SAW) and the believers. – (from their Qiblah which they have been using) i.e. the one they turn to during prayer, i.e. Bait al-Maqdis. (Say: To Allah belong the east and the west) means that all the directions or winds belong to Allah alone, so that if He tells us to face any direction, no one will oppose it. (He guides whom He wills) according to His guidance – (to the straight path) i.e. the religion of Islam. Included in that group is you yourself, and as proof of that is:

143. (Likewise) as We have guided you to it – (We made you) O Muhammad’s Ummah – (a people in the middle) meaning as a just and chosen people, (that you may bear witness against the people) on the Day of Resurrection that their messengers have delivered the message to them – (and that the messenger may bear witness against you) that he has delivered his message to you – (And We did not make your Qiblah) now – (- according to the direction of your former Qiblah) namely the Ka’bah which was your original Qiblah. In Mecca, the Prophet (PBUH) faced that direction when he prayed, and when he migrated to Medina, he was told to face Bait al-Maqdis in order to win over the Jews. There were 16 or 17 months that the Prophet faced Bait al-Maqdis, then returned to the Ka’bah – (but that We may know) according to external knowledge – (who follows the Messenger) and confirms him – (among those who defect) means apostatizing and returning to disbelief due to doubts about religion and the assumption that the Prophet was in doubt about his affairs. Indeed, there was a group of people who apostatized due to this. – (And indeed) in comes from inna while the isim is dropped and originally reads wa-innaha meaning “and indeed it” – (is it) i.e. the shifting of the Qiblah (is very hard) very difficult for people to accept – (except for those whom Allah guides) among them (and Allah will not waste their faith) i.e. their prayers facing the Bayt al-Maqdis, but will still reward them for it. As we know, the reason for the verse’s revelation was the question about the person who died before the Qiblah was moved. – (Verily, Allah towards the People) i.e. those who believe – (is very gracious, very merciful) so that He will not waste their deeds. Rafan means very merciful, and is given precedence so as to be more precise in meeting the target.

144. (Indeed) expressing certainty – (We have seen the turning) or looking up – (your faces towards) the direction – (of the sky) awaiting the arrival of revelation and longing to receive the command to face the Ka’bah. The reason is none other than because it was the Qiblah of Prophet Abraham and more evocative for the conversion of the Arabs to Islam, (then indeed We will turn you) move your Qiblah (to a Qiblah that you are pleased with) that you like. (So turn your faces) meaning face during prayer – (towards the Grand Mosque) i.e. the Ka’bah – , (and wherever you are) addressed to the entire Ummah – (turn your faces) in prayer – (towards it!). And indeed those who were given the Book know that it is) meaning the shifting of the Qibla towards the Ka’bah – (true) undoubtedly – (from their Lord) because in their holy books it is stated that among the characteristics of the Prophet (SAW) was the shifting of the Qibla in his time. – (And Allah is not unmindful of what they do) if it is with ta’, then it is addressed to “you” the believers, who obey all His commands, otherwise if it is with ya’, then it is addressed to the Ya:hudi who deny this qibla matter.

145. (And indeed if) lam for an oath – (you present to those who are given the Book all the proofs) of your truth about the question of Qiblah – (they will not follow) meaning will not follow – (your Qiblah) due to denial – (and you will not follow their Qiblah). This is confirmed by Allah in view of the prophet’s strong desire for them to convert to Islam, and their unrelenting greed for the prophet to return to the Qiblah of Bayt al-Maqdis. – (And some of them will not follow the Qiblah of others) means the Jews to the Qiblah of the Christians and vice versa the Christians to the Qiblah of the Jews. – (And if you follow their desires) that they offer you – (after knowledge has come to you) i.e. revelation, – (then you will be) if you follow them – (among the wrongdoers).

146. (Those to whom We gave the Scriptures know them) (as they know their own children) because their characteristics are mentioned in the books. Ibn Salam said: “Indeed, when I saw him, I recognized him immediately, as I recognized my own son, and even more so Muhammad.” – (And indeed some of them conceal the truth) meaning his characteristics – (while they know) your condition and who you really are.

147, (The truth is) however – (from your Lord, so do not be in doubt) in doubt, for example regarding this qibla question. This wording is even better than saying “Do not doubt!”

148. (And for each of them) i.e. for each of them (there is a direction of destination) i.e. the qiblah – (where he faces his face) in prayer

his face) at the time of prayer. According to one qiraat, it is not muwalliha but maulaha, which means the master or the one who controls it – (so compete in doing good) i.e. obey and accept it immediately. – (Wherever you are, Allah will surely gather you all together) i.e. on the Day of Resurrection, and reward you for your deeds – (Verily, Allah is over all things).

149. (And from wherever you go out) on a journey, – (then turn your faces towards the Sacred Mosque. And surely that is a righteous decree of your Lord, and Allah is not unmindful of what you do) read with ta’ and ya’. We have encountered this verse in the past, and it is repeated to express the equality of rulings in travel and so on.

150. (And from wherever you set out, turn your faces toward the Sacred Mosque. And wherever you are, then turn your faces towards it!”) It is repeated to reinforce – (so that there may not be for mankind) both Jews and polytheists – (a proof against you) i.e. a reason for you to leave and turn to the other direction, i.e. to refute their arguments against you, for example the Jews said: “He denies our religion but follows our Qiblah”, and the polytheists said: “He recognizes the religion of Abraham, but he misses the Qiblah” – (except for the wrongdoers among them) because of denial. They said that Muhammad’s turning to the Ka’bah was due to nothing other than his inclination towards the religion of his ancestors. Istisna or exception here is muttasil or connected, and means that no one scolds you, other than their scolding. (So do not fear them), i.e., be anxious because of the change of Qiblah – (but fear Me), i.e., by following My commands, – (and that I may complete) ‘ataf or connected to li alla yakuna, – (My favors upon you) by guiding you to the core of your religion – (and that you may be guided) to the truth.

151. (As We have sent you a Messenger from amongst yourselves) in connection with lafaz utimma, i.e. to perfect as perfect Our Messenger, the Prophet Muhammad. – (who recited to you Our verses) the Qur’an, – (purified you) purified you from polytheism, – (taught you the Book) the Qur’an (and wisdom) i.e. the rulings contained therein, (and taught you what you did not know).

152. (Therefore, remember Me) by prayer, prayer beads, etc. – (and I will remember you). Some say that it means that I will certainly reward your deeds. In a hadith, Allah says: “Whoever remembers Me within himself, I will remember him within Myself, and whoever remembers Me in front of a crowd, I will remember him in front of a better crowd.” – (And thank Me), for My favors by obeying Me, (and do not deny Me) by disobeying Me.

153. (O you who have believed, seek help) to attain the happiness of the Hereafter – (by being patient) by being obedient to worship and patient in the face of trials – (and praying) specifically mentioning it because it is heavy and repetitive – (surely Allah is with those who are patient) means always bestowing His help on them.

154. (And do not say of those killed in the cause of Allah) that they are – (dead but) they are – (alive) while their spirits in the form of green birds fly in Paradise wherever they please. Thus according to a hadith, – (only you do not realize it) means knowing their condition.

155. (And indeed We will give you a trial in the form of a little fear) of enemies, – (hunger) famine, – (lack of wealth) due to the coming of calamities, – (and souls) due to murder, death, and disease, – (and fruits) due to the danger of drought, meaning that We will test you, whether you are patient or not. – (And give glad tidings to those who are patient) that they will receive the reward of patience in the form of Paradise.

156: (Those who, when they are afflicted with a calamity or disaster, say: “Inna lillah” – “Surely we are for Allah” – meaning that we belong to Him and are His servants whom He can do with as He pleases, (“wa-inna ilaihi rajiun” – and surely we will return to Him) i.e. to the Hereafter, where we will be rewarded. In a hadith it is stated: “Whoever istirja’ – recites the above words when he receives a calamity, he will be rewarded by Allah and accompanied by goodness.” It is also reported that one day the Prophet’s lamp went out, so he recited istirja’, then Aisha said: “Isn’t this just a lamp!” He replied: “Anything that disappoints -the heart of a believer. heart of a believer is a calamity”. Narrated by Abu Daud in his collection of murmurous traditions.

157. (They are the ones who receive salawat) meaning forgiveness – (from their Lord and mercy) or favor (and they are the ones who are guided) in the right direction.

158. (Surely Safa and Marwah) the names of two hills in Mecca – (are some of the signs of Allah) the signs or places of His religious ceremonies, plural of sha’irah. – (Whoever performs Hajj or ‘Umrah) means wearing Hajj or ‘Umrah clothes. The original meaning of both is to intend and visit. – (Then there is no blame on him), meaning that there is no sin on him – (to do sa’i), originally using the ta that is idolized in ta – (between the two), which is seven times. This verse was revealed when the Muslims were not willing to do it, because the people of the Jaahiliyyah used to circumambulate there while sweeping the two idols. According to Ibn ‘Abbas, sa’i is not obligatory; it is only takhir, meaning that it is permissible to choose it as a result of there being no sin. But the Shafii and others say it is a pillar, and its fard ruling was stated by the Prophet (peace and blessings of Allaah be upon him) in his words: “Verily Allah has made sa’i obligatory upon you”. (Reported by Baihagi and others). He also said: “Start with what Allah started – i.e. Safa.” (Narrated by Muslim). – (And whoever voluntarily performs) some recite “Tattawwa”, i.e., with the deviation of the ta from the ta, and then intends it – (a virtue), meaning a non-obligatory action such as tawaaf and so on – (make surely Allah is Most Grateful) for his action by rewarding it – (again Most Knowing). It was revealed against the Jews.

159. (Those who conceal from the people – (what We have revealed in the form of information and guidance) such as the verse on stoning and the characteristics of the Prophet Muhammad. – (after We have explained to mankind in the Book) i.e. the Torah – (they are cursed by Allah) i.e. excluded from His mercy – (and cursed by those who curse) such as angels, believers or other creatures by praying for them to be cursed.

160. (Except for those who repent) meaning that they realize and return from their mistakes, (make amends) regarding their deeds, – (and give an explanation) of what they concealed, – (then I accept their repentance) – (and I am Oft-accepting of repentance, Most Merciful) towards those who believe.

161. (Verily, those who disbelieved and died disbelieving) being “things” – (they are cursed by Allah, the angels, and all mankind) means that they will naturally be cursed both in this world and in the Hereafter. Regarding “people” some say it is general, and some say it is specific to the believers.

162. (They will remain therein) means in the curse or in Hell as the curse implies. – (Their punishment will not be alleviated from them) even for the blink of an eye (nor will they be given time) to repent or ask for forgiveness. The following verse was revealed when they said: Describe to me your Lord,

163 (And your Lord) who is worthy of your worship (is the One God) who has no equal, either in substance or attributes, – (there is no God but Him) – (-He is the Most Merciful, the Most Merciful). When they demanded proof, the verse was revealed:

164. (Surely in the creation of the heavens and the earth) i.e. the wonders contained in them – (and the alternation of night from day) by coming and going, increasing and decreasing, – (and the boats) or ships – (that sail the seas) do not sink or become stuck at the bottom of the sea – (with -what is useful for man) in the form of trade goods and transportation, – (and what Allah sends down from the sky in the form of water) rain, (and what Allah sends down from the sky in the form of water) rain, (and He gives life to the earth) i.e. the growth of crops – (after its death) i.e. after its dryness (and spreads over the earth all kinds of animals) because they breed with the grass that is found on it, (and the winds) move it to the north or to the south and change it to be hot or cold – (and the clouds are controlled) by the command of Allah, so that they blow where He wants – (between heaven and earth) without any connection and connecting (indeed, are signs) that show the oneness of Allah SWT. – (for those who think) and contemplate.

165. (And among men there are those who take besides Allah) – (as a counterpart) such as idols – (They love them) with reverence and submission – (as they love Allah), meaning as they love Him. (As for the believers, they love Allah more than they love anyone else, for they will not turn away from Him under any circumstances, while the disbelievers love Allah only in times of distress or necessity. – (And if you had seen) O Muhammad (the wrongdoers) who took counterfeits for Allah – (when they saw) or were shown to them, bina’ lil fil or maf’ul – (the punishment) surely you would have seen the great affair. While iz here means or “when” – (that verily) means because verily (that power) power and superiority – (for Allah everything) becomes a “thing”, – (and that Allah is very severe in His punishment). One qiraat reads yara with a colon, while the fa’il is the damir or pronoun of hearing. Another qiraat reads “the wrongdoers” and yara means believing, while anna and the phrase following it function as the initial maf’ul and maf’ul. The lau answer is discarded, and the meaning is estimated as follows: “If they knew for certain in this world the severity of Allah’s punishment and that when they meet Him in the Hereafter the power will be in His hands alone, then they would not take anything else as a rival.”

166. (-Yakniketika) is a badal for the preceding iz – (those who followed disengaged) i.e. the leaders (from those who followed) i.e. they blamed their mistakes – (and) verily – (they saw the punishment and -when they were cut off) ‘ataf or connected to tabarra-a – (with them) i.e. from them – (all relationships) that existed in the world so far in the form of kinship and affection.

167. (And say those who follow: “If we could only return) to the world – (we would surely disengage from them) meaning from the leaders who follow, – (as they disengage from us) now. Lau expresses wishful thinking, while natabarra-u is the answer. – (Thus), meaning as Allah showed them the severity of His punishment so that some of them disengaged from each other. – (Allah shows them their bad deeds) – (to be a regret) as a “thing” – (for them, and they will not be able to get out of Hell) i.e. after entering it. This verse was revealed to forbid cursing and the like.

168. (O mankind, eat lawful of what is found on the earth) lawful being a “thing” (again good) a reinforcing attribute, meaning tasty or delicious, – (and do not follow the steps) or ways (of the devil) and his seduction. – (Indeed, he is a clear enemy to you), meaning that his enmity is clear and obvious.

169. (Verily, the devil only urges you to do evil) i.e. sin – (and evil) i.e. what is bad according to Shariah – (and you say of Allah what you do not know) i.e. forbid what He has not forbidden and others.

170. (And when it is said to them) to the disbelievers: – (“Follow what Allah has sent down) in the form of monotheism and the forbidding of good things, – (they answer): “No!” – (But we will only follow what we have encountered) or found – (from our forefathers) in the form of idol worship, the forbidding of baha’ir (camels with their ears cut off) and sawa-aih (camels that should not be used, left free to die on their own). – (Whether) they will follow – (even though their ancestors knew nothing) about religious matters – (nor were they guided) to reach the truth. The hamzah or “whether” above expresses denial.

l 171.  (The example of the disbelievers means that the one who calls them to guidance is like one who calls an animal with a voice (which it does not hear except as a call and a cry), meaning a voice that it does not know or understand the meaning of. This means that they take advice and do not think about it; they are like animals who hear the voice of their herdsman but do not understand what it means. – (They are deaf, dumb, and blind, so they do not understand) advice and sights.

172. (O you who have believed, eat of the good food) meaning the lawful, – (which We have given you, and give thanks to Allah) for that which is lawful – (if you truly worship Him alone).

173. (Allah has only forbidden to you carrion) i.e. it is forbidden to eat it, since the previous verse is in the context of food, so is this verse which comes after it, still in the same context. A carcass is an animal that has been slaughtered without observing the Shari’ah regulations. Equal to carrion, according to the Sunnah, is the limb of an animal that is cut off from a living animal (e.g. cutting off the tail of a goat or gibas while the goat is still alive, so the tail is carrion and it is forbidden to eat it). What is excluded from carcasses is the carcasses of fish and locusts (blood). What is meant by blood is flowing blood, as explained in Surah Al-An’am verse 145 – (pork) in the text of the verse, the meat is mentioned specifically, considering that meat is the most desirable part, while the rest of the body follows it – (and animals that when slaughtered mention the name of other than Allah) when slaughtering them mention the name of other than Allah: the word ihlal in the text of the verse means raising the voice. The Jahiliyyah used to call out the names of their gods loudly when slaughtering sacrifices for their idols. – But whoever is compelled to eat it – i.e., an emergency forces him to eat something of the above-mentioned, which is clearly forbidden, but he is compelled to eat it – (and he does not commit rebellion), i.e., separating himself from the Muslim community. In other words, rebelling against the legitimate government – (and not being a transgressor) i.e. abusing Muslims and disrupting security, such as being a roadblocker or a robber – (then there is no sin on him) in eating it. – (Verily, Allah is Forgiving) to those whom He loves, – again Merciful) to those who obey Him, so He gave the morcka leeway in this regard. Also excluded from this permission is the one who rebels against the legitimate government and the one who disrupts security, and is equated with them every person who disobeys in his journey, such as slaves who run away from their masters and pema. For example, slaves who have escaped from their masters and extortionists. So it is not permissible for them to eat anything from what has been mentioned, as long as they have not repented. This is the view of Imam Shafi’i.

174. (Indeed, those who conceal what has been revealed. (Those who conceal that which Allah has revealed in the form of the Book) i.e. that which contains the characteristics of the Prophet Muhammad and to whom this verse refers are the Jews – (and sell it for a cheap price) i.e. worldly possessions which are nothing compared to the eternal reward of the Hereafter. They received it from their followers as a reward for their work of concealment, because the benefits of this concealment came back to them. Therefore, they feared that if the attributes of the Prophet (SAW) were revealed to them, their position would be lost, and no worldly benefit would accrue to them from their followers – (they will not swallow into their bellies but the fire of hell) because of their wrath (Allah will not speak to them on the Day of Resurrection), – (nor will He purify them) from the dirt and filth of sin – (And for them is a painful punishment) that is the place of their return, – or painful is the fire of hell.

175. (They are the ones who buy misguidance with guidance) which they take as a substitute on earth – (and the punishment with forgiveness) reserved for them in the Hereafter, that is, if they do not conceal it. (So how patient they are in facing the fire of hell) means how dare they commit mistakes, without thinking about the consequences and risks! This means to tickle the astonishment of the believers towards the Jews who commit various mistakes without caring about them. Otherwise, what kind of mistakes do they have!

176. (Thus) i.e. what has been mentioned such as their swallowing fire and what follows – (because) – (Allah has sent down the Book in truth) with regard to sending down, so they dispute over it, believing in some and disbelieving in some by concealing it. (And indeed those who dispute about the Book) i.e. the Jews and some say the polytheists, namely about the Qur’ān, some say it is poetry, others magic and still others divination – (are in far deviation) from the truth.

117. (The virtue is not to turn your face) in prayer – (towards the east and west), this verse was revealed to reject the assumption of the Jews and Christians who thought so, – (but the devoted) some read albar with ba’ the line above means that the devoted (are those who believe in Allah, the Last Day, the angels, the Book), meaning the Books, (and the Prophets, and gives away their wealth), meaning their beloved wealth, (to their relatives), (orphans, the poor, those on a journey), or travelers, – (those who beg) or beggars, – (and on) freeing – ” (slaves) i.e. those who have promised to be freed by paying a ransom, as well as captives, – (and establishing prayer and paying zakat) which is obligatory, and before reaching its nisab by tatawwu’ or voluntarily, – (Those who keep their word when they make a promise) whether to Allah or to people, (those who are patient) the above line as a compliment – (in hardship) i.e. extreme poverty – (suffering) e.g. due to illness, – (and during war) i.e. when fighting in the cause of Allah. – (Those are) those mentioned above – (those who are true) in faith and confess devotion – (and those are the ones who fear) Allah.

178. (O you who believe, there is obligatory upon you a just retribution – (with regard to those who are slain) both as to character and deed: –

(free men) killed – (by free men), not by slaves – (slaves by slaves and women by women). The Sunnah states that it is permissible for a man to be killed by a woman and in religion to be equal or comparable, but it is not permissible for a Muslim even if he is a slave to be killed by a disbeliever even if he is a free man. – (Whoever gets forgiveness) means among the murderers. the murderer. – (With regard to) the blood of (his brother) who was killed – (-something) such as the abolition of gisas, which causes some of the punishment to be waived by some of the heirs. The mention of “his brother” evokes a sense of courtesy that encourages one to forgive and is a statement that the killing did not result in the breaking of brotherhood in religion and faith. “Man”, which is a shartiyah or isim mausul, becomes the mubtada, while the khabar is: – (then follow) means that the one who forgives the murderer should follow – (in a good way), for example asking him to pay the diat or fine kindly and not harshly. The inclusion of the word “forgive” indicates that one of the two is obligatory, and this is one of the two opinions of the Shaafa’is, while according to the second opinion, what is obligatory is the gisas, while the diat is a substitute for it. If someone forgives and does not mention the blood money, then he is free from all obligations – (and) let the killer – (pay) the blood money – (to him), namely to the one who forgave, namely the heirs (in a good way), meaning without neglecting and reducing the payment. – (This is how it is permissible to substitute gisas and forgiveness with diat, which is – (A leniency) or ease – (from your Lord) towards you (and a mercy) to you in the form of leniency and not being certain of one or the other, as He made gisas obligatory on the Jews and diatat on the Christians. – (And whoever transgresses the limits) such as the murderer killing him (afterwards), i.e. after forgiving him, – (then for him is a painful punishment) or painful, i.e. in the Hereafter with hellfire, or in this world with being killed.

179. (And for you in the qisas there is life) means the preservation of human life – (O people of reason), because if the one who is going to kill knows that he will also be killed, then he will think long and turn back, so that in this way he preserves his life and the life of the person he is going to kill. It is prescribed by Allah SWT. (so that you may fear) means to protect yourself from killing, so as to avoid retaliation.

180. (It is obligatory upon you, when death comes to one of you) meaning its signs – (If he leaves behind good) i.e. a lot of wealth, (make a will) the first line is the naibul fa’il of kutiba, (If he leaves behind good) i.e. a lot of wealth, (make a will) the first line is the naibul fa’il of kutiba, and the connection with iza if it is a zarfiyah and indicates that it is obligatory if it is a syartiyah, and it is also an answer to in, meaning that he should make a will – (to his parents and relatives in a good manner) meaning justly and not more than one-third of the wealth, and do not favor the rich – (-is an obligation) masdar which reinforces the content of the previous sentence – (for those who fear) Allah. This verse has been abrogated and replaced by the verse on inheritance and by the hadith: “There is no will for the wa ris”. (Narrated by Turmuzi).

181. (Whoever alters it) alters the will, whether he is a witness or the one who transmits it – (after he has heard it) or knows it – (then surely the sin) means the sin of falsifying the will (on those who alter it). Here the zahir is placed in the place of the mudmar. – (Verily, Allah is All-Hearing) of the words of the testator – (and All-Knowing) of his actions and will reward him for them.

182. (But whoever fears for the one who makes a will) some read musin and some muwassin (is partial) deviating from justice – (or committing a sin) such as intentionally exceeding one-third or favoring the rich, – (then he reconciles between them) i.e. between the testator and the testator by enjoining justice, – (then he has not sinned) in that matter. (Verily, Allah is Forgiving, Merciful).

183 (O you who believe, fasting is obligatory upon you, as it was obligatory upon those who were before you) among mankind – (so that you may fear) i.e. guard yourselves from sinning, because fasting can stem the desires that are the root and cause of sin.

184. (“A few days” is the mansub or line above as the maf’ul of the fi’il amar whose sound is thought to be siyam or sumu – (ber. say) meaning a little or determined time with a known number, namely during the month of Ramadan as it will be later. It says “a little” to make it easier for the mukallaf. – (So whoever among you) i.e. during the presence of the fasting days – (sick or on a journey) i.e. he is traveling for a short time, not for a long sojourn, and it is difficult for him to fast in both situations, then he fasts, – (then let him count) the number of days he fasted, then fast instead – (on other days). – (And for those who) – (are unable to do so) due to old age or illness from which there is no hope of recovery – (then they should pay a fidyah) which is – (feeding a poor person) means as much as a poor person eats every day, which is one measure – of the staple food of the people of the country. According to one qiraat, “fidyah” is used for the purpose of explanation. Others say that it is not, and the amount is not even specified. In the early days of Islam, they were given the opportunity to choose whether to fast or pay the fidyah. Then this ruling was abrogated by the ruling on fasting, as He said. “So whoever of you sees the moon, let him fast.” Ibn ‘Abbas said: “Except for pregnant women and those who are breastfeeding, if the fasting is due to fear for the baby, then paying the fidyah remains their right without nullification. – (And whoever voluntarily does virtue) by increasing the minimum limit mentioned in the fidyah – (then that) means doing tatawwu’ or virtue – (it is better for him. And fasting) becomes the mubtada’, while the khabar is: – (better for you) than breaking the fast and paying the fidyah – (if you know) that fasting is better for you, then do it.

185. These days are – (the month of Ramadan in which the Qur’an is revealed) i.e. from the Tablet to the heavens of the world on the night of Qadr – (as guidance) being “hal” meaning that which points away from misguidance – (for mankind and explanations) meaning clear explanations – (regarding the guidance) that leads to the right rulings (and) as – (a separator) that separates the right from the false. – (So whoever witnesses) means present – (among you in that month, let him fast, and whoever is sick or on a journey – then he breaks the fast – then – it is obligatory for him to fast as many days as he missed, on another day) as previously explained. This is repeated so that there will be no suspicion that there is a nullification by the announcement of “witnessing the moon” – (Allah wills ease for you and does not will hardship), so that He may allow you to break the fast when you are sick and when you are traveling. Since this is an ‘illat or motive for the command to fast, it is attributed to him – (And let you make it sufficient) some recite tukmilu and some tukammilu – (the number) means the number of Ramadan fasts – (let you glorify Allah) while observing them – (for the guidance He has given you) means guidance on the subjects of your religion – (and so that you may give thanks) to Allah for all that.

186. A group of people asked the Prophet (SAW), “Is Ty. han near, so we will whisper to Him, or is He far away, so we will cry out to Him.” Then this verse was revealed: – (And when My servants ask you about Me, then surely I am Omnipresent) to them with My knowledge, tell them this – (I grant the supplicant’s request, if he prays to Me) so that he may obtain what he asks for. – (So let them fulfill My commands) with obedience and submission – (and let them believe) with constant faith – (in Me, that they may be in the truth) or guidance of Allah.

187. (It is lawful for you on the night of the fasting day to have intercourse with your wives), i.e. to have intercourse with them. This verse was revealed to nullify the ruling that was in force at the beginning of Islam, which forbade intercourse with wives, as well as the prohibition of eating and drinking after the time of Isha. – (They are clothing for you, and you are clothing for them) that both are dependent and need each other. – (Allah knows that you will betray them) or (yourselves) by having intercourse on the night of the fasting day. This happened to ‘Umar and others, and he immediately informed the Prophet. – (So Allah accepted your repentance) i.e. before you repented -. (And He forgave you. So now) because it has been made lawful for you – (mix with them) – (and strive) or seek – (what Allah has decreed for you) meaning what He has allowed such as mixing, or getting children – (and eat and drink) throughout the night – (until it becomes clear) or clear – (for you the white thread from the black thread is the dawn of sadiq), as an explanation for the white thread, while the explanation for the black thread is discarded, which is the night. The dawn is like a white color mixed with black that extends with two lines of white and black. – (Then complete the fast) from the time of dawn – (until night) meaning the entry of night with the setting of the sun – (and do not mix with them) meaning your wives – , (while you are in tikaaf) or staying with the intention of itikaf. – (In the mosques) the one who is doing tikaaf is forbidden to leave the mosque to have intercourse with his wife and then return. – (These are) the rulings mentioned above – (the prohibitions of Allah) which He has prescribed for His slaves so that they do not transgress them (so do not come near them). This phrase is more impressive than “do not transgress” which is said in another verse. – (Thus) as He has revealed to you what has been mentioned – (Allah explains His verses for the people, so that they may fear) means to avoid His prohibitions.

188. (And do not eat the wealth of your fellow kg.) meaning do not let some of you eat the wealth of others

(in a way that is unlawful), i.e. in a way that is forbidden according to the sha. ra’, such as by stealing, intimidation, etc. – (and) do not take (it) or bring (it), i.e. this property matter to court with a bribe – (to the judges, so that you may eat) by way of a claim in court (a portion) or a sum – (of human property) mixed (with sin, when you know) that you are in error.

189. (They ask you) O Muhammad, – (about the crescent moon). “Ahillah” is the plural of “hilal”. At first it appears small and thin, then it increases until it is full of light. Then it returns to its original state, so it is not like the fixed sun – (say) to them: – (“It is a sign of time), mawagit plural of miqat – (for people) to know the time of planting, trading, women’s ‘iddah, fasting, and their opening – (and-for the hajj) is attributed or attributed to people, meaning to know the time. For if the moon had remained in the same state, it would not have been known. – (And it is not virtuous for you to enter houses from behind them) i.e. during the time of ihram, by making a hole in the back of the house for your entry and exit by leaving the door open. This they used to do in the past, and they regarded it as – virtue – (but the virtue) means the one who is devoted (is the one who fears) Allah by not disobeying His commandments, – (and enter the houses from their doors) both during ihram and at other times, – (and fear Allah that you may have good fortune).

190. When the Prophet was prevented by the Quraysh from visiting the House of Allah at the treaty of Hudaibiyah and made peace with the disbelievers to return the next year, where he was given the opportunity to enter Mecca for three days, then when he had prepared for the ‘umratul gada’, while the Muslims were worried that the Quraysh would not keep their promise and fight them, while the Muslims would not serve them if they were in ihram, in the haram land and in the haram month, the verse was revealed: – (And fight in the cause of Allah) i.e. to uphold His religion – (those who fight you) among the disbelievers – (but do not overstep your bounds) i.e. by starting a war against them – (for surely Allah does not like those who overstep their bounds) i.e. who violate what has been prescribed for them. And this is abrogated by the verse of Bara’ah or by His words:

191. (And slay them wherever you find them, and drive them out wherever they drive you out) meaning Mecca, and this the prophet had done against them in the year of liberation – (while the fitnah) meaning their polytheism – (is more severe) meaning more dangerous – (than the killing) of them, namely in the holy land or during the ihram which they honor. – (And do not fight them in the Sacred Mosque) i.e. in the holy land, (until they fight you there. If they fight you) there, – (then kill them). According to one qiraat without the alif in the three verbs: wala taqtuluhum, hatta yaqtulukum fih, and fa-in qatalukum. – (Thus) means killing and expulsion – (being the recompense of those who disbelieve).

192. (If they cease) from disbelief and enter Islam (then surely Allah is Forgiving, Merciful) towards them.

193. (And fight them until there is no more) or no more – (fitnah) i.e. polytheism – (and -so that religion) devotion or self-slavery (is for Allah) alone and none is worshipped but Him (Then if they cease) from polytheism, do not transgress against them, this meaning can be inferred from (then there is no more hostility) such as murder or other (except against the wrongdoers). The one who has ceased his wrongdoing is not a wrongdoer, so there is no need for hostility.

194. (Unlawful month) means that the holy month should be avenged (with the unlawful month), i.e., as they fought you in the holy month, fight them in that month as well, as a refutation of the Muslims’ attitude of respecting the holy month – (and to all that is worthy of respect) plural of hurmatun – (the law of gisas applies), i.e., if the honor is violated, then it should be retaliated with appropriate action. – (So whoever attacks you) in an offense in the holy land, in ihram or in the holy months, – (then attack him with an offense equal to the offense against you). The retaliatory action is called an “attack” because it is equal to its counterpart in kind and form. – (And fear Allah) in self-defense, do not exceed the limit. (And know that Allah is with those who fear Allah) i.e., provides help and victory.

195. (And spend in the cause of Allah) means to fulfill it, such as in jihad and so on – (and do not drop your hands) means yourself. The ba’ is an addition – (into destruction) or misfortune, spread by abandoning or refusing to spend on Jihad which will cause the enemy to become stronger than you (And do good) such as by spending and so on – (Verily, Allah loves those who do good) meaning that He will reward them.

196. (And complete the Hajj and ‘Umrah for the sake of Allah) meaning do it by fulfilling all its rights – (and if you are besieged) meaning prevented from completing it because of the enemy, – (then choose a sacrifice that is easily available) i.e. a sheep – (and do not shave your head) meaning do not exiting ihraam, (before the sacrifice) – , (to the place where it is slaughtered), meaning the place where the sacrifice is slaughtered, according to Shafii is the besieged place. So he should slaughter it there with the intention of exiting ihram, then distribute it to the poor, then shave his head, thereby achieving ihram. – (And whoever among you is sick or has a headache) and shaves his head while in ihram – (then he should offer a fidyah), – (i.e. fast) for three days – (or give in charity) three weights of the people’s staple food to six poor people – (or offer a sacrifice) means slaughtering a sheep, which means “or” giving the opportunity to choose. This includes the one who shaves his head without any hindrance, because it is more appropriate for him to buy it, pay a fine or ransom. The same applies to one who enjoys the things that are forbidden without shaving, such as wearing perfume, sewing clothes and hair oil, because of some impediment or other. – (So when you feel secure) from the danger of your enemies, i.e. they have left or are no longer there, – (then whoever wants to do tamattu”) i.e. – (give precedence to ‘Umrah) because he is free from the prohibitions of ihram – (over Hajj) i.e. until the time of ihram with it, provided that it is still in the months, – (then he should offer a sacrifice that is easily available), i.e. a sheep, which he should offer after entering ihram for Hajj, and preferably on the day of sacrifice. – (But if he cannot find a sacrifice, for example because it is not available, or he does not have the money to buy it, – (then he should fast), meaning that it is obligatory for him to fast – (three days during the Hajj period), meaning while in ihram, so he must enter ihram before the seventh of Zul Hijjah, and preferably before the sixth, because it is makrooh to fast on the day of ‘Arafah, while according to one of the two more correct Shafi’i opinions, it is not permissible to fast on the days of tashreeq – (and seven more days when you have returned) to your homeland, whether Mecca or elsewhere. Others say when you have finished the work of Hajj, regardless of whether you are in your homeland or not. – (These are ten perfect days) a number to reinforce the previous one. – This means that the rulings mentioned above, such as the obligation to offer a sacrifice or fast for those who do tamattu’ Hajj, are for those whose families are not in the vicinity of the Sacred Mosque. According to al-Shaafa’i, he is not less than two marhalahs away from the Holy Land. Otherwise, he does not offer a sacrifice or fast once, even if he is doing tamattu’. The mention of being an expert or a resident implies that he must be a resident. If he traveled before the months of Hajj but was not a permanent resident, then he did tamattu’, then it is obligatory for him to do that. This is one of the two opinions of al-Shaafa’i, while the second opinion is that it is not obligatory, because “expert” is an allusion to the person concerned. As mentioned in the Sunnah, this includes tamattu’, i.e. one who enters ihram for Hajj and ‘Umrah at the same time, or includes Hajj in ‘Umrah before starting tawaaf – (And fear Allah), i.e. His commands and prohibitions (and know that Allah is very severe in punishment), i.e. those who break His rules.

197. (Hajj) meaning the time or season – (some of the months that are understood) namely Shawwal, Zul Qa’dah, and the first 10 days of Zul Hijjah. But some say all the months of Dhul Hijjah. – (So whoever has made up his mind) in his mind – (to perform Hajj during these months) by making the ihram for it, – (then he should not have intercourse with his wife) i.e. have sexual intercourse – (and should not commit immorality) commit sin – (and should not quarrel) or engage in disputes – (while performing the Hajj). According to one qiraat, with the line above the first two, and the intended meaning is the prohibition of doing these three things. – (And what you give in kindness) in charity – (will be known to Allah) who will reward you for it. The following verse was revealed to the people of Yemen who went on pilgrimage without provisions, so they became a burden to others. – (And provision yourselves) that will take you to the destination of your journey – (and verily the best provision is piety) meaning that which man uses to keep himself from becoming a burden to others and so on. – (And fear Me, O people of understanding).

198. (There is no sin for you) in – (seeking) or seeking – (bounty) or sustenance – (from your Lord) i.e. by trading during the pilgrimage season. This verse was revealed to reject their erroneous assumption. – (So when you have departed) i.e. departed – (from Arafat) i.e. after making tawaaf there, – (then remember Allah) i.e. after spending the night in Muzdalifah while reciting talbiah, tahlil, and praying – (at Masy’aril Haram) i.e. the name of a hill at the end of Muzdalifah called Quzah. In a hadith it is mentioned, “that the Prophet (peace and blessings of Allaah be upon him) made tawaaf there, dhikr and supplication to Allaah until the day became very bright.” (narrated by Muslim). – (And remember Him for the guidance He has given you) to know the principles of religion and the procedures of hajj. “Kaf” indicates the cause or motive. – (And indeed) read in instead of inna – (you were before that) meaning before the guidance – (among those who went astray).

199. (Then you departed) O Quraysh (from the place where people go), i.e. from ‘Arafah by making a wukuf with them. Before that, they used to make tukuf in Muzdalifah because they were reluctant to make tukuf together with others. Summa or “then” indicates order – (and ask Allah for forgiveness) for your sins. – (Indeed, Allah is Forgiving, Merciful) to the believers.

200. (When you have completed) or performed (your Hajj), i.e., you have stoned the Jamratul ‘Aqabah, you have circumambulated the Ka’bah, you have been in Mina, (then remember Allah) by reciting and praising Him – (as you mention your ancestors) which you do after the Hajj to boast about them (even more than that), meaning more than you remember your ancestors. Ashadda gets the top line due to its position as the “thing” of the remembrance that is subsumed by uzkuru. Had it been behind it, it would have been its attribute or na’at. – (Among men there are those who pray: “Our Lord, give us our share in this world”), so he was given his share – (and he will not have a pleasant share in the Hereafter).

201. (And some of them pray: “Our Lord, grant us good in this world,” i.e. favor, – (good in the Hereafter, i.e. Paradise, – (and keep us from the punishment of Hell,” i.e. from entering it). This is a description of the state of the polytheists and the state of the believers, the purpose of which is to make us seek the two kinds of good in this world and the Hereafter, as we have been promised reward by His words:

202. (They are the ones who will have their share) i.e. their reward (of) i.e. their deeds of Hajj and supplication (and Allah is swift in reckoning). According to a hadith, Allah takes account of all creatures in no more than half a day of worldly time.

203. (And remember Allah) by reciting takbir when stoning the Jamaraat – (on some of the many days) i.e. on the three days of Tashreeq. – (Whoever wishes to hasten) i.e. wishes to hasten from Mina – (in two days) meaning on the second day of the days of Tashreeq after stoning the Jamaraat, – (then there is no sin on him) by doing so. – (And whoever wishes to delay it) until he has spent the third night and stoned his Jamaraat, (then there is no sin on him). So they are given the opportunity to choose without incurring any sins – (-that is, for those who fear Allah) in their Hajj, for that is in fact the true Hajj. – (And fear Allah and know that you will be gathered to Him) i.e. in the Hereafter where your deeds will be rewarded by Him.

204. (Among men there is a man whose words about the life of this world appeal to you but not about the life of the Hereafter because they are different from his views and beliefs – (and he bears witness to Allah to the content of his heart) that it really matches what he says – (even though he is the fiercest enemy) both to you and to your followers because of his enmity with you. This man’s name was Akhnas bin Shuraiq, a hypocrite who was sweet-tongued towards the Prophet. He swore that he was a believer and loved the Prophet and approached his assembly. So his falsehood was exposed by Allah, and one time he passed by the farm and farm of a friend, so he burned the crops and slaughtered the animals belonging to the friend at night, as described in the words of Allah SWT: –

205. (And when he turns away) from you (he walks on the earth to make mischief in it and destroy crops and livestock) to mention some of the kinds of mischief (while Allah does not like mischief) means not pleased with it.

206. (And if it is said to him: “Fear Allah” in your deeds, – (his pride rises) which causes him to commit, – PN (sin) which he is told to avoid. – (Then sufficient for him is the Hellfire, and indeed it is the worst of dwellings!)

207. (And among men there are those who sell themselves) meaning sacrifice themselves in obedience to Allah TA’ALA . (in order to claim) or seek – (the pleasure of Allah). His name was Suhaib. When he was persecuted by the polytheists, he emigrated to Madinah and left behind for them his property – (and Allah is merciful to His servants), so He guides them to the things He pleases. The following verse was revealed about Abdullah bin Salam and his companions when they raised Saturday and hated camels after embracing Islam.

208. (O you who have believed, enter into the religion of Islam), some read salmi and some silmi (as a whole) the “thing” of Islam means into all its laws without exception, – (and follow not the steps) or the ways – (of the devil) means his temptation and deception to discriminate, (verily he is your manifest enemy) means clearly his enmity against you.

209. (And if you slip) or deviate to enter into the whole of it – (after coming to you clear evidence) that it is the right thing, – (then know that Allah is resilient) so that nothing can prevent Him from punishing you, – (again All-wise) in all His deeds.

210. (There is not), i.e. not – Waru (which they were waiting for) to enter it in its entirety – (but the coming of Allah to them), i.e. the punishment of Allah as in His words “or comes amru rabbika meaning the punishment of your Lord” – (in the shade) zulal plural of zillah meaning shade – (clouds and angels and His case is decided) until the end of their history. – (And to Allah is returned – the return of all affairs) some express it in the passive form, some in the active, i.e. in the Hereafter to receive retribution from Him.

211. (Ask) O Muhammad – (to the Children of Israel) as a blow to them – (how much We have given them), is a question, where the question regarding the second maful, which is the second maful and mumayyaz of ataina – (in the form of clear) or strong signs, such as the splitting of the sea, the descent of manna and salwa, then they greet it with disbelief. – (And whoever exchanges the blessings of Allah) meaning the signs that He has given, because they are the cause of obtaining guidance – (after the blessings have come to him) for disbelief, – (then surely Allah is very severe in His punishment) against him.

212. (They made beautiful for those who disbelieved) among the Meccans – (the life of this world) by adorning it so that they loved it – , (and) they – (despised those who believed) because of their poverty, such as Bilal, ‘Ammar, Suhaib and others, meaning mocking them and boasting of their wealth to the poor who had none. – (Whereas the pious) who guard themselves against polytheism, they – (will be above the disbelievers on the Day when Allah will provide for whom He pleases without limit) meaning extensive provision in the Hereafter, or in this world, for example, He will give property and slaves from the mocker to the mocked.

213. (The people were one people) united in faith – then they disputed, so that some of them believed and others disbelieved – (So Allah sent prophets) to them – (bringing glad tidings) that those who believed would enter Paradise (and warnings) that those who disbelieved would enter Hell, – (and sent down with them the Book) meaning the Books – (correctly) relating to “sending down” – (so that he could give a verdict) with the Book – (among the people about a matter about which they disputed) concerning religion. – (And there is no dispute about it) concerning the religion – (except those who were given the book), so believe some and disbelieve some – (after coming to them clear proofs) that prove the monotheism. Min is related to ikhtalafa, and together with the sentence that follows, it takes precedence over istisna’ in meaning – (because of the malice) of the disbelievers – (of their fellows. So Allah guides those who believe in what they dispute about) as an explanation – (the truth by His permission). meaning His will. – (And Allah guides whom He likes) meaning to be guided – (to the straight path) or the right path.

214. The following verse was revealed regarding the hardships that befall the Muslims: – (Or), i.e. do – (you think that you will enter Paradise when you have not) i.e. have not – (come to you like) those that came (to those who were before you) among the believers in the form of various trials, then you endured as they endured? – (They were afflicted with): this phrase explains the previous one (calamity) meaning extreme poverty, – (misery) meaning sickness, (and they were shaken) or surprised by various afflictions (until they said) the line above or in front means that they said – (the Messenger and the believers who were with him) who thought that the delay in the arrival of help was due to the culmination of the misery that had befallen them: – (When) will the (help of Allah) that has been promised to us come?” Then they received an answer from Allah: – “Remember, surely the help of Allah is very near”) its coming.

215. (They ask you) O Muhammad – (about what they spend). The questioner was Amar bin Jamuh, a wealthy old man. He asked the Prophet (peace be upon him) what he would spend and whom he would spend it on – (Say:) to them – , (Whatever you spend) “wealth” is an explanation for “anything” and includes both the little and the much. There is an explanation of what is spent, which is one of the two sides of the question, but also an answer to who will receive the spending, which is the other side of the question with His words: – (then for the fathers, the relatives, the orphans, the poor and those on a journey) meaning that they are more entitled to receive it. – (And whatever good you do) whether it is giving maintenance or otherwise, – (then surely Allah knows it) and will reward you for it.

216. (It is obligatory upon you to fight) i.e. against the disbelievers – (even though it is an aversion) i.e. it is something that is disliked (for you) by nature, because it is very troublesome. – (You may hate something when it is good for you, and you may love something when it is very bad for you). This is due to the inclination of the passions to lusts or desires that will inevitably harm them, and the reluctance to perform taklifs or duties that will make them happy. Who knows that in war – even if you hate it – there is good, such as victory and booty or martyrdom and reward. On the other hand, in forsaking it – even if it pleases you – there is evil, such as humiliation and poverty, and the loss of reward – (and Allah knows) what is good for you – (while you do not know). So hasten to do what Allah has commanded you! The Prophet (SAW) sent his first army among which was Abdullah bin Jahsh. They fought the polytheists and killed Ibnul Hadrami on the last day of the month of Jumadil Akhir until they entered the beginning of Rajab (one of the holy months). They were then reproached by the disbelievers for having desecrated the holy month, so the verse was revealed: –

217. (They ask you about the forbidden month) or the holy month – (- i.e. fighting in it), being the badal isytimal. – (Say to them: “Fighting in that month is great”), meaning a great sin. “Fighting” is the mubtada’, while “great” is the khabar, – (-continues to prevent) people, is the mubtada’ – (from the way of Allah) means from His religion, (and disbelieves in Him), – (and) prevents him from entering – (Masjidil Haram) means the city of Mecca – (and expels its inhabitants from it) as experienced by the Prophet SAW. with the believers, while the khabar is – (greater) means the sin – (in the sight of Allah) than fighting that war. – (Whereas committing fitnah) means disbelief – (is greater than murder) for you on him. – (And they will not cease) i.e. the disbelievers – (to fight against you) the believers – (until) i.e. to – (turn you from your religion) to disbelief. – (If they are able. And whosoever of you apostatizes from his religion, and dies in disbelief, then they will be in vain) or void – (their) righteous deeds (in this world and the Hereafter) will not be considered and will not be rewarded. Linking it to death indicates that if he had returned to Islam before dying, his deeds would not have been invalidated and would still be rewarded and would not need to be repeated, such as the Hajj. This is according to the opinion of Shafi’i, – (and they are the inhabitants of hell, they will remain therein). When the men of his army thought that even though they had not sinned, they would still not be rewarded (for fighting in the haram month), the verse was revealed:

218. (Verily, those who believe, those who emigrate) leave their homes, – (and strive in the cause of Allah) i.e., to exalt His religion, – (they expect the mercy of Allah) i.e., His reward, – (and Allah is Forgiving, Merciful) to the believers.

219. (They ask you about liquor and gambling) what is the ruling on them? (Say to them) – (in both) meaning in liquor and gambling there is – (grave sin). According to one qiraat, it is read as kasir (many) because they cause a lot of disputes, insults, and obscene words, (and some benefits for people) by drinking alcohol will cause a sense of pleasure and joy, and by gambling will earn money without effort – (-but the sins of both) means the disasters that arise from them – (Greater) means worse apes, (than the benefits of both). When this verse was revealed, a group of Muslims were still drinking alcohol, while others had abandoned it until it was forbidden by a verse in Surah Al-Maidah. – (And they ask you what they will spend) meaning how much. (Say): Spend – (surplus) meaning that which is more than is necessary and do not spend what you need and waste yourself. According to one qiraat, al-‘afwu is read as khaba’ of the unspecified mubtada’ and is thought to read: “i.e. huwa” (Thus) means as He explains to you what has been mentioned – (He also explains to you the verses, so that you may think).

220: (-It is about) the affairs – (of the world and the Hereafter) until you can choose what is better for you in both. – (And they ask you about the orphans) and the difficulties they encounter in their affairs. If they unite their wealth with the wealth of the orphans, they feel sinful, and if they separate their wealth and make food for them separately, they experience trouble. – (Say: “To manage their affairs properly) e.g. regarding interference in the development of their property – (is better) than leaving it alone. – (And if you interfere with their affairs) i.e. you mix your spending with their spending, – (then they are your brothers) i.e. they are brothers in religion, and it is customary for a brother to mix his wealth with his brother’s wealth, so please do so because there is no harm in it. – (And Allah knows the one who causes harm) to the property of the orphans when he mixes his property with theirs – (from the one who does good) with him, so that each will be rewarded accordingly (if Allah had willed, He would have made it difficult for you) by prohibiting mixing property, – (surely Allah is All-Powerful) over all matters – (again All-Wise) in all actions or deeds.

221. (You shall not marry) O Muslims, – (polytheist women) meaning disbelieving women – (until they have believed). Indeed, a believing slave is better than a polytheist woman) even if she is free. The reason for the revelation of this verse is in regard to the reproach directed at men who marry “amah” (slave women), and the flattering and favoring of men who marry free women who are polytheists – (even if she attracts you) because of her wealth and beauty. This is specific to women who are not People of the Book with the verse “And the preserved women among the People of the Book”. – (And you shall not marry) or give in marriage – (polytheist men) meaning disbeliever men to believing women – (before they have believed). Indeed, a believing slave is better than a polytheist, even if he appeals to you) because of his wealth and good looks (They are) or polytheists, (inviting to hell) because of their advocacy of actions to bring people into it, so it is not good to marry them. – (Whereas Allah invites) through the mouth of His messengers – (to Paradise and forgiveness) meaning deeds that lead to both – (with His permission) meaning by His will, so it is obligatory for you or her guardians to grant her marriage. – (And He explains His verses to the people so that they may be warned) or be instructed.

222. (They ask you about menstruation) meaning menstruation or its place and how to treat women during it. – (Say: Menstruation is an impurity) or its place is impurity, – (so avoid women) meaning do not have intercourse with them – (during menstruation) or in its place – (and do not approach them) with the intention of having intercourse – (until they are pure). Yat-hurna with a dead line ta’ or with tashdid then ha’, then the original ta’ is implied by ta’ to mean bathing after cessation. – (When they are pure, then come to them) i.e. intervene with them – (where Allah has commanded you) away from the time of menstruation, and come to her private parts and do not stray to other parts. – (Verily, Allah loves) and honors and rewards: (those who repent) of sin – (and loves those who purify themselves) of filth.

223. (Your wives are a seedbed for you) means the place where you make children, – (so come to your seedbed) means the place which is the private part – (in any way) in any way – (you wish) whether standing, sitting or lying down, either from the front or from behind. This verse was revealed to reject the assumption of the Jews who said: “Whoever has intercourse with his wife on her private parts but from behind – her hips – then his child will be born cross-eyed (And do for yourselves) righteous deeds, such as reciting the basmalah when mixing – (and fear Allah) both in His commands and in His prohibitions – (and know that you will meet Him on the Day of Resurrection, when He will reward you for all your deeds) – (And give glad tidings to those who believe) who fear Him, that they will attain Paradise.

224. (Do not make Allah) i.e. when swearing by Him (a target) or an obstacle – (to your oaths) that encourages you – (not to) – (do good and fear). Such oaths are disliked, and it is prescribed to break them and offer expiation. In contrast, if you swear to do good, then that is obedience – (and to make amends among the people). The meaning of the verse is that if you swear an oath to do good, you should not be prevented from doing so, but you should break it and pay the expiation, because the reason for this is that you should not break the oath that you swore. – (And Allah is All-Hearing) of your speech – (again All-Knowing) of your circumstances.

225. (Allah does not punish you for empty oaths) meaning those that are not intended – (in your oaths) i.e. those that come out of the mouth without deliberately swearing, for example: “Not by Allah!” Or “True by Allah!” There is no basis for this and no expiation is required. – (But Allah will punish you for the oath that you deliberately swore), meaning that you realized that it was an oath that should not be broken (And Allah is Forgiving) for things that are not deliberate – (again Merciful) to the extent that He is willing to defer the punishment to the one who is about to undergo it.

226. (For those who commit ila’ against their wives) meaning swearing not to have intercourse with their wives, – (are given respite) or waiting -. (for four months. If they return) meaning reconcile from the oath to have intercourse, either at that time or afterwards, – (then surely Allah is Forgiving) to those who have made their wives suffer because of their oath, – (again Merciful) towards them.

227. (And if they are resolved to divorce) meaning that they will not return, then they should pronounce it, (for surely Allah is All-Hearing) their speech – (again All-Knowing) their intentions or determination. So what this means is that after waiting for four months, there is no more opportunity open to them except to return or to divorce.

228. (And the divorced women should wait) or refrain – , (themselves) from marrying – (for three quru”) counting from the beginning of the divorce. And quru, is the plural of gar-un with the word gaf, regarding this there are two opinions, some say it is chaste and some menstruation. This applies to women who have been divorced, but for those who have not been divorced, there is no ‘iddah (waiting period), because He said: “then they have no ‘iddah for you. Nor is it for women whose menstruation has stopped, or children who are still minors, because for them the ‘iddah is three months. As for pregnant women, their ‘iddah is until they give birth, as stated in Surah At-Talaq, and slave women, according to the Sunnah, their ‘iddah is two quru. – (And they should not conceal what Allah has created in their wombs) in the form of children or menstrual blood, (if they believe in Allah and the Last Day. And their husbands) – (are more entitled to reconcile them) even if they do not want to be reconciled – (in such a time) meaning during the waiting period – (if they want to improve) their neighbors, and not to distress the wife. This is an encouragement to those who intend to make amends and is not a condition for reconciliation. This is regarding the raj’i divorce and there is no one better than the husband, because while in iddah, no one else has the right to marry his wife. – (And the women have) from their husbands (-rights equal to the rights of the husbands (which are imposed on them) – (in a reasonable manner) according to sharee’ah such as being good in daily intercourse, refraining from things that can harm the wife and so on. – (But the husbands have one degree of superiority) with regard to rights, such as the obligation to be obeyed because of the dowry and expenditure that they spend out of their own pockets – (And Allah is all-powerful) in His kingdom, – (and All-wise) in His plans for His servants.

229. (Talak) or divorce which may be reconciled – (twice) – (after which it is permissible to hold -them-) by way of reconciliation – (in a good manner) without distressing them – (or relinquishing) meaning divorcing them – (in a good manner also). It is not lawful for you, husbands (to take back what you have given them) in the form of dowry or dowry, if you divorce them (except if both of you fear), meaning that the husband and wife (will not be able to fulfill the laws of Allah), meaning that they will not be able to fulfill the obligations that He has outlined. One qiraat reads yukhafa passively, while an Ia yuqima is the badal isytimal for the damir found there. There is also the reading , with the above line in both fi’ils. – (If you fear that neither of them will be able to fulfill the laws of Allah, then there is no sin on them in regard to the ransom) paid by the wife to redeem herself, meaning that there is nothing wrong with the husband taking the money and the wife paying it. – (These are) the rulings mentioned above – (the rulings of) Allah, so do not transgress them. Whoever breaks the ordinances of Allah, then they are the wrongdoers).

230. (Then if he divorces her again) i.e. the husband after the second divorce, – (then she is no longer lawful for him after that) i.e. after the third divorce – (until she marries another husband) and mixes with him as mentioned in the hadith narrated by Shaikhan. – (Then if he divorces her again) i.e. her second husband, (then there is no sin on either of them) i.e. the wife and the first ex-husband – (to return) to their marriage after the expiry of the iddak, – (if both of them think that they will be able to observe the laws of Allah. That is) i.e. all that has been mentioned – (the laws of Allah which He has explained to those who are willing to understand) or contemplate.

231. (When you divorce your wives, and their ‘iddah comes to an end), i.e., near the end of their ‘iddah (then take hold of them), i.e., reconcile to them (in a good manner) without causing them distress (or let them go in a good manner), i.e., leave them until the end of their ‘iddah. – (Do not hold them back) by reconciliation – (to cause distress) functioning as maful li-ajlih – (so as to persecute them) until they are forced to redeem themselves, ask for a divorce and wait a long time. – (Whoever does so, it is)

 (And do not make the verses of Allah into a game) meaning to make fun of them by violating them – (and remember Allah’s favor upon you) i.e. the religion of Islam – (and what He has revealed to you in the form of the Book) the Quran (and Al-Hikmah) meaning the laws contained therein (Allah teaches you by it) so that you may be grateful by practicing it. – (And fear Allah and know that Allah knows everything) so that nothing is hidden from Him.

232. (When you divorce your wives and their ‘iddah (waiting period) comes to an end, (then do not prevent them) addressed to the guardians so that they do not prevent the women – (from reconciling with their husbands who have divorced them). Asbabun nuzul of this verse is that the sister of Ma’qil ibn Yasar was divorced by her husband, then her husband wanted to reconcile with her, but was forbidden by Ma’qil ibn Yasar, as narrated by Hakim – (if there is willingness) means the willingness of the husband and wife – (between them in a good manner) means according to Shara”. – (Such is the prohibition) i.e. the prohibition of hindering – (advised to those who believe among you in Allah and the Last Day). For they are the only ones who understand this advice. – (That) means not to hinder – (purer) better (for you and cleaner) both for you and for them because it is feared that both parties of the former husband and wife will have illicit relations, given that both parties already love and know each other. – (And Allah knows) all the benefits – (while you do not know that), so seek His guidance and follow His command.

233. (The mothers should suckle) i.e., they should suckle – (their children for the full two years) of the strengthening nature, – (i.e., those who wish to complete breastfeeding) and there is no need to increase it. – (And the duty of those who are given children) means fathers – (to provide them – the mothers with food and clothing) in return for breastfeeding that is if they are divorced – (in a reasonable manner) means according to their ability. – (No one is burdened except according to his ability), meaning his capability. – (Nor should a mother suffer hardship on account of her child) e.g. being forced to suckle him when she objects – (nor should a father on account of his child) e.g. being burdened beyond his ability. The use of the word “child” to refer to the mother and the father in both places is to express concern and politeness – (and the heirs) the heirs of the father, i.e. the infant child, and here it refers to the guardian who administers the property – (-have such an obligation), meaning the same as the father’s obligation to provide his mother with food and clothing. – (If both of them wish), meaning the mother and father (to wean) before the two-year period and it arises – (from the willingness) or consent – (of both of them and – as a result of deliberation) for the benefit of the baby, – (then there is no sin on both of them) for doing so. – (And if you wish) to the paternal side – (your child to be suckled by someone else) instead of the mother, – (then there is no sin on you) in that – (if you give) to the suckler – (payment of his wages) or the wages you intend to pay – (according to what is proper) kindly and with good will. – (And fear Allah and know that Allah is All-Seeing of what you do) so that nothing is hidden from Him.

234. (Those who die) or pass away (among you leaving wives, let them put off) means let the wives withhold (themselves) from marrying after their deceased husbands (for four months and ten) meaning days. This is for women who are not pregnant. As for those who are pregnant, their ‘iddah is until they give birth, according to the verse at-Talaq, and for slave women it is half that, according to the Sunnah. – (When their time has come) means the end of their iddah period. – (There is no sin on you) O guardians – (let them do with themselves) e.g. groom themselves and prepare themselves for a proposal – (in a good manner) i.e. according to religion – (And Allah knows best what you do), both outwardly and inwardly.

235. (And there is no sin for you to propose to these women in an insinuating manner) i.e. women whose husbands have died and are still in their iddah, e.g. someone saying: “You are beautiful” or “Whoever sees you will fall in love” or “There is no woman as beautiful as you” – (or you hide) you keep secret – (in your heart) the plan to marry them. (Allah knows that you will mention them) and are impatient to propose to them, so it is permissible to do so by innuendo – (but do not enter into a contract with them in secret) i.e. a marriage contract – (but) it is permissible – (just to say a kind word) which according to sharee’ah is considered an innuendo of proposal. – (And do not make sure of the marriage contract), i.e., of the marriage contract – (until the prescribed time) of the iddah – (has expired), i.e., before the iddah has expired. – (And know that Allah knows what is in your hearts) whether it is a definite plan or something else – (so fear Him) and do not accept His punishment because of your definite plan. –

 (And know that Allah is Forgiving) to those who fear Him – (again Merciful) to the extent of deferring His punishment to those who deserve it.

236. (There is no sin on you if you divorce your wives before you touch them) according to one qiraat, tumasuhunna means to have intercourse with them – (or) before – (you determine the dowry) meaning the dowry. Ma masdariyah zarfiyah, meaning, there is no risk or responsibility for you in divorce before mixing and before determining the dowry, so divorce them. – (And you should give them “mut’ah”) or a gift that will please them, (for those who can afford it) meaning the rich among you (according to their means, and for those who are poor) or poor – (according to their means). This shows that there is no difference in the degree or position of the wife – (i.e. gifts) or entertainment – (according to what is appropriate) according to – shara and is characteristic of mata’an. Thus – (it is an obligation), haggan being a second adjective or masdar that reinforces (for those who do good) or those who are obedient.

237. (And if you divorce your wives before you have had sexual intercourse with them, and you have fixed their dowry, then pay half of what you have fixed.) (And if you divorce your wives before you have had intercourse with them, and you have fixed their dowry, then pay half of what you have fixed.) This is their right, and the other half goes back to you – (unless) this is not the case – (if they forgive) meaning that the wives forgive them so that they do not take it – (or it is forgiven by the one in whose hand the marriage contract is held) i.e. the husband, then the dowry is given to the wives all. If the woman is mahjurah, and there is no sin on her, then there is no difficulty in this matter.

 (and that you forgive it) an with its masdar being the mubtada’ while its khabar is – (closer to piety. And do not forget the virtue between you) means showing generosity to each other, – (surely Allah is All-Seeing of what you do) and will reward you accordingly.

238 (Observe your prayers), that is, the five daily prayers, by performing them in their proper time – (and the Wusta or Midday prayers). There are several opinions, some of which say the Asr, Fajr, Lohor, or other prayers, and they are mentioned specifically because of their specialty. – (Stand for Allah) in your prayers there is that – (in a state of obedience) or submissiveness, based on the Prophet’s words: “Every qunut in the Qur’an means obedience”. -Others say solemn or silent, based on the hadith of Zaid bin Argam, who said: “We used to speak in prayer, until this verse was revealed, so we were told to be silent and not to speak.” (narrated by Shaikhan).

239. (If you are in a state of fear) whether of enemies, Ah, or floods or wild animals – (then on foot) plural of rajil means pray on foot – (or on horseback), rukbanan plural of rakib means how you can, whether facing the qiblah or not, and gesture during bowing and prostration. (Then when you are safe) i.e. from fear, (then call upon Allah) i.e. pray – (as He has taught you what you did not know) i.e. before He taught you the fard and its conditions. “Kaf” means “umpama” and “ma” masdariyah or mausullah.

240. (And those who will die among you and leave wives) let them – (make wills): according to one qiraat with the line in front and means that it is obligatory to make wills – (for their wives) that they be given – (maintenance) that they can enjoy – (until) the completion – (one year) of waiting for wives whose husbands die (without expelling them) means without telling them to move out of the house they live in while their husbands are still alive. (But if they move out) of their own accord, – (then there is no sin on you) O guardians of the dead – (as to what they do with themselves properly) i.e. according to sharee’ah, such as dressing up, stopping the mourning period, and not wanting to receive maintenance anymore. – (And Allah is mighty) in His kingdom – (and wise) in His deeds. The will mentioned above is abrogated by the verse on inheritance, and the waiting period of one year by the verse on four months and ten days, which was revealed later. With regard to the place of residence, according to al-Shaafa’i, it is preserved for the wives, meaning that it is not abrogated.

241 (The divorced women should be given mut’ah), meaning that they should be given mut’ah – (properly) meaning according to the husband’s ability – (as an obligation), haqqan with the above line as an absolute maful for the predictable fi’il – (for those who are pious). This is repeated by Allah, may He be glorified and exalted, in order to reach women who have already been married, because the previous verse was about those who have not been married.

242. (Thus) means as mentioned above (Allah explains to you His verses so that you may understand) or comprehend them.

243. (Have you not noticed) the question with its strangeness and the urge to listen to what is said afterwards – , (those who went out from their homes while they were thousands) some say four, eight or ten thousand, and some thirty, forty or seventy thousand (for fear of death) as maful liajlih. These were a group of the Children of Israel who were afflicted by the pestilence and fled from their land (So Allah said to them: “Die!” so they died, – (then He brought them back) i.e. after eight days or so, at the prayer of their prophet named Hezqil. They lived for some time, but the signs of death were on them; they did not wear clothes unless they turned into shrouds, and this event became a story to their children and grandchildren. – Verily, Allah has favored mankind (among other things) by bringing them back to life, – (but most of mankind) i.e. the disbelievers – (are not grateful). The purpose of mentioning the news of those people here is to stimulate the spirit of the believers to fight, and that is why it is connected to it. ,

244. (And fight in the cause of Allah) i.e. to exalt His religion – (and know that verily Allah is All-Hearing) of your speech – (again All-Knowing) of your state, so as to reward you.

245. (Whoever is willing to lend to Allah) i.e. by spending his wealth – in the way of Allah (- i.e. a good loan) with sincerity to Him alone, – (then Allah will double) his payment, according to one qiraat with tashdid on the letter ‘ain until it reads fayuda’ifahu – (up to many times) ranging from ten to seven hundred more as we will meet later. – (And Allah constricts or withholds the sustenance of whom He wills as a test (and expands it) to whom He wills, also as a trial – (and to Him you are returned) in the Hereafter by way of ba’as, and He is rewarded for all your deeds.

246. (Have you not considered a group of the Children of Fail after the death of – (Moses), referring to their story and news, – when they said to a prophet of theirs named Samuel: – (“Raise up for us a king, that we may fight) with him – , (in the way of Allah) so that he may lead and organize our ranks! – (Their prophet replied: “Is it not possible) by using the line above and the line below on the letter sin – (if you are obliged to fight, you will not fight?) Khabar from ‘asa, while the question indicates a greater likelihood of occurrence. – (They said: “Why will we not fight in the cause of Allah, when we have been driven from our homes and from our children”) means that some of them were taken captive and others were killed. This was done to them by the Jalutites. So it means that there is no obstacle for us to fight, that is, as long as the reason is still there. Allah SWT said: – (So when war was made obligatory upon them, they turned away) from it and felt discouraged, (except for a few of them) namely those who crossed the river with Talut as will be explained later. – (And Allah is well aware of the wrongdoers). That is, He will repay them for what they have done. And their prophet asked his Lord to send him a king, but He granted him Talut.

247. (Their prophet said to them: “Surely God has appointed Talut for you as king.” They said: “How” means how – (he will be our king, when we have more right to this kingdom than he). He was not of the lineage of kings or nobles nor was he of the lineage of prophets. Rather he was only a tanner or a shepherd, – (and he was not given sufficient wealth”) i.e. what was needed to build or establish a kingdom. – (The prophet) said to them: – (“Surely Allah has chosen him) as your king (and given him also breadth) and might – (in knowledge and body”). Indeed at that time he was the most knowledgeable, the most manly, and the most moral of the Israelites. – (And Allah gives His kingdom to whom He wills) a gift that no one is able to prevent. – (And Allah is Gracious) in His bounty – (and All-Knowing) of those who are more worthy of His bounty.

248. (When they asked him for a sign of his appointment as king (Indeed, the sign that he will be king is that the ark will come to you), that is, the chest in which the prophet’s trumpet was kept, which Allah sent down to Prophet Adam and remained with them until they were defeated by the Amaligahites who captured it. During this time they took it as a symbol of their victory over the enemy and they emphasized it in battle and got peace of mind with it, as Allah SWT said: – (“Therein is tranquility for your hearts – (from your Lord, and the remnants of the family of Moses and the family of Aaron) namely what the two prophets left behind, namely the pair of Moses’ sandals and his staff, and the turban of the Prophet Aaron and the bones of the Manna bird that had descended to them and the fragments of the lauh – (which were brought by angels) being the “thing” of the perpetrator ya’tiyakum. – (Indeed, such an event will be a sign for you) for his appointment as king – (if you truly believe). The ark was then carried by angels, floated between the earth and the sky and witnessed by them, and finally placed by angels near Talut. They recognized him as king and competed to fight alongside him. So he chose seventy thousand men from among their young men.

249. (So when he went out) meaning departed – (Talut with his army) from Bayt al-Maqdis, while it was hot and they asked him for water, – (so he replied: “Verily Allah will try you) or test you – (with a river) located between Jordan and Palestine, so that it will be clear who among you is obedient and who is disobedient. – (So whoever of you drinks from it) meaning drinks its water – (then he is not of my group) not of my followers. – (Whoever does not taste it) means that he does not drink it, – (except for the one who takes only one sip, then he is my follower) qurfah with fathah or dammuh – , (with his hand) suffices with that and does not add more, then he is of my group. – (So they drank it) a lot when they met the stream, – (except for some of them). These were enough for one gulp of their hands, that is, for them to drink and for their animals. They were three hundred and some twelve in number (When he had passed the brook, i.e., Talut, with those who believed with him), i.e., those who took one drink – (they said), i.e., those who drank heavily: – (“We have no ability) or power and strength – (now to face – Goliath and his army”) i.e. to fight with them. They became cowardly and did not cross the river. – (Those who thought) i.e. believed – (that they would not meet Allah) i.e. on the Day of Resurrection, were those who crossed the river: – (“How many” means how many – (a few can overcome many by Allah’s permission) and His will – (And Allah is with those who are patient”) with His help and assistance.

250. (And when they appeared to fight Goliath with his army) meaning that they were lined up and ready for battle, – (they prayed: “O our Lord, bestow) or bestow – (upon us patience, make our stand firm) by strengthening our hearts to fight, – (and win us over the disbelievers”).

251. (They defeated the army of Goliath) or destroyed them – (with the permission of Allah) or His will, – (and David killed) those who were on the side of Talut’s army – namely (Goliath, then he was given) i.e. David – (by Allah the kingdom) within the Children of Israel – (and wisdom) i.e. prophethood, after the death of Samuel and Talut. These two offices had never been shared by anyone before – (and He taught him whatever He wished) such as making armor and mastering the language of birds. – (And had Allah not rejected – the cruelty of some of the people) the badahum being the badal of the people – (with some others, surely this earth would have been destroyed) i.e. with the victory of the polytheists, the killing of the Muslims, and the destruction of the mosques. (But Allah is bountiful over all the worlds) so that He would reject some of them – the polytheists – through others – the Muslims.

252. (That) means these verses – (are the verses of Allah which We recited) or narrated – (to you) O Muhammad (correctly) (and indeed you are one of the messengers). The affirmation with “inna” and others: “you are not one of the messengers” and others, in order to reject the statement of the disbelievers against him who said: “You are not one of the messengers”.

JUZ 3

253. (The messengers) is the mubtada’, while the khabar is – (We favored some over others), i.e. by giving them privileges not given to others.  (Some of them were spoken to by Allah) e.g. Moses – (and some of them He exalted -their position-) i.e. Prophet Muhammad (PBUH). – (several levels) over others, for example by the generalization of da’wah, the completion of prophethood, the priority of his Ummah over the rest of the Ummah, abundant miracles and innumerable privileges. – (And We gave Isa ibn Maryam several miracles and We strengthened him with the Spirit of the Qudus) i.e. Gabriel who accompanied him wherever he went. – (If Allah had willed) He would have guided all men and – (there would not have been killing among those who came after them) i.e. after the messengers, i.e. their ummah – (after coming to them some information) because of the disputes and mutual misleading among them.   (But they disputed) because of the will of Allah, (so some of them believed) meaning strong and fixed in faith – (and some of them disbelieved) like the Christians after the Messiah. – (If Allah had willed, they would not have been killed) as a confirmation – (but Allah does what He wills) i.e. guides whom He pleases and brings down whom He wills.

254. (O you who have believed, spend some of the sustenance We have given you) i.e. the zakah, – (before there comes a day when there will be no more trading) or ransom – (for it, nor friendship) that is familiar and beneficial, – , (nor intercession) without His permission, which is on the Day of Resurrection. According to one qiraat with the three words: bai’un, khullatun and shafa’atun preceding it. – (And those who disbelieve) in Allah or in what He has commanded, – (they are the wrongdoers) for putting Allah’s commandments out of place.

255. (Allah, there is no God) means that there is no real ma’bud or worship in this realm of existence, – (but He Who is the Ever-Living) means eternal again eternal – (and always governs) means constantly governs His creatures – (not drowsy) or complacent, – (and does not sleep). To Him belongs all that is in the heavens and the earth) as His possession, creation and servant – (Who can) means that no one can – (intercede with Him, except with His permission) in that regard to him. – (He knows what is before them) meaning before the creatures – (and what is behind them) meaning the affairs of this world or the affairs of the Hereafter, – (while they know nothing of His knowledge) meaning that humans do not know anything of what Allah knows, – (but only what He wills) for them to know through the revelation of the messengers. – (His Kursi encompasses the heavens and the earth) some say that it means His knowledge, some say His power, and some that the Kursi itself encompasses the heavens and the earth, because of its greatness, based on a hadith: “The seven heavens in the Kursi are not like seven dirhams thrown into a large vessel. – (And it is not hard for Him to take care of them) means to take care of the heavens and the earth – (and He is the Most High) so that He controls all His creatures, – (again the Greatest).

256. (There is no compulsion in religion) means to enter it. – (Verily, the right way is clear from the wrong way) means that it is clear by strong evidence and proofs that faith is the truth and disbelief is misguidance. This verse was revealed about an Ansar who had children whom he wanted to force to convert to Islam. (So whoever disbelieves in tagut) i.e. – devils or idols, used in the singular and plural – (and believes in Allah, then indeed he has grasped the knot of a firm rope) a firm cord (that will not break, and Allah is All-Hearing) of all speech – (All-Knowing) of all deeds.

257. (Allah is the Protector) or Defender (of those who believe, bringing them out of darkness) meaning disbelief – (into light) or faith. – (As for the disbelievers, their protectors are the devils who take them from light to darkness). It is mentioned here as ikhraj or expelling, sometimes as a counterpoint to His words: “brought them out of darkness”, or regarding the Jews who believed in the prophet before his resurrection, then disbelieved in him. – (They are the inhabitants of hell, they will remain therein).

258. (Did you not notice the man who argued with Ibrahim about his Lord) – (because he was given the kingdom by Allah) i.e. the king Namruz, who because of his power wanted to deny Allah’s bounty on him – (i.e. when) he became the badal of hajja – (Ibrahim said) when Namruz asked him: “Who is your Lord to whom you call us?” – (“My Lord is the one who gives life and death”) means “he creates life and death in the body.” (Ibrahim said). – Namruz said: – (I am the one who gives life and death) i.e. by killing and forgiving, so he called two men, one of whom he killed and the other he left alone. So when he saw that the king was a fool, – (Abraham said), rising to a clearer reason: – (Verily, Allah issues the sun from the east, so issue it) by you – (from the west.) Therefore, the disbeliever was perplexed and silent), unable to give an answer or excuse – (and Allah does not guide the wrongdoers) because of their disbelief, that is, guidance to the path of guidance.

259. (Or) have you not noticed – (the person) “kaf” is a mere addition – (who passed by in a land). The man’s name was Uzair and he passed by in Bayt al-Maqdis on a donkey carrying a basket of tin fruit and a bowl of grape juice – (whose walls had fallen down covering the roofs) i.e. after they had been destroyed by king Bukhtanasar. – (He said: “How can Allah revive this land after it has collapsed?”) because of his awe of His power – (So Allah put the man to death) and left him in death – (for a hundred years, then revived him) to show him how it was done. – (Allah said) to him: – (How long have you been here?) – (He said: “I have been here a day or half a day) because he began to sleep in the morning, then was put to death and brought back to life in the evening, so that he thought he would have slept all day. – (Allah, may He be glorified and exalted, says (interpretation of the meaning): “You have lived a hundred years, and behold your food and drink.”) Tin fruit and grape juice – (which have not changed), meaning that they have not spoiled, even though it has been a long time. The “ha” in yatasannah is said by some to be the original letter in sanaha, by others to be the letter of saktah, while according to one qiraat, it does not use “ha” at all – (and look at your donkey) how it is. Then he was seen to be a carcass, and his bones were white and in pieces. We did that so that you may know – (and We will make you a sign) of reviving – (for mankind. And look at the bones) of your donkey -. (how We brought it to life) is read with the leading nun line. Some read it with the line above the word nasyaza-yansyazu, while according to the qiraat with the line in front following zai nunshizuha which means We moved and We arranged, – (then We covered it with flesh) and when he saw that the bones were covered with flesh, even a spirit had been blown into it so that it whinnied. – (So when it became clear to him) this was so by the witness of the eyes – (he said: “I am sure) based on my vision – (that Allah is over everything”). According to one qiraat ilam or “know”, which means a command from Allah to him to realize.

260. (And) remember when Abraham said: “O my Lord, show me how You bring the dead to life.” Allah’s Word) to him: – (Do you not believe?) in My power to bring life? He asked him, knowing that he believed in it, so that he would give an answer to his question and the listeners would understand what he meant – (“I believe”, he said) – (but) I asked him – (so that) my heart would be calm and at ease because of the testimony combined with the proof – (His words: “Take four birds and tame them for yourselves) with “sad” in the bottom line and the front line meaning tame them for yourselves, then cut them into pieces so that IN the flesh and feathers are mixed. – (Then put them on every hill) that lies in your land – (some of them, then call them) to you – (surely they will come to you quickly) or immediately. – (And know that Allah is All-Mighty) so that there is nothing that He does not control – (again All-Wise) in His deeds. So he took a peacock, an eagle, a raven, and a rooster, one each, and did as he had been commanded, holding the head of each, and then he called out to them until they flew out to meet the group until they were complete, and then to the head that was in his hand.

261. (The similitude or nature of the sustenance of – (those who spend their wealth in the way of Allah) meaning in obedience to Him – (is like a seed that grows seven stalks, on each stalk a hundred seeds). In the same way, their spending becomes 700 times more. – (And Allah multiplies) much more than that – (for whom He wills, and Allah is Comprehensive) of His bounty – (again All-Knowing) who should have the multiplied reward.

262. (Those who spend their wealth in the cause of Allah, then they do not accompany what they spend with insults) towards the giver, for example by saying: “I have done you a favor and covered your needs” – (or hurt – the feelings of) the person concerned, for example by mentioning the matter to those who do not need to know and so on – (they will be rewarded) in return for their spending – (in the sight of) their Lord. There will be no fear for them, nor will they grieve) i.e. in the Hereafter.

263. (A good word) or sweet speech and gentle rejection of the supplicant – (and forgiveness) to him for his insistence or behavior (is better than charity accompanied by hurt feelings) by reviling or nagging him. – (And Allah is All-Rich) so that He does not need the charity of His slaves – (and All-Merciful) by withholding punishment from the one who insults and hurts the supplicant.

264. (O you who believe, do not nullify your alms) i.e., their rewards (by mentioning them and hurting the feelings) of the recipient so that they are nullified – (like a person) i.e., like the nullification of the alms of a person who – (spends his wealth for the sake of showing off to people) i.e., to gain the praise of people (and he does not believe in Allah and the Last Day) i.e., a hypocrite – (So his example is like that of a smooth stone with earth on it, (And he did not believe in Allah and the Last Day) i.e. the hypocrites – (So his example is like a smooth stone that has soil on it, then a heavy rain falls on it) – (so that it becomes smooth without any soil on it. – (They have no control). This sentence is a metaphor for the hypocrites who spend their wealth in order to gain the praise of people. The pronouns here indicate the plural, since the meaning of allazi also includes them – (none of the fruits of their labor) that they have done, meaning their reward in the Hereafter, is like a smooth stone that is hit by rain until the ground is washed away. (And Allah does not show those who disbelieve).

265. (And the example of) the spending of – (those who spend their wealth to seek) or obtain – (the pleasure of Allah and for the firmness of their souls) means to ensure the reward, unlike the Hypocrites who do not expect it at all because they do not believe in it by nature – (like a garden or park – (in a rabwah) or rubwah, meaning a high, flat plain – (hit by heavy rains, so that it gives. , rikan) means to produce – (its fruit) or its crops (double) or in multiples. – (If not watered by heavy rain, then by drizzling rain) which is adequate due to its high location. because of its high location. Strictly speaking, it will still bear its fruit, even if the rain that falls on it is heavy or light. The same is true of the aforementioned sustenance, in the sight of Allah it continues to grow, whether it is little or much. – And Allah is All-Seeing of what you do) and will reward you in the best way.

266. (Would that one of you had a garden – (of dates and grapes, under which rivulets flow, and in which are) fruits – (of various shades and) indeed – (old age comes) – so that he becomes weak and is no longer able to work, – (while he has offspring who are weak) young children who are still in his care. – (Then – suddenly the garden was blown by a strong wind) or typhoon – (which contained fire until it burned). So the man lost his garden in a time of great need, leaving him with his children in a state of confusion and helpless despair. This is a metaphor for the one who spends his livelihood out of pride and boasting about himself, i.e. about his emptiness and uselessness when he needs it most in the Hereafter. The question here means no. Ibn ‘Abbas (may Allah be pleased with him) said that this analogy is for a person who used to be fond of doing good deeds, but was tempted by the devil and turned to evil deeds that burnt up his previous deeds. – (Thus) as He explains what we have mentioned (Allah also explains His verses to you so that you may think about them) so that you may learn from them.

267. (O you who have believed, spend) i.e. pay zakaah – (some of the good) of – (the fruits of your labor) in the form of wealth – (and some of) the good of – (what We bring forth from the earth for you) in the form of grains and fruits – (and do not deliberately) take – (the rotten) or the bad – (thereof) i.e. of the mentioned, (and do not deliberately) take – (what is rotten) or bad – (from it) meaning from those mentioned, then – (you give it out for zakaah) being the “thing” of the damir found in your tayammamu, (while you yourself do not want to take it) meaning the rotten one, if it were a right that must be given to you pretending not to know or not to see its rottenness, then how dare you give it in order to fulfill the right of Allah! – (And know that Allah is All-Rich) so that He does not need your maintenance (except by closing your eyes to it) meaning that – (again All-Praised) in every condition and situation.

268. (Satan promises you poverty) means to frighten you with poverty if you give zakaah, so be wary – (and tells you to be miserly) to be miserly and withhold zakaah – (whereas Allah promises you) by spending – (forgiveness from Him) of your sins – (and bounty, i.e. sustenance as a substitute for it – (and Allah is All-Wise) His grace – (again All-Knowing) of those who spend.

269. (Allah gives wisdom) meaning useful knowledge that can encourage man to work and create – (to whom He wills, and whoever is given wisdom, then indeed he has been given much good) because wisdom will lead him to eternal happiness (And there are none who can take lessons). The original ta’ was added to zal to become yazzakkaru, – (except those who are wise).

270. (Whatever alms you spend) meaning zakat or charity you pay – (and whatever vows you make) and fulfill them exactly – (then surely Allah knows it) and will reward you accordingly. (Those who withhold zakah and do not fulfill vows or give alms out of place, only to disobey Allah, (have a defender) who will protect them from the punishment of Allah.

271. (If you reveal) or show publicly – (alms) i.e. those that are circumcised – (then it is good). – (On the other hand, if you hide it) or keep it secret – (and give it to the poor, it is better for you) than showing it and giving it to those who can afford it. As for the obligatory charity, it is better to show it so that it will be followed by people and to avoid false accusations. The obligatory charity or zakaah is given only to the poor. – (And Allah will erase) reads with a ya’ and a nun and uses a dead line because it is put on fahuwa and can also be with a leading line because of its position – as a mubtada’ – (of you some), min for tab’id means showing some – (your mistakes. And Allah is All-Knowing of what you do) means delving into what is hidden, not unlike the visible or the outward.

nothing is a secret to Him.

272. When the Prophet (SAW) forbade giving alms to polytheists so that they would convert to Islam, it was revealed: – (It is not your duty to guide them) i.e. to make people enter Islam, because your duty is only to convey, – (but it is Allah who guides whom He wills) to get guidance to enter it – (And whatever good you spend) i.e. in the form of wealth – (then for yourselves) because the reward is for you – (And you do not spend anything except for the pleasure of Allah) i.e. His reward and not for anything else such as worldly possessions. This sentence is a news sentence, but it means prohibition, so it means: “And do not spend anything … and so on”. – (And whatever money you spend, it will be given to you in moderation) means the reward – (and you will not lose. kan) means that the amount will not be reduced in the least. The second sentence reinforces the first.

273. (It is for the needy) becomes the predicate or khabar of the subject or mubtada’ that is omitted which is thought to read: “The alms are for …” – (who are bound in the way of Allah) means those who devote themselves exclusively to jihad. These were the Sufis, 400 muhajirin, who were devoted to the Qur’an and were waiting for the opportunity to go out with the army. (They could not do business) or travel (on the earth) to trade and earn a living because they were busy in the struggle. – (Those who do not know think of them) by their outward appearance – (they are rich because they refrain from begging) because they are reluctant and do not want to raise their hands, – (you know them) O mukhatab – (by their signs) or characteristics such as tawadu or humbleness and traces of fatigue (They do not want to ask people) for anything – (by urging) meaning that by nature they do not want to ask, so it is unlikely that they will urge. – (And whatever good wealth you give away, surely Allah knows it) and will reward you.

274. (Those who spend their wealth, night or day, secretly or openly, they shall have their reward with their Lord; they shall not fear nor grieve for them.)

275. (Those who eat usury) means taking it, and usury is the addition in transactions with money and foodstuffs, both as to amount and as to time, (do not rise) from their graves – (except as a demon-possessed person rises due to a madness) that attacks them, minal massi is related to yaqumuna. – This is because they said that buying and selling is like riba (usury) in the matter of its permissibility. The following is the opposite of what they said in opposition, so Allah’s word rejects it: – (whereas Allah has made sale and purchase lawful and usury unlawful). So whoever comes to him (i.e., reaches him) with a lesson or advice (from his Lord and stops), i.e., does not eat usury any more (then he is entitled to what is past), i.e., before the prohibition came, and he is not required to give it back (and his business) in forgiving it is up to Allah. And those who repeat it and continue to equate it with buying and selling in terms of its permissibility (then they are the inhabitants of Hell, and they will abide therein).

276. (Allah destroys usury) by reducing it and removing its blessings – (and nourishes charity) means increasing and expanding it and multiplying its reward – (and Allah dislikes every disbeliever) who legalizes usury – (again sins much) means who disobeys by eating usury so that he will receive His punishment. (Verily, those who believe and do righteous deeds, and establish prayer and pay the zakat, for them will be a reward with their Lord; there will be no fear for them, nor will they grieve).

278. (O you who have believed, fear Allah and forsake) i.e. avoid – (the residue of usury, if you believe) in truth, because the characteristic of the believer is to follow the commands of Allah. This verse was revealed when some of the Companions were still charging usury in the past, even though usury had been prohibited.

279. (If you will not do it) i.e. what is commanded, – (then know) the coming – (of the invasion of Allah and His Messenger) against you. This verse contains such a severe threat to them that when it was revealed, they said: “We have no power to overcome the invasion!” – (And if you repent) i.e. stop it, – (then for you is the principal) or capital – (of your property-so that you do not wrong) by taking extra – (nor are you wronged) by accepting less.

280. (And if he) i.e. the debtor – (is in difficulty, then give him a respite) i.e. delay the payment – (until he is able) read maisarah or maisurah. – (And if you give it in charity), it is read with tashdid, that is, after adding ta’ to the original in the sad to become tassaddaqu, also without tashdid until it is read taqaddaqu, that is, after removing ta’, while the meaning is to give charity to the person in distress by relieving him of the debt – either in part or in whole – (that is better for you, if you know) that it is good, so do it! In a hadith: “Whoever gives respite to a person in distress or relieves him of a debt, Allah will protect him in His shade, when there will be no shade but His” (narrated by Muslim).

281. (And fear a Day to which you will be returned) is used for maful, whereas if it were used for fa’il, it would read tasirun, meaning to walk – (to Allah on that Day) i.e. the Day of Resurrection – (then it will be fulfilled) on that Day – (to every soul) the recompense for – (what it has done) whether good or evil – (and they will not be wronged) by diminishing its good or increasing its evil.

282. (O you who have believed, when you enter into debts and credits), i.e., transactions such as buying and selling, renting, debts, etc., – (on a non-cash basis) such as loans or orders – (for a specified time) or known, – (then write it down) for confirmation and to eliminate disputes later. – (And let it be written down) – (between you by a writer with justice) means correctly without increasing or decreasing the amount of the debt or the amount due. – (And do not be reluctant) or object – (the writer) to – (write it down) if he is asked, as Allah has taught him) meaning that He has given him the gift of writing, so he should not be stingy in contributing it. “Kaf” here is related to ya’ba. – (So let him write it down) as a confirmation – (and let the debtor recite it) because he is the witness, so let him acknowledge it so that he may know his obligation. – (And let him fear Allah his Lord) in reciting it – (and do not deduct from it) meaning from the debt – (even a little). And if the debtor is ignorant) or extravagant – (or weak – his condition -) to estimate because he is too young or too old – (or he himself is unable to estimate it) because he is dumb or does not know the language and so on, (then let it be estimated by his guardian) such as the father, the trustee, the caretaker or the interpreter – (truthfully. And let the debt be witnessed) by – (two witnesses among your men) meaning two Muslims who have reached puberty and are free. – (If they are not) that is, the two witnesses – (two men, then a man and two women) may be witnesses – (of witnesses whom you like) because of their religion and honesty. The women witnesses are to be multiple (so that if one forgets) the testimony due to their lack of intelligence and weak memory, – (then the other – i.e. the one who remembers – will remind his companion) i.e. the one who forgot. Some read tuzkir and some with tashdid tuzakkir The number of izkar takes the place of the illat, meaning to remind him if he forgets or is on the verge of forgetfulness, because that is the cause. According to one qiraat, in syartiyah is the bottom line, while tuzakkiru is the front line in response. (And let not the witnesses be reluctant if) ma in addition – (they are called) to bear and give testimony – (and do not be weary) or bored – (to write it down) means the debts that you witnessed, because many people feel weary or bored – (whether small or large) a little or a lot – (until the time) means until the deadline for paying it, being the case of the damir found in the taktubuh. – (Such is the case) i.e. these letters – more just in the sight of Allah and more confirming of the testimony) i.e. more helpful in setting it straight, because of the evidence that reminds of it – (and closer) i.e. less likely – (not to cause you doubts) i.e. about the amount of the debt and its maturity. – According to one qiraat, with the above line until it is the khabar of takuna, while the isim is the pronoun attijarah – (which you execute among yourselves) means that which you hold and does not have a term – (then there is no sin on you if you do not write it down) means the goods that are traded.

 (and testify when you buy and sell) because this will avoid disputes. (And let not the writer and the witness – meaning the debtor and the debtor – make it difficult or difficult), for example by changing the letter, or not wanting to be a witness or write it down, nor should the one who has the money burden the writer with things that should not be written down or witnessed. – (And if you do) what is forbidden, – (then surely it is an unrighteousness) means going out of obedience which is not at all proper – (for you, and fear Allah) in His commands and prohibitions – (Allah teaches you) about the interests of your affairs, this lafaz becomes the hal of the fi’il which is expected, or it is a new sentence.  (And Allah knows all things).

283. (If you are on a journey) i.e. while incurring debts – (and you do not have a scribe, then let there be a security) some read ruhunun as the plural of rahnun – (which is held) that strengthens your trust. The Sunnah states that collateral is permissible when there is a resident and a writer. Hence he attributed it to the pledge, because the trust in it is stronger, and he said: “and a security that is held”, indicates that the security must be held and considered adequate even if the borrower or his representative is not present. – (But if some of you trust others), i.e. the debtor to the debtor for his debt and he is unable to provide collateral – (then let the one who is trusted fulfill), i.e. the debtor – (his trust), i.e. let him pay his debt – (and let him fear Allah his Lord) in paying his debt. – (And do not conceal your testimony) if you are called upon to give it. (And whoever conceals it, then he is a sinner in heart). (And whoever conceals it is a sinner of the heart). It is mentioned here because the heart is the place of testimony and also because if the heart sins, it will be followed by the rest, so that it will receive the punishment experienced by all the members of the body – (And Allah knows all that you do) so that nothing is hidden from Him.

284. (To Allah belongs what is in the heavens and what is on the earth.) And if you reveal or give birth (to what is in your hearts) of evil and plans to commit it (or you conceal it) i.e. keep it secret (it will surely be judged) i.e. revealed (by Allah) on the Day of Resurrection. – (Then Allah forgives whom He wills) to be forgiven, (and tortures whom He wills) to be tortured. These two verbs can be connected in the conditional answer with the dying line, and can also be with the preceding line with the approximation: fahuwa (And Allah is All-powerful over all things), including taking account of you and giving you your reward.

285. (Have believed) means to justify – (the Messenger) i.e. Muhammad – (in what was sent down to him from his Lord) i.e. the Qur’an, likewise – (those who believe), ma’tuf or attributed to the apostle – (all of them), the tannin being a substitute for the mudafilaih – (believe in Allah, His angels, and His books) some read in the plural and some in the mufrad or singular (and His apostles) they say: – “We make no distinction between any of His messengers) until we believe in some and disbelieve in others, as do the Jews and Christians. – (And they say: “We hear”) i.e. what is commanded to us is accompanied by acceptance – (and we obey”) and we supplicate: – (“Forgive us, O our Lord, and to You we return”) i.e. with the resurrection. When the previous verse was revealed, the believers complained of their misgivings and fears, and they felt heavy at the time of reckoning, so the verse was revealed:

286. (Allah does not burden a person except according to his ability) means just what he can afford. (He gets from what he works) in the form of virtue, that is, his reward – (and he also gets from the result of his evil), that is, his sin. So a person does not receive punishment for what he has not done, but only for wishful thinking and daydreaming. They pleaded: – (“O our Lord, let us not be punished) with punishment (if we forget or err), that is, with unintentional abandonment of the truth, as those before us were punished. In fact this has already been revoked by Allah for this Ummah, as the hadith explains. This request is an acknowledgment of Allah’s favor. – (O our Lord, do not impose on us a heavy burden) that we will not be able to bear – (as You imposed on those who were before us) i.e. the Children of Israel in the form of suicide in repentance, giving a quarter in Zakat and scraping the unclean places. – (O our Lord, do not impose on us what we are not able to bear) or are not strong – (we bear it) in the form of duties and trials. – (Forgive us) or expiate our sins – (forgive us and have mercy on us): in mercy there is a continuation or addition to forgiveness, – (You are our defender) meaning the leader and manager of our affairs (so help us against those who disbelieve) namely by upholding the argument and giving victory in regulations and battles with them, because the characteristics of a maula or defender is to help his men against their enemies. In a hadith, it is stated that when this verse was revealed and recited by the Prophet (PBUH), after each sentence the answer was given – by Allah SWT – : “You have fulfilled!”  

3, SURAH ALI-IMRAN

(IMRAN’S FAMILY) Madaniyyah,

200 verses after Surah Al-Anfal

In the name of Allah, the Most Gracious, the Most Merciful.

1. (Alif lam mim), Allah knows best what this means.

2. (Allah, there is no God but He, the Ever-Living, the Self-Sustaining).

3. (He has revealed to you, Muhammad – the Qur’an, containing – (the truth) in all its messages, (confirming the books that were before it) meaning the books that were revealed before it – (and He has also revealed the Torah and the Gospel).

4. (Before) means before the Qur’ān was revealed, and the Sura (is a guide) means that it is a guide from going astray (for mankind) for those who follow these two books. In the Torah and Injil, the word anzala is used for “sending down”, whereas in the Qur’ān, nazzala means gradually, unlike the Torah and Injil which were sent down all at once – (and He also sent down-Al-Furqan) means the book that separates the right from the wrong, and it is mentioned in its entirety. – (Verily, those who disbelieve in the verses of Allah, such as the Qur’an and others, – (for them is reserved a severe punishment, and Allah is All-Mighty) over all affairs so that nothing can prevent Him from fulfilling His good and bad promises – (and has a punishment) means a severe punishment for the disobedient, which no one can do.

5. (Verily, for Allah there is nothing hidden) among these existent things – (neither in the earth nor in the heavens) because of His knowledge of what is found in the entire world, whether it is a whole or a part, and this is privileged to mention it because the senses cannot go beyond it.

6. (It is He who forms you in the womb as He wills) whether to be male or female, white or black, and so on. – (There is no God but He who is the Most Powerful) in the kingdom: (and Wise) in His actions and deeds.

7. (It is He who sent down to you the Qur’ān, among whose contents are verses that are muhkamat) clear in meaning and purpose – (these are the main points of the Qur’ān) i.e. those that are to be guided in determining the rulings, – (while others are mutasyabihat) not clearly understood in meaning such as the beginnings of letters. All of them are referred to as muhkam as in His words: uhkimat ayatuh meaning there is no flaw or reproach, and mutasyabih in His words. Kitaban mutasyabiha means that some equal others in beauty and truth. (As for those in whose hearts there is a tendency to misguidance) to deviate from the truth, – (so they follow the mutasyabihat verses to stir up fitnah) among the ignorant by plunging them into matters of doubt and obscurity of understanding – (and for the sake of seeking its interpretation) its interpretation, – (whereas no one knows its interpretation) its interpretation, – (except Allah) Himself – (and those who are deep) broad and firm (knowledge) becomes the mubtada, while the khabar: – (They say: We believe in the mutasyabihat verses), that they are from Allah, but we do not know what they mean – (All of them) both the muhkam and the mutasyabih – (are from our Lord, and no one learns). The “ta” that was originally in the zal is added to the zal so that it reads yazzakkaru, – (except for those of understanding) who are willing to think. They also say this when they see those who follow them.

8. (“Our Lord, do not mislead our hearts”), do not mislead us from the truth by searching for interpretations unworthy of us as they did – (after You have guided us) guidance towards the right thing – (and grant us from Your side mercy) firmness of heart, – (for You are the Bestower) of bounty.

9, (Our Lord, surely You will gather the people) gather them – (for a day) meaning on a day – (on which there is no doubt) or doubt – (on it), namely the Day of Resurrection, then You will reward their deeds as You have promised. – (Verily, Allah does not break His promise) i.e. His promise about the time of resurrection. There is a transition of speech here, and it may be a word of Allah. The purpose of such supplications is to show that their focus is on the Hereafter. That is why they ask to be guided by Allah and to be rewarded for it. Narrated by Shaikhan through Aisha r.a. she said: “The Messenger of Allah (SAW) recited the verse “It is He who has revealed to you the Book, among whose contents are the muhkamat verses … and so on”, then he said: “When you see those who follow the mutasyabihat verses, they are the ones mentioned by Allah, so beware of them!” It was also narrated by Tabrani in Al-Kabir through Abu Musa Al-Ashari, that he heard the Prophet (SAW) say: “There is nothing that I fear for my Ummah except three things” and then he mentioned: “That it is made easy for them to learn the Quran, but the believer seeks the interpretation of the mutasyabihat, but no one knows its interpretation except Allah”, while those who are knowledgeable say: “We believe in it, it is from our Lord, and it is not only the people of understanding who are warned,” and so on.

10. (Verily, the disbelievers, their wealth and their children cannot resist Allah) i.e. His punishment – (even) a little, and they are the fuel of His fire.

 (and they are the fuel of the Fire) read wagud, the material for burning.

11. (Like the customs of the people of Pharaoh and those before them) such as the people of ‘Ad and Samud, (they denied Our verses until Allah destroyed them) He destroyed them – (because of their sins). This statement interprets the previous one. – (And Allah is very severe in His punishment). The following verse was revealed when the Prophet (SAW) called the Jews to Islam upon his return from the battle of Badr, to which they replied: “Do not be deceived by the killing of the Quraysh hordes who were chaotic and did not know how to handle weapons”.

12. (Say) O Muhammad – (to the disbelievers) the Jews, – (You will suffer defeat) using ta’ and ya’, in this world by being killed, taken captive and paying tribute. That has already happened – (and will be gathered) also using ta’ and ya’, in the Hereafter – (to the hell of Jahannam) and enter it – (and Jahannam is the worst of dwellings).

13. (Verily, for you there is a sign) or a lesson, i.e. you are mentioned for explanation – (of two groups) two tribes – (who met) on the day of Badr to fight – (one group fought in the cause of Allah) to obey His commands, i.e. the Prophet (SAW) and his companions. They were 313 men including some horsemen, six iron helmets and eight swords, while most of them were on foot – (and others were disbelievers, who saw them) meaning the Muslims – (twice as many as them) meaning that the number of Muslims seemed to be more than their number of approximately one thousand men, – (i.e. sight with the eyes) meaning according to external sight. This includes Allah’s help to the Muslims who were few in number. – (And Allah supports) strengthens – (with His help whom He likes) to help. – (Verily in such a thing) means what is mentioned above (a lesson for those who have eyes of the heart). Why do you not learn from it and believe?

14. (He has made beautiful in the sight of man the love of lust), that is, the things that are desired and loved by lust, as a temptation from Allah or a temptation from the devil, – (viz: (in gold, silver, handsome horses) or good – (livestock) i.e. camels, cows, and goats, – (and fields) or crops. – : (These are the pleasures of life in the world) in the world people live in pleasure with their wealth, but then it disappears or leaves, (and in the sight of Allah is a good return) i.e. paradise, so that is what should be coveted and nothing else.

15. (Say) O Muhammad to your people: – (Would you like me to tell you) I will tell you – (What is better than this?) i.e. what is mentioned of the various desires, and the question here means confirmation. (For the pious) who guard themselves against polytheism – (in the sight of their Lord) being the khabar, while the mubtadanya: – (Paradise with rivers flowing underneath them) means that they are destined to be eternal – (in it) if they enter it – (and the wives are purified) from menstruation and other things that are considered dirty – (and pleasure) some read ridwan and some rudwan means a lot of pleasure – , (from Allah and Allah is All-Seeing) means All-Knowing – , (of His slaves), they will be rewarded according to their deeds.

16. (Those who), being the na’at or badal of the previous “people” – (prayed): “O – (our Lord, we have indeed believed) in You and Your messenger – (so forgive us our sins and protect us from the punishment of Hell!”)

17. (Those who are steadfast) following the commandments and avoiding disobedience, being na’at, – (who are true) in faith, (who obey) Allah, – (who spend their wealth) who give in charity, – (and who seek forgiveness) to Allah by saying: “O Allah, forgive us” – (at suhoor) meaning at the end of the night. It is mentioned here specifically, because that is the time when people usually let their guard down and sleep soundly.

18. (Allah bears witness) means explaining to His slaves with proofs and verses – (that there is no God) i.e. that there is no one to be worshipped in this existence rightly (but Him, and) bears witness to that as well (the angels) by their confession, – (and the people of knowledge) from among the prophets and the believers, either by belief or by words, – (establishes justice) by governing His creatures. The mansub is due to its position as a “thing”, while the amil is the overall meaning, namely that only Allah rules His creatures with justice. – (There is no God but He) is repeated to reinforce the previous statement – (the Mighty) in His kingdom – (again Wise) in His actions and creations.

19. (Verily, the religion that is pleasing – (in the sight of Allah) is the religion – (Islam) which is the Shari’ah brought by the messengers and built on the basis of monotheism. One qiraat reads anna as a badal of inna, which is a badal of isytimal. – (Those who were given the Book) i.e. the Jews and Christians, do not dispute in religion, some of them recognizing that they are the monotheists, while others disbelieve – (except when knowledge comes to them) of monotheism because of the disbelievers – (among themselves, whoever disbelieves in the verses of Allah, then surely Allah is swift in His reckoning) i.e. His retribution.

20. (If they contradict you) O Muhammad in matters of religion, – (then say) to them: – (“I submit my face to Allah”) means I submit and obey Him, I – (and those who follow me), the face is mentioned specifically, because of its noble position, so the others are better for submission. – (And say to those who were given the Book) i.e. the Jews and Christians – (and those who do not know how to read and write) i.e. the polytheistic Arabs: – (“Do you want to enter Islam?”). (If they enter Islam, then indeed they have been guided) from the error (and if they turn away) from Islam, – (then your duty is only to convey) the message mandated to you – (and Allah is All-Seeing of His slaves), then He will reward them for their deeds. The following verse is before the revelation of the command to fight.

21. (Those who disbelieve in the verses of Allah and kill) in one qiraat yugatiluna which means “to fight” – (prophets without just cause, and kill those who enjoin justice among men): these are the Yahu di. It is narrated that they killed 43 prophets, and 170 of their followers avenged their deaths, – (then exhort them) means inform them – (of a painful punishment) painful. Mentioning “rejoice” is an insult to them, and the khabar inna is entered by fa, because the isim inna, which is an isim mausul, is similar to a condition.

22. (They are the ones whose deeds will be nullified or invalidated), the good deeds they have done, such as giving charity and keeping in touch – (in this world and in the Hereafter), so that they will not be considered, because they did not fulfill the conditions – (and they will have no helpers) who will protect them from this punishment.

23. (Have you not seen) or noticed – (those who were given part of the Book) i.e. the Torah (they were called) to be “hal” – (to the Book of Allah to determine the law among them, then some of them turned away and they rejected it) i.e. did not accept its ruling. This verse was revealed regarding the Jews: Two of them committed adultery and approached the Prophet (peace be upon him) and he sentenced them to stoning. They refused and then the Torah was shown to them, and it was indeed written in it, so the punishment of stoning was carried out. As a result, they became angry.

24. (That) i.e., turning away and refusing – (because they said) due to their saying: – (We will not be touched by the fire of Hell except for a few days), only 40 days, i.e., as long as they worship the calf, then it will be stopped against them. – (They are deceived in their religion) with regard to His words: – (by what they invented) in the form of their speech.

25. (Then what will be their condition – (if We gather them together for a day) i.e. on a day (of which there is no doubt) i.e. the Day of Resurrection – (and it will be completed for each one) whether from among the People of the Book or otherwise, to receive the recompense of – (what he has worked for), whether he has done good or evil, – (and they) the people – (are not wronged) with less good or more evil. The following verse was revealed when the Prophet (SAW) promised his people that he would hand over the Persian and Roman empires, so the hypocrites said: “Far… impossible…!”

26. (Say: “O Lord”) or “O Allah” – (who has the kingdom, You give the kingdom to whom You will) among Your creatures – (and You take away the kingdom from whom You will. You glorify whom You will) by giving him that glory, – (and You humiliate whom You will) by depriving him of it. – (In Your hand are all the good) as well as all the evil, meaning in Your power are they. – (Indeed, You are omnipotent over all things).

27. (You inserted the night into the day, and You inserted the day into the night) so that the length of both would increase, as much as the length of the other would decrease – (You bring forth the living from the dead) e.g. man from – sperm and birds from eggs (You bring forth the dead from the living, and You give sustenance to whom You will without counting) meaning vast and very much sustenance. ,

28. (Let not the believers take the disbelievers as leaders) who will control them (by abandoning the believers Whoever does so) means taking them as leaders, – (then it is not included in) the religion – (of Allah at all except when guarding something you fear from them) means that if there is something you fear, you can have close relations with them, but only in the mouth and not in the heart. This was only before Islam became strong and prevailed in a country where they were a minority – (and Allah warns you against Himself), meaning His anger if you take them as leaders, – (and only to Allah do you return) until you will be rewarded by Him.

29. (Say) to them: – (If you conceal what is in your bosoms) in your hearts in the form of a close relationship with them – (or you reveal) outwardly – (it will certainly be known to Allah, and) He (knows what is in the heavens and what is on earth, and Allah is omnipotent over all things), among which is the torment of those who take the disbelievers as leaders.

30. (On that Day, each person will know what he has done – (of good) will be brought before him, and what he has done – (of evil) will be the mubtada’ and the khabar: (he wishes that there were a long time between him and that day) so far that he would never reach it. (And Allah warns you of Himself) is repeated for emphasis: – (And Allah is Merciful to His slaves). The following verse was revealed when they said:

“We do not worship the idols, but out of love for Allah, we intend that they should draw us nearer to Him.

31. (Say) to them, Muhammad: – (“If you truly love Allah, follow me, and Allah will love you) meaning that He will reward you – (and forgive your sins, Allah is Forgiving) to the one who follows me, regarding his sins that have occurred before – (again Merciful) to him.

32. (Say) to them: – (“Obey Allah and His Messenger) concerning the monotheism He has commanded. (If they turn away) or deviate from obedience, – (then surely Allah dislikes those who disbelieve). Here there is a placement of zahir in place of mudmar, because it should be la yuhibbuhum so that the sentence means that He will torment them.

33. Allah chose Adam, Noah, the family of Abraham, and the family of Imran (among the people of the world) by making prophets from their children and descendants.

34. (i.e. a progeny of which some are from) another progeny. – (And Allah is All-Hearing, All-Knowing).

35. (-And remember when Imran’s wife) Hanah grew old and longed for a child, so she prayed and found herself pregnant: “O – (my Lord, verily I vow) to make – (for You this womb in my belly as a pious child and free) from the interests of the world, solely in service to Your holy house (therefore accept from me, verily You are All-Hearing) of prayers – (again All-Knowing”) of human intentions and goals. At that time his wife was pregnant and Imran died.

36. (When she gave birth to her child) it turned out to be a girl, whereas she had hoped for a boy, for it was only boys that were usually dedicated, – (so she said) expressing regret: “O – (my Lord, I have indeed borne a daughter, and Allah knows better) knows – (what she has borne), the words of Allah Ta’ala which are an interruption to this news. According to one qiraat with ta’ line in front of the dammah: wada’tu , (and the son is not) what he asked for – (similar to the daughter) that his Lord gave him, while his intention is to dedicate her to the service of religion. As is well known, a female child is not suitable for this purpose due to her physical weakness, her aura, her menstrual period and so on. – (“I have named her Maryam, and I have protected her and her children from the accursed devil”) or expulsion. In a hadith it is stated: “No infant is born but the devil touches him at the time of his birth so that he cries out with a loud voice, except Maryam and her son.” -Riwayat Shaikhan.

37. (So his Lord accepted her) accepted Maryam as a vow from her mother – (with good acceptance and educated her with good education). In addition to her moral education, Allah also took care of her physical growth, so that in a day her size increased as if in a year. His mother brought him to the priests who guarded the Bayt al-Maqdis, and said: “Accept this child of your Lordship”. They vied with each other to accept her as a ward, for she was the daughter of their Imam. Zacharias said: “I have more right to her, because her aunt lives with me.” “Not until we first draw lots”, they said. So they, 29 in number, went to the Jordan, and each of them threw his quiver or arrow into it. The one whose galam did not float away and come up to the surface of the water was the one who had the better right to be his guardian. It was Zacharias’ galam that did not float away and come up to the surface, so he took Maryam into his care, and made for her a room in the mosque with a staircase that she could not climb except by herself. Zacharias brought her food and drink and ornaments, so in winter she found the fruits of summer, and in summer the fruits of winter, as Allah says: – (and He made her under the care of Zacharias). According to one qiraat, tashdid is used so that it reads wa kaffalaha, while the reference to “Zakaria” is some long and some short. The one who brought the fruits is Allah SWT. – (Every time Zacharias entered to meet her in the mihrab) which is the most noble room in a mosque (he found food by her side, he said: “Maryam, where did you get this food?” She replied:) while she was still a child – (“It is from Allah) which he brought to me from Paradise”. – (Verily, Allah gives sustenance to whom He likes without hardship) i.e. abundant sustenance obtained without risk and hardship.

38. (It was there) meaning when Zacharias saw that he was an old man, and his family had disappeared and passed away, (so Zacharias prayed to his Lord) i.e. when he entered the mihrab for prayer in the middle of the night – (he said: “My Lord, grant me from Your side good offspring) meaning righteous children, – v (surely You are All-Hearing) and grant – (the prayer) of supplication.

39. (Then he was called by an angel) i.e. Jibril – (while he was standing praying in the mihrab) i.e. the mosque – (that) it should be bi-anna and according to one qiraat biinna by estimating Igalat i.e. the angel said – (Allah gives you glad tidings) some use tashdid some do not – (with Yahya confirming the sentence) that came – (from Allah) i.e. confirming Prophet Isa that he is a created spirit of Allah. It is called a sentence because ja was created through the sentence kun, meaning “be you” – (Being a co-leader), – (and able to restrain his desires) especially sexual desires (and a prophet from the descendants of the righteous). According to the narrations he never committed a single wrong and had no desire to do so.

40. (Zacharias said: “O my Lord, how shall I have a son) or sons, – (while I am very old) meaning that I am getting very old, 120 years old – (and my wife is barren) she is 98 years old. – (And my wife is barren) she is 98 years old. (And my wife is barren) God created a son from the husband’s wife’s lord – (God does what He wills) for there is nothing that He cannot do To prove this great power, Zacharias was inspired with a question to answer. When he was desperately longing to meet the child that was announced.

41. (So he said: “O my Lord, give me a sign) or a sign that my wife is pregnant – (He said: “The sign is that you will not be able to speak with people) meaning that you will be prevented from conversing with them, but you will not be prevented from remembering Allah – (- for three days) and three nights, – ba (except by sign) or code – (and mention the name of your Lord as much as possible and glorify it) meaning pray – (in the evening and morning) at the end of the day and at the end of the night.

42. (And) remember – (when the angel) Gabriel said: – (“O Maryam, Allah has chosen you and purified you) from the touch of men – (and favored you over the women of the world).

43. (“O Maryam, obey your Lord) meaning submit, – and bow with those who bow) meaning pray with those who pray!”

44. (Such is) that which has been mentioned about Zacharias and Maryam – (are some of the unseen news) news of which you are ignorant – (which We revealed to you) O Muhammad – (while you were not present with them when they threw their arrows) into the water to draw lots (which of them would nurture) or educate – (Maryam. Nor were you present with them, when they were disputing) about her upbringing, so that you would be able to know and tell her story. You have come to know it only through revelation.

45. Remember – when the angel Gabriel said: “O Maryam, Allah has brought you glad tidings with a single sentence from Him”, meaning the birth of a son who was created with a single sentence – (his name was Jesus ibn Maryam), and his name was attributed to her to warn her that she had been born without a father, whereas her custom was to give birth without a father. The custom is to attribute children to their fathers – (one who is prominent) or influential (in this world) with prophethood – (and in the Hereafter) with intercession and a high rank. – (Along with one who is close) to Allah SWT.

46. (He talked with people while in the cradle) when he was a child and not yet ready to speak (and when he grew up, he was one of the righteous).

47. (Maryam said: “O my Lord, how is it possible for me to have a child when I have never been touched by a man?”) e.g. by marriage and so on. in (His words: – “So it is like that) i.e. creating your son without a father – (Allah creates what He wills.” When He wills to establish something) as in to create it, (it is sufficient for Him to say to it “Be”, then it becomes!) meaning that it is created.

48. (He will teach him) some reading with a nun and some with a ya’ – (the Book), writing – Wisdom, the Torah, and the Gospel).

49. (And) We shall also make him – (an apostle to the Children of Israel) when he is a child or when he reaches puberty. Gabriel blew into Maryam’s shirt pocket and she became pregnant. What happened next will be told later in Surah Maryam. As for Isa, when Allah raised him up as a messenger to the Children of Israel, he said to them: “Verily I am a messenger of Allah to you, and – (verily I) – (have come to you with a sign) proof of my truth – , (from your Lord) namely (that I) can – (create) make a shape – (for you from the ground like the shape of a bird), kaf being an isim maful, (then I blew on it), the damir “nya” returned to kaf or the shape of the bird, – (until it became a bird) according to one qiraat tairan – (with the permission of Allah) by His iradat. So He created for them the bat, for it is the most perfect of the birds. The bird flew, while they watched. After escaping their sight, the bat fell down and died to distinguish between the work of the creatures and the creation of God the Creator, and to make it known that perfection is only in God’s creation. – (And I will heal the one who is blind from his birth) meaning the one who is blind from the time he is born – (and the one who has the disease of baras /sopak). These two diseases are mentioned specifically because the wounds are incurable, while the Prophet Isa was resurrected at the time of the advancement of medical science. So in one day he managed to cure 50 thousand sufferers through prayer, provided they believed. – “By the will of Allah” he repeated to dispel the notion that he had divine attributes. So he brought to life his companion Azir, the son of an old woman, then a little girl of ten years old. They continued to live, even to the point of having offspring. Then he brought to life Sam the son of Noah, who died at the same time, (and I will tell you what you eat and what you store in your houses, but I have never seen it). So he told each man what he had eaten and what he would eat later. – (Indeed, in such things) i.e. in the events mentioned above – (are) signs for you, if you truly believe.

50. (And) I have come to you – (to confirm what was before me) that which came before me (in the form of the Torah and to make lawful for you some of what was forbidden to you) e.g. I made lawful the fish and the boneless birds. Some say all is made lawful, so that “some” means “all” – (and I have come to you with a sign from your Lord) he repeats it to strengthen and build confidence in it. (So fear Allah and obey me) i.e. regarding what you are commanded to do, i.e. to believe in Allah and obey all His commands.

51. (Verily, Allah is my Lord and your Lord, so worship Him! This) i.e. what I command you (is the straight path), but they deny it and do not believe in it.

52. (So when Jesus became aware of their disbelief) and they intended to kill him – (he said: “Who is willing to be my defender) my helper – Sd (to Allah) to establish His religion?” – (the Hawari said: “We are the defenders of Allah) meaning the helpers of His religion and these were the close friends of Jesus and the first to believe in him. There were twelve of them and hawari comes from the word hur, which means pure white. Some say that they were short people and always wore white clothes – (We believe in Allah and testify) O Isa – , (that we are Muslims).

53. (“O our Lord, we have believed in what You have revealed) i.e. the Gospel – (and we have followed the Messenger) i.e. Jesus, – (so record us among those who bear witness) to Your oneness and the truth of Your messenger”. The word of Allah:

54. (They spoke deceit) i.e. the disbelievers from among the Israelites against Jesus, pointing out the one who would kill him secretly – (and Allah avenged their deceit) by changing the face of a man like Jesus, so that they killed him, while he was taken up to heaven – (and Allah is the best of those who avenge deceit).

55. Remember – (When Allah said. said: “O Isa, surely I will bring you to the end of your life and raise you to Me) i.e. from the world without experiencing death – (and purify you) or keep you away – (from those who disbelieve and make those who follow you) i.e. who confirm your prophethood among the Muslims and Christians – (above those who disbelieve) you, (until the Day of Resurrection, then to Me you shall return, and I will decide between you what you have always disputed), that is, religious matters.

56. (As for those who disbelieve, I will torment them with severe punishment in this world) with murder, captivity and tribute – (and in the Hereafter with hellfire – (and they will have no helper) who will defend and defend them from the severe punishment.

57. (As for those who believe and do righteous deeds, Allah will complete), by using the ya and nun – (their rewards, and Allah dislikes the wrongdoers) meaning that Allah will torment them. It is narrated that Allah Ta’ala sent him a layer of clouds that carried him up. His mother clung to him and wept, so he said: “The Day of Judgment will bring us back together”. It was the night of Lailatul-Qadr, and it happened in Bait al-Maqdis, at the age of 33. After his death, his mother lived for six years. Shaikhan relates a hadith that he will descend near the Day of Judgment and will execute the laws according to the laws of our prophet (Muhammad). He will kill the dajjal and the swine and will destroy the pillar of the cross and abolish tribute. According to the Muslim hadith the duration of the return will be seven years while according to the Abu Dawud At-Tayalisi hadith it will be forty years and then he will die and be prayed for. It is possible that what is meant by this is the entire duration of his stay on earth both before and after the rapture.

58. (Thus) the matter of ‘Isa whom We mentioned – (We recited) We narrated – (to you) O Muhammad (some of the signs) being the “thing” of the damir found in natluhu while the amil is what is contained in it in the form of signs (and warnings full of wisdom), namely the Qur’an.

59. (Verily, the example of ‘Isa) his strange or miraculous state – (in the sight of Allah is like Adam) such as his creation without a mother and without a father, and this is a comparison of a strange thing with an even stranger thing, in order to make it more certain and stable in the heart – (He created him) means Adam, namely his reference – (from the ground, then Allah said to him: “Let there be you) a human being – (so there was he) means that he was created as a human being. Similarly, with Isa, He created him to be created without a father, so he was created.

60. (That is the truth, which comes from your Lord) is the khabar for the mubtada that is omitted, which reads: “The event of ‘Isa, – (so do not be among those who doubt!”) or doubt it.

61. (Those who dispute you) argue with you from among the Christians – (about it after coming to you with knowledge) by His command – (then say) to them: (Let us call our children and your children, our wives and your wives, our selves and your selves) and gather them together – (then let us compete) means to pray solemnly and tadarru’ (while asking that the curse of Allah be upon those who lie), saying: “O Allah, curse the one who lies about the incident of Isa”. The Prophet (SAW) had invited the Najran mission to do so, when they denied him in this matter. They replied: “We will think about it first, then we will come to you”. Said one of the sound-minded among them: “You are aware of his prophethood, and there is no people who make a mubahalah with a prophet except that they will be harmed”. He left them and they turned away. They came again to the Prophet, who at that time was already out ready to mubahalah with Hasan, Hussein, Fatimah and Ali. The Prophet said to the Christians of Najran: “If I pray, pray”. But it turned out that the opposing party was not willing to curse, only asking for peace by paying “tribute”. Narrated by Abu Na’im and accepted from Ibn Abbas, he said: “Had the people of Najran been willing to continue the mubahalah, they would have returned to their country with their wealth and families gone”. It was also narrated that if they had taken the mubahalah, they would have been burnt.

62. (Surely this) i.e. what has been mentioned – (is a true story of news) of which there is no doubt. (There is no): “min” is an addition – (there is no God but Allah and Allah is indeed the Mighty) in His kingdom – (and Wise) in His deeds.

63. (If they turn away), refusing to believe – (then surely Allah is well aware of those who do mischief) they will be rewarded Here the birth words are placed on the mudmar words.

64. (Say: “O People of the Book) i.e. Jews and Christians (let us come to a common sentence) masdar with the meaning of adjective, meaning similar – (between us and you) i.e. – (that we worship none but Allah and associate Him with nothing and that some of us take no other as Lord besides Allah) just as you take monks and priests. – (If they turn away) if they deviate from monotheism, – (then say by you) to them: – (“Witness that we are Muslims”) who are monotheists. The following verse was revealed when the Jews said that Abraham was a Jew, thus we follow their religion. Similarly, the Christians recognize this.

65. (O People of the Book, why do you dispute about Abraham) and admit that he is a member of your religion? – (Even though the Torah and the Gospel were only revealed later) even over a long period of time, and after they were revealed, the Jews and Christians made up things about Abraham. – (Do you not think?) of the error of your claim?

66. (So) as a warning – (you) being the mubtada of the khabar is – (all of them) while the khabar is – are still arguing about what you know) about Prophet Moses and Prophet Jesus whom you claim to be adherents of their religions – (then why are you arguing also about what you do not know) namely about Prophet Abraham. – (Allah knows) his state – (while you do not know). Then the word of Allah clears Ibrahim.

67. Abraham was neither a Jew nor a Christian, but he was a Hanif, which means that he turned away from all religions to the straight religion (again surrendered) and believed in Allah – (and he was not of the polytheists).

68. (Verily, those who are closer) meaning more deserving – (to Abraham are those who followed him) in his time – (and this prophet) i.e. Muhammad, because his religion matches Abraham’s religion in most of its laws (and those who believe) among his people. It is they who should say that they follow his religion and not you. – (And Allah is the Guardian of those who believe) means their Defender and Protector. When the Jews invited Muw’az, Huzaifah and Ammar to their religion, this verse was revealed:

69. (A group of the People of the Book would mislead you, but they only mislead themselves) because the sin of their misguidance is upon them, while the believers refuse to obey them, – (and they do not realize) so.

70. (O People of the Book, why do you deny the verses of Allah) meaning their book which contains the attributes and characteristics of Muhammad – (when you are witnesses, meaning knowing that it is true!).

71. (O People of the Book, why do you confuse the right with the false) i.e. by changing, altering and falsifying the contents of your book – (and you conceal the truth) of the characteristics of Muhammad – (when you know) that it is true!

72. (A group of the People of the Book said) a group of Jews to another group of Jews: – (Believe in that which has been sent down upon the believers) in the Qur’an – (at the beginning of the day) or the beginning of it – (and disbelieve) in it – (at the end, may they) i.e. the believers – (return) disbelievers from their religion, for they will undoubtedly say that those people may leave Islam after entering it while they are experts in knowledge, knowing its untruth, and so they say:

73. (And do not believe) or justify – (except those): “lam” is an addition – (who follow) or approve – (of your religion). Allah SWT says: – (Say) to them, O Muhammad: – (Verily, Allah’s guidance) is none other than the religion of Islam, while all else is misguidance, and this number is mu’taridah – (that) it should be – (someone will be given what was given to you) in the form of the book, wisdom and excellence being maful for tu’minu while mustasna minhu, namely ahadun, is put forward from mustasna, so that the real meaning is: “Do not believe that anyone will be given this except those who follow your religion – (or) that – (they will break your excuses) the believers will defeat you – (in the sight of your Lord) on the Day of Resurrection, because your religion is more correct. According to one qiraat, it reads a-an, which is a hamzah that is called a hamzah taubikh or reproach, meaning: “Do you recognize such a person?” Allah says: – (“Say: Verily, the bounty is in the hand of Allah, and He gives it to whom He wills.) So from where do you get the news that what has been given to you, will not be given to anyone else?” – (And Allah is All-Wise) or very abundant in His bounty – (again All-Knowing) who is entitled to receive it.

74. (Allah determines His mercy to whom He wills, and Allah has great bounty).

75. (Among the People of the Book are those who, when you entrust them with a large or valuable sum of money, return it to you because of their trustworthiness. For example, Abdullah ibn Salam, who was entrusted with 1200 uqiahs of gold by a man, fulfilled his trust to the best of his ability – (and among them are those who, when you entrust them with a dinar, do not return it to them) because of their culpability (unless you keep charging them). If you abandon it, then the trust is not recognized, for example Ka’ab ibn Asyraf who was entrusted with a denarius by a Quraysh man, so he did not recognize it (That is so) means the unwillingness to pay it – (that they said) means because of what they said – (“There is nothing against us regarding the illiterate) means the Arabs – (demand) or sin”. The reason is because they justify persecuting those who differ from them in religion, and they also attribute this confession to Allah SWT. Allah says: – (“They speak lies against Allah”) i.e. in attributing the license to Him – (while they know) that they are lying.

76. (This is not the case) but there is a charge against them. (Whoever keeps his promise) whether it is one made with Allah, or one that Allah has commanded him to keep, such as fulfilling a trust, etc. – (and he fears) Allah by obeying and forsaking sin, – (then indeed Allah loves the pious). Here there is a Placement of zahir in place of mudmar, which means “Allah loves them”, i.e. gives them a reward.

77. This verse was revealed to the Jews after they had changed the attributes of the prophets and Allah’s promises to them in the previous aura and book. And they also changed the law of those who swear falsely in the case of demands for buying and selling goods (Indeed, those who buy) exchange (Allah’s promise) to believe in the prophet and keep the trust – (and their oaths) against Allah by lying. (and their oaths) against Allah by lying – (for a small price) in the form of worldly goods – (they will have no share) of reward – (in the Hereafter and Allah will not speak with them) because of His wrath against them (and will not look upon them) meaning will not love them – (on the Day of Resurrection and will not cleanse) purify them – (and for them a painful punishment) painful.

78. (Indeed, among them) means the People of the Book (there is a group) such as Ka’ab bin Asyraf – (who twist their tongues in the recitation of the Book) means distorting it from its revealed recitation to that which they have altered, such as the Characteristics of the Prophet (PBUH) etc. – (that you may think it) means that what has been changed – (part of the Book) which Allah Ta’ala revealed – (whereas, it is not from the Book, and they say: “It is from Allah, but it is not from Allah, and they speak lies against Allah while they know) that they are lying. When the Christians of Najran said that Jesus told them to make him their Lord, and when some Muslims asked to be allowed to bow down to the Prophet Muhammad, the verse was revealed:

79. (It is not appropriate) or worthy – (for a man whom Allah has given the Book and wisdom) meaning understanding of the Shari’ah – (and prophethood, then he says to the people: “Let you be my servants and not the servants of Allah!” But he should have said: – (“Let you be rabbani”) means scholars of righteous deeds, attributed to rab with the addition of alif and nun as an honorific – (because you teach) read with tashdid and without tashdid – (the Book and because you always study it). Therefore, if you want to benefit from it, you should practice it.

80. (And not -pantasia tells you) with the line in front as isti’naf while the fa’il is Allah. But some read it with the above line, because it is’atafkan to yagula whose fa’l is man, – (take the angels and prophets as God) just as the Sabians took the angels, the Jews Uzair and the Christians Isa as their God. – (Should he tell you to disbelieve after you have embraced Islam?) This is not appropriate for him.

81. (And) remember – (when) (Allah took the pledges of the prophets) or their vows – (Indeed, anything), Lam the above line as ibtida’ and for taukid with the meaning of the oath contained in taking the pledge. And the line below is related to taking the pledge, while “ma” is an isim mausul meaning “for whom” – (which I gave you) according to one qiraat “We gave you” – (in the form of a book and wisdom, then came to you a messenger who confirmed what you had) in the form of the book and wisdom and he was the Prophet Muhammad SAW. – (that you will truly believe in him and will defend him) in response to the oath, that is, if you meet them in that regard. – (He said to them: – (“Do you pledge) to that (and accept My covenant to that (They said: “We pledge”, and Allah said: “So bear witness) to yourselves and your followers to that (and I bear witness with you) both to yourselves and to them.

82. (Whoever turns away after that) after the covenant – (then they are the wrongdoers). ,

83. (Do they seek another religion from the religion of Allah), with “ya” meaning those who turn away and some use “ta” so that it means you – (whereas to Him submits all that is in the heavens and the earth, either willingly) without objecting – (or by force) i.e. by using means that make them submit to Him (and to Him they are returned) by using ta and ya, while the hamzah or question word at the beginning of the verse is a refutation.

84. (Say) to them, Muhammad: – (We believe in Allah and in what was sent down to us and what was sent down to Abraham, Ishmael, Ishaq, Ya’qub and their sons, and what was given to Moses, Jesus and the prophets from their Lord). We make no distinction between any of them) in believing and disbelieving (and we surrender to Him) sincerely in worshiping Him. The following verse was revealed regarding those who apostatized and joined the disbelievers:

85. Whoever seeks a religion other than Islam, it will not be accepted, and in the Hereafter he will be among the losers) for his abode is hell where he will remain forever.

86. (How will Allah guide a people who disbelieve after they have believed and witnessed) meaning that Allah will not guide them, when they have testified – (that Muhammad is truly a messenger, and) indeed – (there have also come to them testimonies) clear proofs of the truth of the Prophet. – (And Allah does not guide the wrongdoers) those who disbelieve.

87. (Their recompense is the curse of Allah upon them, as well as the curse of the angels and all mankind).

88. (Eternal therein) in the curse or in the hell – (neither will their punishment be alleviated nor will they be given respite).

89. (Except those who repent thereafter and make amends) for their deeds (for surely Allah is Forgiving) towards them (again Merciful). The following verse was revealed regarding the Jews.

90. (Verily, those who disbelieved) in Jesus (after they had believed) in Moses, – (then increased their disbelief) in Muhammad, – (their repentance will not be accepted) if they are in a state of disbelief or die in disbelief – (and they are the misguided ones!).

91. (Indeed, those who disbelieve and die in disbelief, will not be accepted from any of them the whole earth) meaning an amount, as much as the whole earth – (in gold with which they redeem themselves). “Fa” is included in the khabar inna because of the similarity of the phrase with the condition and as a notification of the reason for not accepting the ransom for those who die in disbelief. – (For them is reserved a painful punishment) or painful – (and they have no defender) who will defend and protect them from that punishment.

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92. (You will never reach virtue) meaning the reward of Paradise – (until you spend) give away – (some of what you love) of your wealth, – (and what you spend of anything, Allah knows) and will reward you. When the Jews said to the Prophet: “You recognize yourselves in the religion of Abraham, but he did not eat camel meat and milk”, the verse was revealed:

93. (All food is lawful for the Children of Israel, except that which is forbidden by the Children of Israel) or Ya’qub – (on him) i.e. a camel afflicted with a disease in its veins. He vowed that if it recovered, he would not eat it, so it was forbidden for them – (before the Torah was revealed). This happened after Abraham, whereas in his own time it was not forbidden, as he admitted. (Say) to them: – (“Take the Torah and read it) so that it may become evident whether what you say is true or not – (if you are truthful) in this matter. Hearing this they were confused and never brought up the Torah. So Allah Ta’ala said:

94. (So whoever invented a lie against Allah afterwards) after it was proven that the camel was forbidden on the part of Ya’qub, not at the time of Abraham – (they are the wrongdoers), meaning that they exceeded the limits of truth to fall into falsehood. ,

95. (Say: “Allah is righteous”) in this matter as well as in all matters He has given – (so follow the religion of Ibrahim) which I follow – (the straight one) who left all religions to embrace Islam – (and he is not among the polytheists). When they said that their Qiblah was earlier than the Muslims’ Qiblah, the verse was revealed:

96. (Verily the first house to be built) for worship – (for man) on earth – (is that which is found in Bakkah) with “ba” as another name for Mecca. It is so named because the Ka’bah breaks the necks of the unjust and the wicked. This temple was built by angels before it was created. It was built by the angels before the creation of Adam, and only after that was the Ka’bah built and the gap between the two was 40 years as mentioned in both sahih traditions. In another hadith it is mentioned that it was the Ka’bah that first appeared on the surface of the water when the heavens and the earth were created as white foam so the ground was spread out from under it – (blessed) “hal” from allaZi earlier – (and it became a guide for all the worlds) because it was their Qiblah.

97. (There are clear signs on it) among them – (the station of Ibrahim) which is the rock on which Ibrahim stood when he built the House of Allah. The soles of his feet leave marks on it to this day, and remain throughout the ages, even though successive governments have ruled it. Among other things, it is also multiplied – the good for those who pray in it and birds cannot fly over the Ka’bah – (and whoever memo su kinya, he will be safe) means free from threats of murder, persecution and others. – (Performing Hajj in the House of Allah is an obligation of man towards Allah). Some read hajju and others hijju as the masdar or noun of hajja with the meaning of “intentional”. Then as a badal of “man” is – (i.e. those who are able to travel to it) which the Prophet (SAW) interpreted with the existence of provisions and vehicles, according to the narration of Hakim and others. – (Whoever disbelieves) in Allah or in the obligation of Hajj – (then surely Allah is All-Rich over all worlds) meaning that He is not in need of humans, jinn and angels and their acts of worship.

98. (Say: “O People of the Book, why do you deny the verses of Allah) i.e. the Qur’an – (when Allah is watching what you do) so that He will reward you?

99. (Say: “O People of the Book, why do you obstruct from the way of Allah) from His religion (the believers) through your lying against the Prophet Muhammad (PBUH) and concealing his attributes – (you wish) that the religion – (be crooked). Actually ‘iwaja is a noun, but it is used as an adjective meaning crooked or deviating from the truth – (whereas you witness) knowing that the religion that is straight and pleasing as stated in your holy book is Islam. – (And Allah is not unmindful of what you do) of disbelief and disbelief. He deliberately delays you until your time, to receive His reward and recompense.

The following verse was revealed when some Jews passed by some of the Ausites and Khazrajites. They were outraged at their harmony, so they resurrected the slander that had occurred between them in the days of ignorance so that they disputed and almost killed each other.

100. (O you who believe, if you follow some of those who were given the Book, they will surely turn you back into disbelievers after you have believed).

101. (How do you become disbelievers), questioning some and arousing astonishment, – (when the verses of Allah are recited to you, and His Messenger is in your midst. Whoever holds fast) or follows – (the religion of Allah, then surely he has been guided to a straight path).

102: (O you who believe, fear Allah with true piety) by obeying rather than disobeying, by being grateful rather than denying His bounty, and by remembering and not forgetting Him. The Companions said: “O Messenger of Allah, who is able to do this?” So this verse was abrogated by His words: – “Fear Allah to the best of your ability” – (and do not die except in a state of Islam), meaning belief in Allah SWT.

103. (Hold fast to the rope of Allah) i.e. His religion – (all of you, and do not be divided) after embracing Islam – (and remember Allah’s favor) i.e. His bounty – (to you) the Aus and the Kazraj – (when you were) i.e. before Islam – (enemies, (and remember Allah’s favor) i.e. His bounty – (to you) the Aus and the Kazraj – (when you were) i.e. before Islam – (enemies, then He reconciled) i.e. He brought you together – (between your hearts) through Islam – (then you became, by His favor, brothers) in religion and government – (whereas you were on the brink of hell) so that there was no other option for you but to fall into it and die in disbelief – (then He saved you from it) through your faith. – (Thus) as He has mentioned earlier – (Allah explains His verses so that you may be guided).

104. (Let there be among you a group who call to the good) the teachings of Islam (and enjoin what is right and forbid what is evil. They are) those who call, enjoin and forbid – (the fortunate) or happy ones. The min here indicates “some” because what is enjoined is fardu kifayah, which is not necessary for the entire Ummah, nor is it appropriate for everyone, such as the ignorant.

105. (And do not be like those who divide) in their religion – (and dispute) over it – (after coming to them with clear information), they are the Jews and Christians. – (They are the ones who have a severe punishment).

106. (-Remember-a day on which the faces of-wa. Jah, some will be radiant white, and some will be jet black), meaning on the Day of Resurrection. – (As for those whose faces become black) i.e. the disbelievers, then they are thrown into Hell and it is said to them as a reproach: (“Why did you disbelieve after believing?”) i.e. when taking the pledge first. – (“So feel the punishment for your disbelief”).

107. (As for those whose faces become radiant white) i.e. those who believe (they are in the mercy of Allah) in His Paradise – (they will remain therein).

108. (That is) the meaning of these verses – (the verses of Allah. We recite to you) O Muhammad – (correctly, and Allah wills no harm to the worlds) i.e. by punishing them without sin.

109. (To Allah belongs all that is in the heavens and the earth) both as possessions, and as creatures and servants (and to Allah returns all affairs).

110. (You are) the people of Muhammad, in the knowledge of Allah. (The best of the people) that mankind has brought forth, enjoining the good and forbidding the evil, and believing in Allah. If the People of the Book had believed, it would have been (better for them. Some of them believed) such as Abdullah bin Salam r.a. and his companions – (but most of them were unbelievers).

111. (They can never do you any harm) i.e. the Jews can never do any harm to the Muslims – (except for annoyance) i.e. verbal annoyance such as curses and threats – (and if they fight with you, they will turn back and flee) because they are defeated – (then they will have no help) against you, but you will have help against them.

112. (There is brought upon them disgrace wherever they are) so that for them there is no glory and security (except) with two things: – (with the rope of Allah and the rope of men) who believe, which is a promise from them to the People of the Book that they will be given security with the payment of tribute, so there is no security for them other than that – (and they again incurred the wrath of Allah and there was brought upon them humiliation. Thus it was that they) meaning because they – (disbelieved in the verses of Allah and killed the prophets without just cause. Thus) as confirmation – (because they disobeyed) the commands of Allah – , (and they transgressed) meaning transgressing the lawful to the point of falling into the unlawful.

113. (They are not) meaning the People of the Book – (the same) or similar. – (Among the People of the Book there are those who are upright) honest and stand firmly on the truth such as Abdullah bin Salam r.a. and his companions – (they recite the verses of Allah at night while they prostrate themselves) i.e. prayer, being “hal”.

114. (They believe in Allah and the Last Day, enjoin what is right and forbid what is evil, and strive to do good. Those are the ones described earlier – (among the righteous). Some of them are not like this, and are not among the righteous.

115. (What they do) that the upright people do – with a “yes” or that you do, O people – with a “ta”. (In the form of virtue, it will not be concealed) according to the two versions, meaning that it will not be prevented from getting its reward, but will still be rewarded. – (And Allah knows best those who fear).

116. (Verily, those who disbelieve will not be able to prevent – (themselves, their wealth and their sons from Allah) from His punishment – (even a little), He specifically mentioned them because usually people defend themselves sometimes with the ransom of wealth and sometimes with the help of their sons – And they are the dwellers of hell, eternal therein).

117. (Parable) or characteristics – (the wealth they spend) meaning the disbelievers – (in the life of this world) i.e. in antagonizing the prophet and even giving alms and the like – (like a wind with a very cold air, befalling the crops of a people who mistreat themselves) by disbelief and disobedience – (then it destroys) the crops so that they do not benefit from them. (Allah did not wrong them) with the destruction of their property – (but they wronged themselves) with disbelief which caused the destruction of their property.

118. (O you who have believed, do not take as confidants) i.e. as intimate friends to whom you reveal your secrets – (those outside your circle) i.e. others, such as Jews, Christians and hypocrites – (they do not cease to cause you distress): khabala is made mansub because of the omission of the letter khafad, and the meaning of the sentence is that they do not cease to want to destroy you – (they want) or aspire – (so that you suffer) meaning to be in the peak of distress. – (It is evident) – (the hatred) of your enemies against you – (from their mouths) by vilifying you and revealing your secrets to the polytheists (and what their hearts conceal) in the form of enmity – (even greater. Indeed, We have made clear to you the signs) of their enmity – (if you think). So do not take them as confidants!

119. (Thus) as a warning – (to you) O believers – (you love them) because of their close brotherhood with you – (but you are not loved by them) because of the difference between your religion and theirs – (and you believe in the Books of all of them) meaning in all the Books, but they do not believe in your Book – (When they meet you, they say: “We believe”, and when they are among themselves, they bite the tips of their fingers because they are very angry with you) seeing your harmony. Anger is likened to biting the tips of the fingers, although it does not actually happen. (Say: “Die with your anger!”) means remain in this state until you die, because you will never see anything that will please you. (Verily, Allah knows what is in the breasts) means all the contents of the heart, including what they hide.

120. (If you are touched) by good, or favors, such as victory or booty – (they are disappointed) or sorrowful – (on the other hand, if you are afflicted with calamities) such as defeat and drought – (they rejoice), the number of the second condition is related to that of the preceding condition, while between them is an interruption or intervening sentence. The meaning of the verse is that they are desperately hostile to you, so why do you believe in them, avoid them – (If you are patient) against their harassment – (and fear) Allah so as not to believe in them and so on – (then there will be no harm), the reading is Ia yadirkum or Ia yadurrukum – (their deceit is not the least. Verily, Allah is aware of what they do, with ya and ta (encompassing) knowing and will give recompense. y

121. (And) remember O Muhammad – (when you set out in the morning from your family) i.e. from Medina – (to station the believers at some place) or base where they were defending – (to fight. And Allah is All-Hearing) of your speech – (again All-Knowing) per! your situation. This incident took place during the battle of Uhud: The Prophet (SAW) went out with 1000 or 950 soldiers, while the musynks numbered as many as 3000. The Prophet took up his position on the slope of the hill of Uhud on Saturday the 7th of Shawwal of the third year of Hijrah. His back and the backs of his soldiers were placed on the face of Uhud, then he organized their ranks, and placed the arrow troops led by Abdullah bin Jubayr on the top of the hill, and said: “Shower them with arrows from here, so that they may not attack from behind and do not leave this place, even if you do not win or lose!”

122. (When), the badal of the previous iz – (two groups of you intended) namely Banu Salamah and Banu Harisah who were two wings of the army – (wanted to retreat) for fear of fighting and followed the steps of Abdullah bin Ubai the leader of the hypocrites who withdrew from the battle with his companions, saying: “What is the use of killing ourselves and our children?” Then he said to Abu Jabir As-Salami who asked him to defend the Prophet and themselves: “If we were good at war, we would have joined you” so Allah strengthened the stance of the two groups so that they did not withdraw from the battlefield – (while Allah is a helper for the two groups, and therefore let the believers put their trust in Allah) trust only in Him and not in anything other than Him. And when they defeated the enemy, then to remind them of Allah’s favor, it was revealed:

123 (Indeed, Allah helped you in Badr) somewhere between Mecca and Medina – (while you were weak) because of your small numbers and weapons (so fear Allah, that you may be grateful) for His favor.

124. (When), zarfu zaman for the coming of help – (you say to the believers) promising for the sake of the Tranquility of their hearts – (“Is it not enough for you if you are assisted by your Lord with three thousand angels sent down): some recite munzalin and some munazzalin.

125. (Yes) that is enough for you. In Surah Al-Anfal, a series is mentioned. bu is the first help, then it becomes three thousand, then five thousand as Allah SWT says: – (If you are patient) in the face of the enemy – (and fear) Allah in avoiding conflict – (and they come to you) i.e. the polytheists – (at that very moment) to attack you – (then your Lord will help you with five thousand angels wearing signs): some read musawwunin and some musawwamin, both mean wearing signs. Indeed, they showed patience, so Allah fulfilled His promise by joining the angels on striped horses wearing yellow or white turban that they let fall over their shoulders.

126. (Allah did not make it) meaning the sending of the aid – (but as glad tidings for you) with victory – (and so that your hearts may be reassured by it). So do not be dismayed at the number of your enemies and the smallness of your numbers – (And there is no victory except from Allah, the Mighty, the Wise) who gives it to whom He wills and not to those who are numerous.

127. (That is to cut off) in connection with your victory and the intention is to destroy – (a group of disbelievers) by being killed and taken captive – (or to make them despised) because of defeat – (so that they return empty-handed) not having obtained what they had hoped for.

The following verse was revealed when the Prophet’s front tooth was broken and his face was covered in blood during the battle of Uhud, until he said: “How will a people have good fortune, if they dare to smear their prophet’s face with blood!”

128. (It is not for you to interfere in their affairs) but they are the affairs of Allah, so be patient – (whether) that means until – (Allah accepts their repentance) by their conversion to Islam (or tortures them, for indeed they are the wrongdoers) because of their disbelief.

129. (To Allah belongs what is in the

(To Allah belongs what is in the heavens and what is in the earth) both as His possession and as His creatures or servants – (He forgives whom He wills) to be forgiven – (and He torments whom He wills) to be tormented – (and Allah is Oft-Forgiving) to His lovers.

(and Allah is Forgiving) to His beloved – (and Merciful) to those who obey Him.

130. (O you who believe, do not eat usury with double), some readings use an alif and some do not, meaning to add to the money owed that is delayed in payment from the set time – , (and fear Allah) by avoiding it – (so that you may have good fortune) or glorious results.

131. (Guard yourselves from the Fire prepared for those who disbelieve) lest you be tormented therein.

132. (Obey Allah and the Messenger, that you may have mercy).

133. (And hasten yourselves) with or without the wau – (to forgiveness from your Lord and to a paradise as vast as the heavens and the earth) means as vast as the heavens and the earth when the two are joined, while ard means vast – (which is prepared for those who fear) Allah by doing obedience and forsaking disobedience.

134. (Those who spend) in obedience to Allah – (both in times of plenty and in times of scarcity and who restrain their anger) so that they do not vent it even if they could – (and who forgive – human wrongs) those who do wrong to them without retaliating – (and Allah loves those who do good) such as the works mentioned and will reward them.

135. (And also those who when they commit an abomination) meaning a heinous sin such as adultery – (or wrong themselves) meaning committing a lesser sin than that such as kissing – (they remember Allah) meaning remember His threat – (then ask forgiveness for their sins, and who) meaning none – (can forgive the sin but Allah. And they did not continue their deeds) stopped them altogether, – (while they knew) that what they were doing was sinful.

136. (Their reward is forgiveness from their Lord, and Paradise in whose bosom rivers flow, and they will abide therein), being a thing means destined to be eternal if they are fortunate to enter it – (and that is the best reward for those who do good deeds) means the reward for those who do these praiseworthy deeds.

137. This verse was revealed in connection with the defeat in the battle of Uhud – (Verily, the Sunnahs have passed before you) meaning Allah’s ways of dealing with the disbelievers, namely, delaying their destruction, then destroying them suddenly – (so walk you) O believers – (on the earth, and see the result of those who denied) the messengers, meaning the end of their fate in the form of destruction. So do not grieve over their victory, for I have only delayed their destruction until the time comes.”

138. (This) means this Qur’an – (an illumination for the people) meaning all of them – (and guidance) from misguidance (and a lesson for the pious) among them.

139. (Do not feel weak) in fighting the disbelievers – (nor grieve) over any calamity that befalls you – (when you are of the highest) until you are able to defeat them – (if you are believers) means truly believing, while the answer to the condition is what is indicated by the meaning of the previous sentences.

140. (If you are afflicted) as in the battle of Uhud – (by wounds), garh or gurh means suffering from wounds and so on – (then surely the disbelievers were afflicted by similar wounds) in the battle of Badr. – (And those days We rotate) back and forth (among the people), e.g., today it is a time of glory for one group and tomorrow for another, so that they may learn from each other.

 (And that Allah may know) outwardly – (those who believe) sincerely from those who do not – (and that He may make some of you martyrs) meaning that He may honor them with martyrdom. – (And Allah dislikes the wrongdoers) i.e. the disbelievers who will receive punishment from Him. If He favors them, it is only to bring them closer to punishment.

141. (That Allah may purify those who believe) i.e. purify them from sin by the calamity that befalls them – , (and destroy those who disbelieve).

142. (Or) what does it mean – (you think that you will enter Paradise, when Allah has not known those who strive among you) i.e. physically – (and He has not known those who are patient) in the face of hardship.

143. (You used to wish for) originally tatamannauna, then one of the ta’s was dropped – (death before you meet it) meaning that you used to say: “O that we might see a day like the day of the battle of Badr, so that we might meet martyrdom as our companions did.” – (Now you have seen it) i.e. the cause and origin of it, namely the battle itself – (while you witnessed it) could contemplate how it should be, then why were you defeated? And regarding the defeat, the verse is revealed that the cause was when news spread that the prophet had been killed, while the hypocrites shouted: “since he has been killed, then return to your religion!”

144. (Muhammad is none other than a messenger, before whom had passed several messengers. What if he dies or is killed) like the others – (you turn back) means turning back to disbelief. The last sentence is a question which means a refutation, meaning that he is not a worshipper, so why did you turn back? (Whoever turns back – apostatizes – does not harm Allah in the least), on the contrary, he only harms himself – (and Allah will reward those who are grateful) for His bounty.

145. None of you will die except by Allah’s permission), meaning by His cudgel – (as a decree), masdar meaning a decree decreed by Allah (whose time has been fixed) so that it cannot be advanced or postponed. Then why do you suffer defeat, when defeat cannot repel death, and steadfastness cannot end life. – (Whoever desires) by his deeds (the reward of the world) means his reward – (We give it to him) means his share in the world, but in the Hereafter he gets nothing. – (And whoever desires the reward of the Hereafter, We also give it to him) means his reward – , (and We will reward the grateful).

146. (And how many): ka-ayyin is the same as kam – (prophets who fought) according to one qiraat gutila which means those who were killed. The culprit is the damir which returns to the prophet – (with them) being the khabar, while the mubtadanya is: – (his numerous followers) i.e. the pious – (then they did not become weak) or fearful, (because of the things that befell them in the way of Allah) such as getting wounded, and the killing of the prophets and their companions (and did not become weary) of the struggle – (nor did they call out) or submit to the enemies as you did when the news was brought to you that your prophet had died. (Allah loves those who are patient) in accepting afflictions until Allah is pleased to reward them.

147. (None of their speech) i.e. when the prophet was killed, which they accepted with patience and fortitude (but by praying: “O our Lord, forgive us our sins and our excesses) meaning our transgressions (in our affairs) as an acknowledgment that the calamity that befell them was due to their bad deeds which meant destroying themselves – (and settle our hearts) with strength to face the struggle – (and help us against the disbelievers”).

148. (So Allah also gave them a reward in this world) in the form of victory and booty – (and a good reward in the Hereafter) meaning Paradise. A good reward is one that is more than deserved – (and Allah loves those who do good).

149. (O you who believe, if you obey those who disbelieve) in what they command you – (surely they will turn you back) meaning to disbelief – (so that you will be losers).

150. (But Allah is your protector) your defender – (and He is the best of defenders) so obey Him and not others!

151. (We will put fear into the hearts of the disbelievers) read rub or ru’ub. They had intended to return from Uhud to exterminate the Muslims, but they suddenly felt discouraged and did not return (because they associated Allah with something over which He had no authority) as an excuse for idolatry – (their abode is Hell, and that is the worst abode of the wrongdoers).

152. (And surely Allah has fulfilled you) by giving you victory – (when you killed them with His permission) or by His will (until the time when you failed) or feared the battle (and disputed in the matter) i.e. regarding the Prophet’s order to stay on the hillside to shoot the enemy, some of you said: “Let us go down, haven’t our companions already gained victory?” While others said: “No, we should not disobey the Prophet’s order. – (and you disobeyed) his command, then you left the headquarters for the sake of the booty – (after he had shown you) meaning by Allah – (what you liked) i.e. victory. The answer is indicated by the preceding sentence, meaning that you were prevented from obtaining victory from Him – (Some of you wanted the world) so you left the camp in order to seize the booty – (and some of you wanted the Hereafter) so he stayed where he was until he died, like Abdullah bin Jubayr and his companions. – (Then Allah turned you away), connected to the answer of iza which is thought to read: “beaten back by defeat” – (from them) means the disbelievers – (to test you) means to test which of you are sincere from those who are not. – (Verily, Allah has forgiven you) for the wrong you have done (and Allah has mercy on those who believe) by forgiving and pardoning them.

153. (Remember when you fled) in the battle – (and turned to no one, while the Messenger called you from behind you) saying: “Come here, servants of Allah, come to me!” (So Allah inflicted upon you grief upon grief) which you inflicted upon the Messenger of Allah by disobeying his command. Others say it means ala so that the meaning is “multiplied”, i.e. the sorrow on top of the sorrow of missing the booty – (so that you may not), in relation to Allah “forgiving” or inflicting on you – (mourn for what has escaped you) i.e. the booty – (as well as for what has befallen you) in the form of killing and defeat – (Allah is well aware of what you do).

154. (Then Allah revealed to you after the sorrow the security of drowsiness) being a badal (which includes) some recite with ya and some with ta – (a group of you) i.e. the believers, they fell into a deep sleep behind the shields so that the swords slipped and fell on their sides – (while another group was worried about themselves) i.e. they were so anxious about their fate that they had no will but to save themselves without caring for the Prophet (SAW) and his companions. They could not sleep and they were hypocrites. – (They presumed untruthfully against Allah) i.e. like the (ahiliyya) who believed that the Prophet had really been killed, or else he would not have been defeated. – (They said: “Whether), meaning: There is nothing – (for us concerning this matter) i.e. concerning the victory which We have promised – (of) an additional – (something). – (Say) to them: – (“Verily this affair is all”), mansub as taukid, can also be marfu’ as mubtada, while the khabar is: – (to Allah) means that the decision is in His hands, He does what He pleases – (they conceal in their hearts what they do not reveal to you, so they say) this becomes an “explanation” for the previous “what” – (“If there had been anything for us in this matter, we would not have been killed here) means that if we had a choice in this matter, we could have not come out so that we would not have been killed, but what can we do, because we were forced to come out. – (Say) to them: – (“Had you been in your houses) while there were among you those whom Allah had decreed to meet their death – (surely those who were destined to be killed would have gone out also to the place of their killing) so that they would have been killed, and would not have been helped by their efforts or endeavors, for the cudgel of Allah prevails without anything being able to resist it. – (And) He does so – (so that He may test what is in your breasts) in your hearts of sincerity or hypocrisy – (and to purify your hearts. And Allah is the Knower of hearts). None of this is hidden from Him, but His intention is that by means of the test, the sincerity and hypocrisy among you will become apparent to people.

155. (Indeed, those who turned away among you) from the battle – (when the two armies) of the Muslims and the disbelievers met at Uhud. All but twelve of them were deceived by the devil with his waswas or deceit – (because of some of what they had done) the sin of disobeying the Prophet’s command – (and Allah forgave them. Indeed, Allah is Forgiving) to the believers (again Merciful) so as to delay the punishment of the disobedient.

156 (O you who have believed, do not be like the disbelievers) i.e. the hypocrites (who tell their friends) of their situation – (when they travel on the earth) and die – (or they fight) and are killed: – (“If they had been with us, they would neither have died nor been killed”): i.e. do not say such a thing – (Allah makes it so) as a result of their saying so’ (a regret in their hearts. Allah gives life and death) so that a person’s stay in his house does not prevent his death – (and Allah is aware of what you do) by using ta or ya – (is All-Seeing) so later He will avenge it on you.

157. (Indeed, if), the lam indicates an oath – (you are killed in the cause of Allah) meaning in jihad – (or die) read muttum or mittum derived from mata-yamutu, . meaning visited by death in jihad, – (then forgiveness) you get – (from Allah) for your sins – (and mercy) from Him, for you for that. The lam and the sentence it enters become the answer to the qasam, in addition to being the mubtada whose khabar is: – (truly better than what they have accumulated) from the treasures of the world, using ya or ta.

158. (Indeed, if), lam means oath – (you die) read mullum or mittum – (or are killed), in battle or otherwise – (then to Allah alone) and to none other – (you will be gathered) in the Hereafter, where your deeds will be rewarded by Him.

159. (So thanks to) ma is an addition – (mercy from Allah you became gentle) O Muhammad – (to them) so that you dealt with their transgression of your command in a lenient manner – (and had you been harsh) meaning that your morals were ugly and not praiseworthy – (and harsh-hearted) so that you took harsh action against them – (then they would have distanced themselves from you), so forgive them) for the wrongs they have done – (and ask forgiveness for them) for those wrongs until I forgive them – (and consult with them) means ask for their opinion or thoughts – (about that matter) i.e. matters of warfare and others in order to win their hearts, and so that the people imitate your sunnah and footsteps, so the Prophet Muhammad SAW. consulted with them a lot. – (Then when you have made up your mind) to do what you wish after deliberation, – (then put your trust in Allah). meaning trust in Him (Verily Allah loves those who put their trust in Him).

160. (If Allah helps you) against your enemies as in the battle of Badr, – (then no one will defeat you, otherwise if He spares you) without giving you help as in the battle of Uhud – (then who can help you after that) means after the defeat, meaning no one. – (Only to Allah) not to others – (the believers should put their trust in). The following verse was revealed when a red rug was lost during the battle of Uhud and some people said that perhaps Nabilah had taken it.

161. (It is not possible) or proper – (for a prophet to betray in the matter of spoils of war) so do not think such a thing! One qiraat reads yugalla, which means it is attributed to treachery. – (Whoever betrays the booty will come on the Day of Resurrection carrying it on his shoulders) – (then every one will be recompensed) whether he betrayed or did not betray – (for what he did, and they were not wronged) in the least.

162. (Will he who follows the pleasure of Allah and obeys Him and does not betray Him in the matter of spoils of war – (be the same as he who returns with the wrath of Allah). because of his sinful and deceitful deeds? – (His place is Hell Jahannam, and that is the worst of return places), The answer is certainly not the same.

163. (They are ranked) means that they have their own levels – (in the sight of Allah) means that they have different positions. Those who follow His pleasure will be rewarded with Paradise, while those who carry the anger of His wrath will be punished with Hell (and Allah is aware of what they do), so they will be rewarded by Him.

164. (Verily, Allah has favored the believers when He sent them a messenger from among themselves), meaning an Arab like them to watch over them and give them understanding, (who recited to them His verses) i.e. Al-Guran – (and purified them) cleansed them from sin – 3 (and taught them the Book) i.e. the Qur’an – (and wisdom) i.e. the sunnah – (and indeed they), ditakhfifkan from wa-innahum – (were before) i.e. before his resurrection – (were in manifest error) or clearly.

165. (Why is it that when you were afflicted) at Uhud with the death of 70 of you – (when you had inflicted a double defeat on your enemies) at Badr by killing 70 and taking 70 of them captive – (you said) in astonishment: – (“Where did this come from?) meaning this defeat, when we were Muslims and the Messenger of Allah was with us?” The last sentence is a question that means refutation. – (Say) to them: – (“It is from yourselves) because you left the base and thus failed. – (Verily Allah is over all things) and it is from Him that victory comes or victory is prevented, and you will be rewarded by Him for disobeying the command of His Messenger.

166. (What befell you on the day the two armies met) i.e. at Uhud – (then it was by Allah’s permission) or His will – (and so that He may know) manifestly – (those who believed) who truly believed.

167. (And that He may know the hypocrites and) those who – (said to them:) when they turned away from the battle, namely Abdullah bin Ubai and his men: – (“Let us fight in the cause of Allah) with His enemies (or expel them) from us by multiplying your men if you do not wish to fight!” – (They said: “If we had known) i.e. been able to – (fight, we would have followed you”) The Word of Allah denied them: (“On that day they were nearer to disbelief than to faith) by their open betrayal of the Muslims whereas before they had been nearer to faith. – (They say with their mouths what is not in their hearts) for had they been good at war, neither would they have followed you! – (And Allah knows better what they conceal) in the form of hypocrisy.

168. (Those), being the badal or adjective for the preceding “people” – (who say to their brothers) of the same religion – (and) verily – (they did not join) the battle – (“If they had followed us) meaning those who fell at the battle of Uhud – (they would not have been killed!” Say) to them: – (“Avoid (death) from yourselves if you are of the truth”) that not joining the battle can avoid death!” The following verse was revealed regarding martyrs or those who were martyred.

169. (Do not think that those who fall), with takhfif or with tashdid – (in the cause of Allah) meaning for His religion – (die, but) they are – (alive with their Lord). Their spirits are in the bags of green birds that fly in Paradise wherever they wish, as mentioned in a hadith – (with sustenance) i.e. by eating the fruits of Paradise.

170. (They are joyful) is the case of the pronoun yurzaqun. – (With the bounty that Allah has given them, and) they – , (take pleasure in those who have not yet come behind them) i.e. from their brothers in faith and who are the badal for allazina – (that) means because – (there is no fear for them, nor will they grieve) in the Hereafter. This means that they will be happy because their companions will follow behind them, and they will not have to worry about their fate and safety.

171. (They take pleasure in the favors) or rewards (from Allah and bounties) or additions to them – (and that), read anna as ma’tuf to ni’mah or inna as istinaf or the beginning of the sentence – (Allah does not waste the reward of those who believe) but rather will reward them.

172. (The people), being the subject or mubtada – (who fulfilled -the call of Allah and His Messenger) to come out ” to fight, namely when Abu Sufyan and his friends wanted to repeat the battle and promised the Prophet (PBUH) and the Companions to meet again in the marketplace of Badr a year after the battle of Uhud – (after they got injured) namely at Uhud, while the predicate or khabar mubtada is: – (for those who do good among them) by obeying Him (and refraining) from disobeying Him – (-there is a great reward) which is Paradise.

173. (Those who), the badal or adjective of the preceding allazina – (to whom some say) namely Na’im bin Mas’ud Al-Ashja’i: – (“Verily the people) i.e. Abu Sufyan and his companions – (have gathered an army to attack you) or to exterminate you – (so fear them) and do not confront them: – (So that saying increased their faith) increased their trust and confidence in Allah SWT. – (and they replied: Sufficient for us is Allah) as a defender against them – , (and He is the best of protectors) to whom to entrust all matters. The Prophet (SAW) and the Muslims went to the marketplace of Badr, but did not meet Abu Sufyan and his companions. Allah had blown anxiety and fear into their hearts, so they did not appear. Instead among the Muslims and the people buying and selling took place, so that they gained profit and gain. The next word of Allah:

174. (So they returned) from Badr – (with the favor and bounty of Allah) i.e. safety and profit (without suffering any calamity) either injury or death – (and they followed the pleasure of Allah) i.e. by obeying Him and His Messenger to come out to fight. – (And Allah has great bounty) on the people of obedience and worship.

175. (Verily, those) who say that men have assembled armies and so on, – (are but devils who frighten) you with – (their friends) i.e. the disbelievers – (so fear them not, but fear Me) if you forsake My commands, – (if you – truly believe).

176. (Do not be saddened by) some read yuhzinka and some yahzunka, derived from the words ahzanahu

(those who are quick to fall into disbelief) i.e. those who defend disbelief, such as the people of Mecca and the hypocrites: i.e. do not be grieved by them. – (Verily, they can never do Allan any harm) by their deeds, and they only bring harm to themselves – (Allah wills not to give them any share in the Hereafter) i.e. paradise, therefore He leaves them alone – (and for them a great punishment) in hell.  

177. (Verily, those who exchange faith for disbelief) i.e. take disbelief in place of faith – (do not harm Allah) by their disbelief – (even a little, and for them a painful or grievous punishment).

178. (Do not think), some use ya and some ta – (those disbelievers that We postpone) means Our postponement – (for them) i.e. by prolonging life and postponing punishment – (is better for themselves). Anna and its two ma’mul according to the qiraat yahsabanna occupies the position of the two maf’ul, while tahsabanna occupies the position of the second maf’ul of the word tahsabanna itself – (“Verily, We put them off only that their sins may increase) because of their many sins – (and for them a humiliating punishment) in the Hereafter.

179. (Allah will never abandon) leave – (those who believe in the state that you) O people – (above it) means that you are experiencing, in the form of a mixture of the sincere with others – (until He separates) pronounced yamiza or yumayyiza means to set aside (the bad people) namely the hypocrites – (from the good) namely the believers. The way He does this is through hard tasks that reveal this, such as what He did at the battle of Uhud. – (And Allah will not show you the unseen things) so that you can recognize the hypocrites and the non-hypocrites, before the separation of Allah, – (but Allah chooses among His messengers whom He wills) to make known to Him the unseen things as to the Prophet (PBUH) whom He revealed about the hypocrites. – (Therefore, believe in Allah and His messengers, and if you believe and fear) meaning keep yourselves from hypocrisy, – (then you will have a great reward).

180. (Never think) with the use of ya or ta – (those who are stingy with the wealth that Allah gives them from His bounty) means to pay their zakat – (-that) means that the stinginess – (is good for them), being the second maf’ul while damir as a separator. The first maf’ul is “their miserliness” which is expected before the isim mausul if read with ta and before the damir if with ya. (But it is bad for them. They will be covered with the wealth that they misappropriated) with no zakaah – . (on the Day of Resurrection) by wrapping a snake around their necks and pecking at it, as stated in a hadith. – (To Allah belongs all the inheritance of the heavens and the earth) which He will inherit after the disappearance or annihilation of the inhabitants of the heavens and the earth. (And Allah knows best what you do) so that you will be rewarded by Him. Some read ta’malun with ta and some ya’malun with ya.

181. (Indeed, Allah has heard the saying of those who say: “Verily, Allah is poor and we are rich”). They are the Jews who said this when the verse was revealed: “Who is willing to lend Allah a good loan?” They said: “If He were rich, He would not have borrowed from us!” – (We will record) i.e. we will cause to be recorded – (what they say) i.e. in a book of records of their deeds so that they may receive their reward. One qiraat reads sayuktabu instead of sanaktubu. “And We will also record – (their murderers), using the line above or the line before – (of the prophets without just cause and We will say) some read nagulu and some yagulu which means that the one who says it is Allah, namely in the hereafter, through the mouth of the angels: – (Taste the punishment of hell). Then it is said to them when they are thrown into Hell.

182. (Such is) the torment of the Hellfire – (because of the deeds of your own hands): likened to hands because most of man’s deeds are done with them – (and that Allah does not wrong) means that He does not do wrong or do injustice – (to His servants) Allah will not torment those who are innocent or sinful.

183. (Those who), na’at or adjective for the previous allazina – (they said) to Muhammad: – (“Verily, Allah has commanded us) in the Torah, (that we should not believe in a messenger) meaning not justify him – (until he brings us a sacrifice consumed by fire). So we will not believe in you until you bring us a sacrifice that draws us closer to Allah in the form of livestock or something else. If the sacrifice is accepted, then a white fire will appear from the sky that will burn it. And if not, then it will remain in its place without anyone touching it. This was commanded to the Children of Israel, but not to the Messiah and Muhammad, Allah SWT. says – (Say) to them as a reproach: – (Did not some messengers come to you before me with eyes) or miracles (and with what you mention) such as Zakariya and Yahya, but you killed them. These words are addressed to the Jews who lived at the time of our Prophet (peace and blessings of Allah be upon him) even though the deed was from their ancestors, because they approved of it (So why did you kill them if you were the true ones?) i.e. if you were true believers when you committed the offense?

184. (If they disbelieve you, then surely the messengers who were before you were also disbelieved, even though they brought with them clear proofs) i.e. miracles – (and Az-Zubur) i.e. letters like those of Prophet Abraham – (and the Book): according to one qiraat with the ba in Al-Kitab and Az-Zubur – (which are clear) i.e. the Torah and the Gospel, so be patient with them as they were patient with them!

185. (Every one of you will taste death, and it is only on the Day of Resurrection that your reward will be completed), meaning that it is on the Day of Resurrection that the reward for your deeds will be sufficiently fulfilled. (Whoever is kept away) after that – (from Hell and admitted to Paradise, then indeed he is fortunate) because he has achieved what he aspired to. – (The life of this world is nothing but a deceptive pleasure) meaning that it is not real because it is enjoyed only temporarily, then it soon disappears.

186. (You will indeed be tested): because of the consecutive nun, the nun marking the rafa’is omitted, as well as the wau damir plural because of the meeting of two wau sakin, while the meaning is you will indeed be tested or tried? – (concerning your wealth) “with burdens and obligations that you must fulfill – (and yourselves) with worship and trials in the form of calamities – (and indeed you will hear from those who were given the book before you) namely from the Jews and Christians – , (and from the polytheists) from among the Arabs – (many painful disturbances) in the form of curses and accusations and temptations and harassment of your women. – (If you are patient) in the face of these challenges – (and fear) Allah, (then surely such things are among the best of works), among the things that must be endured with firmness and patience.

187. (And) remember – (when Allah took the pledge from those who were given the Book) i.e. the duty given to them in the Torah: – “Explain it” – meaning the contents of the Book – “to the people, and conceal it not” – meaning the Book. Both verbs in this sentence use ta and ya. – (Then they threw it) meaning the pledge – (behind their backs) meaning that they did not fulfill and practice – (and they exchanged it for), they took in exchange – (a small price), in the form of worldly possessions that they levied on the subjects with their superiority in the knowledge of the Book. So they concealed that knowledge for fear that it would slip out of their hands. – (So ugly was the exchange they received) or the exchange they made!

188. (Do not think) by using ta and ya – (that those who are pleased with what they have done) i.e. with what they have done, namely misleading people – (and they want to be praised for what they have not done) i.e. holding on to the truth while they are in error – (do not think of them), is a ta’kid or confirmation with both versions, using ta and ya, – (detached) means being in a place that is free – , (from punishment) in the hereafter but they are in a place where they will receive punishment, namely in the hell of Jahannam – , (and for them a painful punishment) painful. The first two maf’ul yahsabu are contained within the second two maf’ul yahsabu according to qiraat yahsabu while according to qiraat tahsabu only the second maf’ul is removed.

189. (Belonging to Allah is the kingdom of the heavens and the earth), meaning the treasury of rain, sustenance, vegetation, etc. (and Allah is over all things), including the torment of the disbelievers and the deliverance of the believers.

190. (Surely in the creation of the heavens and the earth) and the wonders that are in them – (and the alternation of night and day) by coming and going and increasing and decreasing – (are signs) or proofs of the power of Allah SWT. – (For those who are reasonable) meaning those who use their minds. .

191. (i.e. those who), being na’at or badal for the previous one – (remember Allah while standing and sitting and while lying down) meaning in any state, while according to Ibn Abbas praying in that state according to ability – (and they think about the creation of the heavens and the earth) to deduce evidence through them of the power of Allah, they said: (O our Lord, You did not create this), meaning that the creatures that we see – (in vain), become things, rather all of this is evidence of the perfection of Your power (Glory be to You), meaning that it is impossible for You to do anything in vain – (so protect us from the punishment of hell).

192. (O our Lord, surely whoever You put into Hell) to live there eternally (then You have humiliated him and there is no one for the wrongdoers), meaning the disbelievers, Here placed zahir in the place of mudmar to remind of the special humiliation for them – (from) is in addition to (any helper) who will protect them from the punishment of Allah Ta’ala.

193. (O our Lord, indeed we have heard a caller, who called) people – (to believe) in him, namely Muhammad or the Quran – Wl (so that) he means: that is – (“Believe in your Lord!” so we also believed) in Him. – (O our Lord, forgive us our sins and blot out) cover – (from us our faults) meaning do not make them public by punishing them – (and take our lives) take our lives – (with) the group – (of the devoted) i.e. the prophets and the righteous.

194. (O our Lord, grant us what You have promised us) – (on) meaning by means of (Your messengers) in the form of mercy and bounty and what they ask for, although the promise of Allah does not contradict the request of the one who asks that he be included in the group of those who are granted because he is not certain that his request will be granted. The repeated mention of “O our Lord” is an expression of deep submission and humility. – (And do not disgrace us on the Day of Resurrection; surely You do not break promises), namely the promise of resurrection and retribution.

195. (So their Lord granted them) their supplication – (that I will not waste the deeds of those who do good among you, both men and women, some of you), are – (of others) meaning that men are descended from women and women are descended from men. This sentence reinforces the previous one, namely that they will be equally rewarded for their deeds and that they will not be taken for granted. The following verse was revealed when Umm Salamah said to the Messenger of Allah: “O Messenger of Allah, I have never heard women mentioned in the matter of hijrah”. – (So those who migrate) from Mecca to Medina – (who are expelled from their homes and harmed in My cause) meaning for the sake of My religion, – (and who fight) against the disbelievers (and those who fall), in My cause whether tashdid or not, and according to one qiraat with precedence – (surely I wipe away their iniquities) I cover their sins with My forgiveness. – (and I will admit them to Paradise, where rivers flow down as a reward), masdar from the meaning of “I wipe away” ‘ and strengthens the meaning – (from the side of Allah), there is a reversal of His position as the speaker – (and Allah, with Him is a good reward”) as a reward. The following verse was revealed when the Muslims said that the enemies of Allah looked happy while they were in distress and suffering:

196. (Do not be deceived by the freedom of the disbelievers to travel) meaning to move where they please – (within the land) to trade and do business.

197. (It is but a temporary pleasure) which they enjoy in the world for a short time, then it will pass away – (then their abode will be the hell of Jahannam, and that is the worst place).

198. (But those who fear their Lord, for them are the heavens, under which rivers flow, and they will abide), meaning that they are destined to abide (in them, as an abode) which is usually reserved for guests, made mansub because of its position as a thing of jannat, while as its amil is the notion of zarf – (from the side of Allah, and what is from the side of Allah) in the form of reward – (is better for those who are devoted) than the pleasures of the world.

199. (Verily among the People of the Book there are those who believe in Allah) such as Abdullah bin Salam and his companions and the Negus of Ethiopia – (and in what “- was revealed to you) i.e. the Qur’an – (and in what was revealed to them) i.e. the Torah and the Gospel . (in a state of humility) the thing of damir on yu-minu by emphasizing the meaning of “man”, with the meaning of tawadu’ – (to Allah without exchanging the verses of Allah) found for them in the Torah and Gospel in the form of the resurrection of the Prophet (PBUH). – (for a small price) of the wealth of the world, for example by hiding it for fear of losing influence as other Jews did. – (They will have a reward) in return for their deeds – (in the sight of their Lord) given to them twice as stated in Surah Al-Qasas (verily Allah is swift in His reckoning) can reckon all creatures in just half a day from the days of the world.

200. (O you who believe, be patient) in obeying and facing calamities and avoiding disobedience / (and establish your patience) against the disbelievers until they are not more patient than you – (and remain vigilant and ready) in the struggle – (and fear Allah) in every situation – (so that you may be fortunate) to win Paradise and be free from Hell.

4. SURAH AN-NISA (WOMEN)

Madaniyyah, 176 verses after Surah Al-Mumtahanah

In the name of Allah, the Most Gracious, the Most Merciful.

1. (O people) inhabitants of Mecca – (fear your Lord) meaning fear His punishment by obeying Him – (who has created you from one self) namely Adam – (and created from him his wife) namely Eve – read long -, from one of his left ribs – (then breed) propagate – (from the two of them) from Adam and Eve – (men numerous and women) not few in number. – (And fear Allah for whom you ask one another) there is idgam ta in sin, but according to one qiraat with takhfif, it is dropped to become tas-aluna – (in His name) that some of you say to others: “I ask you in the name of Allah” – (and) take care not to break the bonds of friendship. According to one qiraat, it is read with kasrah di’atafkan to the damir in bihi. They also used to visit each other through friendship – (Allah is always watching over you) watching over your actions and rewarding them. So the nature of watching is always inherent and found in Allah Ta’ala. The following verse was revealed about an orphan who asked his guardian for his property, but he refused to give it to him:

2. (And give to the orphans) i.e. children . who have no fathers – (their property) when they grow up – (and do not exchange the good for the bad) ar. tinya the lawful for the unlawful, and do not take the good property of the orphan and replace it with your bad property – (and do not eat their property) that has been mixed – (with your property. Verily that) means me. eating such – (is a sin) or a mistake – (great). When this verse was revealed, they objected to being guardians of orphans. Then among them was a man who had ten or eight wives, so that he was unable to be fair among them, so the verse was revealed:

3. (And if you fear that you will not be able to do justice to the orphans) so that it will be difficult for you to deal with them, then you also fear that you will not be able to do justice between the women you marry – (then marry) – (what) meaning whom – (which of the women is good for you: two, three or four) may be two, three or four but not more than that. – (Then if you will not be able to be just) between them in turn and in the distribution of maintenance – (then let it be only one) whom you marry – (or) let it be limited to – (slave slaves who are yours) because they do not have rights like other wives. – (Such) means to marry four wives or just one wife, or to take a slave (is closer) to – (not doing wrong) or being unjust.

4. (Give to the women their dowries) plural of sadagah – (as a gift) out of sincerity and purity of heart – (Then if they give you part of the dowry gladly) nafsa is tamyiz whose origin is fa’il meaning “their hearts are glad to give you part of the dowry, so they give it to you” – (then eat it with pleasure) or delicious (again good) consequences, so that it does not bring disaster in the hereafter. This verse was revealed against people who do not like it.

5 (And do not give away) O guardians – (to the ignorant) meaning the extravagant among men, women and children – (your wealth) meaning their wealth that is in your hands – (which Allah has made a support for your life), qiyama masdar of gama meaning life support and defense of your interests, because they will spend it out of place. According to one qiraat, gayyima is the plural of gaymah, which means a means of estimating the value of things. (Only give them their expenditure from it) means feed them from it – (and clothe them and speak to them kind words), such as promising them that when they grow up, they will be given all their wealth.

6. (And you should test the orphans) before they reach the age of puberty, i.e. regarding their religion and behavior – (until after they have reached the age of marriage) meaning that they are able to do so, depending on their circumstances and age, according to the Shaafa’is, 15 full years – (then if in your opinion or in your sight (they are intelligent) meaning that they are good at guarding their religion and their property, – (then hand over to them their property, and do not consume it) O guardians (excessively) without right, this being the case – (and hastily) to spend it, for fear – (they mature) until the property must be handed over to the rightful ones. – (And whoever) of the guardians – (is able, then let him refrain) from taking and consuming the orphan’s property – (and whoever is poor, then let him consume) the property – (appropriately) meaning simply the reward of his labor. – (Then when you hand over to them) i.e. to the orphans – (their property, then you should testify to them) i.e. that they have received it and that your responsibility is over. This means that in case of a dispute, you can use the witnesses. The purpose of this command is to give guidance – (And Allah is sufficient), an addition – (as a Supervisor) who watches over the deeds of His servants and rewards them. The following verse was revealed to reject the custom of the ignorant people who did not want to give inheritance to women and children.

7. (For men), whether children or relatives (there is a share) or right – (of the estate of the deceased’s parents and relatives) – (and for women there is also a share of the estate of the deceased’s parents and relatives, whether it is a little of it) meaning from the estate – (or a lot) that Allah has made (as an established right) meaning a definite right that must be given to them.

8. (And when the distribution of the inheritance is attended by the next of kin) i.e. the disinherited (and the orphans and the poor, give them their share of the inheritance) before the distribution is made – (and say) O guardians – (to them) i.e. if they are young – (kind words) or gently, while apologizing to the disinherited relatives, that this inheritance does not belong to the kakan but to the heirs who are young. Some say that this ruling on giving to non-heirs has been abrogated. But there are others who say that it has not, rather it is only human beings who make it easier and do not do it. Based on that, the ruling is Sunnah, but Ibn ‘Abbas said that it is obligatory.

9. (And be vigilant), i.e., with regard to the orphans – (those who, if they leave) . (and let them be vigilant), meaning that they are about to leave, (behind them) after them – (weak offspring), meaning young children – (they fear for their welfare) – (so let them fear Allah) concerning the affairs of the orphans, and let them do to the orphans what they would wish people to do to their children after them – (and let them say) to the one who is about to die – (the right words), e.g. telling him to give less than one-third in charity, and giving the rest to the heirs so as not to leave them in a state of misery and suffering.

10. (Verily, those who eat the wealth of orphans wrongfully) i.e. without right – (that they swallow fire in their bellies) for it will turn into fire in the Hereafter – (and they will enter) mabniyyun lilfx’il or lilmaful – (a blazing fire) i.e. hellfire, causing them to be scorched.

11. (Allah wills or commands you concerning your children) with what will be mentioned: – (the share of a son is equal to the share of two daughters) among them. If the three of them are together, then the son shall have one-half of the property, and the two daughters one-half. But if there is only one son and one daughter, then the woman shall have one-third, and the man two-thirds. And if the man is the only one, then he finishes all the property – (if they), meaning the children – (-only women) alone – (more than two people, then for them two-thirds of the property left behind) corpse, so if the number of them is two people, because they are two brothers covered by the words of Allah SWT: “… then for them two-thirds of the estate”, they are more preferable, especially considering that a daughter is entitled to one-third of the property if she is with a son, so that if she is with a daughter, it is even more preferable, and takes precedence over any relationship. Others say that this is to dispel the notion of increasing the share by increasing the number, when it is understood that by giving a third share to a daughter when she is with a son, two daughters get two-thirds. – (If she) means the daughter – (alone), according to the qiraat with the preceding line, so that the kana is considered as tam and not naqis – (then she gets one-half of the property, as for her parents) means the parents of the deceased who are here given a badal with: – (for each of them one-sixth of the estate, if the deceased had children) whether male or female. The emphasis on the badal lalah is to indicate that the parents are not jointly entitled to it. If the deceased has no children and he is inherited by his parents alone, or with his wife, (then for his mother), it may be read li-ummihi with the hamzah line in front, and it may be limmihi with the hamzah line below to alleviate the meeting of dammah and kasrah in two adjacent places – (one-third) means one-third of the property that has been distributed to the wife, while the rest is for the father. – (If the deceased has several brothers) means two or more, male or female – (then for the mother a sixth) and the rest for the father, while his brothers do not get any share. And the division of the inheritance as mentioned above is – (after) the execution of – (the will he made), pronounced yussi or yusa built for fa’il or maful – (or) payment of – (his debts). The fact that the fulfillment of the will is mentioned first, rather than the payment of the debt, even though the execution comes later, is to avoid neglecting it. – (Regarding your parents and your children) is the mubtada, while the khabar is: – (you do not know which is closer to you in benefit) in this world and in the Hereafter. Some people think that their sons are more useful to them, so they give them an inheritance, so that it turns out that fathers are more useful to people, and vice versa. Allah, may He be glorified and exalted, knows that, and that is why He made the division of inheritance obligatory. – (This is a decree from Allah, indeed Allah is All-Knowing) of His creatures – (again Wise) of the regulations that He has given them, meaning that He remains wise in all of them.

12. (And as for you, your husbands, one-half of the inheritance of your wives, if they have no children) either from you or from their former husbands – (But if they have children, then you get one-fourth of the inheritance, that is, after the fulfillment of their wills or the payment of their debts). In this case, grandchildren are considered equal to children according to consensus. (And for them) meaning the wives, whether they are multiple or not – (a quarter of the property you leave if you have no children, and if you have children) either from your wife, or from your former wife (then for them an eighth of your estate, that is, after the fulfillment of the will you made or the payment of your debts). In this case, grandchildren are considered equal to children according to ijma’. – (If it is a man who inherits) is an adjective, while the khabar: – (kalalah) means leaving no father and no children – (or a woman) who inherits by kalalah – (but he has) means the one who inherits – (a brother or a sister) means the one who is a mother, and was clearly read by Ibn Mas’ud and others – (then each type of brother gets one-sixth) of the estate. – (But if they are) meaning brothers and sisters, whether male or female – (more than this) meaning more than one (then they share in a third of the property) with equal shares between men and women, – (after the fulfillment of the will he made, or the payment of his debts without causing harm), being the case of the damir in yusa, meaning not to cause hardship to the heirs, for example by making a will of more than one-third of the estate – (as a trust) or a message, and is a masdar that confirms Yuqikum – (from Allah, and Allah is All-Knowing) faraid or the procedure for the distribution of inheritance that He has arranged for His creatures (again Merciful) by suspending the punishment of those who violate it. With regard to the distribution of inheritance to those heirs who are in doubt due to obstacles such as murder or religious differences or apostasy, the explanation is left to the Sunnah.

13. . (That is what these rulings mean, from the orphanage onwards – (Allah’s rulings) the laws that He has established for His slaves, that they should obey and not be betrayed. – (Whoever obeys Allah and His messenger) in regard to those laws which He has laid down (will be included) some read nudkhiluhu, meaning We will include him, with the intention of changing the subject to the first person – in Paradise, where rivers flow underneath, and they will remain therein, and that is a great victory).

14. (And whoever disobeys Allah and His messenger and transgresses His ordinances, He will admit him), in two versions, one with a ya and the other with a nun – (into the fire of hell, therein he will remain, and for him) therein – (a humiliating punishment) in addition to being disheartening to the heart. In both verses there is the lafaz man while in khalidina the meaning or significance.

15..   (And the women who commit abominable acts) i.e. adultery – (among your women, so testify to them to four witnesses among you) i.e. among your Muslim men. – (Then if they testify) to what they have done – (then arrest them) or confine them – (in their houses) and forbid them to associate with people – (until they are taken away by death) i.e. by malakulmaut (or) until – (Allah gives them another way) i.e. a way to free them from such punishment. This was their punishment at the beginning of Islam, then they were given a way out, which was to be replaced by beating them a hundred times and banishing them from their hometowns for a year, i.e. for those who were not married, by stoning married women. In the hadith, that when the punishment was announced, the Prophet said:: “Accept from me, follow my example, for Allah has given them a way of escape!” -Rihihadi Muslim

16. (And as for two people) with nun with or without tashdid – (who commit) meaning the abominable act of adultery or homosexuality – Ka (among you) meaning men (then punish them) by censuring them and beating them with slippers. – Keok (Then if they repent) of it – (and amend their deeds) – (then leave them) and do them no further harm – (Surely Allah is Receptive to repentance) of the sober – (again Merciful) to him. This verse has been abrogated by the verse of hadd, if it refers to adultery. Similarly, according to Syafii, if it is homosexuality. Only according to him also, the person who is targeted is not stoned even if he has a wife, only beaten and exiled. The view that it is homosexuality is stronger, on the grounds that there is a damir taniyah huma and so on. According to the first group, what is meant by them is both male and female adulterers. But this view is rejected by the Shaafa’is, with the explanation given later, which relates to the male adulterer and their being united in the punishment, repentance and isolation. And this is specific to the male party, because as we know the female party is under house arrest.

17. (Verily, repentance is accepted with Allah) i.e. it is accepted with Him by His mercy – (but only for those who do evil) or sin – (because of ignorance), being ignorant means not knowing that to do so is to disobey Allah – (then they repent in the (near) future, i.e. before dying – (then they are those whom Allah forgives) i.e. He accepts their repentance – (and Allah is All-Knowing) of His creatures – (and He is Wise) in what He does with them.

18. (And no repentance is said for those who do evil) or sin – (until when death comes to one of them) and his life is about to be taken away – (-then he says) when he sees what he is experiencing – (“I repent now”), because it is of no benefit and will not be accepted by Allah his repentance. – (And not those who die while they are in disbelief) i.e. if they repent in the Hereafter while witnessing the punishment, it will not be accepted. – (For them, We have prepared – for them a painful punishment).

19. (O you who have believed, “it is not lawful for you to inherit women”) i.e. themselves – (by force) read karha or kurha meaning without their will and volition. In the days of ignorance they used to inherit women, the wives of their relatives. If they wished, they could marry her without a dowry, or they could marry her and take her dowry, or they could prevent her from marrying until she redeemed herself with her inheritance, or they could wait until she died and then inherit her property, but they were forbidden to do so. – (And not) that (you distress them) means that you prevent your wives from marrying other men by withholding them when you have no desire for them other than mere distress – (in order to take back some of what you have given them) in the form of dowry -. (except when they commit an obvious abominable work) with the above and the below, real or declared, meaning adultery or nusyuz: then it is permissible for you to trouble them until they khulu’ or redeem themselves – (and deal with them properly) meaning kindly, whether in speech, or in giving physical or mental maintenance. – (Then if you dislike them) be patient – (for you may dislike something, but you will not like it.

 (for you may dislike something, but Allah has in it much good). Who knows, He may do that for example by giving you a righteous child.

20. (And if you intend to replace your wife with another wife) meaning that you take her as a substitute after you have divorced your first wife, – (and) indeed (you have given to one of them) meaning the wives – (a lot of money) as her dowry (then do not take back from her even a little. Will you take it back unjustly – (and by committing an obvious sin?) It is attributed to both of them because of their position as things, while the following question is meant as a reproach and rejection:

21. (How will you take them back) i.e. for what reason – (when some of you have consorted with others) or have had relations as husband and wife by mixing which has been legalized by the provision of marriage – (and they have taken from you a covenant) or confession (which is close) or heavy, i.e. in the form of a divine command to hold them well, or to let them go well.

22. (And you shall not marry what) i.e. who – (among the women whom your fathers have married except) i.e. other than – (which is past) from your action, then it is forgiven. – (Verily that) means marrying them – (is an abominable) or foul – (a curse) means something that causes a curse from Allah, which means His extreme wrath – (and as evil) as the worst – (way) to take.

23. (It is forbidden for you to marry your mothers) means to marry them and this includes your grandmothers, both paternal and maternal – (and your daughters) including your granddaughters going downwards – (your sisters) both paternal and maternal – (your father’s sisters) including your grandfather’s sisters (your mother’s sisters) including your grandmother’s sisters – (the daughters of your brothers), (the daughters of your brothers and sisters) means your nieces and nephews and includes their children – (your mothers who breastfed you) means your mothers who breastfed you before you reached the age of two years and at least five breastfeedings as explained by the Hadīth (your sisters by marriage). Then the Sunnah adds her daughters, i.e., women who were suckled by women with whom she has been mixed, as well as her paternal and maternal sisters, and her brother’s daughters and her sister’s daughters, based on a hadith that reads: “What is forbidden by breastfeeding is forbidden by blood relationship.” -Narrated by Bukhari and Muslim – (your wives’ mothers-in-law and your step-daughters) plural of rabibah: the daughters of your other husband’s wife (who are in your care): they are in your care, this phrase is an adjective of the phrase (of your wives with whom you have had sexual intercourse) – (but if you have not had sexual intercourse with them, then there is no sin on you) marrying their daughters, if you have divorced them. If you have divorced them, it is not a sin for you to marry their daughters – (and the wives of your natural sons who are of your father’s womb are forbidden), unlike your adopted sons, you may marry their widows – (and that you join two women who are sisters) whether sisters by blood or by consanguinity, and that you join a woman with her father’s sister or her mother’s sister, but it is permissible to “swap” or “get out of bed” or to have both of them at the same time, so long as it is only one of them – (except) or other than – (what has happened in the past) i.e. in the days of ignorance some of what is mentioned, then you are not sinning for it. – (Verily, Allah is Forgiving, Merciful).

JUZ 5

24. (And) it is forbidden to you – (married women) to marry before divorcing their husbands, whether they are free or slaves and of the religion of Isiam – (except for those women whom you own) i.e. captive slaves, whom you may have intercourse with, even if they have husbands in the land of war, i.e. after istibra’ or cleansing the womb (as a decree from Allah): kitaba mangub is the masdar of zalika, meaning “it has been decreed as a decree from Allah” (upon you, and made lawful) some read uhilla in the passive and some ahalla in the active – (for you other than such) meaning other than those women who have been forbidden (that you seek) wives – , (with your wealth) whether by way of dowry or otherwise – (to marry not to commit adultery) – (then the wives) with the meaning of faman – (whom you have enjoyed) meaning intermarried – (among them) by way of having intercourse with them – (then give them their wages) meaning their dowry which you have determined (as an obligation. And there is no sin on you with regard to that which you have mutually agreed upon) with them (after the stipulation has been made) either by reducing it, increasing it, or giving it up. – (Surely Allah is All-Knowing) of His creation – (again Wise) in managing their interests.

25. (And whoever among you does not have enough money to marry free women) not slaves – (again believers), this is according to custom, so the mafhum does not apply – (then the slave-girls you own) whom you will marry – (that is, from among your believing women. And Allah knows better than you your faith, so look only at the outward appearance, and leave the inward parts to Him, for He knows the details. And how many slaves are higher in the quality of faith than free women. This is an inducement to marry slaves (some of you are from others), meaning that you and they are both Muslims, so do not object to marrying them – (so marry them with the permission of their masters), meaning their masters and owners – (and give them their wages), meaning their dowry or dowry – , (in a good manner) without neglecting or diminishing it – (and they should also keep themselves) as a matter of course – (not prostitute themselves) or commit adultery openly – (nor take concubines) concubines to commit adultery secretly. – (So if they have guarded themselves) meaning married: one qiraat reads uhqan – meaning married – (then they commit an abominable act) meaning adultery – (then on them is half of what is applicable to free women) i.e. virgins if they commit adultery – (in the form of punishment) or hadd, namely by being beaten 50 times and exiled half a year. And this is the punishment for male slaves. And the marriage of the slave is not a condition for the punishment to become obligatory, but only to show that in principle they are not subject to the punishment of stoning. – (This) means that it is permissible to marry a slave when there is no money – (i.e. for those who fear fornication) ‘anat means the original meaning of masyaggat or difficulty. Adultery is so called because it is the cause of severe punishment in this world and painful punishment in the Hereafter – (among you). This means that it is not permissible for the one who does not fear that he will fall into adultery to marry the slave. The same applies to one who can afford to marry a free woman. This view is also shared by the Shaafa’is. Only in the words of Allah: “among your believing women” according to the Shaafa’is does not include disbelieving women, so it is not permissible for her to marry, even if she is unable to afford it and fears that she will fall into sin. – (And if you are patient) meaning not marrying a slave – (that is better for you) so that you do not have children who are slaves or servants. – (And Allah is Oft-Forgiving, Most Merciful) by granting leniency in the matter.

26. (Allah wants to explain to you) the laws of your religion and your own interests – (and lead you to the sunnahs) or ways – (of those who were before you) of the anbiya’ in matters of forbidding and unforbidding, so that you may follow them – (and accept your repentance), and bring you back from what you have been disobeying, to obeying Him – (and Allah is All-Knowing) of your affairs – (and All-Wise) of His plans and regulations for you.

27. (And Allah wants to accept your repentance), He repeats here for guidance (while those who follow their lusts want) i.e. the Jews, Christians or Magi or those who are fond of fornication – (so that you will turn away as far as possible) meaning deviate from the truth by doing what is forbidden so that you will become like them.

28. (Allah wants to give you relief, meaning to ease the laws of Shara’ – (because man is made weak), unable to stand women and sexual temptation.

29. (O you who believe, do not eat of your neighbor’s wealth by means of unlawful means) meaning religiously unlawful means such as usury and usury – (except by way of) or by means of – (commerce): according to one qiraat with the above line, while the meaning is that it should be the property of a valid trade – (with mutual consent between you) based on the willingness of each of you, then you may eat it. – (And do not kill yourselves) means by doing things that cause his harm in whatever way and symptom, both in this world and in the Hereafter. – (Surely Allah is Merciful to you) so He forbids you to do so.

30. (And whoever does so) what is forbidden – (by transgressing the right) being a hal – (and wrongdoing) being a ta’kid – (then We will put him into Hell) he will burn in it – (and such is for Allah very easy) or easy work.

31. (If you abstain from major sins among those which you are forbidden to commit) i.e. sins for which the perpetrators are threatened, such as murder, adultery, theft, etc., which according to Ibn Abbas are nearly seven hundred in number – (We will surely expiate your faults) small ones by doing acts of obedience – (and We will enter you with an influx) read mudkhalan or madkhalan which means an influx or into a place – i.e. Paradise.

32. (And do not covet the bounty with which Allah has favored some of you over others) either in worldly or religious matters, lest it lead to mutual hatred and jealousy. (For men there is a share) or reward – (of what they strive for) due to the struggles they undertake etc. (and for women there is a share of what they strive for) such as obeying their husbands and maintaining their honor. This verse was revealed when Umm Salamah said: “O, why don’t we become men, so that we can do jihad and earn rewards like those of men.” – (And you ask) some with a hamzah and some without – (to Allah for His bounty) what you need, He will surely grant it. – (Surely Allah is All-Knowing of all things) among whom should be the bounty, as well as your supplication to Him.

33. (And to each) male and female – (We have made heirs) or ‘asabah who acquire – (what the fathers and mothers and next of kin have left) for them in the form of wealth – (and as for those to whom you have sworn allegiance), agadat has an alif so that it becomes agadat while aiman is the plural of yamin which means “oath” or “hand” so that the sentence means “oath” of your allies with whom you made a covenant in the days of “- ” jahiliyah for help and inheritance – (so give them) now – (their share) of the inheritance which is one-sixth: – (Allah is the witness of all things), meaning that He knows everything, including your affairs. And this ruling has been abrogated by His words: “And those who are related by blood, some of them are superior to others”.

34. (Men are rulers) means having authority – (over women) and being obliged to educate and guide them – (because Allah has preferred some of you over others) i.e. superior to men over women, whether by knowledge or intellect, power and so on – (and also because they have spent) on them – (their wealth. So the righteous women are those who are obedient) to their husbands – (and take care of themselves in the rear) meaning guarding their honor and others after their husbands – (because Allah has taken care of them) as He has commanded the husbands. -(And those women whom you fear may be insubordinate), meaning that they are insubordinate towards you, for example by the presence of characteristics or symptoms (so counsel them) and remind them to fear Allah – (and separate from them in bed), meaning separate you to another bed if they show insubordination – (and beat them), that is, give them a blow that does not hurt, (and beat them) i.e. give them a blow that does not hurt, if they are still unconscious – (then when they have obeyed you) regarding what you want – (then do not make trouble for them) i.e. look for ways to beat them unjustly. – (Indeed, Allah is the Most High, the Most Great), so fear His punishment if you mistreat them.

35. (And if you fear that there may be a dispute between them) i.e. that there may be a dispute between the husband and the wife – (then send) to them with the consent of both parties – (an intermediary) i.e. a just man – (from the man’s family) or his relatives – (and an intermediary from the woman’s family) who will each represent the husband in his decision to pronounce divorce or accept khulw – redemption and the wife in her decision to agree to khul’. Both of them will make every effort to bring the wronged party to his senses and to return, or if necessary to separate the husband and wife. His words: – (If they both intend) meaning the two mediators – (to make amends, surely Allah will guide them) meaning the husband and wife, so that He will decide what is appropriate for them, whether it is amends or divorce. – (Verily, Allah is All-Knowing) of all things – (and He recognizes) the inward as well as the outward.

36. (Worship Allah) by making Him a deity – (and do not associate with Him anything else! ) – (And do good to your mothers and fathers) with filial piety and gentleness, – (to your kinsmen) or relatives – (orphans, the poor, (And to your intimate neighbors) meaning those who are close to you in neighborliness or blood relationship – (and to your distant neighbors) meaning those who are far from you in neighborliness or blood relationship – (and to your friends) traveling companions or in the same profession and some even say wives, Obviously (ibnu sabil) i.e. those who run out of money in their journey (and what you have) among slaves. (Verily, Allah does not like those who are arrogant) or arrogant – (boast) against people with their wealth.

37. (Those who) are the mubtada’ – (miserly) in spending what they are obliged to spend – (from telling people to be miserly – also) with it – (and concealing the bounty that Allah has given them) in the form of knowledge and wealth, and these are the Jews, while the khabar of the mubtada is “for them a terrible threat” – (and We prepare for those who disbelieve) in that and other things – (a humiliating punishment).

38. (And those who) are attributed to the previous “people” – (spend their wealth for the sake of people) meaning because they want to be praised – (and they do not believe in Allah nor in the Last Day) e.g. the hypocrites and the Meccan disbelievers (Whoever becomes the companion of the devil) meaning his friend, he will follow his commands and will do as he does – (then the devil is the worst of companions).

39. (What harm is there for them if they believe in Allah and the Last Day and spend some of the sustenance that Allah has given them) meaning what harm and loss is there for them? This question means a refutation, selangkanlau masdariyah, meaning that there is no harm there, only the conditions in which they are that bring harm or disaster. (And Allah knows them well) so He will reward them for what they do.

40. (Verily, Allah does not wrong) anyone (even as much as a zarrah), meaning as small as the smallest ant, for example by reducing his good deeds or increasing his evil, evil, – (and if there is a good deed as much as a zarrah) from a believer, according to one qiraat with the line in front, so that it is tammah – (surely Allah will multiply it) from 10 to more than 700 times. According to one qiraat with tashdid, it becomes yuda’ifuha – (and bring from His side) in addition to the multiplied reward – (a great reward) that no one can estimate.

41. (Then what will be the state of the disbelievers) – (if We bring from every nation a witness) i.e. their respective prophets who testify to their deeds (and We bring you) O Muhammad – (as a witness against them) i.e. your nation! –

42. (“And the disbelievers and those who disobeyed the Prophet (peace be upon him) wish that they were like the earth,” tusawwa in the passive voice, and some read it in the accusatory voice, omitting one of the ta’s in the original and adding sin to the meaning of tustawa, while the meaning is that they wish to be like the earth because they are gripped with great fear, as mentioned in another verse: “And the disbelievers say: “O fate, why should I not become earth!” – (and they could not conceal from Allah a single incident) of what they were doing. But at other times they still try to conceal as mentioned in the Qur’an: “And they said: “By Allah, our Lord, we have not associated partners with You!”

43. (O you who believe, do not approach the prayer) meaning do not pray – (while you are drunk) due to drinking alcohol. The asbabun nuzul is that people pray in congregation while drunk – (so that you understand what you are saying) meaning sober and healthy – , (and not in a state of junub) due to intercourse or ejaculation. It is mansub because it becomes a thing and is used both for the singular and for the plural – (except when passing through the streets) meaning while traveling or on a journey – (until you take a bath first), then you can perform the prayer. The exclusion of the traveler from the prayer is because there is another ruling for him, which will be discussed later. And some say that what is meant is the prohibition against approaching places of prayer or mosques, except for passing by them without staying in them. – (And if you are sick) i.e. have a disease that becomes worse when water comes into contact with it – (or are on a journey) i.e. on a journey while you are junub or in a state of major impurity – (or one of you comes from a place of defecation) i.e. a place provided for defecation, meaning that he is in an impurity – (or you have touched a woman) according to one qiraat lamastum is without an alif, and both of them, whether with an alif or not, mean touching, i.e. touching with a tapgan. This was stated by Ibn ‘Umar, which is also the opinion of the Shafii. This is stated by Ibn ‘Umar, and is also the opinion of the Shafii, who attributed it to touching other parts of the skin, while Ibn ‘Abbas reportedly said that it means intercourse or sexual intercourse – (then you do not find water) to purify yourself for prayer, that is, after searching and searching. And this certainly applies to anyone other than someone who is sick – (then you should wash) meaning take it after the time for prayer has come – (good soil) meaning pure, then strike it with the palm of your hand twice – (then wipe your face and hands) and your two elbows. Regarding masaha or sweeping, the words are transitive by themselves or by using letters. – (Surely Allah is Forgiving, Forgiving).

44. (Have you not seen those who were given part of the Book) i.e. the Jews – (they buy misguidance) with guidance – (and desire that you should go astray) or take the wrong path, so that you may have the same fate as them.

45. (And Allah knows better than you your enemies), so He informs you of their state so that you may be on your guard – (and Allah is your Protector) or Preserver against them – (and Allah is your Helper) against their tricks.

46. (Among the Jews) there is a people (they change the words) i.e. what Allah revealed in the Torah in the form of signs and attributes of the Prophet Muhammad SAW. – (from their original places), – (and they said) to the Prophet (SAW) when he commanded them to do something: – (“We hear”) your words – (“and we disobey”) your commands, – (“and hear” when there is nothing to hear), into a thing that means prayer, meaning may I not hear it. – (And) they also said to him: – (“Ra’ina”) when they have been forbidden to say it because in their language it means cursing – (by twisting their tongues and reproaching) demonizing – (the religion of) Islam. – (If they had said: “We hear and we participate”) instead of “we violate” – (“and hear”) only – (“and pay attention to us”) i.e. unzurna instead of ra’ina, – (surely that would have been better for them) than what they said earlier – (and more appropriate) more just than it. (But Allah cursed them) i.e. kept them away from His mercy – (because of their disbelief, so that they did not believe except a few) e.g. Abdullah bin Salam and his companions.

47. (O you who were given the Book, believe in what We have revealed) in the form of the Qur’an. – (confirming that which was in you) i.e. the Torah – (before We changed your faces) by removing the eyes, nose and eyebrows that were in them – (then We turned them backwards) so that they were flush with the nape of the neck (or We cursed them) by making them (as We had cursed) absorbah – (- the disobedient on Saturday) among them – (and Allah’s affair) i.e. His decree – (shall surely prevail). When this verse was revealed, Abdullah bin Salam converted to Islam. Some say that this is a threat with a condition, because after some of them converted to Islam, the punishment was canceled. And some say that both the change of face and the transformation into apes will take place before the Hour.

48. (Verily, Allah will not forgive the sin of associating partners with Him), meaning that He will not forgive the sin of associating partners with Him – (and He will forgive other than that) among the sins – (for whom He wills) He will forgive, so that He will enter Paradise untouched by punishment. On the other hand, He will first punish those believers whom He wills because of their sins, and only then will He admit them into Paradise. – (Whoever associates partners with Allah has indeed committed a great sin).

49. (Do you not see those who purify themselves) i.e. the Jews who say that they are the children of God and His lovers. So the issue is that goodness is not in cleansing oneself (but Allah cleanses) meaning purifying – (whom He wills) with faith – (while they are not wronged) or diminished in their deeds – (even a little) even as the skin of a date palm.

50. (Observe) show astonishment – (how they make up lies against Allah) about it – (and it is enough for them to be a manifest sin)! This verse was revealed with regard to Ka’ab Ibnul Asyraf and others from among the Jewish scholars, when they arrived in Mecca and saw the polytheists killed in the battle of Badr, so they set fire to the polytheists to avenge this defeat and fight the Prophet.

51. (Do you not see those who were given part of the Book, they believed in Jibt and Tagut) the names of two idols of the Quraysh – , (and said to the disbelievers) namely Abu Sufyan and his companions, when they asked the Jews, who was more righteous in his way, whether they were the rulers of the Ka’bah, the food and drink servers of the pilgrims and the helpers of those in distress, or Muhammad, i.e. the one who had violated the religion of his ancestors, severed ties and left the holy land? (that they are) meaning you people of Quraysh, (more righteous than the believers) meaning straighter in your path than theirs!

52. (They are those whom Allah has cursed. And whoever is cursed) by – l (Allah, then you will never find a helper) who will protect him from His punishment.

53. (Or do they have any portion of the kingdom) i.e., they do not have any part of it, and even if they did, they would not give a penny of it to the people, as if it were worth nothing, the size of a small bird’s beak on a seed, and their attitude is due to their extreme greed or miserliness.

54. (Or) whether – (they are envious of the people), i.e. of the Prophet (SAW). – century (for the bounty that Allah has bestowed upon them) in the form of prophethood and many wives? That is, they wished that these favors would disappear from him and said: “Had he been a prophet, he would not have taken so many wives!” – (Indeed, We have given to the family of Abraham) their forefathers such as Moses, David and Solomon – (the Book and Wisdom) and the prophethood – (and We have given them a great kingdom). David had 99 wives, while Solomon had a thousand women, a mixture of freemen and slaves.

55. (So some of them believed in him) i.e. in the Prophet Muhammad. – (and some of them turned away from him) so that they would not believe (and let Jahannam be a blazing fire) for the burning of the unbelievers.

56. (Indeed, those who disbelieve in Our verses, We will put them in Hell) they will be burned with fire: – (every one of them is cooked) or becomes charred – (their skins, We replace with other skins) i.e. by returning them to their state before they were cooked or charred – (so that they may taste the punishment) and suffer the anguish. – (Surely Allah is Mighty) so that there is nothing that He does not control – ara (again All-wise) in all His creation.

57. (And those who believe and do righteous deeds, We will admit them to Paradise, under which rivers flow, and there they will remain forever. They will have therein chaste wives) from menstruation and from all impurities – (and We will admit them to a place of perpetual shade) meaning undisturbed by sunlight, which is none other than the shade of heaven.

58. (Verily, Allah enjoins you to convey the trust) meaning the obligations entrusted from someone – (to the rightful recipient). This verse was revealed when Ali (a.s.) wanted to take the key of the Kaaba from Usman bin Talhah Al-Hajabi, its guardian, by force when the Prophet (pbuh) came to Mecca in the year of Liberation. Usman did not want to give it to him, so he said: “Had I known that he was the Messenger of Allah, I would not have prevented him”. So the Messenger of Allah (SAW) told him to return the key to him, as he said: “Accept this for eternity, which is uninterrupted!” Usman was astonished at that, then he recited the verse, so Usman converted to Islam. When he was about to die, he gave the key to his brother Shibah, and it remained with his son. This verse, although it comes for a specific reason, is generally applicable because of the similarities between them: – (and when you judge between men) then Allah commands you (to judge justly. Indeed, Allah is very kind). In ni’imma, mim is added to ma, which is nakirah mausufah, meaning ni’ma syai-an or something very good – (the advice He gives you) i.e. to convey the mandate and render judgment fairly – (Verily Allah is All-Hearing) of all words – (again All-Seeing) of all deeds.

59. (O you who believe, obey Allah and His messenger and those in authority) i.e. the rulers – (among yourselves) if they enjoin you to obey Allah and His messenger. – (And if you differ in opinion) or dispute – (about anything, then turn to Allah) i.e. to His Book – (and to the Messenger) i.e. while he is still alive, and if he has passed away, then to his Sunnah, i.e. investigate it in both of them – (i.e. if you truly believe in Allah and the Last Day. This is better for you than disputing and relying on human opinion – (and is the best reference). The following verse was revealed when a dispute arose between a Jew and a hypocrite. The hypocrite asked Ka’ab bin Asyraf to be the judge between them. While the Jew asked the Prophet: then the two disputants came to the Prophet who gave victory to the Jew. The hypocrites were not willing to accept it, so they went to Umar and the Jew told them the matter. Umar said to the hypocrite: “Is that so?” “It is” he replied. So the man was killed by Umar.

60. (Do you not see those who profess themselves to have believed in what was sent down to you and what was sent down before you, but they want to put their trust in the tagut) meaning the man of many iniquities, Ka’ab bin Asyraf – (even though they have been commanded to deny him) and will not honor him or appoint him as a leader. (And the devil intended to mislead them to the furthest astray) i.e. from the truth.

61. (And when it is said to them, let us return to what Allah has sent down) in the Qur’an in the form of laws – (and to the Messenger) that he may judge you – (then you see the hypocrites turning away from you) to others – (as they will).

62. (Then what would have happened) and what would they have done (if they had been afflicted with calamity) or punishment – (due to the deeds of their hands) in the form of sinful deeds and disbelief, would they have been able to turn away and escape from it? Certainly not! – (Then they come to you), d’atafkan to yasudduna – (while swearing in the name of Allah: “We do not want) by taking recourse to others – (except settlement) or peace – (and harmony) between two hostile parties by making approaches to the law and not disguising the right thing.

63. (They are those of whom Allah knows the contents of their hearts) in the form of their hypocrisy and lies in making excuses, – (so turn away from them) by giving them forgiveness – (and give them advice) to fear Allah – (and tell them about) the state of – (themselves deep words) meaning that it has an impact and affects the soul, including rebuttal and rebuke so that they return from disbelief.

64. (And We do not send a messenger except to be obeyed) all that he commands and decides – (with the permission of Allah) by His command, so not to be opposed or disobeyed. – (And if they, when they have wronged themselves) by resorting to tagut – (- had come to you) in repentance – (and had asked forgiveness of Allah, and the messenger had asked forgiveness for them), here there is a shift in the direction of speech in order to elevate his position – (then they would have found Allah Most Receptive to their repentance – (again Most Merciful) to them.

65. (So by your Lord) he adds – (they did not believe until they made you the judge of a matter of dispute) or dispute – (between them, then they did not feel in their hearts any objection) or doubt – (about what you decided and they accepted) or submitted to your decision – (completely) without hesitation or doubt.

66. (And had We made it obligatory upon them) as an interpretation – (“Kill yourselves” or “Get out of your villages”) as We did with the Children of Israel – (they would not have done) what was required – (except for a few): read marfw’ as badal, and mangub as mustasna – (among them. And if they had done what they were advised to do) i.e. obeyed the messenger – (it would have been better for them and stronger) more firmly established their faith.

67. (And if that were the case) i.e. if they were firm in their stance – (surely We would have given them from Our side a great reward) i.e. Paradise.

68. (And surely We will guide them to the straight path). Some Companions said to the Prophet: “How can we see you in Paradise when you are on a high level and we are on a low level?” So the verse was revealed:

69. (And whoever obeys Allah and the Messenger) in what they have commanded – (then they will be with those whom Allah has favored, namely the prophets and the siddiqin), the chief companions of the prophets and messengers who confirmed and firmly believed in them – (the martyrs) those who died – martyrs in the cause of Allah – (and the righteous) i.e. other than those already mentioned. – (And they are the best of companions), i.e., friends in Paradise, because they can see their faces, visit them and attend their gatherings, even though their place compared to other groups is higher and more favorable.

(And they are the best of friends) means friends in Paradise because they can see their faces, visit them, and attend their gatherings, even though their place compared to other groups is higher and nobler.

70. (Such is the case) means that they are with the people mentioned, being the mubtada, while the khabar is – (A gift from Allah) that He bestows upon them, so it is not the result of their own obedience. – (And Allah knows well enough) about the rewards in the Hereafter, so believe in Him because there is no one more authoritative in giving the news than Him!

71. (O you who believe, beware) of your enemies, meaning be ready and cautious against them – (and march ye forth in groups) or separately, troop by troop – (or march together) in one large army!

72. (And indeed, there are those among you who are sluggish) or slow to face the battle like Abdullah bin Ubai, the hypocrite and his companions. He is considered one of the hypocrites because of his attitude and actions. The lam in the verb means an oath – (if you are afflicted with a calamity) such as being killed or defeated – (then he said: “Verily, Allah has favored me, so that I will not be present with them) which will cause me to be afflicted as well”.

73. (And indeed, if) the lam indicates an oath – (You have been granted a favor from Allah) such as victory or booty – (then he would have said) with regret – (as if) it were transfixed, while the isim is dropped and it is thought to read ka-annahu meaning as if – (there has never been), using ya or ta – (among you with affection) meaning acquaintance and friendship. And this goes back to his earlier statement “Allah has favored me”, which he interrupted between that statement and his current statement, namely: – (O) as a word of warning – (If I had been with them, I would have had great good fortune), meaning a great deal of booty. His words:

74. (So fight in the cause of Allah) for the exaltation of His religion – (those who buy) i.e. exchange – (the life of this world for the Hereafter! Whoever fights in the cause of Allah and dies) martyrdom – (or gains victory) over his enemy – (then We will give him a great reward).

75. (Why do you not want to fight) a question that means reproach, meaning that there is no hindrance for you to fight – (in the cause of Allah and) to free (the weak, men, women and children) i.e. who are held back by the disbelievers for migration and who are persecuted by them. Ibn Abbas r.a. said: “I and my mother belong to this group”. – (who said) or prayed: “O – (Our Lord, take us out of this land) Mecca – , (whose inhabitants are oppressive) because of disbelief – (and grant us from Your side a protector) who will manage our affairs – (and grant us from Your side a defender) who will defend us against them. Allah had granted their request, so He made it easy for some of them to leave, while the rest stayed in Mecca until the city was liberated, then the Prophet appointed Itab bin Usaid as the ruler in Mecca, so he defended the persecuted people from their persecutors.

76. (Those who believe fight in the cause of Allah, while those who disbelieve fight in the cause of the devil). – (So fight the Inak of the devil) i.e., the supporters of his religion, surely you will gain victory, for your strength is with Allah. – (Verily, the devil’s stratagem) against the believers (is weak) will not overcome Allah’s stratagem against the disbelievers.

77. (Have you not seen those to whom it was said: “Hold back your hands) from fighting the disbelievers, which they demanded when they were in Mecca, because of the persecution of the disbelievers against them. And these were a group of the Companions – (and pray and pay the alms).” And when it became obligatory for them to fight, suddenly some of them feared the people) meaning the disbelievers because of their actions and bravery in the battle – (as much as they feared) the punishment (of Allah, even more) than that. Ashadda is read mansub because it is also in response to what is indicated by iza and what follows, meaning “suddenly they were seized by fear”. – (They said:) because of the anxiety of death: – (O our Lord, why have You made war obligatory upon us? Why have You not delayed it a little longer?” Say to them: – “The pleasures of this world” means that which is pleasurable and enjoyable in this world – (they are short-lived) and will pass away – (while the Hereafter) means Paradise – (it is better for the pious) i.e. those who guard themselves against the punishment of Allah by avoiding His prohibitions – (And you will not be wronged) reads with “ta” and “ya”, meaning that your deeds will not be diminished – (even a little) means even if it is as small as a rice husk, so strive or make an effort!

78. (Wherever you are, death will surely reach you, even if you are in a high and strong fortress) so do not be afraid to fight because of fear of death. (And if they are afflicted) i.e. the Jews – (by good) e.g. fertility and plenty – (they say: “This is from Allah”. And if they are afflicted by evil) e.g. drought and calamity as they experienced during the Prophet’s arrival to Medina – (they say: “This is from your side”) O Muhammad meaning this is due to your misfortune! (Say) to them: – (Everything) whether good or bad – (is from Allah) is from Him – (So why do they hardly understand the speech) delivered to their prophet. “Why” is a question of astonishment, given their extreme ignorance. And the expression “hardly understood” is more severe than “did not understand at all”.

79. (Whatever you gain) O people – (in the form of good, it is from Allah) meaning that He gives it to you out of His bounty and mercy – (and whatever afflicts you in the form of evil) or calamity – (it is from yourselves) meaning that you do the things that invite it. (And We sent you) O Muhammad – (to mankind as a Messenger) to be reinforced – (And Allah is sufficient witness) to your apostleship.

80. (Whoever obeys the Messenger, then indeed he has obeyed Allah, and whoever turns away) meaning that he does not obey him, then it is none of your business – (then We did not send you as a guardian) or guardian of their deeds, but only as a warner, while their affairs are up to Us and We give their reward and recompense. This was before the command to fight.

81. (And they say) meaning the hypocrites, when they come to you: “Our duty is only to you”. – (But when they went out from your side, some of them concealed) either what they said to you or what they did not say to you in your presence in the form of obedience, or they concealed their disobedience – (Allah wrote) i.e. sent the angels to write – (what they concealed) i.e. in their record books so that they would receive retribution later. – (So turn away from them) by forgiving them – (and put your trust in Allah) meaning trust Him for He will surely protect you – (and Allah is sufficient as a Protector) or a place of trust.

82. (Do they not consider) contemplating (the Qur’an) and the beautiful meanings it contains. l (If the Qur’an were not from Allah, they would find in it many contradictions) both in meaning and in structure.

83. (And when news comes to them) of the results achieved by the expedition of the Prophet’s army. – (of security) i.e. victory – (or fear) i.e. defeat – (they then broadcast it). This verse was revealed about a group of hypocrites or a group of believers who were weak in their faith, and by their actions the spirit of the believers was weakened and the Prophet was disappointed. – (If they had submitted it) i.e. the news – (to the Messenger and to the Ulil Amri among them) i.e. the rulers of the companions, if they had kept quiet about it waiting for his decision – (surely it would have been known) whether it could be broadcast or not – (by those who want to know the truth) meaning those who follow its developments and are required to know it, (If it were not for Allah’s bounty upon you) i.e. the religion of Islam – (and His mercy) upon you with the Qur’an – (you would have all followed the devil) to do the abominations he commands – (except for a few among you) who did not.

84. (So fight you) O Muhammad – (in the way of Allah, you are not burdened except by your own obligations) so do not care about their reluctance to fight. That is, fight even if you are alone, for you are guaranteed victory – (and mobilize the believers) encourage them to fight and inflame their spirits – (may Allah restrain the violence) meaning the attacks – (of the disbelievers. And Allah is more severe) than them – (and more intense is His punishment). So the Prophet said: “By the Lord in Whose hand I am, I will go even if I am alone!” So he went with 70 horsemen to Badr Sugra, so that Allah repelled the attack of the disbelievers by blowing fear into their hearts and restraining Abu Sufyan from going out, as mentioned in Surah Ali Imran.

85. (Whoever intercedes) for a fellow human being (i.e. good intercession) in accordance with the Shara’ (he will surely obtain a share) of reward – (thereof) meaning on his account. – (And whoever makes a bad intercession) i.e. contrary to Shara’ – (then he will bear the burden) of his sin – (thereof) on account of his deed. – (And Allah is omnipotent over all things) so that everyone will receive a just reward from Him.

86. (When you are greeted with a greeting of respect) such as when it is said to you Assalamu’alaikum – (then reply) to the one who greeted you – (with a greeting better than it) by saying ‘Alaikumus salam warahmatullahi wabarakatuh – (or reply – with something similar) by saying what he said. This means that one of them becomes obligatory while the first is preferable. (Verily, Allah takes everything into account), meaning that He takes account of everything and will reward you for it, among which is the return of the greeting. According to the Sunnah, it is not obligatory to return the greeting to the disbelievers, innovators and the wicked. The same applies to Muslims themselves, such as those who are relieving themselves, those who are in the bathroom and those who are eating. The ruling is makrooh except for the last one. And to the disbeliever answer Wa’alaikum meaning “also upon you”.

87. (Allah, there is no God but Him) and Allah – (will gather you) from your graves – (until) meaning on – (the Day of Resurrection about which there is no doubt) or doubt – (about it. And who else) meaning there is no one – (whose speech is more true than Allah’s). When the people returned from the battle of Uhud, they differed about the hypocrites. One group said: “Kill them!” While another group said: “Don’t!” Then the following verse was revealed:

88. (Why are you two go. longan facing the hypocrites, when Allah has turned them into disbelievers) – (because of their efforts) in the form of disobedience and disbelief. – (Do you want to guide those whom Allah has led astray), meaning do you consider them to be among those who are guided? The question in both places is a refutation. – (Whom Allah leads astray, you will never find a way) to guide him.

89. (They wish) or desire – (that you should disbelieve as they have disbelieved, until you become equal) with them in disbelief – (so do not take among them as defenders) who will defend you even though they manifest faith – (until they emigrate in the way of Allah) i.e. actually emigrate which proves their faith. – (If they turn away) and remain in their state – (then take them) i.e. take them captive (and kill them wherever you find them, and do not take any of them as protectors) who will protect you – (nor as helpers) whom you will turn to against your enemies.

90. (Except those who contact), i.e. seek refuge – (with a people with whom you have a peace treaty) including their allies, as was the case between the Prophet (SAW) and Hilal bin Uwaimir Al-Aslami – (or) those who – (come to you) while – (their hearts are troubled) to – (fight you) with their people – (or fight their people) with you meaning neither to fight with you nor with their people, so do not take them captive or kill them. This, and what follows is abrogated by the verse of war. (If Allah had willed) that they should rule over you (He would have made them rule over you) i.e. by strengthening their hearts – (so that they would have fought you). But Allah willed it not, so He sent into their hearts fear and dread. – (But if they had spared you and had not fought you, but had made peace with you) i.e. had submitted – (then Allah would not have given you a way) to take them captive and kill them.

91. (You will find others Who intend to make themselves secure from you) by pretending to be at peace before you – (and secure from their people) by declaring disbelief if they return to their people. These are the Banu Asad and Gatan (Whenever they are invited to fitnah) meaning to return to polytheism – for (they also turn back) or plunge into it. – (So if they do not let you) meaning still want to fight you – , (and) do not – (propose peace to you, and) do not (restrain their hands) from fighting you – . (then take them) as captives – (and slay them wherever you find them) or encounter them – (and they are those to whom We have given you clear authority) meaning authority and clear evidence to kill and take captive because of their treachery.

92. (And it is not fitting for a believer to kill another believer), meaning that it is unworthy of him to do so – (except by mistake) meaning that he did not intend to kill him. (And whoever kills a believer by mistake) e.g. intending to throw something else such as game or a tree, but hits someone with an instrument that normally does not cause death, leading to death – (then let him free) free – (a believing slave along with the compensation / penalty that is given) given – (to his family) namely the heirs of the killed – (unless they give in charity) means forgive him. In addition, the Sunnah explains that the amount of the diat is 100 camels, 20 of which are adults, while the others are younger, of varying ages. The burden of payment falls on the shoulders of the ‘asabah, while the other families divide the payment over three years, with the rich paying half a dinar and the poor paying a quarter of a dinar each year. If they are unable, then from the treasury, and if it is difficult, then from the guilty party – (If he) i.e. the slain – (from the people who are enemies) enemies of war – (for you, even if he is a believer, then free a believing slave) so that the kifada is obligatory for the killer but not the diat which is given to his family because of the war. – (And if he) means the slain – (of a people with whom you have a covenant) such as the People of the Zimmah – (then let him pay the blood money due to his family) which is one-third the blood money of a believer, if he is a Jew or Christian, and one-fifteenth if he is a Mussulman (and let a believing slave free) by the slayer. – (Whoever cannot afford it) for example because there is no slave or money – (then he should fast for two consecutive months) as an expiation that is obligatory on him. As for substituting it with food, as in the case of zihar, Allah, may He be exalted, has not mentioned it. But according to Shafi’i, in one of his two strongest opinions, this applies – (to the acceptance of repentance from Allah), the masdar of which is mansub by the presumed verb. – (And Allah is All-Knowing) of His creatures – (and All-Wise) in His dealings with them.

93. (And whoever kills a believer intentionally) i.e. deliberately intends to kill him with an instrument commonly used for killing while knowing that the person he is about to kill is a believer – (then his recompense will be Hellfire, eternal therein, and Allah will be angry with him and curse him) i.e. deprive him of His mercy – (and prepare for him a great punishment) i.e. Hellfire. This is interpreted as if one considers it permissible, or as saying that this is his just reward if he is punished according to what he deserves. But with the caveat that the punishment can be changed based on His words: “And He forgives the sin other than that – shirk – for whom He wills”. Ibn Abbas said that this verse supersedes other verses that mention forgiveness, while the verse in Surah al-Baqarah states that the one who kills intentionally should be killed and that he must pay blood money if he is forgiven, and the amount is also stated. In addition, the Sunnah also states that there is a kind of killing called “semi-intentional” that is, if a person kills another person with an instrument that is not normally used for killing, then gisas is not obligatory, only diat, just as it is intentional in its form or nature, but it is wrong to withdraw and do it. And this is more appropriate in the case of intentional killing than in the case of wrongdoing. The following verse was revealed when a group of Companions passed by a man from Banu Sulaim who was driving his sheep. The man greeted the group of companions, but they said: “He said the greeting only to save himself”, so they killed the man and drove away his cattle.

94. (O you who believe, when you travel), i.e. when you travel for jihad – (in the way of Allah, then investigate) according to one qiraat with three different lines in two places – (and do not say to the one who greets you), some use an alif and some do not, while the meaning is respect or submission by reciting the two sentences of the creed as a characteristic of adherence to Islam – (you are not a believer), we say it is only to protect yourself and your property! Then you killed him – (with the intention of – demanding) meaning to seek (the treasures of the life of the world) i.e. booty, (whereas in the sight of Allah the treasures are many) so that you do not need to kill to get them. – (This was also the case with you in the past), your blood and property were preserved by the utterance of the shahada from you – (then Allah bestowed His bounty on you) until your faith and firmness of stance became known – (therefore investigate) first, lest you kill a believer, and treat a new convert to Islam as you were treated. – (Surely Allah knows best what you do) so that you will be rewarded by Him.

95. The believers who sit down (i.e., do not participate in Jihad) are not equal (without an excuse), such as old age, blindness, etc., marfu’ because of the attribute and mangub because of the mustasna (i.e., those who strive in the cause of Allah with their wealth and souls). Allah exalts those who strive with their wealth and souls over those who sit) because of an excuse – (one level) or one advantage, because although they are the same in intention, there is an addition to those who strive, which is execution. – (And to each of) them from both groups – (Allah promises a good reward) . That is, Paradise. – (And Allah gives those who strive an advantage over those who sit) without excuse (in the form of a great reward) and as a reward is:

96. (-That is, several levels from Him), some of which are more noble than others – (and forgiveness and mercy) mansub due to the two fi’ils that are estimated – (and Allah is Forgiving) to His guardians – (again Merciful) to His obedient.

97. (Those for whom the angels pass away in a state of self-abasement) means those who stayed with the disbelievers in Mecca and did not want to migrate – (the angels asked) them reproachfully: – (What is the matter with you?) means what exactly is your stand on this, your religion? – (They said) making excuses: – (“We are oppressed people) meaning weak to the point of being unable to uphold the religion – (on earth) meaning in the land of Mecca.” – (They said) also reproaching: – “Is not the earth of Allah spacious, so that you can migrate to it?” i.e. from the land of the disbelievers to another land as others do? Allah, the Almighty, says: “Theirs is the Fire of Jahannam, and that is the worst of return”.

98. (Except those who are oppressed, men, women and children) i.e. those – (who are unable to endeavor) meaning that there is no energy or money for them to emigrate – (and do not know the way) to the place of emigration.

99. (So these, may Allah forgive them, and Allah is Forgiving, Forgiving).

100. (And whoever emigrates in the way of Allah, they will find on the earth many places of emigration and plenty) in sustenance – (And whoever leaves his home with the intention of emigrating to Allah and His Messenger, and is afflicted by death) on the way as happened to Junda’ bin Damrah AlLaisi – (then indeed, his reward has been fixed with Allah, and Allah is Forgiving, Merciful).

101. (And if you are traveling) or traveling (on the earth, then there is nothing wrong with you) (when roughing up the prayer) by making the four Rak’ahs into two – (if you fear that you will be attacked) or receive injury from – (the disbelievers), states an event that occurred at that time, so the mafhum does not apply. According to the Sunnah, what is meant by a long journey is four posts or two marhalahs. And from His words: “Then there is no prayer for you”, the conclusion is drawn that staggering the prayer is a favor and not an obligation. This is the view of Imam Shafi’i. (Indeed, the disbelievers are to you a clear enemy) means that their hostility towards you is clear and obvious.

102. (And when you) O Muhammad, are present – (in their midst) while you fear the enemy – (and you wish to pray with them): this is according to the Qur’ānic custom in the pattern of speech, so that with demig -” the mafhum does not apply – (then let a group of them stand – pray with you) while the other group retires – (and let them take) ” meaning the group that stood praying with you earlier – (their weapons) with them. – (And when they prostrate themselves) i.e., have completed one rak’ah of prayer – (then let them) i.e., the first group – (go behind you) to guard the enemy until the prayer is completed – (and let the second group that has not yet prayed come and pray with you and let them be vigilant and take their weapons) with them until they complete the prayer. And this was also done by the Prophet (SAW) in the valley of Nakhl, narrated by Shaikhan. – (The disbelievers want you to be careless) while you are praying – (of your weapons and possessions, so they rush at you all at once) i.e. by attacking and taking you captive. This is the reason why you were told to carry weapons. – (And there is nothing wrong with you laying down your weapons if you are disturbed by rain or if you are in pain) so that you do not carry them. This indicates that it is obligatory to carry weapons when there is no hindrance, and is one of the two Shaafa’i opinions. The second view is that it is only recommended, which is the more correct view. – (And be vigilant) against the enemy, meaning always be ready for his attack. – (Verily, Allah has prepared for the disbelievers a humiliating punishment).

103. (And when you have completed the prayer, then remember Allah) by reciting tahlil and tasbih – (both while standing, and while sitting and lying down), strictly speaking at all times. – (Then when you are at rest) meaning safe from harm – (then perform the prayer) as it should be. – (Indeed, the prayer is an obligation upon those who believe), meaning it is a fard – (the time of which is fixed), so do not delay or defer performing it. The following verse was revealed when the Prophet sent a platoon of soldiers to catch up with Abu Sufyan and his men, when they returned from the battle of Uhud. They were complaining of wounds.

104. (And do not feel weak) or inadequate (in pursuing the enemy) i.e. the disbelievers whom you are fighting – (for if you suffer pain) due to wounds for example, – (then surely they suffer pain as well as you suffer it) means that their fate is the same as yours, while they do not feel afraid or pessimistic in facing you, – (and you expect from Allah) victory and reward – (something they do not expect) so that in fact you are superior and have advantages over them, so you should be more courageous and passionate. – (And Allah is All-Knowing) of all things – (again Wise) in His deeds and arrangements. Once Tu’mah bin Ubairiq stole an armor and hid it in the house of a Jew. When the armor was found, Tu’mah accused the Jew, and the Jew swore that he had not stolen it. Then the Jew asked the Prophet to defend his good name and clear himself. So the verse was revealed:

105. (Verily We have sent down the Book to you) i.e. Al-Guran – (rightly), the reference being to sending down – (that you may judge between men by what Allah has taught you), (And do not become the advocate of the treacherous) like Tu’mah, and become their adversary or adversary.

106. (And seek forgiveness from Allah) for what you have planned and intended to do. (Verily, Allah is Forgiving, Merciful).

107. (And do not argue with those who betray themselves) meaning betraying by way of sinning, for the disaster of betrayal will return to oneself. – (Verily, Allah dislikes those who are fond of treachery), meaning that they love to betray – (and wallow in sins) so that He will surely punish them.

108. (They hid) i.e. Tu’mah and his people out of shame – (from men, and did not hide from Allah while He was with them) i.e. by His knowledge – (when one night they determined) i.e. decided in secret – (a plan which He did not approve of) i.e. their plan of taking an oath not to steal and accusing the Jew of doing so. – (And Allah is All-Covering of what you do) i.e. His knowledge.

109. (Thus, you are) O – (all of you) directed to the Tu’mah – (arguing in their defense) i.e. in defense of Tu’mah and her family, some read ‘anhu meaning Tu’mah alone, – the life of the world. So who will argue with Allah in their defense on the Day of Resurrection, meaning when He tortures them (or who will be their protector?) i.e. who will take care of their affairs and defend them? Surely no one is capable of doing so!

110. (And whoever commits a crime) or a sin that affects others such as Tu’mah accusing the Jew – (or mistreats himself) meaning committing a sin that only affects and is limited to himself – (then he seeks Allah’s forgiveness) for what he has done or he repents – (then he will find Allah Forgiving, Merciful) to him.

111. (Whoever commits a sin, then indeed he commits it to his own detriment) for the calamity will be upon himself and not upon others. – (And Allah is All-Knowing, All-Wise) in all His deeds.

112. (And whoever commits a fault) or a minor sin – (or a sin) major – (then he accuses an innocent person) of making it, (then indeed he has borne a lie) his accusation – (and a real sin) because of his work and effort.

113. (And were it not for the grace and mercy of Allah upon you) O Muhammad – (surely some of them would have determined) i.e. the Tu’mah – (to lead you astray) so that by their deception you would deviate from the right trial. – (But what they mislead is only themselves, while they can do you no harm) min is an addition – (not even a little) because the disaster of their misleading actions returns to themselves – (Allah has revealed to you the Book) Al-Guran – (and wisdom) meaning the wisdom contained therein – (and taught you what you did not know) in the form of laws and news of the unseen. (And Allah’s bounty on you) because of this and other reasons – (is very great).

114. (There is no good in most of their whisperings) meaning the whisperings of men and what they talk about – (except) whisperings – (those who give alms or do good deeds) or benevolence (or make peace among men. Whoever does so (i.e., the aforementioned) – (for the sake of) seeking – (the pleasure of Allah) and not for other worldly matters – (We will give him) using nun and ya, meaning Allah – (a great reward).

115. (And whoever contradicts) or opposes (the Messenger) concerning the truth he has brought – (after it has become clear to him that he is guided) means after it has become clear to him that he is right by means of miracles – (and he follows) a path (that is not the path of the believers) means the religious path that they used to follow by deviating and denying it (then We make him master of what he has mastered of misguidance) means We make him establish a relationship between him and that misguidance on earth, then – (We put him) in the Hereafter – (into the hell of Jahannam) until he is scorched in it – (and that is the worst of return places).

116. (Verily, Allah will not forgive the sin of associating anything with Him, and He will forgive the sin of other than that for whom He wills. And whoever associates anything with Allah, then surely he has strayed far away) from the truth:

117. (Not) what – (they invoke) or what the polytheists worship – (other than Him) means other than Allah SWT. – (but only idols) i.e. female idols such as Lata, Uzza and Manat – (and not) what (they invoke) they worship in worship of them – (except the devil who is disobedient) because of their obedience in worshiping the devil or demon.

118. (He was cursed by Allah) means kept away from His mercy (and he said) the devil : – (“I will take for myself (from the appointed portion of Your servants) whom I invite to obey me!”

119, (“And indeed, I will mislead them”) from the truth by dread and temptation – (and I will breathe into them wishful thinking) meaning I will put into their hearts the hope of a long life and that there will be no resurrection or judgment day – (and I will tell them to cut off the ears of cattle) and they did so with the cattle of Bahirah – (and I will tell them to change the creation of Allah) meaning His religion by disbelief, making lawful what He has forbidden and forbidding what He has made lawful. – (And whoever takes the devil as a protector) whom he obeys and follows – (apart from Allah, then indeed he suffers a clear loss) means clearly, because his abode is clearly none other than hell in which he will dwell forever.

120. (The devil promises them) a long life – (and gives them empty dreams) of attaining their goals in this world, and that there is no day of resurrection and retribution – (and not what the devil promises) as mentioned above (except mere deceit) or empty.

121. (Their place is the hell of Jahannam, and they cannot escape from it).

122. (Those who believe and do righteous deeds, you will admit them into Paradise, under which rivers flow, and therein they will remain forever. This is a true promise from Allah, meaning that Allah has promised this to them, and Allah will surely keep His promise – (And who else) meaning that there is no one else – (who is truer than Allah in his words and promises). The following verse was revealed when the Muslims and the People of the Book were boasting about themselves.

123. (Neither) does the matter depend on – (your wishful thinking nor the wishful thinking of the People of the Book) but on righteous deeds. – (Whoever does evil will surely be rewarded) sometimes in the Hereafter and sometimes in this world with trials and calamities as mentioned in a hadith – (and he will not find except from Allah a protector) who will protect him – (nor an advocate) who will defend him.

124. (And whoever does) anything – (of righteous deeds, whether male or female, and he believes, they will enter) some read in the active form and some in the passive form – (into Paradise and will not be wronged in the least) even by a small hole.

125. (And who) means no one – (whose religion is better than that of one who surrenders himself) meaning that he submits and is sincere in his deeds – (for the sake of Allah, while he does good) monotheism – (and follows the religion of Abraham) which is in accordance with the religion of Islam – (who takes care of) being hal, the original meaning is leaning, meaning leaning towards the straight religion and leaving other religions. – (And Allah took Ibrahim as His favorite) whom He loved sincerely and purely.

126. (And to Allah belongs what is in the heavens and what is in the earth) both as a possession, and as a creature and as a servant. – (And Allah is All-encompassing) meaning His knowledge and power, which remain attached and not separated from Him.

127. (And they ask you for a fatwa) asking that they be given a fatwa – (about) the state of – (women) and the division of their inheritance. – (Say) to them: – (“Allah will give you a fatwa about them, and what is recited to you in the book) i.e. the Qur’an in the form of inheritance verses, also give you a fatwa – (about the orphaned women to whom you have not given what is due) – (as their right) in the form of inheritance – (while you do not want) O guardians – (to marry them) because of their low rank or their bad paras, and you prevent marrying them because you expect their inheritance. This means that Allah issued a fatwa that you should not do that – (and) about – (those who are considered weak) or young – (among children) so that you give them their rights – (and) he ordered you – (to take care of orphans fairly) in matters of inheritance and dowry. – (And whatever you do of good, Allah knows best) and will reward you for it.

128. (And if a woman), imra-atun marfu’ by the fi’il which interprets it – (fears) or worries – (of her husband’s nusyuz) meaning indifference to the point of separating from her bed and neglecting to provide for her, sometimes out of anger or because his eyes have been attracted to a woman more beautiful than his wife – (or turns away) from her – (then there is nothing wrong with them making a real peace). The ta in the original word is assumed to be sad, but according to another qiraat it reads yusliha from aslaha. The meaning of the peace is in terms of rotation and maintenance, for example by giving in a little on the part of the wife in order to maintain harmony. If the wife is willing, then peace can be made, but if not, then the husband must fulfill his obligations or divorce his wife. – (And peace is better) than separation or from nusyuz or indifference. Only in describing the nature of man, Allah says: – (but man is of a miserly disposition), meaning extremely miserly, as if this trait always and never disappears from him. The meaning of the sentence is that the woman is rarely willing to give up her rights against her husband to her mistress, and the man is rarely willing to give up his rights to his wife if he loves another wife. – (And if you behave well) in your dealings with your wives – (and refrain) from being unjust or unjust to them – (then surely Allah knows what you do) and will reward you for it.

129. (And you will never be able to be equal, without partiality – (between your wives) in affection – (even if you strongly desire to be so) – (Therefore, do not be so inclined) to the woman whom you love, either in the matter of turn or in the matter of maintenance – (that you leave) the woman whom you do not love – (as dependent), neither widow nor husband. – (And if you make a covenant) i.e. by being fair in arranging the turn – (and guarding yourselves) against cheating – (then surely Allah is Forgiving) of the inclination that is in your hearts, and Merciful) to you in the matter.

130. (If they separate) meaning the husband and wife by divorce – (then Allah will provide for each of them from the abundance of His bounty) for example by matching the man with another wife, and the wife with another husband. – (And Allah is Generous) in His bounty towards His creatures – (and Wise) in what He has decreed for them.

131. And to Allah belongs what is in the heavens and what is on the earth, and indeed We have commanded those who were given the Book (before you), i.e., the Jews and Christians (and also to you), the People of Al-Guran (that) it should read: – (“Fear Allah) fear His punishment by obeying Him” – (and) to them, as well as to yourselves We say: – (“If you disbelieve”) in what We have commanded – (then know that what is in the heavens and what is in the earth belongs to Allah alone), both as creatures, and as His creation and servants, so that your disbelief will not harm Him in the least. (And Allah is All-Rich) so that He has no need of creatures and their worship – (and is Most Praiseworthy) in what He does to them.

132. (And to Allah belongs what is in the heavens and what is in the earth) He repeats here to reinforce the obligation of man to fear. – (And Allah is sufficient as a witness) who bears witness that they are indeed His alone.

133. (If He willed, He would have destroyed you, O mankind, and brought forth another people) in your stead – (and Allah is able to do so).

134. (Whoever desires) by his deeds – (the reward of the world, then with Allah is the reward of the world and the Hereafter) i.e. for the one who desires it, and not for the general population. Why should any of you seek the lesser of the two, and why should he not seek the higher, which he will attain by making sincere demands upon Him, and which he will find only in the All-Hearing One – (And Allah is All-Hearing, All-Seeing).

135. (O you who have believed, be ye upholders) or truly upright (in justice) (witnesses) to the truth – (for Allah’s sake, even if) the testimony – (against yourselves) so be witnesses by recognizing the truth and do not conceal it – (or) against – (your parents and relatives. If he) means the person being witnessed – (rich or poor, then Allah is better for both) than you, and knows better their interests. (So do not follow your lusts) in your testimony by way of favoritism, for example by favoring the rich to gain face, or the poor out of pity for him – (so as) not to – (be fair) or deviate from the truth. – (And if you change) or distort the testimony, according to one qiraat by removing the first wau as a takhfif (or turn away) meaning reluctance to fulfill – (then surely Allah is All-Knowing of what you do) so that He will be rewarded.

136. (O you who believe, believe) meaning keep believing – (in Allah and His messenger and in the book He sent down to His messenger) Muhammad SAW. i.e. the Qur’an – (and the book He sent down before) meaning the books He sent down to the messengers, and according to one qiraat both verbs are in the passive form. – (And whoever disbelieves in Allah, His angels, His books, His messengers and the Last Day, then indeed, he has gone far astray) from the truth.

137. (Verily, those who believed) in Moses, meaning the Jews – (then they disbelieved) by worshipping a calf – (then believed) thereafter (then disbelieved again) in Jesus – (then increased their disbelief) in Muhammad – (then Allah will never forgive them) as long as they are in that state – (nor will He guide them to the straight path) or the right.

138. (Tell the hypocrites, O Muhammad, that they will have a painful torment) the painful torment of Hell.

139. (-Those who) become the badal or na’at for the hypocrites – (who take the disbelievers as loyal friends instead of the muk. min) because they think that the disbelievers have power. – (Do they want to find power in them?) The question is a refutation, meaning that they will not find it in them – (For surely all power belongs to Allah) both in this world and in the Hereafter, and will not be attained except by His lovers.

140. (And indeed, Allah has revealed) can be read nazzala and nuzzila – (to you in the book) i.e. the Qur’ān of Surah Al-An’am – (that), isakhfifkan while the isim is discarded and – originally annahu – (if you hear the verses of Allah) meaning the verses of the Qur’ān – (denied and mocked, then do not sit with them) meaning with the disbelievers and the mockers (until they enter another talk. For indeed, if you do so, you will be like them in sin – (Allah will gather all the hypocrites and disbelievers in Hellfire), just as they once gathered on earth to deny and mock the Qur’ān.

141. (i.e., the people) who are the forerunners of those who preceded them. – (Those who await the coming to you) of the turn of events – (if you obtain victory) along with the booty – (from Allah, they say) to you: – (“Were we not with you”) both in religion and in jihad? Then they are given a share of the booty. – (On the other hand, if the disbelievers have the good fortune of victory over you, – (they say) to the disbelievers: – (“Did we not contribute to your victory) when we could have held you back and destroyed you if we wanted to, but we did not?” – (“And) did we not – (we defended you from the believers) so that they would not gain victory, by sending news to you, exposing their secrets and stratagems, so that our great merit would not be remembered and forgotten by you?” Allah says: – (“Then Allah will judge between you and them (on the Day of Resurrection) by admitting you into Paradise and admitting them into Hell. – (And Allah will never give the disbelievers a way against the believers), meaning a way to harm and eradicate them.

142: (Verily, the hypocrites are Allah’s), i.e., by revealing things contrary to the disbelief they conceal, in order to avoid the worldly laws pertaining thereto – (and Allah deceives them), i.e., He repays their deception by revealing what they conceal to His prophet, so that in this world their secret is exposed, while in the Hereafter they will receive punishment. – (And when they stand up to pray) with the believers – (they stand up lazily) or with heavy thighs. – (They are boastful in the sight of men) with the prayer – (and do not remember Allah) i.e. do not pray – (except briefly) because of the boastfulness. because of the riya.

143. (They are in a state of indecision) – (between such) i.e. between disbelief and faith – (not) entering – (into these) i.e. the disbelievers – (nor into those) i.e. the believers. – (And whomever Allah leads astray, you will not find for him a way) to receive guidance.

144. (O you who believe, take not the disbelievers and not the believers as protectors! Do you want to give Allah to torment you) by taking them as protectors – AW (a clear reason) or a firm proof of your hypocrisy?

145. (Verily the hypocrites are in the place) or level – (the lowest of the hells) i.e. the crust or bottom. – (And you will never find a helper for them) i.e. who will deliver them from their punishment.

146. (Except those who repent) from hypocrisy, (and make amends) for their deeds – (and hold fast to the religion of Allah and devote their religion for the sake of Allah) meaning from riya’ (then they are with the believers) i.e. regarding what they will attain – (and Allah will give the believers a great reward) in the hereafter i.e. paradise.

147. (Why would Allah torment you, if you were grateful) for His favors – (and believed) in Him? This question means no, so it means that Allah will not torment you. (And Allah is Grateful) for the deeds of the believers by rewarding them – (again All-knowing) of His creatures.

JUZ 6 

148. (Allah does not like a bad word spoken openly) from anyone, meaning that He will surely punish him – (except from the wronged one) so that if he speaks openly about the wrong he has suffered so that he prays for the wrongdoer, then he will not receive punishment from Allah. – (And Allah is All-Hearing) of what is said – (and All-Knowing) of what is done.

149. (If you bring forth) or show – (a good deed) among the good deeds – (or conceal it) meaning to do it secretly – (or forgive a wrong) or wrongdoing of another (then surely Allah is Forgiving, Most Powerful).

150. (Those who disbelieve in Allah and His messengers and intend to make a distinction between Allah and His messengers) i.e. by believing in Him and disbelieving in them – (and saying “we believe in some”) of them, (and we disbelieve in others”) of them (and intend to take between them) i.e. between disbelief and faith – which they will take.

151. (They are the true disbelievers), haggan is a masdar that reinforces the previous sentence (and We have prepared for those who disbelieve a humiliating punishment), meaning the punishment of Hell.

152. (Those who believe in Allah and His messengers) meaning all of them – (and make no distinction between any of them, Allah will grant them) using nun or ya (their reward) meaning the reward of their deeds – (and Allah is Forgiving) to His lovers – , (again Merciful) to His obedient.

153. (The People of the Book ask you) O Muhammad, meaning the Jews – (that you should send down to them a book from the heavens) meaning at the same time as He had sent down to Moses, in order to make the request difficult. And if it seems hard to you – (then indeed, they have already asked) meaning their fathers – (to Moses greater than that, they said:

 Show us Allah clearly”) or manifestly. – (So they were struck by a thunderbolt) i.e. death as a punishment for them – (because of their cruelty) i.e. asking for a difficult thing. – (Then they took a calf) as a god – (after there had come to them clear proofs) meaning miracles of Allah’s power (so We forgave them of such a thing) and did not utterly exterminate them – (and We gave Moses a clear power) meaning an astonishing superiority over them, so that when he told them to kill themselves in order to repent, they obeyed.

154. (And We raised above their heads the Tur) the name of a hill – (because of the covenant with them) meaning to make a covenant so that they would be afraid and willing to accept it (and We said to them) while the hill was raised to them: – (“Enter the gate”) meaning the gate of the village or country – (while prostrating) indicating submission – (and We commanded them: “Do not transgress the commandment.” One qiraat reads ta’addu with the original ta’addu in the dal which becomes ta’tadu, meaning to transgress the commandment – (on Saturday) by fishing on it – (and We had accepted a firm covenant from them) concerning it but they transgressed it.

155. (So because they broke), ma is an addition, ba sababiyah, related to the omitted, which means “We cursed them because they broke – (their covenant and because of their disbelief in the verses of Allah and the killing they committed of the prophets without just cause, and they said) to the Prophet (PBUH): – (“Our hearts are closed) unable to hear what you say (even Allah has locked their hearts because of their disbelief) so that they cannot listen to advice and lessons (therefore they do not believe except for a few) of them such as Abdullah bin Salam and his companions.

156. (And because of their disbelief) for the second time, namely against Jesus, and the repeated mention of it to separate it from the place where it is mentioned – (and their accusation against Maryam of a great lie) in which they accused her of adultery.

157. (And because of what they said) in boasting: (“We killed the Messiah, Jesus the son of Mary, the Apostle of Allah”) i.e. according to their conjecture and confession. This means that We punished them for this. And Allah says that He rejects their claim to have killed him: – (“but they neither killed him nor crucified him, but he was likened to them by -Isa-“) i.e. they killed and crucified their own friend whom Allah likened to Jesus so that they thought he was the Prophet himself. – (Indeed, those who dispute with him)

i.e. about Isa – (indeed, they are in doubt about him) i.e. about the murder. In order to make the person who was killed visible, some of them said: “His face is like the face of Jesus, but his body is different, so it is not him!” And some said: “Indeed he is Jesus!” – (They had no conviction of the murder) – (conviction except on mere conjecture), referred to as istisna’ mungati’, meaning that they only followed conjectures resulting from imagination or daydreams – (they were not sure that they had killed Jesus), being the thing that denied the murder of Jesus.

158. (But Allah has raised him to Himself and Allah is Mighty) in His kingdom – (again Wise) in His deeds.

159. (And there is not among the People of the Book) a single one – (except that he will believe in him) i.e. in Jesus (before his death), meaning before the People of the Book die when they see Death, but his faith will be of no avail. Or before the death of Jesus, i.e. when he descends near the coming of the Day of Resurrection, as stated in a hadith. – (And on the Day of Resurrection, he) i.e. ‘Isa (Jesus) – (will be a witness against them) of what they did when he was sent to them.

160. (So because of the persecution) i.e. because of the persecution (of the Jews, We forbade them the good food that was lawful for them in the past), which is mentioned in His words. “We forbade every hoofed thing… until the end of the verse”. – Also because they prevented people – (from the way of Allah) meaning His religion – (a lot).

161. (And for taking usury when it is forbidden from them) in the Torah – (and for consuming people’s wealth by false means) by giving bribes in court, – (and We have prepared for those disbelievers a painful punishment) or painful.

162. (But those who are deep) meaning firm and steady – (knowledge among them) such as Abdullah bin Salam – (and the believers) from among the Muhajirin and Ansar – (they believe in what was revealed to you and what was revealed before you) among the scriptures – (while those who establish the Prayer) mansub for praise, (and those who believe in Allah and the Last Day, those We will give) the fi’il reads with nun or with ya – (a great reward) i.e. Paradise.

163. (Verily, We have sent down revelation to you as We sent it down. (We sent it down to Noah and the prophets after him and) as – (We sent it down to Ibrahim, Ismail, Ishaq) i.e. his two sons – (and Ya’qub) son of Ishaq – (and his sons) i.e. Ya’qub’s sons – (and Isa, Ayub, Yunus, Aaron, (and We sent to) his father, the father of Solomon – (David, Zabur) is read with fat-hah so that it means the name of the book that was revealed, and some read it with marfu’, which is a masdar meaning mazbura, meaning that which is written.

164. (And) We have sent to you messengers of whom We have told you before, and messengers of whom We have not told you yet). It is narrated that Allah Ta’ala sent eight thousand prophets, four thousand from among the Children of Israel and four thousand from among other people. This is said by the Shaykh in Surah Gafir – (and Allah spoke with Moses as truly as He spoke) meaning directly.

165. (-That of the messengers) being the successors of the previous messengers – (always bearers of glad tidings) with the reward of those who believe – (and warners) with the punishment of those who disbelieve. We sent them that – (so that there may be no excuse) for the people against Allah – (after) sending (the messengers) to them, for example by saying: “O our Lord, why did you not send us a messenger so that we might follow Your verses and become believers!” So God sent them first, to refute their excuses. – (And Allah is mighty) in His kingdom (and wise) in His deeds. The following verse was revealed when the Jews were questioned about Muhammad’s prophethood and they denied it.

166. (But Allah bears witness) to your prophethood – (to what He has revealed to you) in the form of the Qur’an, which is a miracle – (He revealed it) as a result (of His knowledge) or containing His knowledge – (and the angels bear witness) also to your prophethood. – (And Allah is sufficient as a witness).

167. (Verily, those who disbelieve) in Allah (and hinder) people – (from the way of Allah) meaning from the religion of Islam by concealing the characteristics of the Prophet Muhammad (PBUH). i.e. the Jews – (then indeed they have gone astray as far as possible) from the truth.

168. (Verily, those who disbelieve) in Allah (and do wrong) to His prophet by concealing his characteristics, – (then Allah, will not forgive them nor show them a way) among these many paths.

169. (Except the way of Hellfire) means the way that leads to it – (eternal for them) means destined to be eternal (in it) if they enter it. – And such is easy for Allah, meaning easy and not difficult.

170. (O people), meaning the people of Mecca – (indeed there has come to you a Messenger) i.e. Muhammad SAW. (bringing the truth from your Lord, so believe in him)-and strive for what is best for you from that which surrounds you. (And if you disbelieve) in him-(then to Him belongs what is in the heavens and what is on earth) both as property and as creatures and servants, so that your disbelief does not harm Him. – (And Allah is All-Knowing) of His creatures – (again All-Wise) regarding His actions towards them.

171. (O People of the Book) meaning the Book of the Gospel – (do not exceed the limits in your religion and do not speak against Allah except) speech – (the truth) which is to purify Him from polytheism and have children. – (Verily, Jesus ibn Maryam is a messenger of Allah, and His words He spoke) or conveyed – (to Maryam, and the spirit) means that which has a spirit – (from Him). It is attributed to Allah Ta’ala, for the sake of glorifying Him and not as your conjecture that he is the son of Allah or God with Him or one of the persons Because something that has a spirit is composed while God is Exalted from being composed and from attributing it to Him – (So believe you in Allah and in His messengers and do not say) that God is – (three) namely Allah, . Isa and his mother – (cease) so – (-and do that which is better for you) i.e. monotheism.  (Verily, Allah is the One Lord, Glorified is He) i.e. pure and exempt – (from having children. For Him is all that is in the heavens and the earth) both as creatures, and as possessions and servants, while the possession of It is contrary to having children. – (And Allah is sufficient as a representative) or witness to such.

172. (The Messiah was not ashamed) i.e., the Messiah whom you say is the Lord was not reluctant and arrogant (to be a servant to Allah, nor were the closest angels) to Allah, nor were they ashamed to be His servants. This is one of the best passages put forward to reject the assumption of some people that they are Gods or daughters of God, just as the previous passage was used to reject the assumption of the Christians that Jesus was His son. (Whoever refuses to worship Him and is arrogant, Allah will gather them all to Himself in the Hereafter).

173. (As for those who believe and do righteous deeds, Allah will complete their reward) i.e. the reward of their deeds – (and increase for them from His bounty) i.e. that which the eye has not seen, (And increase for them from His bounty) i.e. that which no eye has seen, no ear has heard, and no human heart has thought of – (As for those who are ashamed and arrogant) from devoting themselves to Him – (then He will torment them with a painful torment) or painful, i.e. the torment of Hell – (and they will have no portion for themselves except from Allah, a protector) who will protect them – (nor a defender) who will help them.

174. (O people, verily there has come to you information) proof of the truth – (from your Lord) namely the Prophet (SAW). – (And We have revealed to you a bright light), the Quran.

175. (As for those who believe in Allah and hold fast to Him, Allah will include them in His mercy and bounty, and guide them to the path that leads to Him) i.e. the religion of Islam.

176. (They ask you for a fatwa) regarding kalalah, that is, if a person dies without leaving a father and children – (Say: “Allah gives you a fatwa regarding kalalah: If a man, umru-un, becomes marfu’ with the fi’il that interprets it – (wretched) means he dies – (and he has no children) and no father, which is what is meant by kalalah – (but has a sister) whether a brother or a sister, – (then his sister shall inherit one-half of what he leaves behind, and he) means his brother – (inherits his sister) in all his estate – (i.e. if he has no children). If he has a son, he shall inherit none of his share, but if his son is a daughter, his brother shall inherit the excess of his son’s share. And if the brother or sister is a mother, then their share is one-sixth as explained at the beginning of the Surah – (If they are) meaning sisters – (two) or more, because this verse was revealed regarding Jabir – he died leaving several sisters (then for them two-thirds of the estate) of their brother. – (And if they) i.e. the heirs, consist of (brothers and sisters, then the share of the male) among them – (is as much as the share of two females. Allah explains to you) the laws of His religion – (so that you) may not – (go astray. And Allah knows everything) among them the division of inheritance. It was narrated by Shaikhan from Barra that this was the last verse to be revealed – meaning regarding faraid.

5. SURAH AL-MAIDAH (DISH)

Madaniyyah, 120 verses, except for verse 3, which was revealed in Arafat, after Surah Al-Fat-h. 

In the name of Allah, the Most Gracious, the Most Merciful.

1. (O you who have believed, fulfill your covenants), both the covenants that you have made with Allah and with your fellow human beings. – (It is lawful for you to eat livestock) meaning that it is lawful to eat camels, cows and goats after they have been slaughtered – (except what was recited to you) about its prohibition in the verse Hurrimat ‘alaikumul maitatu ….. until the end of the verse”. The exception here is mungati or interrupted, but it can also be muttasil, for example, that which is forbidden because of death and so on – (without making it permissible to hunt when you are performing Hajj) or in ihram, gaira being made mansub because it is the case for the damir in lakum – (Verily, Allah decrees what He wills) whether He makes it permissible or forbidden without anyone being able to prevent Him.

2. (O you who believe, do not transgress the signs of Allah) plural of sha’iratun, meaning the ceremonies of His religion. Violate, i.e., by hunting during ihram – (and do not violate the haraam month) by waging war in it – (and do not disturb the hadya animals) i.e., the animals dedicated to the holy land – (and the collared animals) plural of giladatun, i.e., the animals collared with wood found in the holy land as a sign that it is safe, so let no one disturb it, (and do not) forbid or disturb – (those who visit) or go to – (the House of Allah Al-Haram) by fighting against them – (while they seek bounty) meaning sustenance – (from their Lord) by trade – (and pleasure) from Him, in addition to visiting the House of Allah not as they wrongly understand it. This verse is superseded by the verse Bara’ah – (and when you have finished) from Ihrām – (then command hunting) command here means ibahah or permitting – (and you should not be driven by hatred) read shana-anu or shan-anu means hatred or anger – (-to a people because they have prevented you from the Sacred Mosque, (-to a people because they have prevented you from the Sacred Mosque, -to do wrong) to them by murder and so on – , (help each other in virtue) in doing what is commanded – (and piety) by abandoning what is forbidden – (and do not help each other) in ta’awanu discarded one of the two ta in the original – (in committing sins) or sin (and transgression) means exceeding the limits of the teachings of Allah. (And fear Allah) fear His punishment by obeying Him – (surely Allah is very severe in punishment) for those who oppose Him.

3. (Forbidden to you is carrion) i.e. eating it (blood) that flows as in cattle – (pork, (pork, animals slaughtered for other than Allah) e.g. slaughtered in His name – (strangled) those killed by strangulation – (struck) those killed by striking (those that fall) from top to bottom and die – (gored) those killed by other horns – (devoured by wild beasts except that which you have time to slaughter) i.e. those that you find still alive of the kinds mentioned and slaughter them. (and that which is slaughtered in the name of) – (idols) plural of nisab meaning statues – (and casting lots) meaning determining portions and decisions – (with arrows). Azlam plural of zalam or zulam means arrows that have not been feathered and the tips are eyeless. There are seven of them, kept by the caretaker of the Ka’bah, and on them are signs. So they take the signs as a guide, if they are told to do so and if they are forbidden to do so, they stop. – (Such is ungodliness) means deviating from obedience. This verse was revealed on the day of ‘Arafat during the farewell pilgrimage, which was the last pilgrimage performed by the Prophet Muhammad. – (Today the disbelievers have despaired of your religion) to turn you back into apostates after they saw that you were strong (so do not fear them but fear Me). This day I have perfected for you your religion (i.e., the laws of lawful and unlawful, with no further rulings and obligations revealed thereafter) – (and I have completed for you the blessings of My bounty) i.e., by completing it, and some say by entering the city of Mecca in safety – (and I have chosen you) – (Islam as your religion. So whoever is forced by hunger to eat something forbidden, and eats it – (without inclination) or deliberate (sin) or disobedience – (then surely Allah is Merciful) to him for eating it – (again Merciful) to him in allowing it. This is not the case with one who is inclined to or deliberately commits sin, such as a thief or a rebel, so it is not permissible for him to eat it.

4. (They ask you) O Muhammad – (what is lawful for them) among the foods. – (Say: “Allowed to you is that which is good) that which is palatable or lawful – (and) that which is hunted – (from wild animals which you have taught) such as dogs, wolves and birds (by training them to hunt) p. kallabtal kalba with tasydid on the lam means that you used to release them to hunt – (you taught them) p. damir mukallibin means that you trained them – (according to what Allah taught you) about how to hunt – (then eat what they catch for you) they kill the game without eating it. Unlike those who are not trained, their catch is not halal. As a characteristic, when set free he goes and when prevented he stops and he holds the game and does not eat it. At least three observations are needed to know this. If he eats the game, it means that he did not catch it for his master, so it is not lawful to eat it, as stated in the two sahih traditions of Bukhari and Muslim. The Hadith also states that the result of archery, if released by mentioning the name of Allah, is the same as that of a trained hunting animal. – (And invoke the name of Allah upon it) when releasing it – (and fear Allah, surely Allah is swift in His reckoning).

5. (This day is forbidden to you that which is good) meaning that which is delicious. – (And the food of those who were given the Book) means the sacrifices of the Jews and Christians – (lawful for you and your food) that you serve them – (lawful also for them. And the free women among the believing women and the free women of those who were given the Book before you) are lawful for you to marry – (if you have paid their dowry) or dowry – (with the intention of marrying them) so as to preserve their honor – (not with the intention of committing adultery) with them openly – (nor to take them as concubines) or to commit adultery with them secretly. – (And whoever disbelieves in the faith) i.e. apostatizes – (then indeed, his good deeds before that have been nullified), so that they will not be considered and rewarded – (and he will be among the losers in the Hereafter) i.e. if he dies in such a state.

6. (O you who have believed, when you stand up) i.e. you are about to stand up – (to pray) and you are in a state of impurity – (then wash your faces and hands up to the elbows) i.e. including the elbows as described in the sunnah – (and wash your heads): ba means to stick, so stick your strokes to it without running water over it. This is a type of isim, so it is sufficient if the minimum amount of wiping is achieved by wiping part of the hair. This opinion is also shared by Imam Shafi’i – (and your feet) reads mansub because it is atafkan to aidiyakum, so wash them, but some read with the line below with atafkan to the closest – (up to the ankles) means including the two ankles, as explained in the hadith. The two ankles are the two bones that protrude from each ankle that separate the calf from the heel. And the separation between the hands and feet that are washed and the arms and hair that are swept indicates that it is obligatory to clean the parts of the ablution in sequence. This is also the view of al-Shaafa’i. The Sunnah indicates that it is obligatory to make an intention, as is the case with other acts of worship. – (And if you are in a state of junub, then purify yourself) i.e. take a bath – (and if you are sick) which will be aggravated by touching water (or on a journey) travelers – (or you return from a place of defecation) means having an impurity – (or touching a woman) this has already been discussed in Surah An-Nisa (and you do not find water) i.e. after searching for it (so wash) by looking for – (good soil) clean soil – (wipe your face and hands) and both elbows – (with the soil) with two strokes. Ba indicates sticking, while the Sunnah explains that what is meant is that the wiping should cover both limbs in their entirety – (Allah does not want to make it difficult for you) with the obligations of ablution, bathing or tayammum (but He wants to purify you) from impurity and sin (and wants to perfect His favor on you), namely with Islam by explaining the religious laws – (may you be grateful) for His favor.

7. (And remember Allah’s bounty upon you) i.e. the religion of Islam – (and His covenant which He made with you) i.e. what He made with you (when you said) to the Prophet (peace be upon him) when you pledged allegiance to him: – (“We will hear and we will obey”) whatsoever you command or forbid, whether we like it or hate it (and fear Allah) lest you break that covenant. – (Verily, Allah knows best what is in the heart, let alone what is outside of it).

8. (O you who have believed, always stand up for Allah) uphold His truths (bear witness with justice) – (and do not be driven by hatred of a people) i.e. of the disbelievers – (to be unjust) so that you persecute them because of their enmity – (be just to you) both to opponents and to friends – (for that) means that justice – (is) closer to piety. And fear Allah, surely Allah knows best what you do) so that you will be recompensed by Him.

9. (Allah has promised those who believe and do righteous deeds) a good promise – (that for them will be forgiveness and a great reward), namely Paradise.

10. (On the contrary, those who disbelieve and deny Our verses, they are the inhabitants of Hell).

11. (O you who believe, remember Allah’s favor upon you, when a people intended) i.e. the Quraysh – (to extend their hands to you) to harm you – (so He withheld their hands from you) and protected you from their evil intentions – (and fear Allah and let the believers put their trust in Allah).

12. (And verily Allah has taken a covenant from the Children of Israel) concerning what will be mentioned later (and We have appointed) there is a transition from the invisible damir to the first person – (among them 12 leaders) from each tribe a leader who will ensure the fulfillment of the covenant by all the citizens, and to them – (Allah says: “Verily I am with you) ready with help and assistance. – (By if) you perform the oath – you pray, pay the alms, believe in My messengers and give aid to them and you give to Allah a good loan) by spending in His way – (then I will cover your faults and I will admit you into a paradise under which rivers flow. So whoever disbelieves after that) meaning after the covenant – (among you, he has indeed strayed from the straight path) from the right path. Sawa originally means the middle. So they broke the covenant, and Allah said:

13. (So because they broke) ma is an addition – – (the promise, We cursed them) meaning We kept them away from Our mercy – (and We made their hearts hard) did not want to be soft to accept faith – (They changed the words) contained in the Torah of the attributes and characteristics of Muhammad – (from their places) originally placed by Allah – (and they forgot) left (some of the warnings that had been delivered to them) in the Torah regarding obedience to Muhammad – (And always you) the words addressed to the Prophet (SAW). – began to (see) clearly – (betrayal from them) by breaking promises etc. – (except for a few among them) who converted to Islam. – (So forgive them and leave them alone; surely Allah loves those who do good). This is superseded by the verse on war.

14. (And among those who say “We are Christians”) in connection with what He says (there are those whom We have taken away – their pledge) as were the Jews from among the Children of Israel – (so they forgot some of the warnings that were given to them) i.e. in the Gospel in the form of faith and so on until they broke the covenant – (so We aroused among them enmity and hatred until the Day of Resurrection) by their disputes and differences of will, (and Allah will tell them later) i.e. in the Hereafter (what they have done) and they will be recompensed by Him.

15. (O People of the Book, verily there has come to you Our messenger) Muhammad – (revealing to you much of what you concealed from the Book) i.e. the Torah and the Gospel such as the verse on stoning and the attributes of the Prophet (SAW). – (And much that he left undisclosed) among such that he would not have disclosed it if there were no interest in it other than revealing your secrets. – (Verily there has come to you a light from Allah), that is the Prophet. – (and the Book) i.e. the Quran – (which is clear) manifest.

16. (By the Book Allah guides those who follow His pleasure) i.e. by Al-Guran and by the way of faith – (to the way of salvation) the way that saves them – (and brings them out of darkness) i.e. disbelief – (to light) i.e. faith (with His permission) by His iradat – (and guides them to the straight path) i.e. the religion of Islam.

17. (Indeed, those who say: “Verily, Allah is the Messiah, the son of Mary”) that they regard him as God. These are the Yacobins, a sect of the Christians – (Say: Who can resist) blocking – (the) punishment – (of Allah even a little, if He wants to destroy the Messiah, the son of Mary, and his mother, and all the people of the earth?) This means that no one is able to resist His will. And had the Al’Masih been truly God he would have been able to do so – (And to Allah belongs the kingdom of the heavens and the earth and what lies between them. He creates what He pleases, and Allah is over all that He wills – (Almighty).

18. (The word of the Jews and Christians) means the word of each of these groups: – (“We are the sons of Allah”) meaning like His sons in familiarity and position, whereas He is not like our fathers in love and affection – (and His lovers”. Say) to them O Muhammad: – (“Why, then, does Allah torture you for your sins?”) That is, your statement is a lie, for no father would torture his son. (even you are only human beings – usually included) among the creatures – (whom He created) among men, equally receiving rewards and bearing sins with them – (He forgives whom He wills) for Him is forgiveness – (and He punishes whom He wills) to be punished without anything that will hinder Him. – And to Allah belongs the kingdom of the heavens and the earth and all that is between them, and to Him is the return.)

19. (O People of the Book, there has indeed come to you Our messenger) i.e. Muhammad – (explaining to you) the laws of the religion – (when the sending of messengers was interrupted) because between him and Jesus no messenger was sent by Allah, and the interval was 569 years – (so that) not – (you say) if you are tortured later: – (there has come to us) in addition – (neither a bearer of glad tidings nor a bearer of remembrance, for verily there has come to you both the bearer of glad tidings and the bearer of remembrance) so that there is no more forgiveness for you! (And Allah is almighty over all things) among which is tormenting you if you do not obey and submit to Him.

20. (And) remember – (when Moses said to his people: “O my people, remember the favor of Allah upon you, when He appointed for you) meaning from among yourselves – (prophets and made you kings) who had men and servants – (and He gave you what He had never given to any of mankind) such as food from the sky, manna and salwa, the parting of the sea and others.

21. (O my people, enter the holy land) which is sanctified – (which Allah has appointed for you) He has commanded you to enter, namely the land of Sham – (and do not flee) turn back for fear of the enemy – (then you will be losers) in your endeavors.

22. (They said: “O Moses, surely there are oppressors in it) the remnant of the nation of ‘Ad who were tall and powerful. (And indeed we will not enter it until they come out of it. When they come out of it, then the camp will enter it.

23. (Say) to them – two men among those who feared) disobeying the commands of Allah named Yusya’ and Kalib, i.e. two of the leaders whom Moses sent to investigate the persecutors – (and Allah had granted them the favor) of wise action, so that they would not reveal the true state of the persecutors except to Moses, unlike the other members who spread the news so that even the people of Moses became afraid of it: – (“Invade them by the gate”), meaning the gate of the city, and do not fear them, for they are bodies without heart or courage. (If you enter it, you will surely gain victory). They said this because they were confident that they would receive Allah’s help and that Allah would keep His promise – (And it is to Allah that you should put your trust, if you are truly believers). ,

24. (They said: “O Moses, we shall not enter it for ever while they are in it. So go with your Lord and fight against them – (let us sit here and wait) and not fight.”

25. (Moses said) at that time: – (O my Lord, I do not rule over except myself and) except – (my brother). But the others do not, therefore force them to submit (then separate) or divorce – To NAS (between us and those ungodly people”).

26. (Allah) Ta’ala said to him: – (“Then – if that is the case) i.e. the holy land – (it is forbidden for them) to enter it – (for 40 years, they will wander without knowing the way) confusion – (in that land) according to Ibn Abbas it is nine farsakhs square. – (So do not grieve) mourn – (for the wicked). According to a narration, they started their journey at night with full earnestness in the direction of their destination, but in the morning they were back at the place where they had started. The same was true of the journey by day until they perished, except for those who had not yet reached the age of twenty years. Some say that they numbered six hundred thousand people, and it was in that field – which is called the field of Tihwafat of Aaron and Moses. It was a blessing for both of them and a punishment for their people. After his death, Moses asked Allah to bring him closer to the holy land at a distance of a stone’s throw, and He granted his request, as mentioned in the hadith. After a period of forty years Allah appointed Yusya’ as a prophet and commanded him to fight against the oppressors. So he set out with the remnant of the Israelites and fought the enemy. It was Friday. According to the news, the sun stood still for a while, waiting for them to finish fighting. It is narrated by Ahmad in his Musnad that the sun never stood still for the benefit of mankind except for Yusya’ on the nights of his journey to Bayt al-Maqdis.

27, (And recite) O Muhammad – (to them i.e. to your people – (the news) of the news – (of two sons of Adam) namely Habil and Qabil – (in truth) related to utlu – (when they offered sacrifices) to Allah, in the form of a sheep from Habil and crops from Qabil. – (So it was accepted from one of them) i.e. from Abel with the address of the descent of fire from heaven which devoured his sacrifice – (and it was not accepted from the other) i.e. from Qabil who became angry and harbored malice in himself waiting for Adam’s pilgrimage (he said) i.e. Qabil to Abel: – (Indeed, I will kill you!) why your sacrifice was accepted, while mine was not! (He replied: – “Allah only accepts the sacrifices of the righteous”). ,

28. (Indeed, if) I had sworn – (you stretched out) or moved – (your hand towards me to kill me, I would not have stretched out my hand towards you to kill you. Verily, I fear Allah, the Lord of Hosts, if I kill you.”

29. (Verily, I would like you to return with my sins) i.e. return to Allah with the sin of killing me – (and your own sins) i.e. what you did before – (so that you will become a denizen of Hell) whereas I do not want to bear your sin of killing you, so that I will become a denizen of Hell as well. Allah says: – (“And such is the recompense of the wrongdoers.”)

30. (But his lust tempted him to kill his brother, so he killed him, and he became one of the losers) because of that murder. At first he did not know what he would do with his brother’s corpse, for he was the first of the children of Adam on earth, so he carried him on his back.

31. (Then Allah sent a raven to dig up the earth) i.e. to dig up the earth with its beak and two feet and dump it over his brother’s carcass as if to bury it – (to show him how he should cover) or bury – (his brother’s corpse. He said: “O wretched one that I am! Why am I not able) to – (act like this raven so as to bury my brother’s corpse. So he was among those who regretted) having carried it earlier. Then he dug a pit and buried the body of his brother Abel.

32. (Therefore) meaning because of what Qabil had done, (We decreed for the Children of Israel that): Innahu called damir shan – (whoever kills a human being, not because of another human being) whom he kills – (or) not because of – AG (mischief) he does (on the earth) in the form of disbelief, adultery or robbery and so on – (then it is as if he has killed all human beings). On the other hand, whoever preserves his life) meaning that he does not want to kill him – (then it is as if he has preserved the life of mankind as a whole). Ib. nu Abbas said: “This is from the point of view of violating its sanctity and from the point of buying and protecting it” – (and indeed there had come to them) i.e. to the people of Israel – (Our messengers with clear proofs) i.e. miracles, – (then many of them thereafter exceeded the limits in doing mischief on earth) by disbelief, committing murder and so on. The following verse was revealed to the people of Uranah when they came to Madinah sick, so the Prophet (SAW) allowed them to use his camels and drink their milk and urine. But when they recovered, they killed the shepherd of the Prophet’s camels and led the camels away:

33. (That the retribution of those who fight against Allah and His messenger) means by fighting the Muslims – (and making mischief on earth) by robbing and plundering – (is to kill or crucify them or have their hands and feet cut off mutually) means their right hand with their left foot – (or be banished from their homeland). Or in stages, the ruling on killing is for the one who kills, the ruling on crucifixion for the one who kills and seizes property, the ruling on dismemberment for the one who seizes property but does not kill, and the ruling on exile for the one who disturbs. This was stated by Ibn ‘Abbas and adopted by al-Shaafa’i. According to the more correct of the two opinions, the execution of the punishment of the cross is three days after the death sentence. But there are others who say, before being killed. The punishment of exile includes other punishments that are equally effective in teaching a lesson, such as imprisonment and so on. – (Such is the punishment) meaning that the retribution or punishment is a humiliation for them) disgrace – (in this world, while in the Hereafter they will have a great punishment) namely the punishment of hell.

34. (Except those who repent) among those who kindled the fire of the war of robbery – (before you gain control over them, then know that Allah is Forgiving) to them for what they have done, – (again Merciful) to them. The verse does not say “do not punish them” to show that by repenting, only the rights of Allah are forfeited, not the rights of man. This is what can be clearly understood, and I do not see anyone arguing against it, Wallahu a’lam. So if a person kills and robs property, then he is punished with death and dismemberment but not crucifixion. This is the strongest of the two Shaafa’i opinions. As for repenting, after he has been captured, it has no effect or benefit. This is also the strongest of the two opinions of Imam Shafi’i.

35. (O you who believe, fear Allah) i.e. fear His punishment by obeying Him (and seek the way to Him) i.e. the way that will bring you closer to Him, by obedience and worship – (and strive in His way) i.e. to exalt His religion (may you be fortunate or attain success).

36. (Verily, the disbelievers, were it to come to pass (that they possessed all that is in the earth, and that much more in addition, to redeem themselves from the punishment of the Day of Resurrection, it would not be accepted from them, and for them a painful torment).

37. (They wish) to wish – (to get out of hell, but they cannot get out of it, and for them is an everlasting punishment) for ever and ever.

38. (The man who stole and the woman who stole) The al in both of them indicates that they are isim mausul and function as mubtada, because al is similar to a condition, so the khbar is preceded by fa, namely – (so cut off their hands) the right hand of each of them starting from the wrist. It is stated in the Sunnah that the punishment is to be carried out if what was stolen is worth a quarter of a dinar or more, and if the act is repeated, then the left foot is to be cut off from the ankle, then the left hand, then the right foot, and after that the punishment of ta’zir – (as retribution), mansub as masdar – (for what they did, and as punishment) means punishment for them – (from Allah, and Allah is Mighty) means over all affairs – (again Wise) over His creatures.

39. (Whoever repents after his wrongdoing) meaning not stealing again – (and improves himself) or his deeds (then surely Allah accepts his repentance. Indeed, Allah is Oft-Forgiving, Most Merciful). To elaborate on this, we have already mentioned the previous statement. With his repentance, he does not forfeit the rights of the people in the form of the punishment of cutting him off and returning his wealth. Then the Sunnah states that if the one who has the right to forgive forgives him before he complains to the imam, then the ruling on the slaughter is waived. This is the view of the Shaafa’is.

40. (Do you not know?) This question is a confirmation – (that indeed Allah has the kingdom of the heavens and the earth; He punishes whom He wills) to be punished – (and forgives whom He wills) to be forgiven – (and Allah is omnipotent over all things) among them, inflicting punishment or granting forgiveness.

41. (O Apostle, do not be grieved by) the deeds of – (those who are vying in disbelief) so that without long waiting they will fall into it, meaning that when the opportunity arises, they will declare disbelief – (among) min is an explanation – (those who say with their mouths: (among) min is an explanation – (those who say with their mouths: “We have believed”) i.e. with their tongues, they declare this – (while their hearts do not believe), these are the hypocrites – (and – also among the Jews) i.e. a people – (who are very fond of hearing false news) fabricated by their priests which they accept favorably – (and are very fond of hearing news) from you – (for a people) meaning for the benefit of (another) people from among the Jews – (who have never come to you) i.e. the residents of Khaibar. There was a married man and woman who had committed adultery, but they objected to the stoning of the two offenders. So they sent the people of Quraizah to ask the Prophet about their punishment. – (They changed the words) contained in the Torah such as the verse about stoning – (from its places) that Allah had appointed for it, meaning they replaced it with something else. – (They said) i.e. to those whom they sent – (If what is given to you is this) i.e. the law that Muhammad changed and gave a fatwa on, i.e. the law of stoning – (then take it) accept it – (but if that is not what is given to you) and the fatwa he gave contradicts it – (then beware”) of accepting it – (Whom Allah wills to go astray then you will never be able to control anything that comes from Allah) to reject it. – (They are those whom Allah does not will to purify their hearts) from disbelief, and had He willed, it would have been accomplished. – (For them in this world is disgrace) disgrace, with the disclosure of secrets and the payment of tribute – (while in the Hereafter a great punishment).

42. (-They are those who are fond of hearing false news and eat much of the forbidden), pronounced suht or suhut, meaning forbidden goods such as bribes – (So if, they come to you) to ask for a decision – (then decide between them or turn away from them). The choice between these alternatives is abrogated by His words: “then decide between them”. Therefore, if they complain to us, we are obliged to decide between them. This is the stronger of the two Shaafa’i opinions. And if they bring the matter to us with the Muslims, then the ruling is obligatory by consensus. – (If they turn away from you, they will not harm you in the least. And if you decide between them – (then decide between them justly) not one-sidedly – (Surely Allah loves those who are just) in giving judgments and will reward them.

43. (And how did they appoint you as their judge, when they had with them the Torah containing the law of Allah) i.e. by stoning. This question shows astonishment, meaning that their real intention is not to know the truth, but to find out which is more convenient (Then they turned away) from your law of stoning which is in accordance with their book – (after that) after being given that decision – (and they were not the true believers).

44. (Indeed We have sent down the Torah containing guidance) from error – (and light) to explain the laws – (which were taken to decide the law by the prophets) of the Children of Israel – (who submitted) submitted themselves to Allah (for the Jews, and by the scholars and priests) i.e. the jurists from among them – (with what) because – (they were asked to keep) meaning given a mandate to guard by Allah – (the Book of Allah) not to be changed – (and they bore witness to it) that it was true. – (So do not fear the people) O Jews in revealing the attributes and characteristics of Muhammad SAW. that you know, about the verse of stoning and so on – (only fear Me) in hiding it – (and do not buy – meaning do not exchange My verses for a small price) in the form of worldly possessions that you get in exchange for hiding it. – (Whoever does not judge according to what Allah has revealed, then they are the disbelievers) against Him.

45. (And We have decreed against them therein) i.e. in the Torah – (that the soul) be killed (for the soul) it kills – (the eye) be gouged out – (for the eye, the nose) beheaded – (for the nose, the ear) be cut off – (for the ear, the tooth) be pulled out – (for the tooth), according to one qiraat with the marfu’of the four limbs – (and the wounds also) mansub or marfu’- (apply gisas), meaning that the law of retaliation is applied to them if possible, such as the hands, feet, genitals and so on. This punishment, although it is obligatory upon them, is stipulated or recognized in our Shara’. (Whoever gives it in charity) means to control himself by relinquishing the right of gisas – (then it will be an expiation) for his sin. – (And whoever does not judge by what Allah has sent down) such as gisas and others – (they are the wrongdoers).

46. (And We followed in their footsteps) meaning the footsteps of the prophets – (with Isa son of Maryam, confirming what was before him) meaning what was before him – (in the form of the Torah, and We, gave him the Gospel containing guidance) from misguidance – (and light) meaning explanation for the laws – (and confirming) being a matter – (for the Torah that was before) confirming the laws of the Torah – (and being a guide and teaching for the pious).

47. (And the followers of the Gospel should decide cases by what Allah has revealed in it) in the form of laws, and according to one qiraat the walyahkum is pronounced wali yahkuma because it is atafkan to ma’mul atainahu. – (And whoever does not judge by what Allah has revealed, then they are the wrongdoers).

48. (And We have revealed to you) O Muhammad (the Book) i.e. the Qur’ān – (with the truth) with regard to hearing anzalna – (confirming what was before it) i.e. what preceded it – (among the books and a witness) or a touchstone – (against it). The Book here refers to the previous books. – So judge between the People of the Book when they complain against you (by what Allah has sent down to you) (and do not follow their desires) by deviating (from the truth that has come to you). For each people among you We have given) O mankind – (a rule and a way) meaning a clear path in religion which they shall follow. – (If Allah had willed, He would have made you one people) with only one Shari’ah – (but) He divided you into several groups – (to test you) to try you – (regarding what He has given you) in the form of various Shari’ahs to see which of you obeys and which disobeys – (so compete in doing good) (so keep pace with it.) (Only to Allah do you return). – (Only to Allah will you all return) with the resurrection – (then He will tell you what you disputed) i.e. about matters of religion, and He will reward each of you according to your deeds.

49. (And judge between them by that which Allah has sent down, and follow not their lusts, and beware of them) lest – (they) should not – (slander you) i.e. mislead you – (from some of that which Allah has sent down to you. If they turn away) from the law which Allah has sent down and intend to change it – (then know that Allah intends to bring upon them calamity) punishment in this world – (on account of some of their sins) which they have committed, among which is turning away. And will recompense them for all these sins in the Hereafter. – (And indeed many of the people are ungodly).

50. (What is the law of jahiliyyah that they want) with the use of ya and ta, meaning that by turning away they are only trying to sweeten their mouths and make faces, while the question here means a refutation – (and who) means no one – (whose punishment from Allah is better for the people) meaning on the side of those – (who believe) in Him. It is preferable to mention them, because they are the only ones who are willing to contemplate this.

51. (O you who believe, do not take the Jews and Christians as rulers) to be your companions and lovers – (Some of them are rulers for others) because of their unity in disbelief. – (Whoever among you takes them as leaders, then he is among them), meaning among them. – (Indeed, Allah does not guide the wrongdoers) by taking the disbelievers as their leaders.

52. (Then you see those in whose hearts there is a sickness) i.e. weak in faith, such as Abdullah bin Ubai the kingpin of the hypocrites – (hastening to them) to take them as leaders – (as he said) giving reasons for their attitude: – “We fear a turn of calamity, such as a turn of drought or defeat, while Muhammad’s affairs are uncertain, so that he cannot defend us”. Allah says: – (May Allah bring victory) to His Messenger by expanding His religion – (or a decree from His side) e.g. by unmasking the hypocrites and revealing their secrets – (so that they for what they kept secret within themselves) in the form of doubt and taking the disbelievers as leaders – (become regretful).

53. (And said), read yaqulu marfu’ as the beginning of the word, with or without a wau. Some read yaqula mansub, because it is attributed to (the believers) to their friends in astonishment, i.e. when their mask of deceit is revealed: – (“Are these the people who have sworn by the name of Allah solemnly) meaning actually sworn – (that indeed they are with you) in matters of religion. Allah’s Word: – (“Fall) perish – (their deeds are frothy) (then they will be losers) both in this world with the revelation of their secrets, and in the Hereafter with the coming of punishment and torment.

54. (O you who have believed, whoever apostatizes) yartadda using idgam or not, meaning apostatizing or turning away – (among you from their religion) meaning turning disbelievers: this is a notification from Allah Ta’ala of the unseen news that will occur, which He already knew. It is evident that after the death of the Prophet Muhammad (SAW) a group of people left Islam – (then Allah will bring) in their place – (a people whom Allah loves and they love Him). The Prophet said: “They are the people of this man” while pointing to Abu Musa Al-Ashari”. Narrated by Hakim in his Sahih – (being gentle towards the believers and being strict) or firm – (towards the disbelievers. They strive in the cause of Allah and do not fear the reproach of the reproachful) in that regard, just as the hypocrites fear the reproach of the disbelievers – (Such are) the attributes mentioned above – (are the bounties of Allah which He bestows on whom He wills, and Allah is All-Wise) His bounties – (again All-Knowing) of the deserving. This verse was revealed when Ibn Salam complained to the Messenger of Allah: “O Messenger of Allah, our people have ostracized us!

55. (Verily, your helpers are Allah and His Messenger and the believers who establish the prayer and pay the alms and they bow) i.e., being solemn or performing the supererogatory prayer.

56. (Whoever takes Allah and His messenger and the believers as his helpers) and defends them and helps them – (then surely it is the religion of Allah that will prevail) which is assured by the help of Allah, while a person’s defense of the religion of Allah is proof that he is of that religion and followers of that religion.

57. (O you who believe, take not those who make a mockery of your religion) mockery – (and playthings, among) for explanation – (those who were given the Book before, and the disbelievers) or the polytheists, by jar and lineage – (as leaders, and fear Allah) by not taking them as leaders (if you are believers) meaning truly in your faith.

58. (And) those who – (when you call) or summon them – (to prayer) i.e. with the call to prayer – (they make) the prayer – (a mockery of play) i.e. by making fun of it and laughing at it (Thus) means that their attitude (is because of them) is due to their – (the unthinking).

The following verse was revealed when the Jews asked the Prophet (SAW) which of the messengers he believed in. He replied: “In Allah, and in what has been revealed to us … until the end of the verse”. When the Prophet mentioned the name of Jesus, they said: “To our knowledge there is no religion worse than yours!” (The Jews hated the Christians, pent).

59. (Say: “O People of the Book, do you blame) reject (us, just because we believe in Allah, in what was sent down to us and what was sent down before) i.e. to the earlier prophets – (and that most of you are ungodly?), atafkan to an amanng, while the meaning is: “You have nothing to blame us for except our faith, which you seem to disagree with”. This attitude makes you deserve to be called ungodly people. But this is something that cannot be denied.

60. (Say: Shall I tell you) I will tell you – (those who are worse) than the people (thus) whom you blame – v (regarding their retribution) the original meaning is their reward – (in the sight of Allah) i.e. – (those whom Allah has cursed) i.e. kept away from His mercy (and angered and among them He has made apes and swine) by changing their forms – (and) those – (who worship the taqut) i.e., the devil by obeying him. The word minhum emphasizes the meaning of man in the previous clause, which refers to the Jews. According to one qiraat, it reads ‘abuda and is attributed to what follows, as the plural isim of ‘abd and is attributed because of ma’tuf to qiradah. – (They are worse than the place) because they are in hell, functioning as tamyiz – (and more astray from the straight path) from the right path. Sawa originally means the middle. “Worse” and “more astray” are mentioned to compensate for their saying “to our knowledge there is no religion worse than yours”.

61. (And if they come to you) the hypocritical Jews – (they say: “We believe” while they enter) you with – (disbelief and they go out) from you – (with disbelief – also -) they do not believe – (and Allah knows better what they conceal) that is hypocrisy.

62. (And you will see many of them) i.e. the Jews – (hastening) i.e. quickly engaging in – (sinning) lying – (and enmity) malice – (and consuming unlawful things) such as Bribe money etc. – (indeed, very bad is what they do) i.e. the deeds they do.

63. (Why do the orurp alim and the priests – they forbid them to utter dusuj meaning false words – (and to eat unlawful things? Indeed, it is very bad what they do), yes, it does not prohibit them from doing evil.

64. (The Jews said:) after they had been afflicted with distress because they had denied the Prophet (SAW), even though they had been the most capable and wealthy people. – (“The hand of Allah is shackled”) means that it is closed so that it is prevented from spreading sustenance to us. This saying is an allusion to the miserliness of Allah Ta’ala to bestow sustenance. Allah says: – (“It is their hands that are shackled”) from doing good deeds so that they do not want to do them. This is a curse on them – (and they are cursed for what they have done). Even His hands are wide open) is a motto about the attributes of Allah, the Most Gracious. The praise of “hands” is to indicate plenty and abundance, because everything that a generous person gives in the form of wealth goes through his hands. – (He provides as He wills) whether He will make it wider or narrower, neither of which He can. – (And what He sends down to you from your Lord will only increase their disobedience and disbelief) because of their disbelief in Him. – (And We will cause among them enmity and hatred until the Day of Resurrection) until each group opposes and antagonizes the other. – (Each of them ignited the fire of war) meaning to fight the Prophet Muhammad. (Allah extinguished it) meaning that whenever they intended to do so, they were rejected by Allah – (and they did mischief on the earth) meaning destroying it by disobedience (and Allah does not like those who do mischief).

65. (And if the People of the Book had believed) in the Prophet Muhammad. – (and feared) meaning to keep themselves from disbelief – (We would have erased from them their wrongdoings and admitted them into the paradise of pleasure).

66. (And if they had upheld the Torah and the Gospel) practicing their teachings, including believing in the Prophet (SAW). – (and what was revealed to them) i.e. the books – (from their Lord, surely they would have had food from above them and from beneath their feet) i.e. He would have provided for them and bestowed upon them from all directions. – (Among them is an ummah) i.e. a group – (the middle) i.e. practicing it (sincerely, honestly, not deviating from the truth. Pent) and they are the ones who believed in the Prophet (SAW). like Abdullah bin Salam and his companions – (but many of them, it is very bad what they do).

67. (O Apostle, convey) all – (that is revealed to you from your Lord) and conceal nothing from it for fear of unwanted things. – (And if you do not) do not convey all that is revealed to you – (then you are not conveying His message). “Message” is singular or plural, because hiding some means hiding all. – (And Allah preserves you from the people) so that they do not kill you. At first the Messenger of Allah was escorted until this verse was revealed, then he said: “Go, for verily Allah preserves me!” Narrated by Hakim. – (Verily, Allah does not give guidance to those who disbelieve).

68. (Say: “O People of the Book, you are not in any -religion-) not considered religious, – (until you observe the Torah and the InJil and what has been sent down to you from your Lord) i.e. by practicing what is contained therein, among which is believing in me. (Verily, that which is sent down to you from your Lord will only increase the disobedience and disbelief of many of them), meaning that because of their disbelief, the Qur’an that is sent down to you will only increase their disbelief and disbelief, not guidance and faith. – (So do not mourn) or grieve (for those who disbelieve) if they do not want to believe, do not bother about them.

69. (Verily, the believers and the Jews), being the mubtada – (the Sabians) a sect of the Jews – (and the Christians), being the badal of the mubtada is – (whoever truly believes) from among them – (in Allah, the Last Day, and righteous deeds, then there will be no fear for them nor will they grieve) in the face of the Last Day, being the khabar of the mubtada and indicating its khabar inna.

70. (Indeed We have taken a covenant from the Children of Israel) to believe in Allah and His messenger (and We have sent to them messengers. But whenever there came to them a messenger) from among themselves – (bringing what their lusts did not desire) i.e. a matter of right, they did not believe him – (some) of those messengers – (they disbelieved and others) of those messengers – (they killed) such as Prophet Zakariya and Prophet Yahya. The expression yaqtuluna/ff’il mudari’, rather than qatalu/ff’il madi, describes an ongoing situation in the past, due to the presence of a separator.

71. (And they thought) they thought – (that it would not happen) with the rafa’ reading, an becomes mukhaffafah and does not do deeds, and with the nasab reading, an can do deeds, meaning that it is not likely to happen – (fitnah) the torment that befell them in retaliation for denying the messengers and daring to kill them – (as a result of which they became blind) from the right things so that they could not see them – (and they became deaf) unable to hear the right things – (then Allah accepted their repentance) when they repented – (then they again became blind and deaf) for the second time – (thus most of them) lafaz l as ? damir / pronoun, – (and Allah is All-Seeing of what they do) so He rewards them according to what they have done.

72. (Verily, those who say: “Verily, Allah is the Messiah, the son of Mary”) had done the same thing before – (when he had said) to them – (the Messiah: “O Children of Israel, worship Allah, my Lord and your Lord.” Indeed, I am but a servant of Allah and not a Lord (Indeed, whoever associates anything with Allah) worships other than Allah (then surely Allah will forbid him Paradise) Allah will forbid him from entering Paradise (and its place is Hell, and there is not for the wrongdoers a) the word min is an addition – (a helper) who can prevent the punishment of Allah against them.

73. (Verily, those have disbelieved who say: “Allah is one of the three gods”, meaning one of the three gods, and the other two gods are the Prophet Jesus and his mother. Those who think so are a group of the Christians – (whereas there is) no God but One God. If they do not cease from what they say) cease from glorifying Allah, then return to glorifying Him – (surely there will be upon those who disbelieve) meaning those who persist in their disbelief – (among them a painful torment) a truly grievous torment, namely the torment of hell.

74. (So why do they not repent to Allah and seek His forgiveness?) for what they have said: the question here refers to the meaning of reproach. – (And Allah is Forgiving) to the one who repents – again Merciful) to him.

75. (The Messiah, the son of Mary, is only a messenger who has indeed passed away) has passed away – (before him were several messengers) then he too will pass away like them: he is not God as they thought, if he were then he would not have passed away – (and his mother was a very righteous) a very righteous woman (both of them used to eat food) just like other living beings, so whoever is in this state means that he is not God, because he still needs food, is weak and still urinates and defecates as a result of the food. (Observe) with amazement – (how We explain to them – the people of the Book – the signs of Our power) that show Our Oneness – (then observe how) the lafaz anna is an interrogative word – (denying it) they turn away from the right thing that is accompanied by clear evidence.

76. (Say: “Why do you worship besides Allah) other than Him – (something that can neither harm you nor benefit you)?” And Allah is the All-Hearing) of your words – (and the All-Knowing) of your actions, the istifham/interrogative word here indicating denial.

77. (Say: “O People of the Book) the adherents of the religion of the Jews and the religion of the Christians – (Do not exaggerate) do not exceed the limits – (in your religion) excessively – (in an improper way) that is by denigrating the Prophet Jesus or you elevate him excessively from what he should be – (and do not follow the lusts of those who went astray before – the coming of the Prophet Muhammad -) following the exaggeration that their predecessors had done – (and they have misled .  (and they have led astray from the straight path) the right path: lafaz as-sawa originally means the middle.

78. (The disbelievers of the Children of Israel have been cursed through the mouth of David) i.e. David prayed for them until they became apes: they are the people of the Children of Israel who occupied the land of Ailah (and Isa son of Maryam) i.e. Isa prayed for them until they became pigs, they are the people of the Children of Israel who have Al-Maidah / food brought from heaven – (such) is the curse – (because they disobeyed and transgressed).

79. (They never forbade one another) i.e., Some of them never forbade others – (from) their customs – (the evil deeds they used to do, indeed very bad is what they used to do) their customs in doing those evil deeds.

80. (You see) O Muhammad – (most of them help with the polytheists) from among the Meccans because they hate you – (Verily, very bad is what they provide for themselves) in the form of deeds for their provision in the Hereafter as a result of which – (Allah is angry with them, and they will remain in torment).

81. (If they had believed in Allah, in the Prophet) Muhammad – (and in what was sent down to him, they would not have taken the polytheists) the disbelievers – (for helpers, but most of them were ungodly people) they were those who strayed from the faith.

82. (Verily you find) O Muhammad – (those whose enmity to the believers is most intense are the Jews and the polytheists) from among the Meccans, because of the increase of their disbelief, their ignorance and their immersion in lust – (and verily you find the closest in friendship to the believers are those who say: “We are Christians”. That is to say, their love is so close to the believers – (because) because (among them the Christians are priests) the scholars of the Christian religion – (and monks) the Christian worshipers – (also because they do not boast) to follow the right thing, unlike the Jews and the polytheists of Mecca who boasted. This verse was revealed in connection with the envoys of King Negus who came from Abesinia to meet the Muslims. Then the Prophet recited Surah Yasin to them, after which they wept and all converted to Islam, saying: “How similar this recitation is to what was revealed to Prophet Jesus. Allah said:

JUZ 7

83. (And when they heard what was sent down to the Messenger) that is, part of the Qur’an – (you saw their eyes shed tears because of the truth of the Qur’an which they knew – from their own books – they said: O our Lord, we have believed) we have believed in Your prophet and Your book – (so record us with those who are witnesses – to the truth of the Qur’ān and the prophethood of Prophet Muhammad -) those who claim to believe in both.

84. (And) they say in connection with their refutation of the Jews who labeled them Muslims – (why do we not believe in Allah and in the truth that has come to us) in the form of Al Guran, meaning that there is no obstacle for us to believe as long as there is evidence that requires faith – (whereas we are eager) atafkan / associated with lafaz nu-minu – (so that our Lord will include us among the righteous?) those who believe in heaven. Allah continues to say. His words.

85. (So Allah will reward them for what they have said, which is Paradise with rivers flowing beneath it, and they will remain therein. And that is the reward for those who do good) who are sincere in their faith. (And those who disbelieve and deny Our verses, they are the dwellers of Hell).

87. This verse was revealed when there was a group among the Companions who were determined to keep the fast and pray at night: they would not approach women, wear perfume, eat meat and sleep in beds – (O you who believe, do not forbid that which is good which Allah has made lawful for you, and do not exceed the limits) do not transgress the commands of Allah. – (Verily, Allah dislikes those who transgress the limits).

88. (And eat lawful and wholesome food from what Allah has provided for you) as maf’ul/subject, jar and majrur, the former being the thing associated with the latter (and fear Allah, in whom you believe).

89. (Allah does not punish you for the joking that occurs – (in your oaths) i.e. oaths made unintentionally just because the tongue has already said, such as someone saying, “Not by Allah”, and: “Yes by Allah” (but He punishes you for what you have sworn) with the light reading ‘agadtum and the tashdid reading ‘aqqadtum, according to one narration it reads aqadtum – (in your oaths) regarding that, that is, if you swear intentionally – (then the expiation) means, (in your oaths) concerning that, i.e. if you swear an oath intentionally – (then the expiation) means the expiation of that oath if you break it – (feed ten poor people) one mud for each – (from the food that you normally give) from the food that you normally give (to your family), i.e. the middle quality of food that is most commonly used, not the highest quality of food and not the lowest – (or give them clothes), i.e. something that is commonly used as clothing such as a robe, turban and cloth. Imam al-Shaafa’i was of the view that giving it all at once to a poor person is not sufficient, or does not meet the requirement – (or freeing) a believing slave, as in the case of the expiation for killing and the expiation for zihar, because it is included in the absolute meaning of mugayyad – (and whoever does not find) any of the above – (advance fasting for three days) in place of the expiation, according to the strongest opinion in this matter, it is not required to fast consecutively. – (This is the expiation for your oaths, if you swear an oath and then break it). – (And guard your oaths) lest you break them, so long as they are for good deeds or reconciling people, as mentioned in Surah al-Baqarah – dx (Thus) meaning, as Allah has explained about some things that have been narrated in the past – (Allah explains to you His verses so that you may thank Him for them).

90. (O you who have believed, verily, drinking alcohol) intoxicating drink that clouds the senses – (gambling) betting – (sacrificing to idols) graven images – (casting lots with arrows) drawing lots with arrows – (is abominable) disgusting and filthy – (among the deeds of the devil) adorned by the devil. – (So avoid those deeds) i.e. the abominations contained in those deeds, lest you do them – (so that you may have good fortune).

91. (Verily, the devil intends to stir up enmity and hatred among you because of -drinking alcohol and gambling) when you engage in them, considering that they contain evils and temptations – (and prevent you) by being busy in them (from remembering Allah and prayer) Allah mentions prayer specifically as a glorification of Him – (so stop) from doing these two works.

92. (And obey Allah and obey His messenger and beware) of sinful deeds. – (If you turn away) from obedience – (then know that indeed the duty of Our messenger, is only to convey – the message of Allah with clarity) clearly, then your recompense by Us.

93. (There is no sin on those who believe and do righteous deeds for eating what they used to eat) drinking alcohol and gambling before the prohibition – (if they fear) the forbidden acts – (and believe, and do righteous deeds, then they continue to fear and believe) they continue to maintain their piety and faith – (then they – also continue to fear and do righteous deeds) in deeds. – (And Allah loves those who do good) with the understanding that Allah will reward them.

94. (O you who believe, verily) you will receive a trial from – (Allah with something) that He sends you – (in the form of easily accessible game) i.e., small game – (by your hands and your spears) in the form of large game. This incident took place at Hudaibiyah while they were in ihram, it is said that wild animals were everywhere while they were traveling – (so that Allah may know) with clear knowledge – (the one who fears Him, even though he cannot see Him) being a thing, which means, invisibly cannot see Him, then he avoids the game. – (Whoever transgresses after that) after the prohibition of catching the game, then he is determined to catch it – (then for him is a painful punishment).

95. (O you who have believed, kill no game while you are in ihram) for Hajj and ‘Umrah. – (If any of you kills it intentionally, then he shall be fined) the following clause is read with a tautin and rafa’, meaning that he shall pay a fine equal to that of the animal he killed, meaning an animal of the same kind, and in one qiraat the clause jazaun is applied to the clause that follows it, so that it is read wajazaumisl (according to the decision), meaning that it shall be weighed by two men – (two just men among you) both of whom have the intelligence to distinguish and adjust similar things. Ibn ‘Abbas, ‘Umar and ‘Ali (may Allah be pleased with them) decided on the fine of a camel in return for the killing of an ostrich. Then Ibn ‘Abbas and Abu ‘Ubaydah decided to substitute a wild cow and a wild donkey for a cow. Ibn ‘Umar and Ibn ‘Awf substituted a deer for a goat as expiation, then Ibn ‘Abbas and ‘Umar and others decided the same thing in the case of hunting a deer because it is similar to a goat and – lam the big deal – (as a hadya) as an aspect of the phrase (brought to the Ka’bah), meaning that the sacrifice was brought to the holy land and slaughtered when it arrived there, then the meat was given to the poor inhabitants, and the hadya animal should not be slaughtered where the hunting took place. The phrase baligal ka’bah is read nasab because it is an attribute of the previous phrase, hadya, even though it is idafat, because the idafat is only lafzi. So it does not give the meaning of ma’rifah. If it is very difficult to find a comparable game animal, such as squeakers and locusts, then the one who commits the crime must pay only the price – (or) he must pay – (expiation) that is not comparable, even if a comparable animal is available, namely – (feeding the poor) in the form of staple food commonly eaten by the local population in an amount that corresponds to the price of the fine, to be distributed to each poor person one mud. According to one qiraat by introducing the word kaffarah into the word that follows it in order to clarify – (or) he shall pay it – (with an equivalent) such as – (the amount) in the form of food – (in the form of fasting) that he does for each day in exchange for one mud of food, and if he finds food, then what is obligatory for him is to pay it with food – (so that he feels the heavy consequences of the retribution – , (his deed) that he has done. – (Allah has forgiven what was past) of killing game while in ihram before it was forbidden. – (And whoever returns to it – ) (surely Allah will recompense him. Allah is Mighty) is Triumphant in all His matters (again Who has vengeance) on those who disobey Him and is then equated with intentional killing which is killing by mistake.

96. (It is lawful for you) O mankind while you are in a state of halal (not in ihram or in ihram) – (sea-game) you may eat. Sea game is an animal that lives only in the sea/water, such as fish. This is different from animals that sometimes live in the sea and sometimes live on land, such as crabs – (and food – that comes from the sea) sea animals that are stranded dead – (as a delicacy) to be enjoyed – (for you) you may eat it – (and for those: travelers) the travelers from among you by making it their provision. – (And it is forbidden for you to hunt land game), that is, animals that live on land of the kind that are edible, you are forbidden to hunt them – (while you are in ihram) and if the one who hunts them is someone who is not in ihram, then the one who is in ihram is allowed to eat them as the sunnah has explained. (And fear Allah to Whom alone you will be gathered).

97. (Allah has made the Ka’bah, the sanctified house) a sanctified house – (the center of the people’s activities) which they conduct their religious affairs by performing hajj to it, and manage their worldly affairs by securing those who enter it and guaranteeing their safety, then bringing all kinds of fruits into it. According to one qiraat, it reads qiyaman without the long alif which is derived from the word qama without being i’lalkanized – (and the forbidden months) referring to the forbidden months of Dhu al-Qa’dah, Dhu al-Hijjah, Muharram and Rajab, as the center of their activities in securing the environment and not conducting warfare in these months – (and hadya and gala-id) as a sign to everyone that the two types of sacrificial animals should not be disturbed and should be secured – (thus) the regulations mentioned – (so that you may know, Allah knows what is in the heavens and what is on the earth, and that He is the Knower of all things) because He has made these regulations for your benefit and to ward off harm from you before anything happens: This clearly shows Allah’s all-encompassing knowledge of all that exists in this realm of existence and all that is taking place.

98. (Know that verily Allah is severe in punishment) towards His enemies – (and that verily Allah is Forgiving) towards His lovers (and Merciful) towards them.

99. (The duty of the messenger is but to convey) to you – (and Allah knows what you reveal) the deeds you bring forth – (and what you conceal) the deeds you conceal, so Allah rewards you.

100. (Say: “Do not equal the bad) the unlawful – (with the good) the lawful – AI (though it amazes you) makes you like – (the abundance of that which is bad, so fear Allah) abandon that which is bad – (O people of understanding, that you may have good fortune” that you may have happiness. Then the following verse was revealed when the Companions asked the Prophet a lot of questions.

101. (O you who believe, do not ask – to the Prophet – things which, if explained – (to you, would trouble you) because they contain mischief – (and if you had asked it when the Qur’an was being revealed) that is, when the Prophet SAW. (and if you had asked about it while the Prophet was still alive – (Allah would have explained it to you) the meaning of the verse, if you had asked about various matters while the Prophet was still around, the verses of the Qur’an would have been revealed explaining them, and if the verses of the Qur’an had been revealed, the contents would have demonized you, so do not ask much about these things, indeed – (Allah has forgiven about these things) before you asked Him for forgiveness, so do not repeat them. – (Allah is Forgiving, Merciful).

102. (A people before you) asked their prophets about such things, and they were given answers to explain the rulings (then they became – (distrustful of them) because they did not practice them.

103. (Never make) ordain – (Allah for the existence of bahirah, saibah, wasilah and ham) as the people of the jahiliyyah had done. It has been narrated by Imam Bukhari from Sa’id ibn al-Musayyab who said that bahirah is a she-camel whose milk is given to idols, so no one dares to milk her. Saibah is a she-camel which they let loose for the sake of their idols, so it should not be burdened with anything. Wasilah is a she-camel that gives birth to a female for the first time, after which she gives birth to twins, both of which are female, the mother camel is left free if there is no male to separate the two children. This they do for their idols. And the ham is a male camel that is employed for a fixed period of time, and when the period is over, then they let him go free in order to worship their idols. In addition, they free him from all loads and burdens, so that he is no longer required to carry anything, and another name for this type of camel is hami. – (But the disbelievers always make a lie against Allah) in this matter, then they attribute it to Allah – (Ian most of them do not understand) that this is a lie, because they are only following what their ancestors used to do.

104. (When it is said to them: “Come to what Allah has sent down and follow the RuSul!”) i.e., to the wisdom that explains the permissibility of what you have forbidden – (They said: “Sufficient for us) , , – we are content with – (what we found our fathers doing”) i.e., the religion and the laws. Allah then says: – (Are) they satisfied with that – (even though their fathers knew nothing and were not guided) to the right path? The interrogative word’istifham here indicates the meaning of denial.

105. (O you who believe, take care of yourselves) take care of yourselves and do your best to correct them – (no one who goes astray will harm you when you are guided). It is said that what is meant by “those who go astray will not harm you” is the people of the Book. According to another opinion, what is meant by them is people other than the People of the Book. This opinion is based on the hadith of Abu Sa’labah al-Khusyani. In his hadith Al-Khusyani said: “I asked the Messenger of Allah (SAW) about the meaning of this verse: then he replied: “Command each other to virtue, and prevent each other from evil, until you see that the stingy are obeyed, lusts are followed, worldliness is given the most importance, and people of reason are amazed at their own reason, then protect yourselves”. This Hadīth was narrated by Imam Hakim and others. (Only to Allah will you all return, then He will explain to you what you have done) then He will reward you.

106. (O you who have believed, a testimony is required among you when one of you faces death) facing things that lead to death – (when – he wants to make a will, that is, by two just men among you) the phrase shahadatu bainikum is a news sentence that means an order, which means: it should be witnessed (liyasyhad). The phrase shahadatu bainikum is a news sentence that means an order, which means: it should be witnessed (liyasyhad): the word hina is a badal (pronoun) – from the word iza, or it is a zaraf for the sentence hadara – (or by two people who are different from you) meaning, who are not of the same religion as you – (if you are on a journey) are traveling – (on the earth and you are in danger of death. (After you have prayed) that is, the ‘Asr prayer – (then they both swore) made a covenant – (in the name of Allah, if you were in doubt) you were uncertain about it, then they said: – (“We will not buy with that oath) in the name of Allah – (a small price) in exchange for material/worldly goods that we take in exchange for it by swearing or bearing false witness, in order to gain that reward – (even if he) the person sworn to or the person witnessed to is – (a close relative) his own family – (and not -we will conceal the testimony of Allah) which we were commanded by Him to carry out – (surely if we did so) if we concealed it – (we would be among the sinners”).

107. (If it becomes evident after they have sworn (that the two witnesses have committed a sin), i.e., committed an act that results in sin, such as betrayal or lying in their testimony, this is strengthened by the evidence that they only claimed to have bought the bequeathed item from the deceased or they claimed that the deceased had bequeathed it to them – (then two other people replace the two of them) to make a claim. (then two other men replace them) to make a claim against them both (from those who are entitled) to receive the will, they are the heirs of the deceased, then they are replaced – (the two who are closer) to the dead person, meaning two people who are related to the deceased. One qiraat reads alawwalin, the plural of awwal, as an adjective or badal of allazina (then they took an oath in the name of Allah) concerning the treachery of the first two witnesses, then said: – (“Verily, our testimony) our oath – (is more acceptable) – (than the testimony of the two witnesses) their oath – (and we did not cross the line of truth in our oath – (surely we would have been among the wrongdoers). The short meaning of the verse is: Let the one who is facing death testify his will in the presence of two witnesses. If you are away from your heirs because you are traveling or for some other reason, make a will to two people of the same religion or of different religions. If the heirs doubt the honesty of the two witnesses, then they may make a claim against them that they have betrayed the deceased by taking something from the will. If the heirs have doubts about the honesty of the witnesses, they may make a claim against them that they have betrayed the deceased by taking something out of the will, or that they have given the deceased’s will to someone else whom they suspect that the deceased made a will to them for that person, then they may swear in their defense. If the judge sees signs that the witnesses are lying, then he should reject their testimony with the oath of the deceased’s closest heirs proving their lies and confirming what the heirs claim. The ruling that establishes the rights of the heirs has been superseded by the testimony of the witnesses of the heirs, just as the testimony of those who are not of the same religion has been superseded by it. The mention of the Asr prayer here is only to increase the severity of the punishment, and the specific mention of two witnesses from among the closest heirs of the deceased is due to the specificity of the event that led to the revelation of this verse. Regarding the event that led to the revelation of this verse, there is a tradition narrated by Imam Bukhari that a man from the Banu Sahm went out with Tamim Ad-Dari and Addi ibn Badda, both of whom were Christians. Then on the way As-Sahmi (the man from Banu Sahm) died in the land of a people where there was not a single Muslim. When the two of them arrived in Medina while carrying As-Sahmi’s estate, his heirs felt that they had lost a trophy made of silver coated with gold that belonged to As-Sahmi. The matter of the two witnesses was reported to the Prophet, and the first verse was revealed. The Prophet put the two witnesses under oath, then the goblet was found, and they said: “We have bought it from Tamim and Addi”. After that, the second verse was revealed, then two men from the family of AsSahmi stood up to swear. In the narration of Turmuzi, it is mentioned that Amr Ibn al-As and a man from among them got up and swore, since Amr Ibn al-As was closer to him. In another narration, it is mentioned that As-Sahmi became very ill during his journey, so he made a will to his two companions that they should convey his estate to the family who would inherit it. When As-Sahmi died, his two friends took the cup and gave the rest to his heirs. “

108. The ruling mentioned above, which concerns the transfer of the oath to the heirs – (is) closer to – (making them willing to testify) meaning ii ng-oran ng diwasi – the witnesses or the people who are testified to (testify according to the truth) which encourages them to testify without distortion and also without betrayal – (or) closer to making them – (fearing that the oath will be returned after they have sworn) to the heirs. (or) closer to making them – (fear that their oaths will be returned after they have made a claim) to the heirs of the deceased, so that the heirs of the deceased will make an oath that reveals their treachery and lies, as a result of which they will be exposed for the ugliness that they have to compensate the heirs of the deceased, so do not lie. – (And fear Allah) by renouncing treachery and lying – (and listen by you) with a sober hearing to those things which you are commanded to do – (Allah guides not the ungodly) those who go out of the line of obedience to Him or those who deviate from the good path.

109. Remember – (the day when Allah gathers the messengers) that is on the Day of Resurrection – (then Allah asks:) them in a reproachful tone addressed to their people – (What) – (did your people respond to your call?) when you called them to monotheism. (The apostles replied: “We have no knowledge”) of that – (You are the One who knows the unseen”) that which is beyond the knowledge of His servants and unseen to them, because of the horror they will face on the Day of Judgment that will shock them. Then the messengers bore witness against their respective people when their people were speechless.

110. Remember when Allah said: “O Isa son of Maryam, remember My favors to you and to your mother) thank Me for them – (when I supported you) strengthened you – (with the Holy Spirit) Archangel Gabriel. – (You can speak with people) being the thing for kaf or damir mukhatab contained in the sentence ayyad “tuka – (while in the cradle) still in infancy – (and when grown up) this sentence gives the understanding that he (Prophet Isa) will descend to earth before the Day of Resurrection, because before he reached old age he was taken up to heaven as explained in Surah Ali Imran. – (And – remember when I taught you writing, wisdom, the Torah and the Gospel, and – remember also when you made a shape out of the ground that was like the shape – (of a bird) the letter kaf in the sentence kahai-ah is an isim which means like, and its i’rab position becomes maf’ul or object – (with My permission, then you blew on it, then the shape became a bird – actually with My permission) with My will. – (And – remember when you healed the blind and the leprous with My permission, and – remember when you brought out the dead) from their graves alive (with My permission, and – remember when I prevented the Children of Israel from you) when they intended to kill you – (when you presented to them clear proofs) i.e. miracles – (then the disbelievers among them said: “No” – nothing else – (this) that you brought forth – (did real magic) and according to the qiraat read sahirun / sorcerer, meaning the Prophet Isa.

111. (And – remember when I inspired the faithful followers of Prophet Isa) I commanded them through his tongue (to) – (you believe in Me and in My messenger”) i.e. Prophet Isa – (they replied: “We have faith) in Allah and His messenger – (and testify – O messenger – that indeed we are the ones who surrender – to your call)).

112. Remember – when the followers of ‘Isa said: “O ‘Isa, son of Mary, are you able”, meaning, can you – (your Lord) according to one qiraat reads tastati’u, then the lafaz that follows reads nasab/rabbaka, which means, are you able to ask Him – (to send down to us from the sky?). “Answer” to them Isa – (“Fear Allah) in asking for these proofs/miracles – (if you are truly people of faith”).

113 (They said: “We desire) by this request – (to be able to eat the meal and to be at ease) to be at ease – (our hearts) to be more certain – (and that we may know) we may be more knowledgeable – (that) an mukhaffafah, meaning that verily – (you have told us the truth) in your claim to be prophets – (and we are the ones who witnessed the meal).

114 (Isa son of Maryam prayed: “O our Lord, send down for us a meal from the heavens which will be for us) meaning, on the day of the descent of the meal – (a feast) which we honor and glorify – (for our contemporaries) this sentence is a substitute for the phrase , (and for those who come after us) the people, the people who will come after us – (and be a sign of your power) indicating your (God’s) power and prophethood – (provide for us) with the meal – (and you are the best Provider).

115. (Allah says:) grant his supplication – (“Verily, I will send down that dish) may be read takhfif/munziluha, and may also be read tasydid’ munazziluha – (to you, whoever disbelieves after) meaning, after the sending down of that dish – (among you, then verily I will punish him with a punishment that I have never inflicted on any of mankind) then angels came down with a dish from heaven: seven loaves of bread and seven kinds of side dishes. Then they ate some of it until they were all full, as reported by Ibn ‘Abbas in his hadith regarding the story of the descent of this dish from the sky. The Hadith says that it was bread and meat, and they were commanded not to betray it nor to keep it until the next day. However, they betrayed and kept some of the food, so they were transformed into apes and pigs.

116. (And) remember – (when said) meaning, will say – (Allah) to Isa on the Day of Resurrection as a humiliation to his people – (“O Isa son of Mary, do you say to the people: Make me and my mother two gods besides Allah?” He answered:) Isa replied while trembling – (“Glory be to You) I purify You from that which is unworthy of You such as partners and others (it is not proper) it is not proper (for me to say that which is not mine – to say it) bihaggin being the khabar of Jaisa while the word li is for clarification – (if I had said it then surely You – would have known it. You know what I conceal – (in myself and I do not know what is in You) meaning, what You conceal among Your knowledge. – (Indeed, You are the Knower of the unseen).

117. (I have never said to them except what You have commanded me to say), namely: – “Worship Allah, my Lord and your Lord,” and I was a witness against them as a watcher to prevent them from what they were saying (while I was among them, and after You had taken me from them by lifting me up to the heavens – (You are the watcher over them) who keeps track of their deeds. – (Indeed, You are over everything) including my words to them and their words after me and others – (All-Witnessing) Omniscient and All-Knowing about it.

118. (If You torture them) meaning those who commit disbelief among them – (then indeed they are Your servants) You are their Master: You have the right to treat them as You wish, no one can prevent You – (and if You forgive them) meaning forgive those who believe among them – (then surely You are the Mighty One) the One Who is Triumphant in His matters – (again Wise) in His deeds.

119. (Allah says: “This is) meaning the Day of Resurrection (a day that benefits the righteous) while in the world like the Prophet Jesus – (their righteousness) because it is the Day of Judgment – (For them is Paradise with rivers flowing underneath, they will remain therein forever, Allah is pleased with them because of their obedience to Him – (and they are pleased with Him) with His reward. – (That is great good fortune.) And the liars while living in the world will not be able to benefit from their truthfulness on that Day like the disbelievers, when they began to believe and faith when they saw the punishment of Allah.

120. (To Allah belong the kingdoms of the heavens and the earth) the reservoirs of rain, all vegetation, all sustenance, etc. – (and what is in them) the word ma is used, because most of Allah’s creatures are composed of unintelligent ones – (and He is omnipotent over all things) among His powers is rewarding those who do right, and punishing those who lie.

6. SURAH AL-AN’AM (LIVESTOCK)

Makkiyyah, 165 verses Except verses 20, 23, 91, 93, 114, 141, 151, 152, 153

Madaniyyah Descended after Surah Al-Hijr

In the name of Allah, the Most Gracious, the Most Merciful.

1. (Praise be to Allah) is an expression of the good and constant attribute of ‘& (to Allah) is this form of proclamation meant as an expression of faith in Him, or is it just a praise of Him, or is it meant for both purposes? There are several hypotheses, but the most useful is the third, according to the view of the Ash-Sheikh in Su rat al-Kahf – (Who has created the heavens and the earth) Allah mentions them specifically because they are the greatest of Allah’s creations in the eyes of those who see them – (and made) darkness and light, meaning that there is darkness and light, and the word darkness is plural, but light is not, because darkness has many causes. This is one of the evidences of His oneness – (but those who disbelieve) even with this evidence – (towards God, they are those who associate partners with Him) they equate other than Allah in matters of worship. ..:

2. (It is He Who created you from the ground) with the creation of your father Adam from the ground – (then He determined a time) for you, after which you will die (and another time is determined) is determined – (in His sight) AI to raise you from the dead – (then you) O disbelievers – (still do not believe – about the resurrection -) you still doubt about the existence of the day of resurrection, when before that you knew that it was He who began to create you. And whoever is able to create, He is more able to restore to its origin.

3. (And He is the One who deserves to be worshipped and adored (in the heavens and the earth, He knows what you keep secret and what you bring forth) the things you conceal and the things you reveal among yourselves – (and knows – what you work for) the good and the bad things you know.

4. (And nothing reaches them) that is, the people of Mecca – (in the form of) min is an addition/zaidah – (a verse from the verses of their Lord) from the Quran – (but they always turn away from it).

5. (Indeed, they have denied the right) (when it comes to them, it will come to them with news) of the consequences – (of which they have always mocked).

6. (Have they not noticed) in their journeys to the Levant and other lands – (how many) khabariyah or non-interrogative sentences, which means how many – (generations We have destroyed before them) the previous nations – (while they were established) We gave them a position – (on the earth) through their strength and power – (i.e. the firmness that We never bestowed). (And We poured down) the rain (on them in torrents) step by step – (and We made rivers flow beneath them) under their houses – (then We destroyed them for their own sins) because of their lying against the prophets – (and We created after them another generation).

7. (And if We had sent down to you a book) written – (on paper) thin like what they asked for – (then they could have held it in their hands) more accurately than if they had only witnessed it, for this would have removed their doubts – (then the disbelievers would have said: “None of this is but apparent magic”) as an expression of disbelief from their denial.

8. (And they said: “Why not) why not – (sent down to) the Prophet Muhammad. – (an angel?”) who confirmed him – (and had We sent down – to him – an angel) as they had asked, they would not have believed – (the matter would have been completed) with their destruction – (then they were not delayed) not given the opportunity to repent or ask for forgiveness, as Allah had done with those before them, when their requests were granted, then they did not believe.

9. (And if We had made the messenger) sent to them – (an angel, We would have made him) i.e., an angel in the form of – (a man) i.e., in the form of a man so that they could see him, for man is not able to see angels – (and) had We sent him down and made him a man – (We would have made him similar) – (to them what makes them doubt) about themselves, for they would have said that this angel is nothing but a man like you.

10. (And indeed, some messengers were mocked before you) This expression contains a meaning that comforts the Prophet’s heart. – (then it came – (to those who mocked among them as a result of what they mocked) in the form of punishment, as well as the Torment will be upon those who mocked you.

11. (Say) to them (“Walk on the earth, then see what will be the end of those who deny”) the messengers, i.e. their doom, so that those who mock you may learn from it.

12. (Say: “To whom does what is in the heavens and the earth belong?” Say: “To Allah”) if they do not say so, and there is no other answer but that. – (He has made sure) has established – (upon Himself compassion) as a favor from Him. This expression contains a gentle call to invite them to believe – (He will indeed gather you on the Day of Resurrection) to reward you for your deeds – (there is no doubt) doubt – (against him. Those who harm themselves) because they plunge themselves into torment. Allazina. is the mubtada while the khabar is – (they did not believe).

13. (And to Allah belongs) the Sublime of Allah – He who is – (in the night and in the day) meaning, He is the Lord of all things, their Creator and Owner – (And He is All-Hearing) of what is said – (again All-Knowing) of what is done.

14. (Say) to them (“Shall I make a protector besides Allah) whom I worship – (who made the heavens and the earth) Allah created them – (while He feeds) provides sustenance (and is not fed?”) does not need sustenance – (Say? I was commanded that I should be the first to submit myself) to Allah from among this Ummah – (and) it was said to me – never be among those who disbelieve) in Him.

15. (Say: “Verily I fear if I disobey my Lord) by worshipping other than Him – (the punishment of the great Day) which is the Day of Resurrection.

16. (Whoever is spared torment) in the passive naf’ul form of torment, and in the active fa’il form of Allah, while the damir is removed – (from him on that day, then indeed Allah has been merciful to him). Most High is Allah, meaning that He wills good for him. – (And that is real good fortune) real salvation.

17. (If Allah afflicts you with a misfortune, such as sickness and poverty – (then no one removes it) no one can remove it – (from him but Himself. And if He brings you good) such as health and sufficiency – (then He is Omnipotent over all things) is in control. It is He who is over all things: no one can take it away from you except Himself.

18. (And He is the Powerful) Almighty: nothing can weaken Him, He is the Most High – (over all His servants. And He is the Wise) over His creatures – (again All-Knowing) all that is in their innermost being as well as what is apparent to them. The following verse was revealed in response to a question they asked the Prophet (SAW): “Bring us someone who testifies to you as a prophet for surely the People of the Book have denied you”.

19. (Say:) to them – (“Who has stronger testimony?”) being tamyiz transferred from mubtada (say: “Allah”) if you do not say it, then there is no other answer for you than that. – (He is a sac between me and you) who testifies to my truthfulness. – (And this Qur’an was revealed to me that I might warn you) I fear for you, O people of Mecca – (with it, and to those to whom it reaches is’ataf to the damir in the lafaz undirakum, meaning the humans and jinn to whom the Qur’an reaches. – “Do you really admit that there are other gods besides Allah?” the question word implies denial. – (Say) to them: – (“I do not acknowledge”) that. (Say: “Verily He is the One Lord and verily I disassociate myself from what you associate”) with Allah.

20. (Those to whom We have given the Book they know him) i.e., recognize Muhammad by his attributes or characteristics found in their Book – (as they know their own children. Those who harm themselves) among them –

 (those do not believe) in Muhammad.

21. (And who) i.e., no one – (is more wronged than he who makes up a lie against Allah) i.e., associates Him with others – (or denies His verses?) the Qur’an. – (Verily) : i.e., the true state of affairs – (those who are wronged will not have good fortune) because of their lies.

22. (And) remember – (the day on which We gathered them all together, then We said .to the polytheists), as a reproach – (“Where are the gods you used to say?) that you made partners of Allah.

23. (Then there is no) takun pronounced yakun – (their slander) pronounced fitnatuhum and fitnatahum, meaning their excuse – (except to say) other than what they said – (“By Allah, our Lord) pronounced jar as an attribute, and pronounced nasahaan, . as an exclamation – (we are not those who disbelieve in Allah”).

24. Allah says: – (See) by you Muhammad – (how they have lied to themselves) they consider not to be polytheists – (and gone) disappeared – (from them what they had been making up) as their worship besides Allah.

25. (And among them are those who listen to you) when you recite the Qur’an – (but We have put a covering over their hearts) a covering – (so that they -do not understand it) so that they cannot understand the Qur’an – (and in their ears – We have put a plug) so that they are deaf and cannot hear the prophet, in the sense of hearing that enters the heart. (And though they see all the signs of the truth, they will not believe in them. So that when they come to you to refute you, the disbelievers say: “There is nothing else – (this) Qur’ān – (but) fables – (of the ancients) like jokes and legends, asatir is the plural of usturah.

26. (They forbade) others – (from) following the Prophet Muhammad. – (and they themselves keep away) more and more – (from him) they believe less and less in him. According to a narration this verse was revealed in regard to Abu Talib, he forbade the people from interfering with the Prophet (SAW), but he himself did not believe in him – (and) none but (they destroyed) themselves by staying away from the Prophet (SAW). (except themselves) because of the harm they themselves bear – (while they do not realize) the consequences of their actions.

29 (And if you see) O Muhammad – (when they are brought) brought forward – (to hell, then they say: “O that) an expression of regret – (we were returned) to the world – (and did not deny the verses of our Lord, and became believers”) when read rafa’ the two fi’ils become the number of isti’naf or sentence beginnings, when read nasab both become the answer of Tamanni, as well as when read rafa f’il first and read nasab fi’il second. The jaWah of Jau/if is: surely you will see a great event.

28. Allah says: – (But) as a refutation of their willingness to believe, this meaning is understood from the meaning of Tamanni earlier – (it has become clear) it has become clear – (to them what they used to conceal) what was hidden in their hearts which they used to say: By Allah, our Lord, we are not polytheists against Allah. It was revealed by the testimony of their limbs, so they hoped. – (If they were returned) to the world, presumably – (then they would return to that which they had been forbidden to do) i.e., polytheism – (and indeed they were liars only) in their promise that they were ready to believe.

29. (And surely they will say) those who deny the Day of Resurrection: – (“There is nothing but the life of this world, and we shall never be resurrected”).

30. (And had you seen when they were confronted) they were presented – (to their Lord) you would have seen a great event. – (Allah said:) to them through the mouths of His angels as a mockery – (Is not this) i.e. the resurrection and the day of recompense – (true?) They said: “Indeed it is true, by our Lord”) indeed it was (Allah said: “Therefore taste this punishment, because you denied it”) while living in the world.

31. (Indeed, those who deny their meeting with Allah) deny the Day of Resurrection – (so that) as a sign of their outrageousness in denying – (when the Hour comes upon them) the Day of Resurrection – (suddenly) abruptly – (they say: “How great is our regret) as an expression of severe anguish, and the use of the letter nida or call here is just a majaz or a figure of speech, which means that now your time has come, so come – (to our negligence) our negligence – (about the Hour”) while in the world – (while they carry sins on their backs) the sins come to them in the worst and foulest form, then the sins ride on them. – (Remember, very ugly) very ugly (what they carry) the burden they carry.

32. (And the life of this world is not) that is, its occupation – (but play and amusement) as for the deeds of obedience and the things that are its means, they belong to the matters of the Hereafter. – (And indeed the Hereafter) in one qiraat what is meant by the Hereafter is Paradise – (better for the pious) who fear disbelief. – (Then do you not understand it?) by using ya’ and ta’, which then encourages you to argue.

33. (Indeed) for confirmation – (We know that) the matter – (what they say makes you grieve) in the form of a lie directed at you (because they do not actually deny you) secretly because of their knowledge of you which is trustworthy. And in one qiraat it is read with takhfif or light, meaning: they do not accuse you of lying – (but the wrongdoers) az-zalimina is put in the place of damir (against the verses of Allah) the Qur’an – (they deny) they deny it. .

34. (And indeed, the messengers before you were also denied) This verse contains a meaning that comforts the Prophet (SAW). – (But they were patient in the face of the denials and persecutions – committed against them, until Our help came to them) to destroy their people, so be patient with you until My help comes that will destroy your people. – (No one can change the words of Allah) His promises. – (And surely there has come to you some of the news of the messengers) that can calm your hearts.

35. (And if they turn away from you) from the religion of Islam, while you still hope that they will believe – (then you can make a hole) make a tunnel – (in the earth or a ladder) a means of ascending – (to the heavens and then you can bring a miracle to them) according to what they ask for, then do it. That is, you will not be able to do that, so be patient until Allah’s decree comes to them. – (And if Allah had willed) to guide them – (He would have guided them all) but He did not will it, so they did not believe – (and you should not be among the ignorant) about it.

36. (Those who hear) your call to faith – (are only those who obey – your call -) with an understanding and deliberate hearing (and those whose hearts are dead) i.e. the disbelievers, Allah likens them to dead people, for they are all equally unable to hear – (will be resurrected by Allah) in the Hereafter – (then to Him they will be returned) they will be returned to Him, then Allah will reward them for their deeds.

37. (And they say:) the polytheists of Mecca – Who (“Why not) why not – (sent down to him – Muhammad – a miracle from his Lord?”) such as the miracle of the camel, the staff, and the dish. –

38. (Say: to them – (“Surely Allah is able to send down) with tashdid and takhfif – (a miracle) such as they ask for – (but most of them do not know”) for surely the sending down of the miracle means a great calamity that will surely befall them, if they still continue to deny it.

38. (And there is no) min in addition – (to the animals) that walk – (on the earth and the birds that fly) in the air – (with their two wings, me. lain ummah also like you) in the arrangement of its creation, its sustenance and its actions. – (We have not left anything out – (in the Book) i.e. the Lauh Mahfuz – (about) in addition – (anything) meaning We did not write it down (then to God they are gathered) then God decides His law among them, He crushes the strong who mistreat the weak, after which He says to them all: “Be ye all as the earth!”

39. (And those who deny Our verses) the Qur’ān – (are deaf,) unable to hear it with the hearing that penetrates the heart and accepts it – (are dumb,) unable to utter the right things – (are in deep darkness) i.e. disbelief. – (Whomsoever Allah wills – (He wills) to lead astray, and whomsoever He wills to guide – (He wills) to put him on the path – (straight) i.e. the religion of Is lam.

40. (Say!) O Muhammad to the people of Mecca (“Explain to me) tell me – (if Allah’s punishment comes to you) in this world – (or comes to you on the Day of Resurrection) which is a sudden all-encompassing Hour – (do you call upon gods besides Allah) no (if you are of the truth) that the idols can benefit you, then call upon them.

41. (Even to Him alone) there is no other – (you call) for His help when you are in trouble (so He removes the harm for which you pray to Him) He will remove the harm from you and others – (if He wills) He will remove it (and you forget) you leave – (what you associate) with Allah in the form of His other gods, so do not call upon them.

42. (And indeed We have sent to the peoples) min as a meaningless addition – Before you) messengers, but they denied them – (then We punished them with misery) extreme poverty – (and affliction) sickness – (so that they would humble themselves) feel inferior and then they would believe.

43. (So why not) why not – (when Our torment came upon them) Our punishment – (supplicated to Allah with submission) that is, they did not want to do the hay, even though what required them to do so was already there – (even their hearts had become hardened) therefore they did not want to submit to faith – (and the devil also showed them the excellence of what they had always done) that is, sinful deeds, so that they continued to persist in them.

44. (So when they forgot) they disregarded – (the warnings given to them) the admonitions and threats given to them – (through them) i.e. in the form of misery and suffering, (We opened) with the reading of takhfif and tashdid – (to them all the doors) i.e. pleasures as istidraj for them (so that when they rejoiced in what had been given to them) rejoicing tinged with pride, – (We punished them) with punishment – (suddenly,) suddenly (so then they fell silent in despair) they felt despair of all good.

45. (So the wrongdoers were destroyed) to the roots so that they were consumed without a trace – (Praise be to Allah, Lord of the Worlds) who helps the messengers and destroys the disbelievers.

46. (Say:) to the people of Mecca – (Explain to me) tell me – (if Allah takes away your hearing) makes you deaf – (and your sight) blinds you – (and locks) shut – (your hearts) so that you cannot recognize anything – (Who is a god but Allah who can restore to you? (See how We show) explain (the signs of Our greatness) the evidences that point to Our Oneness – (then they still turn away) turn away from Him and do not believe.

47. (Say:) to them – (“Explain to me, if Allah’s torment comes upon you suddenly or openly) by day or by night – (then will Allah destroy other than the wrongdoers?”) i.e. the disbelievers. Or in other words: He destroys none but them.

48. (And We did not send the messengers except to give glad tidings) of Paradise to those who believe – (and to warn) those who disbelieve of the torment of Hell. – (Whoever believes) in the messengers – (and reforms) his deeds – (then there will be no fear for them nor will they grieve) in the Hereafter.

49. (And those who deny Our verses, they will be afflicted with torment because they always acted unfaithfully) i.e. out of the line of obedience.

50. (Say: to them – (“I do not tell you that the treasures of Allah are with me) among which is the sustenance given to him – (nor) that I – (know the unseen) things unseen from me and . not revealed to me – (nor do I tell you that I am an angel) among other angels. – (It is) nothing else – I follow only what is revealed to me.” Say: “Is the blind man the same as the disbeliever – (with the sighted man?) the believer, certainly not – (Then do you not think) about it, then you believe.

51. (And warn) the fearful – (with the Qur’an) – (those who fear that they will be gathered to their Lord – on the Day of Resurrection while there is none for them but Him) i.e. besides Allah – (a protector) who can help them – (and an intercessor) who can intercede for them. The number that begins with the letter nafi is the case of the damir found in the phrase yuhsyaru, meaning the place of fear. And what is meant by them is those who disobey – (so that they will fear) Allah by stopping themselves from their usual habits and then want to do obedience.

52. (And do not drive away those who call upon their Lord in the morning and in the evening, while they seek) by their worship – (His pleasure) the Most High, not for the purpose of gaining something from the world. They were poor Muslims, and the polytheists disliked them so much that the polytheists asked the Prophet (PBUH) to send them away from his side, so that the polytheists could sit with him. Then the Prophet intended to fulfill the request of the polytheists so that they would convert to Islam. – (You bear no responsibility for their actions) min is an addition – (not the least) if their hearts are not willing – (and they bear no responsibility for your actions, which caused you – to expel them) as a response to nafi – (so you are among the wrongdoers) if you do so.

53. (And thus We have tested) We have tried – (some of them with others) i.e. the noble with the lowly, the rich with the poor, that We might see which of them has the first right to faith – that they might say:) the noble and the rich i.e. those who disbelieve – (“What kind of people are these) i.e. the poor – (among us whom Allah has bestowed grace?”) guidance. That is, if what is being done by the poor and the lowly is called guidance, surely the noble and the rich will not be able to precede it. Allah says: – (“Does Allah not know better those who are grateful?”) to Him, then He guides them. It is true.

54. (When those who believe in Our verses come to you, then say:) to them – (“May Allah bestow prosperity upon you, having decreed) having ascertained – (Your Lord has upon Himself compassion, that is) i.e. the matter: In one qiraat it is read with fat-hah, annahu, as a badal or pronoun of the phrase ar-rahmah – (whoever does evil among you because of ignorance) of the act while he is doing it – (then he repents) returns to the right path – (after that) after doing it – (and makes amends) for his deeds – (then indeed He) namely Allah SWT. – (is forgiving) to him (and merciful) to himself. According to another qiraat, it is read with fat-hah, meaning, then He is the One who gives forgiveness and compassion.

55. (And thus) as We have explained before – (We explain) We explain – (the verses of) the Qur’an to reveal the right then practice – (to make clear) so that it becomes clear – (the) behavior – (of those who sin) then you avoid it. One qiraat reads liyastabina, another qiraat reads litastabina. When lafaz sabil is read nasab then the conversation is directed to the Prophet (SAW).

56. (Say: “I am forbidden to worship the gods that you call upon) you worship – (besides Allah”. Say: “I will not follow your lusts) in worshipping your gods – (indeed, I would be lost if I did so) if I joined in worshipping those gods – (and I would not be among those who are guided”).

57. (Say: “Verily, I am upon a proof) a clear explanation – (from my Lord and) evidently (you deny) deny my Lord because you have associated partners with Him – (I do not have with me that which you ask for to hasten its coming) which is punishment. (There is) nothing else – (to determine the ruling) in this and other matters – (it is only for Allah to decide) to determine – (the truth and He is the best decision-maker) the best lawgiver. According to one qiraat it reads yagussu/explain instead of Yaqdi/decide.

58. (Say) to them (“If I had any of the punishments which you ask me to hasten, Allah would have settled the matter between me and you) by hastening the punishment to you, and then I would have rested. But the punishment is only in the hand of Allah’s power. – (And Allah knows better than the wrongdoers) when He wants to punish them.

59. (And with Allah is) the Exalted – (the keys to all that is unseen) the stores of the unseen or the paths that lead to knowledge of it – (no one knows it except Himself) the knowledge of the unseen is of five kinds, about which explanation has been given in Surah Lugman verse 34, which says: “Verily, Allah, with Him alone is the knowledge of the Day of Resurrection,” until the end of the verse. This is according to the narration of Imam Bukhari – (and He knows what happens) on the surface of the earth – (and in the seas) the settlements that are on the rivers – (and not a leaf falls) min is zaidah / addition – (but He knows it too, and not a single seed in the darkness of the earth and not something wet or dry) is atafkan to lafaz waraqatin – (but written in a real book) namely Lauh Mahfuz. Al istifna/exclusion acts as an isytimal badal of the previous istifna.

60. (And it is He who lulls you to sleep at night), (and He knows what you do) that you do (during the day, then He wakes you up at noon), i.e., wakes you up at noon by bringing back your spirit – (to complete your appointed end) i.e., the limit of life – (then it is to Allah that you return) through resurrection – then He tells you what you used to do) then He rewards you accordingly.

61. (And it is He who has supreme power) the supreme power – (over all His servants, and He has sent to you guardian angels) that is, angels who record all your deeds – (so that when death comes to one of you, (so that when death comes to one of you, it is pronounced tawaffahu – (by Our Messengers) i.e. the angels assigned to take away the dead – (and they do not neglect their duty) never being careless of what they have been commanded to do.

62. (Then they will be returned) all the creatures – (to Allah, their Lord) Who Owns them – (who is in fact) the Most Just to recompense them for their deeds. – (Know that all the rulings – on that day – are in His possession) the judgment executed upon them – (and He is the swiftest reckoner) He reckons all creatures in half a day according to the measure of a world day, as a hadith has explained in this regard,

63. (Say) O Muhammad, to the people of Mecca – (Who can save you from the darkness of the land and the sea) from the calamities of your journey, when – (you pray to Him humbly) openly – (in a soft voice) secretly you say: – (Verily if) lam denotes gasam/oath – Kasat (He saved us) in other qiraat reads anjaytana, i.e. Allah – (from this) i.e. from this darkness and calamities – (surely we would have been the grateful ones) the believers.

64. (Say) to them – (“Allah saves you”) read with takhfif as yunjikum, and read with tashdid as yunajjikum – (from that calamity and from all kinds of distress) hardships other than that calamity – (then you return to associating partners”) with Him.

65. (Say: “He is the One who has the power to send punishment upon you, from above you) from the sky in the form of stones and loud thundering sounds – (or from under your feet) by being swallowed up by the earth – (or He mixes you) mixes you – (into groups) groups of different desires (and feels on some of you the ferocity of others”) by killing each other. The Messenger of Allah (SAW) had said when this verse was revealed: “This is lighter and easier”. However, when the previous verse was revealed, the Prophet said: “I seek refuge in Your Substance”, this tradition was narrated by Imam Bukhari. And Imam Muslim has narrated that the Prophet said: “I supplicated to my Lord that He would not make my people violent because of the actions of some of them, but He forbade me from praying for this”. And in connection with the first hadith Imam Muslim says that the event will definitely take place but the reality has not yet been revealed. – “See how We explain to them – (about the verses) that point to Our power – (if only they would understand) if only they would realize that what they are doing is false.” (Sura al-Baqarah: 6)

66. (And have lied to him) against the Qur’ān – (your people, when the Qur’ān is right) i.e. true – (Say: to them – (“I am not one who is charged with your affairs) then I reply to you, as I am only a warner, but as for your affairs, that is up to Allah.”). This verse was revealed before the command to fight.

67. (For every news) news – (there is a decree) i.e. the time of its occurrence, and the time of its decree which among other things is your judgment – (and then you will know) as a threat addressed to them.

68. (And when you see people mocking Our verses) i.e. the Qur’ān with mockery – (then leave them) do not associate with them – (so that they may talk of something else). And if the word imma is derived from in syartiyyah which is inclined to ma zaidah – (make you forget) by reading yunsiyannaka or yunassiyannaka – (the temptation of the devil) then you sit with them – (then do not sit after you remember) that is, after you remember the prohibition – (with those wrongdoers) this expression implies putting the isim zahir in the position of the isim mudmar. And the Muslims said: “If we stand up when they begin to mock the verses of Allah, then we will no longer be able to sit in the mosque and perform tawaaf in it”, then the following verse was revealed.

69. (And there is not upon those who fear Allah – (accountability for their sin) those who make fun of the verses of Allah – (goods) as zaidah – (even a little) if the pious sit with them – (but) the duty of the pious is – (to remind) warn them and advise – (so that they fear) no longer make fun of the verses of Allah.

70. (And leave) leave – (those who make their religion) which it is incumbent upon them to practice – (as play and jest). because they mock religion – (and they have been deceived by the life of the world) so do not hinder them, this verse was revealed before the command to fight. (Warn) admonish the people – h

 (with) the Qur’an – (so that) let not – (each one of you fall into hell) or into destruction – (because of his own deeds) because of his own deeds. – (For him there will be none but Allah) – (as a helper) who can save him – (nor an intercessor) who can prevent him from the torment of hell. – (And if he redeems with any kind of ransom) – (it will not be accepted) i.e., they cannot redeem themselves.   (They are the ones who are plunged into Hell because of their own deeds). For them is reserved a drink of boiling water) i.e. very hot water – (and a painful punishment) very painful – (because of their former disbelief) by reason of their disbelief.

71. (Say: “Shall we call upon) shall we worship – (other than Allah, that which can neither benefit us) by worshipping it – (nor harm us) by not worshipping it, meaning idols – (and shall we go back) back to polytheism – (after Allah has guided us) to the religion of Islam – (like one who is tempted) who is led astray (by the devil in a dreadful field – in a state of confusion) not knowing which way to go: This lafaz is the case for damir ha – (he had friends) friends – (who called him to the straight path) that is, they intended to guide him to the right path, then said to him: – (Come follow us) but he did not follow them, so he perished in error. The isifham/interrogative word here means denial, and the sentence in which it occurs is the case for the damir in the phrase nuraddu. – (Say: “Verily, Allah’s guidance) i.e. the religion of Islam (is the true guidance) and anything other than His guidance is mere misguidance – (and we are enjoined to submit ourselves) enjoined that we submit ourselves – (to the Lord of the worlds).

72. (And that) we should – (establish prayer and fear Him) the Most High. – (And He is the Lord to Whom you will be gathered) gathered on the Day of Judgment to have your deeds reckoned.

73. (And He is the One who created the heavens and the earth righteously) by right. – (And) remember – (when He said) to something – (“Be”, then it came to be) on the Day of Resurrection Allah said to all creatures: “Rise up”, and they rise up – (i.e. His word is true) it is true and certain – (and in His hand is all power when the trumpet is blown) at the time when the angel Israfil blows his second trumpet, at that time there is no power other than His. At that time the power belongs only to Him. (He knows the unseen and the visible) what is unseen and what is manifest. – (And He is the Wise One) in the management of His creatures – (again the Watchful One) over the secrets of all things, as well as their outward appearance.

74. (And) remember – (when Abraham said to his father Azar) his nickname and real name was Tarikh – (“Is it right for you to make images as gods?”) that you worship. The question word here means reproach. – (Indeed, I see you and your people) making idols as gods – (in error) i.e. straying from the right path – (which is obvious”) clearly.

75. (And so it was) as We had observed to Abraham, that he misguided his father and his father’s house (We showed Abraham the kingdoms) the dominion of the role) (of the heavens and the earth) so that he might conclude about My oneness – (and so that he might be among those who are certain) of the signs of Our majesty. The number of wakazalika and the number that follows it is the number of i’tirad which is atafkan to the word qala.

76. (When it became dark) it became pitch black – (in the night above him, he saw a star) according to one opinion, it is the star Zahrah/Venus – Us (then he said) to his people who at that time were worshippers of the stars: – (“This is my Lord”) according to your perception. – (But when the star sank) receded – (he said: “I do not like that which sinks”) meaning I do not like to make them gods, because gods should not have properties that change and move from place to place, because these two properties are only suitable for creatures, but apparently the method conveyed by Prophet Abraham did not work on them.

77. (Then when he saw the moon rise) the moon began to show its light – (he said) to them: – “This is my Lord”. But when the moon set, he said: “Indeed, if my Lord had not guided me) established guidance in me – (I would have been among those who went astray”) these words were an insinuation of Prophet Ibrahim against his people, that they were in error, but it turned out that what he had done did not benefit his people in the least.

78. (Then when he saw the sun rise, he said: “This is”) damir in lafaz ra-a dimuzakarkan considering the khabar is muzakkar – (My Lord, this is greater”) than the stars and the moon – (then when the sun set) the proof he presented to his people was strong enough and could not be refuted by them – (he said: “O my people, indeed I dissociate myself from what you associate”) from associating Allah with idols and Hawadis that still need the One who created them. Finally his people said to him: “What then do you worship?”, Prophet Ibrahim replied:

79. (“Verily I present myself) I present myself in worship – (to the Lord who has created) who has manifested – (the heavens and the earth) namely Allah SWT. – (with inclination) to abandon all religions to embrace the true religion – (and I am not of those who associate partners) Allah.

80. (And he was refuted by his people) he was refuted by his people about his religion, so they threatened and frightened him with their idols, that if he did not worship their idols, he would be afflicted with calamity and evil. – (He said: “Do you want to contradict me?”) With the tashdid of the nun, and it can also be transliterated by removing one of the nuns, namely the nun of the rafa’address, according to the scholars of nahwu. However, according to Imam Farra’, the nun that is removed is the nun for wigayah. The meaning is: “Do you contradict me?” (4, (about) the oneness of – (Allah, when surely Allah has guided me). (And I do not fear what you associate) him – (with Allah) i.e. those idols, they will not be able to bring calamity upon me, for they have no power – (except) but – (when my Lord wills something of that calamity) if He wills to bring calamity upon me, then it will surely happen. – (My Lord’s knowledge encompasses all things). – (So do you not learn a lesson?) from it and then you will believe.

81. (How can I fear those worshippers whom you associate) with Allah, while they can neither bring harm nor benefit – (while you do not fear) Allah – (that you yourselves associate partners with Allah) in your worship – (with those worshippers whom Allah Himself has not revealed about) in the matter of worshipping them – (upon you any proof) to associate partners with Him, that is, a reason and a proof, whereas Allah is Omnipotent over all things. – (So which of the two groups is more entitled to security) us or you – (if you know?) who is more entitled to security from the calamity? What is meant by us is the Prophet Abraham: therefore follow you Abraham. Allah says:

82. (Those who believe and do not mix) do not mix – (their faith with injustice) i.e. polytheism, according to the interpretation mentioned in the sahihain hadith – : (They are the ones who will be safe) from torment – (and they are the ones who will be guided).

83. (And that) becomes the mubtada, then it is explained – (Our proof) which Prophet Abraham used as a proof to prove the oneness of Allah, namely the sinking of the stars. And the number that follows is the khabar of the tilka – (which We gave to Abraham) which We showed to Abraham, as a proof – (to confront his people. We exalted whom We willed by a few degrees) in idafah and also in tannin, i.e. in knowledge and wisdom. – (Surely your Lord is Wise) in the ordering of His creation – (again All-knowing) of the intricacies of His creatures.

84. (And We have given Ishaq and, Ya’qub to him) as sons. – (To both of them) to each of them – (We have guided, and to Noah before that We guided) before Prophet Abraham (and to some of his descendants) i.e. the descendants of Noah – (namely David and Solomon) Solomon the son of David (Ayyub and Yusuf) the sons of Prophet Ya’qub – (Moses and Aaron. Thus) like those whom We have rewarded – (We reward those who do good).

85. (And Zakaria, Yahya) i.e. his sons – (Isa) the son of Maryam, indicating that the notion of offspring also includes the sons of daughters – (and Ilyas) the son of Prophet Aaron the brother of Prophet Moses. – (All) of them – (were among the righteous).

86. (And Ishmael) the son of Prophet Abraham – (Alyasa) the letter lam is an addition, i.e. Yasa – (Jonah and Lut) the son of Prophet Aaron the brother of Prophet Abraham. – (Each) of them – (We raised him above mankind) with the rank of prophethood.

87. (And We raised some of their fathers, their descendants and their brothers) is atafkan on lafaz kuljan or nuhan, and the meaning of min here indicates littab’id, because some of them had no children, and others had children only disbelievers – (And We chose them) We selected them – (and We guided them to the straight path).

88. (That is) the religion to which they were guided – (the guidance of Allah, by which He guides whom He wills among His servants. Had they associated partners with Allah) as a mere simile, (then would have disappeared from them the deeds they had done). ,

89. (These are the people to whom We have given the Book) i.e. the Books – (the Law) Wisdom (and Prophethood.) If they disbelieve in them) in these three things – (they are) the people of Mecca – (then We will surely hand them over) We will give them over – (to a people who will never disbelieve in them) they are the Muhajireen and the Ansar.

90. (They are the ones who are guided) Those who are guided – (Allah, so guide them) their ways such as monotheism and patience – (follow) with ha sukun whether it is pronounced waqaf or wasal: but according to one qiraat it is read without ha sukun if it is read wasal / read directly (say) to the people of Mecca – (“I do not ask you in conveying it) meant conveying the Al. Quran – yes (even a reward”) that you give me (nothing but that) the Quran – (is only a warning) advice – (for all people) including mankind and the jinn.

91. (And they did not honor) the Jews (Allah with due honor) meaning, they either did not glorify Him with due honor, or they did not know Him with due knowledge BI (when they said) to the Prophet (PBUH), i.e. when they were arguing with the Prophet in the matter of the Qur’an – (“Allah has not revealed anything to man”. Say:) to them – (Who sent down the book – the Torah which Moses brought as a light and guidance for mankind, you made the book) by using ya or ta in three places – (sheets of paper) you wrote it on scattered sheets of paper – (you showed some of it) you did not like to reveal all of its contents – (and you hid most of it) most of what is contained in it, such as regarding the characteristics of the Prophet Muhammad SAW. – (whereas it has been taught to you) ha! the Jews in the Qur’an – (what you and your fathers do not know?) because it is not found in the Torah, so it makes you doubt and dispute about the Torah among yourselves. – (Say: “It is Allah”) who revealed it, if they do not say it, then there is no other answer but that – (then leave them in their busyness) in their falsehood – (playing around).

92. (And this) Qur’an – (is the blessed Book that We have revealed, confirming the Books that preceded it) i.e. the Books that were revealed before it – (and that you may warn) by using ta or ya di’ataf to the meaning of the previous sentence, which means: We have sent down the Qur’an for you to take its blessings: to believe in, and that you may warn with it – (to the inhabitants of the city of Mecca and those around it) – (and those who believe in the Hereafter will believe in it, and they will always keep their prayers) for fear of the punishment of the Hereafter.

93. (And who) i.e., no one – (is more unjust than the one who makes a lie against Allah) by claiming to be a prophet when there is no One who appointed him a prophet – (or Who says: “It has been revealed to me”, when nothing has been revealed to him) This verse was revealed with regard to the attitude of Musaylima the liar – (and) more unjust than – (the one who says: “I will send down what Allah has sent down”) they are those who make fun of the Qur’ān, saying that if we had our way we would not be able to make up words like the Qur’ān – (and had you seen) O Muhammad – (when the wrongdoers) mentioned above – (were dying) i.e. facing their death – (i.e. death, the angels struck them with their hands in torment, and the angels said harshly to them – (“Bring yourselves out”) to us so that we may take your lives. – (On this day you will be rewarded with a very humiliating punishment) very degrading (because you used to speak against Allah untruthfully) by claiming to be prophets and pretending to be given revelations when they were lies – (and because you used to boast about His verses) you felt high about yourselves and did not believe in His verses. The answer to the letter lau is: surely you will see a terrible event,

94. (And) it will be said to them when they are resurrected – (indeed you came to Us alone) in a solitary state, separated from family, property and children – (as We created you in the beginning) completely naked and uncircumcised – (and you left what We had given you) what We had bestowed upon you in the form of property – (behind you) in the world with no other choice for you. – (And) it is said to them in derision – (We do not see with you your intercessors) your idols – (which you consider them among you) that is, worthy of your worship – (as allies) of Allah. – (Indeed, your bonds have been severed between you): that is, your unity has been shattered. And one qiraat reads nasab as zayaf, which means, the connection between you has been severed – (and it has disappeared) means it has disappeared – (from you what you used to consider) while living in the world that you had his intercession.

95. (Verily, Allah grows) makes – (the) shoots of vegetation – (and seeds) of date palms. – (He brings forth the living from the dead) such as human beings and fowls, that is, from semen and eggs – (and brings forth the dead) that is, semen and eggs – (from the living, that is) meaning the one who grows and the one who brings forth – (is Allah, so why do you still turn away) why do you still turn away from faith when the evidence is there.

96. (He dawns the morning) masdar meaning isim, which means dawn or morning, meaning: It is Allah who reveals the light at the beginning of the morning to dispel the darkness of the night – (and makes the night a time of rest) when all creatures rest from their fatigue – (and -made the sun and the moon) read nasab di’atafkan to lafaz Jail in meaning – (for calculation) for the measure of time: or without the letter ba or hisaban, then it becomes a thing for the lafaz stored, meaning: the sun and the moon circulate according to their calculation, as explained in the verse of Surah Ar-Rahman. – (That is) what has been mentioned – (the decree of Allah, the Mighty) in His kingdom – (again All-Knowing) the intricacies of His creatures.

97. (And it is He who made the stars for you, that you may take them as a guide in the darkness of the land and the sea) while traveling (verily We have explained) We have explained (the signs) indicating Our power – (to those who know) i.e. those who are willing to use their intellect.

98. (And it is He who created you) i.e. made you – (from a single person) i.e. Prophet Adam – (then there was a permanent place) for you in the womb – (and a storing place) for you in the ribs. In one qiraat the letter qaf is pronounced fat-hah, which means your dwelling place. – (Indeed, We have explained Our signs of greatness to those who understand) what is said to them.

99. (And it is He who sends down rain from the sky, (And it is He who sends down rainwater from the sky, and We make grow) in this verse is the iltifat of the third speaker – ‘(with it) i.e. with the rainwater – (all kinds of vegetation) that can grow – (then We bring forth from it) from the vegetation something – (green crops). (and from the date tree) becomes a khabar and is made a mubdal minhu – (i.e. from its corolla) i.e. from the top of the tree, and its mubtada is – (out of its stalks) the shoots of its fruit – (which unravel) close to one another – (and) We make grow by means of the rain – (gardens) of crops – (grapes, olives and pomegranates of similar) foliage, being the thing (and those that are not similar) of its fruit – (pay attention) O people spoken to, with attention accompanied by thought and consideration – Pad (the fruit) with the fat-hah of the Sa and the mim, or the dammah of both as the plural of samrah, the same as the word syajaratun plural of syajarun, and khasyabatun plural of khasyabun – (when the tree bears fruit) at the beginning of the fruit: (and) to – (its) ripeness, meaning its maturity, i.e. when it is ripe: how it is. – (Verily, such are the signs) indicating the power of Allah in reviving the dead and so forth – (for those who believe) they are specifically mentioned because they are the only ones who can utilize this for their faith, unlike the disbelievers.

100. (And they made beside Allah) mafu – (partners) to be the initial maful and to be mubdal minhu – (consisting of jinn) whom they obeyed in worshipping idols – (and) whereas – pura (Allah is the One who created them) then why did they make them His partners (and they lied) with the reading of takhfif and tashdid, meaning: (that Allah has sons and daughters, without any basis in knowledge) they have said that Uzair is the son of Allah, and the angels are the daughters of Allah. – (Glory be to Allah) i.e., as an expression of His sanctification – (and the Most High from the attributes they ascribe to Him) concerning Him, namely having a son.

101. (He is the creator of the heavens and the earth) Who created them without any preceding example. – (How) why – (He is said to have children, when He has no wife?) i.e. companionship. – (He created all things) i.e. He is the One who created them all – (and He knows all things).

102. (Such is Allah your Lord, there is no Lord but He, the Creator of all things, so worship Him) Deify Him – (and He is the Sustainer of all things) who takes care of everything 103. (He is unapproachable to the sight of the eyes) meaning, you will not be able to see Him, because this is only for the believers in the hereafter as revealed in His words, Surah Al-Qiyamah verses 22-23, namely: “The faces of the believers on that Day will be radiant. To their Lord they look”. It is also explained in the hadith narrated by Shaykhain, namely: “Verily, you will see your Lord in the Hereafter as you see the moon on a full night”. There is another interpretation which says that what is meant is that the sight of the eye will not be able to cover Him – (while He can see everything that is visible) i.e. He can see it while what is visible,. it cannot see Him, and none other than Him has this attribute – (and He is the Most gentle) towards His lovers (again the Most vigilant) towards them.

104. Say to them, O Muhammad: – (Verily, there have come to you evidences) proofs – (from your Lord, so whoever sees) the evidences of the truth, and believes in them – (then the benefit is for himself) because the reward is his own, in return for his willingness to see the evidences – (and whoever is blind) does not want to see the truth, so he goes astray (then his misfortune returns to him) that is, the calamity of his going astray. – (And I, Muhammad, am by no means your keeper, always watching over your deeds, for indeed I am but a warner).

105. (Thus) as We have explained above (We explained) We explained – (the verses) that they might think about them – (and that they might say) i.e. the polytheists, as to the consequences of this – (“You have studied”) you have studied the People of the Book, and according to another qiraat it is interpreted, that you have studied the books of the former people, then you brought forth these verses based on the source thereof – (and that We might explain the Qur’an to those who know).

106. (Follow what has been revealed to you from your Lord) i.e. the Qur’an – (there is no god but Him, and turn away from the polytheists).

107. (And if Allah had willed, they would not have associated partners with Him. And We did not make you guardians of them) as overseers by which you repay them for the deeds they do – (and you were not guardians of them) by which you force them to believe. This verse was revealed before the command to fight.

108. (And do not curse those whom they worship) i.e. idols – (other than Allah) i.e. the idols they worship – (for they will curse Allah excessively) full of feelings of enmity and injustice – (without knowledge) because they do not understand Allah. – (Thus) as We have made an adornment of them, that is, their deeds – (We have made every people think well of their work) the good work and the bad work they used to do. – (Then to their Lord will they return) in the Hereafter – (then He will tell them what they had done) then He will give them their reward.

109. (They swear) the disbelievers of Mecca (by the name of Allah with all earnestness) with all the earnestness that is in them in swearing – (that surely if there came to them a miracle) in accordance with what they asked for – (they would believe in it). Say:) to them – (“Verily the miracles are only with Allah”) He is the One who will send them down as He wills, for indeed I am but a warner – (and what is it that informs you) that makes you know about their faith when the miracles are brought, meaning that you will not know it – (that when the miracles come they will not believe) thanks to My foreknowledge. According to one qiraat, the word ta means tu-minuna, which means that the verse is addressed to the disbelievers. Another qiraat reads annaha, which is synonymous with la’alla, or is the ma’mul of the previous ‘amil.

110. (And We turned their hearts away) We turned their hearts away from what is right, so that they were totally ignorant of the truth – (and their sight) from what is right, so that they could neither see it nor believe in it – (as they had never believed in it) meaning, in the verses that had been revealed – (in the beginning, and We left them)? We left them – (in their oblivion) i.e., their misguidance – (swaddling themselves) so as to go back and forth in a state of confusion.

JUZ 8

111. (If We had sent down angels to them, and the dead had spoken to them) as they had asked – (and We had gathered them together) – (everything before them) is read with dammah in the first two letters, plural of lafaz qabil, i.e. wave after wave. The kasrah of the gaf is read and the fat-hah of the ba is read, meaning: Openly so that they may witness your truth – (nor will they believe) because it is known to Allah beforehand – (unless) but – (if Allah wills) they believe, then only then will they believe – (but most of them do not know) about it.

112: (And thus We have made for each prophet an enemy) as We have made them your enemies, then the meaning of the enemy is explained – (i.e. demons) devils – (of the kind of men and jinn who give whispers) who breathe temptation – (from some to others of beautiful words) who daub the colors of falsehood – (to persuade) mankind. – (If your Lord had willed, they would not have done so) meaning the misleading whispers – (so leave them) leave the disbelievers – (and what they have invented) in the form of disbelief and other things that have become their nature, this verse was revealed before the verse of the command to fight.

113: (And also that they may listen) is’atafkan to lafaz gururan, meaning that they may be inclined – (to the whisper) i.e. the temptation – (the little heart) of the heart – (those who do not believe in the Hereafter, and that they may take pleasure in it and that they may do) – (what the devils do) i.e. sinful deeds, so that they will be tormented by it.

114. This verse was revealed when they asked the Prophet to make a judge between him and them: saying: – (Then should I look to other than Allah) I seek – (as a judge) to settle between me and you – (when it is He who has sent down the Book to you) i.e. the Quran – (in detail) therein is an explanation separating the right from the wrong. – (Those to whom We have revealed the Book) i.e. the Torah, such as Abdullah ibn Salam and his companions – (they know that the Qur’an was sent down) with the takhfif and the tashdid – (from your Lord in truth. So do not be of those who doubt) so as to be of those who doubt the Qur’ān. What is meant by this statement is to prove to the disbelievers that the Qur’ān is true.

115. (And the sentence of your Lord has been completed) i.e. the Qur’an, which contains laws and threats – (as a true and just sentence) being tamyiz. (No one can change His words) either by diminishing them or replacing them – (and He is the All-Hearing) of what he says – (again the All-Knowing) of what he does.

116. (And if you had obeyed most of … ” the people of the earth) i.e. the disbelievers – (they would have led you astray from the path of Allah) i.e. His religion (altogether) – (they would not have followed except on mere prejudice) in their debate with you about the matter of carrion, when they said: “That which Allah has slain is more fit for you to eat than that which you yourself have slain” – (and in no way) – (they are lying) in that matter.

117. (Surely your Lord, He is the One who knows better) – (of those who stray from His path and He knows better of those who are guided) thus He rewards each of them.

118. (So eat the lawful animals of which the name of Allah is mentioned) that are slaughtered by mentioning His name – (if you believe in His verses).

119. (Why do you not eat of the lawful animals of which the name of Allah is mentioned) that is, the slaughtered animals – (when indeed Allah has explained) may be read with bina maful or bina fa’il for both fils – (to you what He has forbidden you) mentioned in the verse: “Forbidden to you – carrion ….”, Surah al-Maidah verse 3, – (except that which you are compelled to eat) among those things which are forbidden to you. The meaning is: There is no hindrance for you to eat what has been mentioned, Allah has explained to you what is forbidden for you to eat, so this is not one of them. – (And indeed most of the people would mislead others) with the fat-hah or dammah of the ya – (with their lusts) with what their lusts delight in, among which is the legalization of carrion and the like – (without knowledge) which they deliberately do. – (Indeed, your Lord is the One who knows best those who transgress the limits), meaning those who go beyond what is permissible to do what is forbidden.

120. (And forsake) cease from committing (apparent and hidden sins), meaning both overt and hidden sins: it is said that it refers to adultery, and it is said that it refers to all immoral acts. – (Verily, those who commit sins will be recompensed) on the Day of Resurrection – (for what they have done) worked.

121. (And you shall not eat of those animals of which the name of Allah is not mentioned when slaughtering them) either because they die of their own accord or because they are slaughtered by mentioning a name other than His: except that what a Muslim slaughters, even if he does not mention His name when slaughtering it either intentionally or by forgetting, is lawful, according to the opinion of Ibn Abbas, which was later adopted by Imam Shafii. – (Verily) eating of the forbidden animals – (is an unrighteousness) going out of the line of what has been made lawful. – (Verily, the devil whispers) his temptation – (to his companions) i.e. to the disbelievers – (so that they may contradict you) in the matter of the permissibility of carrion – (and if you obey them) in this matter – (surely you will become polytheists). The following verse was revealed in regard to Abu Jahal and others.

122. (And what is the man who was dead) because of his disbelief – (then We revived him) by guidance (and We gave him a bright light, by which he could walk among the people) he could also see the right thing thanks to the light and could distinguish it from others, which means faith (similar to a person whose state) lafaz misl is an addition, namely: Like a person – (whose state is in pitch darkness from which there is no escape) is taken to mean a disbeliever, to which the answer is of course not. – (Thus) just as the believers are adorned with faith – GS) (the disbelievers are also adorned with what they have done) in the form of disbelief and disobedience.

123. (And thus) as We made the wicked people of Mecca to comprise their rulers – (We set up in each land great evil rulers that they might deceive it) by obstructing the way of faith. – (And they do not deceive but themselves) because the consequences of their actions fall on themselves – (while they are not aware) of this.

124. (And when it came to them) to the people of Mecca – (a verse) that vindicated the Prophet. – (they said: “We will not believe) in him – (until it is given to us similar to what was given to the messengers of Allah”) in the form of a message and revelation to us, because we are the most wealthy and the oldest in age, then Allah SWT. said – (Allah knows better where He places the apostolic task) with the plural and singular readings, and the word haisu becomes the maf’ul bihi of the fi’il referred to by the word a’lamu. Meaning: Allah knew the proper place to place His message, so He placed it. But they were not fit to take up the task of this message (those who sin, there will be afflicted) because of their words – (a disgrace) i.e. to be low (in the sight of Allah and a severe punishment because they were always deceiving) by their own deceit.

125. (Whomsoever Allah wills to guide, He will surely make his chest wide open to embrace Islam) by shining the light of guidance into his chest, so that he will consciously accept Islam and will open his chest wide to accept it, as mentioned in a hadith. – (And whomever Allah wills – (his misguidance, Allah will make his chest tight) by reading takhfif and tashdid, i.e. feeling narrow to accept it – (again narrow) feeling very narrow, by reading kasrah the letter ra becomes an adjective, and reading fat-hah as a masdar given an adjective with the meaning of mubalagah – (as if he were climbing) according to one qiraat read yasa’adu, in both readings means coveting the original ta into the letter sad. According to another qiraat, it is pronounced with the sad letter in sukun – (to the sky) when faith is forced upon him, because it is very hard for him. (Thus) as it happens – (Allah inflicts punishment) i.e. doom or the devil, in the sense that doom or the devil overcomes it – (on those who do not believe).

126. (And this is) that in which you are, O Muhammad – (the path) of the straight path (of your Lord) with no twists and turns; the word mustaqiman is read in the sense that it confirms the number, while the ‘amil is the meaning of isyarah. – (We have explained) We have explained (the verses of the Qur’an to those who learn) the phrase yazzakkarun by adding the letter ta to the original letter zal, meaning: those who learn. They are mentioned specifically because they are the ones who benefit from it.

127. (For them is provided Darussalam) i.e. the house of salvation or paradise – (with their Lord, and He is their Protector because of the good deeds they have always done).

128. (And) remember – (the day when We gathered them all together) by using nun and ya, meaning that it was Allah who gathered all creatures, then called out to them – (“O jinn/satan, you have indeed misled many people”) by the way you misled them – (then said their friends) . i.e. those who would obey them – (from among humans: “O our Lord, indeed some of us have gotten pleasure from others.” The humans have benefited through the jinn who adorn their lustful desires, and likewise the jinn have benefited from the humans through the humans’ obedience to them – (and we have come to the time You have appointed for us”) i.e. the Day of Resurrection, – This is an expression of their disappointment – (Allah said) Most High Allah, to them through the mouths of His angels (“Hell is your place) where you dwell – (while you remain therein, unless Allah wills otherwise) a certain time limit within which they can be taken out of Hell, to drink the hamim / sweat of the people of Hell who are outside Hell, as what is said in His word: “Then surely their place of return will be Jahim,” Surah As-Saffat, verse 68. It has been narrated from Ibn Abbas that this verse was revealed with regard to those whom Allah knew to be believers. Thus – lafaz ma means man. – (Verily, your Lord is Wise) in the ordering of His creation – (and Knowing) of His creatures.

129. (And thus) as We have favored the sinners from among men and jinn some of them over others – (We have made friends) helping each other – (some of the wrongdoers over others) over others – (because of what they attempt) in the form of sinful deeds.

130. (O you jinn and manuSta, have not messengers come to you from among yourselves) among yourselves, meaning: Some of you who believe in mankind or in the messengers of the jinn whom We deliberately let hear the words of Our messengers and then convey them to their people – (who tell you of My verses, and warn you of your meeting with this day)? They said: “We bear witness against ourselves”) that indeed we have accepted them. Allah says: – (The life of the world has deceived them) so that they will not believe – (and they bear witness against themselves that they are disbelievers).

131. (That is so) by sending messengers – (so that) the letter lam is modified, while an comes from anna which is modified, viz: from li-annahu – (Your Lord did not destroy the cities unjustly) some of them – , (while their inhabitants were unaware) and no messenger had been sent to them to give them an explanation.

132. (And each) of those people – (will have degrees of) recompense – (according to what he has done) a good recompense and a bad recompense – (And your Lord is not unmindful of what they do) by using ya and ta.

133. (And your Lord is All-Mighty) not in need of His creatures nor of their worship – (and is merciful.) If He had willed, He would have destroyed you) O people of Mecca, that is, destroyed you (and replaced you with whom He willed. after you had perished) among His creatures – (as He has made you from the offspring of others) whom He has destroyed, but He has spared you as a mercy upon you all.

134. (Verily what is promised to you) on the Day of Resurrection and the punishment – (will surely come) irresistibly (and you will not be able to resist it) cannot escape Our punishment.

135. (Say) to them – (O my people, do to the best of your ability”) according to your circumstances (indeed I also do) according to my circumstances. (You will find out later which of us) being the mausul and being the maf’ul of the lafaz al-‘ilm – (will have the good results of this world) the praiseworthy consequences in the Hereafter, will it be us or you? (Surely there will be no good) happiness – (the wrongdoers) i.e. the disbelievers. 136.

136. (And they allotted) the disbelievers of Mecca (for Allah a portion of what He had created) – (i.e. crops) the produce of the land – , (and livestock as a portion) which they gave for guests and the poor, and also another portion for their gods which, they gave to their caretakers – (then they said according to their prejudices: “This is for Allah”) with the fat-hah and dammah of the zay – (and this is for our idols”) i.e., if something fell from the portion for their idols, they dared to take it back. But when something falls from the portion for Allah, they leave it, and then they say: “Allah does not need this”. This is what is revealed in His words (So the offerings for their idols do not reach Allah) – (and the offerings for Allah, they reach their idols). Very bad) very bad – (what they determine) that is, their legal decisions.

137. (And so it is) as they have become accustomed to what has been mentioned – (it has adorned most of the polytheists to look favorably upon killing their children) by burying them alive – (because of the incitement of their idols) which are made up of jinn creatures. By reading rafa’ as the fa’il of fi’il zayyana, and according to one qiraat by reading bina maful and lafaz gatla read rafa’, and read nasab lafaz al-awlad, based on this reading lafaz shurakaihim read jar by idafatkan it to lafaz al-gatlu: This means that there is a phase / separation between mudaf and mudaf ilaih which is separated by maful, there is nothing wrong with this, because idafatkan lafaz al-qatlu to lafaz shuraka because they are in fact the ones who do it through their persuasion (to destroy them) to destroy them (and to obscure) by mixing (for them) their religion. And if Allah wills that they should not do so, then leave them and what they invent).

138. (And they say: “These are the livestock and crops that are forbidden – (it is not permissible to eat them except for those whom we will”) i.e. the servants of idols and others – (according to their opinion) that is, they have no excuse in this matter – (and there are livestock on which it is forbidden to ride) so they are not to be ridden, (and livestock on which they do not invoke the name of Allah when slaughtering them but invoke the name of their idols, then attribute it to Allah – (merely to make a lie against Allah). Later Allah will repay them for what they have always invented) in return.

139: (And they say: “What is in the belly of this animal) i.e. livestock forbidden to eat such as sawa’ib livestock and baha’ir livestock – (is exclusively) lawful – (for our men and forbidden to our women”) i.e. forbidden to our women – (and if what is in the belly is stillborn) with the rafa’ read and the nasab and fi’il narrated or narrated – (then men and women alike may eat it. Later on, Allah will repay them (for their decree) with a defense of punishment for this prohibition and forbidding. – (Verily, Allah is All-Wise) in His creation – (and All-Knowing) of His creatures.

140. (Surely a loss to those who kill) with the reading of takhfif and tashdid – (their children) by burying them alive – (out of ignorance) because of their ignorance – (again not knowing, and they forbid what Allah has provided for them) i.e. what has been mentioned – (by merely inventing against Allah). Verily, they have gone astray and they will not be guided).

141. (And it is He who has made) who has created (gardens) gardens – (those that lie flat) on the surface of the ground, such as watermelons – (and those that do not lie flat) that stand upright on a tree, such as date palms – (and) He made – (date palms and plants of various fruits) that is, different fruits and seeds in shape and taste – (and zaltuns and pomegranates that are similar) their leaves, being things – (and not equal) the taste of both. – (Eat of its various fruits when it bears fruit) before it is fully ripe – (and pay its due on the day of reaping) with the fat-hah or kasrah: i.e. a tenth or half – (and do not overdo it) by giving it all without leaving any for your dependents – (Verily, Allah does not like those who overdo) i.e. those who go beyond the limits of what is prescribed for them.

142. (And) He has made – (among the livestock) those that are fit for transportation, such as mature camels – (and those that are not fit for transportation, such as young camels and goats). It is called farash/plain, because it resembles the ground since it is very close to it. – (Eat of the sustenance which Allah has given you, and follow not the steps of the devil) the way of the devil in matters of forbidding and forbidding. – (Verily, the devil is an implacable enemy to you) whose enmity is clear.

143. (They are eight paired animals) of various kinds, being the badal of the words hamulah and farasy – (of sheep) of the same kind.

 (Say: “O Muhammad, to the one who sometimes forbids the males and sometimes forbids the females and then attributes it to Allah – Whether the two males of the sheep and the goats – (Allah has forbidden) you – (or the two females) of both kinds of livestock – (or the two females in the womb?) whether male or female. – (Explain to me with knowledge) the manner in which it is forbidden – (if you are indeed the true ones) in this verse the following meaning is implied: Where does the prohibition come from? If it is from the male, then all male animals are forbidden, or if it is from the female, then all female animals are forbidden and so are the animals that are still in the womb, so both types are forbidden. Then where is the exception: this, while the interrogative word indicates the meaning of denial.

144. (And of a pair of camels and of a pair of oxen, say: “Is it the two males that are forbidden, or the two females, or what is in the womb of the two females. Were (you witnesses) even present – (when Allah decreed this for you?) about this prohibition, then deliberately you declared this, no, rather you are the ones who lie in this matter. – (So who) is there none – (more unjust than those who make up lies against Allah) in that – (to mislead people without knowledge?” Surely Allah guides not the wrongdoers).

145. (Say: “I have not found in the revelation revealed to me anything – (which is forbidden to the one who wants to eat it, except when it is eaten) by using ya and ta – (carrion) by reading nasab, and according to one qiraat by reading rafa’ and tahtaniyyah (or flowing blood) that circulates, (or blood that does not flow, such as the liver and spleen) – (or pork, for indeed all of it is unclean) haram – (or) unless it is – (an animal slaughtered in the name of other than Allah) i.e. an animal slaughtered in a name other than the name of Allah. – (Whoever is compelled by necessity) to eat any of these things – (and does not rebel or transgress, then surely your Lord is Forgiving) to him for what he has eaten – (and Merciful) to him. Then what has been mentioned is complemented by a hadith that adds: every animal with fangs and every bird with sharp nails.

146. (And to the Jews) i.e. the adherents of the Jewish religion – (We have forbidden all hoofed animals) meaning animals whose toes are not separated such as camels and ostriches – (and from cattle and sheep. We have forbidden them the fat of both animals, i.e. the fat of the belly and the fat of the rump – (except for the fat that clings to their backs) the fat that hangs on their backs – (or) that which clings – (to the large stomach) that which is in the stomach, the plural of hawiya or hawiyah – (or that which mixes with the bones) the fat that clings to the bones, then this type of fat is permissible for them. – (Thus) the matter of this prohibition – (We punish them) in retribution – (for their disobedience) on account of their own injustice, as mentioned in Surah An-Nisa – (and indeed We are the Truthful) in Our news and Our promises.

147. (So if they disbelieve you) in what you say – (say:) to them – (your Lord has wide mercy) so that He does not hasten to punish you, in this verse is a gentle invitation to them to faith – (and His punishment is irresistible) that is, His punishment when it comes – (from the people who sin”).

148. (Those who associate partners with God will say: “If Allah had willed, we would not have associated partners with Him” – (nor with our fathers, nor would we have forbidden anything”) Our disbelief and our forbidding are by His will: He is pleased with it. Allah says: – (So also) as they have denied – (those who before them had denied) their messengers – (until they felt Our torment) Our punishment – (Say: “Do you have any knowledge) that Allah has acquiesced in it – (so that you can bring it to Us?” surely you have no knowledge of this. – (No) negate – (you follow) in this (except mere conjecture, and nothing else) nothing else – (you lie) only boast.

149. (Say:) if you have no proof – (“Allah has a clear and strong proof) that is perfect (then if He wills) to guide you (He will surely guide you all”).

150. (Say: “Bring hither) bring – (your witnesses who can testify that Allah has forbidden this”) i.e. the food which you have forbidden. (If they testify, then do not bear witness with them, and do not follow the lusts of those who deny Our verses, and those who do not believe in the Hereafter, while they associate partners with their Lord) polytheists against Him.

151. (Say: “Let me recite to you what your Lord has forbidden to you, namely: (associate nothing with Him and) do good – (to your parents as best you can and do not kill your children) by burying them alive – (for) the cause of – (fear of poverty) destitution which you fear. – (We will provide for you and for them and do not come near to abominable deeds) grave sins such as adultery – . (both the apparent and the hidden) the visible and the invisible. – (And do not kill a soul which Allah has forbidden to be killed except for a just cause), such as the qisas and hadd punishment for apostasy, and stoning for adultery (muhsan). – (Thus) what has been mentioned (is what your Lord has commanded you to understand) so that you may think about it.

152. (And do not approach the orphan’s property except in a manner that is – (preferable) – one in which there is some benefit to the orphan (until he reaches maturity), i.e., if he has reached puberty. – (And perfect the measure and weigh with justice) fairly and without cheating. – (We do not impose a burden on anyone except what he is able to bear) according to his ability in this case: if he makes a mistake in measuring or weighing something, then Ailah knows the truth of his true intentions, so he is not sinning, as mentioned in the Prophet’s hadith. – (And when you speak) in matters of law or otherwise – (then be fair) honest – (even if he) the person concerned – (is your relative) a relative – (and fulfill the promise of Allah. Allah has commanded you so that you may remember) with a tashdid to make it a lesson, and also read with a sukun.

153. (And that) by using the harakat fat-hah to signify lam, and by using the harakat kasrah as the sum of isti’naf/my beginning (this) what We have sent to you – (is My straight path) being the thing – (so follow it: and do not follow the ways) ways contrary to it – (for they divide) by removing one of the two letters ta, i.e.: will deviate – (you from His way) His religion – (thus Allah commands you that you may fear).

154: (Then We gave the Book to Moses) the Torah: Summa means for the orderliness of the series of stories (to perfect) the favor – (to those who do good) in order to practice the contents – (and to explain) explain – (everything) necessary in matters of religion – (and as guidance and mercy, so that they) the Children of Israel – (to the day of meeting with their Lord) with the resurrection of them – (they will believe).

155. (And this) means this Quran – (is the blessed book We have sent down, so follow it) O people of Mecca by practicing what it contains – (and fear ye) do not commit disbelief – (that ye may be granted the grace) We have sent down the Quran.

156. (Lest) not – (you say: “That the Book has been revealed only to two groups), the Jews and the Christians – (before us and indeed) is affixed from inna with an ishdid, while the isim is dropped, – (we to their lessons) what they read – (not paying attention) because we do not understand it, for it is not our language.

157. (Or so that you do not confuse: “If the Book had been revealed to us, we would have been more guided than they”) because of the cleanness of our hearts – (Surely there has come to you a clear explanation – (from your Lord, guidance and mercy) for those who follow it – (so who) means that there is no one – (who is more unjust than he who denies the verses of Allah and turns away) turns away – (from it). Later We will reward those who turn away from Our verses with a bad torment) the harshest torment (because they always turn away).

158. (There is nothing they look forward to) what they look forward to – (except only the coming to them) can be read Q’tiyahum or ya’tiyahum – (angels) to take away their spirits – (or the coming of your Lord) i.e. His warning which means His punishment – (or the coming of some verses of your Lord) signs from your Lord indicating the nearness of the Hour. – (On the day of the coming of some verses from your Lord) the rising of the sun from the western horizon, as mentioned in the sahihain hadith – (it is no longer beneficial for a person’s faith to himself who has not believed before that) the number lam takun is an adjective of the phrase nafsan – (or) a soul that has never – (sought good in the period of his faith) i.e. obedience: meaning: his repentance is no longer beneficial for him as explained by the hadith. (Say: “Wait for”) one of these addresses – (indeed, we are also waiting for”) it.

159. (Verily, those who divide their religion) because they divide in it, i.e. they take some of its ordinances and leave others – (and they become divided) into sects in matters of religion. According to one qiraat, it means: they divide and leave their religion which they should embrace, they are the Jews and Christians – (you have nothing to do with them) do not hinder them. – (Verily, their affairs are for Allah) He is the one who takes care of them – (then Allah will inform them) in the Hereafter – (what they have done) Allah will reward them. This verse has been superseded by the revelation of the verse commanding war.

160. (Whoever brings good deeds) i.e., the remembrance of La ilaha illallah / There is no god but Allah – (then his reward will be ten times his deeds) his reward will be ten times the good – (and whoever brings evil deeds, then he will not be recompensed except in proportion to his evil) his due recompense – (while they will not be wronged or harmed in the least) minus anything from the actual recompense.

161. (Say: “Verily I have been guided by my Lord to a straight path) then made a badal – (that is the true religion) the straight religion – (the straight religion of Abraham: and Abraham was not of the polytheists”).

162. (Say: “Verily, my prayer, my worship) my acts of worship, i.e. Hajj and others – (my life) my life – (and my death) my death – (are for Allah, the Lord of the Worlds).

163. (There is no partner for Him) in that – (and such is) monotheism – (Which was commanded to me, and I am the first to submit myself to Allah”) from among this Ummah.

164. (Say: “Shall I seek a god other than Allah) as a worship means that I do not seek a god other than Him – (He is the Lord) who owns – (all things. And no one commits a sin) commits a sin (but the harm returns to himself: and a sinner does not bear) means that one does not bear – (the sin) of another’s prayer. Then to your Lord you shall return, and He shall tell you what you have disputed).

165. (And it is He who made you rulers over the earth) plural of the word Caliph, i.e. some of you replace others in this matter of caliphate (and He exalted some of you over others by some degrees) with property, position and so on – (to test you) to try you – (about what He gave you) that is, He gave you so that it will be clear who among you is obedient and who is disobedient. – (Verily, your Lord is swift in His punishment) of those who disobey Him – (and surely He is Most Forgiving) of the believers – and Most Merciful) of them.

7. SURAH AL-A’RAF (THE HIGHEST PLACE)

Makkiyyah, 206 verses, except verses 163 to 170, Madaniyyah It was revealed after Surah Sad.

In the name of Allah, the Most Gracious, the Most Merciful.

1. (Alif Lam Mim Sad) only Allah knows what is meant by it.

2. This is – (the book revealed to you) the khitab or speech of this verse is addressed to the Prophet. – (so do not let there be any tightness in your chest) complexity – (because of it) when you are about to convey it because you are worried that it will be denied – (so that you warn) related to lafaz unzila, meaning that you warn – (with the book and be a lesson) that is a reminder (for those who believe) in the book.

3. Say to them: What has been revealed to you from your Lord, the Qur’an (and do not follow) means do not take (other than Him) besides Allah (as leaders) whom you obey to disobey Allah. – (How little do you learn) using ta or ya: i.e. learn from it. The word tazakkarun is read by inserting the original ta into the zal. One qiraat reads tazkurun. The letter ma is an addition, which is used to emphasize the meaning of a little, so that the meaning becomes very little.

4. (How many) is a news sentence and a maful – (the land) means its inhabitants – (which We destroyed) We intended to destroy – (then came Our power) i.e. Our punishment – (midnight) i.e. at night – (or while they were resting in the middle of the day) means sleeping during the day. What is meant by al-gailulah is resting in the middle of the day, even if not sleeping. That is, the punishment sometimes comes in the middle of the night, sometimes during the day.

5. (So their complaint), i.e., their words – (when Our torment comes upon them) – is not except to say: “We were wrongdoers”).

6. (Then indeed We will question the nations to whom messengers were sent) i.e. the people about their response to the messengers and their practice of what was conveyed to them – (and indeed We will question Our messengers) about their delivery.

7. (Then indeed We will inform them with full knowledge). We will tell them of what they have done with full knowledge – (and We are not unseen) to convey to the messengers and the previous nations what they have done.

8. (And the scales) for deeds or for the sheets of records of deeds placed therein. The scales have a weight needle and two hangers, as explained by the hadith. The scales will be there – (on that day) i.e. the Day of Judgment mentioned above, which is the Day of Resurrection (is true) is just, being an attribute of lafaz al-wazn – (so whoever is weighted) by goodness – : (then they are the happy ones) the fortunate ones.

9. (And whoever’s scales are light) because of bad deeds – (then those are the ones who harm themselves) who bring themselves to hell (because they always deny Our verses) they do not believe in them.

10. (Indeed, We have placed you all) O children of Adam – (on the earth and We have provided for you on it means of livelihood) by using the letter ya, i.e. means for you to live. Ma’ayisy ja mak from ma’isyah – (very little) to emphasize poverty – . (You are grateful) for all of it.

11. (Indeed, We created you), meaning your father, Adam – (then We formed your body) We formed his body, while you were still in his womb (then We said to the angels: “Prostrate yourselves to Adam”) in homage, i.e. by bowing your backs – (so they prostrated themselves except the devil), the grandfather of the jinn who was among the angels – (he was not among those who prostrated).

12. (Allah says:) Most High is Allah – (what prevents you from) the letter la is an addition – (prostrating at the time) when – (I command you”. Answered the devil: “I am better than him, You created me from fire, while he You created from earth”).

13. (Allah says: “Come down from Paradise) some say from the heavens – (because it is not proper) not worthy (for you to boast in it, so come out) from Paradise – (surely you are among the despised”) meaning the despised ones.

14. (Iblis said: “Give me a respite”) i.e. give me a chance – (until the time they are resurrected”) i.e. until mankind is resurrected.

15. (Allah says: “Indeed, you are those who are given respite”) in another verse it is mentioned, namely: “Until the appointed day”, i.e. the blowing of the first trumpet.

16. (Iblis replied: “Because You have led me astray) You have punished me, the letter ba means qasam/oath, and the reply is – (I will indeed hinder them) i.e. the children of Adam – (from Your straight path) meaning from the path that can bring them to You.

17. (Then I will come to them from the front and from the back, from their right and from their left) meaning from all directions, then I will prevent them from being able to take Your path. However, Ibn ‘Abbas gave the interpretation that the devil will not be able to come to them from above. That is so that he does not obstruct the path between: the servant and the mercy of Allah SWT. – (And you will not find most of them grateful) i.e. believing.

18. (Allah says: “Come out of Paradise as a disgraced person) using the hamzah, meaning disgraced or subject to the wrath of Allah – (again expelled) kept away from the mercy of Allah. (Indeed, whoever of them follows you) from among mankind, the letter lam indicates the meaning of ibtida / the beginning of the sentence, or as a prelude to the qasam / oath, which the oath is – (indeed I will fill the hell of Jahannam with all of you), namely you and your children and people. This verse contains the meaning of taqlibul hadir ‘alal gaib or favoring the present over the absent, this number implies a condition, namely: Whoever follows you, I will punish him.

19. (And) Allah said – (O Adam, take up your abode) the phrase anta is a confirmation of the damir contained in the phrase uskun, the purpose is to be used as ma’tuf ‘alaih – (and your wife) namely Eve, with a long reading – (in paradise and eat by both of you whichever fruit you like, and do not come near this tree) by eating from it, which means the wheat tree – (then you will both be among the wrongdoers).

20. (So the devil began to tempt both of them) i.e. the devil (to reveal) to them (what was covered) with the wazan fwila of the lafaz al-muwarah (of them, i.e. their genitals) and the devil said: “Your Lord did not forbid you from approaching this tree but) out of fear – (lest you both become angels) and according to one qiraat it is read with malikaini / kasrahkan – (or not become people who are eternal – in paradise)) based on that, then eating the tree is a must, as it is also mentioned in another verse, namely: “Shall I show you the tree of immortality and the kingdom that will never perish?” (Surah Taha verse 120).

21. (And he – Satan swore to both of them:) Satan swore by the name of Allah to both of them – (“Indeed I am among those who advise you both”) in this matter.

22. (So Satan persuaded them both) to lower their position – (by deceit) from him. – (When they had tasted the fruit of the tree) they both ate of it – (their private parts became visible to them) i.e., the private parts of each were visible to the other; they are called sau’ah, because if they were exposed they would cause shame to the one who is “concerned” – (and they began to cover them) i.e., they took a covering to cover them – (their private parts with the leaves of Paradise) to cover them. – Then their Lord called out to them: “Did I not forbid you both from the tree and say to you: ‘Verily, the devil is a real enemy to you both'”) whose enmity is clear, the interrogative word indicates the meaning of confirmation.

23. (They said: “O our Lord, we have wronged ourselves) by our sinful deeds (and if You do not forgive us and have mercy on us, we shall surely be among the losers).”

24. (Allah says: “Come down all of you) i.e. Adam and Eve and your offspring who are still within you (some of you) i.e. some of your offspring – (become enemies to some of you) some of them say wrong against others. – (And you have on the earth an abode) i.e. a dwelling place – (and pleasure) a place of enjoyment – (until the appointed time”) when your doom has come to pass.

25. (Allah says: “On the earth you live and on the earth you die, and from the earth you will be brought forth) resurrected, using bina fa’il and bina maful or active and passive forms.

26. (O son of Adam, indeed We have sent down to you garments) We have created them for you (to cover) in order to cover – (your ‘awrah and garments of adornment) garments used as adornment. – (And the garment of piety) i.e. righteous deeds and good manners: pronounced nasab because it is atafkan to the lafaz libasan, and pronounced rafa’ as the mubtada, while the khabar is the following number – (that is better. (Such are some of the signs of Allah’s power) evidences that show His power (may they always remember) and then give. man, in this number contains iltifat or words of innuendo towards the mukhatab or the person being spoken to.

27. (O son of Adam, do not be deceived) misled – (by the devil) do not follow him so that as a result you will be deceived – (as he has) taken out your mothers and fathers) with his weapons of deceit – (from Paradise, where he took off) being a thing – (from both of them, namely the clothes of both of them to reveal to both of them their respective private parts. Indeed, he (the devil) – (and his followers) saw you (his army) – (from a place where you could not see them) because of the fineness of their bodies or because they are colorless – (Indeed, We have made the devils leaders) meaning supporters and friends (of those who do not believe).

28. (And when they commit abominable deeds) such as polytheism and their circumambulation around the Ka’bah naked, they excuse themselves by saying: “We will not circumambulate the Ka’bah in the clothes in which we used to commit sin”. Then they were forbidden from doing so – (they said: “We found our fathers doing so) we only followed them – (and Allah commanded us to do so”) also. – 3 (Say) to them – (“Verily, Allah does not enjoin the doing of abominable deeds”. Why do you invent against Allah what you do not know?) that Allah says: the istiiham or interrogative word here indicates the meaning of denial or refutation.

29. (Say: “My Lord has enjoined justice”) i.e., to act justly. – pes (And make straight) is attributed in meaning to lafaz bilqisti which means: He said: “Be just and straighten yourselves”. Or d’atafkan to the preceding lafaz with saving taqdir, namely: Present yourselves – (your faces) to Allah – (in each of your prayers) be sincere to Him in your prostration – (and worship Allah) worship Him (with sincere obedience to Him) free from polytheism. – (As He created you in the beginning) before which you were nothing – (so too will He return to you) meaning He will return you on the Day of Resurrection alive.

30. (Some) of you – (He has guided and some have gone astray for them. Indeed, they made the devils their refuge – besides Allah) – (and they thought that they were guided).

31. (O son of Adam, put on your beautiful garments) to cover your private parts – (at every entrance to the two mosques) that is, at the time of prayer and circumambulation – (eat and drink) as you please – and do not overdo it. Verily, Allah dislikes the extravagant).

32. (Say): in defiance of them – (“Who has forbidden the adornment of Allah which He has issued for His slaves) consisting of clothing – (and the good) i.e. delicacies – (of sustenance?” Say: “They are for those who believe in the life of this world) who are entitled to them, even if others also have them (specifically) for them only, with the rafa’ reading, while the nasab reading becomes a thing – (on the Day of Resurrection.) Thus We explain the verses) i.e. We explain them in detail – (for those who know) i.e. those who are willing to use their minds, because only they can make good use of them.

33. (Say: “My Lord has only forbidden – abominable deeds) i.e. major sins such as adultery – (whether apparent or hidden) overt or secret – (and sinful deeds) immoral deeds – (violating the rights) of others – 0 (without just cause) unjust deeds – (associating partners with Allah with something that Allah has not revealed about it) polytheism – (any power). (any authority) any proof – (and it is forbidden to invent against Allah what you do not know”) i.e. to forbid what is not forbidden and so on.

34. (Every Ummah has a doom) i.e. a certain period (so that when their doom comes they cannot postpone it) that doom – (even for a moment, nor can they advance it) advance its time.

35. (O children of Adam, if) lafaz imma is a combination of in shartiyah and ma zaidah or addition – (there come to you messengers from among you who recount to you my verses, then whoever fears) abstains from polytheism – (and reforms) his deeds – (there will be no fear for them nor will they grieve) in the Hereafter.

36. (And those who deny Our verses and boast) are arrogant – (of them) so that they do not believe in them – (they are the dwellers of hell, they will abide therein),

37. (So who) i.e. no one – e (is more unjust than he who makes a lie against Allah) by saying that Allah has partners or that He has a son – (or denies His verses?) i.e. the Qur’an – (Those people will get) they will still get – , (their share) i.e. the share that has been determined un. (In the Book), that is, what has been ascertained and written for them in the Book, in the form of sustenance, death, etc. – (so that when Our messengers come to them) the angels – (to take their lives, saying:) to them in a mocking tone – (“Where are the idols that you used to worship) the gods that you always worshipped – (besides Allah”). They replied: “The idols have disappeared (from us) so that we cannot see them – (and they admitted to themselves) at the time of their death (that they were disbelievers).

38. (Allah says:) Most High is Allah, He will say to them on the Day of Resurrection – (“Enter you all into the company – (of those who have gone before you from among the jinn and men into hell) jar and majrurnya berta’allug on lafaz udkhulu. – : (Every ummah that enters) into hell – (he curses his companions) who had previously led him astray – (so that when they enter) following their companions – (into hell all together, say those who enter later) they are the ones who only follow – (to those who entered earlier:) meaning their leaders who were role models – (O our Lord, they have led us astray, therefore bring upon them a multiplied torment) many times over – (from hell”. Allah says:) Most High is He – (‘Each one of you and of them – (will receive – a multiplied torment) i.e. a multiplied punishment – (but they do not know”) by using ya and ta: they do not know what torment each group will receive.

39. (And those who entered first among them said to those who entered later: “You have not the slightest advantage over us”) because you disbelieved like us, so we and you are the same, then Allah said to them all: – (then taste the punishment of what you have done).

40. (Indeed, those who deny Our verses and boast) they are arrogant (about them) then they do not believe in them – (never will the gates of the heavens be opened for them) when their spirits are raised after death, so that their spirits descend back to Sijjin or hell in the bowels of the earth. In contrast to the spirits of the believers, the gates of heaven are opened for them so that their spirits can ascend to the seventh heaven, according to the explanation of the hadith – (nor will they enter Paradise until a camel enters) i.e. if a camel could enter – (into the eye of a needle), meaning the eye of a needle, this is a metaphor, that it is not possible, nor is their entry into Paradise. – (Such is) the recompense – , (We recompense those who do evil) for their disbelief.

41. (They have sleeping mats from hellfire) mats to sleep on – (and over them is a covering) a covering from hellfire, gawasyin is the plural of gasyiyah, while the tannin is the replacement of the discarded ya. (Thus We reward those who are zalin).

42. (Those who believe and do righteous deeds) becomes the mubtada, while the words of Allah SWT: – (We do not impose an obligation on anyone but what he can bear) according to his ability to do good deeds, this is the sum of mu’taridah between the mubtada and the khabar, while the khabar is – (those are the dwellers of Paradise: they are eternal therein).

43. (And We took away from them every kind of resentment that was in their breasts) the feelings of jealousy that had existed when they lived in the worldly world – (flowed under them) under the buildings where they lived – (rivers and they said:) when they began to settle in their respective dwellings – (“Praise be to Allah who has guided us to – this heaven) i.e. the deeds for which the reward is this.

This is the reward for this. – (And we would not have been guided if Allah had not guided us) here discards Jaula’s reply: it can be known because there is a previous sign that points to it. – (Verily there have come messengers of our Lord, bringing the truth). And it was called to them that) with anna which is affixed, i.e. annahu. Or it may be derived from an mufassarah – (That is the paradise bequeathed to you, because of what you used to do).

44. (And the dwellers of Paradise call out to the dwellers of Hell:) as a statement and mockery – (“Verily we have obtained what our Lord promised us) in the form of reward – (in truth. Then have you obtained what was promised) to you – (by your Lord) in the form of punishment – (in truth?)” They are the inhabitants of Hell. Answer: “Yes.” Then a caller – an angel – made a proclamation – (between them) i.e. between the two groups. The angel proclaimed to them – (“The curse of Allah is upon the wrongdoers”).

45. (Those who hinder) people – (from the path of Allah) from the guidance of His religion – (and desire that the path) means that they desire that the path of Allah (be crooked) not straight – (and they deny the life of the Hereafter”).

46. (And between them) i.e. between the dwellers of Paradise and the dwellers of Hell – (there is a boundary) a barrier: According to one opinion, the boundary is a wall called Al-A’raf – (above Al-A’raf), which is the name of the wall of Paradise – (there are people) who are very handsome and very ugly, their appearance is the same, meaning that the beautiful are beautiful, and the ugly are ugly, (who recognize each of the two groups) the inhabitants of Paradise and Hell – (by their signs) their distinctive features, namely white bodies for the believers and black bodies for the disbelievers, because the people on Al-A’raf can directly see the two groups since they are on high ground. – (And they called out to the people of Paradise: “May Allah prosper you”) Allah Almighty says: – (They have not yet entered) i.e. the dwellers of Al-A’raf into Paradise (while they are eager) to enter it. Al-Hasan said: “They were not driven by a strong desire, but because Allah had willed it for them”. And Imam Hakim has narrated from Huzaifah who said: “When the cajon of the dwellers of Paradise was in this state in Al-A’raf, then your Lord appeared before them and said: “Enter you all into Paradise, indeed I have forgiven you”.

47. (And when their gaze was diverted) i.e. As-habul A’raf – (towards) the – (inhabitants of Hell), they said: “O Our Lord, do not place us) in hell – (with the wrongdoers).

48. (And those on A’raf called some of the chiefs) of the inhabitants of Hell – (whom they recognized by their signs, saying: “It will not benefit you) to save you from Hell – (what you accumulate) i.e. your possessions or the number of your numbers – (and what you always boast about”) i.e. your arrogance in not believing, then the Men on A’raf asked the inhabitants of Hell while’ gesturing to the weak Muslims.

49. (“Are these the people to whom you swore that they would not have the mercy of Allah?”) but it was said to the weak Muslims – (“Enter Paradise, there will be no fear for you nor will you grieve) according to one qiraat read with bina maf’ul, i.e. udkhilu and dukhilu: the nafi sum becomes hal, i.e. the words were addressed to them.

50. (And the inhabitants of Hell called out to the inhabitants of Paradise: “Bestow upon us some water or what Allah has bestowed upon you”) i.e. food – (They – the dwellers of Paradise replied: “Verily Allah has forbidden both) has forbidden food

and drink – (upon the disbelievers). 

51. (Those who have made their religion a plaything and a joke, and the life of the world has deceived them). So on this day – the Day of Resurrection – We forget them.) We leave them in Hell – (as they forget their meeting with this Day) where they neglect to do good deeds to face it – (and as they have always denied Our verses) as they have denied them.

52. (And indeed We have brought to them) the people of Mecca – (a Book) that is, the Qur’an (which We have explained) We have explained through its messages, its promises, and its threats – (on the basis of Our knowledge) being a thing, that is, We know about what is detailed in it – (being a guidance) being a thing for the damir ha , (and a mercy for those who believe) in it.

53. (They do not wait) they do not wait – (except for the fulfillment of the truth of the Qur’an) the result of what is in it. – (On the day when the truth of the Qur’ān’s proclamation will come) that is, the Day of Resurrection – (say those who forget it before that:) they will not believe in the Qur’ān – (“Verily, our Lord’s messengers have come with the right, so is there for us an intercessor who will intercede for us or) can – (we be returned) to the world (so that we may do other deeds than those we have done?) we will monotheize Allah and renounce polytheism. Then it was said to them: “We cannot”, Allah says. – (Indeed, they have harmed themselves) because they have perished – (and disappeared) i.e. disappeared – (from them the gods they made up) as partners of Allah which they themselves made up.

54. (Verily, your Lord is Allah, Who has created the heavens and the earth in six periods) according to the measure of a world day or its equivalent, for at that time there was no sun. But if Allah had willed it, He could have created it in the twinkling of an eye. As for the mention of this, it is intended to teach His creatures to be diligent and patient in doing things – (then He sat on the Throne). Throne, according to the language, means the throne of a king; what is meant by abiding is in accordance with the greatness of Allah and His holiness. (He covers the night with the day) can be read as takhfif, i.e. yugshi: (He covers the night with the day) can be read as takhfif, i.e. yugshi, or tashdid, i.e. yugasysyi, meaning that the two cover each other in turn – (which follows) each of them follows the other – (quickly) quickly – (and – He created also the sun, the moon, (and He created the sun, moon and stars) with the nasab pronounced ‘atafkan to as-samawat, and pronounced rafa’ as the mubtada, while the khabar is jalah – (each of them submits) obeys – (to His command) to His authority – (remember, creating is only the right of Allah) all of them – (and ruling) all of them is also His right. – (Glory be to Allah) the Great – (Allah, the Lord) the Sustainer – (of the universe).

55. (Pray to your Lord humbly) being a thing, that is, humbled – (and in a soft voice) in a whisper. – (Verily, Allah dislikes those who exceed limits) in prayer. Like talking a lot in a loud voice.

56. (And do not make mischief on the earth) by committing polytheism and immoral deeds (after -Allah-repairs it) by sending messengers – (and pray to Him with fear) of His punishment – (and with hope) of His mercy (Surely Allah’s mercy is very near to those who do good) i.e. those who obey. The garib phrase is in the form of muzakkar even though it is the khabar of the muannas phrase rahmah, this is because the phrase rahmah is applied to the phrase Allah.

57. (And it is He who blows the wind as a herald of glad tidings before the coming of His mercy) i.e. scattered before the rain. According to one qiraat of diba, ca with takhfif, i.e. the shin is left out, and according to another qiraat the shin is left out, then the nun is used as masdar. The singular of the former is nusyurun, as in rasulun, while the singular of the latter is basyirun – (so that when the wind brings), i.e., blows – (heavy clouds), i.e., rain – (We dispel the clouds), the clouds containing the rainwater. In this lafaz is the meaning of itifat ‘anil gaibiyyah – (to an area that is barren) an area where there is no vegetation to fertilize it – (then We send down in that area) in that area – (rain, then We bring forth by means of that rain a variety of fruits. Such is the way of production – (We raise the dead) from their graves by bringing them back to life – (may you learn) then you will believe.

58. (And the good soil) the fertile soil – (its crops flourish) grow well – (with the permission of their Lord) this is a metaphor for the believer who listens to advice, then he takes advantage of it – (and the bad soil) the bad soil (does not bring forth) its crops – (except to grow languidly) difficult and difficult to grow. This is a simile for those who disbelieve – (Thus) as We have explained – (Our verses to those who are grateful) to Allah, then they will believe in Him.

59. (Verily) an answer to a mahtuf/unmentioned qasam/oath. – (We sent Noah to his people, and he said: “O my people, worship Allah, there is no god for you but Him”) with jar read as the attribute of the phrase ilahun, and rafa’ read as the bar dal of the phrase ilahun. – (Verily, I fear that you) if/you worship other than Allah – (will be afflicted with a great punishment) i.e. the punishment on the Day of Resurrection.

60. (The leaders) of the honorable men (of his people said: “Verily, we see that you are in clear error”).

61. (The word dalalah is more general in meaning than the word ad-dalal. Hence, the rejection is stronger – (but I am a messenger from the Lord of the Worlds”).

62. (“I convey to you”) with takhfif and tashdid – (the messages of my Lord and I advise) i.e. I desire good – (to you, and I know from Allah what you do not know”).

63. (Do you not believe – (and wonder that there has come to you a warning) i.e. a lesson – (from your Lord by means of) the tongue – (a man from among you that he may warn you) of the punishment if you do not believe – (and that you may fear) Allah – (and that you may have mercy?) because of the lesson.

64. (So they denied Noah, then We saved him and those with him) from drowning in the boat – (and We drowned those who denied Our verses) with a great flood. – (Indeed, they were a people blinded) from the truth.

65. (And) We sent – (to the people of ‘Ad) the first – (their brother, Hud.) He said: “O my people, worship Allah) monotheize Allah – (there is no God for you but Him. So why do you not fear?”) you do not fear Him so that you will believe in Him.

66. (The ha:fir leaders of his people said: “Verily, we regard you as ignorant”) in your apostleship.

67. (Hud said: “O my people, there is not in me the slightest lack of understanding, but I am a messenger from the Lord of the Worlds.”)

68. (I convey to you the messages of my Lord, and I am but a trustworthy counselor to you”) i.e. one who is entrusted with the message.

69. (Do you not believe and wonder that there has come to you a warning from your Lord brought by the tongue – (a man among you to warn you?) And remember all of you when God made you successors – rulers – on the earth – (after the disappearance of the people of Noah, and God has increased your strength and stature) gave strength and stature: it was found that the tallest among them was one hundred cubits, while the shortest was sixty cubits. – (So remember the favors, the favors of Allah) i.e. His bounties – (That you may have good fortune) that you may attain success.

70. (They said: “Are you telling us that we should worship Allah alone and leave) that is, leave – (what our fathers worshipped)? So bring us what you threaten us with) in the form of punishment – (if you are of the truthful ones) in your confession.

71. (He said: “It is certain) that it is obligatory – (you will be afflicted with the punishment of your Lord) i.e. His torment (and His anger”. Do you wish to dispute with me about the names you have named them) meaning what you have named them – (you and your fathers) meaning the idols they used to worship – (whereas Allah has not revealed for them) to worship them – (Any proof?) evidence and argument. – (So await with you) that punishment – (surely I am also among those who await with you”) await that punishment, because of your ‘lying to me. Then a very hot wind was sent to them. That is, Allah inflicted His punishment upon them with a very hot wind.

72. (So We saved him) (and those who were with him) from among the believers (with great mercy from Us, and We destroyed) his people – (those who denied Our verses) We consumed them with their roots – (and they were not believers) is attributed to lafaz kazzabu.

73. (And) We have sent – (to the people of Samud) without a tannin, meaning his tribe – (their brother Saleh. He said: “O my people, worship Allah; there is no god for you but Him. Verily, there has come a clear proof) i.e. a miracle – (from your Lord) confirming my apostleship. – (This she-camel of Allah is a sign for you) being the thing, while the ‘amil is the meaning contained in the isyarah. Previously, the people of Prophet Saleh had asked him to take the she-camel out of a large rock that they had set for themselves – (so let her feed in the land of Allah, and do not disturb her with any disturbance) slaughter her or beat her – (then you will be afflicted with a painful torment”).

74. (And remember when God made you replacements) on the earth – (after the Adites and gave you a place) i.e. placed you (on the earth. You built palaces on the flat lands) as your dwellings in the summer – (and you carved out the mountains to make houses) that you lived in in the winter, the lafaz buyutan being the hal of the lafaz kept – (so remember the favors of God and do not run rampant on the earth making mischief).

75. (The arrogant leaders among their people said) meaning those who were arrogant, did not want to believe in Saleh – (to those who were considered weak who had believed among them:) among their people, became the badal of the previous phrase by repeating the letterjar – (“Do you know that Saleh was sent – as a messenger – by His Lord?”) to you. – (They answered:) “Yes, indeed” – (“Indeed we believe in the revelation that Saleh was sent to convey).

76. (Those who boast said: “We are those who do not believe in what you believe”).

77. It was said that for the she-camel one day was to drink, and for them another, so they became tired of it. (Then they slaughtered the she-camel) the one who did so was the strongest, based on a command from them, i.e. he was commanded to slaughter it with his sword – (and they acted haughtily against the command of God. And they said: “O Saleh, bring us that which you threaten us with) i.e. the punishment in return for killing the camel – (if indeed you are among those whom God has sent”).

78. (So they were struck by an earthquake) a violent earthquake with a thunderous sound from the sky – (so they became corpses lying in their dwellings) they died on their knees.

79. (So Saleh turned away) he left – (them, saying: “O my people, I have conveyed to you the message of my Lord, and I have counseled you, but you do not like those who counsel”.)

80. (And) remember – (Lut) then mentioned his badal, viz: (when he said to his people: “Why do you do this fahisyah,” i.e. visiting the anus of men, (which no one – in this world – has ever done before you?) from among men and jinns.

81. (None other than you) by specifying two hamzahs which have been omitted and inserting an alif between them, according to two readings – (going to men to release your lust for them and not for women, but you are transgressors) crossing the boundary of the permissible into the forbidden.

82. (His people said nothing but: “Drive them away) Lut and his followers – are (from “your city, indeed they are those who pretend to purify themselves”) from going to men’s rectums (practicing homosexuality).

83. (Then We saved him and his followers except his wife; she was among those left behind) who perished by the punishment of Allah.

84. (And We sent down upon them a rain) i.e. – a rain of stones from the hell of Sijjil, then destroyed them – (so see what will be the end of those who sinned).

85. (And) We sent – to the people of Madyan their brother: Shu’aib. He said: “O my people, worship Allah, there is no god for you but Him. Verily, there has come to you clear evidence) i.e. miracles – (from your Lord) confirming my apostleship. – (So complete) complete – (the measure and the weight and do not shorten – (for the people their measures and scales, and do not make mischief on the earth) by disbelief and disobedience – (after God has made it right) by sending His apostles. – (That is) what has been mentioned – better for you if you are truly believers) who desire faith, so hasten to faith.

86. (And do not sit on every road). i.e. the place where people pass – (by frightening) making people afraid to pass through for fear of having their clothes taken away or being taxed – (and obstructing) obstructing – (from the way of Allah) His religion – (against the one who believes in Him) by threatening to kill him – (and you desire that the way of Allah) you desire that it – (become crooked) not straight. – (And remember when you used to be few, then Allah made you many, then see what was the end of those who did mischief) before you, because they denied their messengers, i.e. the end of their case was destruction.

87. (If there is a group of you who believe in what I have been sent to convey, and there is a group who do not believe) in it (then be patient) meaning that you wait – (until Allah establishes His law between us) between us and you, by saving the right and destroying the wrong – (and He is the best of judges) the most just.

JUZ 9 

88. (The arrogant leaders of the people of Shu’aib said:) those who are arrogant do not want to believe. (“Surely we will drive you, O Shu’aib, and those who believe with you from our city, or you will return) indeed return – (to our religion”) i.e. our din. In this discussion, the plural damir is used, even though the speaker is only one, namely Shu’aib himself. Because Shu’aib was not in their religion at all, then he answered otherwise. – (Shu’aib replied: “Shall we return to your religion – even though we dislike it?”) The istifham/question word here implies denial.

89. (We would be telling a great lie against Allah if we were to return to your religion after Allah has delivered us from it. And it would not be appropriate – (for us to return to it unless Allah, our Lord, wills) it, i.e., to humiliate us. – (Our Lord’s knowledge encompasses everything) i.e., His knowledge is vast, it can encompass everything, among which is that He knows my situation and yours. – (It is to Allah alone that we put our trust. O our Lord, judge – (between us and our people with right and You are the best decision-maker) i.e., the best judge.

90. (The disbelieving leaders of the people of Shu’aib said) some of them said to others – (“Surely if) lam is for gasam or oath – (you follow Shu’aib, surely if you do so you will be losers”).

91. (Then they were struck by an earthquake) a great earthquake – (so they became corpses lying in their dwellings) they died on their knees.

92, (Those who denied Shu’aib) becomes the mubtada and the khabar is – (as if) with the diphosphorized while the isim is discarded. The full text is: It is as if they – (they have never dwelt) meaning they have never lived – (in the city) in their own houses – (those who deny Shu’aib they are the losers) the confirmation by repeating the mausul and others, is an answer to their previous words.

93, (So Shw’aib turned away) i.e. left – (them saying: “O my people, I have conveyed the messages of my Lord and I have counseled you) but you do not believe.  (So how shall I grieve) grieve – (for those who disbelieve?” istifham here means nafi.

94. (We do not send any prophet to a land) then its people disbelieve in him – (but We afflict) We mean nafi.

 (but We afflict) We punish – (the people with hardship) i.e. extreme poverty – (and affliction) in the form of sickness -.   (so that they may humble themselves) they will humble themselves so that they will believe.

95. (Then We replaced) We gave them (the distress) i.e. the punishment – (with the pleasure of sufficiency and health – (until they increased in number) more and more offspring and wealth – (and they said:) as an expression of denial of the bounty of Allah – (Verily our forefathers had also experienced suffering and pleasure) like what we are experiencing, such is the law of nature, so it is not a punishment from Allah. Therefore, stick to what you are now holding on to. Allah says: – (then We inflicted upon them) torment – (suddenly) – (while they were not aware of it) before the hour of punishment came.

96. (And if the people of the countries) who denied – (believed) in Allah and their messengers (and feared) had not disbelieved and disobeyed – (We would have bestowed) pronounced takhfif and tashdid – (upon them blessings from the heavens) through rain – (and the earth) through vegetation – (but they denied) the messengers – (so We punished them) We punished them – (because of their own deeds).

97. (So do the inhabitants of the countries) who deny – (feel secure) – (from the coming of Our torment upon them) i.e. Our punishment – (at night) in the middle of the night – (while they are asleep) unaware of its coming.

98. (Or do the inhabitants of those countries feel safe from the coming of Our torment upon them when the sun is halfway up) in the daytime – (in the night) in the middle of the night – (while they are sleeping) in a state of heedlessness of the coming of that torment.

99. (Then do they feel safe from the deceit of Allah) i.e., the deception of Allah against them by giving them many pleasures, then He punishes them suddenly. (None is safe from the deceit of Allah except only the losers).

100. (And whether it is not yet clear) means that it is not yet clear – (to those who use the earth) as their dwelling place – (after) the destruction – (of its inhabitants, that) being a fa’il, it comes from anna which is affixed, while the isim is dropped, meaning that – (if We had willed, We would have afflicted them with torment) i.e. punishment – (for their sins) as We had afflicted those before them. All the hamzahs in these four places are lit taubikh/reproach: and the letters fa and wawu that enter in two of them are for the purpose of ‘ataf. According to one qiraat, it is read with the wawu in the first place because it is ‘ataf to the letter . – (And) We – (Our) locks – (their hearts so that they cannot hear) advice with sound hearing.

101. (Those countries) mentioned above – (We tell you) O Muhammad – (of some of their news) the stories of their inhabitants. – . (And indeed their messengers had come to them with proofs) i.e. miracles that were always excellent and clear (so they did not believe) when the messengers came – (in what they had denied) which they had denied – (before that) before the messengers came, and they continued in their disbelief. – (Thus), like the locking up – (Allah locks up the hearts of the disbelievers).

102 (And We did not find most of them) i.e. most of the people – (fulfill their promise) fulfill their promise when the time for its fulfillment comes (Verily) ditakhfifkan from anna – (We found most of them ungodly people).

103. (Then We sent after the messengers) after the messengers – (Moses with Our verses) nine in number – (to Pharaoh and the leaders of his people) his party – (then they denied) denied – (the verses. So see what is the result of those who make mischief) meaning that they perish as a result of their disbelief.

104. (And Moses said: “O Pharaoh, I am indeed a messenger of the Lord of the Worlds) to you, but Pharaoh denied it, and Moses said:

105. (“I am more deserving – (to) not say anything against Allah except what is right”) According to one qiraat, the tashdid ya is read, hagigun is the mubtada, while the khabar is an and the sentence after it. – (I have come to you with a clear proof from your Lord, so let me go with you) to the land of Sham – (the Children of Israel”), the Children of Israel were always oppressed by Pharaoh.

106. (And Pharaoh said to him – (“If you have brought a proof) to substantiate your claim (then bring it if you are of the truthful ones”) bring it.

107. (So Moses dropped his staff, and immediately it became an actual snake) i.e. a very large snake.

108. (And he took out his hand) took it out of his pocket – (then at once it became white) dazzlingly bright – (to those who saw it) different in color from the actual skin of the hand.

109. (The leaders of the people of Pharaoh said: “Surely this Moses is a clever sorcerer) who is skilled in sorcery, and in Surah Ash-Shu’ara it is mentioned that these words were the words of Pharaoh himself. It is as if the leaders of Pharaoh’s people said these words with Pharaoh himself, after they and he had deliberated about it.

110. (Who intends to expel you from your land). -Pharaoh said-: “Then what do you suggest?”)

111. (The princes answered: “Give him and his brother respite) suspend their case – (and send to the cities some men who will gather the magicians) who will gather the magicians.

112. (That they may bring to you all the sorcerers) According to one qiraat it is read sahhar – (the clever ones”) i.e. those who can surpass the cleverness of Moses’ sorcery, so that they may gather them together.

113. (And some of the magicians came to Pharaoh saying: “Is it true?” According to another qiraat, the word inna is read ainna (we will be rewarded if we win).

114 (Pharaoh replied: “Yes, and surely you will indeed be among those who are near – to me.

115. (The magicians said: “O Moses, it is you who will cast first) your rod – (or shall we cast?”) what is in our possession.

116. (Moses replied: “Throw by you – first”) this was a command inviting them to throw what they had, as a tactic of Moses to reveal the right – (So when they threw) their mines and sticks – (they wiped the eyes of the people) they turned the eyes of the audience so that they could not see the real thing – (and made the people afraid) meaning they made them afraid because they made it look as if it was a snake that was creeping – (and they brought great – amazing – magic).

117. (And We revealed to Moses: “Throw down your staff!” So suddenly the staff swallowed) by throwing away one of the two original ta’s, i.e. the staff annexed – (and the staff swallowed): It swallowed up – (that which they conjured up) that which they turned around in people’s eyes by their trickery.

118. (Therefore, the true) i.e., the true has prevailed and prevailed – (and void is what they have always done) i.e., their sorcerous deeds.

119. (So they were defeated) i.e. Pharaoh and his people – (in that place and they became a despised people) i.e. they are now a small and despised people.

120. (And the sorcerers immediately prostrated themselves).

121. (They said: “We believe in the Lord of the worlds).

122. (That is, the Lord of Moses and Aaron”) thanks to their knowledge, which concluded that what they had witnessed, namely the rod of Moses, was not magic.

123. (Pharaoh said: “Do you believe) lafaz amantum can be read a-amantum – (in him) to Moses – (before I give permission) – (to you? Surely this) what you are doing – (is a trick that you have planned in this city, to get the inhabitants out of it: then you will find out) what you will receive in return from me.

124. (By the truth I will cut off your hands and feet reciprocally) i.e. each man’s right hand will be cut off along with his left foot – (then indeed I will crucify you all”).

125. (The sorcerers replied: “Surely it is to our Lord that) after we die in any way – (we return) in the Hereafter.

126. (And you did not take revenge) i.e. you did not deny (by torturing us, but because we had believed in the verses of our Lord when they came to us”. -They prayed-: “O our Lord, grant us patience) when Pharaoh’s threatened action is carried out, so that we do not become disbelievers again – (and pass away in a state of submission – to You)”.

127. (Then said the princes of Pharaoh’s house:) to Pharaoh himself – (“Do you allow) to leave – (Moses and his people to make mischief in the land) i.e. to call out against you – (and leave you and your gods?)” it was found that Pharaoh had made small idols for his people to worship, then Pharaoh said: “I am your god and their god”. Therefore, he once said: “I am your supreme god” – (Pharaoh replied: “We will kill) with the letter ta in it – (their sons) who have just been born – (and we will let them live) we will let them live – (their women) as we did to them before – (and indeed we have complete power over them”) i.e. the people in power: finally they did so to the people of Moses, so that the Children of Israel complained to Moses.

128. (Moses said to his people: “Seek help from Allah and be patient) in the face of their persecution – (verily, the earth belongs to Allah which He destroys) which He gives – (to whom He wills of His servants. And the praiseworthy) good end – (is for those who fear”) Allah.

129. (The people of Moses said: “We were oppressed – by Pharaoh before you came to us and after you came”. Moses replied: “May Allah destroy your enemies and make you caliphs on His earth, then Allah will see what you do) therein.

130. (And indeed We have punished -Fir’aun and his people with -a long drought) a famine – (and a shortage of fruits, that they may learn a lesson) made it a lesson for them, then they would believe in it.

131. (Then when prosperity comes to them) fertility of the land and sufficiency of life – (they say: “This is due to -our efforts”) we are entitled to it, but they do not want to be grateful for it. – (And when they were afflicted with distress) drought and calamity – (they threw the cause of their misfortune) they ascribed it (to Moses and those with him) from among the believers, – (Behold, their misfortune) their misfortune – (was a decree from Allah) deliberately revealed to them – (but most of them did not know) that what befell them was from Allah.

132, (And they said!) to Moses – (“How can you bring us an explanation to bewitch us with it, then we will never believe in you”) then Moses prayed that they might be taught a lesson.

133. (So We sent upon them a typhoon) a flood that entered their houses and reached the level of their sitting places for seven days – (locusts) then it devoured their fields and fruits, (lice) caterpillars or a kind of insect that feeds on what the locusts leave behind – (frogs) then the ka “tak filled their houses, as well as their food (and blood) in their water – (as clear evidence of clear evidence) – (but they remained arrogant) refused to believe in the evidence – (and they were a sinful people).

134. (And when they were afflicted) with punishment (they said: “O Moses, supplicate for us to your Lord by means of an intercessor whom Allah knows to be with you) who could remove the punishment from us if we believed. – (Indeed, if) lam is the meaning of qasam/oath – (you could remove the punishment from us, surely we would believe in you and we would let the Children of Israel go with you?).

135. (So after We had removed) thanks to the prayer of Moses – (from them the punishment until the time they reached it, suddenly they denied it) i.e. reneged on their promise and persisted in disbelief.

136. (Then We punished them, and We drowned them in the sea) a sea of salty water – (because of them) because they – (denied Our verses and they were those who neglected . Our verses) but they would not think about them.

137. (And We gave to the oppressed people) through slavery, the Children of Israel – (the eastern and western lands which We had blessed) with water and trees, this is an adjective for land, referring to the Levant. (And the good word of your Lord has been completed) means what He said: “And We wanted to give bounty to the oppressed of the earth – Egypt…” (Al-Qasas verse 5) (to the Children of Israel because of their patience) in enduring the persecution of their enemies. – (And We destroyed) We destroyed – (what Pharaoh and his people had made) their buildings – (and what they had built) by making its ra and may also be pronounced, i.e. the buildings they had raised.

138. (And We sent) We passed – (the Children of Israel to the other side of the sea, so when they reached) they passed – (to a people who continued to worship) with the dammah or kasrah of the letter kaf – (their idols) 9 they continued to worship those idols – (the Children of Israel said: “O Moses, make for us a god) an idol that we will worship – (as they have several gods – idols-“. Moses replied: “Surely you are a foolish people”) because you repaid Allah’s favor upon you with what you said.

139. (Surely they will be destroyed) destroyed – (the beliefs they hold and will be nullified what they have always done).

140. (Moses replied: “Shall I seek for you a god other than Allah?” (i.e. a god), originally the word abgikum was abgi lakum – (whereas it is He who has preferred you over all peoples) in your time, according to what follows in His words.

141. (And) remember you – (when We saved you) and according to one qiraat it reads anjakum – (from Pharaoh, and his people who tormented you) they tormented and persecuted you – (with a very evil torment) i.e. the harshest torment, namely in the form of – (they killed your sons and left alive) did not kill – (your women. And in that) salvation and torment – (a trial) a favor and a test (from your Lord, i.e. a great trial”) then do you not learn a lesson from it, so that you cease from what you say.

142. (And We promised) using the alif and not using it – (to Moses after the lapse of thirty nights) in which We would speak to him after that period, that he should fast first, that period being the month of Dhu al-Qa’dah, then Moses fasted, and when he finished, his mouth still smelled bad. Finally Moses took a toothpaste and Allah SWT. ordered him to fast ten more days, so that he could talk to Him through his mouth, this has been explained by the words of Allah SWT. – (And We completed the number of nights with ten more nights) that is from the month of Zul Hijjah – (then completed the time appointed by his Lord) namely the time promised by Him to speak with Him – (forty) became hal – (night) became tamyiz. – (And Moses said to his brother, Aaron:) when he was about to go up to the mountain for supplication – (“Take my place”) i.e. be my successor – (in leading my people and correcting) their affairs – (and do not follow the way of those who make mischief”) by agreeing with them in disobedience.

143. (And when Moses came to commune with You at the time We had appointed) the time We had promised him We would speak with him at that time – (and God had spoken to him) unmediated with speech that Moses could hear from all directions – (Moses said: “My Lord, show me Yourself – (so that I may see You”). God says: “You will not be able to see Me”) meaning that you will not be able to see Me, if it is expressed not with the letter Jan, then the meaning means that seeing God is possible – (but look at the hill) whose building is stronger than you (then if it remains) upright as before – (in its place, surely you can see Me”) you can see Me: and if not, surely you will not be strong. – (When his Lord appeared) that is, a portion of His Nur (light) which was only the size of half a ring finger, as explained by the hadith narrated by Al-Hakim – (as for the mountain, the incident made it crumble) with the reading gasr or short and long, i.e. the mountain became flattened to the ground – (and Moses fell unconscious) unconscious because he was very surprised at what he saw. – (And when Moses regained consciousness, he said: “Glory be to You) by glorifying You – (I repent to You) of the request I was not commanded to make – (and I am the first to believe”) in my time. –

144. (Allah says:) Most High is Allah – (“O Moses, indeed I chose you”) i.e. I chose you – (from the people) who lived in your time – (to carry My message) using the plural and the singular Ar (and to speak directly with Me) I spoke to you directly – (therefore hold fast to what I have given you) in the form of virtues – (and be among those who are grateful”) for My favors.

145. (And We wrote for Moses on plates) plates of Torah composed of the leaves of Paradise, or of zabarjad or of seven kinds or ten kinds of emeralds – (everything) that is necessary in conveying the religion – (as lessons and explanations) explanations (for everything) being the badal of the previous jar and majrur (So hold on to it) before which there is the sentence We have said’ which is predestined / foreseen – (firmly) earnestly and with all his ability (and tell your people to hold on to it as well as they can), then I will show you the land of the ungodly) i.e. Pharaoh and his followers, the land of Egypt, so that you may learn from it.

146. (I will turn away from My verses) from the evidences that show My power, i.e. the results of My creation and others – (those who arrogate themselves on the earth without just cause) i.e. I will make them despised so that they no longer act arrogantly on the earth – (if they see any of My verses, they do not believe in them. And if they saw a path) i.e. a footbridge – (that leads to guidance) the guidance that comes from God’s side – (they would not take it as a path – a life -) that they travel – (but if they saw a path of misguidance) a wrong path (they would continue to travel it. That is so) their turning away – (is because they deny Our verses and they are always negligent of them) an example of them has already been mentioned.

147. (And those who deny Our verses and deny the Hereafter) i.e. the Day of Resurrection etc. – (in vain) i.e. void (of their deeds) i.e. the deeds they have done while living in the worldly life, such as good deeds like friendship and charity, they will no longer be rewarded because the conditions are no longer fulfilled – (No) – (they will be rewarded except) only in return – (for what they have done) i.e. the deeds of denying Our verses and the deeds of disobedience.

148. (And the people of Moses, after his departure. (And the people of Moses, after the departure of Moses, they made) after he had left them for supplication (from their ornaments) which they had borrowed from, they made Ba’lah ‘Urs – the thing which they later worshipped – (a calf) which As-Samiriy molded at their request – (which had a body) instead of flesh and blood – (and a voice) meaning a voice that could be heard: and it could move because As-Samiriy put dust in its mouth from the scruff of the Angel Gabriel’s horse, as an effect that the idol could live. The maf’ul of ittakhaza is discarded, the original of which is ilahan, i.e. as a god. – (Do they not know that the calf does not speak to them nor can it show them the way?) Then why do they regard it as their god. – (They took it) as a god – (and they are the wrongdoers) for taking it as a god.

149. (And when they regretted their action) they regretted taking it as their god – (and they saw) they knew – (that they had gone astray) because of it: the regret came after Moses returned to them – (and they said: “Surely if our Lord had not been merciful to us and had not forgiven us) by using ya and ta in both fi’ils – (we would have been losers”).

150. (And when Moses returned to his people angry) because of what they had done – (and saddened) i.e. deeply grieved – (he said:) to them (“How ugly is the deed) very ugly the deed – (that you have done) in this matter – (after my departure!) meaning this work of yours in which you are polytheists. – (Do you want to precede the promise of your Lord?” And Moses threw down the plates) that is, the plates of the Torah in anger for the sake of his Lord, so that they broke – (and he took hold of the hair of his brother’s head) with his right hand and his beard with his left hand – (while pulling it towards him) in his anger. – (Aaron said:) “Hi – (my mother’s son) with mimasrendered and difat-hahkan, the meaning is ummi, the mention with these words is to create more affection in the heart of Moses – (verily this people have considered me weak and they have almost) almost – (killed me, therefore do not make merry) make merry – (the enemies see me) because you humiliate me – (and do not include me among the wrongdoers”) as you treat the one who really worships a calf.

151. (Moses supplicated: “O my Lord, forgive me) for what I have done to my brother – (and my brother) Moses included his brother in the supplication in order to make him willing for what he had done to him, as well as to deny the enemy the pleasure of seeing his attitude towards his brother – (and include us in Your mercy, and You are the Most Merciful of the merciful”). Allah said:

152. (Verily, those who take the calf as an idol – (there will be upon them wrath) i.e., punishment – (from their Lord and humiliation in the life of the world) so they are punished with the command to kill themselves and humiliation will always be upon them until the Day of Resurrection. – (Thus) as for what We have recompensed them – : (We recompense those who invent falsehoods) against Allah by committing shirk and so on.

153. (And those who did evil: then repented) again did not do it – (afterward and believed) in Allah – (surely your Lord afterward) after repentance – (is Most Forgiving) to them – (again Most Merciful).

154. (When Moses’ anger had subsided, he took back the plates that he had slammed, (and in his writing) what was written on the plates of the Torah – (there is guidance) from misguidance – (and mercy for those who fear their Lord) they fear Him, the letter lam is inserted in the maf’ul, given its precedence.

155. (And Moses chose from his people) meaning some of his people – (seventy men) from among those who did not participate in worshipping the calf, he did so based on a command from Allah SWT. – (to fulfill the time We had appointed) the time We had promised, so that they would come in time, to ask forgiveness from the worship of the calf, which their companions had done. Then Moses went out with them. – s (So when they were shaken by an earthquake), that is, a great earthquake. Ibn Abbas said: “Because they did not forbid their people when they worshipped the calf.” Then Ibn ‘Abbas said: “They were other than those who asked to see their Lord, who were then afflicted with the punishment of sa’iqah”. – (He said:) i.e. Moses – (O my Lord, if You had willed, You would have destroyed them before this) before I went out with them: the intention of Moses was to determine the fate of the Children of Israel in connection with the incident of worshipping the calf, so that if they were doomed they would not accuse me of being the cause – (and me. Do You destroy us because of the sins of those who lack understanding among us?) Istifham means isti’taf asking for mercy, i.e. do not torment us because of the sins committed by others – (nothing else) – (it is) the slander committed by those who lack understanding – (but only a slander from You) i.e. a trial from You – (You mislead by it whom You will) his misguidance – (and You guide whom You will) his guidance. – (You are the One who leads us) who controls our affairs – (so forgive us, and grant us mercy, and You are the best of forgivers”).

156. (And establish) make sure (for us the good in this world and in the Hereafter) the good – (indeed we are returning to the path of guidance) meaning we have repented – (to You. Allah says:) Most High is Allah – (“My torment I will inflict on whom I will) I want to torment him – (and My mercy encompasses) all – (everything) that is in the world. – (Then I will establish My mercy) in the Hereafter – (for those who fear, who pay alms and those who believe in Our verses”).

157. (Those who follow Ra8ul, the ummi Prophet) i.e. the Prophet Muhammad. – (whose names they find written in the Torah and the Gospel which are with them) complete with names and characteristics – (who enjoined them to do what is right and forbade them from doing what is evil and made lawful for them all that is good) of what was previously forbidden by their Shari’ah – (and forbade for them all that is evil) i.e. carrion and other – pera (and banished from them all that is bad). (and forbid them all that is bad) i.e. carrion and other things – pera (and remove from them burdens) meaning their dependents – (and shackles) heavy things – (that are on them) such as repenting by committing suicide, and cutting off what is affected by uncleanness. – (So those who believe in him) from among them – (honor him) i.e. respect him – (help him and follow the bright light revealed to him) i.e. the Qur’an – (they are the fortunate ones).

158 (Say: This talk is addressed to the Prophet.   (“O people, I am indeed a messenger of Allah to you all, Allah, the Lord of the heavens and the earth, there is no God but Him, the One who gives life and death, so believe in Allah and His Messenger, an ummi Prophet who believes in Allah and in His words) i.e. the Qur’an – (and follow him, so that you may be guided”) meaning that you will be guided.

159. (And among the people of Moses there was a people) a congregation – (who guided) the people – (with the right and with the right they executed justice) in giving legal decisions.

160. , (And We divided the Children of Israel (into twelve) as a matter of course – (tribes) being the tribe of the former, i.e., the tribes – (each of which was large in number) being the tribe of the latter – (and We revealed to Moses when his people asked him for water:) in the middle of the Sahara – (Strike the rock with your staff! “) then Moses struck it – (then it sprang up) meaning it gushed out – (from it twelve springs) according to the number of the tribes. – And We raised a cloud over them in the desert where they were to protect them from the heat of the sun – (and We sent down upon them manna and salwa) both of which are taranjabin – a sweet food like madudan, a kind of quail, with the mim truncated and pronounced short. And We said to them: – (“Eat well of what We have sustained you”). They have not wronged Us, but they have wronged themselves).

161. (And) Remember – (when it was said to the Children of Israel: “Dwell in this land alone) i.e. Baitul Maqdis – (and eat from its produce wherever you please. And say: “Our command – (‘Deliver us from our sins and enter its gates) the gates of the land – (while bowing) by bending the back – (surely We will forgive) by using nun and ta, and bina maful – (your sins”). Later We will increase – to those who do good) those who obey with reward.

162. (So the wrongdoers among them replaced -those words with words that were not said to them) they said: Habbatun Fi Syaratin (instead of Hittatun tadidan) and then they entered their gates crawling instead of bending over (so We inflicted upon them a punishment) from the heavens (because of their wrongdoing).

163. (And ask the Children of Israel) O Muhammad as a reproach (about the land by the sea) by the sea of Qalzum, the city of Aylah, The question is about what happened to its inhabitants – (when they transgressed) when they transgressed – (on Saturday) where they hunted fish which they were forbidden to do on that day – (at the time) is the zaraf of the lafaz ya’duna (came to them fish on Saturday floating – on its shore) that appeared on the surface of the water – (and on days that were not Saturday) meaning when they were no longer bound by the veneration of Saturday, or in other words, days other than Saturday – (the fish did not come to them) as a test from Allah. – (Thus We tried them because they were ungodly) and when they went to hunt for fish, the townspeople were divided into three parts: Some were of the opinion that they should go with those who were hunting: some prevented them from doing so, and some abstained, neither participating nor forbidding.

164. (And when) it was applied to the preceding lafaz iz (a people among them said:) the people who neither joined in the hunting nor forbade those who hunted – (“Why do you advise those whom Allah will destroy or punish with a severe punishment?” They replied:) our advice – (“So that we may have an excuse) that can be used as a release from responsibility – (to your Lord) so that we may not be accused of negligence in the matter of not forbidding them – (and so that they may fear”) did not dare to hunt again.

165. (So when they forgot) that is, they forsook – (what they were warned about) what they were advised – &l (about it) then they did not heed the advice – NA (We saved those who forbade from evil deeds and We inflicted on the wrongdoers) who committed transgressions – (a severe torment).

(a severe torment) harsh – (because they always did wrong).

166. (So when they became arrogant) i.e. disdainful – (of) refusing to forsake – (what they were forbidden to do, We said to them, “Be you despised apes”) despised, so they became despised apes, this statement is an explanation of what has gone before. Ibn Abbas said: “I do not know what happened to those who abstained”. ‘Ikrimah said: “They were not destroyed, because they hated what their companions had done, and they said: ‘Why did you advise …. And al-Hakim has narrated from Ibn ‘Abbas, that this group also did it and even marveled at the attitude of those who did it.

167. (And when announcing) announcing – (your Lord, that He will indeed send to them) referred to the Jews – (until the Day of Resurrection those who will inflict on them the worst of punishments) with humiliation and taxation/jizyah, then Allah sent the Prophet Solomon to them, and after that King Bukhtanasar who killed and captured them and obliged them to pay jizyah. They always paid jizyah to the Magi, until Allah sent our Prophet Muhammad (peace be upon him), who then also took jizyah from them. – (Surely your Lord is swift in His punishment) of those who disobey Him (and surely He is Forgiving) of those who obey Him – (again Merciful) of those who obey.

168. (And We divided them) We divided them (in the world into groups) into groups – (among whom are the righteous and among whom) there are those – (who are not so) i.e. the disbelievers and the wicked. (And We try them with the good) with favors – (and the bad) with calamities – (that they may return) to the truth and not want to do wrong again.

169. (So there came after them a wicked generation who inherited the Book) i.e. the Torah from their predecessors – (who took of the lowly things of this world) that which is of no value, whether lawful or unlawful – (and said: “We shall be forgiven”) for what we had done. – (And later, if there comes to them the treasures of this world (again), they will take them (also)) The number of this sentence becomes a thing, meaning that they still hope for forgiveness, while they still continue to do it, But there is no promise of forgiveness in the Torah if it is accompanied by persistence in sin (have they not taken) istifham or interrogative word means establishing – (the covenant of the Torah from them) idafah here means fi – (i.e. that they will not say against Allah except the truth, when they have studied) dratafkan to lafaz yu-khazu. i.e. they have read – (what is therein?) so why do they deny the matter of forgiveness, while they continue in their sins. – (And the Hereafter is better for the pious) who fear forbidden deeds. – (So do they not understand) by using yes and no that the reward of the Hereafter is better, which they should prefer over worldly matters.

170. (And those who hold fast) with the tashdid and no/takhfif – (to the Book – the Torah). i.e. some of them – (and establish prayer) like Abdullah ibn Salam and his companions. – (Verily, We do not waste the reward of those who make amends) The number of this sentence is the khabar of lafaz lil lazina, and it contains putting the isim zahir in the place of the isim damir, namely ajrahum / their reward.

171. (And) remember – (when We raised the hill) i.e. We uprooted it from its base – (above them as if it were a cloud cover and they suspected) and were certain (that it would fall on them) that it would fall on them in accordance with Allah’s promise to them, that it would fall on them if they would not accept the laws of the Torah. They rejected it since it was too much for them at first, but then they accepted it. We said to them. – (“Hold fast to that which We have given you) firmly and with all your might (and remember always that which is therein) by practicing it – (so that you may become pious people”).

172. (And) remember – (when) when – (your Lord brought forth the children of Adam from their foreskins) being the badal isytimal of the preceding clause by repeating the letter Jar – (i.e., their children and grandchildren) meaning that some of them were brought forth by others originally from Prophet Adam by generations, as now they multiply, similar to the corn in the Nu’man area during the day of Arafat/corn season. Allah established for them the evidences of His Lordship and He gave them reason – (and Allah took testimony against their Souls) saying: – (“Am I not your Lord?” They said: “Yes) You are our Lord – ” (we bear witness”) to that. This testimony is so that – (not) lest – (you say) by using ya and ta in two places, i.e. the disbelievers – (on the Day of Judgment: “We were ignorant of these things) i.e. the Oneness of God” we did not know them.

173. (Or that you may not say: “Our parents have associated partners with God from before us” – (whereas we are the children of those who came after them) and we have only followed them. – (Then will You afflict us) You will afflict us – (for the deeds of those who went astray in the past?) from among those of our parents who were the first to commit polytheism. The inference from this verse is that it is impossible for them to justify themselves on that basis, when they have testified to themselves about the oneness of God. The narration of this through the mouth of the owner of the miracle of the Prophet Muhammad (peace be upon him) is equal to the narration of the souls of all people.

174. (And thus We explain the verses) We explain them as We have explained them in the covenant of testimony, that they may think about them – (that they may return) from their disbelief to the truth.

175. (And recite) O Muhammad – (to them) i.e. the Jews – (the news) – (the one to whom We gave Our verses – knowledge of the contents of the Book – then he broke away from them) i.e. he came out of it with his disbelief, as a snake comes out of its skin, the person referred to is ibnu Ba’ura, one of the leading scholars of the Children of Israel. He was asked to wish Moses harm, and for that he was given a reward, so he prayed for that, but his prayer became a weapon to eat the master, so his tongue stuck out to his chest – (then he was followed by the devil) the devil was able to tempt him so that he became his friend – (then he became one of those who went astray).

176. (And if We had willed, We would have exalted him) to the rank of the scholars – (with these verses) i.e. We would have given him the power to put them into practice – (but he tended) i.e. preferred – (to the earth) i.e. possessions and worldly goods – (and indulged his lowly lusts) in his supplication, so We brought him back down. – (So his example) his characteristics – (like a dog if you chase him away) chase him away and rebuke him – (he sticks out his tongue) his tongue sticks out – (or) if – (you leave him alone he sticks out his tongue too) while such characteristics are not found in animals other than dogs. The two conditions add up to one thing: he sticks out his tongue in a state of humiliation in all circumstances. The point of this simile is to liken it to humiliation and lowliness, with the fa indicating the orderly meaning of the previous sentence, namely the tendency towards worldly affairs and following the lusts of lowliness, as well as the evidence of His words: – (Such is) the parable of those who deny Our verses. So tell these stories) to the Jews (so that they may think) so that they will think about it until they believe.

177. (Very bad) very bad – (the example of a people) that is the example of that people – (those who deny Our verses and to themselves they do wrong) by denying them.

178. (Whom Allah guides, it is he who is guided: and whom Allah misguides, it is they who are the losers).

179. (And indeed We made) We created (for -isineraka Jahan nam most of the jinn and men, they have hearts, but they do not use them to understand the verses of Allah) i.e. the right things – (and they have eyes -but they do not use them to see the signs of Allah’s power) i.e. the evidences that show Allah’s power by sight accompanied by thought (and they have ears -but they do not use them to hear the verses of Allah) the verses of Allah and His admonitions by hearing accompanied by thought and obedience. (They are like cattle) in that they do not know, see, and hear – (and they are even more misguided) than the cattle, for the cattle will seek that which is beneficial to them and will flee from that which is harmful to them, but they are arrogantly presenting themselves to Hell – (They are the ignorant).

180. (Allah has ninety-nine good attributes), as mentioned by the hadith. Al-husna is the mu’annas form of al-ahsan – (so invoke Him) mention Him by you – (by mentioning His names and leave them) meaning leave them – (those who deviate from the truth) comes from the words alhada and lahada, which means they deviate from the right thing – (in mentioning His names) meaning they take these names to be mentioned to their gods, (in mentioning His names) meaning that they took these names to be mentioned to their worshippers, such as the name latta which is derived from the word Allah, and ‘uzza which is derived from the word al-‘aziz, and manat which is derived from the word al-mannan (then they will be recompensed) later in the Hereafter as their retribution – (for what they have done) this provision was before the revelation of the verse of the command to fight.

181. (And among those whom We have created there is a people who guide with the right, and with the right they administer justice) they are the people of Muhammad (peace be upon him), as explained by the hadith.

182. (And those who deny Our verses) i.e. the Qur’an, from among the people of Mecca – (then We will withdraw them gradually) We will punish them little by little – (in a way they do not know).

183. (And I gave them respite) We delayed them. – (Indeed, My plan is very tough) very hard and cannot be withstood.

184. (Did they not think) then they would have known – (that their companion) Muhammad (peace be upon him) was not insane? – (is not insane) is not lacking in intellect – (he is but a warner and an expounder) whose warnings are clear.

185. (And do they not consider the kingdom of) dominion – (of the heavens and the earth and) within – (everything that Allah has created) is an explanation of what precedes, by which they conclude about the power of its creator and the oneness of the Creator – (and that) with regard to – (the possibility of the nearness of) – (their destruction?) then they die in a state of disbelief, then they are put into hell. Why do they not hasten to believe? – (Then to what other message afterward) i.e. after the message of the Qur’an – (will they believe?).

186. (Whom Allah leads astray, for him there is no one who will guide. And Allah leaves them) with the use of ya and nun and dirafa’kan as an isti’naf / beginning number, whereas when it is spelled out, it is ‘atafkan in mahall to the lafaz after fa – (tossed about in misguidance) they are tossed about in a state of confusion.

187. (They ask you) i.e. the people of Mecca – (about the Hour:) the Last Day. – (When) when – (will it occur?) Say:) to them – (“Verily, the knowledge of the Hour) when it occurs – (is with my Lord; no one can explain) explain – (the time of its coming) the letter lam means fi – (other than Him. The Hour is very severe) very great in its events (in the heavens and the earth) very severe for the inhabitants of both, considering the horror of its turmoil. – (The Hour will not come upon you but suddenly) suddenly. – (They ask you as if you really know) too much in asking – (about the Hour) so that you tell them about it. – (Say: “The knowledge of the Hour is with Allah”) is a confirmation of the previous statement – (but most people do not know”) the knowledge of the Hour is only with Allah.

188. (Say: “I have no power to draw benefit for myself) to obtain it – (and no power to repel harm) to be able to repel it – (except that which Allah wills. And if I had known the unseen) that which is unseen from me – (I would have done much good and I would not have been afflicted with evil) in the form of poverty and so forth, because I had previously prepared for it by avoiding those evils – (nothing else) – (I am but a warner) with hell for the disbelievers – (and a bearer of glad tidings) with paradise – (for those who believe).

189. (It is He) Allah – (who created you from one being) Adam – (and He made) He created – (from him his wife) Eve (so that he may be pleased) to live in affection – (So when he had mixed with her) Adam suckled her – (she bore him a light womb) in the form of semen – (and he continued to be light) still able to walk to and fro, given the lightness of the womb. (Then when she felt heavy) the child in her belly grew larger, then she feared that it would be an animal – (both of them supplicated to Allah their Lord, saying: “Surely if You had given us) a child – (a righteous) perfect (surely we would be among those who thank You”) to You for the bounty.

190. (When Allah gave them both) a child (a righteous one, then they made partners to Allah) in one qiraat it is read with the shin and tannin in the final letter, i.e. partners – (of the child He gave them both) by naming him Abdul Haris, while it is not permissible for a servant to be a servant except to Allah. What is meant by alliance here is not in the matter of worship, because Prophet Adam was forgiven from such a thing. Samurah has narrated from the Prophet (SAW) who said, that when Eve gave birth to a child, the devil circumambulated Eve: before that Eve’s child had never lived, then the devil said to her: “Name him – your newborn son – Abdul Haris, then he will live”. The child was able to live because of the devil’s suggestion and command, according to what Al-Hakim narrated. Al-Hakim said that this hadith is sahih; At-Turmuzi said that it is hasan garib (So High is Allah from what they associate) i.e. the people of Mecca taking idols as their worship. The number of this verse is a musabbab or cause, and it is attributed to the phrase khalagakum, and between the sabab and the musababab to the number of mutaridah.

191. (Do they associate) Allah in worship (with) idols that cannot create anything? While the idols themselves are made by people).

192. (And these idols cannot help) their worshippers, and they cannot help themselves, nor can they prevent those who would destroy them, whether they break them or do something else. The isifham/interrogative word here has the meaning of mocking.

193. (And if you call upon them) call upon the idols – (to guide you, they will not respond to your call) by using takhfif and tashdid – (the same – the result – if you call upon them) to ask for guidance – (or you keep silent) do not call upon them, then they will certainly not be able to fulfill your request because they cannot hear.

194. (Verily, the idols you call upon) which you worship – (besides Allah are weak creatures) servants – (who are like you). So call upon them, and let them grant your supplication – (if you are true believers) in your supposition that they are Gods. Then Allah explains the weakness of the idols and He also explains that it is the worshippers who are superior to the idols themselves. For this reason Allah says:

195. (Do the idols have feet with which they can walk, or) do they have hands, the plural of yadun/hands (with which they can strike, or) do they have eyes with which they can see, or) do they have ears with which they can hear? The interrogative word in this verse indicates denial. It means that the idols do not possess any of these things that you have. Then why do you worship them, when you yourselves are better off than them? – (Say:) to them, O Muhammad (“Call your idols which you have made partners of Allah : Do it- (then do it) to harm Me- (then deceive Me, without giving Me a respite) give a respite, for I no longer care for you.

196. (Verily my protector is Allah) who takes care of my affairs – (who has sent down the Book) the Qur’an – (and He protects the righteous) preserves them.

197. (And those idols which you invoke besides Allah cannot help you, nor can they help themselves) then why should I care for them.

198. (And if you had called upon them) the idols – (for guidance, the idols would not have been able to hear. And you see them) the idols, O Muhammad – (looking at you) i.e. they are facing you like one who is looking – (whereas they cannot see).

199. (Be thou forgiving) forgiving in the face of people’s treatment, and do not retaliate – (and urge people to do what is right) what is good – (and turn away from the ignorant) do not engage in their ignorance.

200. (And if) the lafaz imma is a combination of in shartiyah and ma zaidah or addition – (you are afflicted with a temptation of the devil) meaning if the devil turns you away from what you are commanded to do with a temptation – (then seek refuge in Allah) as an answer to the condition, while the answer to the principle is discarded, which is to reject the devil from you – (surely Allah is All-Hearing) all words – (again All-Knowing) of work.

201. (Verily, those who fear Allah, when they are afflicted with – Sub (waswas) according to one qiraat reads taifun, not taifun, meaning something that afflicts them – (from the devil, they remember) the punishment of Allah and His reward – (then they see) the difference between what is right and what is wrong, so they return to the right path.

202. (And their companions) the companions of the devils are the disbelievers – (in misleading, then) they – (do not cease) in misleading with as much caution as the pious are cautious of their temptations. (helping them) the demons

203. (And when you do not bring to them) to the people of Mecca – (a verse) such as they ask for (they say: “Why not) – (you make up the verse) meaning you make up the verse yourself? – (Say) to them (“Verily I follow only what is revealed to me from my Lord) I have no right to bring it from myself. – (This) Qur’an – (is clear evidence) proofs (from your Lord, guidance and mercy for those who believe). .

204. (And when the Qur’an is recited, then listen carefully, and pay attention) do not speak (so that you may receive mercy) This verse was revealed in connection with the command not to speak during the Friday sermon, which is expressed by this verse with the term Qur’an, considering that the sermon contains verses of the Qur’an. According to another opinion, it relates to the recitation of the Qur’an absolutely.

205. (And mention the name of your Lord in your hearts) secretly – (with humility) humbly – (and fear) i.e. fear of Him – (and) more clearly than secretly with – (not raising the voice) i.e. midway between silence and loudness – (in the morning and evening) at the beginning of the day and at the end of the day – (and be not of those who neglect) the remembrance or mention of Allah.

208. (Verily, those who are with your Lord) i.e. His angels – (are not reluctant) are not arrogant – (to worship Allah and they glorify Him) purify Him from that which is unworthy of His attributes – (and to Him alone are they).

 (and it is to Him alone that they prostrate themselves) they specifically submit and prostrate themselves only to Him, so be like them.

8. SECTION AL-ANFAL

(SPOILS OF WAR)

Madaniyyah, 75 verses except verses 30 to 36, Makkiyyah It comes after Surah Al-Baqarah ,

In the name of Allah, the Most Gracious, the Most Merciful.

When the Muslims differed about the spoils of the Battle of Badr, the Muslim youths said: “The booty is for us, because we were the ones who went out in battle”. The older ones of them said: “We were your shields under the banners. Had you retreated, it would have been us who defended you. Therefore, do not be selfish with the ganimah (booty)”. This is the background to the revelation of this Surah.

1. (They ask you) O Muhammad – (about the spoils of war), who is entitled to receive them – (Say:) to them – (The spoils of war belong to Allah and His Messenger) the spoils of war are up to the pleasure of Allah and His Messenger: then the Messenger of Allah distributed the spoils equally to all of them. This is according to the hadith narrated by Imam Al-Hakim in Al-Mustadrak – (therefore fear Allah and mend your relations among yourselves) i.e. reestablish your relations with love, and leave off disputes – (and obey Allah and His Messenger, if you are people of faith) who truly believe.

2. (Verily, those who believe) whose faith is perfect – (are those who, when they are told, but Allah) i.e. His threat – (tremble) for fear – (their hearts, and when His verses are recited to them, their faith increases) their trust (and it is in God that they put their trust) only in God that they trust, not in anything else.

3. (Those who establish prayer) they perform it according to its requirements – (and a share of what We have given them) We bestow upon them – (they spend it) in obedience to Allah.

4. (These are) the people characterized as above – (they are the true believers) of whose faith there is no doubt. – (They will attain several degrees of elevation) positions in Paradise – (in the sight of their Lord and forgiveness and glorious sustenance) in Paradise.

5. (As your Lord sent you out of your house in truth) jar and majrur berta’allu on lafaz akhraja – (whereas indeed some of the believers disliked it) i.e. they disliked going out with the Prophet. The number of sentences ma akhrajaka and so on, is an explanation of the condition of the letter kaf found in the phrase kama. Then lafnz kama akhrajaka serves as a khabar or news sentence of the mubtada that is discarded, namely: the situation that they did not like was when you were asked to go out, while they did not like it, even though it was good for them, such was their situation. This was because Abu Sufyan who came with a trade caravan from the Levant, the news reached the Prophet. So the Prophet SAW. immediately went out with the companions to intercept the caravan. However, the news of his departure was known to the Quraysh. So Abu Jahal came out with the Meccan army to protect his caravan, they were well armed and many troops. Abu Sufyan took his caravan along the coastal road so that they were safe from being intercepted by the Muslims. Then someone said to Abu Jahal: “Let us return”. However, Abu Jahl refused and continued to deliberate with his companions. The Prophet said to them: “Verily Allah SWT. has promised me victory over one of the two groups”, namely Abu Sufyan’s group or Abu Jahal’s group. Finally they agreed to fight the armed troops: but some of the believers did not like that. They said: “We are still not ready to face that”, as revealed by His following words.

6. (They argue with you about the truth) i.e. about the alternative of fighting – (after it is clear) after it is clear to them that they are certain of victory – (as if they were driven to death, while they see) that death in the open which makes them displeased with it.

7. (And) remember – (when Allah promised you one of the two groups) i.e. the caravan or the armed force – (that one of the two groups you faced was for you, while you wanted) you only wanted – (that the one who had no armed force) the one who had no strength and armaments, (that is, the merchant caravan – (which is for you) since its escorts are few and its weapons are incomplete, in contrast to the armed forces – (and Allah desires to justify the right) reveal the right – (with His verses) the former through the victory of Islam – (and annihilate the disbelievers) their forces by defeating them, so He commands you to fight their armed forces.

8. (That Allah may establish the right and annul) abolish – (falsehood) i.e. disbelief – (though the sinners dislike it) the polytheists dislike it.

9. (Remember when you asked your Lord for help) when you asked Him for help in defeating the polytheists – (then He said to you: “Indeed, I will certainly – (help you) will help you – (by bringing a thousand angels who came in succession) i.e. they came in succession, some of them following others. In the beginning, Allah promised them the help of a thousand angels, then it became three thousand angels, until it reached five thousand angels, as explained in Surah ‘Ali Imran. According to one qiraat, alfun is pronounced alaf like aflas, in the plural.

10. (And Allah has not made them) reinforcements (but) as glad tidings and that your hearts may be reassured by them. And victory is only from Allah. Verily, Allah is Mighty and Wise).

11. (Remember when Allah made you sleepy as a comfort) to calm your hearts from the fear that was upon you – (from Him) Allah Most High – (and Allah sent down upon you rain from the sky to purify you with it) from the impurity and the plague – (and removed from you the disturbance: (and to strengthen) make firm – (your hearts) in belief and patience – (and make firm with it the soles of your feet) so that the soles of your feet may stand firm in the desert – (and to strengthen) make firm – (your hearts) in belief and patience – (and to make firm with it the soles of your feet).

12. (Remember, when your Lord revealed to the angels) whom He had sent to the Muslims – (“Indeed I am) that I am – (with you) providing help and assistance – (so establish the stand of those who have believed”) by giving them help and giving them glad tidings – (then I will put fear into the hearts of the disbelievers) great fear – (then cut their necks) their heads – (and cut off each of their fingertips) the tips of the fingers and toes. It is said that in that war if a Muslim was about to strike the head of the disbeliever, the head would have fallen on its own before the sword reached him. And the Messenger of Allah (SAW) threw a handful of pebbles at them, and none of the polytheists escaped his eyes, so they were defeated.

13, (Such was) the punishment that befell them – (because they opposed) against – (Allah and His Messenger and whoever opposes Allah and His Messenger, then surely Allah is very severe in His torment) against him.

14. (That is) the punishment inflicted upon you – (then expect it) O disbelievers, as a punishment in this world – (surely for those who disbelieve) in the Hereafter – (the punishment of Hell).

15. (O you who believe, when you meet the disbelievers who are attacking you) they gather in great numbers, so that they appear as if they are creeping forward – (then do not turn your backs on them) in flight because of defeat.

16. (Whoever turns his back on them at that time) when confronted by them on the battlefield – (in retreat, except to turn) evasively – (for war tactics) by pretending to flee, but for the purpose of attacking (or merging) merging ad (with other troops) with other Muslim troops to ask them for help – (then indeed that person returns) home

 (bringing with him the wrath of Allah, and his place is Hellfire, and the worst of return places is Hellfire. This situation is specific if the disbelievers do not grow weaker.

17. (So it was not you who killed them) at Badr with your strength – (but it was Allah who killed them) by means of His help which He bestowed upon you – (and it was not you who stoned) the eyes of the polytheists, O Muhammad – (when you stoned) with pebbles, for a single throw with a handful of pebbles by man would not have filled the eyes of so many armies – (but it was Allah who stoned) by imposing the throw upon them: (Verily, Allah is All-Hearing) of their words (and All-Knowing) of their state.

18. (That) victory is a real thing – (and surely Allah weakens) makes powerless – (the deceit of those who disbelieve).

19. (If you seek a decision) O disbelievers, that is, you seek a decision, where one of you, Abu Jahal, said: “O Allah, which of us breaks the most ties, and does the most things that are not known among us, so may You destroy him” (then has come to you the decision) the decree of the destruction of those who did that, they are Abu Jahl and those who were killed with him, not the Prophet and the believers – (and if you stop) from disbelieving and fighting the Prophet. – (then that is better for you, and if you return) fighting the Prophet. (then that is better for you, and if you return) to give the Prophet help over you – (and will not be able to suffice) reject (your army from you) i.e. your group (any harm, even if the army is many and surely Allah is with those who believe) the letter inna is read kasrah as the number of isti’naf, and is read anna by estimating the letter lam, the full form is lama’al mu-minina.

20. (O you who believe, obey Allah and His Messenger, and do not turn your backs) away – (from Him) by defying His commands – (while you hear) the Qur’an and His admonitions.

21. (And do not be of those who say: “We hear” when they do not listen) knowingly and with full understanding: they are hypocrites and polytheists.

22. (Verily, the worst of creatures in the sight of Allah are those who are deaf) unwilling to hear the right – (and dumb) unwilling to speak the right – (who understand nothing) of the right.

23. (If Allah had known the good in them) good talent in hearing the right things (surely Allah would have made them able to hear) by hearing with understanding. – (And if Allah had made them able to hear) as a simile, for Allah had known that there was no good in them (surely they would have turned away also) from the right thing – (but they turned away) from accepting the right thing they heard because of hardheartedness and disbelief.

24. (O you who believe, heed the call of Allah and the call of the Messenger) by obedience – (when the Messenger calls you to that which gives you life) in the form of religion, for religion is the cause of eternal life – (and know that verily Allah puts a wall between a man and his heart) so that he cannot believe or disbelieve except by the will of Allah – (and verily to Him shall ye be gathered) Allah will recompense all your deeds.

25. (And guard yourselves against torment) if torment befalls you – (it is not confined to the wrongdoers alone among you) rather it is equally distributed to them and others. And the way to guard yourselves against torment is to hate the cause of it, which is the wrongdoing. (And know that Allah is very severe in His punishment) against those who transgress His commands and prohibitions.

26. (And remember, O Muhajirin, when you were few in number and oppressed on the earth) i.e. Mecca – (you feared that the Meccans would kidnap you) take you away quickly – (so Allah gave you a place to settle) i.e. Medina – (and supported you) He made you strong – (with His help) during the Battle of Badr, i.e. through the help of the angels (and He gave you sustenance from the good) in the form of ganimah – (so that you would be grateful) for His favors.

This verse was revealed in regard to Abu Lubabah alias Marwan ibnu Abdul Munzir. The Prophet had sent him to the people of Banu Quraizah with a message from him, so that they would submit under the authority of the Prophet. So Abu Lubabah consulted with them, but he signaled with his hand to them that if they submitted, then the punishment would be slaughter (death). Abu Lubabah deliberately did so in order to protect his children and property that was among them.

27. (O you who believe, do not betray Allah and His Messenger, nor (do you betray your trusts) i.e. what has been entrusted to you of religion and other things (while you know).

28. (And know that your wealth and your children are but a trial) for you that deters you from the things of the Hereafter – (and surely in the sight of Allah is a great reward) so do not miss the great reward for the sake of your wealth and your children, so that you will betray them. The following verse was revealed regarding the repentance of Abu Lubabah.

29. (O you who believe, if you fear Allah) through submission to Him and other means – (surely He will give you guidance) for you so that you can distinguish things that can bring safety and things that harm you, so that you are saved from the things you fear – (and expiate all wrongs and forgive you) your sins. – (And Allah has great bounty).

30. (And) remember, O Muhammad – (when the Disbelievers of Quraysh plotted against you) they held a meeting at Darun Nadwah where they deliberated against you – (to arrest you) to bind you and imprison you – (or to kill you) where they mobbed you – . (or expel you) from the city of Mecca. – (They planned a ruse) against you – (but Allah foiled the ruse) Allah foiled their plan by giving you notice through His revelation of their plan, and He ordered you to get out first. (And Allah is the best avenger of deceit) He is All-knowing of deceit.

31. (And when recited to them Our verses) i.e. the Qur’an – (they say: “Verily, we have heard such verses as these, and if we had wished, we would have recited something like this.”) This was said by An-Nadr ibn Haris, because he often traveled to the country of Hairah for the purpose of trade. There he bought books on the history of the ‘Ajam people, then he told them to the people of Mecca. – (There is) nothing else – (this) i.e. the Qur’an (is) but false stories – (of the ancients”).

32. (And remember when they / the polytheists said: “O Allah, if it is true that this) i.e. the Qur’an recited by Muhammad – (he is the true one) was revealed – (from Your side, then rain upon us stones from the sky, or bring upon us a painful torment”) a very painful torment in retaliation for our denial of it. These words were uttered by An-Nadr and others as an insult with the intention of giving people the impression that he really knew the falsehood of the Qur’an. Allah Almighty has said:

33. (And Allah will not punish them) for what they have asked for – (while you are among them) for if the punishment were to descend it would fall on all without exception. And no nation is punished except after the Prophet and his believers have left it. – (And Allah will not punish them while they ask for forgiveness) because it turns out that in their tawaaf, they always say: “Your forgiveness, Your forgiveness”. And according to one opinion, those who ask for forgiveness are the weak among the believers who live with the disbelievers, as explained by His words:

Had they not mixed together, We would have punished the disbelievers among them with a painful punishment (Q.S. 48 Al-Fat-h, 25).

34. (Why did Allah not punish them) moderately after you and the weak believers had left Mecca. According to the first opinion, this verse supersedes the previous verse, and it turns out that Allah punished them in the Battle of Badr and other wars – (while they prevented) prevented the Prophet (SAW) and the Muslims – (from coming to the Sacred Mosque) i.e. to perform tawaf in it – (and they are not the ones who have the right to control it?) as they thought. – (None other) than – (those who have the right to rule over it are only the pious, but most of them do not know) that there is no right for the disbelievers to rule over the Sacred Mosque.

35. (Their prayer around the House of Allah is nothing but whistling) whistling – , (and clapping) meaning that they make these things a ceremony of their worship that is encouraged by their neighbors. – (Then taste the punishment) in the Battle of Badr – (for your disbelief).

36. (Indeed, those who disbelieved spent their wealth) in fighting the Prophet (SAW). – (to deter people from the way of Allah. They will spend it, then it will be a regret to themselves – (because their wealth was wasted and their purpose was not accomplished – (then they will be defeated) in this world. – (And those who disbelieved) from among the Quraysh (to the hell of Jahannam) in the hereafter – (will be gathered) they are herded into it.

37. (That Allah may distinguish) This phrase is related to the takunu phrase in the previous verse. It may be read without tashdid or with it, meaning to separate – (between the bad ones) the disbelievers – (from the good ones) the believers – (and made the bad ones some of them above others, all of them He piled up) meaning that Allah gathered them in heaps, some of them above others – (and He put them into Hellfire. Those are the losers).

38. (Say to those who disbelieve:) such as Abu Sufyan and his companions – (“If they cease) from disbelief and from fighting the Prophet (SAW). – (surely Allah will forgive them of their past sins) of their deeds – (and if they return again) to fight the Prophet. – (surely Allah will apply to them the sunnah of Allah against the ancients”) Allah will apply His sunnah against them by destroying them, as We have done to the previous nations.

39. (And fight them so that there may be no – (fitnah) polytheism – (and so that religion may be solely for Allah) for Allah alone and not (worshipped apart from Him) – (If they cease) from disbelief – (then surely Allah is All-Seeing of what they do) He will reward them for it. ,

40. (And if they turn away) from faith – (then know that Allah is your Protector) who will help you and manage your affairs – (the best of protectors) is He – , (and He is the best of Helpers) who will help you.

JUZ 10

41. (Know that whatever you have obtained) you have taken from the disbelievers by force – (in whatever form, then surely a fifth is for Allah) It is He who will manage it according to His will – (the Apostle, the Apostle’s relatives) the relatives of the Prophet SAW. which consists of Bani Hashim and Bani Mutalib – (orphans) the children of Muslims whose fathers have died, while they are in a state of poverty – (the poor) Muslims whose lives are still lacking – (and Ibnus Sabil) Muslims who run out of provisions on their journey. Or in other words, the Prophet SAW. and the four groups of people are entitled to get one-fifth of one-fifth. (If you believe in Allah) then know this – (and in what) is attributed to the lafaz billah – (which We revealed to Our servant) Muhammad (peace be upon him), i.e. and the verses – (on the day of Furgan) meaning at the Battle of Badr, because in that battle the right and the wrong were separated – (on the day when the two armies met) the Muslim army and the army of the disbelievers. (And Allah is omnipotent over all things) among other things He has won over you, even though you were few in number and your enemies were many.

42. (That is on the day when) this clause is a badal of the clause yaum (you) were – (at the edge of the valley) close to the city of Medina: the letter ‘ain may be pronounced dammah and may be pronounced kasrah, meaning at the edge of the valley – (and they were at the edge of a valley far) from the city of Medina – (while the caravan) the trade convoy of the disbelievers was in a place – (lower than you) i.e. close to the coast. (If you had made an agreement) between you and the army of the polytheists to determine the day of battle – (surely you would not have agreed on the day of battle, but) (If you had made an agreement) between you and the polytheists to determine the day of the battle – (you would not have agreed on the day of the battle) – (but) Allah brought you and them together without any agreement – (so that He might do a business which was within His knowledge, namely, the victory of Islam over disbelief, and the elimination of disbelief, and He did so – (i.e., so that the one who perished) i.e., the disbeliever – (perished on the basis of clear evidence) i.e., after a clear proof was established before him: namely, through the victory of the army of believers, even though they were few in number, over the enemy army, which was very numerous – (and so that the one who lived) the believer (lived on the basis of clear evidence). Verily, Allah is All-Hearing, All-Knowing).

43. (That is, when Allah showed them to you in your dreams) while you were sleeping – (few in number) and you told your companions about it, and they were glad and optimistic – (And if Allah had shown them to you many in number, you would have trembled) you would have disputed about it – (and you would have disputed about it) that is, about the matter of the battle – (but Allah saved you) from trembling and disputing. – (Verily, Allah is the Knower of all that is in the hearts).

44. (That is when Allah revealed them to you) O believers – (when you met them few in number to your sight) about seventy or a hundred men, when in reality there were a thousand of them, meant that you would advance against them – (and He revealed you few in number to their sight) so that they would advance against you and they would not retreat to fight you, this took place before the war broke out. So when the war broke out, then Allah showed them your numbers which were twice as great as theirs, as explained in Surah ‘Ali Imran – (because Allah wanted to do a business that had to be done. And to Allah alone are all affairs returned).

45. (O you who believe, when you fight with the disbelievers) – (then be steadfast) in fighting them and never retreat – (and invoke the name of Allah as much as you can) pray to Him for victory – (so that you may be fortunate) to gain victory.

46. (And obey Allah and His Messenger and do not dispute) among yourselves – (which causes you to tremble) makes you cowardly – (and you lose your strength) your strength and sovereignty vanish – (and be patient. lah. Verily Allah is with those who are patient) He will provide His help and assistance.

47. (And do not be like those who went out of their villages) for the purpose of protecting their trade caravans, and did not return to their villages after their trade caravans were safe from the ambush of the believers’ troops – (with arrogance and with the intention of making merry with people) of whom they had said: “We will not return until we have drunk alcohol, slaughtered camels, and women singers entertain us with their music and singing at Badr”. (And Allah’s knowledge of what they do) may be read ya’maluna, or ta’maluna – (is all-encompassing) through His knowledge, He will reward them for all their deeds.

48. (And) remember – (when Satan made them look favorably upon) i.e. the devil – (their work) the devil encouraged them to face the Muslims. He did so when they were afraid to go out to fight against their enemies Banu Bakr – (and said:) to them – (“No man can prevail against you this day, and indeed I am your protector”) the devil came to them in the form of a man from among the Kinanah, in the form of Suragah ibnu Malik, the leader of the Kinanah. – (So when they saw each other) facing each other – (the two armies) the army of the Muslims and the army of the disbelievers, and the devil saw the angel on the side of the army of the Muslims, while at that time his hand was clasped by the hand of Al-Haris Ibn Hisham – (the devil turned) back – (backwards) ran – (saying:) when they, the army of the disbelievers, said to him: “Do you want to make us humiliated (defeated) in this state?” – (“Verily I dissociate myself from you) from protecting you – (verily I can see what you all cannot see) i.e. the angels – (verily I fear Allah”) He will destroy (And Allah is very severe in destroying me. – Allah is very severe in His punishment).

49. (Remember when the hypocrites and those with a sickness in their hearts said) weakly – (They were deceived) i.e. the Muslims – (by their religion) because they wanted to go out to fight, even though they were few in number, while the number of enemies they faced was very large. They thought that they would win because of their numbers. So Allah answered them in the following words: – (Whoever puts his trust in Allah) believes that with Allah he is sure to win – (then surely Allah is All-powerful) over all His affairs – (again All-wise) in His creation.

50. , (When you see) O Muhammad – Gal (when the soul is taken away) may be read yatawaffa, may be read tatawaffa – (those who disbelieved by the angels while striking) the lafaz yadribuna i’rab position becomes hal / adverb (their faces and backs) with iron cudgels. – (And) the angels said to them – (feel for you this burning torment) means the torment of hell. His reply was Jara-aita amran ‘aziman, “Then surely you will witness a very terrible event”.

51. (Thus) meaning the torment upon you – (caused by the deeds of your own hands) Allah SWT. deliberately used the word hand instead of other human members, because most of the human work is done by their hands. – (Verily, Allah does not wrong) means the wrongdoer – (His servant) by punishing him without sin.

52. The customs of the disbelievers – (are like the customs) of – (Pharaoh and his followers and those before them. They denied the verses of Allah, so Allah tormented them) punished them – (because of their sins) lafaz kafaru and the following phrases are a number that interprets the meaning of the previous phrases. – (Verily, Allah is All-powerful) over whatever He wills (and He is very severe in punishment).

53. (Such is) the torment of the disbelievers – (because) – (Allah will never change a blessing He has bestowed on a people) by replacing it with a torment – (so that the people change what is in themselves) so that they themselves change the blessings they have received with disbelief, as the disbelievers of Mecca had done: various kinds of food were bestowed on them so that they were spared from hunger, He secured them from fear, and He sent the Prophet to them. All of which they repaid with disbelief, obstructing the way of Allah, and fighting the believers. – (And surely Allah is All-Hearing, All-Knowing).

54. (Their state is like that of Pharaoh and his followers and those before them. They denied the verses of their Lord, so We destroyed them for their sins and We drowned Pharaoh and his followers) i.e. his followers – (and all) i.e. the people who denied their Lord – (were wrongdoers). The following verse was revealed in regard to the people of Banu Quraizah.

55. (Verily, the worst of creatures in the sight of Allah are those who disbelieve, for they do not believe).

56. (Those from whom you took a covenant) they should not help the polytheists – (then they betrayed their covenant at every time) where they made a covenant – (and they did not fear) Allah when they betrayed.

57. (If) the word imma is a combination of in shartiyah and ma zaidah, then both are idolized, so that it becomes imma (you meet them) meet them – (in battle, then scatter them) destroy them – , (those behind them by crushing them) those in the vanguard by exterminating and punishing them – (so that) those behind them – (learn a lesson) make it a lesson for them.

58. (And if you fear from a people) who have made a covenant with you – (of treachery) against their pledge by signs that are apparent to you (then restore the covenant) throw their covenant – (to them in an honest way) lafaz sawaun becomes an adverb, meaning: Fairly between you and them, so that both parties know together who broke the covenant first. That is, you inform them of the breach, so that they do not accuse you of treachery when you take action. – (Verily, Allah does not like those who betray).

59. This verse was revealed with regard to those who think they can escape the power of Allah. (And do not think, O Muhammad – (those who disbelieve, that they can escape) from the power of Allah. – (Indeed, they cannot weaken Allah), meaning that they cannot even escape from Allah. According to one qiraat, the first maful is not mentioned, which is lafaz anfusahum, meaning: “Do not think of them, O Muhammad”. According to another qiraat, innahum is read annahum, implying the full lam is liannahum.

60. (And prepare against them) to fight them – (whatever force you are able) The Messenger of Allah (SAW) explained that what is meant by force is ar-ramyu or archers. This is according to the hadith narrated by Imam Muslim – (and from tethered horses) the word ribat is masdar, meaning horses that are deliberately prepared to fight in the way of Allah – (to make fear) you make trepidation – (with this preparation the enemies of Allah and your enemies) meaning the pagans of Mecca – (and those besides them) consisting of hypocrites or Jews – (which you do not know, while Allah knows. Whatsoever you spend in the cause of Allah, it shall be recompensed to you amply) i.e. its reward (and you shall not be wronged) will not be diminished in the least from your reward.

61. (And if they incline) incline – (to peace) may be read lissilmi and may also be read lissalmi, meaning peace – (then incline to them) make a treaty with them for that. But according to Ibn ‘Abbas (may Allah have mercy on him), this verse is superseded by the verse commanding war. Mujahid said that the ruling contained in this verse is specific only to the People of the Book, because this verse was revealed with regard to the Jews of Banu Quraizah (and put your trust in Allah) – (Surely He is the All-Hearing) of words – (again the All-Knowing) of deeds.

62. (And if they intend to deceive you) by making peace, then they prepare to attack you (then surely it is sufficient for you) sufficient for you – (Allah is a protector. It is He who strengthens you with His help and with the believers).

63. (And who brings together) brings together – (their hearts) after trials. – (Even if you spent all the wealth that is in the earth, you could not unite their hearts, but Allah has united their hearts) by His power – (Surely He is Omnipotent) Triumphant over all His affairs – (again Wise) nothing escapes His wisdom.

64. (O Prophet, Allah is sufficient and) sufficient to be your helper – (the believers who follow you).

65. (O Prophet, encourage) encourage (the believers to fight) against the disbelievers – (If there are twenty patient men among you, they will surely defeat two hundred of the enemy) among the disbelievers – (And if there are) yakun may be read, takun may be read – (one hundred patient men among you, they will surely defeat one thousand of the disbelievers, because of the disbelievers) those who disbelieve – (the ignorant). This verse is an expression of a news sentence, but its meaning is the same as a command sentence, namely: Let twenty of you be able to fight two hundred disbelievers, and a hundred believers be able to fight a thousand disbelievers, and let them (the believers) be patient in the face of the disbelievers. Then this verse was abrogated when the number of the believers’ troops became large, namely by the following words:

66. (Now Allah has made it easy for you and He knows that there is weakness in you) da’ffan may be read du’fan. It means that you are no longer able to fight those who are ten times your number. – (Then if there are) may be read yakun, may also be read takun (among you a hundred patient men, surely they can defeat two hundred) of the disbelievers (and if among you there are a thousand patient men, surely they can defeat two thousand with the permission of Allah) with His will. The meaning of this sentence, although it is in the form of a news sentence, is an order, namely: You should fight the disbelievers who are twice as many as you, and you should be patient in dealing with them. – (And Allah is with those who are patient) His help is always with them.

67. This verse was revealed when the Muslims chose to take ransom for the captives of the Battle of Badr. – (It is not befitting for a prophet) may be read yakuna, may be takuna – (to have captives before he has crippled his mu/ suhnya on earth) lafaz yuskhina fil ardi denotes the very meaning of fighting the disbelievers. – (You desire) O believers – (worldly possessions) i.e. their material possessions by taking ransom – (while Allah desires) for you – (the reward of the Hereafter) as a reward for fighting the disbelievers – (Allah is Mighty, Wise) this verse has been superseded by His words: And thereafter you may release them or accept ransom. (Surah Muhammad verse 4)

68. (Had it not been for the previous decree of Allah) by which you were allowed to take the ganimah and captives (you would have been afflicted for the ransom you took) (a great torment).

69. (So eat of some of the booty which you have taken, as lawful and good food, and fear Allah, surely Allah is Oft-Forgiving, Most Merciful).

70. (O Prophet, say to the captives who are in your hands:) according to one qiraat lafaz al-asra read al-asariy – (“If Allah had known that there was good in your hearts” i.e. faith and sincerity – (surely He would have given you better than what was taken from you) i.e. the ransom you gave: meaning He will surely multiply it for you in this world and in the Hereafter He will reward you – (and He will forgive you”) your sins – (And Allah is Oft-Forgiving, Most Merciful).

71. (But if they wish) i.e. the captives – (to betray you) through their talk in your presence – (then indeed they had betrayed Allah before this) before the Battle of Badr, they had committed disbelief – (then Allah made His Prophet overpower them) in the Battle of Badr, so that many of the disbelievers were killed and taken captive. So let them wait for such a time, when they will again commit treason – (and Allah is All-Knowing) of His creatures – (again All-Wise) in His creation.

72. (Those who believed and migrated and fought with their wealth and souls in the cause of Allah) referring to the Muhajirin – (and those who gave shelter) to the Prophet (SAW), – (and help) referring to the Ansar (they protected each other:) in terms of mutual help and inheritance. – (And as for those who believe but have not emigrated, there is no obligation on you to protect them) can be read walayatihim and wilayatihim – (at all) hence there is no mutual inheritance between you and them, and they are not entitled to a share of the ganimah that you earn – (before they emigrate), but this verse has been superseded by the verse found at the end of this Surah Al-Anfal. – (But if they ask you for help in the defense of your religion, then you are obliged to help them) against the encroachments of the disbelievers – (except against a people with whom you have made a covenant) i.e. a treaty of mutual defense, in which case you should not help them, because that would break the covenant you have made with them. – (And Allah is All-Seeing of what you do).

73. (As for those who disbelieve, some of them are protectors of others). In terms of mutual help and inheritance, there is no mutual inheritance between you and them. – (If you do not do what Allah has commanded you to do) i.e. protect the Muslims and suppress the disbelievers – (then there will be chaos on earth and great destruction) because disbelief will grow stronger and Islam will grow weaker.

74. (And those who believe in migrating and striving in the cause of Allah, and those who give shelter and aid to the Muhgjirin, these are the true believers. They will have forgiveness and a glorious provision of favors) in Paradise. .

75. (And those who believe afterward) after those who first believed and migrated – (then migrated and fought with you, then they are among you) the Muhajirs and the Ansar. – (Those who are related to them) i.e. those who are related to them by brotherhood

 (some of them are more entitled to each other) in the matter of inheritance than those who inherit because of the brotherhood of faith and migration mentioned in the previous verse – (in the Book of Allah) in the Tablet. – (Verily, Allah knows all things), among which is the wisdom contained in the matter of inheritance.

9. SURAH AT-TAUBAH (FORGIVENESS)

Madaniyyah, 129 verses Except for verses 128 – 129, Makkiyyah It comes after Surah Al-Maidah.

At the beginning of this Surah, the phrase Basmalah (Bismillahir Rahmanir Rahim) is not mentioned because the Messenger of Allah (SAW) did not order it, as has been understood from the hadith narrated by Imam Hakim. Imam Hakim has also presented a tradition with the same meaning through ‘Ali r.a. It is mentioned in his tradition that Basmalah is security, while Surah At-Taubah was revealed to remove security, namely the command to use the sword (to fight the polytheists). It has been mentioned from Huzayfah that you called it Surah At-Taubah, whereas it is Surah Al-‘Azab. Imam Bukhari has narrated a tradition through Al-Barra that Surah At-Taubah was the last Surah to be revealed.

1. This is the statement – (the severance of the relationship from Allah and His Messenger) – (to the polytheists with whom you have made a covenant) i.e. an absolute covenant, or a covenant that lasts less than four months, or more than four months, then the covenant is broken as will be mentioned in the next verse.

2. (So walk you) i.e. walk you in safety, O polytheists – (on the earth for four months) beginning with the month of Shawwal according to the instructions that will be mentioned later. There is no security for you after these four months – (and know that you will not be able to weaken Allah) meaning escape His punishment (and indeed Allah humiliates the disbelievers) It is He who humiliates them in this world through killing, and in the hereafter with the torment of hell.

3. (And this is an announcement – (from Allah and His Messenger to mankind on the day of the great Hajj) which is the Day of Sacrifice – (that) verily – (Allah disavows the polytheists) and their covenants – (and His Messenger) likewise. In connection with this verse Imam Bukhari has narrated a hadith that in the same year – that is, the ninth year of Hijri – the Prophet (peace be upon him) sent ‘Ali to proclaim these verses on the day of Sacrifice in Mina. (The contents of which are) that after this year it is no longer permissible for the polytheists to perform Hajj and circumambulate the House of Allah, nor to circumambulate the House of Allah naked. – (Then if you – the polytheists repent) from disbelief – (then repentance is better for you, and if you turn away) from faith (then know that indeed you cannot weaken Allah. And proclaim) inform – (to the disbelievers of a painful punishment) a painful punishment, by being killed and taken captive in this world and receiving the torment of hell in the hereafter.

4. (Except those polytheists with whom you have made a covenant and they have not broken any of the terms of that covenant (nor have they aided) conspired with (someone against you) from among the disbelievers – (then with them fulfill their covenant until) the end – (the time limit) that you have set in the covenant. – (Verily, Allah loves those who fear) those who fulfill their promises.

5. (When the months of the Haram have expired) this is the maximum period of suspension (then kill the polytheists wherever you find them) whether in the holy land or outside the holy land – (and arrest them) by detaining them. – (Surround them) in their fortresses and sanctuaries, so that they will be forced to fight with you or surrender to Islam – (and intercept them in their lookouts) i.e. the roads they used to travel. The lafaz tulla is attributed to them because the jar was removed. – (If they repent) from disbelief – (and establish prayer and pay alms, then give them liberty) do not hinder them and make it difficult for them. – (Indeed, Allah is Forgiving, Merciful) to those who repent.

6. (And if one of the polytheists) the word ahadun is suffixed by a fi’il (verb) which interprets its meaning – (seeks refuge with you) i.e. asks you not to be killed – (so protect him) give him security – (so that he may hear the word of Allah) i.e. the Qur’an – (then take him to a place of safety for him) i.e. the place where his people live if it turns out that he still does not want to believe, so that he may consider his attitude. (Such is the case) – (because they are a people ignorant of) the religion of Allah, so it is imperative that they hear the Qur’an first so that they may know and understand the religion of Allah.

7. (How) is it impossible – (that there can be a safe treaty from Allah and His Messenger with the polytheists) while they are still in disbelief against Allah and His Messenger and are treacherous – (except for those with whom you made a treaty near the Sacred Mosque) at the Battle of Hudaibiyah: they were the Quraysh who were exempted before – (then as long as they are upright towards you) while they keep their covenant and do not break it – (then you should be upright towards them) by fulfilling the covenant. The letter ma in famastaqamu is ma shartiyah. – (Verily, Allah loves the pious) The Prophet (peace be upon him) had kept his covenant with them and it was they who broke the covenant because they helped the Banu Bakr to fight the Banu Khuza’ah.

8. (How can there be a covenant for the polytheists (when if they gain victory over you) they gain victory over you – (they do not maintain) no longer heed – (kinship relations) family relations – (nor do they heed the covenant) in fact they will do their utmost to harm and harass you. The conditional quantity is a thing or adverb. (They please you with their mouths) i.e. through their sweet words – (while their hearts refuse) to fulfill the covenant. – (And most of them are ungodly people) always breaking the covenant.

9. (They exchange the verses of Allah) i.e. the Qur’ān (for a small price) in the form of worldly goods. Or in other words, they refused to follow the Qur’an in favor of their lusts and greed (and they prevented people from the way of Allah) from His religion. (Verily, very bad) very bad – (what they do) that, the worst of works is what they have done.

10. (They do not maintain kinship with the believers nor do they break covenants. And they are the ones who transgress the limits).

11. (If they repent, establish prayer, and pay the alms, then they are your brothers) brothers to you – (of the same religion. And We explain) We explain – (the verses for those who know) the thinking people.

12. (If they break) their pledge – (after their pledge and they revile your religion) i.e. revile it – (then fight the leaders of the disbelievers) their chiefs, in this verse the isim zahir replaces the isim damir, i.e. the phrase aimmatal kufri replaces the position of aimmatahum – (surely there is a pledge) i.e. a covenant – (from them) that can be kept. According to one qiraat, the word ayman is pronounced iman with the harakat kasrah at the beginning of the letter – (so that they will stop) from their disbelief.

13. (Why not) as a call – (you fight those who have broken) reneged on – (the promise) of their covenant – (when they were determined to expel the Messenger) from Mecca when they deliberated on this matter at Darun Nadwah – (and it was they who began) to fight you – (in the beginning) where they had fought the Banu Khuza’ah your pactmates to help the Banu Bakr, so what is it that prevents you from fighting them – (do you fear them) feel daunted by them – (whereas Allah is the One whom you have the right to fear) if you do not fight them – (if you are truly believers).

14. (Fight them, surely Allah will torment them) Allah will surely kill them – (by your hands and Allah will humiliate them) He will humiliate them through captivity and oppression – (and help you against them, and relieve the hearts of those who believe) through what the Banu Khuza’ah had done to those who broke the covenant.

15. (And removed the heat from the hearts of the believers) their anxiety. (And Allah accepts the repentance of whom He wills) by converting to Islam as Abu Sufyan did. (Allah is All-knowing, All-wise).

16. (Do you think that you will be left to your own devices and nothing) not (Allah knows) with clear knowledge (of those who strive among you) with sincere hearts (and do not take as loyal companions other than Allah, His Messenger, and those who have faith) meaning as peers and lovers. Those who are sincere in heart are not obvious; what is meant by them is people: people who have the qualities mentioned above, they are different from other people. – (And Allah knows best what you do).

17. (It is not proper for the polytheists to prosper the mosques of Allah) may be read in the singular and may be read in the plural, i.e. by entering them and sitting in them – (while they admit that they themselves are disbelievers. These are the ones whose deeds are in vain and they will remain in Hell.

18 (Only those who believe in Allah and the Last Day, and continue to pray, pay their alms, and fear no one – (but Allah, then they are the ones who will hopefully be among those who are guided).

19. (Do you make those who give drink to those who perform the pilgrimage and take care of the Sacred Mosque) those who are in charge of fulfilling things

 (equal to those who believe in Allah and the Last Day and strive in the cause of Allah? They are not equal in the sight of Allah) in terms of their virtue – (and Allah does not guide the wrongdoers) to those who disbelieve. This verse was revealed in connection with Allah’s refutation of the person who said this, whether he was Al-Abbas or someone else.

20. (Those who believe and emigrate and strive in the cause of Allah with their wealth and selves, are higher in rank) i.e. position – (in the sight of Allah) than those other than them (and those are the ones who attain victory) the ones who attain good.

21. (Their Lord gladdens them with mercy from Him, pleasure, and Paradise: they have therein everlasting pleasure).

22. (They will remain) as an adverb of an unspecified phrase – (therein for ever). Verily, with Allah is a great reward).

23. This verse was revealed with regard to those who did not participate in the migration due to family reasons and trading businesses that could not be abandoned. – (O you who believe, do not make your fathers and brothers your guardians – if they prefer – (disbelief over faith and whoever among you makes them guardians, then they are the wrongdoers).

24. (Say: “If your fathers, children, brothers, wives, and relatives) i.e., your relatives, according to one qiraat lafaz ‘ashiratukum is read ‘ashiratukum – (and the wealth that you work for) the wealth that you earn – (and the trade that you fear the loss of) fear that it will not sell (and – the houses in which you live that you love, You love them more than Allah and His Messenger and than jihad in His cause) so that they discourage you from hijrah and jihad in His cause – (then wait) wait – (until Allah brings His decision) this verse implies a threat to them. – (And Allah does not guide the wicked).

25. (Surely Allah has helped you in places of) war – (many) such as in the Battle of Badr, the battle against Banu Quraizah and the battle against Banu Nadir – (and) remember – (the battle of Hunain) Hunain is the name of a valley located between the cities of Mecca and Taif. That is, remember when you fought against the Hawazin, in the month of Shawwal in the eighth year of the Hijri – (when) the word iz became the pronoun for the word yaum – (you became arrogant because of your great numbers) and at that time you said that we could not be defeated by a small group. At that time the Muslim army numbered twelve thousand men, while the army of the disbelievers numbered only four thousand men – (then that great number did not benefit you in the least, and the vast earth has become narrow to you) the letter ma is masdariyah, meaning: Even though the earth was wide, but you could not find a safe place, as a result of the influence of fear that befell you at that time (then you ran backwards in a scattered manner) because of being beaten, but the Prophet (PBUH) remained in his position while riding his white bigal vehicle, and no one accompanied him except Al-Abbas as well as Abu Sufyan who held the reins of his vehicle.

26. (Then Allah sent down tranquility) a sense of security – (to His Messenger and to the believers) so that they rejoined the Prophet (PBUH) when Al-Abbas called them on instruction from the Prophet, then they continued the battle – (and Allah sent down armies which you did not see) i.e. angels – (and Allah inflicted calamity on the disbelievers) so that many of them were killed and taken captive – (and such was the retribution of the disbelievers).

27. (Then Allah accepts the repentance of those whom He wills) from among the disbelievers for conversion to Islam – (Allah is Forgiving, Merciful).

28. (O you who have believed, surely the polytheists are unclean) i.e. filthy, because their hearts are unclean – (so let them not approach the Sacred Mosque) i.e. they should not enter the holy land (after this year) i.e. the ninth year of the Hijrah. – (And if you fear becoming a burden) poor because the polytheists no longer want to trade with you – (then Allah will later give you wealth from His bounty, if He wills) and indeed Allah has made them rich after that, through the many futuh / victories and jizyah that they managed to obtain. – (Indeed, Allah is All-Knowing, All-Wise).

29. (Fight those who believe neither in Allah nor in the Last Day) Otherwise, they would have believed in the Prophet from the beginning. (and they do not forbid what Allah and His Messenger have forbidden) such as alcohol – (and do not follow the true religion) i.e. the religion ordained by Allah which supersedes other religions, (i.e. the people) lafaz al-lazina in this verse serves to explain lafaz al-latina at the beginning of the verse – (to whom the Book was given) the Jews and the Christians – (until they pay the jizya) the Kharraj that they are required to pay every year – (obediently) lafaz yadin serves as an adverb, meaning obediently and submissively, or they hand it over directly without using an intermediary or representative – (while they are in a state of submission) that is, obedient and obedient to the rules / laws of Islam.

30. (The Jews said: “Uzair is the son of Allah”, and the Christians say: The Jews say: “Uzair is the son of Allah”, and the Christians say: “The Messiah,” i.e. the Prophet Jesus, (is the son of Allah.) (This is what they say with their mouths) without any evidence to support their words, rather – (they imitate) what they say, imitating – (the words of the former disbelievers) from among their fathers, because they follow their traditions. – (May they be cursed) cursed – (by Allah, how) why – (did they turn away) i.e. how did they dare to turn away from the truth, when the evidence is clear and obvious.

31. (They make their scholars) referring to the Jewish scholars – (and their monks) the Christians – (as gods besides Allah) because the followers of Judaism and Christianity follow them in forbidding what Allah has forbidden and forbidding what He has forbidden – . (And they also deified the Messiah son of Maryam, but they were not commanded) by their Torahs and Gospels – (but only to worship) meaning that they were told to worship – (the One True God: there is no God but Him. Glory be to Allah) the phrase subhanahu means to purify Allah – (from what they associate with Him).

32. (They wish to extinguish the light of Allah’s religion) i.e. His laws and proofs – (with their mouths) through their words in this regard – (and Allah desires nothing but to perfect) winning (His light, though the disbelievers dislike) it.

33. (It is He who has sent His Messenger) i.e. the Prophet Muhammad. – (with guidance and the true religion to win) He is the One who exalts His religion – (over all religions) all religions that differ from His religion – (although the disbelievers dislike) that.

polytheists dislike) it.

34. (O you who have believed, surely most of the Jewish scholars and the Christian monks actually eat) i.e. take – (the property of others by false means) such as accepting bribes in deciding the law – (and they obstruct) people – (from the way of Allah) from His religion. – (And those) who store up gold and silver and do not spend it (in the way of Allah), meaning that they do not pay their zakat and do not spend it in a good way (then tell them) tell them (of a painful punishment), which is very painful.

35. (On the day when the gold and silver will be heated in the Fire of Jahannam and burned – (with their foreheads, stomachs, and backs) and the gold and silver will be burned all over their bodies – and it will be said to them: – “This is your wealth that you have kept for yourselves, so feel now the consequences of what you have kept” as a recompense.

36. (Verily the number of months) the number of months per year – (with Allah are twelve months in the Book of Allah), in the Lauh Mahfuz – (when He created the heavens and the earth, among them) the months – (the four sacred months) which are sanctified, the month of Dhul Qadah, the month of Dhul Hijjah, the month of Muharram, and the month of Rajab. – (That is) the sanctification of these four months – (the religion of the upright) means the religion of the mustagim – (so do not wrong in these months) in these four months – (yourselves) by committing sin. For indeed, the sin committed during these months is a greater sin. According to one interpretation, the damir fihinna returns to isna ‘ashara: meaning in the twelve months (and fight the polytheists all together) in the twelve months – (as they also fight you all together, and know that Allah is with the pious) His help and assistance is always with them.
37. (Indeed, postponing the haraam month) i.e. postponing the sanctity of the haraam month to another month, as was the custom in the Jahiliyyah. They used to postpone the sanctity of the month of Muharram when the time of Muharram came, while they were still at war, so they transferred the sanctity of Muharram to the month of Safar – (is adding to disbelief) because of their disbelief in the ruling that Allah has established in the month of Muharram – (misled) can be read yadallu and can also be read yadillu – (those who disbelieve by postponing it, (they make it lawful) the act of postponing it – (in one year and they make it unlawful in another year, so that they can adjust) so that the permissibility and unlawfulness of their months and their alternation match – (with the number) of the count – (which Allah has forbidden) that is, the months forbidden by Allah. In this they neither added to the four forbidden months nor subtracted from them, but they did not pay any attention to the timings that Allah had established – (so they made lawful what Allah had forbidden). The devil made them see good in their evil deeds) so that they thought them to be good – (And Allah does not show favor to those who disbelieve).

38. This verse was revealed when the Prophet (SAW) called the Muslims to go to the Battle of Tabuk, while at that time it was very hot and the weather was difficult, so it made it difficult for them to do so – (O you who believe, what is the reason when it is said to you: (O you who believe, why is it that when it is said to you, “Depart to fight in the cause of Allah,” you find it hard to do so?) The original meaning of the word is-saqaltum is tasagaltum, then the letter ta is replaced by the letter sa, then the letter sa is combined with the original letter sa, after which the wasal hamzah is withdrawn, so it becomes is-sagaltum, meaning “you are lazy and reluctant to do jihad” – AN (and want to stay where you are?) means wanting to stay where you are. The question word at the beginning of the verse means taubikhvcelaan. (Are you satisfied with the life of the world) with its pleasures – (instead of the life of the Hereafter?) instead of the pleasures of the Hereafter – (whereas the pleasures of the life of this world in) compared to the pleasures – (of the Hereafter are but few) very small and meaningless.

39. (If) the word illa here is originally a combination of in syartiyah and Ia nafi – (you did not go) out with the Prophet (SAW) to perform jihad – (surely Allah would have tormented you with a painful torment) painful – (and He would replace you with another people) meaning that Allah would bring another people in your place – (and you would not be able to cause Him any harm) i.e. to Allah or to the Prophet (SAW). – (even a little) because you do not want to help him, then it is Allah who will help His religion – (And Allah is All-Powerful over all things) which includes helping His religion and His Prophet.

40. (If you had not helped him) i.e. the Prophet Muhammad. – (If you had not helped him), that is, when – (the disbelievers expelled him) from Mecca, meaning that they forced him to leave Mecca, as a follow-up to the plan they had deliberated at Darun Nadwah, which was to kill, detain, or expel him – (while he was one of two men) this verse becomes a circumstance, meaning, while he was one of two men, while the other was Abu Bakr. The implied meaning of this verse is that may Allah help him in that situation, so may He not leave him in the other situation. – (When) being a substitute for the previous lafaz iz – (they were in the cave) on the Hill of Sur – (when) being a substitute for the second – (he said to his friend:) to Abu Bakr who when he saw the feet of the polytheists he said to the Prophet (SAW): “Had one of them looked under the soles of his feet, he would have seen both of us”. – (“Do not grieve, Allah is with us”) through His help – (So Allah sends down His tranquility) a sense of security – (to him) according to one opinion, the damir here refers back to the Prophet Muhammad. While according to another opinion, it refers to Abu Bakr – (and helped him) i.e. the Prophet Muhammad SAW. – (with soldiers whom you did not see) i.e. the angels, in the cave and in the battlefields he experienced – (and Allah made the cry of the disbelievers) i.e. the cry of polytheism – (that is low) i.e. defeated. – (And the sentence of Allah) the sentence of the Shahada – (that is high) visible and victorious. – (Allah is Mighty) in His kingdom – (again Wise) in His creation.

41. (Set out, whether you feel light or heavy) in a state of vigor or in a state of lack of vigor. According to another interpretation, the meaning of this verse is both in a state of strength and in a state of weakness: or both in a state of plenty and in a state of want. But this verse is superseded by another word of Allah, namely: “There is no sin on those who are weak …” (Q.S. 9 At-Taubah, 91). (And strive with your wealth and yourselves in the cause of Allah. That is better for you if you know) that this is better for you. Hence, you should not find it hard. This verse was revealed with regard to the attitude of the hypocrites, those who are reluctant to go to war.

42. (If) what you call them to – (in the form of gain) i.e. worldly possessions – (which are easy to obtain) easy to attain – (and a journey that is not very far) meaning midway – (they would have followed you) with the intention of ganimah – (but the destination was very far for them) therefore they did not want to go. (They will swear by Allah) when you return to them – (“If we had been able) to go (we would have gone with you”. They destroy themselves) with false oaths – (and Allah knows that they are indeed false) in what they say.

43. The Prophet gave permission to a group of people not to participate in Jihad, which decision was based on his own ijtihad. (May Allah forgive you. Why did you give them permission) not to participate in Jihad, and why did you not arrest them – (before it was clear to you those who were righteous) in their righteousness – (and before you knew those who were lying?) in this matter.

44. (Those who believe in Allah and the Last Day, will not ask your permission) not to participate – (in Jihad with their wealth and themselves. And Allah knows those who fear).

45. (Those who believe in Allah and the Last Day will not ask your permission) not to participate in Jihad – (only those who do not believe in Allah and the Last Day, and are doubtful) i.e. have doubts – (in their hearts) about the truth of Islam (therefore they are always wavering in their doubts), meaning that they are always confused in their attitude.

46. (And if they would have set out) with you (they would have made preparations for the departure) they would have prepared the implements of war and provisions (but Allah disliked their departure) meaning He did not want them to set out – (so Allah weakened their will) Allah made them lazy – (and it was said) to them: – (“Stay with those who remain”) namely the sick, the women, and the small children. That is, Allah SWT. has predestined this.

47. (If they had set out with you, they would have added nothing to you except confusion) i.e. destruction, (And they would have rushed forward in the gaps in your ranks) meaning that they would have rushed forward in the gaps in your ranks to wage warfare – (they would have wanted you) i.e., they would have intended you (to become chaotic) through their warfare tactics – (while among you are those who listen to what they say) meaning that they accept what they say. – (And Allah knows the wrongdoers).

48. (Indeed, they have always wanted to plunge) you (into confusion) from the time you came to Madinah – (and they arranged all kinds of tricks to corrupt you) they always tried to deceive you and nullify your religion – (until the truth came) i.e. the help of Allah – (and prevailed) victoriously – (the cause of . Allah) i.e. His religion – (even though they disliked) it. Eventually they were forced to convert to Islam, but only outwardly.

49. (Among them was one who said: “Give me permission) not to fight – (and do not make me fall into fitnah”) the one who said so was Al-Jaddu ibn Qais. The Prophet had said to him: “Are you able to be patient in fighting the yellow (white, pent.) people?” Al-Jaddu replied: “Verily, I cannot bear women, and I am afraid that when I see a yellow woman, I will not be able to restrain myself so that I will fall into fitnah”. So Allah said: – (Know that they have fallen into temptation) because they did not go. According to one qiraat, lafaz sagatu is read sagata. – (And surely Jahannam will completely cover the disbelievers) There is nothing that can save them from the Hell of Jahannam.

50. (If you receive any good) such as victory and spoils – (they are displeased with it, and if you are afflicted with a calamity) i.e. a critical situation – (they say: “Surely we had thought about our affairs) thoroughly when we did not set out – (before”) before this calamity – (then they turn away with joy) at the calamity that has befallen you.

51. (Say) to them – (“Never will anything happen to us but what Allah has decreed for us) of calamity. – (He is our Protector) who helps us and manages our affairs – (and it is to Allah alone that the believers should put their trust).

52. (The origin of the word tarabbasuna is tatarabbasuna, then one of the interrogative letters was dropped to become tarabbasuna, meaning: There is nothing that you are waiting for that will happen – (for us except for one of) the consequences – (of two good things) The word husnayayni is a tasniyah form of the word husna, and at the same time it is a mu’annas form of the word ahsan, which means getting victory or martyrdom. – (And we are waiting) waiting (for you that Allah will inflict upon you a punishment from His side) through a punishment that comes down from the sky (or a punishment by our hand) through His command that authorizes us to fight you. – pe (Therefore wait) for it from us – (indeed we are waiting with you”) the consequences that you will receive.

53. (Say: “Spend your wealth) in obedience to Allah – (whether voluntarily or involuntarily, but it will never be accepted from you) the wealth you have spent. – (Verily, you are the ungodly”) the command sentence here implies a news sentence.

54. (And there is nothing that prevents them from being accepted) can be read yugbala and can also be read tugbala – (from them is the alms, but because of them) lataz annahum becomes the fa’il/subject, while lafaz an tugbala the object/maf’ul (disbelieving in Allah and His Messenger and they do not pray, but lazily) with difficulty – (nor do they spend their wealth, but with reluctance) to spend, because they consider it a loss.

55. (So do not let their wealth and their children attract you) meaning do not take Our favors that We have bestowed upon them for granted, for indeed it is istidraj. (Verily, Allah intends to afflict them) i.e. intends to afflict them – (by giving them wealth and children in this world) through the toil they go through in accumulating it, as well as the calamities and calamities it contains – (and it will come to pass) i.e. be taken away – (their lives, while they are disbelievers) then Allah will afflict them in the Hereafter with a very severe torment.

56. (And they / the hypocrites swear by the name of Allah, that indeed they are among you) i.e. claim to be believers – (whereas they are not from among you, but they are people who fear you greatly) meaning that they fear that you will treat themselves like what you did to the polytheists. Hence they swear to protect themselves/taqiyyah.

57. (If they had found a place of refuge) a place that could protect them – (or caves) a place of refuge – (or holes) in the ground that could be used as a refuge – (surely they would have gone to it with haste) hastened in entering it: hastened they fled from you like a dying horse that cannot be expected to return.

58. (And among them are those who revile you) revile you – (about) the distribution – (of alms: if they are given a portion of it, they are pleased: and if they are not given a portion of it, they immediately become angry).

59. (If they had been content with what Allah and His Messenger had given them) in the form of ganimah and things like it – (then they would have said: “Enough for us) i.e. it has sufficed us – (Allah, He will give us some of His bounty and so will His Messenger) another ganimah, which can suffice us – (verily we are those who hope in Allah”) may He suffice us. The answer to lafaz lau is lakana khairan lahum (surely that is better for them).

60. (The zakaahs) are given (only) to the poor, those who cannot find any economic means to support them; (the poor, those who cannot find any means to support them; (the administrators of the zakaahs, those who collect them, distribute them, scribe them, and collect them; (the converts, those who are persuaded) to convert to Islam, or to strengthen their Islam, or to convert those who are like them, or to protect the Muslims. There are various types of muallaf, according to Imam al-Shaafa’i, but the first and last types of muallaf at the present time (Imam al-Shaafa’i’s time, ed.) are no longer entitled to their share, because Islam has become strong. Unlike the other two types of muallaf, they are still entitled to a share. This is according to the correct opinion – (and for) freeing – (slaves) i.e. slaves who are mukatab – (debtors) those who have debts, provided that if it turns out that their debts are not for sinful purposes, or they have repented of sin, only they do not have the ability to repay their debts, or given to people who are in dispute in order to reconcile them, (for the cause of Allah) i.e. those who are striving in the cause of Allah, but with no one to pay them, even if they are “well-off” – (and those who are on a journey) i.e. those who have run out of provisions – (as an obligatory decree) lafaz faridatan is attributed to the fi’il whose existence is presumed – (Allah: And Allah is All-Knowing of His creatures – (and All-Wise) in His creation.

This verse states that zakaah should not be given to people other than them, nor should it prevent zakaah from some groups among them if such groups exist. Furthermore, it is the Imam who distributes it to these groups equally, but the Imam has the right to favor certain individuals from one group over others. The lam letter in lafaz lilfugara means that it is obligatory to distribute zakaah evenly to all eligible individuals. However, it is not obligatory for the owner of the zakaah, if he divides it himself, to distribute it evenly among all categories, because this is very difficult to do. Rather it is sufficient for him to give it to three people from each category. It is not sufficient for him to give it to less than three people: this is the meaning of the plural expression in this verse. The Sunnah has made it clear that the conditions for the recipient of zakaah are that he should be a Muslim, that he should not be a descendant of Banu Hashim, and that he should not be a descendant of Banu Mutalib.

61. (Among them) the hypocrites – (there were those who hurt the Prophet) by reproaching him and relaying his words to the hypocrites – (and they said) when they were prevented from doing so, so as not to hurt the prophet (“The Prophet believed everything he heard”) i.e. the Prophet always heard what was said to him and always accepted it. When we swear to him that we do not declare it, then he , believes us (Say) he – (believes) listens (to all that is good for you) instead of listening to bad things – (he believes in Allah, believes) means that he always believes – (the believers) in all the news that they have conveyed, but he does not believe in those other than them. The lam here is lam zaidah: it is meant to distinguish between conscious faith and faith due to other factors – (and be a mercy) when it is pronounced rafa’ it is attributed to the phrase uzunun, and when it is pronounced jar, it is attributed to the phrase khairin – (for those who believe among you”. And those who harm the Messenger of Allah, for them is a painful punishment).

62. (They swear by the name of Allah against you) O believers, for what you have heard from them, which is the act of harming the Messenger of Allah. They swear that they did not do it – (to seek your pleasure, whereas Allah and His Messenger are more worthy of their pleasure) through obedience – (if they were true believers). The damir is put together because of the connection between the two desires. The khabar of the phrase Allah or the phrase Rasuluhu is omitted or not mentioned.

63. (Do they not know that) the damir here is the damir sha-n – (whoever opposes) against (Allah and His Messenger, then surely Hellfire is for him) as a retribution – (he will remain therein. It is a great humiliation).

64. (Fear) fear – (the hypocrites will have revealed against them) i.e. the believers – (a letter explaining what is hidden in their hearts) i.e. about their hypocrisy, but even then they still make fun of it. (Say: “Continue your mockery”) a command that implies a threat. – (Allah will reveal) will reveal – (what you fear) i.e. your hypocrisy will be revealed.

65. (And if) lam means gasam/oath – (You ask them) about their mockery of you and of the Qur’an, when they went with you to Tabuk (surely they will answer) stating the reasons – (“Verily we were only joking and playing around) in our speech to relieve the boredom of this long journey, and we did not mean anything other than that. – (Say:) to them – (“Is it with Allah, His verses, and His Messenger that you make fun?”).

66. (You need not apologize) for that – (for you disbelieved after believing) meaning that this disbelief of yours appeared after you had shown faith. – (If We forgive) if it is pronounced with a ya, it becomes mabni maful, so it reads ya’fa. If it is pronounced with a nun, it is mabni fa’il, and the reading is as stated in the verse –

 (some of you) because of their sincerity and repentance, such as what Jahsh ibn Humair did – (surely We will “punish”) can be read tu’azzib, can also be read nu’azzib – (the other group because they are people: people who always sin), namely because they always maintain their hypocrisy and always launch taunts.

67. (The male hypocrites and the female hypocrites, some of them and some of them are the same) i.e. they have the same attitudes and actions, the perihals are the same as three coins – (they enjoin the wrong) in the form of disbelief and immorality. (and forbid to do what is right) in the form of faith and obedience – (and they clasp their hands) from spending in the way of obedience – (they have forgotten Allah) meaning that they do not want to obey Him – (so Allah forgot about them) allowed them to forget the sign of Allah’s Generous nature. – (Verily, the hypocrites are the wrongdoers).

68. (Allah threatens the male and female hypocrites and the disbelievers with Hellfire; they will abide therein. Sufficient is that hell for them) as retribution and punishment – (and Allah curses them) He deprives them of His mercy – (and for them an everlasting torment) everlasting.

69. Your state, O hypocrites – (is like the state of those who are like you, they are stronger than you and have more wealth and children than you. So they have enjoyed) they have rejoiced – (with their share) meaning their worldly share – (and you have enjoyed) O hypocrites – (your share as those before you enjoyed theirs, and you have discussed) false things and denounced the Prophet (SAW). (as they used to talk about) what they used to talk about. – (Their deeds will be in vain in this world and in the Hereafter, and they are the losers).

70. (Have not come to them important news) important news – (of those who were before them, the people of Noah, ‘Ad) the people of Hud – (Samud) the people of Saleh – (the people of Abraham and the people of Madyan) the people of Shw’aib – (and the people of the countries that have perished) the countries where the people of Lut lived, meaning the inhabitants. – (There came to them messengers with clear proofs) with miracles, but they continued to deny them, so they were destroyed – (so Allah did not wrong them) if He had punished them without sin – (but they wronged themselves) as a result of the sins they committed.

71. (And those who believe, men and women, some of them are helpers for others. They enjoin what is right, and forbid what is evil, and establish prayer, and give alms, and they obey Allah and His Messenger. They will be granted mercy by Allah; indeed, Allah is Mighty) nothing can hinder what His promises and threats will accomplish – (again Wise) He never puts anything but exactly in its proper place.

72. (Allah promises to the believers, male and female, a Paradise in which rivers flow, and they will remain therein, and they will have good places in Paradise ‘Adn), which is a dwelling place. – (And the pleasure of Allah is greater) greater than all of them – (it is a great good fortune).

73. (O Prophet, strive against the disbelievers) with arms – (and the hypocrites) by means of argument and speech – (and be hard on them) with severity and hatred (Their place is the hell of Jahannam. And that is the worst return) i.e. the worst place is Hellfire.

74. (They swear) that is, the hypocrites – (in the name of Allah, that they do not say) anything that offends you – (Indeed they have uttered words of disbelief, and have become disbelievers after Islam) i.e. they have manifested their disbelief after they had first manifested their Islam – (and coveted what they could not attain) their desire to kill the Prophet (SAW) on the night of Agabah when he returned from Tabuk. The number of those who plotted was a dozen men: but Ammar ibnu Yasir r.a. immediately acted to beat the faces of their vehicles when they began to surround the prophet, so that they dispersed – (and they did not reproach) denying Allah and His Messenger – (except because Allah and His Messenger had bestowed sufficiency on them as His bounty) in the form of ganimah after they had desired it so much. In other words, they have never received it from him except this time, and this is not something to be denied. (So if they repent) of their hypocrisy and truly believe in you – (that is better for them, and if they turn away) from faith – (surely Allah will punish them with a painful torment in this world) by killing them – , (and in the Hereafter) by Hell – (and they will have no protector on earth) who can protect them from Allah’s punishment, (nor helper) who can defend themselves.

75. (And among them are those who have pledged themselves to Allah: “If Allah bestows some of His bounty upon us, we shall surely give in charity.” The phrase lanassoddaganna was originally tanatasaddaganna, then the letter ta was inserted into the letter sad which is the original of the sentence, so it became lanassaddaqanna – (and we shall surely be among the righteous) The person in question is Sa’labah ibn Hatib: one day he asked the Prophet (PBUH) to pray for him that Allah would grant him wealth and that he would fulfill his rights to everyone who is entitled to them. Then the Prophet SAW. prayed for him according to his request: finally Allah gave him a lot of wealth, so he forgot about Friday prayers and congregational prayers that he used to do because he was busy with his wealth, and even worse he did not pay his zakat as explained by Allah SWT. in the next verse, namely:

76. (So after Allah gave them some of His bounty, they were miserly with it, and turned away) from obeying Allah – (and they are indeed those who always turn away from the truth).

77. (So Allah inflicted upon them) i.e. made the result for them – (hypocrisy) permanent – (in their hearts until the time when they meet Him) meet Allah, that is, on the Day of Resurrection – (because they had denied to Allah what they had vowed to Him and also because they had always lied) with their promises. After that Sa’labah ibn Hatib came to the Prophet with his zakat, but the Prophet said to him: “Allah has forbidden me to accept your zakat”. After that the Prophet SAW.

sprinkled earth over his head. During the reign of Caliph Abu Bakr r.a., he came with his zakat to Caliph Abu Bakr, but Caliph Abu Bakr did not accept it. During the reign of Caliph Umar r.a. he also came with his zakat, but Caliph Umar did not accept it. During the reign of Caliph Uthman he came again with his zakat, but Caliph Uthman did not accept it. He died during the reign of Caliph Uthman r.a.

78. (Do they not know) the hypocrites – (that Allah knows their secrets) what they keep within themselves – (and their whispers) i.e. what they whisper among themselves – (and that Allah is well aware of the unseen) what is meant by unseen is everything that is not visible to the eye.

When this verse about charity was revealed, a man came with a lot of charity, and the hypocrites said: “He is just showing off”. Another man came with a sa’ of charity, and the hypocrites said: “Surely Allah is richer than this man’s charity”. So at that very moment the following words were revealed, viz:

79. (People) being the mubtada – (who reproach) disgrace – (those who willingly) gladly – (give alms from among the believers, and reproach those who do not earn what they can) ability, then they give it in charity – (so the hypocrites insulted them), while the khabar of the mubtada is – (Allah will repay their insult) means that Allah repays their insult – (and for them a painful punishment).

80. (You ask for forgiveness) O Muhammad – (for them or not you ask for forgiveness for them is the same) this verse contains the meaning of takhyir, that is, you can choose to ask for forgiveness or not. In this regard the Messenger of Allah SAM. has said: Verily, I was told to choose, so I chose to ask for forgiveness. (Hadith narrated by Bukhari) (Even if you ask forgiveness for them seventy times, Allah will never forgive them). According to one opinion, the meaning of seventy times is a mubalagah expression that indicates the number of istigfar (asking for forgiveness). In Sahih Bukhari, a hadith has been mentioned in this regard, namely: – “If I had known that my supplication for forgiveness would be accepted if it was recited more than seventy times, I would have added to it”. (Hadith narrated by Imam Bukhari) In another opinion, it is said that the intended meaning is a specific number, namely seventy itself. This is also based on the Prophet’s hadith, namely: “I will recite it more than seventy times”. Then Allah SWT. explained to His Prophet about the termination of forgiveness, namely through His words: “It is the same for them, whether you ask for forgiveness or you do not ask for forgiveness. Undoubtedly Allah will not forgive them. Verily, Allah does not guide the wrongdoers.” (Q.S. 63 Al-Munafigun, 6). – (That is because they disbelieved in Allah and His Messenger. And Allah guides not the ungodly).

81. (Those who were left behind were glad) i.e. those who did not go to Tabuk – (with their stay) with their non-participation – (after) the departure (of the Messenger of Allah, and they did not like to strive with their wealth and souls in the cause of Allah and they said:) meaning that some of them said to others – (“Do not go”) meaning do not go for Jihad – (in this heat). Say: “The fire of Jahannam is hotter than the heat of Tabuk”. What is better is that they should avoid the heat of Jahannam by joining the battle and not staying behind – (if they had known) meaning that if they had known this, they would not have stayed behind and would have joined the battle.

82. (So let them laugh a little) in this world (and let them weep) in the Hereafter (a lot, as a recompense for what they have always done) this verse is news of their situation, expressed in the form of an expression amar / command.

83. (So when you are returned) when you have been brought back safely – (by Allah) from Tabuk – (then you return to a group of them) that is, from among the hypocrites who stayed in Medina and did not go out for Jihad (then they ask your permission to go out) with you in another war – (then say:) to them – (You shall not go out with me forever and shall not fight the enemy with me. Indeed, you were willing not to go to war the first time. Therefore, sit with those who did not fight”) means with those who did not fight, i.e. with women, children, and others.

84. When the Prophet performed the funeral prayer for the death of Ibn Ubay (the leader of the hypocrites), His words were revealed: – (And you shall not offer the funeral prayer for any who die among them, nor shall you stand in the cemetery for the purpose of burying him or visiting him). – (Indeed, they disbelieved in Allah and His Messenger, and they died in a state of disbelief).

85. (And let not their wealth and their children attract you. Surely Allah intends to punish them in the worldly life with their wealth and children and to cause them to die) – (their lives, in a state of disbelief).

86. (And when a Surah is sent down) i.e. some of the Surahs of the Qur’an – (that) commands them (to believe in Allah and to strive with His Apostle, and they will ask permission of those who are able) i.e. those who have the ability) (among them not to strive and they say: “Let us be with those who sit”). ,

87. (The word khawalif is the plural of khalifah, meaning women who stay in their homes – (and their hearts are sealed, so they know no good).

88. (But the Apostle and those who believed with him, they fought with their wealth and themselves. And they are the ones who attain good) in this world and in the Hereafter (and they are the Fortunate ones) the ones who attain Fortune.

89. (Allah has prepared for them Paradise, in which rivers flow, and they will remain therein forever. That is a great victory).

90. (Then came those who made an excuse) originally the phrase al-mu’azziruna is al-mu’tazsiruna, then the letter ta was added to the letter zal, so it became al-mu’azziruna, both have the same meaning, then read al-mu’azziruna – , (namely the Arabs of the desert) to the Prophet SAW. – (to be given permission for them) to remain in their villages, not to go to jihad because they were unable, finally the Prophet SAW. gave them permission – (while those who denied Allah and His Messenger, sat silent) those who were silent were those who pretended to believe, from among the hypocrites in the desert, they were silent, did not come to the Prophet SAW. to explain the reasons for not participating. (Later those who disbelieved among them will be afflicted with a painful punishment).

91. (There is no sin on the weak) i.e. the aged – (on the sick) such as the blind and the incurably sick – (and on those who cannot find what they would spend) for Jihad – (any sin) i.e. the sin of not going for Jihad – (if they are sincere to Allah and His Messenger) while not going for Jihad, i.e. do not cause disorder and fear to others, and keep to the rules. (It is not upon those who do good) i.e. those who carry out such things – a reason to blame them. – (And Allah is Forgiving) to them – (again Merciful) to them in granting leniency regarding this matter of not going for Jihad.

92. (And there is no sin on those who, when they come to you, ask you to give them a vehicle) to go to war with you, there were seven of them, all from among the Ansar. But according to another opinion, they were all from Banu Muqarrin – (then you said: “I did not get a vehicle to take you”) the number of this verse becomes an adverb – (then they returned) the lafaz of this verse is the answer to the word iza, meaning they dispersed back to their respective homes – (while their eyes were shedding) i.e. flowing – (in the form of) lafaz min here has the meaning of bayan / explanatory word / interpreter word – (tears of sadness) because they – (did not get what they would spend) for jihad.

93. (Verily, the way to blame is only for those who ask your permission) not to go for Jihad – (even though they are rich people. They were willing to be with those who did not fight, and Allah has sealed their hearts, so they do not know) the consequences of their actions.

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94. (They make their excuses to you) not to go to war – (when you have returned to them) from the battlefield. – (When you have returned to them) from the battlefield, say to them: (Do not make excuses, we no longer trust you) we no longer trust you (for Allah has made known to us among your secret news) Allah has made known to us your affairs. – (And Allah and His Messenger will see your work, then you will be returned) through being raised from the grave – (to the Knower of the unseen and the manifest) i.e. Allah – (then He will tell you what you have done”) then He will reward you.

95. (Later they will swear to you by the name of Allah, when you return) i.e. return – (to them) from the battlefield of Tabuk, to show that they really had a good reason for not going – (so that you turn away from them) meaning that you do not reproach them for what they did. – (So turn away from them, for indeed they are unclean) unclean because their hearts are filthy – (and their place is Jahannam as a recompense for what they have done).

96. (They will swear to you that you may be pleased with them. But if you were to be pleased with them, then surely Allah is not pleased with those who are wicked) means that Allah is not pleased with them, and your being pleased with them will not benefit them in the least because Allah is angry with them.

97. (The Arabs) i.e. the Bedouins – (are more disbelieving and hypocritical) than the urban dwellers: because the Bedouins are hard-hearted and rude 3 and they are far from listening to the Qur’an – (and more naturally) more appropriate – (not knowing the laws that Allah sent down to His Messenger) in the form of laws and Shari’ahs. The letter alla originally consists of an and la, then the two . – They were combined to become alla. – (And Allah is All-Knowing) of His creatures – (again Wise) in managing their creation.

98. (Among the Bedouins there are those who regard what they spend) in the cause of Allah (as a loss) as stinginess and loss, for they do not expect the reward, but spend out of fear, they are Banu Asad and Banu Gatafan – (and wait) waiting – (distress befalls you) calamity befalls you so that it is free from you – (it is they who will be afflicted with distress) can be read as-su’, can also be read aS-sau’, meaning that the punishment and destruction will be upon them instead of you. – (And Allah is All-Hearing) of the words of His slaves – (and All-Knowing) of their deeds.

99. (And among the Bedouins are those who believe in Allah and the Last Day) such as the tribe of Juhainah and the tribe of Muzayyanah – (and men, Make what he spends) in the way of Allah – (as an act of tagarrub) i.e. drawing near to Him – (in the sight of Allah and) as a way to – (obtain the salawat) i.e. the prayers – (of the Messenger) upon him. – (Be aware that their livelihood) means that their livelihood – (is an act of taqarrub) can be read quruba-tun, can also be read qurbatun – (for them) in His sight. (Allah will admit them into His ramat, i.e., His paradise.) – (Verily, Allah is Forgiving) to those who obey Him – Lan (again Merciful) to those who obey.

100. (Those who were the first to embrace Islam among the Muhajireen and Ansar) they are the Companions who participated in the Battle of Badr, or what is meant is all the Companions – (and those who follow them) until the Day of Judgment – (well) in terms of their deeds. – (Allah is pleased with them) through their obedience to Him – (and they are pleased with Allah) pleased with His reward – (and Allah has prepared for them paradise with rivers flowing underneath) according to one qiraat, Jlafaz tahtaha is read by using the letter min before it, so it reads min tahtiha – (they will remain in it forever. That is a great victory).

101. (Among those who surround you) O people of Madinah – (among the Bedouin Arabs there are hypocrites) such as the people of the tribe of Aslam, the tribe of, Ashja’, and the tribe of Giffar – (and also among the people of Madinah) there are hypocrites. (They go too far in their hypocrisy) means that their hypocrisy is deep and entrenched in their hearts. – (You do not know them) O Muhammad – (but We know them). We will punish them twice by exposing their hypocrisy, or by killing them in this world and torturing them in the grave – (then they will be returned) in the Hereafter (to a great punishment), namely the punishment of Hell.

102, (And) there is also a people – (others) the verse becomes mubtada – (they confess their sins) for not going to the battlefield. The lafaz of this verse becomes khabainya – (they mixed up the good work) i.e. the jihad they had done before this event, or their confession of the sins they had committed, or other sins – (with another bad work) i.e. their non-participation in the jihad this time. – (May Allah accept their repentance. Indeed, Allah is forgiving and merciful).

This verse was revealed with regard to what Abu Lubabah and a group of other people did. They tied themselves to the pillars of the mosque, which they did when they heard the words of Allah which were revealed regarding those who did not go to Jihad, but they did not go. Then they swore that their bonds would not be opened except by the Prophet himself. Then after this verse was revealed, the Prophet released their bonds.

103. (Take alms from some of their wealth, with which you cleanse and purify them) from their sins, so the Prophet took one-third of their wealth, then gave it in alms – (and pray for them). – (Indeed, your supplication is a peace of mind) mercy – (for them) according to one opinion, what is meant by sakanun is inner peace because their repentance is accepted. (And Allah is All-Hearing, All-Knowing).

104. (Do they not know that Allah accepts the repentance of His slaves and takes) means accepting – (alms and that Allah is the Most Receptive to repentance) His slaves, namely by accepting their repentance – 2 (again Most Merciful) to them. The interrogative word at the beginning of this verse means tagrir, the intended meaning is to arouse them to repent and give zakat or charity.

105. (And say) to them or to the people in general – (“Work as you please”) – (then Allah and His Messenger and the believers will see your work, and you will be returned) by being raised from the grave – (to the Knower of the Unseen and the Real) i.e. Allah – (then He will tell you what you have done”) then He will reward you.

106. (And there were others) among those who did not go to the battlefield – (deferred) can be read murjauna, can also be read murja-una, meaning that their repentance is deferred – (until Allah decides) about them according to His will – (sometimes Allah will punish them) such that they are killed by Him without having time to repent (and sometimes Allah will accept their repentance.

And Allah is All-Knowing) about His creatures – (again All-Wise) in doing what He should do with them. What is meant by them are the three men whose coming to the Prophet (SAW) has been mentioned earlier, they are Murarah ibnur Rabi’, Ka’ab ibn Malik, and Hilal ibn Umayyah. They did not go to the battlefield just because they were lazy and inclined to a life of leisure and comfort, not because they were hypocrites. And they did not present their excuses to the Prophet (peace be upon him) as others did. Finally their matter was deferred for fifty days, during which time they lived in exile by all, until the verse was revealed explaining the acceptance of their repentance.

107. (And) among those hypocrites – (there were those who built the mosque) there were twelve of them, all hypocrites – (to cause harm) to the believers in the Quba Mosque – (and out of disbelief) because they built the mosque on the orders of Abu Amir the monk, intending it to be a base for him and those who sided with him. While he (Amir) went to bring the army of the Roman Emperor to fight the Prophet (peace be upon him) (and to divide the believers) who used to pray at the Quba Mosque, it was hoped that some of the believers would pray in their mosque – (and to be a monitoring place) i.e. a place to monitor – (for those who fought Allah and His Messenger long ago) before this Dirar mosque was built, meaning the aforementioned Abu Amir and his assistants. – (They were indeed Obedient, swearing: “There is nothing else) – (we want) from the construction of this mosque – (but) for work – (good only”) i.e. to be merciful to the poor in the rainy season and summer, and to provide a haven for Muslims. – (And Allah is witness that they were liars) in their oath. They had asked the Prophet (SAW) to pray in his mosque, but then the following words of Allah were revealed, namely:

108. (You shall not stand) pray – (in that mosque forever) then the Prophet sent a group of his companions to tear it down and burn it. Then they made the former mosque a dumping ground for carrion. – (Indeed, the mosque that was built) was built on the foundation of – (piety, from the first day) which is the mosque that the Prophet (PBUH) built when he first set foot in the place of his migration, which means the Quba Mosque. This is according to the explanation given by Imam Bukhari – (is more entitled) than the Dirar Mosque – . (You pray) to pray – (in it. There are people) the Ansar – (who want to purify themselves. And Allah loves those who do righteousness) means that Allah will reward them. The original meaning of al-muttahhirina is al-mutatahhirina, then the letter ta was added to the original letter ta, so it became al-muttahhirina. Ibn Khuzaimah in his Sahih has narrated a hadith through Uwaimir ibn Sa’idah, that one day the Prophet SAW. came to them (the Companions) at the Quba Mosque. Then he said: “Verily Allah SWT. has praised you well for your self-cleansing in connection with the story of this mosque of yours (Quba). So what kind of cleansing are you doing now?” They replied: “By Allah, O Messenger of Allah, we do not know anything but we have Jewish neighbors: they wash their rectums after defecating, so we wash as they do” According to another tradition, which has been narrated by Imam Bazzar, the Companions said: “However, we use stones first, then we use water”. The Prophet replied: “That is the correct way, so stick to it.”

109. (So are those who build their mosques on the basis of piety) out of fear – , (of Allah and) always expecting – (His) pleasure – (better, or those who build their buildings on the edge) can be read jurufin, can also be read jurfin, meaning on the edge – (of the abyss) i.e. almost collapsed – (then his building fell with him) meaning his building collapsed along with those who built it – (into the hell of Jahar nam ? The expression of this verse is the best tamSil / parable, which describes the construction of a mosque that is not based on piety, then the consequences that will be experienced. The question word at the beginning of this verse means tagrir, meaning that the first mosque is good like the Quba Mosque. While the second picture is the parable of the Dirar Mosque. – (And Allah does not guide the wrongdoers).

110. (The buildings they have erected will always be a source of doubt) i.e. doubt – (in their hearts, except when they are destroyed) torn to shreds (their hearts) because they die. – (And Allah is All-Knowing) of His creatures – (again All-Wise) in His treatment of His creatures.

111. (Verily, Allah has purchased from the believers their selves and their wealth) because they spend it in the way of obedience to Him, such as to fight in His cause – (by giving them Paradise. They fought in the cause of Allah and killed or were killed) This verse is a new sentence, which interprets the meaning contained in the phrase ash-shira/buy. According to one qiraat, it reads fayugtaluna wa yagtuluna, meaning that some of them died and others continued fighting – (as a true promise) the words wa’dan and haqqan, both of which are masdar, are attributed to their respective fi’ils which are not mentioned – (in the Torah, Injeel, and Qur’an.) And who is more faithful to the promise? And who is more faithful to his promise than Allah?) meaning that no one is more faithful to his promise than Allah. – (Then rejoice) in this verse is the meaning of iltifat / transfer of speech, from the unseen to the mukhatab / from the third person to the second person.

(With the sale that you have made, and such) is the sale – (is a great victory) that can lead to the most coveted goal.

112: (They are the ones who repent) The phrase at-ta’buna is used for the purpose of praise, i.e. by estimating the preceding Mubtada, meaning that they are those who repent of polytheism and hypocrisy – (who worship) those who are sincere for the sake of Allah in worship – (who praise) Allah in all conditions – (who visit) the meaning is that they always perform saum – (who bow who prostrate) meaning that they are those who pray – (who enjoin the good and forbid the evil and who maintain the limits of Allah) namely His laws, by practicing them. – (And gladden the believers) with Paradise.

113. This verse was revealed in connection with the Prophet’s request for forgiveness for his uncle Abu Talib, and also in connection with the request for forgiveness of some of the Companions for their own parents who were polytheists. (It is not proper for the prophet and the believers to ask Allah’s forgiveness for the polytheists, even if the polytheists are his relatives), i.e. his own family – (after it becomes clear to them that the polytheists are the inhabitants of Jahim) i.e. hell, because they die in a state of disbelief.

114. (And Ibrahim’s asking Allah for forgiveness for his father (his uncle, pent.) was nothing but a promise he had made to his father) through the Prophet Ibrahim’s own words, as revealed by His words: “I will seek forgiveness for you from my Lord” (Q.S. 19 Maryam, 47). Prophet Ibrahim promised this in the hope that his father (uncle) would convert to Islam. – (So when it became clear to Ibrahim that his father / uncle was an enemy of Allah) because he died in a state of disbelief – (then Ibrahim took leave of him) then the Prophet Ibrahim stopped asking for His forgiveness. (Indeed Ibrahim was a very gentle man) much humbled and prayed to Allah – (again merciful) very patient in enduring suffering.

115. (And Allah will never lead a people astray after He guides them) to Islam – (until He explains to them what they should abstain from) i.e. which deeds they should abstain from, but they do not abstain from them, so they deserve to be those who are led astray. – (Verily, Allah knows everything), including who deserves to be misled and who deserves His guidance.

116. (Verily, to Allah belongs the kingdom of the earth; He gives life and death. And there is none for you) O mankind – : (other than Allah) – (who protects) you from Him – (and who provides help) that can prevent yourselves from Allah’s certainty.

117. (Verily, Allah has accepted repentance) i.e. He accepts repentance forever – (of the prophet, the Muhajireen, and the Ansar, who followed the prophet in times of hardship) i.e. during times of hardship. This happened during the Battle of Tabuk, a date was eaten by two people, and ten troops took turns riding one vehicle among themselves, and it was so hot that they drank the water in the camel’s stomach because the water supply was exhausted – (after almost turning away) can be read yaziqu or taziqu, meaning inclined – (the hearts of a group of them) from following the prophet, then they intended to return and not join the battle, because of the difficulties they were experiencing at that time – (then Allah accepted their repentance) by giving them firmness and patience. – (Indeed, Allah is the Most Merciful, the Most Merciful).

118. (And) Allah accepted their repentance – (for the three who were delayed) the acceptance of their repentance, through the evidence that pointed to it – (so that when the earth seemed small to them, even though it was wide) even though in reality it was wide, (so that when the earth seemed narrow to them, even though it was wide), even though in reality it was wide, because they could not find a place where they could change their hearts – (and when their hearts also seemed narrow), that is, their hearts became narrow because of the difficulty and strangeness of their repentance being deferred, so that their hearts were not happy and were always unsettled (and they suspected) and were certain – (that) it is read with takhfif, i.e. an – (there is no escape from the punishment of Allah, but to Him alone). Then Allah accepted their repentance) Allah gave them the guidance and strength to repent – (so that they would persist in their repentance. Indeed, Allah is the Recipient of repentance, the Most Merciful).

119. (O you who believe, fear Allah) by giving up sinful deeds (and be with those who are truthful) in faith and keeping promises, so you must keep the truth.

120. (It is not proper for the people of Madinah and the Bedouins who live in the vicinity not to accompany the Messenger of Allah) when he goes to war – (nor is it proper for them to love themselves more than they love the Messenger) by putting the interests of what is in his favor ahead of their own interests in the face of difficult times. The expression of this verse is a nahi or prohibition, but it is expressed in the form of a khabar sentence or news sentence. – (Such is the prohibition against going with the Messenger of Allah to the battlefield – (is because they) are caused – (not afflicted with thirst) thirst – (fatigue) weariness – (and hunger) i.e. hunger – (in the way of Allah and not stepping on a place) lafaz mautian is a masdar, but its meaning is the same as that of wat-an – (which arouses anger) i.e. that which angers – (the disbelievers Ian did not inflict on the enemies of Allah – any calamity) killing, capturing, or maiming the enemy – (but rather a righteous deed was written for them) i.e. they were willing to do so. – (Surely Allah does not waste the reward of those who do good) their reward will not be wasted by Him, rather He will reward them.

121. (And they did not spend) in order to carry it out – (a small expenditure) even a single date – (nor a large one, nor did they cross a valley) on foot – (but it was written for them) good deeds as well – (for Allah rewards them better than what they have done) as their reward.

122. When the believers were reproached by Allah for not going to the battlefield, then the Prophet (SAW) sent his sariyyah, eventually they all went to the battlefield, without anyone staying behind: then the following words were revealed, namely: – (It is not proper for the believers to go to war (all of them. Why not) – (go from each group) a tribe – (among them a few people) a few groups, then the rest remain in place (to feed their knowledge) i.e. remain in place – (about religion and to provide for their people when they return to them) from the battlefield, i.e. by teaching them the laws of religion that they have learned – (so that they may guard themselves) from the punishment of Allah, i.e. by carrying out His commands and avoiding His prohibitions. In connection with this verse Ibn Abbas r.a. gave his interpretation, that this verse applies only specifically to sariyyah-sariyyah, namely when the troops are in the form of sariyyah because the Prophet SAW. did not participate. As for the previous verse, which also prohibits a person from staying in his place and not going to the battlefield, then this understanding is directed to when the Prophet (SAW) went to a Gazwah.

123. (O you who have believed, fight the disbelievers who are around you) i.e. those who live close to you, then those who are said to live close to you – (and let them meet violence from you) meaning be harsh with them – (and know, that Allah is with those who fear) His help and assistance will always be with him.

124. (And when a Surah is revealed) from the Qur’an (then among them) the hypocrites – (some say) to their friends in a mocking tone – (“Which of you will increase in faith with the revelation of this Surah?”) i.e. his belief. So Allah SWT. immediately said in response to their words. – (As for those who believe, then this Surah will increase their faith) because they truly believe in it – (while they rejoice) with the revelation of this Surah.

125. (And as for those in whose hearts there is sickness) weak belief – (then with this Surah their disbelief increases, in addition to their disbelief) their disbelief increases because at first they already disbelieved in the Surah (and they die in a state of disbelief).

126. (And do they not see) when it is pronounced yarauna, the fa’il is the hypocrites, and when it is pronounced tarauna, the fa’il is the believers – (that they are tested) tried (once or twice every year) with famine and pestilence – (then they do not repent) of their hypocrisy – (nor do they learn) meaning lessons for themselves.

127. (And when a letter is sent down) in which they are mentioned, then the letter is read by the Prophet. – (some of them look at others) with the intention of fleeing from the place, saying – (“Is there anyone from the Muslims who sees you?”) when you leave this place, if it turns out that no one from among the Muslims sees them, then they immediately leave the place. If it turns out that someone from the Muslims sees them, then they remain where they are (and then they leave) with their disbelief. – (Allah has turned their hearts away) from the guidance of the Truth, because they would not use their minds to contemplate it. (for they are a people who do not understand)

128. (Indeed there has come to you a messenger from your own people) from among yourselves, the Prophet Muhammad (peace be upon him). – (It is heavy) it is heavy – (by him what you suffer) i.e. your afflictions, meaning the afflictions and calamities that befall you – (it is eager for you) guidance and salvation (again towards the believers it is merciful) it is very merciful – (again merciful) it always wishes them well.

129. (If they turn away) from faith in you – (then say: “Sufficient for me) meaning sufficient for me – (Allah, there is no God but Him. To Him alone I put my trust and not in any other – (and He is the Lord of the Throne) i.e. Al-Kursiy – (the Qgung”) the Throne is mentioned specifically because it is the greatest of creatures Imam Hakim in his Al-Mustadrak narrated aSar from Ubay ibnu Ka’ab, that Ubay ibnu Ka’ab said: “The last revealed verse is His saying: ‘Verily there has come to you a Messenger…’ (Q.S. 9 At-Taubah, 128-129)”. The last two verses of Surah At-Taubah were the last to be revealed.

10. THE LETTER OF JUNUS

Makkiyyah, 109 or 110 verses except verses 40, 94, 95, 96, Madaniyyah It was revealed after Surah Al-Isra’.

In the name of Allah, the Most Gracious, the Most Merciful.

1. (Alif Lam Ra) Allah alone knows the meaning. (This) means these verses – (verses of the Book) i.e. the Qur’an. The prefix ayatul to alkitabi means min, i.e. part of the Qur’ān – (which contains wisdom) which is full of wisdom.

2. (Should people) means the people of Mecca. The isifham or interrogative word here means denial, while the jar and majrur become the thing or adverb of the next word – (to be astonished) This lafaz when read ‘ajaban becomes the khabar of kana, when read rafa’ becomes the isim of kana. According to the most common opinion, it is the khabar of the kana. – (that We revealed) means Our revelation – (to a man among them) namely the Prophet Muhammad. – (i.e.:) the letter an here becomes – … the interpreter of the lafaz an-auhaina – (“Warn) warn – (to the people) i.e. the disbelievers, of the torment for them – (and gladden the people of faith bahiva) that – have a position) reward – (high in the sight of their Lord”) means a good reward as a reward for the deeds they have done. – (The disbelievers said: “Surely this man) i.e. the Prophet Muhammad. – (is indeed a real sorcerer”) is clearly a sorcerer. According to one qiraat. The jafaz lasahirun is pronounced lasihrun, while the musyar ilaih is the Qur’an which they consider to be magic.

3. (Verily, your Lord is Allah, Who created the heavens and the earth in six days) from the days of the world, meaning in a period that is equal to six days, because there was no sun or moon at that time, but if Allah had willed, He could have created them in the blink of an eye. Allah SWT. He did not use this method in order to teach His creatures a lesson about perseverance and patience in action – (then He rested on the Throne) the dwelling of Allah was in accordance with the majesty of His attributes – (to manage all affairs) among His creatures – (There is no one) the letter min is a silah or connector – (who can intercede) to anyone – (except after His permission) this verse is a refutation of the words of the disbelievers who claim that their idols can intercede for them. – (Such a Being) is the One Who Creates and the One Who Governs – (Allah, your Lord, so worship Him!) meaning monotheize Him. – (Then do you not learn a lesson?) The word tazakkaruna is originally tatazakkaruna, then the second letter ta was added to the letter zal of the original sentence, so it became tazakkaruna.

4. (Only to Him) i.e. Allah SWT. – (All of you will return, as a true promise from Allah.) The words wa’dan and haggan are masdar which are attributed to their respective f’ils whose existence is presumed. – (Verily, Allah) the hamzah inna is read in kasrah because it becomes isti’naf: whereas if it is read in fat-hah, it uses the lam letter whose existence is foreseen – (created the creatures in the beginning) meaning that He began to create the creatures by making them – (then revived them) on the Day of Resurrection – (so that He may reward – (to those who believe and do righteous deeds with justice. And for the disbelievers is reserved a drink of hot water) meaning water that is unusually hot (and a painful punishment) very painful – (because of their disbelief) as a retribution for their disbelief.

5. (It is He who made the sun to shine) to have light – (and the moon to have light and He appointed for the moon) in its course – (manzones) for twenty-eight nights for each month, each night of the twenty-eight nights acquiring a manzone, then it does not appear for two nights, if the number of days of the month concerned is thirty days. Or it does not appear for one night if the number of days in the month is twenty-nine – (so that you may know) through this – (the number of years and the reckoning of time, Allah did not create such things! the things mentioned – (but with right) instead of playing games, Glorified be Allah from doing so – (He explains) can be read yufassilu and nufassilu, meaning He explains or We explain – (signs to those who know) i.e. those who are willing to think.

6. (Verily, in the exchange of the night and the day) the alternation of the night and the day, and the length and shortness of the night and the day – (and in what Allah has created in the heavens) the angels, the sun, the moon, the stars, and so on. – (And) on – (the earth) in the form of wildlife, mountains, seas, rivers, trees, and so on – (there are signs) that point to His power – (for those who fear) Him, then they believe. Allah SWT. specifically mentions the pious people because they are the ones who can utilize the existence of these signs.

7. (Those who do not expect or believe in meeting Us) on the Day of Resurrection – (and they are content with the life of this world) instead of the life of the Hereafter, because they do not believe in the existence of the Hereafter – (and they are content with it) they are content with the life of this world – (and those against whom Our verses) the evidences pointing to Our Oneness – (they neglect) they do not think about them at all.

8. (Their place is Hell, because of what they have always done) in the form of polytheism and sinful deeds.

9. (Those who believe and do righteous deeds are guided – (by their Lord because of their faith) in Him, on the Day of Resurrection Allah SWT. will make for them a light, by which they will be guided – (under them flow rivers in a paradise full of pleasure).

10. (Their prayer therein) when they ask for what they want in Paradise is only to say – (Subhanakallahumma) meaning Glory to You, O Allah. When they had asked for it, they found what they wanted. it was before them – and the greeting of respect, they) among their neighbors – (in Paradise is: “Salam”. And the closing of their prayer is:) the letter an here is an interpreter word – (“Alhamdulillahi Rabbil “Alamin”) all praise be to Allah, the Lord of the universe. This verse was revealed when the polytheists were asking for the hastening of the punishment.

11. (And if Allah had hastened the evil to the people as they asked for hastening) means just as they asked for hastening – (the good would have ended) may be read laqudiya or laqada (their age) lafaz ajaluhum may be read rafa’, i.e. become ajaluhum, may also be read nasab to become ajalahum, as if Allah had destroyed them immediately, but Allah delayed. – (So We leave) We leave – (those who do not expect to meet Us, wallowing in their misguidance) they live amused by perplexing doubts.

12. (And when a man is afflicted) meaning the disbeliever – (harm) in the form of sickness and destitution – (he prays to Us lying down) reclining – (or sitting, or standing) meaning in all circumstances – (but after We remove the harm from him, he returns) to his disbelief – (as if) the lafaz ka-an is derived from ka-anna which is hyphenated, while the isim is not mentioned The complete ka-annahu, meaning as if he – (never prays to Us to remove the harm that has befallen him. Such is the nature of the disbelievers, who pray when harm comes and turn away when life is prosperous – (those who transgress the limits look favorably upon) what is meant is the polytheists – (what they always do).

13. (And indeed We have destroyed the nations) the generations – (that were before you) the people of Mecca – (when they committed injustice) i.e. committed polytheism – (whereas) indeed – (there had come to them their messengers with clear proofs) evidences showing the truth of their message (but they would not believe) the sentence of this verse is’atafkan on lafaz lamma zalamu. – (Thus) as We destroyed them – (We retaliate against those who sinned) i.e. the disbelievers.

14. (Then We made you) Meccans (successors) – khalaif is the plural of khalifah – (on the earth after them, so that We may see how you do) on the earth, whether you will take lessons from those previous nations, so that you will believe in Our messengers.

15. (And when recited to them are Our verses) i.e. the Qur’ān – (manifest) which is clear: lafaz bayyinatin is positioned to be a thing or adverb of state – (those who do not expect a meeting with Us say) they are those who do not fear the day of reckoning – bass ti (“Bring forth another Qur’ān than this) whose contents do not contain reproach to our gods – (or replace it”) with one of your own making. – (Say:) to them – (“It is not proper) not proper – (for me to replace it on the part of) the will – (myself. I am) nothing but – (following only what is revealed to me. Verily, I fear that if I disobey my Lord by substituting the Qur’an – (to the punishment of a great day”) i.e. the Day of Resurrection.

16. (Say: “If Allah had willed, I would not have recited it to you and I would not have pu: He informs you) teaches you – (about it”) the letter Ja here means nafi or negating, then it is ataf’kan to the previous nafi. According to another qiraat, it is considered a lam in response to lau, thus meaning: I will surely teach it to you in a language that is not my own – (Verily, I have lived) in silence – (with you for some time) i.e. forty years – (before”) during which time I have not told you anything. (Then did you not think?) that the Qur’an is not of my own making.

17. (So who) meaning no one – (is more unjust than he who makes up lies against Allah) i.e., commits polytheism against Allah (or denies His verses?) i.e., the Qur’ān – (Verily) in reality – (there is no gain) there is no happiness – (for those who sin) i.e., the polytheists.

18. (And they worship other than Allah) (that which would not cause them harm if they did not worship it – (nor benefit them) if they did worship it, meaning the idols they worship – (and they say) about them – (“They are intercessors with us in the sight of Allah” Say:) to them – (“Do you tell Allah) tell Him – (what He knows neither in the heavens nor on earth? ) Istifham or interrogative word here implies denial, because if He had a partner, He would surely know the partner, for indeed nothing is vague to Him. – (Glory be to Allah) from that which is unworthy of Him – (and the Most High from that which they associate) with Allah.

19. (Mankind was once but one people: one religion, namely Islam, from the time of Prophet Adam until the time of Prophet Noah. According to another opinion, from the time of Prophet Abraham to the time of Amr ibn Luhay – (then they disputed) because some of them kept the faith, while others disbelieved – (had it not been for a decree which your Lord had previously made) by deferring the recompense until the Day of Resurrection – (a decision would have been made among them) i.e. among the people in the world – (about what they disputed) in matters of religion. i.e. by punishing the disbelievers.

20. (And they said:) i.e. the inhabitants of Mecca – (“Why not) why not – (be revealed to) the Prophet Muhammad (PBUH). – (an information from his Lord?”) as had been given to other prophets, such as the miracle of the camel, the miracle of the staff, and the miracle of the hand. – (Ma ka say:) to them – (“Verily the unseen) things that are unseen from the eyes of the servants of Allah – (belonging to Allah) among other things are miracles, so that no one can bring them forth except by the permission of Allah. Verily, my duty is only to convey – (so wait for the coming of the punishment if you do not believe – (indeed, I am with you among those who wait”).

21. (And when We taste to mankind) to the disbelievers of Mecca – (a blessing) in the form of rain and fertility – (after the danger has come) misery and lightness – (befalls them, all of a sudden: (befalls them, suddenly they deceive themselves against the signs of Our power) by making fun of them and denying them. – (Say: to them) – (“Allah is swifter in deceit”) as a retribution from Him – (Our messengers) the angels – (write down your deceit) The word tamkurun can be read with the letter ta, so that it becomes tamkurun. It can also be read with the letter ya, making it yamkurun.

22. (He is the Lord who made you able to walk) according to one qiraat yansyurukum, not yusayyirukum – (on land, sailing on the sea. So that when you were in the ark) in the boats – (and it sailed away carrying those who were in it) in this lafazah there is the sense of iltifat from mukhatab to unseen – (with a good wind) a gentle wind – (and they rejoiced in it, (and they rejoiced in it), then came a stormy wind, a wind that blew hard and could destroy everything in its path – (and waves from all directions fell on them, and they were sure that they were surrounded by danger) they would perish – (so they prayed to Allah in sincere obedience to Him alone), that is, they cried out. – “Surely if) the letter lam here means gasam or oath – (You had saved us from this danger) from this calamity – (we would have been among the grateful ones”) i.e. would have been the ones who monotheized Allah.

23. (So after Allah saved them, they suddenly committed injustice on the earth without just cause) they committed polytheism. – (O people, Verily your transgressions) your injustices – (will be upon yourselves) for it is yourselves who bear the sin – (they are but worldly pleasures) you take pleasure in them for a little time. – (Then to Us will you return) after death – (then We will tell you what you have done) so we will reward you according to your deeds. According to one qiraat, the word mata’un is pronounced nasab so that it becomes mata’an, meaning you had fun.

24. (Verily, the likeness of the earthly life is like water) rain – (which We send down from the sky, and it grows – (and livestock) in the form of grass and leaves. – (Until, when the earth has completed its beauty), it reveals its beauty because of its vegetation – (and wears its adornment) because of its flowers. The origin of the word wazzayyanat is tazayyanat, then the letter ta is replaced by the letter za, then this substitute letter za is coveted or inserted into the original letter za, so that it becomes izzayyanat – (and the owners thought that they were sure to control it) they felt sure that they would be able to reap the harvest – (suddenly there came to him Our matter) Our certainty or punishment – (at night or day, then We make it) i.e. its crops – (like crops that have been sown) have been harvested with the sickle (as if) lafaz ka-an is mukhaffafah of lafaz ka-anna, meaning as if it – (has never grown) has never existed – (yesterday. Thus We explain – (the signs of Our power to those who think).

25. (Allah calls to Darussalam) to the way of salvation, which is Paradise: He calls people to faith – (and guides whom He wills) to the straight path (of Islam).

26. (For those who do good) by their faith (there is the best reward) which is Paradise – (and in addition) which is being able to see Allah SWT, as explained in the sahih Muslim hadith. – (And never withered) never covered – (their faces by darkness) dark distress – (nor by humiliation) sadness. – (They are the dwellers of Paradise, they will remain therein)

27. (And the people) The text of this verse is’atafkan to the text of Aljazina ahsanu in the previous verse, which means: And for those (who do evil) who practice polytheism – (there will be) a just recompense and they will be covered with shame. There is nothing for them from the punishment of Allah) the letter min in this verse is the letter zaidah or addition – (a protector) that can prevent it (as if covered) covered – (their faces by pieces) can be read qita’an, can also be read qit’an meaning pieces – (a pitch-black night. They are the inhabitants of hell, they will remain therein).

28. (And) remember – (one day, when We gathered them together) i.e. all creatures – (all of them, then We said to those who associate partners with God: “Remain where you are.” The phrase makanakum is attributed to the ilzamu whose existence is presumed in the preceding – (all of you.) This phrase confirms the damir. mustatar contained in the fi’il whose existence is presumed. Then it is attributed to him – , (along with your allies”) i.e. your idols. – (Then We separate) We distinguish – (between them) and those who believe, as mentioned in another verse, namely: And (it was said to the disbelievers): “Separate yourselves (from the believers) this day, O you who do evil” (Q.S. 36 Yasin, 59). (And said) to them – (their allies: “You have never worshipped us) the letter ma means nafi, then maful takes precedence in favor of fasilah.

29. (And let Allah be witness between us and you, indeed) the letter in is the mukhaffafah of inna – (we know nothing of your worship of us).

30. (In that place) i.e. on that Day – (will feel the vengeance) The word tablu is derived from the masdar al-balwa. However, according to another qiraat, the reading tat/u is derived from the masdar tilawah, which means to recite (each one of them from what he had done before) the deeds they had done in the world – (and they will be returned to Allah, their true Protector) the rightful and everlasting Protector – (and cease) to disappear – (from them what they had invented) against Allah SWT, namely in the form of the partners they worshipped. ,

31. (Say:) to them – (“Who is it that provides you with sustenance from the heavens) i.e. through rain – (and the earth) i.e. through vegetation – (or who is it that creates hearing) lafaz as-sam’u here means alasmQ, meaning the One Who Creates Hearing – (and sight, and who is it that brings forth the living from the dead and brings forth the dead from the living and who is it that manages all affairs?”) among all creatures. “(So they say:) that He is – (Allah”. So say:) to them – (“Why do you not fear”) Him. Therefore, believe you.

32. (So that) the One Who created all things – (is Allah your true Lord) whom you are bound to worship – (so there is nothing after truth but misguidance) istifham or interrogative word here means establishing, meaning that there is nothing after truth but only misguidance. Whoever deviates from the truth, i.e. worships other than Allah, has fallen into error. – (So how is it) why – (are you turned away?) from the faith, when there are sufficient proofs of the truth.

33. (Thus) as they turned away from faith (has your Lord’s punishment been fixed against the ungodly) i.e. the disbelievers, as revealed by other words, viz: (Q.S. 7 Al-A’raf, 18: Q.S. 11 Hud, 119, Q.S. 32 As-Sajdah, 13, and Q.S. 38 Sad, 85) or that Allah’s punishment is due – (because they did not believe).

34. (Say: “Is there among your allies anyone who can start the creation of a creature, then repeat it or bring it back to life. Say: “It is Allah who begins creation, then repeats it or brings it back to life: so how have you been turned away?”) from worshipping Allah (SWT), when there is evidence that Allah is to be worshipped.

35. (Say: “Are there any among your allies who can guide to the truth?”) by establishing proofs and giving guidance – (Say: “Allah is the One who guides to the truth”. So, is the One who guides to the truth, Allah, more worthy of being followed, or is the one who cannot guide, the word yahiddiy comes from yahtadi, meaning to give guidance, more worthy of being followed? The interrogative word here has the meaning of affirmation, as well as reproach, meaning that the former is the one who is more entitled to be followed. – (Why did you do so? How did you decide) with this corrupt decision of following those who are not entitled to be followed?

36. (And most of them do not follow) in their worship of idols (except in their suppositions) in which case they merely imitate what their fathers have done. – (Verily, presumption is not the least bit useful in reaching the truth) which requires knowledge. – (Verily, Allah is All-Knowing of what they do) so He will reward them for their deeds.

37. (It is not possible for this Qur’ān to be made up) i.e. made up – (by other than Allah) it is He alone who made it, not other than Him – (but) it was revealed – (confirming what preceded it) i.e. the previous scriptures – (and explaining the laws which He has established) i.e. the Qur’ān explains the laws which He has established), The Qur’ān explains the rulings that Allah has determined and other matters – (there is no doubt) there is no doubt – (in it, revealed from the Lord of the Worlds) the phrase mir rabbil ‘alamina is related to the phrase tasdigan, or it is related to the phrase unzila which is not mentioned. The phrase tasdigan and the phrase tafsilan can also be read rafa’ so that they become tagdigun and tafsilun, but based on the preceding phrase huwa.

38. (Or) should – (they say: “Muhammad made it up”) i.e. the Prophet Muhammad made it up himself. (Say: “If it is true what you say, then try to bring a letter similar to it) in terms of its eloquence and literature that you have made yourself, are you not Arabs who are fluent in the same language as me – (and call upon) to help in this matter – (who can you call upon other than Allah) other than Allah – (if you are true believers) that the Quran is a mere fabrication, surely you will not be able to do so. Furthermore, Allah says:

39. (Verily, they deny that which they have not fully known) the subject in question is the Qur’an: they do not think about it at all – (and have never) never – (it comes to them with an explanation) of the consequences of what it contains in the form of a threat. – (Thus) is the lie – (those who before them had denied) their messengers – (then consider what will be the result of the wrongdoers) i.e. those who denied the messengers, the intended meaning is the destruction that has befallen them, just as We will destroy those who denied it. ..

40. (Among them) the people of Mecca – there are those who believe in the Qur’an) this is known to Allah (and among them are those who do not believe in it) forever. – (Your Lord is more aware of those who do mischief) this is a threat directed at those who do not believe in him.

41. (If they deny you, then say:) to them – “As for me, my work and as for you, your work” means that each party bears the consequences of his own actions. – (You are free from what I do and I am free from what you do”) but the verse is superseded by the verse or verses that encourage fighting them.

42. (And among them are those who listen to you) when you recite the Qur’an – (whether you can make the deaf hear) their state of not benefiting from the Qur’an being recited to them is likened to that of the deaf – (although their state is) next to that of the deaf – (not understanding) not thinking.

43 (And among them are those who see, whether you can guide those who are blind, even though they cannot see) Allah Almighty likens their situation to that of those who cannot see, because they do not take guidance from what they see. In fact, their situation is even worse: this description is also expressed in His other words, namely: For it is not the eye that is blind, but the heart in the breast that is blind. (Q.S. 22 Al-Hajj, 46).

44. (Verily, Allah does not do wrong to mankind in the least, but it is mankind who do wrong to themselves).

45. (And on the Day when Allah will gather them together, it will be as if) meaning that they will be as if – (they had not lived) in the world or in the grave – (but only for a moment during the day) remembering the horror they saw at that time. The number of tashbih or the phrase ka-allam yalbasu illa sa’atan minan nahar becomes the thing or adverb of the damir maful contained in “lafaz yahsyuruhum” – (they became acquainted with each other) some of them became acquainted with some others when they were raised from the grave, then their acquaintance was cut off in view of the horror of the situation they were facing. The sentence of this verse becomes the sum of the things that are mugaddarah or berta’allug to zaraf. – (Indeed, those who deny their meeting with Allah) are the ones who do not believe in the Day of Resurrection – (and they will not be guided).

46. (And if) this lafaz immg originally consisted of in shartiyah and ma zaidah combined into one – (We show you some of what We threatened them with) in the form of punishment in your lifetime. The answer to the condition is discarded, the full word is fazaka, meaning: Surely you will be able to see it (or if We pass away from you) before they are afflicted (then to Us they return, and Allah is a witness) always seeing – (of what they do) in the form of their lying and disbelief, later Allah will punish them with a very severe punishment.

47. (Each of the nations) of all the nations – (had a Messenger: so when their Messenger came) to them they denied him – (a judgment was rendered between them justly) justly, for which Allah punished them and saved His Messenger and those who believed in him – (and they were not wronged in the least) if they were punished without sin.

48. (They say: “When will the threat come) the punishment – (if indeed you are the true ones?”) in this regard.

49. (Say: “I have no power to bring harm upon myself) which I can repel – (nor benefit) which I can withdraw – (but what Allah wills”) when Allah has decreed it upon me. How can I have the power to send punishment upon you. – (Every nation has a time) a period that has been foreseen for their destruction. – (When their doom comes, they will not be able to postpone it) nor will they be able to delay its coming – (even a little, nor will they be able to hasten it).

50. (Say: “Explain) tell me (if there comes upon you His punishment) i.e. the punishment of Allah (by night) – (or by day, is it) true data (ask also for the hastening of the coming of the punishment) the punishment (by the sinners?”) i.e. the polytheists. This verse contains the expression of putting the isim zahir in the place of the isim damir. The number of istifham in this verse is a conditional answer, the meaning of which is the same as what you said: “IzQ ataituka maza tu’tiniy” (If I come to visit you, what will you give me?). The intended meaning of this verse is to describe horror, or in other words, the horror of what they are asking to be hastened.

51. (Then did you believe in it after the punishment) after the punishment had befallen you – (did you believe in it?) believing in Allah or believing in His punishment, when it was revealed. Hamzah here implies denying the deferral of the punishment. At that time your faith will not be accepted, then it will be said to you. – (Did you believe in it only now?) – (whereas before you were always asking for haste?) the sentence of this verse means ridicule.

52. (Then it will be said to the wrongdoers or polytheists: “Taste for yourselves the torment – everlasting) meaning the torment that you will remain in – (not) expect (you to be rewarded, but) retribution – (for what you have done).

53. (And they ask you) asking you for an explanation – (“Is it true?) meaning what you have threatened us with in the form of torment and being raised from the grave – (Say: “Yes) it is true – (by my Lord, surely that torment is true and you will not escape it”) will not escape it.

54. (And if every unjust person) who disbelieved – (had all that is on earth) the wealth that is found on earth – (he would have redeemed himself with it) in order to save himself from the punishment on the Day of Resurrection – (and they hid their regret) for not believing – (when they had witnessed the punishment) the leaders of the polytheists deliberately hid their regret from the eyes of their weak ones whom they had misled, because they feared reproach. – (And judgment was given among them) i.e. among the creatures – bah (justly) justly – (while they were not wronged) in the least.

55. (Remember, indeed, to Allah belongs what is in the heavens and the earth. Remember, indeed, the Promise of Allah) concerning the Day of Resurrection and the Day of Recompense – (is) certain – (but most of them) the people – (do not know) it.

56. (It is He who gives life and death, and it is to Him that you will return) on the Last Day, and He will reward you for your deeds.

57. (O people) i.e. the inhabitants of Mecca – (indeed there has come to you a lesson from your Lord) in the form of the Book in which are explained to you the things that are beneficial and the things that are harmful to you, i.e. the Book of the Qur’an – (and the worshipers of the Qur’an). Qur’an – (and a cure) antidote – (for the diseases in the breast) i.e. the disease of corrupt belief and doubt – (and guidance) from misguidance – (and mercy for those who believe) in it.

58. (Say: “By the bounty of Allah) which is the religion of Islam (and His mercy) which is Al-Guran – (then by that) by that bounty and mercy – (let them rejoice). The bounty of Allah and His mercy are better than what they have accumulated”) i.e. worldly goods. The phrase yajma’una can be read tajma’una.

59. (Say: “Explain to me) tell me – (about what Allah has revealed) about what He has created – (for you in the form of sustenance, then you make some of it unlawful and some of it lawful”) such as bahirah cattle, saibah cattle, and carrion. – (Say: “Has Allah given you permission) about this, i.e. about these permissions and prohibitions, certainly not (or) even – (are you making things up against Allah?”) you have lied by attributing it to Allah.

60. (What do those who invent lies against Allah suppose) means what do they suppose against Him – (on the Day of Resurrection) do they suppose that Allah will not punish them? Certainly not. (Verily, Allah has indeed bestowed bounties upon the people) by sparing them and always bestowing favors upon them – (but most of them are ungrateful).

61. (You are not) O Muhammad – (in a situation) in a matter – (and do not recite a verse) meaning about the matter or recite from Allah (from the Qur’an) which He revealed to you – (and you do not do) the khitab of this verse is addressed to the Prophet Muhammad and his people – (a work, but We are witnesses to you) examining – (when you do) doing – (the deed) the deed. (It does not escape) not faint – (from the knowledge of your Lord a thing as great as) the weight of – (the direction of) the smallest ant – (on earth or in the heavens. There is nothing smaller or greater than that, but it is all recorded in a clear book, the Book of Allah, the Almighty. .

62. (Remember, verily, the guardians of Allah have no fear for them nor do they grieve) in the Hereafter.

63. (Those who believe and they always fear Allah) by obeying His commands and avoiding His prohibitions.

64. (For them is glad tidings in the life of this world) the meaning of this verse is interpreted by a sahih hadith presented by Imam Hakim, that this glad tidings is in the form of a good dream seen by a guardian of Allah, or a good dream shown to him – (and in the life of the Hereafter) they get paradise and reward, – (There is no change for the words of Allah) the promises of Allah will not be denied. – (Such is) the thing mentioned – (is a great victory).

65. (Do not be grieved by what they say) against you, such as their saying: “You are not the messenger of Allah”, and so on. – (Verily) the letter inna here is a sign of isti’naf or a new phrase – (that power) the power (belongs to Allah entirely. He is the All-Hearing) of all words – (again the All-Knowing) of all deeds, so He avenges their deeds and helps you.

66. (Remember, indeed, to Allah belongs all that is in the heavens and all that is on the earth) as His servants, as His property, and as His creatures. (And do not follow those who call) who worship – (other than Allah) other than Allah, that is, in the form of idols – (as partners) for Him evidently, Glorified is Allah from partners – (not) nothing – (they follow) in that – (but only conjecture) they think that the idols they worship are gods who can intercede for them – (and not) nothing – (their state, but only lying) that is, lying in that.

67. (It is He who made the night for you, that you may rest in it, and made the day light) isnad the lafaz al-ibsar (which means to see) to the lafaz Qn-nahar (which means day) in a majaz sense, because one can see during the day. – (Verily, in such things are signs) evidences of His Oneness – (for those who hear) by hearing coupled with the feeling of taking lessons and advice from what they hear.

68. (The Jews, the Christians, and those who thought that the angels were daughters of Allah – (“Allah has a son”) so Allah said to them – (Glory be to Allah) purify Allah from the accusation of having a son – (He is the All-Rich) does not need anyone, and indeed those who ask for a son are the needy. – (To Him belongs what is in the heavens and what is in the earth) as His property, His creatures, and His servants (not) nothing – (for you any proof) evidence (of this) such as what you have said. – (Is it right for you to say of Allah what you do not know?) The question word here implies scorn. .

69. (Say: “Verily those who invent lies against Allah) by attributing sonship to Him – (are) unhappy”.

70. For them – (a) little or temporary pleasure – (in the world) which they take pleasure in during their life in the world – (then to Us they return) with their death – (then We inflict upon them a severe punishment) after death – (because of their disbelief).

71. (And recite) O Muhammad – (to them) the disbelievers of Mecca – ” (the important news) the important story – (of Noah) namely – (when he said to his people: “O my people, if it seems hard) objection – (for you to stay with me) I dwell among you – (and my admonition) my advice to you – (with the verses of Allah, then it is to Allah that I put my trust, so make up your minds) make up your minds about what you will do to me – , (together with, your Allies) wawu here means ma’a. – (Then do not keep your decision a secret) concealed, but make it known and be frank with me about it (then do to me) carry out what you have willed – , (and do not give me respite) delay it, for surely I will not care for you anymore.

72. (If you turn away) from my warning – (I do not ask from you any reward) in return for my labor, so turn away – (nothing else) but – (my reward) my reward – (is from Allah alone, and I am bidden to be among those who surrender) to Him.

73. (And they denied Noah, so We saved him and those who were with him in the ark) the boat – (and We made them) those who were with Noah – (rulers) on the earth – (and We drowned those who denied Our verses) with a great flood. – (Then consider the end of those who were warned), that is, their destruction, and We will do the same to those who deny the Messenger.

74. (Then after him We sent) i.e. after Noah – (several messengers to their people) such as Abraham, Hud, and Saleh – (and these messengers came to them with clear proofs) i.e. miracles – (but they would not believe because they were used to denying it) before the messengers were sent to them. – (Thus We shut up the hearts) shut up tightly – (the hearts of the transgressors) so that their hearts would not accept faith, just as We shut up the hearts of those who transgressed.

75. (Then after the messengers, We sent Moses and Aaron to Pharaoh and the leaders of his people) Pharaoh’s people – (with Our verses) nine in number – (and they arrogantly) refused to believe in them – (and they were sinners).

76. (And when the truth came to them from Our side, they said: “Surely this is real magic”) is clear and obvious.

77. (Moses said: “Do you say of the truth when it comes to you that it is indeed sorcery – (is this sorcery?) when indeed the one who brings it has triumphed, and defeat the sorcerers’ sorcery – (and indeed the sorcerers have not triumphed”) the two interrogative words in this verse mean denial.

78. (They said: “Have you come to us to turn us away) to make us apostatize – (from what we found our fathers doing and so that you both may have dominion) kingdom – (on the earth?) referring to the land of Egypt – (we will not believe you both”) do not want to believe.

79. (Pharaoh said: “Bring me all the skillful sorcerers”) who are proficient in sorcery.

80. (So when the magicians came, Moses said to them:) after they had said to him: Shall you cast first, or shall we cast? (Q.S. 7 Al-A’raf, 115). (“Cast what you wish to cast”).

81. (So after they threw) their ropes and sticks – (Moses said: “What) the letter ma here means istifham and at the same time becomes the mubtada, while the khabar is the next – (what you have brought, that is magic) lafaz assihr becomes badal. According to another qiraat, when the hamzah is used, both of them become khabar, and ma is not istifhamiyah, but mausul and at the same time becomes mubtada. – (Verily, Allah will reveal its untruth) Allah will eliminate it. – (Surely Allah will not allow the work of those who make mischief to continue).

82. (And Allah will establish) establish and win – (the righteous with His words) i.e. His promises – , (although those who commit sins dislike it).

83. (So none believed in Moses, except the youths) a group of people – (from) the children – (of) Pharaoh’s people – (in fear that Pharaoh and the leaders of his people would torture them) in an attempt to turn them away from the religion of Prophet Moses through torture. – (Verily, Pharaoh was arbitrary) arrogant – (in the land) of Egypt. – (And indeed he was among the transgressors) he had gone too far in claiming to be a god.

84. Moses said: “O my people, if you believe in Allah, then put your trust in Him alone, if you are truly those who surrender”).

85. (Then they said: “It is to Allah that we put our trust! O our Lord, do not make us an object of temptation for the unjust) meaning do not make them triumph over us, so that they think they are on the right path, then they dare to torment us.

86. (And save us by Your mercy from the deceit of the disbelievers”).

87. (And We revealed to Moses and his brother: “Take for yourselves) some houses in Egypt for your people to dwell in, and make of them a place of prayer) as musalla in which you may pray, so that you may be secure from fear, and it is said that Pharaoh forbade them to pray – (and perform by you the prayer) make it complete by you – (and encourage those who believe”) that they will receive help and Paradise.

88. (tusa said: “O our Lord, indeed You have given Pharaoh and the leaders of his people jewelry and wealth in the life of the world. O our Lord) You have given them these things – (which they misled) in the end they misled the people – (from Your way) Your religion. – (O our Lord, destroy their possessions) wipe out their possessions – (and lock up their hearts) meaning close their hearts tightly – (then they will not believe until they see a painful torment) painful. Prophet Moses prayed, cursing Pharaoh and the leaders of his people, while Prophet Aaron agreed to his prayer.

89. (Allah said) Most High is Allah – (“Verily your supplication has been granted) finally Pharaoh’s property was absorbed into stone, and Pharaoh still did not want to believe until he drowned – (therefore keep you both on the straight path) carrying out the message and preaching until the punishment comes upon them – (and do not follow the path of those who do not know) that My decision will be hastened. It is narrated that after this incident Prophet Moses stayed in the land of Egypt for forty years.

90. (And We enabled the Children of Is “ul to cross the sea, and they were followed) overtaken and pursued – (by Pharaoh and his army, seeking to persecute and oppress) them: lafaz bagyan and ‘adwan become maful lah – (until when Pharaoh was about to drown, he said: “I believe that”, and according to one qiraat, the phrase annahu is read innahu as the number of isti’naf – (there is no God but the God in whom the Children of Israel believe, and I am among those who surrender”) Pharaoh deliberately repeated his words so that they would be accepted by Allah, but Allah did not accept them. Then Archangel Gabriel stuffed his mouth with sea mud because he was worried that Pharaoh would get mercy from Allah. Then Allah said to him:

91. (Do you now believe – (when indeed you have been disobedient from before, and you are of those who do mischief) because of your misguidance and your straying from the path of faith.

92. (So on this day We saved) We brought out of the sea – (your bodies) your lifeless bodies (so that you may be used by those who come after you) the generation after you – (as a lesson) a subject, so that they may know your servile nature. Thus, they will not dare to do the deeds that you have done. Ibn ‘Abbas r.a. related that some of the Children of Israel were doubtful about Pharaoh’s death, so He brought Pharaoh’s corpse out of the sea for them to see and witness with their own eyes – (and indeed most of the people) the inhabitants of Mecca – (are heedless of the signs of My power) meaning that they do not learn from them.

93. (And indeed We have placed) given a place – (the Children of Israel in a good abode) a place of honor, namely the land of Sham and the land of Egypt – (and We gave them sustenance from good things. So they did not dispute) even though some of them believed and others disbelieved – (except after coming to them the knowledge – which is mentioned in the Torah. Indeed, your Lord will decide between them on the Day of Resurrection about what they disputed) in matters of religion, namely by saving the believers and punishing the disbelievers.

94. (So if you) O Muhammad – (are in doubt about what We have revealed to you) in the form of stories, for example – (then ask those who have read the book of) the Torah – (before you) then indeed it has been written in their book, they will tell it to you accordingly, for then the Messenger of Allah (SAW) said: “I do not doubt and do not question (it).” (Verily the truth has come to you from your Lord, so do not be of those who doubt) put doubt in it.

95. (And never be of those who deny the verses of Allah, so that you may be of the losers).

96. (Verily, those for whom the sentence of your Lord is certain – that is, the punishment of Allah is certain upon them – (will not believe).

97. (Though there come to them all kinds of information, until they witness a painful punishment) then their faith will be of no avail.

98. (And why not) should not – (there be a city) i.e. its inhabitants – (who believe) before the doom descends upon them – (and then their faith will benefit them) other than the people of Jonah. When they believed (i.e., when they saw the signs of doom), they hastened to believe before the doom descended upon them (We took away from them the humiliating punishment of the life of this world, and We gave them pleasure until a certain time) until their death.

99. (And if your Lord had willed, all the people of the earth would have believed. So do you want to force people) to do what Allah does not want them to do – (so that they will all become believers?) certainly not.

100. (And no one will believe except by Allah’s permission) by His will – (and Allah inflicts His wrath) His punishment – on those who do not use their reason) i.e. those who do not think about Allah’s verses.

101. (Say) to the disbelievers of Mecca – (Consider what) is in the heavens and the earth (i.e. the signs that show the oneness of Allah). – The word an-nuzur is the plural of the singular word nazir which means messengers – (for those who do not believe”) which is known to Allah SWT: or in other words, these things are of no benefit to them.

102. (There is) nothing – (that they await) by their actions in denying you – (but events similar to those that befell those before them) the previous nations. That is, they will be subjected to the same torment that befell the previous nations – (Say: “Then wait for it”) – (indeed, I am also one who waits with you”).

103. (Then We saved) the mudari’ here is meant to narrate a past situation – (Our messengers and the believers) from the punishment – (thus) the saving – (it was incumbent upon Us to save the believers) the Prophet and his companions when the polytheists were tortured.

104. (Say: “O people) people of Mecca (if you are still in doubt about my religion) that my religion is the right and true – (then know that I do not worship what you worship besides Allah) other than Him, meaning idols: this is an indication that you are in doubt about my religion – (but I worship Allah who will kill you) who will take away your spirit – (and I have been commanded that) should – (I am among those who have faith”).

105. (And) I was commanded – (“Turn your faces to religion sincerely and sincerely) in a state of inclination and fondness for it – (and do not be of those who disbelieve).

106. (And do not call to) worship – (other than Allah, that is, that which cannot benefit you) if you worship it – (nor can it harm you) if you do not worship it – (for if you do) that, for example – (then surely you are then of the wrongdoers”).

107. (If Allah afflicts you) imposes upon you – (a misfortune) such as poverty and sickness – (then no one can remove) remove – (it) except Him. And if Allah wills good for you, then no one can withhold – (His bounty) that which He has willed for you – (He gives that) good – (to whom He wills among His servants and He is the Most Forgiving, the Most Merciful).

108. (Say: “O people) i.e. the inhabitants of Mecca (there has indeed come to you the truth from your Lord, so whoever is guided, then indeed the guidance is for his own good) for indeed the reward of his guidance is only for himself – (And whoever goes astray, then indeed the astray is for his own misfortune) for the consequences of his misguidance will be upon himself. – (And I am not a guardian over you”) so I have no right to force you to follow guidance.

109. (And follow what is revealed to you) from / your Lord – (and be patient) in preaching and facing their hostility – (until Allah gives judgment) against them with His command – (and He is the best Judge) the most just judge. It turns out that the Prophet was patient in the face of all this, until God gave a decision against the polytheists, namely by ordering them to be fought, and for the People of the Book to be withdrawn jizyah.

11. THE LETTER OF HUD

Makkiyyah, 123 verses, except verses 12, 17, and 114, Madaniyyah Descended after Surah Yunus 

In the name of Allah, the Most Gracious, the Most Merciful

1. (Alif Lam Ra) only Allah knows what this means, this is – (a Book whose verses are neatly arranged) this is evident in the stunning arrangement of the verses and the beauty of their meanings – (and explained in detail) whose content explains the laws, stories and advice

 (which have been revealed from the Wise, the All-Wise), namely Allah.

2. (That) you may worship none but Allah. Verily, I (Muhammad) am a warner to you of Him (with punishment if you disbelieve) and a bearer of glad tidings (with reward if you believe).

3. (And seek forgiveness from your Lord) from polytheism – (and repent) return (to Him) with obedience – (surely He will give you pleasure) in this world – (with good pleasures) with a good life and plenty of sustenance – (until the appointed time) which is death – (and He will give) in the Hereafter – (to every one who has excelled) in deeds (his excellence) i.e. his reward. – (And if you turn away) tawallau was originally tatawallau, then one of the two ta’s was dropped so that it became tawallau, meaning to turn away (then indeed I fear that you will be punished on the Day of Resurrection), which is the Last Day.

4. (To Allah is your return, and He is omnipotent over all things), including rewarding and punishing.

5. This verse, as narrated by Imam Bukhari through Ibn Abbas r.a., was revealed in connection with people who were ashamed to defecate, or were ashamed to have intercourse because their private parts were visible from the sky. But according to another opinion, this verse was revealed with regard to the hypocrites – (Remember, indeed the hypocrites turn their chests to hide themselves from Him) from Allah. (Remember, when they covered themselves with cloth) covered themselves with cloth – (Allah knows) the Most High Allah. – (What they conceal and what they bring forth) so that their concealment is of no avail (surely Allah is the Knower of all that is in the heart) meaning that He knows all that is in the heart.

JUZ 12

6. (And there is not) the letter min here zaidah – (any creeping thing on earth) i.e. any animal that creeps upon the earth (but Allah is the One who provides for it) He is the One who bears its sustenance as a bounty from Him – (and He knows the dwelling place of the animal) the place of its life in the world, or in the ribs – (and the place where it is kept) after death or in the womb. – (All) that has been mentioned – . (written in a clear book) a clear book, the Lauh Mahfuz.

7. (And it is He who created the heavens and the earth in six days) beginning on Sunday and ending on Friday – (and is His Throne) before He created the heavens and the earth – (above the water) i.e. above the wind (that He may test you) lafaz liyabluwakum berta’allug to lafaz khalaqa, meaning that Allah created the heavens and the earth and their contents, (so that He may test you) – (which of you is the better in deeds) meaning the one who is more obedient to Allah – (and if you say) O Muhammad, to the people of Mecca – (“Verily, you will be resurrected after death”), the disbelievers will say: “None other than this,” i.e., the Qur’an, which tells of the resurrection, as you have said, “is but apparent magic. The qiraat reads sahirun instead of sihrunj and the musyar ilaih refers to the Prophet Muhammad, not the Qur’an.

8. (And surely if We had delayed the punishment from them until) it came – (a time) some appointed time (they would have said) what is meant by this statement is ridicule – (“What is it that prevents it?”) what is it that prevents the descent of punishment. In response, Allah says. – (Remember that when the punishment came upon them, it could not be turned away from them, and they were encompassed – (by the punishment of which they used to make fun) what is meant is that they made fun of it before.

9. (And if We had bestowed on the disbelieving man (a blessing from Us) in the form of wealth and health (then We had withdrawn that blessing from him, he would have despaired) despaired of the blessing of Allah – (and was ungrateful) denied Him greatly.

10. (And if We bring him happiness after the calamities) of poverty and misery – (which afflict him, he will surely say: “The evils (of those calamities) have disappeared from me”) but he has no feeling that the happiness will disappear from him, nor is he grateful for it. – (Verily he is overjoyed) overflowing – (again proud) of people for what is given to him.

11. (Except) but – (those who are patient) against calamities – (and do righteous deeds) when given happiness – (they have forgiveness and a great reward) which is Paradise.

12. (So it may be that you) O Muhammad – (leave out some of what was revealed to you) so that you do not convey it to them, because they take it for granted – (and narrow your bosom) when you recite it to them, for fear that (they will say: “Why not) how is it that there is not (sent down to him a treasury or comes with him an angel?) who justifies him, according to what we ask – (Verily you are but a warner) your duty is only to convey, not to bring what they want. – (And Allah is the Sustainer of all things) i.e. He knows them all by heart, so He rewards them for them.

13. (Even) but what – (they say: Muhammad has made it up”) i.e. the Quran – (Say: “If so, then bring ten suras like it) in terms of the eloquence of its language and the height of its literature – (which is made up) because surely you are like me Arabs who are fluent in language. Allah SWT. challenged them the first time to come up with ten suras, then the next time with just one sura – (and call those whom you are able to call besides Allah) other than Allah – (if you are indeed the true ones”) in your claim that the Qur’ān is a mere fabrication.

14 (Otherwise) if not (those whom you call to accept your call) i.e. those whom you invite to help you – (then know) the khitab or speech is addressed to the polytheists – (verily the Qur’ān is ‘, revealed) based on – (the knowledge of Allah) and not fabricated against Him – (and that) an here is the takhfif form of anna – (there is no God but Him, so will you surrender to Him) after these definite proofs. The meaning is that you should convert to Islam.

15. (Whoever desires the life of the world and its adornments) should he persist in his disbelief. According to one opinion, this verse is addressed to those who are vain or show off – (We will surely give them the full reward of their work) the reward of the good deeds they have done, such as charity and hospitality (in the world) such as We expand the field of their sustenance – (and they in it) i.e. in the world – (will not be harmed) meaning that their reward will not be reduced one iota.

16. (Those are the ones who will have nothing in the Hereafter but Hell, and will cease to exist) – (in the Hereafter) so that they will have no reward – (and what they have worked for will be in vain).

17. (Is the one who has evidence) the explanation of the dea (from his Lord) i.e. the Prophet (SAW) or the believers in, the meaning of evidence is the Qur’an – (and is followed) followed (by witnesses) for him who confirms it – (from Him) i.e. from Allah, the meaning is the Angel Gabriel – (and before) before the Qur’an – (there was the book of Moses) i.e. kis tab Torah which testifies to the truth of the Qur’an as well – (which is a guide and a mercy?) being the adverb of the Qur’an. Are they in the same situation as those who are not? Certainly not – (those) i.e. those who have evidence – (believe in) the Qur’an, then for them is Paradise. – (And whosoever of those who join in disbelief in the Qur’ān) all the disbelievers – (then hell is the place threatened for him, so do not doubt) doubt – (in him) the Qur’ān – (indeed it is truly from your Lord, but most of the people) the inhabitants of Mecca – (do not believe).

18. (And who) is there none – (more unjust than he who makes up lies against Allah?) by ascribing partners to Him and supposing Him to have children. – (They will be brought before their Lord) on the Day of Resurrection among all His creatures – (and the witnesses will say) the word ashhad is the plural of the word shahid which means witnesses. They are the angels: they bear witness that the messengers have delivered their message, as for the disbelievers they are labeled as liars – (“These are the ones who have existed against their Lord”. Remember, the curse of Allah is upon the wrongdoers) i.e. the polytheists.

19. (Those who hinder – people from the way of Allah) from the religion of Islam – (and wish that the way) – (crooked) not straight. (And those against the Last Day are) the second hum phrase confirms the meaning of the first hum phrase – (those who do not believe).

20. (They will not be able to prevent) Allah – (on this earth, and there will be for them none but Allah) other than Him – (who will help them) meaning the helpers who can prevent the punishment of Allah against them. – (The torment is multiplied upon them)

because they mislead others. – (They are always unable to hear) the truth – (and they are always unable to see) the truth, because of their intense hatred of it, so it is described as if they are unable to hear and see it.

21. (They are the ones who harm themselves) because they plunge themselves into an eternal hell – (and cease) to be erased – (from them that which they always invented) against Allah, namely their accusation of associating partners with Allah.

22. (Surely) they will be the losers in the Hereafter.

23. (Indeed, those who believe and do righteous deeds and humble themselves) are at ease and secure, or return – (to their Lord, those are the dwellers of Paradise, they will abide therein).

24. (Parable) description – (of the two groups) i.e. the disbelievers and the believers – (like the blind and the deaf) this is the parable of the disbelievers – (with those who can see and can hear) this is the parable of the believers. – (Are the two groups the same in condition and nature?) Of course not. – (Then do you not take lessons) The original tazakkaruna is tatazakkaruna, then the original ta is put on zal so that it becomes tazakkaruna, which means the same as tatta’izuna, which is to take lessons.

25. (And indeed We sent Noah to his people – he said: “Verily I am) that I am. According to one qiraat, it is assumed that the meaning of al-gaul means that he said – (is a clear warner for you) i.e. his warning is clear.

26. (That) so that – (you may not worship other than Allah, for I fear that you) if you worship other than Him – (you will be afflicted with the punishment of a painful day) a painful punishment in this world and in the Hereafter.

27. (So said the disbelieving leaders of their people:) they consisted of the honorable men of their people – (“We did not see you, but as ordinary men like us) there is no advantage for you over us – (and we did not see those who followed you, but the lowly among us) i.e. the lowly among us, such as the patcher of clothes and the two shoe repairmen – (who quickly believed) can be read badiya and badia which means, they quickly believed in you without thinking more carefully. The lafaz is attributed because it becomes a zaraf which means, they continue to believe just like that – (and we do not see that you have any advantage over us) so that because of that advantage you are entitled to be followed over us, (even though we are sure that you are false) in the confession of the message that you carry. In this they included the mention of Noah and the people who followed him.

28. (Noah said: “O my people, what do you think) try to tell me – (if I have a clear proof) a clear explanation – (from my Lord and He gave me mercy) prophethood – (from His side, but the mercy is disguised) concealed – (for you) and according to a qa’im (for you) and according to a qa’im (for you).

 (for you) and according to one qiraat it reads fa’amiyat – (shall we force you to accept it) meaning, shall we force you to accept it – (when you do not like it)

 (when you do not like it?) not being able to do so.

29. (And he said: “O my people, I do not ask you as a reward for my calling) in conveying my message – I (the wealth) you give me in return (is nothing else) – (my reward) my reward – (is only from Allah and I will never drive away those who have believed) as you have commanded me to do. – (Surely they will meet their Lord) through the Day of Resurrection, then Allah will reward them and punish those who harmed and expelled the believers – (but I consider you a people who do not know) the consequences of your actions.

30. (And he said: “O my people, who will help me) who can fortify myself – (from Allah) from His punishment – (if I expel them) those who believe in me, surely there is no helper. (The original of tazakkaruna is tatazakkaruna, then the original ta is added to the letter zal to become tazakkaruna, which means the same as tatta’izuna, i.e. taking lessons.

31. And I did not say to you -that-: “I have storehouses of sustenance and wealth from Allah, nor do I – (know the unseen, nor do I say: “I am an angel”) but I am an ordinary human being, like you – (nor do I say to those who are despised) despised – (by your eyesight: “Allah will not do them any good”. Allah knows better what is in them) that is hidden in their hearts – (Indeed, if I had said so, I would have been among the wrongdoers).

32. (They said: “O Noah, indeed you have argued with us) have antagonized us – (and you prolong your argument against us, so bring upon us what you threaten us) i.e., punishment – (if you are of the truthful ones) in your threatening.

33. (Noah replied: “It is only Allah who will bring the punishment upon you if He wills) that it should be hastened upon you, for surely the matter of bringing the punishment back to Him – (and you will never escape) from His punishment.

34: (And my advice would not benefit you if I were to advise you, if Allah were to lead you astray) means that He wills to lead you astray. The answer to the condition is implied by the meaning contained in the sentence: “And my counsel will not benefit you” (He is your Lord and it is to Him that you will return). Furthermore, Allah Almighty says:

35. (In fact) rather – (they say:) they mean the disbelievers of Mecca – (“He only made it up”) meaning that Muhammad only made up the Qur’an. (Say: “If I made it up, then I am the only one who bears the sin”) of the punishment resulting from that act (and I escape the sin that you commit”) i.e. the sin of your accusation of labeling me as the author of the Qur’an.

36. (And it was revealed to Noah that none of your people will believe except those who have already believed, so do not grieve) distress – (about what they have always done) i.e., polytheism. So Noah prayed for the destruction of those who did not believe, which is cited by His words: “O my Lord, do not leave on the earth … until the end of the verse” (Surah Noah verse 26), then Allah answered his prayer as He said:

37. (And make the ark) the boat – (with Our supervision) with Our supervision and care – (and the guidance of Our revelation) i.e. Our commands –

 (And do not talk with Me about those who disbelieve, let them perish – (surely they will be drowned).

38. (And Noah began to build the ark) i.e. recounting the past situation. – (And whenever a group passed by Noah) some – (of his people, they mocked him) they made fun of him. – (Noah said: “If you mock us, then surely we will mock you as you mock us) if we survive and you drown later.

39. (Later you will find out who) lafaz man Here mausul or conjunction, its position becomes Maful or subject : –

from lafaz ta’lamuna – (who will be afflicted by a punishment that humiliates him and who will be afflicted) will be subjected (to an eternal punishment”).

40. (Until) narrating the limits of the ark’s construction – (when Our command came) which destroyed them – (and the galley had emitted water) what is meant is the bread baking galley, it was a sign for Noah. – (We said: “Load into the ark) into the boat – (of each animal a pair) that is, a male and a female of all kinds of animals – (that is, a male and a female match). This lafaz isnain has the position of being maful or subject. And it is mentioned in the story of Noah, that Allah SWT. gathered to Noah all the wild animals and all kinds of fowl or birds. Then the Prophet Noah a.s. struck his hand on each type of animal, so his right hand hit the male species, while his left hand hit the female species, then he loaded it into the boat – (and your family) namely his wife and children – (except for those who have a predetermination against him) among your family who are certain to perish, namely his son named Kan’an and his wife. While Sam, Ham, and Yafis were taken by Noah into the bahte- along with their wives who were three in number – (and -load also the believers”. And they did not believe in Noah but a few). It is said that the number of those who believed was only six men and their wives. According to another opinion, there were eighty people in the ark, half of whom were men, while the other half were women.

41. (And he said) i.e. Noah -. (And he said) i.e. Prophet Noah (peace be upon him), “Take you all aboard, mentioning the name of Allah in the sailing and in the anchoring”, meaning in the sailing and in the anchoring. – (Verily, my Lord is indeed Oft-Forgiving, Most Merciful) in that He did not destroy us.

42. (And the ark sailed with them in waves like mountains) describes the height and magnitude of the waves. – (And Noah called his son) Kan’an – (while his son was far away) from the ark – (“My son, come up with us and do not be with those who disbelieve”).

43. (His son replied: “I will seek refuge in a mountain that can preserve me) that can save me – (from this flood”. Noah said. “There is nothing to protect you today from the punishment of Allah) from His torment (other than) only – (the Most Merciful One”) i.e. Allah Himself, only He can help. Then Allah says the rest of the story. – (And the wave became a barrier between them, so the child was among those who were drowned).

44. (And it was said: “O earth, swallow up your water) that which comes from you, so the earth immediately swallowed up the water, but that which came down from the sky remained, so that there were rivers and seas – (and O rain, cease”) stop your rain, so immediately the rain stopped – , (and it receded) the waters decreased (until the command of Allah was completed) the people of Noah were destroyed – (and the ark was anchored) Noah’s ark stopped – (on Al-Judi Hill) the name of a hill located on an island close to the land of Mausul – (and it was said: “Perish”) were destroyed – (the wrongdoers”) i.e. those who disbelieved.

45. (And Noah cried out to his Lord, saying: “O my Lord, surely my son) i.e. – (is among my family) while You have promised me to save them – (and surely Your promise is true) a promise that will not be broken. – (And You are the fairest of judges”) the most knowledgeable of judicial matters and the most just.

46. (And said:) Allah SWT. – (“O Noah, he is not of your family) who were promised to be saved, or he is not of your religion – (indeed) your request to Me that he be saved – (is not a good deed) because indeed he is a disbeliever, and there is no salvation for the disbelievers. Another qiraat reads ‘amila, while the lafaz gairu reads gaira and damir back to Noah’s son, meaning: Verily, he has done an evil deed – (therefore do not ask Me) can be read tas-alanni and tas-alani – (something you do not know) i.e. ask that your son be saved. – (Verily, I warn you, lest you be among the ignorant”) and you ask Me for that of which you have no knowledge.

47. (Noah said: “O my Lord, I seek refuge in You) from doing – (asking You for something of which I know nothing. And if You do not forgive me) for what I have already done – (and do not have mercy on me, I shall surely be among the losers).

48. (It was said: “O Noah, descend) descend from the ark (safely) in safety or with honor – (from Us and full of blessings) full of goodness – (upon you and upon the believing people of those who were with you) in the ark, meaning his children and descendants, i.e. the believers. – (And there are others) read rafa’, umamun, meaning the people with you – (whom We give pleasure to) in this world – (then they will be afflicted with a painful punishment from Us) in the Hereafter, they are the disbelievers.

49. (These are) the verses containing the story of Noah – (among the important news of the unseen) news that you do not know – (which We revealed to you) O Muhammad – (neither you knew it nor your people before this) before the revelation of this Qur’an. – (So be patient) in conveying the message and facing your people’s hurtful treatment, just as the Prophet Noah was patient – (verily the good end) the praiseworthy (is for those who are pious).

50. , (And) We sent – (to the people of ‘Ad their brother) from their own tribe – (Hud. He said: “O my people, worship Allah) means worship Allah – (there is none for you) the letter min here is zaidah – (God besides Him, there is none else) – (you) means your worship of idols – (only inventing) you lie against Allah.

51. (O my people, I do not ask you for this) i.e. advocating the monotheism of Allah – (reward. No other) – (my reward is only from Allah who has created me) who has made me. – (Then do you not think about it?)

52. (And he said: “O my people, ask forgiveness of your Lord) from polytheism – (then repent you) return you – (to Him) by observing obedience, m (surely He will send down rain) rainwater that they had previously been drought – (upon you with great severity) – (and He will add strength to) with – (your strength) i.e. in the form of property and children – (and do not turn away by committing sin”) i.e. committing polytheism.

53. (The people of ‘Ad said: “O Hud, you have not brought us a clear proof) to show the truth of your words – (and we will not forsake our healings for your words) just because of your words – (and we will not believe you).

54. (It is not – (we say) about you (but it will come upon you) that you will be afflicted – (with insanity because of some of our cures) because our worship will absorb you until you become insane, because you revile it, after which you will be delirious alone. (Hud said: “Verily, I bear witness to Allah) for myself (and bear witness, all of you, that I indeed disassociate myself from what you associate) against Allah.

55. (From other than Him, therefore plot against me) plot against me to destroy me – (by you all) by you and your idols (and do not give me respite) do not delay.

56. (Verily, I put my trust in Allah, my Lord and your Lord. The letter min here is zaidah – (an animal) a creature that slithers on the earth – (but it is He who holds its head) meaning that it is He who controls and forces it, so it can neither benefit nor harm except with His permission. This verse specifically mentions an-nasiyah, which means the crown of the head, because a person who is held by the crown of the head is very lowly. This illustrates the lowliness of creatures compared to Allah. – (Verily, my Lord is on the straight path), which is the path of truth and justice.

57. (If you turn away) the original is tatawallau, then one of the letters ta is removed so that it becomes tawallau, meaning to turn away (then indeed I have conveyed to you the message which I was sent to convey to you. And my Lord will replace you with another people from among you, and you will not cause Him any harm) because of your polytheism. – (Surely my Lord is the Sustainer of all things) Who watches over them.

58. (And when Our command came) Our punishment – (We saved Hud and those who believed with him with mercy) i.e. guidance – (from Us, and We saved them also from a severe punishment) from a harsh torment in the Hereafter.

59. (And this is the story of the people of ‘Ad) This refers to their remains. The meaning is to walk on the earth and look at their remains. (They denied the signs of their Lord’s power and disobeyed the messengers of Allah.) The expression here is plural, meaning that if one disobeys a messenger, it is the same as disobeying all the messengers. This is because what the messengers propounded comes from the same origin, namely the teaching of monotheism – (and they obeyed) meaning the lowly people – (the commands of all arbitrary rulers again against the truth) i.e. always against the right things, meaning their leaders.

60. (And they are always followed by curses in this world) from people – (and so on the Day of Resurrection).” They will be cursed before all creatures. – (Remember, indeed, the People of ‘Ad were disbelievers) they disbelieved – in their Lord. Remember, it is very far) from the mercy of Allah – (for the people of ‘Ad, i.e. Hud’s people).

61. (And) We sent – (to Samud their brother) of the same tribe – (Saleh. Saleh said: “O my people, worship Allah) meaning worship Him – (there is for you no God but Him. He has created you) He is the One who first created you – (from the earth) i.e. by creating your forefather (Adam) from the earth (and making you its prosperity) He made you the dwellers of the earth – (therefore seek His forgiveness) from polytheism – (then repent) your return (to Him) by observing obedience. – (Verily, my Lord is very near) to His creatures through His knowledge (and grants) the supplication of those who ask Him.

62. (The people of Samud said: “O Saleh, surely you are one of us whom we expected) we expected you to be our ruler and leader – (before this) before what you did – (did you forbid us to worship what our fathers worshipped) i.e. idols – (and surely we were really in doubt about the religion you called us to) i.e. the religion of monotheism – (again very uneasy”) meaning that what he called for was very disturbing.

63. (Saleh said: “O my people, what would you think if I had clear evidence – (from my Lord and He gave me mercy from Him?) prophethood – (then who would help me) who could preserve me – (from Allah) i.e. from His punishment – (if I disobeyed Him. Therefore you have not added anything to me) by your command telling me to do so – (other than loss”) misguidance.

64. (“O my people, this is a she-camel from Allah, as a miracle that shows you the truth.”) The word ayatan has the position of a thing or an adverb, while the ‘amil is the isim isyarah or the word hazihi – (so let her eat in the land of Allah, and do not disturb her with any disturbance) such as slaughtering her.

(which will cause you a near punishment”) if you slaughter it.

65. (So they slaughtered it) the she-camel was slaughtered by a strong man at their command – (then he said) Prophet Saleh – (“Rejoice ye) rejoice ye (in your homes for three days) then ye shall – (it is a promise unobtainable”) an unbreakable promise that is not denied.

66. (So when Our command came) that they should be destroyed – (We saved Saleh and those who believed with him) four thousand of them – (with mercy from Us and) We saved them too – (from the humiliation of that day) when read yaumi-izin it is considered a mu’rab isim, and when read yaumaizin it is considered a mabni isim because it is attributed to a mabni isim as well, according to the opinion of most nahwu scholars. (Verily, your Lord, He is the Mighty, the Powerful, the Majestic).

67. (And a loud thunderous sound fell upon the wrongdoers, and they died in their dwellings) on their knees, even though they were all dead.

68. (As if) the lafaz ka-an is a takhfif of ka-anna, while the isim is not mentioned: it stands for ka-annahum, meaning as if they – (had never dwelled) had never lived – (in that place) in their houses. – (Remember, the people of Samud denied their Lord. Remember, destruction is for the people of Samud) The word samiid can be tinned to become samudan, or it can be read without the tinned part to become samuda. The meaning is the tribe.

69. (And indeed Our messengers came to Abraham with glad tidings) that he would have a son named Ishaq and that Ya’qub (Ishaq’s son) would follow after him. (They said: “Congratulations”) lafaz salaman became masdar (Ibrahim said congratulations) on you – (so soon Ibrahim served them roasted calf meat) roasted calf meat.

70. (So when he saw that their hands did not touch him, Ibrahim looked at them strangely) was astonished at their behavior – (and began to harbor) a feeling in his heart – (fear of them) fear. – (The angel said: “Fear not, we are angels sent to the people of Lut”) to destroy them.

71. (And his wife) i.e., the wife of Prophet Ibrahim (i.e., Sarah) (stood up) to meet them – (then she smiled) rejoicing in the destruction of the Lut – (then We gave her the glad tidings of the birth of Ishaq and following after) – (Ishaq Ya’qub) i.e., the son of Prophet Ishaq who had seen Prophet Ibrahim.

72. (His wife said: “It is a wonder.”) This is a phrase that is usually said when someone sees a great thing. The letter ya in it is an alternation of the letter alif – (will I bear children when I am an old woman) I am ninety-nine years old (and this is my husband, too, in his old age) Prophet Ibrahim was at that time a hundred or a hundred and twenty years old. The word shikhan is attributed to him because it is a thing, while the ‘amil is an isim isyarah, which is the word haza. – (Surely this is a strange thing) for two couples who are both old to have children.

73. (The angels said: “Do you wonder about the command of Allah) i.e. His power – (it is the mercy of Allah and His blessings are poured upon you) O – (Ahlal Bait) the family of Prophet Ibrahim. – (Verily, Allah is Most Praiseworthy) highly praiseworthy – (again Most Gracious) Most Compassionate.

74. (So when fear had departed from Ibrahim) fear had departed from his heart – (and glad tidings had come to him) of having children, he began – (to converse with Us) i.e. with Our messenger angels – (about) the matter of – (the people of Lut).

75. (Indeed, Ibrahim was very patient) very patient – (again begging and fond of returning to Allah) he made many istirja’or he said many words inna lillahi wa inna ilaihi rajiuna. So Prophet Ibrahim said to the angels: “Are you going to destroy a city in which there are three hundred believers?” The angels replied: “No”. He again asked: “Would you destroy a city in which there are two hundred believers?” The angels answered: “No”. He asked again: “Would you destroy a city in which there were forty believers”. The angels replied: “No”. He asked again: “Will you destroy a city in which there are fourteen believers?”. They answered: “No”. Prophet Ibrahim again asked: “What would you think if there was only one believer in a city?” They replied: “Not at all”. So Prophet Ibrahim said to them: “Verily in that city is the Prophet Lut”. They replied: “We know better about the believers who are in it…”.

76. So when Prophet Ibrahim prolonged his questioning with them, they said: (“O Abraham, leave this question and answer”) this argument – (surely the decree of your Lord has come) to destroy them – (and surely they will be visited with an irresistible punishment).

77. (And when Our messengers came to Lut, he was troubled) troubled by their coming (and felt his chest constricted by their coming) they came in a handsome form, disguised as guests. It was this that made the Prophet Lut fearful of his people who would surely misbehave with his guests (and he said: “This is a very hard day”) a very hard day.

78. (And his people came to him) when they learned of his guests – (in haste) with haste – (towards him. And from before) before the arrival of these guests – (they used to commit abominable deeds) that is to say, intercourse with the anuses of men – (He once said:) i.e. Prophet Lut – (“O my people, these are my daughters) so marry them – (they are more pure for you, so fear Allah and do not disgrace) disgrace me – (towards my guests) these guests. – (Is there not among you a man of understanding?) who enjoins you to do good and forbids you to do evil.

79. (They replied: “Surely you know that we have no desire for your daughters) we have no need of them – (and surely you know what we would desire”) which is to like to have intercourse with the male anus.

80. (Lut said: “If I had the power to resist you) had the ability to resist your desires – (or if I could take refuge in a strong family”) i.e. a family that would help me, I would certainly chastise you for your insolence. So when the angels saw this, they said:

81. (The messengers said: “O Lut, we are the messengers of your Lord; they will not be able to harm you) by doing evil to you – (therefore take your family and followers away at the (end) of the last part of the – (night and let none of you be left behind) so that he does not see the horror of the punishment that befalls them – (except your wife) with the rafa’ reading, namely imra-atuka, being the badal of the lafaz ahadin. Another qiraat reads nasab, i.e. imra-ataka, as an istisna of the phrase al-ahl. Meaning: Do not take him away. – (Surely he will be afflicted with the punishment that befell them) According to one opinion, it is said that the Prophet Lut did not take his wife away. But according to another opinion, the Prophet Lut took her away. However, he looked back and said: “O my people”, then he was struck by a large stone and died. The Prophet Lut asked the messengers about the time of the destruction of his people, so the messengers said: – (Verily the time of their doom is at dawn) The Prophet Lut asked: “I ask that it be hastened”. They replied: (Is not the dawn near?).

82. (So when Our command came) to destroy them – (We brought the upper part) of the land of the people of Lut” (downward) meaning that the Angel Gabriel lifted their land into the sky, then dropped it to the earth upside down – (and We showered them with stones from the burning ground) i.e. red-hot mud – (continuously).

83. (Those who were marked) were marked with each of the burning earth, with the name of the one who was marked – : (by your Lord) being the zaraf for the lafaz mu ‘allamatan – (and it is not) the meaning implied here is the punishment in the form of the stone, or their country – (of the wrongdoers) meaning the inhabitants of Mecca . yen Yauh).

84. (And) We sent – to the people of Madyan their brother Shu’aib. He said: “O my people, worship Allah) monotheize Him – (there is no God for you but Him. And do not reduce your weights and measures, for I see you in a good state) you are living in a pleasant condition so that you do not need to reduce your weights and measures (and indeed I) – (fear for you) if you do not believe – (of the punishment of a destructive day) a day that covers you with destruction. The word yaum is qualified with the word muhit in a majaz sense, because the punishment will occur on that day.

85. (And Shu’aib said: “O my people) – (measure and weigh) complete them – (with justice) permanently – (and do not harm men in their rights) do not diminish their rights in the least – (and do not make evil on the earth by causing corruption) by committing murder and other crimes. The word ta’$au comes from the madi fi’il ‘psiya, meaning to cause damage. Meanwhile, the word mufsidina serves as the thing or information that confirms the meaning of its ‘amil, which is ta’Sau,

86. (The remainder of the profit of Allah), that is, the sustenance that remains for you after you have completed the measure and the balance – (is better for you) than the act of reducing the measure and the balance – (if you are believers). And I am not a watchman over you”) I am not a watchman who repays you for your deeds, but indeed I am one sent to you as a warner.

87. (They said) to the Prophet Shu’aib in a mocking tone (O Shu’aib, does your prayer enjoin you) impose upon you – (that we should leave what our fathers worshipped) i.e. idols – (or) forbid us – (prevent us from doing what we please with our wealth) i.e. this is not true at all, there is no one who calls to goodness. – (Verily, you are a very merciful man, and of good sense”) they said this in a mocking tone and ridiculed Prophet Shw’aib.

88. (Shu’aib said: “O my people, what do you think if I have a clear proof from my Lord and He has granted me from Him good sustenance) lawful sustenance, then is it appropriate that I mix it with unlawful goods by reducing the measure and the balance. – (And I do not wish to wrong you) to do – (what I forbid you from doing) then I do it. (I do not) I do not – (intend but to bring about improvement) for you to establish justice – (as long as I am able).

 (as long as I am able, and I am not able) to do these and other matters of obedience (except with the help of Allah. Only to Allah do I put my trust and only to Him do I return”) return all matters.

89. (“O my people, do not make you evil) cause you to do so – (there is a conflict with me) a conflict between me and you. The word shiqaqi is the fa’il or object of Wil yajrimannakum, and the word kaum is the initial maful or first subject, while the second maful is the second – (until you are afflicted with the same punishment as Noah’s people or Hud’s people, or Saleh’s people) are afflicted with the same punishment – (while Lut’s people are not) meaning the place where Lut’s people lived or when they were destroyed – (far away from you) so take that as a lesson for you.

90. (And ask forgiveness of your Lord, then repent to Him. Verily, my Lord is merciful) to those who believe – (and merciful”) very loving to those who believe.

91. (They said:) in a tone indicating their lack of attention to the words of the Prophet Shu’aib – (“O Shu’aib, we do not understand) lack of understanding – (much of what you say and indeed we truly see you a weak among us) meaning a lowly person – (if it were not for your family) your family – (then we would have stoned you) with stones (while you are not an authority among us”) not people not worthy of stoning, and indeed only your family is an authority.

92. (Shu’aib replied: “O my people, is my family more honorable in your sight than Allah) therefore then you will not kill me for their sake, and you will not spare me for the sake of Allah – (while you make Him) i.e. you regard Allah – (as something cast away behind you) estranged behind you without regard for Him. – (Surely my Lord encompasses what you do”) He is All-Knowing: therefore later He will reward you.

93. (And he said: “O my people, do according to your ability) according to your situation – (indeed, I also did according to my position) – (You will find out who) the word man here is a mausul which is the maful of the word ta’lamuna – dah (who will be afflicted with a punishment that humiliates him and who is lying. And wait for the consequences of your deeds – (surely I too am waiting with you”) watching over them.

94. (And when Our command came) commanding that they should be destroyed – (We saved Shu’aib and those who believed with him as a mercy from Us, and the wrongdoers were destroyed by a thunderous voice). The Angel Gabriel uttered a thunderous voice against them… (and they died in their dwellings) they died on their knees.

95. (As if) they, lafaz ka-an is the takhfif form of lafaz ka-anna – (had) never lived in their dwellings, in the place where they had settled. Remember, destruction is for the people of Madyan as it was for the people of Samud).

96. (And indeed We sent Moses with signs of Our power and clear miracles) clear and palpable proofs.

97. To Pharaoh and the leaders of his people, but they followed the command of Pharaoh, but the command of Pharaoh was not the right command) the straight command.

98. (He goes before) in front – (of his people on the Day of Resurrection) so that his followers follow him as they followed him while living in the world – (and then plunges them) plunges them – (into Hell. Hell is the worst of places to come to).

99. (And they have been followed in) this world – (by a curse, and so on the Day of Resurrection) they will be cursed as well (the worst of favors) – (is what is given to them) the curse given to them.

100. (These are) the things mentioned above, the word zalika is the mubtada, while the khabar is – (these are some of the stories of the countries of which We told you) O Muhammad – Kia (among them) some of them (still have traces) meaning that their inhabitants have perished, but their traces are still there – (and) some of them (have perished) have perished along with their inhabitants, so that there is no trace of them at all. Their example is like that of a crop harvested with a sickle.

101. (And We have not wronged them) by destroying them without sin – (but they have wronged themselves) by committing polytheism – (therefore it is of no benefit) of no avail – (to themselves, the worshippers they invoke) whom they worship – (besides Allah) the letter min here is zaidah or devoid of meaning – (Even a little, when the command of your Lord comes) i.e. His punishment. – (And those idols do not add to them) their worship of them cannot give them – (other than mere loss) i.e. destruction.

102. (And such is) the similitude of His punishment – (the punishment of your Lord when He punishes the inhabitants of the countries) referring to their inhabitants – (who do wrong) by committing sinful deeds. It is clear that there is nothing that can benefit them when Allah’s punishment is revealed to them. – In connection with this verse, Imam Bukhari and Imam Muslim have narrated a hadith through Abu Musa Al-Ash’ari r.a. who said that the Messenger of Allah (SAW) said: “Verily, Allah keeps a record of the deeds of the wrongdoer, so that when He punishes him, he will not escape Him”. Then the Messenger of Allah recited His words: “And such is the punishment of your Lord…” (Q.S. 11 Hud, 102).

103. (Surely in such) the stories mentioned above – (there is indeed a lesson) – (for those who fear the punishment of the Hereafter. That Day) i.e. the Day of Resurrection – (is a day when all people will be gathered before Him) on that day – (and it is a day that is witnessed) meaning that it is witnessed by all creatures.

104. (And We have not delayed it, but until a certain time) a time known only to Allah.

105. (When that day comes) the time has come – (unable to speak) the word takallama was originally tatakallama, then one of the letters ta was removed so that it became takallama – (none but with His permission) the permission of Allah SWT. – (so among them) creatures – (some are wretched and) others – (some are happy) each of them has been ascertained naSib in azali times.

106. (As for those who are wretched) according to the knowledge of Allah SWT. – (then their place is in Hell, in which they utter a scream) a very loud voice – (and a moan) a weak voice.

107. (They will remain therein as long as the heavens and the earth exist) i.e. as long as the heavens and the earth exist in the worldly realm – (unless) but – (if your Lord wills otherwise) i.e. an extension of time beyond the life of the heavens and the earth. The meaning is indefinite, they will remain therein forever. – (Surely your Lord is Executor of what He wills)

108. (As for those who are blessed) it can be read – sa’idu or su’idu (then their place is in Paradise, they will remain therein as long as there is a heaven and an earth, unless) but – (if your Lord wills) the interpretation is as stated in the previous verse, which is indicated by the next word, which is – (as an uninterrupted bounty) uninterrupted, and the former interpretation is the strongest interpretation, because it is free from imposed meanings. Ultimately, Allah is the only One who knows what He means.

109. (So do not you) O Muhammad – (be in doubt) have doubts (about what they worship), namely their idols, for surely We will punish them as We punished those before them who did the same. This verse is meant to comfort the Prophet’s heart. – (They worship not but as their fathers worshiped) meaning the same as their worship – (in the past) and indeed We have punished them in the past. – (And surely We shall surely fulfill for them) the same as We have fulfilled for their fathers – kai (their share) the recompense of their punishment – (with no diminution whatsoever) meaning sufficiently.

110. (And indeed We gave the Book to Moses) the Torah – (then there was dispute about it) some believing and some disbelieving, similar to the fate that befell the Qur’ān – (And had there not been a prior decree from your Lord) by deferring the reckoning and retribution of all creatures until the Day of Resurrection – (there would have been a judgment between them) in this world about what they had to say about the Book. – (And indeed they), those who deny it – (are in agitated doubt about the Qur’an) they doubt it.

111. (And verily) can be read wa-in and wa-inna – (to each) meaning to every creature – w (surely) the letter ma is zaidah, while the letter /am is mautiah or prelude to gasam or oath, or lam farigah. According to another qiraat, the lama is pronounced tashdid so that it becomes lamma which means the same as illa, while the letter in before it means nafi – (Your Lord will sufficiently complete their deeds), that is, their retribution. – (Verily, He is All-Knowing of what they do) He is All-Knowing of what is hidden and what comes forth from it.

112. (So keep to the right path) of observing the commandments of your Lord and worshipping Him – (as you have been commanded and) also keep to the right path – (those who have repented) i.e. those who have believed – (with you and do not transgress) transgress the limits of Allah. – (Surely He is All-Seeing of what you do) therefore He rewards you.

113. (And do not incline your hearts – (to the wrongdoers) by liking them or taking pleasure in them, or taking pleasure in their deeds (that you may be touched) you may be exposed – (to the fire of Hell, and you shall have none but Allah) besides Him – (a helper) who can preserve you from His punishment. The letter min here is zaidah – (then you will not be helped) so that you cannot be saved from His punishment.

114. (And offer the prayers on the two sides of the day) in the morning and in the evening: these are the Fajr, Lohor, and ‘Asr prayers – (and in the first part of the day) the word zulafan is the plural of the singular zulfatan, meaning parts – b (of the night), namely the Isha and Maghrib prayers. – (Verily, the good deeds, such as performing the five daily prayers, (expiate the bad deeds, such as minor sins). This verse was revealed regarding a companion who kissed a non-muhrim woman. Then the companion told it to the Prophet. So the Prophet said the following: (“This applies to my Ummah as a whole”). This hadith was narrated by Imam Bukhari and Imam Muslim. – (This is a warning for those who remember) as a lesson for those who are willing to learn. ,

115. (And be patient) O Muhammad, in the face of the hurtful treatment of your people: or be patient in your prayer – (for surely Allah does not waste the reward of those who do good) be patient in obedience.

116. (So why were there not) why were there not – (of the ummah) of the former nations – (before you people of excellence) people who were firm in religion and had excellence – (who forbade from doing corruption on the earth) the intended meaning is to negate, meaning: This would not have happened among them – (except) only – (a few of those We saved among them) who did nahi munkar, so they were saved. The letter min here, means bayan or explanation – (and the wrongdoers are only concerned with) they do not want to do nahi munkar and are always happy with doing damage – (the luxurious pleasures that are available to them) they only enjoy themselves – (and they are the sinners).

117. (And your Lord will never destroy countries unjustly) at His pleasure against them – (while their inhabitants are the doers of good) the believers.

118. (If your Lord had willed, He would have made mankind one people) adherents of one religion (but they always disagree) in matters of religion.

119. (Except those on whom your Lord has bestowed mercy) meaning that Allah has willed good for them so that they do not dispute about it. – (And it is for this that Allah created them) some of them are contentious and some of them He has favored so that they do not dispute about religion. – (The sentence of your Lord has been decided) i.e. – (surely I will fill Jahannam with jinn and men all together).

120. (And every) lafaz kullan is attributed to the address of the nags, while the tannin is an alternation of the mudaf ilaih, meaning all the necessary stories of the messengers – (We tell you, (We relate to you the stories of the apostles) the word ma here becomes the badal of the word kullan – (with which We confirm) we calm – (your hearts) your hearts – (and in this Surah has come to you the truth) what is meant is the stories of these apostles or these verses – (as well as teaching and warning for those who believe) the believers are mentioned here specifically, considering that they are the ones who can take advantage of these stories or verses to strengthen their faith, unlike the disbelievers.

121. (And say to the unbelievers: “Do according to your ability) according to your circumstances and conditions – (indeed We also do”) according to Our conditions, this expression is meant as a threat to the unbelievers.

122. (“And wait) for the consequences of your deeds – (verily We also wait”) for that.

123. (And to Allah belongs what is unseen in the heavens and the earth) means that Allah knows all that is obscure or unseen in both – (and to Him is the return) if it is read yarji’u, it means the same as the lafaz ya’udu, which is to return. If it is pronounced yurja’u, it means the same as the phrase yuraddu, which means to return (the affairs of all) because of which He punishes those who disobey Him – (so worship Him) means worship Him – (and put your trust in Him) means trust in Him because surely He is the One who suffices you – (And never does your Lord neglect what they do) indeed He deliberately delays them only until the time comes. According to one qiraat, ya’maluna is read ta’maluna, meaning, what you do.

12. THE LETTER OF JUSUF

Makkiyyah, 111 verses except verses 1, 2, 3, and 7, Madaniyyah It comes after Surah Hud

In the name of Allah, the Most Gracious, the Most Merciful

1. (Alif Lam Ra) only Allah knows the meaning. ay (These) verses – . (These are the verses of the Book) i.e. the Qur’an, idafat here means min, meaning the part of the Qur’an of reason (which is clear) that distinguishes the right things from the false things.

2. (Verily, We have sent down the Quran in Arabic) in the Arabic language – you people of Mecca – (understand it) comprehend its meanings.

3. (We narrated to you the best of sahibs by revealing) through what We revealed (this Qur’an to you, and verily) the clause in is a takhfif of the clause inna – (you were previously among those who did not know).

4. Remember – (When Joseph said to his father) the Prophet Ya’qub – (O my father) is pronounced kasrah i.e. abati to indicate the presence of an unmentioned ya idafat. Whereas when it is . When the fat-hah is read, it indicates the presence of an unmentioned alif, namely abata, then the alif is replaced by a ya – (verily I saw) in my sleep, that is, in a dream – (eleven stars and the sun and the moon, I saw all of them.” The word ra-aytuhum serves as a confirmation of the previous word ra-aytu (prostrate to me) – (prostrate to me) – the word sajidina is a plural form, whose i’rab address uses ya and nun because it describes the state of prostration, which is characteristic of intelligent beings.

5. (His father said: “My son, do not tell your brothers about your dream, so that they may plot against you.” This means that they will surely plot against you to destroy you, because they are motivated by their envy for you. They will certainly interpret your dream to mean that the stars are themselves and that the sun is your mother and the moon is your father – (Verily, the devil is a clear enemy to mankind).

6. (And thus) as you saw in your dream – (has chosen you) has appointed you – (your Lord and taught you some of the interpretation of dreams) the meaning of dreams – (and perfected to you His favor) that of prophethood – (and to the family of Ya’qub) that is, his children – (as He had perfected His favor) that of prophethood – (to your parents before that, Abraham and Ishaq. Verily your Lord is All-Knowing) of His creatures – l (again Wise) in dealing with them.

7. (Surely there is in) the story – (of Joseph and his brothers) eleven in number – (a sign) of learning materials – (for those who ask).

8. Remember – (when they said:) some of the Prophet Joseph’s brothers to some of the others – (“Verily Joseph) the phrase yusuf stands as the mubtada – (and his brother) who was a brother, namely Bunyamin – (more beloved) being the khabar of the phrase yusuf earlier – (by our father than. (Indeed, our father is in error) error – (obvious) clear error because he loves Joseph and his siblings more than we do.

9. (Kill Yusuf or banish him to a region) to a distant and unknown place – (so that your father’s attention will be drawn to you) so that he will pay attention only to you and not to others – (and then let you) after killing Yusuf or banishing him (become good people”) by repenting.

10. (One of them said) Yahuza (“Do not kill Joseph, but throw him down”) into the bottom of a very dark well. According to the qiraat, al-jub is read in the plural – (so that he may be picked up by some travelers) those who are traveling – (if you want to do”) what you want, namely to separate Joseph and his father, then that is enough.

11. (They said: “O our father, why do you not trust us with Joseph, when indeed we are those who wish him well”) those who were willing to take care of all his interests.

12. (Let him go with us tomorrow morning) to the sahara – (so that he may have fun and frolic) can be read yarta’ and yal’ab, or narta’ and nal’ab, meaning that he or we may have a new spirit and a fresh mind – (and surely we will take care of him).

13. (Ya’qub said: “It grieves me greatly that you are leaving) – if you go – (with Yusuf) because it is hard to part with him – (and I fear lest he be eaten by wolves) the meaning is kind, – which includes all wild animals. It is mentioned that the area where they lived was known for its many wild animals – (while you were careless about it”) neglecting it.

14. (They said: “If indeed) lam here means gasam or oath – (he was eaten by wolves while we were a strong group) a strong group – (surely we were then losers”) those who were unable to defend themselves. Then after that Prophet Ya’qub allowed them to leave with Prophet Yusuf.

15. (So when they had brought him and agreed) had made up their minds – (to put him in the bottom of the well) the answer to lafaz lamma is not mentioned, viz: So they carried out their intention. So they took off the Prophet Joseph’s shirt after beating and insulting him, then they stretched the rope into the well, while the Prophet Joseph was tied to it. When the rope reached half the depth of the well, they released it so that the Prophet Joseph would fall down and die. Then his brothers called out to him, and he answered their call, but they thought that he was asking them for help. They intended to fall on him with the boulder, but they were prevented by Yahuza. – (And We revealed to him) while he was in the well. The Prophet Joseph lived in the well for seventeen years or less. Allah gave him a revelation to soothe his heart – (“Surely you will tell them) after this incident – (of what they did) of what they did – (and they will remember no more”) of you when you told them.

16. (Then they came to their father in the evening) in the evening – (weeping).

17. (They said: “O our father, we went out to compete) in archery – (and we left Joseph with our goods) i.e. our clothes – (and he was eaten by a wolf, and you will never believe) believe – (in us even though we were truthful”) against you. Surely you will accuse us of all sorts of things in this matter of Joseph because of your love for him. Why do you think so badly of us?

18. (They came with his robe) lafaz ala qamisihi beri’rab mahallnasab because it becomes zaraf, meaning that it was smeared on him – (with fake blood) blood that was not the blood of the Prophet Joseph, this they did by slaughtering a goat, then they smeared the blood on the robe of the Prophet Joseph, but they forgot to tear it. Then they went to their father and said: “This is the blood of Joseph”. – (Ya’qub said) when he saw Joseph’s robe intact, and he knew that they were lying about it – (“In fact, you have adorned) considered good – (yourselves a bad deed) and then you did it – (so good patience is my patience) patience that is not accompanied by shock and anxiety. The phrase fasabrun jamil is the mubtada, while the khabar is not mentioned, which is amri, meaning my patience – (And Allah is the One to whom help is sought) only Allah is the One to whom help is sought – (against what you narrate”) what you narrate about this matter of Yusuf.

19. (Then came a group of travelers) a group of people who traveled from Madyan to Egypt, and they rested near the well of the Prophet Joseph – (then they sent for a water fetcher) who was specifically to find water for the mihum of the group of travelers – (so he lowered) let go (of the lead) into the well, then the Prophet Joseph hung on to the rope of the lead, so that the Prophet Joseph came out of the well. When the water fetcher saw the Prophet Joseph – (he said: “Oh, good news) according to kuatu qiraat read busyraya, the exclamation here has a majaz meaning, meaning: Hurry up, it is time for you – (this is a young man”) then it became known to the water fetcher’s friends, so they came to him. – (Then they hid him) means that they kept this matter of the Prophet Joseph a secret, with the intention of becoming him – (as merchandise) i.e. they thought of him as a slave who had run away, then was found again. But the Prophet Joseph kept quiet because he was afraid that they would kill him. – (And Allah knows best what they do).

20. (And they sold Joseph) the travelers bought him from the hands of the water fetcher and his companions – (at a low price) less than it should have been – (i.e. only a few dirhams) about twenty or twenty-two dirhams only – (and they) i.e. the water fetcher’s brothers – (felt no interest in Joseph) then the travelers brought Joseph to the land of Egypt, then the Prophet Joseph was sold by the one who bought him for twenty dinars, two pairs of terompahs, and two shirts.

21. (And the Egyptian who bought him said) he was named Qitfir Al-Aziz – (to his wife:) that is Zulaikha (Give him a good place and service) honor him among us – (it may be that he benefits us or we take him as a son”) it is mentioned that Qitfir Al-Aziz was childless or impotent. – (And so it was) meaning as We saved him from being killed, and when he was in the well, and We made Al-Aziz’s heart feel compassion for him – (We gave Yusuf a good position on earth) the land of Egypt until his time (and so that We taught him the interpretation of dreams) the meaning of dreams, the phrase linu’allimahu is applied to the fi’il whose existence is predicted, and applies to the phrase makkanna, meaning We taught him the meaning of dreams so that he mastered it. Or the wawu before linu’allimahu is an extra letter. – (And Allah is in control of His affairs) nothing can hinder Him – (but most people) meaning the disbelievers – (do not understand) this.

22. (And when he was old enough) i.e. reached the age of thirty years or thirty-three years – (We gave him wisdom) wisdom – (and knowledge) religious knowledge before he was appointed a prophet. – (Thus) as We rewarded him – (We reward those who do good) to themselves.

23. (And the woman in whose house Joseph lived tempted him) Zulaikha – (to submit herself to him) that is, she asked him to fulfill her will – (and she closed the doors) of the house – (and said) to Joseph – (“Come here”) means come here, the lam of lafaz haita lak means tabyin or to explain. According to one qiraat, it is pronounced with the letter ha lowered, so that the reading becomes hitalak. According to another qiraat, it can be read as haytulak with the letter ta pronounced. – (Yusuf said: “I seek refuge in Allah”) means that I seek refuge in Allah from doing so – (verily he) means that the one who bought her (is my master) my employer – (has treated me well) has been kind to me, so I will not betray him by being unkind to his wife – (verily) in fact – (the wrongdoers will not prosper) means those who are adulterers.

24. (Verily, the woman intended to have intercourse with Joseph) means that she intended to have intercourse with him – (and Joseph intended to have intercourse with her) means that Joseph also had the same desire – (if he had not seen a sign from his Lord) according to Ibn Abbas r.a. that at that critical moment suddenly the Prophet Ya’qub or his father appeared before him and struck him on the chest, so that the burning desire came out from all his fingertips. The answer to lafaz laula is lajama’aha, meaning that Joseph would have had intercourse with her. (Thus) We showed him a sign of My power (that We might turn away from him the evil) of treachery – (and the abomination) of adultery. – (Indeed, Joseph was among Our most sincere servants) in obedience. According to one qiraat, it reads mukhlisin with the lam put in, meaning the same as al-mukhtarina or the chosen ones.

25. (And both of them raced to the door) Yusuf immediately ran to the door of the house to escape from her. While Julaikha, who was possessed by lust, grabbed the back of Yusuf’s shirt, then tried to pull it – (and tore) it became torn – (Yusuf’s robe from the back: her and both found) found – (the woman’s husband) Zulaikha’s husband – (in front of the door) so Zulaikha spontaneously cleaned herself, then.

cleaned herself up, then. – (The woman said: “There is no retribution for one who intends to commit adultery with your wife) (other than imprisonment) imprisonment in prison – (or punishment with a painful torment?”) a painful torment, such as being beaten.

26. (Joseph said:) defending himself – (“He tempted me to submit myself to him”, and a witness from the woman’s family gave his testimony:) Culaikha’s cousin. But according to one narration, the witness was a baby still in the cradle. Then the witness said – “If her robe was torn on the face) on the face of Joseph – (then the woman was right, and Joseph was among those who lie”).

27. (And if her robe was torn at the back) at the back of Yusuf – (then the woman is lying and Yusuf is among the truthful”).

28. (So when the woman’s husband saw) Zulaikha’s husband (that Joseph’s robe was torn at the back), he said: “Surely this incident) of which you speak, is the retaliation against the one who intended to rape your wife – (is among your deceits) the hearts of women – (surely your deceit is great”.

29. Then the woman’s husband said: “O – (Joseph, turn away from this) from this incident, forget it so that the news will not spread – (and you ask forgiveness) O Zulaikha, my wife (for your sin, for you are truly among those who do wrong”) i.e. those who have sinned. However, the news of the incident could not be concealed, so it spread among the people.

30. (And the women of the city said) i.e. the city of Egypt – (“The wife of Al-Aziz seduced her servant”) i.e. her male slave – (to subdue him to her will, indeed her love for her servant was very deep) the word hubban has the status of tamyiz, meaning that Zulaikha’s love for Yusuf had penetrated to the depths of her heart. – (Indeed, we saw her in clear error), clearly in error because she loved her own servant.

31. (So when she heard their insults) their gossip against her – (she invited the women and prepared) Zulaikha prepared – (for them food) that had to be cut first with a knife, and laid on a cutting board – (and she gave) Zulaikha gave – (to each of them a knife, then she said) to Joseph – (“Come out to them”). So when the women saw him, they were amazed at his good looks and beauty (and they cut their fingers) with the knives they held without realizing it and without feeling pain because of their admiration for Joseph’s good looks – (and they said: “Glory be to Allah”) meant as an expression of Glorifying Allah SWT. – Kaka (this is not) means that this Prophet Yusuf is – (human, but) rather – YES (he is a noble angel”) considering his good looks and beauty, this will not be found in humans. In a hadith it is mentioned that the Prophet Yusuf has been endowed with half of good looks and beauty.

32. (The woman said) she meant the wife of Al-Aziz, when she saw what had happened to them – (“That is him) he is – (the one whom you reproach me for being attracted to) because I love him. This sentence is an explanation of Zulaikha’s reasoning – (and indeed I had tempted her to submit herself to me, but she defended herself) refused – (And indeed if she had not obeyed what I commanded her) to do – (she would have been imprisoned, and she would have been among the despised) people of no honor. So the women said to Joseph: “Obey the will of your lady lord!”

33. (Joseph said: “O my Lord, I would rather be imprisoned than fulfill their invitation to me. And if You had not kept me from their deceit, I would have been inclined to fulfill – (their will and I would have) become – (among the ignorant) i.e., sinners. The intended meaning is to pray. In the next verse Allah says:

34. (So his Lord granted Joseph’s prayer) his request – (and He delivered him from their deceit. Indeed, He is the All-Hearing One) of all speech – (and the All-Knowing) of all work.

35. (Then the “umbul thought) became apparent – (to them after seeing the signs) indicating the cleanliness of the Prophet Joseph’s person, which was to imprison him. This is evident from the explanation in the next verse – (that they should imprison him until) until – (some time) all those present agreed with this opinion and finally the Prophet Joseph was imprisoned.
36. (And with him also came into the prison two young men) two of the king’s servants, one of whom was a former or current drinker, and the other a former food server. Then they both saw that the Prophet Joseph was good at interpreting dreams, so they agreed to give him permission. – (One of them said:) He was the king’s former cupbearer. – (“Verily, I dreamt that I squeezed wine”) which is the squeezing of wine. – . (And the other said:) the king’s former caterer – “I dreamed that the bread on my head was partly eaten by birds”. Tell us the meaning of the dream – (indeed, we consider you to be among those who interpret dreams).

37. (Yusuf said) to the two young men, emphasizing that he was good at interpreting dreams – (“No food is given to you both) in your dreams – (but I have been able to explain its interpretation) what will happen in reality – (before the food reaches you both) before the reality of the dream befalls you both – (That is part of what my Lord has taught me) in this expression there is an understanding that encourages them both to believe in Allah. This is further reinforced by his words, namely: – (I have indeed forsaken the guidance of) the religion of – (those who do not believe in Allah, and their belief in the Last Day is) indeed – (disbelief).

38: (“And I followed the religion of my fathers, Abraham, Ishaq, and Ya’qub. It is not befitting – (for us to associate partners with Allah) the letter min here is zaidah – (anything) because we have always, maintained – (such) i.e. the doctrine of monotheism – (is a gift of Allah to us and to mankind as a whole, but most of mankind) referred to He is the disbelievers – (are not grateful”) to Allah, so they associate partners with Him. Then Joseph explained his invitation to them both to believe, saying:

39. (O my two friends) who dwell together – (in prison, which is better, the various gods or Allah, the One, the Mighty?”) Choose! Istifham or question word here implies taqvir or deciding.

40. (“Neither of you worship anything other than Him”) besides Allah – (but only those names which you have made up) i.e. you have called them idols – (by you and your fathers, Allah has not revealed any of these names) to be worshipped – (any information) proofs and arguments. – (There is no other) than that (decision) certainty – (belongs to Allah) alone – (He has commanded that you should worship none but Him. That) is the religion of monotheism – (the straight religion) the religion of the mustagim – , (but most of the people) the disbelievers – (do not know”) what will befall them, namely, the punishment: they are indeed those who associate partners with Him.

41. (O my two friends in prison, as for one of you) this refers to the former king’s drinker: after three days he will come out of this prison – (will give his master) the king a drink – (with wine) as usual – (and as for the other one) he will come out of this prison after three days – (then he will be crucified, then the birds will eat him) that is the meaning of the dream of both of you. Then both of them replied: “We did not dream of seeing anything”. The Prophet Joseph said: – “The matter about which you both inquired has been decided.” Whether you both believe it or not is up to you.

42. (And Joseph said to the one whom he knew) of whom he was certain – (that he would be safe between the two of them) the former king’s drinker – (Explain my situation to your master”) i.e. to your king, that there was a young man in this prison who had been wrongfully imprisoned, and the drinker was taken out of prison. – (So he was made to forget) the person in question was the former drinker – by the devil telling) about the Prophet Joseph – (to his master Therefore, he remained) the Prophet Joseph remained – (in prison for several years) according to one opinion, seven years: and according to another opinion, twelve years.

43. (The king said) the king of Egypt, Ar-Rayyan ibnul Walid – (“I dreamt that I saw) fil mudari’ here means fi’il madi – (seven fat cows were eaten by) swallowed by – (seven cows) (thin cows) lafaz ‘ijaf is the plural of the singular ‘ajfa-u, (and the seven green ears of wheat and the others) i.e. the seven dry ears had coiled around the seven green ears and covered them. – (O prominent people, explain to me the takbir of my dream) explain to me the meaning of my dream – (if you can interpret dreams”) tell me the meaning right now.

44. (They replied) these are empty dreams, meaningless dreams – (and we know nothing about interpreting dreams).

45. (And the survivor of the two of them said), one of the two prison companions of the Prophet Joseph, the king’s former drinker – ‘(and he remembered) the Prophet Joseph. The original meaning of waddakara is tazakkara, then the letter ta was replaced by dal, then the original letter zal was added to dal, so it became iddakara, which means the same as the original meaning of tazakkara, i.e. remembering – (after some time) after the Prophet Joseph had spent some time in prison, Then the king’s former drinker said – “I will tell you about the man who is good at interpreting dreams, so send me – to him”) so they sent the man to the person he meant, then the man came to the Prophet Joseph and said to him:

46. “O Joseph, a man of great trust, a man of truth, (tell us of the seven fat cows which were eaten by seven lean cows, and of the seven green ears of grain and the seven dry ones, that I may return to those people, the king and his servants, (that they may know) the interpretation of this dream.

47. (Joseph said: “That you may plant”) means plant by you – (seven years as usual) i.e. continuously, this is the takbir of seven fat cows – (then what you harvest you should leave) leave it – (in its ears) so that it does not spoil – (except for a little for you to eat) then you may pound it.

48. (Then after that will come) means after the seven fertile seasons – (seven very difficult years) drought and hardship, this is the takbir of the seven skinny cows – (which consumes what you store for it) will eat all the grains and crops during the seven fertile years, meaning that you eat it during the seven lean years – (except for a little of what you store) means that the little you store is used as seed.

49. (Then after that will come) i.e. after the seven years of famine – (a year in which men are given rain) i.e. sufficient rain – (and in that time they will press grapes”) can press grapes and other fruits because of the fertile season.

50. (The king said:) when his messenger came and told him about the dream – (“Bring him to me”) bring the one who had predicted it. – (So when he came) to the Prophet Joseph – (the king’s messenger) and the messenger asked him to come out of prison (Joseph said:) in order to purify himself (Go back to your master and ask him) it was intended that the king’s messenger should ask the king – (what) was the matter – (with the women who had injured his hand. Surely my Lord) – (is well aware of their deceit”) then the messenger returned, and he told the king everything, so the king gathered the women together.

51. (The king said: “What was your case) what was your case – (when you tempted Joseph to submit himself to you?”) did you find him inclined to your request? – (They said: “Glory be to Allah, we have not known any evil from him”. Al-Aziz’s wife said: “Now it has become clear” – (the truth is, it was I who tempted him to submit himself to my will, and indeed he is of the righteous”) in her confession when she said: “It was he who tempted me to submit myself to his will”. Thereupon the king informed Na. bi Yusuf of this confession, and upon hearing this, the Prophet Yusuf said:

52. (“That is what is implied by the request to clear oneself – (so that he may know) what is meant is Al-Aziz (that indeed I did not betray him) against his wife – , (behind him) lafaz bil gaibi stands as a thing or adverb of condition – (and that Allah does not approve of the deceit of those who betray) then the Prophet Yusuf tawadu’ or humbled himself towards Allah saying:

JUZ 13

53. (And I did not exempt myself) from wrongdoing – (for verily lust) i.e. lust – (always urges) urges much – (to evil, except for the person) lafaz ma here means man, i.e. the person or self – (whom my Lord has mercy on) so that he is preserved from wrongdoing. – (Verily, my Lord is Oft-Forgiving, Most Merciful).

54. (And the king said: “Bring Joseph to me so that I may choose him as one who is close to me”) meaning that I will make him my most trusted person without equal. Then the king’s messenger came to the Prophet Joseph and said: “Obey the will of the king!” So the Prophet Joseph got up and said goodbye to all the prisoners, then he prayed for them. Then he took a bath and put on good clothes and went to the king. – (And when the king had conversed with him, he said:) to him – (“Verily you are from today a man of high standing and trustworthiness with us”) meaning: From today you are a person of high status and trustworthy in our affairs. So what do you think we should do now? The Prophet Joseph said to him: “Gather all the seeds, then let us plant them en masse in these fertile years. Store the produce in the grains. Later people will come to entrust their crops to you”. So the king said: “Then who will take care of this and do me a favor?”

55. (He said:) The Prophet Joseph – “So make me the treasurer of this country) i.e. the country of Egypt – (surely I am a good steward and knowledgeable”) One who has expertise in treasury matters. According to one opinion, it is interpreted that the Prophet Joseph was good at writing and calculating.

56. (And thus) as We favored him with deliverance from prison – (We gave him a position in the land of) Egypt – (to go) he was able to travel – (to wherever he wished in the land of Egypt) where he had previously lived in constriction and imprisonment. According to one narration, the king gave him a crown and a great ring, then the king dismissed Al-Aziz and appointed Yusuf in his place. Not long after Aziz died, then the Prophet Joseph married his wife named Zulaikha. It turned out that after the Prophet Joseph had intercourse with her, Zulaikha was still a virgin, the Prophet Joseph had two sons from this Zulaikha. The Prophet Joseph was able to uphold justice in the land of Egypt and everyone obeyed him. – (We bestow Our mercy on whom We will and We do not waste the reward of those who do good).

57. (And surely the reward in the Hereafter is better) than the reward in the world – (for those who believe and always fear) when the famine came, the famine also hit the land of Kan’an and the land of Sham.

58. (And Joseph’s brothers came) except Bunyamin; they came to ask for food, for they had heard that Aziz of Egypt distributed food for a fee or by barter – (and they entered his place, and Joseph knew them) that they were his brothers – (and they no longer knew him) because they had been separated for a long time, and they had ascertained that he was dead. So they spoke to Joseph in Hebrew. The Prophet Joseph said to them as if he did not recognize them: “What is the reason why you have come to my country?” They replied: “To buy food”. Then the Prophet Joseph said: “Perhaps you are spies of the enemy”, They replied: “We seek refuge in Allah from that” The Prophet Joseph asked: “Where are you from? They replied: “From the land of Kan’an, and our father’s name is Ya’qub, a prophet”. The Prophet Joseph asked again: “Does he have any other children besides you?” They replied: “Yes, we used to be twelve in number, then the smallest brother among us, we took on a journey, then he perished in the middle of the Sahara desert. He was our father’s dearest son, and his only sibling now lives with our father, so our father forbade him to go anywhere for fear that something similar might happen. He is now a comfort to our father’s heart”. Then the Prophet Joseph ordered that they be given a place and honored as befits a guest.

59. (And when Joseph prepared for them the food), he completed the measure of the food for them, saying: “Bring it to them – : “Bring me your brother who is your father), Bunyamin, to check the truth of your story – (Do you not see that I have completed the measure) i.e. I have completed it without decreasing it in any way – (and I am the best of hosts?)

60. (If you do not bring it to me, then you will not get any more food from me) meaning that you will not get any more food aid – (and do not come near me again”) lafaz wala taqrabuni means nahi or melaYang, or it is atafkan to mahal lafaz fala kaila, so the meaning becomes: You will not get any food aid and you cannot come near me.

61. (They said: “We will persuade his father to bring him here”) meaning that we will do our best to persuade his father to bring him – (and we will indeed do so”) i.e. carry it out.

62. (Yusuf said to his servants) according to one qiraat, lifityanihi is pronounced lifityatihi, which means the two servants – (Put their goods) which they had brought in exchange for the price of food, the goods being dirhams – (into their sacks) into the pouches where their food was – (so that they may know it when they have returned to their families) “then they spilled the contents of their sacks – (hopefully they will return again”) to us, for indeed they were a people who did not justify withholding it.

63. (So when they returned to their father, they said: “O our father, we shall not get any more grain if he does not allow our brother Bunyamin to go to him – (so let our brother go with us, that we may get some grain) according to one qiraat, pronounced yaktal, meaning that we may get some grain – (and we will indeed take care of him”).

64. (Ya’qub said: “How) no – (I would have entrusted him to you, except as I entrusted his brother to you) meaning the Prophet Joseph – (formerly?”) and you have harmed him. – (So Allah is the best of Guardians) according to another gi: raat, the phrase hafizan is read hifzan with the position of being tamyiz:, the meaning is the same as what they / the Arabs say: Lillahi darruhu farisan – (and He is the Most Merciful of the merciful) so I ask Him to bestow His care on Prophet Yusuf.

65. (When they opened their goods, they found their exchange goods returned to them. They said: “O our father, what more do we want) the letter ma here is a question word, meaning: What else do we seek more than the honor that the King has given us? According to the qiraat, the word nabgi is read tabgi, as a khitab or talk addressed to Prophet Ya’qub. For they had told him of the King’s honor towards them. – (These are our goods returned to us, and we will be able to feed our families) meaning that we will be able to bring food supplies for them, (and we will look after our brother, and we will get an additional tribute weighing the weight of a camel) for our brother Bunyamin. – (It is an easy tribute”) for the King of Egypt, for he was very generous.

66. (Ya’qub said: “I will never let him go with you until you give me a firm promise) an oath – (in the name of Allah) such that you swear – (that you will surely bring him back to me, unless you are surrounded by the enemy”), such that you all die, or you are defeated by the enemy so that you are unable to bring Bunyamin back to me. So they agreed to that. – (When they gave their pledge) pledged it – (then Ya’qub said: “Allah to what we have said) this, that is between me and you – (is a witness) witnessed it, then the Prophet Ya’qub gave them permission to take Bunyamin with them.

67. (And Ya’qub said: “O my sons, enter not) into the land of Egypt – (from one gate, but enter from different gates) lest you be unlucky thereby – (yet I cannot prevent) rejecting – (yourselves) by means of this suggestion of mine – (from the destiny of Allah) the letter min here is a zaidah – (whatever) He has destined for you, it is only motivated by my compassion. – (There is nothing else) – (the decision is Allah’s) alone – (and it is only to Him that I put my trust) meaning it is only to Him that I trust – , (and it is only to Him that those who put their trust should surrender”).

68. Allah said: (And when they entered as their fathers had commanded) i.e. entered in a scattered manner – (then they could not escape from the destiny of Allah) i.e. from His certainty – (goods) the letter min here is zaidah – (even a little, but it was only – (a desire on Ya’qub’s part which he had fulfilled) i.e. intended to spare – them from misfortune out of compassion (and indeed he had knowledge, for We had taught him) because We had taught him (but most of the people) they were disbelievers – (not knowing) the inspiration of Allah bestowed upon His chosen ones.

69. (And when they entered Joseph’s place, Joseph placed) i.e. brought his brother Bunyamin – (his brother to his place, Joseph said: “Verily, I am your brother, so do not grieve) grieve (for what they have done”) i.e. their malice against us. Then the Prophet Joseph told Bunyamin not to tell them about this. Joseph had agreed with Bunyamin that he would make a strategy so that Bunyamin would stay with him.

70. (So when they had prepared for them their food, Joseph put the goblet for drinking) the pitcher made of gold and adorned with jewels – (into his brother’s sack) that is, Bunyamin’s sack – (then a man cried out) after they had separated from Joseph’s company, suddenly there was heard a man crying out (“O caravan) the traveling party – (surely you are the ones who steal”).

71. (They answered while – (facing the caller: “What) is the thing that you have lost?”).

72. (The callers said: “We have lost the cup) the teapot – (of the king, and whoever returns it will receive a reward weighing as much as a camel’s burden) in foodstuffs (and I for him) concerning the reward – (become a guarantor” who bears it.

73. (Joseph’s brothers replied: “By Allah) an oath of astonishment – (surely you know that we have not come to cause mischief in the land and we are not thieves”) we have never stolen.

74. (The callers said) i.e. the caller and his companions – (“But what is the recompense) for the thief – (if you are truly liars?”) you lied in your confession saying that you did not steal, then it turned out that the trophy was found in your possession.

75. (They said: “In return”, the word jazauhu is the mubtada, while the khabar is – (the one in whose sack the lost item is found) then he should be made a slave. Then it is reinforced by the following – (then he himself) the thief himself – (his reward”) as a ransom for the stolen goods, not someone else. This stipulation, that the thief should be made a slave, was the law of Prophet Ya’qub – (Thus) like that retribution – (We retaliate against the wrongdoers) for stealing. Then the callers proposed to the Prophet Joseph that their sacks be examined.

76, (So Joseph began with their sacks) i.e. examined them – (before examining his own brother’s sack) so that they would not be suspicious of him – then he took out the king’s cup) i.e. the king’s drinking vessel – (from his brother’s sack) then Allah says narrates. – (Thus) the ruse – (We arranged it to accomplish Joseph’s purpose) meaning We taught him about the stratagem to take his brother. – (It is not proper) for Yusuf to punish his brother by making him a slave for stealing – (according to the king’s law) according to the law of the King of Egypt, because the punishment for a thief according to the law of the King of Egypt is to be beaten and fined twice the price of the stolen goods, not to be made a slave – (unless Allah wills it) i.e. wills that Yusuf should punish his brother according to the law of Prophet Ya’qub. That is, the Prophet Joseph could not punish him unless Allah willed through His revelation that the Prophet Joseph punish his brother in accordance with the Shari’ah applicable to them – (We raise the degree of whom We will) through knowledge as We did with Joseph. The verse can be read in idafah, which becomes darajatimman nasya-u, or it can be read darajatin man nasya-u – (and above every knowledgeable person) among all creatures – (there is another All-Knowing One) meaning one who knows more than him, so the sequence ends with Allah SWT.

77. (They said: “If he stole, then surely his brother stole before him”, meaning Joseph). It is mentioned that the Prophet Joseph had stolen an idol made of gold that belonged to his mother’s father, then he destroyed the idol, so that he would not worship it. – (So Joseph hid his resentment within himself and did not show it) did not give birth – (to them) the damir or pronoun in the sentence of this verse refers to the meaning implied in the following words of the Prophet Joseph, namely: – (He said) in his heart – (“You are worse off) than Joseph and his brothers, for you have stolen your brother – that is, the Prophet Joseph himself from your father’s hand, then you have wronged him (and Allah is All-Knowing) knows – (what you have described”) what you have mentioned about the matter of Joseph.

78. (They said: “O Al-Aziz, he had an aged father) who loved him more than he loved us, and he used to console himself with him from his lost son, for he was grieved by his loss – (therefore, take one of us) and make him your servant (in his place). – (Surely we see you among those who do good”) in all your actions.

79. (Joseph said: “I seek refuge in Allah”) This phrase is attributed because it is a masdar, while the ff’il is not mentioned, then it is attributed to the maful, meaning: I seek refuge in Allah – (rather than arresting anyone except the one in whom we found our property) The Prophet Joseph in this case did not use the word steal, in order to protect himself from false speech – (if we do so, then indeed we are) that is, if we punish other than him – (the wrongdoers”).

80. (So when they despaired) they had no more hope – (of Joseph’s verdict, they were alone) gathered in seclusion – (while conferring in whispers) The word najiyyan is a masdar which can mean both one person and many people, meaning: Some of them whispered to others. (Said the eldest among them) who was the oldest in age, namely Rubel or Ra-ya, also known as Yahuza (Do you not know that your father has taken a promise from you) you have sworn to him – (in the name of Allah) about this brother of yours, Bunyamin – (and before that) the letter ma in this sentence is zaidah – (you have wasted Joseph) but according to another opinion the letter ma here is masdariyah and has the position of being a mubtada, while the khabar is lafaz min qablu.   (Therefore I will not leave) will not depart from – (this land) which is the land of Egypt – (until my father permits me) to return to him – (or Allah gives me a decision) about the release of my brother Bunyamin.  (And He is the best Judge”) i.e. the most just of all.

81. (Return to your father, and say: “O our father! Verily, your son has stolen, and we did not witness it – (but on the basis of what we already knew) because they were certain after seeing and witnessing the king’s trophy in Bunyamin’s sack (and never of the unseen things we did not) the unseen things from us when we gave you the promise – (could have guarded him”) had we known what would happen later, that he would steal, we would not have taken him with us.

82. (And ask the people of the land where we were), that is, the land of Egypt, meaning send a delegation to the land of Egypt, then ask its people – (and the caravan) the traveling party – (which we came with) they were made up of the Kan’anites – (and surely we were truthful”) in our words. Then they returned to their father and said as the Prophet had taught them.

83. (Ya’qub said: “Even to tempt) think well – (you, yourselves the bad deed) then you do the deed again. The Prophet Ya’qub accused them as he had accused them of what had happened to the Prophet Joseph. – (So that good patience) is my patience. (May Allah bring them to me) namely Joseph and his brother – (all: surely He is the All-Knowing) of my situation (again All-Wise) in His deeds.

84. (And Ya’qub turned away from them) and did not engage them in conversation – (saying: “Alas!

 (and he said: “Alas for my sorrow) the letter alif in the phrase yasafa is a substitution for the letter ya idafat, meaning ‘alas for my sorrow’ – (for Joseph, and his eyes became white) the black part of his eyes was covered with white because he wept too much – (because of sorrow) for Joseph – (and he was a man of restrained anger) for his children, but he did not show his anger and restrained it.

85. (They said: “By Allah) no – you (cease) constantly – (you still remember Joseph, so that you have a very heavy illness) almost perish, because of your prolonged illness. Lafaz haradan is a masdar whose meaning can be interpreted for one and more people – (or perish or be among those who perish”) those who will die.

86. (Ya’qub replied:) to his sons – (“Verily, I complain of my grief”) i.e. of great distress, which cannot be endured any longer, so that the person concerned is no longer able to endure it, then complains about it to others – (and my distress is only to Allah) not to other than Him, for He alone can resolve this complaint of mine – (and I know from Allah what you do not know”), namely that Joseph’s dream was true, he is still alive. Then he said:

87. “O my sons, go, seek news of Joseph and his brother) meaning seek news of them – (and do not despair) lose hope – (of the mercy of Allah) of His mercy – (Verily, none despair of the mercy of Allah but those who disbelieve”). Then they set out for the land of Egypt.

88. (So when they entered Joseph’s place, they said: “O Al-Aziz, we and our families are afflicted with misery) i.e. famine – (and we came with worthless goods) i.e. bad goods, which anyone who saw them would have rejected because they were of very low quality. It is said that they were false dirhams or other goods – (so complete them) make them complete – (the tribe for us, and give us charity) tolerate us, even though our goods are of poor quality – (surely Allah rewards those who give charity”) means Allah gives them a reward. Finally the Prophet Joseph felt compassion for them, and his affection arose. Then he spoke persistently to them to reveal the veil between himself and them.

89. (Joseph said) to them in a reproachful tone (do you know the evil of what you have done to Joseph) i.e. beating him and selling him and other hurtful things – (and his brother) i.e. your suppression of him after he was separated from his brother (when you did not know the consequences of your actions?) the consequences of your actions towards the Prophet Joseph.

90. (They said:) after learning of it, when they began to scrutinize and pay close attention to the king’s behavior – (“Are you) pronounced a-innaka and ayinnaka – (really) Yusuf?” Joseph answered: “I am Joseph, and this is my brother. Indeed, we have been granted favors – (from Allah) so that we can gather together – (Verily, whoever fears) fears Allah – (and is patient) for what befalls him – (then surely Allah does not waste the reward of those who do good”) in this expression is the meaning of putting the isim zahir in the place of the isim mudmar.

91. (They said: “By Allah, He has indeed favored you over us with the kingdom and other favors – (and indeed) the letter in here is the takhfif form of inna, meaning indeed – (we are the guilty ones) i.e. the sinners because we have despised you.

92. (Yusuf said: “There is no reproach) there is no reproach (against you on this day) the word today is specifically mentioned, because reproach must occur in it. But the meaning indicates that it is better not to be reproached otherwise – (may Allah forgive you, and He is the Most Merciful of the Merciful). Then Prophet Yusuf asked them about his father’s condition. They replied that he was myopic and could not see clearly. Then the Prophet Joseph said to them:

93. (“Go with my robe”) that is the robe of Prophet Ibrahim which he wore when he was thrown into the fire. The shirt was put on by Prophet Yusuf when he was in the well. The shirt was from heaven, the Angel Gabriel ordered the Prophet Joseph to send it to his father, saying: “Verily there is the odor of Paradise in that garment, and never is it applied to a sick person, but the sick person will be cured instantly – (then place it on my father’s face, he will) become – (see again, and bring all your families to me)”).

94. When the caravan came out of the land of Egypt (their father said) to his children and grandchildren who were with him – (“Verily I smell the odor of YuSuf) the odor was smelled by the Prophet Ya’qub because it was carried by the wind by the power of Allah, from a distance of three days’ journey, or eight days or more than that – (had you not accused me of being a weak-minded person”) you would have justified me.

95. (His family said:) to him – (“By Allah, surely you are still in your error) your (former) error was due to your excessive love for Joseph, and your unceasing hope to see him again, even though it had been a long time.

96. (When) the letter an here is zaidah – (the bearer of glad tidings) Yahuza arrived with the robe of the Prophet Joseph. It was he who had brought the blood shirt of the Prophet Joseph, so this time he intended to make his father happy, in exchange for what he had done in the past to make him sad – (so he put the robe) he put the robe – (on Ya’qub’s face, and he regained) his former health – (he could see. Ya’qub said: “Have I not told you that I know from Allah what you do not know”).

97. (They said: “O our father, ask forgiveness for us for our sins, surely we are the guilty ones”).

98. (Ya’qub said: “I will ask forgiveness for you from my Lord. Indeed, He is the Most Forgiving, the Most Merciful”) Ya’qub delayed or postponed his prayer until the time of Suhoor, so that it would be closer to being allowed. Or he delayed his prayer until Friday night. Then they all set out for the land of Egypt, and the Prophet Joseph and other Egyptian officials went out to meet them.

99. (So when they entered Joseph’s place) that is, into the tent of the Prophet Joseph – (Joseph embraced) embraced (his parents) his parents, or father and aunt (and he said:) to them – “Enter you into the land of Egypt, God willing, in safety”) then they entered the land of Egypt, and the Prophet Joseph sat on his throne.

100. (And he raised his parents) i.e. Joseph seated his parents on the same level as him – (on his throne) his seat – (and they laid themselves down) i.e. his parents and all his brothers – (on Joseph while prostrating themselves) what is meant is prostration by bending down, not prostration in the sense of the word laying on the forehead, which was the prevailing respect in his time. – (And Joseph said: “O my father, this is the takvuil of my former dream; surely my Lord has made it a reality. And surely my Lord has been good to me) towards me – (when He released me from prison) The Prophet Joseph did not mention the matter of the well, this he deliberately did out of respect for his brothers so that they would not be ashamed – (and when he brought you from the village of the desert) from the village of the desert – (after being corrupted) disrupted – (by the devil the relationship between me and my brothers. Verily, my Lord is gracious to what He wills. Indeed He is the All-Knowing) of His creatures – (again Wise) in His works. Then the Prophet Joseph’s father (Ya’qub) stayed with Joseph for twenty-four years or seventeen years. It is said that their separation was eighteen years, or forty years, or eighty years. Then the Prophet Ya’qub was about to die, before that he made a will to the Prophet Joseph that he be buried near his father, the Prophet Ishaq. Then the Prophet Joseph took his father’s body to the place he had indicated in the will, and buried him there. After that the Prophet Joseph returned to the land of Egypt, and he stayed in that land after the Prophet Ya’qub died for twenty-three years. When his affairs had been completed, then he knew that he would not last forever in such a state, then his heart wanted him to move to the eternal kingdom, namely the hereafter. To that end he said as he prayed:

101 (O my Lord, you have bestowed upon me a portion of the kingdom, and have taught me a portion of the takbir of dreams) the interpretations of dreams (O Lord, the Creator) Who made – (the heavens and the earth, You are my protector) Who orchestrates my good – (in this world and in the Hereafter, pass away from me in the state of Islam and gather me with the righteous) among my forefathers. So after he prayed, he lived only a week or a little more than a week. Then he died, at which time he was one hundred and twenty years old. Then all the Egyptians accompanied his body to the place of his grave, they placed the body of the Prophet Joseph in a tabelah made of marble, and they buried him in a place located between the two banks of the Nile, so that blessings would be bestowed on the two banks of the Nile. Glory be to Allah, there is no end to His kingdom.

102. (Thus) what has been mentioned concerns the story of the Prophet Joseph – (among the unseen news) stories that you, O Muhammad, did not know before – (which We revealed to you, while you were not with them) meaning the brothers of the Prophet Joseph (when they decided on a plan) to commit treason against the Prophet Joseph, namely to put him in the well – (and they were arranging a trick) against the Prophet Joseph. This means that you were not present with them, so that you could know their story and narrate it. Indeed, you can know this only through revelation.

103. (And not most of the people) referring to the inhabitants of Mecca – (even if you were desirous of it) desiring them to believe – (would believe).

104. (And you will not ask them for your call) i.e. the Quran – (any reward) that you take in return. – (It is nothing else) – (it is) the Qur’an (but teaching) advice – (for the universe).

105, (And numerous) how many – (signs) indicating the Oneness of Allah – (in the heavens and the earth through which they pass) meaning they witness them (while they turn away from them) not wanting to think about them.

106. (And most of them do not believe in Allah) they do not admit that Allah is the Creator and the Provider – (but are in a state of associating partners) with Allah, through their worship of idols. Hence they say in their cries: “I fulfill Your call, there is no partner for You, except the partner who is for You. You have them, but he has none”. What they are referring to are the idols they worship.

107. (Do they feel safe from the coming of the retribution) which encompasses them all – (in the form of Allah’s punishment, or the sudden coming of the Hour upon them) suddenly – (while they are unaware?) beforehand of the coming of the Hour.

108. (Say:) to them – (“This is my way.”) The meaning of way here is explained by the next word, viz: (I invite to) the religion – (of Allah with a clear proof) a clear and explicit proof – (i.e. me and those who follow me) those who believe in me. The word man is applied to the word ana, which is the mubtada of the khabar mentioned earlier. – (Glory be to Allah) this sentence means to purify Allah from all kinds of partners – (and I am not among the polytheists”) this sentence is included in the series of explanations of the above lafaz sabili.

109. (We did not send before you but men to whom We gave revelation) and according to one qiraat it reads yuha, meaning those to whom revelation was given – (to them) instead of angels – (among the people of the land) i.e. the people of the cities, because the people of the cities are more knowledgeable and more merciful, unlike the people of the villages who are known for their rudeness and ignorance. – (And did they not travel) meaning the people of Mecca – (on the earth, and see the end of those who came before them) the result of their denying their messengers, which was their destruction – (and surely the Hereafter) i.e. the Paradise of Allah – (is better for those who fear Allah) (So did you not think about it?) O people of Mecca, and then you became believers because of it. Lafaz ta’qiluna can also be read yagiluna which means: Do they not think about it?

110. (Thus) the phrase hatta indicates the meaning of the limit or time limit of the meaning contained in His words: “We have not sent before you but a man..” Meaning: So Allah withheld His help from them until – (the messengers and they were convinced) the messengers were convinced – (that they had indeed been denied) were so denied that they could no longer be expected to believe, this meaning is read kuzzibu. If it is read kuzibu without the tashdid, it means that the people were convinced that the messengers had reneged on the threat they had given them, i.e. that they would receive help from Allah – , (then Our help came to them, and We saved them) is read with two nun letters, the first of which is read takhfif, while the second is read tashdid, or it is read nujjiya to become fi’il madi – (those whom We will. And there is no denying Our punishment) Our punishment – (from those who sinned) i.e. the polytheists.

111. (Surely in their stories are) the stories of the messengers – (teaching for those who have reason) the people of understanding. (This is not) the Qur’ān is not – (a fabricated story) deliberately made up – (but) rather – (confirming the previous scriptures) the scriptures revealed before the Qur’ān – (and explaining) explaining – (everything) necessary in religion – (and as guidance) from misguidance – (and mercy for the believers) they are specifically mentioned in this verse, since they are the only ones who can benefit from the Qur’ān, not others.

13. SURAH AR-RA’D (THUNDER)

Makkiyyah, 43 or 44, or 45, or 46 verses except verses 31 and 43, Madaniyyah.

Some say that this Surah is Madaniyyah except verses 31 and 32, Makkiyyah ,

In the name of Allah, the Most Gracious, the Most Merciful.

1. (Alif Lam Mim Ra) Allah alone knows the meaning – (These are) these verses – (some of the Book) i.e. the Qur’an, idafat means min, which means partially. – (And the Book which has been revealed to you from your Lord) means the Qur’ān. The sentence of this verse is the mubtada, while the khabar is – (it is true) there is no doubt in it – (but most people) i.e. the inhabitants of Mecca – (do not believe) that the Qur’an is from Allah SWT.

2. (Allah is the One Who raised the heavens without a pillar as you can see.) The word ‘amad is the plural of the singular ‘imad, which means pillar. And indeed, as you can see, the heavens have no pillars (then He reigns over the Throne) in the sense of the word power worthy of His majesty – (and subdues) tames – (the sun and the moon. Each) of them – (circulates) on their circuits – (until the appointed time) which is the Day of Resurrection. – (Allah governs all affairs) i.e. decides all matters of His kingdom. (explains) explains – (signs) indicating His power – (so that you) O inhabitants of Mecca (towards the day of meeting with your Lord) through the day of resurrection – (so that you will be able to see the Day of Resurrection).

3. (And it is He Who spread out) spread out (the earth and made) made – (mountains on it) firm mountains – (and rivers. And made for it all fruits in pairs) of every kind there is – (Allah closed) closed – (the night) with its darkness – (to the day. Verily in such) in the things mentioned – (there are signs) evidences that show the oneness of Allah SWT. – (for those who think) about Allah’s creation.

4. (And in the earth there are parts) various Regions – (side by side) which are close to each other: some of them are fertile and some are barren, some of them lack water and some have plenty of water, these are evidences that show His power – (and gardens) fields (grapes, crops) read rafa’, namely zar’un, because it is atafkan to lafaz jannatun. If it is pronounced jar, zar’in, it is attributed to the phrase a’nabin, as well as His words: – (and the branching date palms) lafaz sinwanun is the plural of the singular word sinwun, meaning date palms with many branches – (and those without branches) date palms without many branches (watered) when read tusqa means that the gardens and trees therein are watered. And if it is read yusqa, it means that they are watered – (with the same water, We give more) can be read nufaddilu and yufaddilu – (some of the plants are superior to others in taste) can be read ukuli and ukli, meaning in terms of taste, that is, some are sweet and some are sour. This is a sign that shows the power of Allah SWT.   (Surely in such things (there are signs for those who think), that is, for those who want to think about it.

5. (And if you are astonished) O Muhammad, about the lies that the disbelievers make against you – (then what is more worthy of astonishment) – (is their saying) those who deny the existence of the Day of Resurrection – (“When we have become dust, shall we indeed become new creatures?”). This is because the One who is able to create creatures and things mentioned above is also able to bring them back to life. The two hamzahs in the two places in this verse, a-iza and a-inna, are clearly mentioned. It is also possible to read the former clearly, while the latter is lightened, then an alif is inserted between them, just as it is also possible not to insert an alif. But according to one qiraat, in the first place, the letter istifham is used, so it becomes a-iZa, while in the second place it is read as a news sentence, so it becomes inna lafi khalgin jadid. And according to another qiraat, it is read in the opposite way, so it becomes kunna turaban a-inna lafi khalqin jadid (those are the ones who disbelieve in their Lord and those are the ones on whose necks shackles are placed, those are the dwellers of hell, they will remain therein).

6. This verse was revealed in response to the request of those who wanted the punishment to be hastened, and they expressed this in a mocking tone. – (They ask you to hasten the coming of the evil, i.e., punishment – (before they ask for good, i.e., mercy) – (whereas there have been many instances of punishment before them.) The word masulat is the plural of the singular word al-maslah with the wazan as-samrah, meaning the torments that have befallen those like them from among the deniers. Why did they not take instruction from it? – (And surely your Lord has indeed a wide forgiveness for people even if – (they are unjust) and if it were not so, there would not have been left on the surface of this earth any creature that creeps upon it. – (And surely your Lord is very severe in His punishment) against those who disobey Him.

7. (Those who disbelieved said: “Why has not a sign from his Lord been sent down to him?”) i.e. a miracle, like the staff and hand of Moses, and like the camel of Saleh. So Allah said: (Verily, you are but a warner) a warner to those who disbelieve, and your task is not to bring forth miracles – (and for every people there is a guide) a prophet who invites them to worship their Lord with the miracles that He has given, not miracles like what the disbelievers ask for.

8. (Allah knows what every woman conceives) whether she is a male or a female, and whether the womb contains one or twins and so forth – (and what is less than perfect) the deficiency – (of the womb) about the period of the womb – (and what is more) than the period of the womb. – (And everything in His sight has a measure) according to a rate and measure that is not excessive.

9. (Who knows the unseen and the visible) the unseen and the visible – RS (the Great) the Exalted – (again the Exalted) above all His creatures by force, lafaz al-muta’al can also be read al-muta’aliy with a ya at the end.

10. (It is equal among you) according to the knowledge of Allah SWT (who keeps his speech secret, and who is frank, and who hides) hides himself (at night) in his darkness (and the one who walks) whose departure is visible in his journey – (during the day).

11. (For him) man – (there are angels who follow him in turn) angels who follow him – (in front of him) in front of him – (and behind him) from behind him – (they guard him by the command of Allah) by the command of Allah, from the interference of the jinn and other creatures. – (Verily, Allah does not change the state of a people) meaning that He does not deprive them of His favors – (so that they change the state that exists in themselves) from a good state by committing acts of disobedience. (And when Allah wills evil upon a people) i.e. inflicts punishment – (then there is no one who can prevent it) from those punishments, as well as from other things that He has decreed – (and there is never for them) those for whom Allah has willed evil – (besides Him) other than Allah Himself – (a helper) who can prevent Allah’s punishment from coming upon them. The letter min here is a taidah,

12. (He is the Lord who shows you lightning to cause fear) for those who are traveling because of the sound of thunder – (and hope) for those who live in the rain – (and He makes) creates – (thick clouds) because they contain rainwater.

13. (And the thunderer glorifies) the angel who is charged with the task of herding the clouds, (praising Allah) meaning that he always utters the phrase ‘Subhanallah wa bihamdihi’ – (and) likewise glorifies – (the angels out of fear of Him) Allah – (and Allah releases the thunderbolt) which is the fire that comes out of the clouds – (and inflicts it on whom He wills) then the thunderbolt burns him. This verse was revealed in connection with a man whom the Prophet (SAW) sent someone to call to worship Allah. But the man replied: “Who is the messenger of Allah, and who is Allah, is he of gold or silver or copper?”. Immediately a thunderbolt fell on him, and his skull was shattered – (and they) the disbelievers – (argued) always arguing with the Prophet (SAW). – (about Allah, and He is the Lord of the Mighty of His punishment) the Mighty or the Severe of His punishment.

14. (Only to Him) to Allah SWT. – (The right prayer) means His sentence, namely the sentence Ia ilaha illallah: There is no God but Allah. – (And the idols they call upon) can be read yad’una and tad’una, meaning that which they worship – (other than Him) i.e. other than Allah, i.e. the idols – (cannot grant them anything) i.e. anything of the things they ask for – (but) with regard to – (which is similar to one who opens) meaning that the description is the same as someone who opens – (his two palms into the water) while he is at the edge of the well, and calls for water – (to reach his mouth) even though he is far away from the water in the well – (but it will not reach him) to his mouth forever. Such is the state of the idolaters; the idols they worship will not be able to grant them. – (And the prayer of the disbelievers) their worship of idols, or the intended meaning is real prayer – (is in vain) meaningless.

15. (To Allah alone prostrate all that is in the heavens and the earth, either of their own accord) like the believers – (or of necessity) like the hypocrites and those who are forced by force – (and) prostrate also – (their shadows in the morning) in the morning (and in the evening) in the evening.

16. (Say:) O Muhammad, to your people – (Who is the Lord of the heavens and the earth?) if they will not say, then there is no other answer but that (Say:) to them – (“Then should you take besides Allah) besides Him – There (as protectors) are idols which you worship (when they have no power to bring benefit or harm to themselves?) then you abandon worshiping the One who has and Who controls benefit and harm? The question word here implies scorn and mockery. – (Say: “Are the blind and the sighted the same?”) The disbeliever and the believer are the same? (Or are the darkness, i.e. disbelief, and the light, i.e. faith, the same?) Certainly not. Certainly not. – (Do they make partners for Allah who can create like His creation so that the two creations are similar) meaning that the partners can create like Allah’s creation – Kek (according to their view?) so that they believe that these idols or partners deserve to be worshipped because of their ability to create? The interrogative word here implies denial, or in other words, it means that this is not the case because there is none worthy of worship except the Creator – (Say: “Allah is the Creator of all things) there is no partner for Him in this creation, so there is no partner for Him in being worshiped (and He is the One Lord, the Mighty”) over all His servants.

17. Then Allah made a parable of the right and the wrong. To this end He says: – (Allah has sent down) (water from the sky) i.e. rainwater – (then it flows in the valleys according to their size) according to their capacity – (then the streams carry the foam that floats on top containing dirt and so forth. – (And of that which they melt) may be read tugiduna and yugiduna – (in the fire) i.e. in the form of metals brought out from the earth, such as gold, silver, and copper – (to make) to make ram (jewelry) articles of adornment – (or tools) necessary furniture, if all of them are melted – (there is also the froth) i.e. just like the froth of the stream, which is impurities, then the impurities are removed by the one who molds it. – (Such are) the things mentioned – (Allah makes a parable for the true and the false) a parable of the two. – (As for the froth) the froth of the stream and the dross of the smelted metal – (will disappear as worthless) as discarded waste – (as for that which benefits man) which is clean water and the metal core – (then it remains) contained – (in the earth) for a time. This is the example of the false: it will fade away and vanish, even if for a time it overpowers the right. However, in the end the right thing will also remain established and victorious. – (Such are) the things mentioned – (Allah explains) explains – (the parables).

18. (For those who fulfill the call of their Lord) That is, those who fulfill His call by doing obedience (there will be a good recompense), which is Paradise. – (And those who do not fulfill the call of their Lord) they are the disbelievers – (if they had all the wealth of the earth and its like, they would redeem themselves with it) from punishment. (For those people is reserved for them a bad reckoning) that is, the punishment of all the deeds they have done, without any forgiveness – (and their abode is Jahannam and that is the worst of abodes) the worst place is Jahannam.

19. The following verse was revealed regarding the companions Hamzah and Abu Jahal. – (Is he who knows that what has been sent down to you from your Lord is true) and believes in it – (the same as a blind man?) i.e. one who does not know it and does not believe in it, certainly not. – (Surely those who take the lesson) those who advise themselves – (are only those who are reasonable) those who have sound reasoning.

20. (Those who fulfill the covenant of Allah) that they have sworn before Him, which takes place in the spirit world, or the intended meaning is every covenant – (and do not break the covenant) by abandoning faith or leaving the obligatory things.

21. (And those who connect what Allah has commanded to be connected) i.e. faith, friendship, and so on – (and they fear their Lord) against His threats – (and fear a bad reckoning) the interpretation of this sentence has been explained earlier.

22. (And those who are patient) in observing obedience and facing calamities, and steadfast in avoiding disobedience (for seeking) the sake of – (the pleasure of their Lord) not for material gain – (and establish prayer, and spend) in the way of obedience – (some of the sustenance We give them, secretly or openly, and reject) facing – (evil with good) such as facing ignorance with charity, and facing painful treatment with patience.

(those are the ones who will have a good end) i.e. a praiseworthy result in the Hereafter, viz:

23, (Paradise ‘Adn) as their abode – (which they enter) together – (with the righteous) the believers – (from his fathers, wives, and children) even if they do not practice what he practices, they are still equal to him as a tribute to him – (while the angels enter their place from every door) from the doors of heaven or the doors of the heavenly building, when they first enter it, as a tribute from the angels to them.

24. The angels said – (Welfare for you) i.e. this reward – (thanks to your patience) while you were in the world – (then how good is this end) the result of your deeds.

25. (Those who break the covenant of Allah after it has been firmly established and break what Allah has commanded to be connected and cause corruption in the earth) by committing disbelief and sinful deeds – (those are the ones who receive the curse) i.e. are kept away from the mercy of Allah – (and for them a bad abode) a bad consequence in the Hereafter, i.e. being placed in the Hellfire of Jahannam.

26. (Allah expands sustenance) extends it – (to whom He wills and constricts it) meaning that Allah also constricts sustenance for whom He wills – (They rejoice) meaning the people of Mecca, that is, with arrogant joy – (with the life of the world) with what they have gained from worldly matters – (whereas the life of the world) compared to – (the life of the Hereafter is but a little pleasure) a temporary pleasure, then it disappears.

27. (The disbelievers say:) they are from among the Meccans – (“Why has not) – (been revealed to him) i.e. to Muhammad – (a miracle from his Lord?”) like the rod and hand of Prophet Moses and the camel of Prophet Saleh. – (Say:) to them – (“Verily, Allah misleads whom He wills) to be misled, so it is of no avail to him whatsoever that these miracles (and guides) guide – (to Him) to His religion – (those who repent) to Him. Then the next verse explains who is meant by those who repent.

28. (Those who believe and feel tranquil) tranquilized – (their hearts with the remembrance of Allah) Remembering His promise – (Remember, it is only with the remembrance of Allah that the hearts are tranquilized) i.e. the hearts of the believers.

29. (Those who believe and do righteous deeds) this phrase is the mubtada, while the khabar is – (how happy) lafaz tuba, masdar of lafaz at-tib, is the name of a tree in Paradise, a person who rides will not be able to reach its shade, even if he walks a hundred years – (for them and a good place of return) a place of return in the hereafter.

30. (Thus) as We sent the prophets before you – (We sent you to a people from whom indeed some people had gone before, that you might recite) teach – (to them what We revealed to you) i.e. the Qur’an – (yet they disbelieved in the Most Gracious Lord) for they said when they were told to bow down or worship Him, who is the Most Gracious Lord? – 0(Say) to them, O Muhammad – (“He is my Lord, there is no God but Him, in Him alone I put my trust, and in Him alone I repent”).

31. This verse was revealed when the pagans of Mecca said to the Prophet: “If you are truly a prophet, then remove these mountains of Mecca from us, then make in their place rivers and springs of water so that we can cultivate, and bring our dead ancestors back to life, to speak to us.” (And if there is a recitation that is not in the Qur’anic verse, it is in the Qur’an). – (And if there were a recitation by which the mountains could be moved) i.e. could be moved from their original places – (or could be split) could be cut – (by which the earth, or by which the dead could speak) i.e. they could be brought back to life by it, still they would not believe. – (Verily, all affairs belong to Allah) and to none other. Therefore, no one believes but those whom Allah has willed to believe, not those other than them, even if He brings to them what they ask for. The next verse was revealed when the Companions wanted to reveal what they had asked for, because the Companions wanted them to believe, i.e. He said: – (Then do they not know) understand (those who believe) that the letter an here in Lah is the takhfif of anna – (had Allah willed, He would have guided all people) to faith without any more miracles. – (And those who disbelieved constantly) i.e., the Meccans who disbelieved in the providence (were afflicted with calamities because of their own actions) i.e., because of their disbelief – (i.e., calamities) that befell them with various kinds of trials, such as being killed, taken captive, fought against, and famine – (or the calamities happened) O Muhammad, to your troops – ” l(near their dwelling place) i.e., the city of Mecca – (so that Allah’s promise came) i.e., His help came to your troops. – (Surely Allah does not break a promise) this happened at Hudaibiyah, so the time came for the conquest of Mecca.

32. (And surely some messengers before you were mocked) as you are mocked. This was a comfort to the Prophet. – (so I gave respite) delayed – (to those disbelievers, then I destroyed them) with torment – (then as My torment before) meaning that the torment had indeed befallen those who mocked the messengers, so I will do the same to those who mock you. ‘

33. (So is the Lord who guards) i.e., watches over (each person for what he does) i.e., good and bad deeds, the same as idols, which are not? Of course not. This meaning is shown by the next words, namely: – (They make some partners for Allah. Say: “Mention the attributes of “them”) to Him, who are those idols – (or) even what – (you want to tell Allah) tell Him – (about what) i.e. the partners – (which He does not know) – (on earth) the istifham or interrogative word here implies denial, meaning that it is clear that there are no partners, because if there were partners, He would certainly know about them. Allah is Exalted above all partners – (or) even they call them partners of Allah – (you say merely what is said on the surface) with false assumptions, and there is no reality in the interior. – (Verily, the disbelievers are made to look favorably upon their deceit), i.e., their disbelief – (and are prevented from the right path), i.e., guidance – (And whomever Allah leads astray, there is none for him who will guide him).

34. (For them is the punishment of the life of this world) that is to be killed and taken captive – (and surely the punishment of the Hereafter is more severe) more severe than the punishment of the world – (and there is not for them against Allah) against His punishment (a protector) who can prevent it.

35. (Parable) description – (paradise promised to the pious) the sentence of this verse becomes the mubtada, while the khabar is not mentioned: the full word says: Like what We will tell you – (rivers flow underneath, its fruits) means what is eaten in paradise – (never ceases) never disappears – (while its shade) never ceases, never erased by the sun, because in paradise there is no sun. – . (That is the Paradise – the end of the end – (those who fear) fearing polytheism – (while the end of the disbelievers is Hell).

36. (Those to whom We gave the Book) such as Abdullah ibn Salam and others from among the believing Jews – . (They rejoice in the Book revealed to you) because the Qur’an revealed to them does not contradict the Torah that was with them (and among the groups) who have allied themselves against you, that is, those who consist of the polytheists and the Jews – (there are those who deny some of them), namely those concerning the mention of the word Ar-Rahman and other matters other than those concerning the stories. – . (Say: “I am only commanded by what has been revealed to me (to) worship Allah and associate nothing with Him. Only to Him do I call and only to Him do I return”) my place of return.

37. (And such is) the descent – (We have revealed) the Qur’an – (as a rule in Arabic) i.e. in Arabic, by which you decide the laws among men. – (And had you followed their lusts) the lusts of the disbelievers, in that which they would have you do according to the ordinances of their religion. This is but a simile – (when knowledge comes to you) of monotheism – (then there is none for you against Allah) the letter min here is a zaidah – (not even a helper) a helper who will help save you – (nor a guardian) who can prevent Allah’s punishment from befalling you.

38. This verse was revealed when the disbelievers criticized the Prophet (SAW) for his many wives, viz: – (And verily We sent before you messengers, and We gave them wives and offspring) i.e. children, and you are one of those messengers, (And there is no right for any of them (to bring forth a verse, except by the permission of Allah) for the messengers are nothing but servants in His care – (For every age) an age – (there is a book) in which is written the limit of its duration.

39. (Allah abrogates) from it – what He wills and establishes) may be read yusbitu or yuSabbitu, meaning the laws and other matters that He wills to be abrogated or established – (and with Him is the Ummul Kitab) the origin of the book that does not change one iota from it, namely His books of the ancient times.

40. (And if) originally the word immg consisted of in shartiyah and ma zaidah, then they were put together so that immg would mean, if – (We show you some of what We threaten them with) i.e. some of My punishment while you are still alive. The answer is not mentioned in the shartiyah, but the full meaning is fazaka: that is My punishment – (or We will kill you) before the disbelievers are punished – (for surely your duty is only to convey) that is not important to you, your duty is nothing but to convey – (while We are the ones who judge their deeds) when they return to Us, We will recompense them for their deeds.

41. (And do they not see) referring to the people of Mecca – (that We came to the regions) of the disbelievers – (then We reduced them from their edges?) i.e. through the clearing done by the Prophet (SAW). – (And Allah decrees) over His creatures according to His will – (no one can resist) no one can resist – (His decree,: and He is the swift of His reckoning).

42. (And indeed the disbelievers who were before them deceived) referring to the previous nations before the Meccan disbelievers: they deceived their prophets, just as the Meccan disbelievers deceived you – (but all deceit is in the power of Allah) their deceit is not equal to His deceit, because Allah SWT. – (He knows what each one strives for) so He has prepared the reward for that effort, and this is what is called deceit in its entirety. For indeed the recompense comes upon them while they are unaware of it. – (And the disbelievers will know) lafaz alrafir is a type meaning, so the meaning indicates the plural, even though the lafaz is mufrad. However, according to another qiraat, it reads al-kuffaru in the plural – (for whom is the good end) the best outcome in the Hereafter: for them or for the Prophet and his companions?

43. (The disbelievers say to you – “You are not one of those who are made apostles”. Say:) to them – (“Allah is sufficient witness between me and you) of my truth – (and between those who have knowledge of the Book”) from among the believers, Jews and Christians.

14. SURAT IBRAHIM Makkiyyah, 52 or 54 or 55 verses except verses 28 and 29, Madaniyyah

In the name of Allah, the Most Gracious, the Most Merciful.

1. (Alif Lam Ra) only Allah knows what it means. This Qur’an is: – (The Book We have revealed to you) Muhammad – (that you may bring people out of darkness) from disbelief – (to the light) of Islam. – (With the permission of) the command – (of their Lord) lafaz an-nur is clearly explained in the following verse, – (i.e. to the way) of guidance – (of God the Mighty) the Glorious – (again the Praiseworthy) the Most Praiseworthy.

2. (He is Allah) when pronounced jar becomes badal, or ‘ataf bayan, while the position of the sentence that follows becomes sifat. If it is pronounced rafa’, it becomes the mubtada, while the khabar is the following word – (Who owns all that is in the heavens and the earth) everything belongs to Him, His servants, and His creatures – (And woe to the disbelievers for a very painful punishment).

3. (Those) whose position is that of attributes – (who prefer the life of this world to the life of the Hereafter and prevent) people – (from the path of Allah) which is the religion of Islam – (and desire that it) the path of Allah – (be crooked) not straight. – (They are far astray) i.e. astray from the right and true path.

4. (We have not sent any messenger except in the language) of – (his people, so that he may enlighten them) so that they may understand what he says. – (So Allah misguides whom He wills and guides whom He wills. And He is the Lord Almighty) in His kingdom – (again Wise) in His actions.

5. (And indeed We sent Moses with Our verses) nine verses in number, and We said to him – (“Bring your people out”) i.e. the Children of Israel – (from the darkness of disbelief – (to the bright light) of faith – (and remind them of the days of Allah”) i.e. His favors. (Verily, in such things) i.e. in the remembrance – (there are signs for every patient) in the performance of obedience – (and much gratitude) for all His favors.

6. (And) remember – (when Moses said to his people: “Remember the favor of Allah upon you when He saved you from Pharaoh and his followers, they tortured you with a painful punishment, they slaughtered your newborn sons) – (and left alive) left alive (the daughters) because some soothsayers said that a son would be born from among the Children of Israel, he was the cause for the fall of Pharaoh’s kingdom. – (Verily, in such a case) rescue or torture – (there is a trial) either in the form of granting favors or inflicting calamities – (which is great from your Lord”).

7. (And remember – when announcing) announcing – (your Lord indeed if you are grateful) for My favors, by practicing monotheism and obedience (surely We will increase the favors to you, and If you deny My favors) if you deny the favors by committing disbelief and disobedience, surely I will send punishment upon you. This meaning is expressed by the next word – (“Surely My punishment is very severe”).

8. (And Moses said:) to his people – (“If you and those on the earth all deny the blessings of Allah, then surely Allah is All-Rich) not in need of His creatures – (again Most Praiseworthy”) Most Praiseworthy in His actions towards them.

9. (Has it not reached you) the istifham or interrogative word here implies establishing – (the news) the story (of those before you, the people of Noah and ‘Ad) the people of Prophet Hud – (and Samud) the people of Prophet Saleh – (and those after them, of whom no one knows the number except Allah) so many. – (Messengers had come to them with clear evidences) i.e. with clear proofs to prove their righteousness – (then they covered) referring to those previous nations – (their hands to their mouths) by biting them as a sign of their extreme hatred of the messengers’ invitation – (and said: “Indeed we deny what you were sent to convey) according to your opinion – (and indeed we are really in doubt yary disturbing about what you invited us to”) means that they really doubt it.

10. (Their messengers said: “Is there any doubt about Allah?”) The istifham here implies denial, meaning: Surely there is no doubt in His monotheism, given the clear evidence pointing in that direction – (the Creator, who created you) – the heavens and the earth? He calls you to obey Him – (to forgive you your sins) the letter min is the letter zaidah. This is because Islam erases all previous sins. Or the letter min means tabi’id, which means some of your sins. It is meant to exclude sins that concern the rights of Allah’s servants – (and postpone you) without punishing you – (until a specified period?) until they die. – (They said: “None other) but none other – (you are but human beings like us. You wish to deprive us of what our fathers have always worshipped) namely the idols of their worship – (so bring us clear evidence”) a clear proof to prove your righteousness.

11. (Their messengers said to them: “We are nothing but human beings like you” – just as you say – (but Allah bestows upon whom He wills among His servants) the gift of prophethood. – (And it is not proper) not worthy – (for us to bring a proof to you except by Allah’s permission) by His command, for verily we are servants who are cared for by Him. – (And to Allah alone should the believers put their trust”) trust only in Him.

12. (“Why have we) the letter alla is originally a compound of an and Ia – (not put our trust in Allah) meaning that no one has forbidden us to do so – (when He has shown us the way to the earth and we will indeed be patient with your hurtful treatment of us) in the face of your harassment of us. – (And to Allah alone should those who put their trust”),

13 (The disbelievers said to their messengers: “We will surely expel you from our land or you will return) to – (to our guidance”) i.e. our religion. – (So God revealed to them: “We will surely destroy the wrongdoers”) i.e. the disbelievers.

14. (“And We will surely place you in those lands) in the lands where they live – (after they) have been destroyed. – (That) i.e., the help and inheritance of the land – (is for those who fear Me) on the day he faces Him – (and who fear My threat”) fear My punishment.

15. (And they asked for victory) the messengers asked for Allah’s help in dealing with their people – (and perish) perish – (every arbitrary person) every arrogant person who does not want to obey Allah – Jas (again stubborn) means not willing to submit to what is right.

16. (Before him) in front of him – (there is Jahannam) which he will enter – (and he will be given drink) in that Jahannam – (with pus water) which is the melted liquid of the people of Hell mixed with pus and blood.

17. (He drank the water of pus) he gulped it down mouthful by mouthful because it was very bitter – (and he could hardly swallow it) he was very disgusted, because of its foul smell and disgusting appearance – (and the danger of death came to him) the things that cause death, in the form of various punishments – (from all directions, but he did not die, and in front of him) after experiencing these punishments – (there is still a severe torment) a hard and continuous torment.

18. (Parable) description – (of those who disbelieved in their Lord) the sentence of this verse has the position of a mubtada, then it is explained by its body in the next word, namely: – (their) good deeds, such as friendship and charity, in which there is no benefit – (like ashes that the wind blows hard on a windy day) so hard that the wind turns them into dust that flies around with no benefit. The jar and its majrur are the khabar of the mubtada. – (They could not) i.e. the disbelievers – (benefit) from what they had worked for, from what they had practiced in the world – (even a little) meaning that they found no reward for their deeds because they did not meet the conditions, namely the lack of faith. – (Such is misguidance) perdition – (which is far away).

19. (Do you not pay attention) O you who are spoken to, do you not pay attention. Istifham or interrogative word here implies establishing – (that indeed Allah has created the heavens and the earth with right) lafaz bilhaggi berta’alluq or related in meaning to lafaz khalaqa. – (If He had willed, He would have destroyed you) O people (and replaced you with new creatures) in your stead.

20. (And such is not difficult for Allah) not difficult for Him.

21. (And they will gather to face) all the creatures. The expression in this verse and the previous verse uses ffil madi, intended to give the sense of certainty that it will actually happen – (to Allah all of them, then say the weak ones) i.e. the followers – (to the arrogant ones) i.e. those who are followed – (“Verily we were once your followers) lafaz . – taba’an is the plural of the singular tabi’un – (then can you avert) refuse – (from us the punishment of Allah even a little bit?) The first letter min means lit-tabyin or to explain, while the letter min in this verse means lit-tab’id or indicates a partial meaning. (They said:) those who were followed – (Had Allah guided us, we would have guided you) meaning that we would have guided you to the path of guidance – (It is the same for us, whether we complain or be patient, we have no) the letter min here is zaidah – (a place to escape to”) a place of refuge from His punishment.

22. (And said the devil) i.e. the devil – (when the matter of reckoning was settled) then those who were entitled to Paradise were admitted to Paradise and those who were entitled to Hell were admitted to Hell, then they all gathered around the devil – (“Verily, Allah has promised you a true promise) i.e. resurrection from the grave and recompense of deeds, then He has fulfilled you – (and I also promised you) that this does not exist – (but I broke it. I do not have against you) the letter min here zaidah – (power) the power and ability to compel you to follow me – (but) except – (simply) that I call you and you obey my call. Therefore, do not revile me, but revile yourselves) because you followed my call. – . (I shall not be able to help you) be able to help you – (nor shall you be able to help me) can be read musrikhiyya and musrikhiyyi. – (Verily, I do not tolerate your associating me) with Allah – (before”) while in the world. Then Allah said: – (Verily, the wrongdoers will have a painful torment) a very painful torment.

23. (And those who believe and do righteous deeds will be admitted to Paradise, where rivers flow down, and they will remain forever) the word khalidina becomes the case of the sentence whose existence is expected – (in it with the permission of their Lord). Their greetings in Paradise are:) from Allah and from the angels, as well as among themselves. – (“Salam”).

24. (Have you not noticed) noticed – (how Allah has made a simile) this lafaz masalan is explained by its body, namely – (a good sentence) namely the sentence – La ilaha illallah / There is no God but Allah – (like a good tree) namely a date palm tree – (its roots are firm) deeply embedded in the earth – (and its branches) branches – (reaching up to the sky). – .

25. (The tree gives) yields – (its) fruits – (in every season with the permission of its Lord) by His will, in the same way, the word of faith is planted in the heart of the believer, while his deeds rise to the sky, then he gets “perkah and the reward of his deeds at any time – (made) explained – (by Allah the parables are for people so that they always remember) want to take lessons from it, then they want to believe in it.

26. (And the example of a bad sentence) is the sentence of disbelief – (like a bad tree) is the Hanzal tree whose fruit is very bitter – (which has been uprooted) has been dismantled to its roots – (from the surface of the earth, it cannot remain even a little) means that it has no place to stand, so the sentence of disbelief is like this, it has no place to stand, no branches, no blessing.

27. (Allah establishes the faith of those who believe with that firm utterance) i.e. the word of monotheism – (in this life and in the Hereafter) i.e. in the grave when two angels ask him about their Lord, their religion, and their prophet. The believers will be able to answer correctly, according to the information mentioned in the traditions of Imam Bukhari and Imam Muslim, (and Allah misleads the wrongdoers, i.e. the disbelievers, so they will not be guided to give the correct answer. Instead they simply say: “We do not know”, according to the Hadith – (and does what He wills).

28. (Have you not noticed) i.e. seen – (those who have exchanged the favors of Allah) meaning thanking Allah for His favors – (for disbelief) they are the disbelievers of Quraysh – (and brought) down (their people) i.e. they led their people astray – (to the valley of destruction) to perdition.

29. (That is the hell of Jahannam) the word jahannam is an ‘ataf bayan – (they enter into it) are thrown into it – (and that is the worst abode) the worst place is Jahannam.

30. (Those who disbelieve have made partners for Allah) partners – (so that they may mislead -men-) can be read liyudillu and liyadillu – (from His way) which is the religion of Islam. – (Say:) to them – (“Enjoy yourselves) with your worldliness for a little while – (for verily your return) i.e. your abode – (is hell”).

31. (Say to My slaves who have believed: “Let them establish prayer, and spend some of the sustenance We have given them secretly or openly, before the Day of Resurrection comes, on which there will be no exchange) ransom (and friendship) friendship that will help,” meaning the Day of Resurrection.

32. (It is Allah Who has created the heavens and the earth and sends down rainwater from the heavens, then He brings forth with it fruits for your sustenance: and He has subjected the ark for you) meaning the boat – (so that it may sail on the seas) so that you may board it and load goods on it – (by His will) with His permission (and He has also subjected the rivers for you).

33. (And He has subjected to you the sun and the moon which circulate continually) in their circuits continually and without ceasing – (and He has subjected to you the night) that you may rest in it – (and the day) and that you may seek the favor of Allah in its recesses.

34. (And He has given you of all that you ask of Him) according to your need. (And if you were to count Allah’s favors) His favors upon you – you would not be able to count them. – (Verily, the man) in question is a disbeliever – (very unjust and very disbelieving) meaning that he does a lot of wrong to himself by committing sins, and he disbelieves a lot in the favors of his Lord.

35. (And) remember – (when Abraham said: “O my Lord, make this land) i.e. the city of Mecca – (a secure land) having security, and it turned out that Allah had granted his prayer. So He made Mecca a holy city: it is forbidden in it to shed human blood, to mistreat a man, to hunt his game, and to cut down his trees – (and keep me away) keep me – (and my children and grandchildren) from – (worshipping idols”).

36. (“O my Lord, indeed they) i.e. the idols – (have led most of the people astray) because they worship them – (so whoever follows me) adheres to the doctrine of monotheism – (then surely that person is among my people) among the adherents of my religion – (and whoever disobeys me, then surely You are Most Forgiving, Most Merciful”) this statement was before Prophet Ibrahim knew that Allah SWT. does not forgive the sin of shirk.

37. (“O our Lord, I have indeed spared some of my descendants) some of them, namely Prophet Ishmael and Siti Hajar (his mother) – (in a valley with no crops) which is Mecca – (near Your sanctified house) before the great flood. – (O our Lord, that they may establish prayer, then make the hearts) of the hearts – (of some people inclined) inclined and yearning – (towards them). Companion Ibn Abbas said that if Prophet Ibrahim had said in his prayer: Af. idatan nasi, which means all the hearts of men, the Persians, Romans, and all men would have inclined to the House of Allah – (and provide them with fruits, that they may be grateful”) and indeed his prayer was granted, namely by the supply of fruits from Taif to Mecca.

38. (O our Lord, surely you know what we conceal) what we do not give birth to – (and what we give birth to, and nothing is hidden from Allah) the letter min here is zaidah – (everything, whether it is on earth or in the sky) this verse can be interpreted as the word of God, it can also be considered as a prayer of Prophet Ibrahim.

39. (Praise be to Allah who has bestowed upon me) gave me – (even) though – (old, Isma’il) Prophet Isma’il was born when Prophet Abraham was ninety-nine years old – (and Ishaq) was born when Prophet Abraham was one hundred and twelve years old – (Verily, my Lord is indeed the Hearer of prayers).

40. (O my Lord, make me one of those who . keep up the prayer and) make also – , (my children and grandchildren) one of those who keep it up. Prophet Ibrahim in his prayer deliberately used the expression min which indicates partial meaning, because Allah SWT. has told him that among his children and grandchildren there are disbelievers – (O our Lord, fulfill my prayer) all the prayers mentioned earlier.

41. (O our Lord, forgive me and my parents) This prayer was said before it became clear to Prophet Ibrahim that his parents were hostile to Allah SWT. But according to one opinion, Prophet Ibrahim’s mother converted to Islam. The word walidayya, according to another qiraat, can be read as mufrad so that it reads walidi – (and all the believers on the day of the occurrence) will be established – (the account). Then Allah says:

42. (And do not think that Allah is unmindful of what the wrongdoers do), i.e. the disbelievers among the people of Mecca. – (Verily, Allah only gives them respite) without being punished (until the day on which their eyes will be opened) because of the horror of the scene they witnessed at that time. In the language or lugah it is said: basara fulanun syakhsan, meaning that so-and-so saw someone without blinking his eyes.

43. (They came hastily) immediately fulfilling the call. The phrase in this verse has the position of a thing or adverb – (with. raising) looking up – (their heads) to the sky – (while their eyes did not blink) glaring – (and their hearts were empty) there was no thought in them because of the shock and horror.

44. (And warn) O Muhammad, warn (the people) i.e. the disbelievers – (of the Day – on which will come their doom) i.e. the Day of Resurrection – (then say the wrongdoers) i.e. the disbelievers – (O our Lord, give us respite) if You were to return us to the world – (even for a little while, we would obey Your call) by practicing the doctrine of monotheism – (and would follow the messengers”) then say to them in a tone of reproach

(“Have you not sworn) pledged (previously) while in the world – (that you will never) the letter min here is zaidah – (perish?”) after leaving the world for the Hereafter.

45. (“And you have dwelt) in the world – alone) in disbelief, i.e. the former abode of the disobedient previous nations – (and it has become clear to you how We have dealt with them) in the form of punishment, but you still do not want to be deterred – (and We have given) We have explained – (to you some parables”) in the Qur’an, but you do not want to take them as lessons.

46. (And indeed they have plotted) against the Prophet. – (a great plot) i.e. they intended to kill the Prophet (PBUH) or confine him, or expel him – (but with Allah is their plot) i.e. the knowledge of the plot, or the retaliation of the plot. – (And it will not) not (their plot) no matter how great – , (can obliterate the mountains) the meaning is that the plot is ignored and does no harm but only to themselves. What is meant by the mountains here, according to one opinion, is the real mountains, and according to another opinion, the laws of Islam, which are described as being like mountains in terms of their firmness and constancy. According to another qiraat, this litazula is pronounced latazulu, i.e. with the harakat fat-hah on the lam, then the final fi’il is pronounced rafa’, so based on this qiraat, the letter in here is a form of takhfif or leniency of the letter inna which has a nun in it, the intended meaning is to describe the magnitude of the disbelievers’ plot against the Prophet. But according to another opinion, what is meant by lafaz almakru is their disbelief. This latter meaning is also in accordance with what is mentioned in another word of Allah SWT, namely: “Almost the heavens were broken up because of that speech (claiming that God has a son), the earth was divided, and the mountains collapsed”. (Q.S. 19 Maryam, 90) The former meaning is in accordance with the reading.

47. (So do not think that Allah will break His promise to His messengers), that is, that He will help them. – (Verily, Allah is Mighty) Mighty; nothing can hinder Him – (and He has vengeance) on those who disobey Him.

48. (On the day when the earth will be replaced by another earth, and so will the heavens) i.e. the Day of Resurrection, then people will be brought together in a pure white land, as mentioned in the sahihain hadith. In connection with this Imam Muslim has narrated a hadith, that the Prophet was asked about people at that time. The Prophet replied: “They will be in Sirat” – (and they will all appear) meaning that they will come out of their graves (to face Allah, the One, the Almighty).

49, (And you will see) O Muhammad – (the sinners) i.e. the disbelievers – (on that Day) bound with their devils – (with shackles) ropes or chains.

50. (Their garments) their clothes – (are of) highly flammable asphalt – (and they will be covered) by the fire of hell.

51. (That the recompense may be given) this clause refers to the clause barazu – (by Allah to every man for what he has done) whether good or evil. – (Verily, Allah is swift in His reckoning) He reckons with all creatures in half a day according to the worldly day, as the hadith explains.

52. (This) i.e. the Qur’an – (is a sufficient explanation for mankind) i.e. it was revealed to be conveyed to them – (and that they may be warned by it and that they may know) what it contains in the form of proofs – (that He) i.e. Allah – (is the One True God and that they may take lessons) the original is liyatazakkara, then the letter ta is put to the letter zal so that the reading is liyazzakkara, meaning that they may take lessons – (those who are of sound mind).

15. SECTION AL-HIJR

Makkiyyah, 99 verses

In the name of Allah, the Most Gracious, the Most Merciful.

1. (Alif Lam Ra) only Allah knows the meaning. (These) verses – (are some of the verses of) the Qur’an, idafah here means min which means some (i.e. the Qur’an which gives explanation) which triumphs the right over the false. The lafaz of this verse is ataf. kan to the previous lafaz with the addition of the adjective

JUZ 14

2. (Often) can be read rubbama and rubama – , (wish) to wish – Sena (those who disbelieved) later on the Day of Resurrection, when they will be shown the state of themselves and the state of the Muslims – (if they become Muslims) lafaz rubba indicates the meaning of littaksir, because in fact they often wish that. But according to another opinion, it means littaglil, which means a little, because the horrors of the scene on the Day of Resurrection will shock them so much that they will not realize that they had hoped for that but only for a short period of time.

3. (Let them) let the disbelievers, O Muhammad – (eat and revel) in this world of theirs – (and be distracted) preoccupied – (by idle fancies) with the lengthening of their lives and so forth, so that they forget the faith – (then they will one day know) the consequences of their deeds. This verse was revealed before the command to fight them.

4. (And We do not destroy) the letter min is zaidah – (any land) referring to its inhabitants (but there is for them a provision) a period – (which has been fixed) which is limited for their destruction.

5. (There is nothing that can precede) the letter min is zaidah (nor can there be any delay) postponing the time of its end from the time appointed by Allah.

6. (And they said) i.e. the disbelievers of Mecca to the Prophet (SAW). – “O one to whom Az-Zikru has been revealed) i.e. the Qur’ān, according to estimation – (you are indeed a madman”).

7. (“Why did you not – (bring an angel to us, if you are of the true ones?”) in your saying that you are a prophet, and this Qur’an is from Allah?

8. Allah says: (We did not send down) and according to one qiraat it is read tanazzalu with one of the ta’s removed (angels but righteously) to bring punishment (and they were not then) when the angels descended with punishment – (given respite) deferred punishment.

9. (Verily, We are) the nahnu clause validates or confirms the meaning contained in the isim inna, or as a fasl, (Who sent down Az-Zikr) Al-guran – (and verily, We have preserved it) from substitution, alteration, addition, and subtraction.

10. (And indeed We have sent some messengers – lum you) (to the peoples) of the groups – (before you).

11. (And not once (did a messenger come to them, but they used to make fun of him) as your people made fun of you. This verse is meant to comfort the Prophet’s heart.

12. (Thus We inserted him) means that this is how it is described when We inserted into the hearts of the disbelievers saingkar and mocked (into the hearts of the sinners) i.e. the disbelievers of Mecca.

13. (They did not believe in him) in the Prophet. (and indeed the sunnatullah has passed upon the former people) means the custom that Allah SWT. has practiced upon the unbelievers, which is to punish them for their lying against their prophets. The disbelievers of Mecca will also experience the same thing.

14. (And if We were to open to them one of the doors of the heavens, then they would continue in it) in that door – (in an ascending state) always ascending,

15. (Surely they would have said: “Verily, it has been obscured) it has been closed – (our sight, even we are those who are under the spell of magic”) as if it appeared to our eyes in an illusory manner.

16. (And indeed We have created the clusters of stars in the sky) twelve in number, viz: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aauarius, and Pisces. These stars are the circulatory lines of the seven circulating stars, viz: Mars has a circular line in Aries and Scorpio, Venus has a circular line in Taurus and Libra, Utarid has a circular line in Gemini and Virgo, Moon has a circular line in Cancer, Sun has a circular line in Leo, Jupiter has a circular line in Sagittarius and Pisces: Saturn has its orbit in the stars Capricornus and Aguarius – (and We have adorned the sky) with brilliant stars – (for those who look).

17. (And We guard it) with meteors – (from every cursed devil) who is cursed.

18. (However) but – (the devil who steals audible news) who intercepts it (then he will surely be pursued by a bright blast of fire) i.e. a brightly burning star that can burn or pierce or disfigure him.

19. (And We have spread out the earth) have made it spread out – (and We have made therein mountains) firm and upright lest the earth should move and shake its inhabitants – (and We have planted therein everything according to the measure) which has been definitely determined.

20. (And We have made for you on the earth the necessities of life) in the form of fruits and grains Saat’ (and) We have also made for you – (creatures of which you are not the sustainer) in the form of slaves, animals, and various kinds of livestock, only Allah sustains them.

21. (And there is no) nothing – (but with Us is its treasury) the letter min is zaidah: what is meant is the keys to the treasury of all things – (and We do not send it down except with a certain measure) according to its importance.

22. (And We have blown the winds to gather the clouds) to herd the clouds so that they are gathered, then filled with water (then We send down from the sky) from the clouds – Rainwater – (then We give you drink with it, and it is not for you to store it, meaning that it is not for you to store it with the efforts of your hands (And it is indeed We who turn on and turn off, and it is We who inherit). Who keep alive and inherit all creatures.

24. (And verily We have known those who were before you) i.e. the earlier beings since the Prophet Adam – (and verily We know also those who will be afterward) those who will come afterward until the Day of Resurrection.

25. (Surely your Lord, it is He who will bring them together. Surely He is All-Wise) in His work – (again All-Knowing) of His creatures.

26. (And indeed We have created man) i.e. Prophet Adam – (from dry clay) dry clay which when tapped will be heard from it a bouncy sound – (which comes from black mud) black clay – (which is given shape) deformed.

27. (And the jinn) i.e. the master of the jinn, the devil – (We created him before Adam was created – (from a very hot fire) i.e. a fire that is totally smokeless, and can penetrate the pores.

28. (And) remember – (when your Lord said to the angels: “Verily, I will create a man out of dry clay from black mud, which is given a shape”).

29. (So when I had perfected his creation) had completed his form – (and I had breathed in) i.e. had flowed – (into his body the spirit of creation).

(into his body the spirit of My creation) so that he becomes alive, he attributed the word ruh to Him in honor of Adam – (then bow down to him in prostration”) i.e. prostration of respect by bowing.

30. (So the angels prostrated themselves together) In this verse there are two taukids, namely lafaz kulluhum and lafaz ajma’una.

31. (Except for the devil) he is the master of the jinn who used to live among the angels. – (He refused) to – (join the prostrating angels).

32. (Allah said) Most High is Allah – (O devil, what causes you) what causes you to be reluctant – (unwilling) letter He is the zaidah – (to prostrate with those who prostrate?”)

33. (The devil said: “I will never prostrate myself) I am not fit to prostrate myself – (to man whom You have created from dry clay from black mud given shape”).

34. (Allah said: “Come out of Paradise) according to one opinion, from the heavens – (for surely you are cursed”) expelled.

35. (“And surely the curse will remain on you until the Day of Judgment”) until the Day of Judgment.

36. (The devil said: “O my Lord, if that be so, then give me respite until the day of resurrection”) of mankind.

37. (Allah said: “If so, then surely you are among those who are given respite).

38. (Until the day of an appointed time”) i.e. until the blowing of the first trumpet.

39, (Iblis said: “O my Lord, because You have decreed that I go astray,” meaning because You have decreed that I go astray, the letter ba in the phrase bima means gasam, while the answer is – (surely I will make them look favorably on the earth) towards sinful deeds (and surely I will lead them all astray).

40. (Except those of Your servants who are sincere among them”) i.e. the believers.

41 (Allah said). – (This is a straight Path, it is my duty to maintain it).

42. That is. – (Verily, My servants) who have faith

 (there is no power for you over them) you have no power – (except) only – (those who follow you, i.e., those who go astray”) i.e., the disbelievers.

43. (And surely Jahannam is indeed the place promised to all of them) i.e. to those who follow you.

44. (Jahannam has seven doors) seven layers (Each door) of it – (is for a group of them a share) i.e. a ration – (which is certain).

45. (Verily, the pious are in Paradise) gardens of Paradise – (and springs of water) flowing therein.

46. And it will be said to them – “Enter therein in peace” with a sense of security from every fearful thing. Or enter it with a greeting, meaning: Greet, then enter – (again safe”) from every dreadful thing.

47. (And We wiped out all grudges, which were in their hearts) meaning all feelings of envy – (while they felt brothers) the phrase ikhwanan is a description of their situation – (sitting face to face on cots) the sentence of this verse also describes their situation, meaning that some of them did not look at the backs of others because their seats were facing each other.

48. (They shall not be weary therein), nor shall they be tired – (nor shall they be expelled therefrom) forever.

49: (Tell) proclaim, O Muhammad – (to My servants, that I am indeed the Most Forgiving) of the believers – (again Most Merciful) of those who believe.

50. (And that surely My punishment) for those who disobey – (is a very painful punishment) very painful.

51. (And tell them of Abraham’s guests) the twelve angels, or ten angels, or three angels, one of whom is Archangel Gabriel.

52. (When they entered his place, they said: “Salam”) they said that phrase. – (Ibrahim said: When food was offered to them, but they did not eat it – (“We feared you”) i.e. we were horrified.

58, (They said: “Do not be afraid”) of us – (indeed we) are messengers of your Lord – (giving you glad tidings of the birth of a son who will be a scholar”) a son of great knowledge, namely the Prophet Ishaq, as we mentioned in Surah Hud.

54. (Ibrahim said: “Do you give me glad tidings) of the birth of a son – (while I am advanced in age) this sentence becomes a halacha, meaning: I have reached old age – (then by what means) by what means (will the good news be realized, as you say?) The istifham here means amazement.

55. (They said: “We bring you good news in truth”) in earnest – (so do not be among those who despair”) despair.

56. (Ibrahim said: “There are none – (those who despair) can be read yagnitu and yagnatu – (of the mercy of their Lord, but those who go astray”) i.e. the disbelievers.

57. (Ibrahim also said: “What is your business) i.e. your interests – (O messengers?”)

58. (They replied: “We have been sent to a sinful people) the disbelievers, meaning the people of the Prophet Lut, to destroy them.

59. (Except Lut and his followers. Indeed We will save them all) because they were believers.

60. (Except for his wife, we have determined that she is among those who are left behind) with the other disbelievers who are doomed.

61. (So when it came to the people of Lut) referring to the Prophet Lut – (the messengers).

62. (He said) to the messengers – (“Surely you are unknown people”).

63. (The messengers replied: “We have come to you with what they (i.e., your people) have denied”) they had doubts about, the subject being punishment.

64. (“And we have come to you with the truth, and we are indeed the truthful ones”) in our confession.

65. (So go out at the end of the night with your families, and follow them behind) walk behind your families – (and let none of you look back) lest he see the magnitude of the punishment that befalls them – (and proceed to the place that is commanded you) which is the land of Sham.

66. (And We have decided) We have revealed – (to Lut the matter) namely – (that they will be utterly destroyed at dawn) lafaz musbihin becomes hal, meaning: Their destruction will take place at dawn.

67. (The inhabitants of the city of Sodom, whose inhabitants were the people of the Prophet Lut, came when they heard that there were some handsome young men in the house of the Prophet Lut, they were the angels – (with joy) lafaz yastabshiruna becomes hal, meaning: they were very happy with the arrival of the guests because they intended to give vent to their gay lust for the guests.

68. (He said:) i.e. Prophet Lut – (“Verily they are my guests: so do not put me to shame”).

69. (“And fear Allah and do not bring me into disgrace”) by your intention to vent your gay lust on them.

70. (They said: “Have we not forbidden you from accepting people?”) i.e. accepting them as your guests.

71. (Lut said: “These are my daughters, if you wish to act”) to fulfill your lust. Therefore, marry them. Then Allah said:

72. (“By your life) this khitab or talk is addressed to the Prophet (SAW), meaning: By your life – (indeed they are drifting in drunkenness or misguidance) i.e. they are wallowing in their misguidance.

73. (So they were destroyed by a loud thunderous voice) by the loud voice of Archangel Gabriel – (when the sun was about to rise).

74. (Then We made the upper part of it) i.e. the upper part of their city – (upside down) the Angel Gabriel lifted it up to the sky, then dropped it upside down to the ground – (and We showered them with stones of hard earth) i.e. clay burnt with fire.

75. (Verily, in such things) what has been mentioned – (there are signs) pointing to the Oneness of Allah – (for those who pay attention to the signs) for those who are willing to pay attention to them, then take them as lessons.

76. (And indeed the city) of the people of the Prophet Lut (was situated on a road which people still travel) i.e. the road which the Quraish still use to go to the Levant, the road still exists: why do they not take it as a lesson?

77. (Surely in such there are signs) i.e. lessons – (for those who believe).

78. (The people of Aikah, famous for its lush and shady trees, were near the city of Madyan, and they were the people of the Prophet Shu’aib – (truly an unjust people) because they denied the Prophet Shu’aib.

79. (So We avenged them) by destroying them with a severe summer. – (And indeed the two cities) – the city of the people of the Prophet Lut and the city of the people of the Prophet Shu’aib – (were situated on a public road) i.e. a highway (which is clear): why did you, O Meccans, not learn from it?

80. (And indeed the inhabitants of the city of Al-Hijr have denied) Al-Elijr, the name of a valley located between the city of Medina and the land of Sham, where the people of Samud – (his messengers) they denied their prophet, Prophet Saleh, this means the same as denying other messengers, because in fact the teachings conveyed by the messengers were essentially the same, namely the teachings of monotheism.

81. (And We have brought to them signs of Our power) through a she-camel – (but they always turned away from it) did not want to think about it.

82. (And they carved out houses from the Sunung of rock which they dwelled in safety).

83. (So they were destroyed by a loud thundering sound in the morning) at dawn.

84. (So they could not help) could not repel – (them) from the doom (of what they had worked for) in the form of fortified buildings and possessions that they owned and accumulated.

85. (And We did not create the heavens and the earth and what is between them except in truth. And surely the Day of Resurrection will surely come) everyone will find the recompense of his deeds – (so forgive) O Muhammad, your people – (in a good way) turn away from them without grumbling: but this verse is superseded by the verse that commands fighting them.

86. (Verily your Lord, He is the Creator of all things – (again the All-Knowing) of all things.

87. (And indeed We have given you seven verses to be recited over and over again) The Prophet (SAW) has said that what is meant is Surah Al-Fatihah. According to the narration given by Shaykhain, Surah Al-Fatihah is so called because it is recited repeatedly in every prayer – (and the great Qur’an).

88. (Do not cast your eyes upon the pleasures of life which We have given to some groups), i.e. upon the luxuries of life – (among them, and do not grieve for them) if they do not believe (and be humble) and be gentle (with those who believe).

89. (And say: “Verily, I am a warner) of the punishment of Allah, lest it befall you – (clarifying”) meaning a clear warning.

90. (As We sent down) the punishment (upon those who divided the Book of Allah), the Jews and the Nasrahis.

91. (Those who have made the Book of recitation) i.e. the books revealed to them – (divided) into parts, they believe in some of them and disbelieve in others. According to others, what is meant by them are those who control the roads leading to Mecca with the intention of preventing people from entering Islam. Some of them say about the Qur’an that it is magic: others say that it is fortune-telling, while still others say that the Qur’an is poetry.

92. (Then by your Lord, We will surely question them all) with mocking questions.

93. (About what they have done in the past).

94. (So convey by you openly) O Muhammad – (whatever you are commanded) to do, meaning: Convey it openly and carry it out regularly – (and turn away from those who disbelieve) this verse was revealed before the commandment of Jihad.

95. (Verily We preserve you from the Evil of those who mock) you, We will destroy each one of them with calamity. Those who mock are Al-Walid ibn al-Mugirah, Al-Asi ibn Wa’il, Addi ibn Qais, Al-Aswad ibn Abdul Mutalib, and Al-Aswad ibn Abdu Yaqus.

96. (Those who believe that there are other gods besides Allah) This sentence is an adjective. However, according to one opinion, it is considered a mubtada because it implies a condition, so its khabar is inserted with the letter fa, namely

 (then they will know) the consequences of their actions.

97. (And indeed) lafaz gad indicates the meaning of lit-tahqiq (We have known that your breasts became narrow because of what they said), namely because of their mockery and lying.

98. (So glorify) and – , (praise your Lord) i.e. say subhanallah wabihamdihi – (and be among those who prostrate themselves) i.e. those who establish prayer.

99. (And worship your Lord until that which is certain comes to you) i.e. death.

16. SURAH AN-NAHL (BEES)

Makkiyyah, 128 verses except the last three, Madaniyyah It comes after Surah Al-Kahf.

In the name of Allah, the Most Gracious, the Most Merciful.

1. When the polytheists felt that their punishment would be slow in coming, He said: – (It is certain that the Day of Resurrection will come). The word ata is used in the form of a madi fi’il to indicate the certainty of its occurrence, meaning that it is imminent – (so do not ask for it to be hastened), meaning do not ask for it to be hastened before its time, for indeed the Day of Resurrection is certain to occur. – (Glory be to Allah) this phrase means to sanctify Him – the Most High from what they associate with Him.

2. (He sends down angels) i.e. Archangel Gabriel (with revelation) with revelation – (at His command) by His will – (to whom He wills among His servants) they are the prophets (i.e.) the letter an here means mufassarah or the word interpreter (warn all of you) warn the disbelievers of the punishment, and inform them – (that there is no God but Me, so be pious to Me) meaning fear Me.

3. (He created the heavens and the earth with right) meaning truly – (Allah is superior to what they associate) with Him, namely idols.

4. (He created man from the semen) from the semen to a strong and sturdy man – (suddenly he became a contradictor) very hostile – (which is obvious) then Allah explained about the contradiction of the man who did not believe in the resurrection day, namely through His other words: “Who can bring to life the bones that have been shattered”. (Q.S. 36 Yasin, 78).

5. (And livestock) i.e. camels, cattle and goats. Lafaz al-anama is read nasab because it is related to the ff’il which is presumed to exist, then the fiil is interpreted or explained by the following lafaz, namely: – (He has created for you) some of mankind – (in which there is warmth) i.e. its fur and skin can be made into clothes and blankets to keep you warm – (and various benefits) i.e. from its offspring, its milk, and it can be used as a vehicle – (and some of it you eat) zaraf comes first because it is for the purpose of facilitah (facilitating).

6. (And you get a beautiful view of it) i.e. as your adornment – (when you bring it back to the stall) when you lead it back to its stall in the evening – (and when you release it to its place).

 (and when you release it to graze) you take it out of its stall to graze in the morning.

7. (And he can carry your burdens) your goods – (to a land which you cannot reach) you cannot reach without the camel’s vehicle – (but with hardships that exhaust yourself) that exhaust yourself. – (Surely your Lord is indeed Most Gracious, Most Merciful) towards you, He has created it for you to utilize.

8. (And) He has created – (horses, bigals, and donkeys so that you may ride them and make them an adornment) lafaz zinatan becomes maful lah. The mention of the two ‘illats’, that they are to be ridden and to be regarded as ornaments, does not contradict the other benefits they provide. As in the case of horses, in addition to being ridden and used as jewelry, their meat can be eaten. This has been established by the sahihain hadith. (And Allah creates what you do not know) in the form of strange and amazing things.

9. (And it is for Allah to explain the straight path) it is for Allah to explain it – (and among the paths) – (there are crooked ones) deviating from the straight path. -(And if He had willed) to guide you (He would have guided you) to the straight path (all of you) so that you would all be guided to the straight path of your own free will.

10. (He is the One Who sends down rainwater from the sky for you, some of it for you to drink – (and some of it for vegetation) meaning that because of the water, vegetation becomes fertile (on which you graze your livestock) you make it a place for grazing livestock.

11. (He grows for you with the water crops, olives, dates, grapes, and all kinds of fruits. Verily, in that which has been mentioned – (there is truly a sign) that shows the oneness of Allah SWT. – (for those who think) about His creation, so that they will believe in it.

12. (And He subdued the night and the day for you, and the sun) the wasy-syamsa lafaz when read nasab means d’atafkan to the previous lafaz, when read rafa’ means it becomes the mubtada (moon and stars) these two lafaz can be read nasab and rafa’, – (subdued) when read nasab, it becomes a thing: and when read rafa’, it becomes a khabar – (by His command) by His will. – (Surely in such there are signs of Allah’s power for those who understand) for those who want to think about it.

13. (And) He has also subjected to you – (what He has created) the creatures that He has created – (for you on this earth) in the form of animals and plants and others (with different colors) some red, yellow, green, and so on. – (Surely in such is a sign of Allah’s power for those who remember) take it as a lesson.

14. (And it is He who subdues the seas) He has made them docile so that they can be ridden and dived into – (so that you may eat from them fresh meat) i.e. fish (and you bring out of them ornaments that you wear) i.e. pearls and marjans – (and you see) witnessing – (ark) boats – (sailing on them) can travel on the water, (and that you may seek) this lafaz is atafkan to lafaz lita-kulu, meaning that you may seek profit – (from His bounty) the bounty of Allah SWT. (and that you give thanks) to Allah for that bounty.

15. (And He planted mountains on the earth firmly) mountains that stand firm so that – (not) do not – (the earth shakes) move – (with you and) He has created in it – (rivers) like the Nile (and roads) paths to walk on – (so that you may be guided) to reach your destinations.

16. (And He created signs) by which you will be guided in the direction of your path, such as mountains and rivers – (And by the stars) is meant in the plural, although the word is singular – (they will be guided) in the way and direction of the Qibla at night.

17. (So is the Lord who created it) i.e. Allah (the same as the one who created nothing) referring to idols, because they associate them with Allah in worship? Certainly not – (So why do you not take a lesson) from this, hence then you have faith?

18. (And if you were to count the favors of Allah, you would not be able to determine their number) could not count them, much less give proper thanks for them, you would not be able to do so. – (Verily, Allah is indeed Oft-Forgiving, Most Merciful) for He has bestowed His favors upon you, even though you despised and disobeyed Him.

19. (And Allah knows what you keep secret and what you bring forth).

20. (And the idols they call upon) can be read yaduna and tad’una, meaning those they worship – (other than Allah) meaning the idols – (cannot make anything, while the idols themselves are made by people) they carve out of stone or other materials.

21. (The idols are inanimate objects) there is no spirit, this lafaz is the second khabar – (not alive) serves as a taukid or confirmation – (and they do not know) the idols do not know – (when) indicates the meaning of time – (they will be resurrected) refers to all creatures: so if this is the case, why do they worship idols? If this is the case, then there is no God but only the Creator, the All-Living, and the All-Knowing of the unseen.

22. (Your Lord) entitled to be worshipped by you – (is the One God) without equal, either in His Substance or attributes, namely Allah SWT. – (So those who do not believe in the Hereafter, their hearts deny) the Oneness of Allah – (while they themselves are arrogant) people who are arrogant, unwilling to believe in the existence of the Hereafter.

23. (Undoubtedly) it is true – (that verily Allah knows what they conceal and what they fabricate) so He rewards them accordingly. – (Verily, Allah dislikes those who are arrogant) in the sense that He will torment them.

24. This Surah was revealed in connection with An-Nadr ibnul Haris. – (And when it was said to them: “Has) ma here is an istifham or interrogative word – (which) za here functions as mausul – (been revealed by your Lord?”) to Muhammad. – (They answer:) that is – (“Fables) made up – (of the ancients”) to mislead people,

25. (-Their utterances cause them to bear) consequently they will bear – (their sins) their mistakes – (in full) meaning that nothing can be made an atonement for them – (on the Day of Resurrection, and partly) upon them will also fall some of – (the sins of those whom they misled who did not know in the least) that they were misled, because they called those whom they called to a misguided path, then those whom they called followed their steps. Thus, those who call them share in their sin. – AN (Remember, very bad) very bad – (what they bear) i.e. the sins they bear are the worst of sins.

26. (Indeed, those who before them had plotted) i.e. like what King Namruz had done, he built a skyscraper, then he climbed it with the intention of fighting the inhabitants of the sky – (then Allah destroyed) intended to destroy – (their houses from their fences) for that so Allah sent a typhoon and a violent earthquake so that what they had built was destroyed – (then the roofs of their houses fell on them from above) meaning that they were underneath, (then the roofs of their houses fell on them from above), meaning that they were underneath them, and the roofs fell on them – (and the punishment came on them from a place they did not realize), meaning that the punishment came on them from a direction they did not expect. But according to another opinion, this is only a reference to the destruction of their premeditated plot against the Messenger.

27. (Then Allah humiliates them on the Day of Resurrection) makes them contemptible – (and says:) Allah addresses them through the mouth of His angels in a mocking tone – (Where are My allies?) whom you thought were (in defense of whom you were always hostile) against the believers – (about their matter”) regarding their matter. – (Say) meaning that they will say/answer (those who have been given knowledge:) the prophets and the believers – (“Surely the humiliation and punishment of this day is upon those who disbelieve”) the prophets and the believers say so as a taunt directed at the disbelievers.

28. (Those who are killed) can be read tatawaffahum and yatawaffahum – (by the angels in a state of wrongdoing to themselves) for committing disbelief (then they submit themselves) they submit and surrender when death approaches them, saying – (“We have never done any evil”) i.e. polytheism. So the angels said to them – (“There is, verily, Allah knows best what you have done”). Therefore, He avenged it upon you.

29. Then it was said to them – (“Then enter the gates of Hell Jahannam, you will remain therein. Then very bad is the place of abode – (of those who boast”).

30. (And it was said to the pious) who kept themselves from polytheism – “What has your Lord sent down” They replied: “Goodness”. Those who have done good) by believing – (in this world will have a good recompense) i.e. a good life. – (And surely the Hereafter) i.e. Paradise – (is better) than the life in this world and all that it contains. Then Allah says in the Hereafter. – (And the best of places for the pious) is Paradise.

31. (That is the paradise of ‘Adn) as a dwelling place. The phrase Jannatu adnin is the mubtada, while the khabar is – (they enter into it, rivers flow beneath them, and in that paradise they find whatever they desire. Such is the recompense – (Allah recompenses those who fear).

32. (Those) for whom the angels pass away in a good state, i.e., free from disbelief, (saying) that the angels will say to them at the time of passing away, “Salamun ‘alaykum” (peace be upon you), and will say to them on the Day of Resurrection, “Enter Paradise for what you have done”.

33. (There is) nothing – (for which) the disbelievers await – (other than the coming to them) can be read ya-tiyahum and ya-tiyahum – (the angels) to take their lives – (or the coming of the command of your Lord) i.e. the punishment or the Day of Resurrection in which there is punishment for them. (Thus) as they have done – (so have those before them) i.e. the previous nations who denied their messengers, then they were destroyed. – (And Allah did not wrong them) by destroying them without sin – (but they wronged themselves) by disbelief.

34. (So they were afflicted with the consequences of the evil of their own deeds) i.e., their retribution – (and were afflicted) i.e., their punishment – (by what they used to mock at) i.e., their doom.

35. (And said the polytheists) from among the Meccans – (“If Allah had willed, we would not have worshipped anything besides Him, neither we nor our fathers, nor would we have forbidden anything without His permission) i.e. forbidding bahirah and saibah. This means that our disbelief and our forbidding of these things is by His will, because He is willing to do so. So Allah says in refutation of them: – (So did those before them) meaning that they had denied their messengers about what the messengers had brought – (so there is no) – (obligation upon the Messengers, other than to convey the message of Allah clearly) and they are not obliged to guide.

36. (And indeed We have sent a messenger to each people) as I sent you to them – (to) meaning to proclaim: – (“Worship Allah”) worship Him – (and avoid Taqut”) those idols which you should not worship – (so among the people were those whom Allah guided) and they believed – (and among them were those for whom it was certain) it was decreed – (misguidance for him) according to Allah’s knowledge, so he did not believe. – (So walk you) disbelievers of Mecca (on the earth and see what will be the end of those who denied) their messengers, that is, the destruction they will experience later.

37. (If you had hoped) O Muhammad (that they would be guided) while Allah has led them astray, you would not have been able to do so – (then indeed Allah guides not those whom He leads astray) can be read yudillu and yudallu, meaning those whom He wills to go astray – (and they have no helper) who can prevent Allah’s punishment upon them.

38. (They swear by the name of Allah with a solemn oath:) meaning they swear solemnly – (“Allah will not raise the dead”) then Allah says refuting them. – (Not so, rather) Allah will certainly raise them up – (as a true promise from Allah) the phrases wa’dan and haggan are masdar forms whose function is to confirm the meaning of the fi’il and are attributed to the fi’il whose existence is expected, meaning: Allah has indeed promised this, and Allah will prove it to be true (but most of the people) of Mecca (do not know) this.

39. (So that Allah may explain) the phrase liyubayyina in conjunction with the phrase yab’asuhum in conjunction with it – (to them what they disputed) with the believers – (about it) in matters of religion, through punishing the disbelievers and rewarding the believers – (and so that the disbelievers may know that they are liars) because they deny the existence of the Day of Resurrection.

40. (Verily, We say of a thing when We will it) means that We will it. The phrase qauluna is the mubtada, while the khabar is: (We only say to it, “Be”, and it becomes), meaning that the thing that We willed came into existence at once. According to the qiraat, the word fayakunu is pronounced nasab so that it becomes fayakuna because it is atafkan to the word nagula. This verse indicates the meaning of establishing Allah’s power in raising creatures.

41. (And those who emigrate for the sake of Allah) to establish His religion – (after they have been persecuted) suffered persecution from the inhabitants of Mecca, meaning the Prophet (SAW) and his companions – (surely We will provide a place for them) place them – (in this world) in a place of residence – (good) namely the city of Medina. – (And surely the reward in the Hereafter) i.e. Paradise – (is greater) greater – (if they had known) i.e. if the disbelievers, or those who did not join the migration, had really known about the glory earned by those who migrated, they would have joined the migration with those who migrated.

42. They are – (those who are patient) in the face of persecution by the polytheists and migrate for the sake of winning the religion of Islam – (and to God alone they put their trust) then Allah will surely provide them with sustenance from a way they had not foreseen.

43. (And We did not send before you except men to whom We gave revelation) instead of angels – (so ask those who have knowledge) i.e. scholars who are experts in the Torah and the Gospel – (if you do not know) the matter, they will surely know it because your trust in them is closer than your trust in the Prophet Muhammad.

44. (With proofs) This lafaz is ta’alluq to the unspecified fi’il, meaning: We sent them with clear proofs – (and books) i.e. holy books – (and We revealed to you Az-Zikr) i.e. the Quran – (that you may explain to mankind what was revealed to them) in which the lawful and unlawful are distinguished – (and that they may think) about it, then they may learn from it.

45. (So what security did those who plotted) deceit – (that evil) against the Prophet (SAW) while they were conferring at Darun Nadwah to bind him, or to kill him, or to expel him, as has been explained – in Surah Al-Anfal – (from the disaster of the sinking of the earth by Allah with them) like what happened to (or the coming of punishment to them from a place they did not realize) from a direction they never expected: and indeed they were completely destroyed in the Battle of Badr, which did not enter into their calculations before.

46. (Or Allah afflicted them while they were on a journey) while they were traveling for trade (then they could not resist) that doom.

47. (Or Allah punished them gradually) little by little until all of them perished, lafaz takhawwufin being the hal of the fa’il or of the maful – (then surely your Lord is Most Gracious, Most Merciful) because He did not hasten His punishment of them.

48. (And have they not considered everything that Allah has created) which has a shadow, such as trees and mountains – (Which turn back and forth) leaning this way and that – (its shadow to the right and to the left) lafaz ash-shama’il is the plural of lafaz shimal, meaning that the shadow leans towards two sides, the first at the beginning of the day and the second in the evening – (in prostration to Allah) lafaz sujjadan becomes hal, meaning that they do so in a state of submission to Allah according to their character – (while they) namely the shadows – (humble themselves), “humble themselves towards Allah, the shadows are revealed as if they were intelligent.

49. (And to Allah alone prostrate all that is in the heavens and all the creatures that creep on the earth) meaning that all creatures submit to Him according to their nature then they are expressed in the form of non-sentient, considering that those who are non-sentient are more in number – (and also the angels) they are mentioned specifically here because, given the virtues they possess – (while the angels do not boast) never for a moment leave worshiping Him.

50. (They fear) i.e. the angels, this phrase being the hal of the damir contained in the phrase yastakbiruna – (of their Lord who rules over them) the phrase faugahum being the hal of the damir hum, meaning: Who rules over them with His might – (and carries out what they are commanded) to do.

51. (Allah says: “Do not worship two gods) lafaz isnaini serves as a taukid or confirmation of meaning. – (Indeed, He is the One True God) the mention of the phrases ilahun and wahidun to establish the Uluhiyah and Wahdaniyah attributes of Allah – (then let you fear Me alone) do not fear other than Me. This expression contains the meaning of iltifat from damir gaib.

52. (And to Him belongs all that is in the heavens and the earth) as belonging to His creatures and servants – (and to Him is the religion) the obedience – (forever and ever) forever, the phrase wasiban being the hal of the phrase ad-din, while the ‘amil is the meaning of zaraf. – (So why do you fear other than Allah?) when He is the true Lord, and there is no Lord besides Him. Istifham or question word here implies denial and reproach.

53. (And whatever blessings you have, they are from Allah.) No one can bring them but Him. The letter ma here is syartiyah or mausulah – (and when you are afflicted) afflicted – (with misfortunes) such as poverty and sickness – (then it is only to Him that you turn for help) raising your voice for help while praying to Him, and surely you will not turn to anyone other than Him.

54. (Then when He has removed the evil from you, suddenly some of you associate partners with their Lord).

55. (Let them deny what We have given them) i.e. favors – (then take pleasure in yourselves) because of your agreement to worship idols. Amar or command here implies a threat. – (Later you will know) the consequences of this.

56. (And they provide) i.e. the polytheists (for that of which they know nothing) that it is harmful and of no benefit at all, meaning for the idols – (a share of the sustenance We have given them) in the form of fields and cattle, i.e. through their saying, this is for Allah and this is for our partners. – (By Allah, surely you will be questioned) with a reproachful question, in this expression itifat of gaibah – (about what you have invented) against Allah, in which you have said that Allah has commanded you to do so.

57. (And they appointed for Allah daughters) that is, they said that the angels were daughters of Allah – (Glory be to Allah) an expression that purifies Him from what they suppose – (while for themselves what they like) choosing it, meaning sons. The number of this sentence becomes mahal rafa’, or becomes mahal nasab from the fi’il yafaluna. That is, they appointed for Allah daughters whom they themselves hated, while in reality He is Exalted from having children, then they appointed for themselves sons whom they themselves chose. This means that they wanted to feel superior, as explained by His other words, namely: “Ask them (the disbelievers of Mecca): “Is it for your Lord daughters and their camels sons (Q.S. 37 As-Saffat, 149)”.

58. (And when one of them was given news of the birth of a daughter) he had a new-born daughter – (so it was) then it changed – (the romance of his face became black) with a change indicating grief and distress – (and he was furious) furious, so why did they attribute daughters to Allah Almighty?

59. (He hid himself) disappeared – (from the people) from the sight of his people – (because of the bad news that was conveyed to him) because he was afraid of being censured, while he was in a state of confusion as to what further action to take as a solution. – (Will he keep her) i.e. leave her unkilled – (at the cost of disgrace) humiliation and degradation – (or will he bury her in the ground alive) as if he had buried his daughter in the ground. – (Behold, how ugly) how ugly – (what they have decreed) is their decision, for they have ascribed to the Lord who created them daughters, while the daughters are of such low rank among them.

60. (For those who do not believe in the Hereafter) i.e. the disbelievers – (there is a bad example) a bad trait, which is their habit of burying their daughters alive when they need them – (and for Allah there is an example of the Most High) the trait of the Most High, which is that there is no God but Him – (and He is the Mighty) in His kingdom – (again the Wise) in ruling His creatures.

61. (If Allah had punished the people for their injustice) because of their misdeeds – (He would not have left on the earth anything – (of the creeping things) that lives on its surface – (but He has delayed them until the appointed time. So when the appointed time comes for them, they will not be able to delay it – (even for a moment, nor will they delay it).

62. (And they set up for Allah that which they themselves hate) for themselves, namely daughters, attributing partners to Him and insulting the messengers – (and out) of their tongues (words) other than these things – (a lie) namely – (that they will have good) in the sight of Allah, namely the dignity of Paradise. This is explained by another word of Allah SWT, namely:

“And if I am returned to my Lord, then surely I will have good in His sight”. (Q.S. 41 Fussilat, 50). Then Allah Almighty says: – (There is no doubt) it is certain – (that hell is for them, and indeed they are immediately put therein) means that they are left in hell, or they are thrown into it. According to one qiraat, the word mufratuna is read mufrituna, meaning that they are indeed transgressors.

63. (By Allah, We have sent Our messengers to the nations before you) – (but the devil made those nations look upon their bad deeds as good, so that their bad deeds were seen as good, so they denied the messengers – (so the devil became their leader) who managed their affairs – (on that day) i.e. in the life of the world – (and for them a very painful punishment) which will be very painful on the Day after. According to one opinion, what is meant by ‘this day’ is the Day of Resurrection; this expression describes a future event in the present tense, meaning: There is no helper for them except Him, and Satan himself is unable to save himself, so how can he save others.

64. (And We have not revealed to you) O Muhammad’. – (This Book) this Qur’an – (but that you may explain to them what they dispute about) that is, matters of religion – (and be a guide) atafkan to lafaz litubayyina – (and a mercy to those who believe) in it.

65. (And Allah sends down rain from the Heavens, and with it He revives the earth) with vegetation – (after its death) meaning after its drought. – (Verily, in that which has been mentioned – (there is indeed a sign) indicating the Day of Resurrection – (for those who listen) with hearing coupled with thought.

66. (And surely in the livestock there is indeed a lesson for you). – (We give you drink) this phrase serves as an explanation of the meaning of the lesson – (from what is in their stomachs) in the stomachs of livestock – (in) the letter min here indicates the meaning of ibtida and berta’allug to lafaz nusgikum – (between impurities) namely the fat of the intestines – (and blood in the form of clean milk) not in the least mixed with impurities and blood, whether in taste, smell, or color, or a mixture of the two (which is easy to swallow for those who drink it) passes easily in their throats and is not difficult to swallow.

67. (And from dates and grapes) the best kinds of fruits – (which you can make intoxicating drinks from) means intoxicating wine. Here the word muskiran is mentioned using its masdar, sakaran. This was revealed before the prohibition of alcohol – (and good sustenance) such as date jam, dry wine, vinegar and syrup. – (Verily, in such things) what has been mentioned – (there is indeed a sign) that shows the power of Allah SWT. – (for those of understanding) who think about it.

68. (And your Lord revealed to the bees) in the form of inspiration – (should) the letter an here can be interpreted as ,

masdariyah or an mufassarah – (make nests in the hills) where you may dwell – (and in the trees) as dwellings – (in places made by man) man-made nests for you, if you do not like man-made nests, you may occupy other places.

69. (Then eat of every fruit and travel) enter – (the way of your Lord) the paths which He has shown you in seeking your sustenance – (which has been made easy) This lafaz zululan is the plural of the singular lafaz zalulun: it is the hal of the lafaz subula rabbiki, meaning: The path that has been made easy for you, so that it is very easy to take, even if it is very difficult, and you will not go astray to return to your nest from that place, no matter how far it is. But according to another opinion, the word zululan is the case of the damir in the word uslukiy, so the meaning becomes: (From the belly of the bee comes forth a drink) i.e. honey – (of various colors, in which there is a cure for man) of various diseases. According to one opinion, from some diseases only, as indicated by the nakirah meaning of the phrase shifa-un. Or as a cure for various diseases, when combined with other medicines. I say that if it is not mixed with other medicines, it is according to the intention of the drinker. Indeed, the Prophet (peace and blessings of Allaah be upon him) ordered honey to be taken for those who are bloated, according to the narration given by Imam Shaykhain. (Surely in such is a sign of the greatness of Allah for those who think) of His creation.

70. (Allah created you) before which you were nothing – (then passed you away) when your death came – (and some of you were returned to the weakest age) a very old age and senility – (so that he would not know anything that he once knew) Ikrimah said that whoever always recites the Qur’an, he will not come to this state. – (Verily, Allah is All-Knowing) in the ordering of His creatures – (again Almighty) in what He wills.

71. (And Allah has preferred some of you over others in terms of sustenance) some of you are Yes, some are poor, (But those who have been given more than others in sustenance) among you are those who are Yes, those who are poor, those who are kings and those who are slaves – (but those who have been given more than others in sustenance do not want to) i.e. the masters who own slaves – (to give their sustenance to the slaves they own) i.e. they do not want to make the sustenance We have bestowed upon them a common property between them and their slaves – (so that they) i.e. the owners of slaves and the slaves they own – (share in it). The meaning is that they would not want to make their wealth a common property with their slaves, so why did they make some of Allah’s possessions His partners – (So why do they deny the blessings of Allah?) because they have made Him partners.

72. (Allah made for you wives of your own kind) so Allah created Eve from the rib of Prophet Adam and all other human beings from the semen of men and women – (and made for you from your wives, children and grandchildren) the offspring of his children – (and gave you sustenance from the good) in the form of various fruits, grains, and livestock (so why to the false) to idols – (they believe and why do they deny the blessings of Allah) by associating partners with Him.

73. (And they worship other than Allah) – (that which cannot provide them with sustenance from the heavens) meaning the rain – (and the earth) i.e. the vegetation – (not the slightest thing) the phrase syai-an serves as a badal or substitute for the phrase rizqan – (and has no power) is not able to do anything at all, meaning the idols.

74. (So do not make for Allah any partners) means do not make for Allah any equals that you associate with Him – (Allah knows) that there is no partner for Him (while you do not know) this.

75. (Allah makes an example) This masalan phrase is then explained by its analogy, namely – (with a slave that is owned) This mamlukan phrase serves as an adjective of the phrase ‘abdan, intended to distinguish it from a free man, because a free man is referred to as Abdullah or servant of Allah – (who cannot act towards anything) because he does not have any property – (and one) the word man here is nakirah mausufah, meaning a free man, not a slave – (whom We gave good sustenance from Us, so he spent some of it secretly and openly) meaning that he spent it as he wished. The first example is to describe idols, and the second example is to describe Allah SWT. – (Are they equal?) between slaves and free men who are free in their dealings, certainly not. – (Praise be to Allah) alone – (but most of them) i.e. the inhabitants of Mecca – (did not know) what would befall them in the future, namely in the form of punishment, which because of their ignorance they ended up associating partners with Allah.

76. (And Allah also made a simile) This lafaz maSalan is then explained by its analogy, namely – (two men, one mute) born deformed, unable to speak – (unable to do anything) hence he cannot grasp understanding, nor can he give understanding – (and he is a burden) heavy – (on the one who bears it) on his guardian – (wherever he is directed) ordered – (he cannot bring) from . This is the simile of the disbeliever – (Is that person) the dumb person – (with the one who enjoins justice) meaning with the one who can speak and whose speech benefits people because he enjoins and encourages people to do justice – (and he is also on the path) on the way – (straight) this is the simile of the second person, the believer. Of course, the two are not the same. But according to one opinion, the latter is an example for Allah, while the former is for idols. The parable in the previous verse is that of the disbelievers and the believers.

77. (And to Allah belongs all that is hidden in the heavens and the earth) means that Allah knows all that is unseen in both of them. – (And to Allah belongs all that is hidden in the heavens and the earth), meaning that Allah knows all that is unseen in both of them. (The Hour will not be like the twinkling of an eye, nor will it be faster), because it will happen only with the word ‘kun’, and it will happen. (Verily, Allah is omnipotent over all things).

78. (And Allah brought you out of your mother’s womb knowing nothing) the number of the phrase Ia ta’lamuna syai-an has the position of a matter or an adverbial phrase – (and He gave you hearing) lafaz as-ssam’u is plural, even though the word is mufrad – (sight and heart) the heart – (so that you may thank Him for these things, so that you believe in Him.

79. (Have they not noticed the birds that are enabled) to fly – (in the free sky) in the air between the heavens and the earth – (There is nothing that holds them back) when they fold their wings or spread them out so that they do not fall down – (other than Allah) i.e. by His power – (Surely in such there are signs of Allah’s power, for those who believe) i.e. the creation of the bird so that it can fly, and the creation of the air so that it is possible for the bird to fly through it and keep the bird from falling to the ground.

80. (And Allah made for you your houses as dwellings) where you dwell in. (And He made for you houses of the skins of livestock) such as tents and tents (which you feel light) when you carry them – (when you walk) on a journey – (and when you settle down – and He also made for you – of wool) of sheep’s hair – (camel’s hair) – (and goat’s hair) – (tools) of your household furniture, such as rugs and wall hangings (and jewelry) which you can enjoy – (until a certain time) until they wear out.

81. (And Allah made for you from what He has created) such as houses, trees, and clouds – (as shelter) lafaz zilalan is the plural of lafaz zillun, which can protect yourself from the heat of the sun – (and He made for you dwellings in the mountains) lafaz aknanan is the plural of lafaz kinnun which means a place to live, (and He made for you clothes) garments – (that keep you from the heat) and from the cold – (and garments / armor that keep you in battle) when you fight, that is, from the stabs and blows of weapons in battle, such as iron clothes and hats. – (Thus) as He has created them – (Allah perfected His favor) in the world – (upon you) by creating everything that is your need – (that you) P | O Meccans – (enter Islam) that you may glorify Him.

82. (If they continue to turn away) do not embrace Islam (then surely the duty incumbent upon you) O Muhammad – (is only to convey the message of Allah, clearly) this verse was revealed before the command to fight the disbelievers.

83. (They know the favors of Allah) meaning that they recognize that they are from Him – (then they deny them) because they associate partners with Him – (and most of them are disbelievers).

84. (And) remember – (of the day when We raise up from each nation a witness) i.e. its Prophet who testifies to the good or bad done by his people, i.e. on the Day of Resurrection – (then it will not be permitted to those who disbelieved) to state their reasons – (nor will they be allowed to ask) meaning that they will not be allowed to apologize to Allah SWT,

85. (And when the pious have witnessed) meaning those who disbelieved – (the punishment) i.e. hell – (then it is not alleviated for them) the punishment (nor are they given respite) suspended from the torment of hell when they have seen it.

86. (And when those who associate partners with Allah see their partners) consisting of devils and others – (they say: “O our Lord, these are our allies whom we used to invoke” – we worshipped – (other than You.) Then their allies said to them:) meaning that their allies said to them – (“Verily, you are indeed those who lie”) in your confession, saying that you worshipped us: as explained in another verse, namely through His words: “They do not worship us at all”. (Q.S. 28. Al-Qasas, 63). Those allies will certainly deny their worship of him.

87. (And they will declare their submission to Allah on that day), meaning that they will submit to Allah’s decree (and it will disappear), (from them) that which they had invented, that their allies could intercede for them.

88. (Those who disbelieved and prevented) people – (from the way of Allah) from His religion – (We added to them torment upon torment) i.e. above the torment they deserved, because of their disbelief. Ibn Mas’ud r.a. said that the additional punishment is in the form of branches whose fangs are like the trunks of tall date palms (because they always do mischief) because they prevent people from believing in Allah.

89. (And) remember – (of the day when We raise up for each people a witness against them from among themselves) i.e. their own prophet – (and We bring you) O Muhammad – (to be a witness against them) for your people – (and We have revealed to you the Book) i.e. the Qur’an – (to explain) to clarify – (everything) that mankind needs concerning matters of Shari’ah – (and guidance) so that they do not go astray (and mercy and glad tidings) of Paradise (for those who believe) for those who monotheize Allah.

90. (Verily, Allah enjoins you to be just) monotheistic or truly just – (and to do good) to fulfill the obligatory duties, or you should worship Allah as if you see Him, as explained by His hadith, (to give) help – (to the relatives) the relatives: They are specifically mentioned here as a sign that they should be prioritized first – (and Allah forbids from abominable deeds) i.e. adultery – (and evil) according to the Shari’ah law, i.e. acts of disbelief and disobedience – (and enmity) mistreating others. The phrase al-bagyu is mentioned here specifically as a sign that it should be avoided more, as is the case with the mention of the phrase al-fahsya – (He teaches you) through His commands and prohibitions – (so that you can learn) take lessons from it. In the original form of tazakkaruna, the letter ta is joined to the letter zal. In al-Mustadrak, there is a narration from Ibn Mas’ud, who said that this verse (i.e. verse 90 of Surah An-Nahl) is the most densely packed with exhortations to do good and avoid evil in the Qur’an.

91. (And keep your covenant with Allah) in buying and selling and oaths and other matters – (when you make a promise and do not break it after you have confirmed it) means after you have confirmed it – (while you have made Allah your witness) to fulfill it, because you have sworn by using His name, the number of this verse is a thing, or an adverbial sentence. – (Verily, Allah knows what you do) This verse is a threat to those who break their oaths.

92. (And do not be like a woman who unravels) spoils – (her thread) the result of what she has spun – (which has been spun firmly) has been made -, thread – (becomes scattered again) lafaz ankasan has the position of being a thing, the plural of lafaz naksun, meaning to scatter the thread that has been spun firmly. This is a description of a woman in the city of Mecca: she spun yarn every day, but after the yarn was finished, then she unraveled it, she was known as a foolish woman – (you make) lafaz tattakhizuna becomes the hal of damir lafaz takunu, meaning: Do not be like that foolish woman, that is, you make – (your oath a means of deceit) the meaning of dakhalan is to put something not in its place and it does not belong to it: the meaning is to cause damage or deceit – (among you) suppose you break the oath – (because) the word an here has the origin lian – (there is one group) one group – (which is more) in number – (than the other group). It is said that they made an oath of defense agreement with one group, but when they saw that another group was stronger and more numerous, they broke and canceled their agreement with the first group, then they made a defense agreement with a new and stronger group (Verily you are tried) tested – (by Allah with it) i.e. with an order that you fulfill the oath, so that He sees who is obedient among you and who is disobedient. (And surely on the Day of Resurrection He will explain to you what you were disputing about) while in this world concerning the matter of the Oath and other matters, later He will punish the one who broke his oath and will reward the one who fulfilled it. ,

93. (And if Allah had willed, He would have made you one people) to follow one religion – (but Allah misleads whom He wills and guides whom He wills. And surely you will be questioned) on the Day of Resurrection with hard questions – (about what you have done) then you will have your reward.

94. (And do not make your oaths a means of deceit among yourselves) Allah SWT. repeats this phrase to reinforce it – (which causes slipping of your feet) meaning that you slipped from the teachings of Islam – (after it was firmly established) after you had firmly held it (and you felt the punishment) punishment – (because you prevented people from the path of Allah) meaning because you did not want to fulfill your own promises, or because you prevented others from fulfilling their oaths and promises, then others obeyed your orders – (and for you is a great punishment) in the Hereafter.

95. (And do not exchange your covenant with Allah for a small price) in the form of worldly things, i.e. you break your covenant for the sake of worldly things – (surely what is with Allah) in the form of reward – (is better for you) than what is in the world (if you know). Therefore, do not break your promise.

96. (What is with you) in the form of worldly things – (will pass away) will perish – (and what is with Allah is eternal) – , (And surely We will reward) can be read walayajziyanna and walanajziyanna – (those who are patient) in order to fulfill their promise – (with a better reward than what they have done) lafaz ahsana here means the same as hasuna.

97. (Whoever does righteous deeds, whether male or female, while believing, We will surely give him a good life) According to one opinion, what is meant is life in Paradise. According to another opinion, it is the life in this world, where he gets a sense of gana’ah or acceptance, or he gets halal sustenance – (and indeed We will reward them with a better reward than what they have done). ,

98. (When you recite the Qur’an) means when you are about to recite the Qur’an – (let you seek refuge with Allah from the accursed devil) means say: A’uzubillahi minasy shaitanirrajim.

99. (Verily, the devil has no power over those who believe and put their trust in their Lord).

100. (Indeed, his dominion is only over those who take him as a leader) those who obey him – (and over those against whom) i.e. against Allah – (they associate partners).

101, (And when We put a verse in the place of another verse) meaning by transposing it, then replacing it with another verse for the benefit of all servants – (whereas Allah knows better what He has revealed, they say:) the disbelievers to the Prophet (SAW). – (“Surely you are a fabricator”) a liar who is good at making up words of your own. – (Most of them do not even know) the essence of the Qur’an and the benefits contained in this interpretation.

102. (Say:) to them – “It is the Holy Spirit who has sent it down” i.e. the Qur’an – (from your Lord in truth) lafaz bilhaggi berta’alluq to lafaz nazpan a zalahu – (to confirm the hearts of those who believe) with their faith in the Qur’an – (and to be a guidance and glad tidings for those who surrender).

103. (And verily) lafaz gad here indicates the meaning of tahqiq – (We know that they say: “Verily, it was taught to him” – that is, the Qur’an – (by a man”) referring to a Christian priest, whom the Prophet (SAW) had visited, and Allah, the Almighty, refuted through His words: – (Whereas the language) or accent – (which they accuse) they allege – (to Muhammad) that he learned from him – (is an ‘Ajam language, whereas this) i.e. this Qur’an – (is in clear Arabic) has clarity and eloquence, so why was this language taught by a foreigner?

104. (Indeed, those who do not believe in the verses of Allah, Allah will not guide them, and for them is a painful torment) a painful torment.

105. (Surely those who invent falsehoods are only those who do not believe in the verses of Allah) viz. Al-Guran: through their accusation that the Qur’an is the word of men – (and they are the liars) the sense of taukid here is inferred from the repetition of damir. This verse is a refutation of their words, as cited by His other words, namely: “Verily, you are those who make things up”. (Q.S. 16 AnNahl, 101).

106. (Whoever disbelieves in Allah after he has believed, except one who is forced) to utter the words of disbelief and then he is forced to say them – (while his heart remains calm in faith) lafaz man is considered a mubtada, or shartiyah, while the khabar or answer is: So for them is a severe punishment. This meaning is indicated by the firlani: (ak tani man next, viz: – (but he who expands his chest for disbelief) i.e. his heart accepts disbelief readily – (then the wrath of Allah befalls him and for him is a great punishment).

107. (Such is) the threat addressed to them (because they love the life of this world) they prefer it – (more than the Hereafter, and that Allah guides not those who disbelieve).

108. (Those are the ones whose hearts, hearing, and sight Allah has sealed up, and those are the ones who are heedless) of what is willed for them.

109 (Undoubtedly) it is certain – (that they will be losers in the Hereafter) for their return is Hell and they will remain therein.

110 (And indeed your Lord was for those who migrated) to Madinah – (after suffering trials) after they were tortured and forced to utter words of disbelief. According to the qiraat, the phrase futinu is read fatanu, meaning after they disbelieved, or after they slandered people so that they would not believe – (then they strived and were patient) in doing obedience – (surely your Lord after that) after the ordeal – (is indeed Most Forgiving) to them (again Most Merciful) towards them. The first khabar inna is the same as the second khabar inna.

111. Remember – (a day when every man will come in defense of) arguing in defense of – (himself) he cares for none but himself, which is the Day of Resurrection (and for every man will be perfected) the recompense – (of what he has done, while they are not wronged) in the least.

112. (And Allah has made a parable) the word parable is explained by the body, namely – (with a country) namely Mecca, the meaning of which is that its inhabitants – (used to be safe) from enemy invasion and there was never any unrest (again peaceful) did not need to move for reasons of narrowness or fear (his sustenance came to him abundantly) with a large area (from all over the place, but its inhabitants denied the favors of Allah) because they denied the Prophet (PBUH). (therefore Allah felt upon them the garment of famine) so that they experienced famine for seven years (and fear) of the Prophet’s shariyahs. – (because of what they had always done).

113. (And indeed there had come to them a messenger from among themselves) namely the Prophet Muhammad. (but they denied him, so they were afflicted with punishment) in the form of famine and fear – (and they were wrongdoers).

114. (So eat) O you who believe – (what is lawful and good from the sustenance which Allah has given you: and thank Allah for His favor, if you worship Him alone).

115. (Verily, Allah has only forbidden to you carrion, blood, pork, and that which is slaughtered in the name of other than Allah; but whoever is compelled to eat of it and does not wrong nor transgress, then surely Allah is Forgiving, Merciful).

116. (And do not say of that which your tongues mention) which your tongues often describe – (falsely: “This is lawful and this is unlawful”) of that which Allah has not made lawful and that which He has not made unlawful – (to invent a lie against Allah) by attributing it to Him – (Surely those who invent lies against Allah are not fortunate).

117. For those who make up lies in the name of Allah (a little pleasure) in this world – (and for them) the Hereafter – (a painful punishment) a painful punishment.

118. (And to the Jews) referring to the adherents of the Jewish religion – (We forbade what We told you about) in another of His words, namely: “And to the Jews We have forbidden every beast that has a hoof …” (Q.S. 6 Al An’am, 146). (And We have not wronged them) by forbidding these things to them – (but they have wronged themselves) by committing the sinful acts that led to their being forbidden.

119. (Then verily your Lord is forbidden from evil) – those who do evil) polytheism – (because of their ignorance, then they repent) return to Allah (thereafter and correct themselves) correct their deeds – (verily your Lord after that) after their ignorance and after repentance – (is indeed Most Forgiving) to them – (again Most Merciful) to them.

120. (Verily, Ibrahim was an imam) a leader who was a role model and in him were all good manners – (again obedient) very obedient – to Allah and hanif) inclined to the straight religion. – (And he was not of those who associate partners with God).

121. (Again grateful for the favors of Allah, Allah has chosen him) made him His choice – (and pointed him to the straight path).

122. (And We gave him) in this expression there is the meaning of iltifat from gaibah, or the transfer of expression from the unseen damir to the mutakallim damir – (good in the world), that is, receiving praise from all religions. (And he will indeed be among the righteous in the Hereafter) i.e. those who will have a high rank in the Hereafter.

123. (Then We revealed to you) O Muhammad – (Follow the millah) i.e. religion – (Ibrahim was a hanif). And he was not among

(We revealed to you, O Muhammad – (“Follow the millah”) i.e. the religion – (Ibrahim was a hanif). And he was not among those who associate partners with God.

124. (Surely Saturday has been made) obligatory to honor it – (over the Jews who disputed about it) with their prophet, they were the Jews whom Allah commanded to occupy themselves with worship on Friday, but they said: “We do not want it”, so they chose Saturday as the day for worship. Eventually, Allah imposed a stricter rule on them on Saturday. – And verily your Lord will surely give judgment between them on the Day of Resurrection about what they have disputed (i.e. He will reward those who obeyed, and He will punish those who disobeyed, transgressing what He has forbidden).

125. (Call) people, O Muhammad – (to the Way of your Lord) i.e. His religion – (with wisdom) with the Quran – (and good lessons) good lessons or gentle advice – (and refute them by means of) refutation – (good) such as calling them to worship Allah by showing them signs of His greatness or by clear proofs. – (Verily, your Lord, He is the One who knows best) Who strays from His path, and He is the One who knows best those who are guided, so He avenges them; this verse was revealed before the command to fight the disbelievers. And it was revealed when Hamzah was killed in a state of dismemberment, when the Prophet SAW. saw the state of his corpse, he SAW. swore through his words: “I swear that I will avenge seventy of them in your stead”.

126. (And if you retaliate, then retaliate with a retaliation equal to the torment’ inflicted on you. However, if you are patient) do not retaliate – (that is) being patient – (which is better for the patient) then the Prophet (PBUH) canceled his oath and paid the expiation. This is according to the tradition narrated by Imam Bazzar.

127. (Be patient, and your patience will not be rewarded except with the help of Allah) thanks to His guidance – (and do not grieve for their disbelief) for the disbelievers, if they do not believe, because you are eager for their faith – (and do not narrow your hearts for what they deceive you with) meaning do not pay attention to their tricks, because surely I will help you in dealing with them.

128. (Surely Allah is with the pious) those who fear disbelief and disobedience – (and those who do good) by practicing obedience, patience: Allah will help them with His help and assistance.

17. SURAH AL-ISRA’ (THE NIGHT JOURNEY)

Makkiyyah, 111 verses except verses 26, 32, 57, and from verse 73 to 80, Madaniyyah Descended after Surah Al-Qasas

In the name of Allah, the Most Gracious, the Most Merciful.

JUZ 15

1. (Glory be to Allah) means to sanctify – (Allah who made His servant, the Prophet Muhammad, walk one night) lafaz lailan is attributed because it is a zaraf. The meaning of lafaz al-isra is to travel by night: it is mentioned to indicate that the journey was a short one, hence the nakirah to indicate that – (from the Sacred Mosque to the Aqsa Mosque) i.e. Baitul Muqaddas, called Agsa Mosque because of its distance from the Sacred Mosque – (which We have blessed its surroundings) with many fruits and rivers – (that We may show him some of Our signs) i.e. some of the wonders of Our power. – (Verily, He is the All-Hearing, the All-Knowing) meaning that He knows all the words and works of the Prophet. So He bestowed His favors on him by traveling with him one night, on that journey, among others, he had time to gather with the prophets, ascend to the sky, see the wonders of the Malakut realm and pray directly with Allah SWT. In connection with this event the Prophet SAW. told it through his words:

I was given Buraq, which is an animal with white fur: it is taller than a donkey, but shorter than Biqal: when it flies, its front legs can reach the limit of its eye sight. So I mounted it and it carried me all the way to Bayt al-Maqdis. Then I tethered him to the mooring place used by the prophets. Then I entered the Agsa Mosque and prayed two rak’ahs therein. When I came out of the mosque, Archangel Gabriel came to me with two cups: one containing wine and the other containing milk. I chose the cup that contained milk, then Archangel Gabriel said: “You have chosen Al-Fitrah (i.e. the religion of Islam)”. The Prophet (SAW) continued his story, then Archangel Gabriel took me up to the sky of the world (the first heaven), then Archangel Gabriel knocked on the door of heaven, so he was asked: “Who are you?” Archangel Gabriel replied: “Jibril”. He was asked again: “Who is with you?” Archangel Gabriel replied: “Muhammad”. He was asked again: “Has he been sent to meet Him?” Archangel Gabriel replied: “He has been sent to meet Him”. Then the first door of heaven was opened for me and suddenly I met Prophet Adam. The Prophet Adam welcomed me, and he wished me well. Then Archangel Gabriel took me up to the second heaven, Archangel Gabriel knocked on the door of the second heaven. Then he asked him: “Who are you?” Archangel Gabriel replied: “Jibril”. He was asked again: “Who is the person with you?” Archangel Gabriel replied: “Muhammad”. He was asked again: “Has he been sent to face Him?”. Archangel Gabriel replied: “He has been sent to meet Him”. Then the second door of heaven was opened to us: suddenly I met two of my aunt’s sons, the Prophet Yahya and the Prophet Isa. Then both of them welcomed me, and both of them wished me well. Then Archangel Gabriel took me up to the third heaven, so Archangel Gabriel knocked on the door of the third heaven, then asked him: “Who are you?” Archangel Gabriel replied: “Jibril”. He was asked again: “Who is the person with you?” Archangel Gabriel replied: “Muhammad”. He was asked again: “Has he been sent to meet Him?” Archangel Gabriel replied: “He has been sent to meet Him”. So the door of the third heaven was opened to us, and suddenly I met the Prophet Joseph: and it turned out that he had been endowed with half of all beauty. Joseph welcomed me, and he wished me well. Then Archangel Gabriel took me up to the fourth heaven, and Archangel Gabriel knocked on the door of heaven. Then he asked him: “Who are you?” Archangel Gabriel replied: “Gabriel”. He was asked again: “Who is the person with you?” Archangel Gabriel replied: “Muhammad”. He was asked again: “Has he been sent to meet Him?” Archangel Gabriel replied: “He has been sent to meet Him”. Then the door of the fourth heaven was opened for us, and suddenly I met the Prophet Idris, who welcomed me and wished me well. Then Archangel Gabriel took me to the fifth heaven, then Archangel Gabriel knocked on the door of the fifth heaven, so he was asked: “Who are you?” Archangel Gabriel replied: “Gabriel”. And he was asked again: “Who is the person with you?” Archangel Gabriel replied: “Muhammad”. He was asked again: “Has he been sent to meet Him?” Archangel Gabriel replied: “He has been sent to meet Him”, Then the door of the fifth heaven was opened for us: suddenly I met the Prophet Aaron, he welcomed me and wished me well. Then Archangel Gabriel took me up to the sixth heaven: he knocked on its door and asked: “Who are you?” Archangel Gabriel replied: “Gabriel”. He was again asked: “Who is the man with you?” Archangel Gabriel replied: “Muhammad”. He was asked again: “Has he been sent to meet Him?” Archangel Gabriel replied: “He has been sent to meet Him.” Then the door of the sixth heaven was opened to us: suddenly I met the Prophet Moses, then the Prophet Moses welcomed me, and he wished me well. Then Archangel Gabriel took me up to the seventh heaven, and he knocked on its door. He asked him: “Who are you?” Archangel Gabriel replied: “Gabriel”. He was asked again: “Who is the person with you?” Archangel Gabriel replied: “Muhammad”. He was asked again: “Has he been sent to meet Him?” Archangel Gabriel replied: “He has been sent to meet Him”. So the seventh door of heaven was opened for us, and suddenly I met Prophet Ibrahim. He was found leaning on the Baitul Makmur. It turned out that Baitul Makmur was entered every day by seventy thousand angels, who then did not return to it.

Then Archangel Gabriel took me up to Sidratul Muntaha, where the leaves were like the ears of an elephant and the fruits like large jars. When everything was covered by Allah’s Nur, everything changed. So at that time no creature of Allah could describe its beauty.

The Messenger of Allah (SAW) continued his story, then Allah revealed to me directly, and He has made fifty prayers obligatory for me every day. After that, I descended until I reached the place of Prophet Musa (the sixth heaven). So Prophet Moses asked me: “What has your Lord made obligatory upon your people?” I replied: “Fifty prayers for each day”. Prophet Moses said: “Go back to your Lord and ask Him for relief because your people will not be able to fulfill it, I have tried the Children of Israel and have tested them”.

The Messenger of Allah (SAW) continued his story, so I returned to my Lord, then I begged: “O my Lord, make it easy for my people”. So Allah lightened the five times for me. Then I returned to Prophet Moses. And Prophet Moses asked: “What have you done?” I replied: “Allah has made the five times easy for me”. So Prophet Moses said: “Surely your people will not be able to do that, so go back to your Lord and ask Him for relief for your people”.

The Prophet continued his story, so I was still pacing back and forth between my Lord and Prophet Moses, and He relieved me five times after five times. Until finally Allah said: “O Muhammad, the five daily prayers are for each day and night: for each prayer there is the reward of ten prayers, so that is fifty prayers. And whoever intends to do a good deed and does not do it, the reward of one good deed shall be written for him. And if he does it, it is written for him the reward of ten times the virtue. And whoever intends to do a bad deed, and does not do it, no sin is written for him. And if he does it, it will be recorded for him the sin of one bad deed”.

After that I went down until I reached the place of Prophet Moses, and I told him about it. So he said: “Return to your Lord and ask Him for a concession for your people, for surely your people will not be able to carry it out”. So I replied: “I have gone back and forth to my Lord until I am ashamed of Him”. (This hadith was narrated by Imam Bukhari and Imam Muslim: and the wording of this hadith is based on Imam Muslim).

Imam Hakim in his Mustadrak has narrated a hadith through Ibn Abbas r.a. who said that the Messenger of Allah (SAW) said: “I saw my Lord Azza Wajalla”.

2. Allah Almighty says: – (And We gave to Moses the book) i.e. the book of the Torah – (and We made it a guide for the Children of Israel) with the words: – (“Take no helper but Me”) to which they submitted all their matters. According to one qiraat, the phrase tattakhizu is read yattakhizu with an iltifat version of the expression: and the letter an is zaidah, while the meaning of al-gaul is assumed.

3. (Those are the children and grandchildren of those whom We took along with Noah) in the ark. (Verily he was a grateful servant of Allah) to Us and always praised in all his actions.

4. (And We have decreed) We have revealed – (to the Children of Israel in the book: the Torah (“Surely you will corrupt the earth) in the land of Sham with immoral deeds – (twice and surely you will boast with great arrogance”) you will cause great injustice.

5. (So when the time came for the punishment of the first of the two) the first of the two evils – (We brought to you Our harnba-harnba of great power) men strong in battle and of great strength – (then they ran rampant) they pursued you – (in the villages) in your villages to kill you and take you captive – (and that was a decree that was sure to be carried out) and they did indeed kill the Prophet Zacharias. So Allah sent Goliath and his army to punish them, finally Goliath was able to kill them and take their children captive and devastate Baitul Mugaddas.

6. (Then We gave you a turn) opportunity and victory – (to defeat them again) after a lapse of a hundred years which ended with the killing of Goliath (and We helped you with wealth and children and We made you a larger group) a large family.

7. Then We said: – (If you do good) by doing obedience – (then you are doing good for yourselves) for indeed the reward of good is for yourselves – (and if you do evil) by causing mischief – (then the evil is for yourselves) in retribution for your evil. – (And when the time of punishment comes) for the evil – (second) then We again send them – (to gloom your faces) to make you sad for being killed and taken captive, (and they entered the mosque) i.e. Baitul Mugaddas to destroy it – (as your enemies entered it) and destroyed it – (the first time and to destroy) to carry out destruction – (of whatever they overpowered) that they could overpower – (with utter destruction) with utter destruction. It turned out that they did mischief a second time, by killing the Prophet Yahya. So Allah sent King Bukhtanasar to destroy them. King Bukhtanasar ended up killing thousands of them, arresting their children and grandchildren, and destroying Baitul Mugaddas.

8. And We said in the Book: (May your Lord be merciful to you) after this second time, if you repent – (and should you again) do evil – (surely We will again) punish you. And indeed they returned to do evil again, namely denying the Prophet SAW. So Allah SWT. destroyed them with the killing of Bani Quraizah and Bani Nadir and they were made to pay jizyah. – (And We made Hell Jahannam a prison for the disbelievers) as a prison and prison for them.

9. (Verily, this Qur’an guides to a way – (straighter) more just and more righteous (and gives glad tidings to those believers who do righteous deeds, that for them there is a great reward).

10. (And) brings news – (that those who do not believe in the Hereafter, We have prepared – (for them a painful) torment, which is Hell.

11. (And man supplicates for evil) against himself and his family if he grumbles – (as he supplicates) as he supplicates for himself – (for good. And man) is of his kind – (is hasty) in supplicating for himself, without giving further thought to the consequences.

12. (And We made the night and the day as two signs) both of which show Our power – (then We abolished the sign of the night) We covered its light with the darkness of the night, so that you may rest in it, idafat here denotes the meaning of bayan – (and We made the sign of the day bright) one can see thanks to the light – (so that you may seek) during the day – (the bounty of your Lord) by striving – (and so that you may know) through the night and the day – the number of years and the reckoning of times. – (And everything) that is made clear – (We have clearly explained) means We have explained it in detail.

13. (And to every man We have appointed his deeds) means that he carries his own deeds (on his neck) This phrase is mentioned specifically, since it indicates the most accurate sense of permanence. Mujahid said in this connection that no child is born except that there is a tablet written on his neck, whether he is wretched or happy. (And We will bring out for him on the Day of Resurrection a book) in which will be written all his deeds – (which he will find open) these two phrases are the characteristics of the phrase kitaban.

14. And it is said to him – (“Read your book; it will be sufficient for you at that time to judge you”) to be his own judge.

15. (Whoever acts in accordance with Allah’s guidance, then indeed he acts for his own salvation) for he alone reaps the reward of his guidance – (and whoever goes astray, then indeed he goes astray to his own detriment) for indeed he alone bears the sin of his astray. – (And no one can bear) a sinner, meaning that he cannot bear (the sins of) others, and We will not punish) anyone (until We send a messenger) who explains to him what he should do.

16. (And if We were about to destroy a land, We would command those who lived in luxury in that land) i.e. the wealthy, meaning its leaders, to obey Us through the mouth of Our messengers – (but they committed wickedness in that land) so they deviated from Our command – (then it was fitting that Our punishment should apply to it) – (then We destroyed it utterly) meaning We destroyed it by destroying its inhabitants and destroying its land.

17. (And how many) many – (We destroyed) nations – (after Noah). And it is enough that your Lord is All-Knowing, All-seeing of the sins of His servants) He knows their hidden sins and their open sins. The words bizunubi are alluq to the words khabiran and basiran.

18. (Whoever desires) by his deeds (the present life) i.e. worldly matters – (then We hasten for him in that world what We will for whom We will) lafaz liman being the badal of lafaz accompanied by lahu which is also accompanied by the repetition of the letter jar – (and We appoint for him) in the Hereafter – (the hell of Jahannam he will enter) being thrown into it – (in a state of disgrace) humiliated – (again expelled) kept away from the mercy of Allah.

19. (And whoever desires the life of the Hereafter and strives towards it earnestly) i.e. he does deeds by which he is entitled to the life of the Hereafter – (while he is a believer) this sentence stands as a thing – (then they are those whose efforts are worthy of the life of the Hereafter).

(then they are those whose efforts are well rewarded) in the sight of Allah, meaning that their deeds are accepted by Him and rewarded by Him.

20. (To each) of the two groups – (We help) provide assistance – (both to this group and that group) the sentence of this verse becomes a badal – (from) berta’alluq to lafaz numiddu – (the mercy of your Lord) in the world. (And your Lord’s favor in this world (can be hindered) means that no one is hindered from His favor.

21. (See how We have favored some of them over others) in sustenance and rank. – Yl (And surely the life of the Hereafter is higher) than the life of this world, so it should be given more importance in attaining it.

22. (Make no other gods beside Allah, so that you will not be dishonored and disgraced) means that there is no one to help you.

23. (And have decreed) have commanded – (your Lord that you should not) the lafaz alla comes from the combination of an and He (you should worship other than Him and) you should do good – (to your mothers and fathers in the best way) that is, by being dutiful to them. – (If either of them reaches old age in your care) the phrase ahaduhuma is a fa’il – (or both) and according to one qiraat the phrase yabluganna is read yablugani. Thus, the phrase ahaduhuma becomes the badal of the alif of the phrase yablugani – (then you should never say “ah” to them) can be read uffin and uffan, or uffi and uffa, this phrase is a masdar which means wretched and unlucky – (and do not yell at them) do not rebuke them – (and say to them noble words) good and polite words.

24. (And humble yourselves before them both) means be courteous to them – (with affection) with a gentle attitude towards them (and say: “O my Lord, have mercy on them both, as) they both had mercy on me when – (they both brought me up as a child”).

25. (Your Lord knows better what is in your hearts) what is hidden in them in the form of feelings of filial piety and hurt – (if you are good people) obey Allah – (then indeed He is for the repentant) those who return to Allah by obeying Him – (Forgiving) for what they have done in relation to the rights of their parents, namely in the form of hurtful actions, then immediately they repent and will not do anything hurtful to them again.

26. (And give) love – (to the immediate family) the next of kin – (of their due) i.e. honoring them and keeping in touch with them – (to the poor and those on a journey, and do not squander your wealth extravagantly) i.e. spend it not in the way of obedience to Allah.

27. (Verily, the spendthrifts are the devil’s brethren) i.e. they walk in the way of the devil – (and the devil is very disobedient to his Lord) very disobedient to the favors bestowed by Him, so the devil’s brethren are the spendthrifts.

28. (And if you turn away from them) i.e. from those mentioned above, i.e. close relatives and others after them, in the sense that you are not yet able to give them their due – (to obtain the mercy of your Lord that you hope for) i.e. you are still seeking the sustenance that you hope for, then after getting it, you will give some of it to them – (then say to them a proper speech) i.e. a gentle speech, such that you promise them that you will give when the sustenance comes to you.

29. (And do not make your hands tied around your necks) meaning do not hold them back from spending hard, meaning being very stingy – (and do not stretch them out) in spending your wealth – (outrageously, so you become disgraceful) this sense of disgrace is addressed to the stingy – (and regret) your wealth is consumed and you have nothing left because of it, this sense is addressed to the one who is excessive in spending his wealth.

30. (Surely your Lord expands provision) extends it – (to whom He wills and restricts it) constricts it to whom He wills – (surely He is All-Knowing, All-Seeing of His slaves) knows what is hidden and what is revealed about them, so He provides for them according to their needs.

31, (And do not kill your children) by burying them alive – (for fear) of the horror (of poverty) of becoming destitute. – (It is we who will provide for them and for you. Surely killing them is a wrong) sin – (a great) very great one.

32. (And do not approach adultery) the prohibition to do so is clearly even more severe – (verily adultery is an abominable act) a bad act – (and the worst) the worst – (way) is the act of adultery.

33. (And you shall not kill a soul which Allah has forbidden to be killed, except with a just cause. And whosoever is unjustly killed, We have given to the guardians of the slain (i.e., his heirs) (dominion) over the slayer – (but let not the heirs overreach) beyond the limits (in killing) in case the heir kills someone other than the slayer, or he kills the slayer in some other way. – (Surely he is one who has been helped).

34. (And do not approach the property of an orphan, except in the best way, until he comes of age, and fulfill a promise) if you make a promise to Allah or to man – (Verily, a promise is sure to be kept).

35. (And complete the measure) fill it exactly (when you measure, and weigh it with the right balance) the right scale – (that is better and more beneficial).

36. (And follow not) after – (what you have no knowledge of). Indeed, the hearing, the sight, and the heart (will all be held accountable), their owners will be held accountable for what they do with them.

37. (And do not walk on the earth arrogantly) meaning walking proudly and arrogantly – (for indeed you will not be able to pierce the earth) pierce it to the end of the earth with your arrogance – (and you will not reach the height of a mountain) meaning that indeed you will not be able to reach it, so why do you act arrogantly?

38. (These are) the things that have been mentioned – (their evil is hateful in the sight of your Lord).

39. (This is part of what was revealed to you) O Muhammad – (by your Lord, in the form of wisdom) lessons – (And do not make other gods beside Allah, whereby you will be thrown into Hell in a state of disgrace, and kept away) meaning kept away from the mercy of Allah.

40. (So is it proper to have chosen for you) to have set apart for you, O people of Mecca (your Lord for sons, while He Himself took daughters among the angels?) i.e. as His daughters according to your conjecture. – (Surely you have uttered) by your words (words of great sin).

41. (And indeed We have explained) We have described (in this Qur’ān) examples, promises, and threats (so that they may remember) i.e. take lessons from it. (But it does not add to them) it only adds to their running away) from the right things. (but it only makes them flee) from the right things.

42. (Say:) to them – (“If there were beside Him”) i.e. beside Allah (other gods, as they say, they would seek) seek – (to the Lord of the Throne) i.e. Allah – (a way”) to fight Him.

43. (Glory be to Him) an expression to sanctify Him – (and He is Exalted above what they say) from the charges of partners. partners – (with the greatest possible elevation).

44. (Glorify Him) glorify Him (the seven heavens, the earth, and all that is in them. And there is) none – (any) among all creatures (but glorify) Him while – (praising Him) that is, they always say the phrase ‘subhanallah wa bihamdihi’ – (but you do not understand) do not understand – (their glorification) because it is not done using your language. – (Verily, He is the Most Merciful, the Most Forgiving) so He does not hasten His punishment upon you when you disobey Him.

45. (And when you recite the Qur’an, We will surely put between you and those who do not believe in the Hereafter, a tightly closed wall) means that We will make a tight cover for you from them, so that they cannot see you. This verse was revealed regarding the polytheists who wanted to kill the Prophet.

46. (And We placed over their hearts) i.e., coverings – (so that they could not understand it) i.e., the Qur’ān, hence they could not comprehend its contents – (and in their ears) blockages, so that they could not hear it. – (And when you mention your Lord saJa in the Qur’an, they turn back because of their hatred of Him).

47. (We know better in what state they listen) because they make fun of you – (while they listen to you) while listening to your recitation of the Qur’an – (and while whispering) among themselves – (i.e. when) the word iz here becomes the badal of the preceding word iz – (the wrongdoers say) in their whispers – (“There is none else) but none other – (this man whom you follow is but a man under the spell”) one who is unconscious and out of his senses. So Allah said:

48. (See how they make similitudes against you) by accusing you of being a man of sorcery, a soothsayer, and a poet – (thus they have gone astray) from the path of guidance – (and can no longer find the right path) to attain guidance.

49. (And they say:) in their denial of the Day of Resurrection – (“Are we really going to be resurrected as new creatures when we have become bones and broken things”).

50. (Say: to them – “Be ye all stone or iron”).

51. (Or a creature from creatures that cannot possibly live according to your thoughts”) meaning that it cannot possibly live any more than bones and things that disintegrate, then the spirit will surely return to you. – (Then they will ask: “Who will bring us back?”) to be able to live again. – (Say: “The One who made you”) i.e. the One who created you – (in the first place”) while you were yet nothing, for indeed the Lord who is able to create is also able to restore, and to restore creation is much easier than to begin with. – (Then they will shake) move – (their heads at you) as an expression of their amazement – (and they will say) in a mocking tone: – “When will that be?” the day of rising. (Say: “May the time of rising be near”).

52. (That is, on the day He calls you) calls you from the grave through the mouth of the Angel Israfil – (then you obey Him) obey His call from the grave – (while praising Him) with His permission, and according to one opinion, what is said is the phrase “walahul hamdu’, meaning: To Him be all praise – (and you thought that there was nothing else) nothing else – (you stayed) in the world – (except for a short time) because you were horrified and shocked at the sight on that day.

53. (And say to My servants:) the believers – (“Let them say) to the disbelievers a phrase – (better”. Verily, the devil causes strife) i.e. mischief – (among them. Verily, the devil is a clear enemy to mankind). What is meant by the better phrase is explained by the following words, namely:

54. (Your Lord knows better about you. He will have mercy on you if He wills) so that you will repent and believe – (or if He wills) to punish you – , (will punish you) by killing you in a state of disbelief. – (And We did not send you to be a guardian for them) therefore you force them to believe. This verse was revealed before the command to fight.

55. (And your Lord knows best what is in the heavens and the earth) so He sets apart for them what He wills according to their condition. – (And indeed We have favored some of the prophets over others) by giving each of them special privileges, such as those that were given to Prophet Moses, namely being able to speak with Him, and Prophet Abraham made by Him as His beloved, and Prophet Muhammad with his Isra journey – (and We gave the book of Zabur to David).

56. (Say) to them – (“Call those whom you consider) that they are the gods of your worship – (other than Him) such as the angels, Prophet Isa, and Prophet Uzair – (then they will have no power to remove harm from you nor transfer it”) transfer the harm to someone other than you.

57. (Those whom they call upon) as gods. after the gods of their worship – (they themselves seek) – seek – (the way to their Lord) by drawing near through obedience to Him – Yes (who among them) this clause is the badal of the wawu in the clause yabtaguna, meaning to seek that way (which is closer) to Allah: so why seek it in others – (and hope for His mercy and fear His punishment) the same as those other than them: so why do you take them as gods. – (Surely the punishment of your Lord is something to be feared).

58. (And there is) none – (a country) referring to its inhabitants – (but We destroy it before the Day of Resurrection) by putting them to death (or We punish it with a very severe punishment) by killing it or by some other means. – (Such things are in the Book) in the Book of the Exalted (have been written).

59. (And there was nothing that prevented Us from sending the verses) i.e. the miracles that the Meccans asked for – (but that the signs were denied by the ancients) i.e. when Carni sent them, so We destroyed them. If We had sent these signs of Our power to the people of Mecca, they would have denied them, and then they would have deserved to be destroyed. (And We gave Samud the she-camel) as a sign of Our power – (which could be seen) bright and clear – (but they persecuted) they denied the miracle by persecuting – (the she-camel) so they were destroyed. – (And We did not give these signs) these miracles – & (but to frighten) My servants, so that they would believe.

60. (And) remember – (when We revealed to you: “Verily your Lord encompasses all people”) i.e. His knowledge and power encompass them. Thus, they are in the grip of His power. So tell them that you should never fear anyone, for your Lord will preserve you from them. – (And We did not make the ru-ya which We showed you) a reality on the night of Isra – (but as a test for the people) for the people of Mecca, for they turned out to deny it, while others who had believed became apostates when it was told to them – (and likewise the cursed tree of wood in the Qur’an) the zaggum tree which grows at the bottom of the hell of Jahim, We made its story a test for their faith. For they say that the fire burns any tree, so why does the zaggum tree grow therein? (And We frightened them) with the zaggum tree (but that did not increase them) to fear – (but only great disobedience).

61. ‘ (And) remember – (when We said to the angels: “Bow down to Adam”) with respectful prostration i.e. by bending down – (then they bowed down except the devil. He said: “Shall I bow down to one whom You have created from clay?” This lafaz tinan is attributed by removing the jar, the original being min tinin, meaning from clay.

62. (Iblis said: “Explain to me) explain to me – (is this the one whom You have honored) whom You have favored – (over me”) so that You commanded me to prostrate to him, in another verse it is mentioned that at that time the devil said, as narrated by His words: “I am better than him, You created me from fire”. (Q.S. 7 AlA’raf, 12).

 (“Surely if) the letter lam here means gasam – (You give me respite until the Day of Resurrection, I will surely mislead) mislead – (his children and grandchildren) by tempting them – (except for a few”) of those who have Your care.

63. (Say:) Allah SWT. to the devil – (“Go) while waiting until the time of the trumpet blowing – (whoever of them follows you, then surely Hellfire is the recompense of you all) you and those who follow you – (as a sufficient recompense) fully sufficed.

64. (And tempt) entice – (whom you are able to entice among them with your enticements) with your invitations through your songs and the blowing of your flutes and all your calls that lead to sinful acts – (and mobilize) ask for help – (against them with your horsemen and your foot soldiers) they are troops riding and walking in a state of sin – (and associate with them in forbidden property), such as the proceeds of usury and booty or robbery – (and children) of adultery (and promise them) that there is no such thing as the Day of Resurrection and the Day of Reckoning. – (And there is nothing that the devil promises them) about these things – (but mere deception) mere falsehood.

65. (Verily, My servants) who believe – (you cannot prevail over them) with your power and might – (And your Lord is sufficient as a Guardian”) Who keeps those who believe from your temptations and seductions.

66. (Your Lord is the One who sails (ships for you) i.e. boats – (on the seas, that you may seek) seek – (some of His bounty) from the bounty of Allah SWT. through trade. – (Indeed, He is most merciful to you) so He subdued the ships for you.

67. (And when you are afflicted with danger) meaning danger – (in the sea) for fear of drowning – (it will disappear) disappear from your hearts – (whom you call upon) the gods you worship, so you do not call upon them (except Him) Allah SWT, so at that time you cried out to Him alone, because you were in danger, while you knew that none could eliminate it but Him – (then when He saved you) from drowning and then He delivered you – the (to the land, you turned away) from monotheism – , (And man is always ungrateful) much denying the favors of Allah.

68. (Then will you feel secure when He brings down part of the land with you) i.e. the earth swallows you up as happened to Garun – (or He sends you pebbles) i.e. Allah throws pebbles at you as happened to the people of Prophet Lut – (then you will not find a protector for yourselves) who can preserve you from His punishment.

69. (Or do you feel safe from His throwing you into it) i.e. into the sea – (once) another time (then He’ll blow upon you a typhoon) meaning a very strong wind, if it strikes anything it will break, then it will destroy it, so that your ark will be destroyed – (and He will drown you because of your disbelief) because of your disbelief. – (Then you will not find a helper, in this case from Our torment) that is, a helper from the followers who claim from Us what We have inflicted upon you.

70. (And indeed We glorified) We favored (the children of Adam) with knowledge, reason, the best form, after death their bodies are considered pure and so forth – (and We transported them on the land) by means of vehicles (and on the seas) by means of boats – (and We gave them sustenance from good things and We preferred them over most of the creatures We have created) such as livestock and wild animals – (with perfect advantages). The word man here means ma, or what it means according to the chapter that applies to it. The meaning here includes the angels, and the meaning here is the superiority of their kind, which does not mean that all individuals are superior to the angels. The angels are superior to human beings other than prophets.

71. (On the day when Kumi will call each man by his leader) i.e. by their prophets, then it will be said! “O people of So-and-so”, or they will be called by the books of their deeds, and it will be said to them: “O wicked people”. The Day referred to is the Day of Resurrection – (then those who are given) among them – (the book of the record of their deeds in their right hand) they are the happy ones, i.e. those who had insight while living in the world – (then these will read their book, and they will not be wronged) the record of their good deeds is not diminished – (even a little) even if it is only the size of a mustard seed.

72. (And whoever in this world is blind) unable to see the right things – (surely in the Hereafter he will be even more blind) more unable to see the path of salvation, and more unable to read the Qur’an – , (and more lost in his way) further from the right path. This verse was revealed in connection with the people of Banu Sagif, when they asked the Prophet to make the valley where they lived a holy land, and they urgently made this request to the Prophet.

73. (And verily) the letter in here is the takhfif form of inna – (they almost) almost – (turn you away) distort you – (from what We have revealed to you, that you may make another falsehood against Us: and had it been so) had you done so – (they would have taken you for faithful friends).

74. (And if We had not strengthened you) in the right with My monastery – (you would have been almost) a little more – . (inclined) inclined – (to them) with an inclination that – (little) because of the incessant tricks used by them and their persistent requests, this verse clearly indicates to the understanding that the Prophet (SAW) was neither inclined nor almost inclined to their offers.

75. (If it were so) had you been inclined – (surely We would have inflicted upon you a double) punishment (in this world and likewise a double) punishment – (after death) equal to double the punishment inflicted upon others in this world and in the Hereafter – (and you would not have found any helper against Us) who could have prevented the punishment inflicted upon you.

76. This verse was revealed when the Jews said to the Prophet:: “If you are truly a prophet, go to the land of Sham, for it is the land of the prophets”. – (And indeed) the letter in here is the takhfif form of inna – (indeed they are about to make you uneasy in this land) in the city of Madinah – (to expel you from it and if so) had they actually expelled you – (surely after your departure they would not remain) within the city of Madinah – (but for a short while) then they would be destroyed by My punishment.

77. (It is a decree against Our messengers whom We sent before you) i.e. as was Our custom with Our messengers, to destroy those who drove them away – (and you will not find any change in Our decree) i.e. there will be no substitute for it.

78. (Offer the prayers from after the sun has set) i.e. from the time the sun sets – (until the darkness of the night) until the darkness of the night falls, meaning the prayers of Lohor, Asr, Maghrib and Isha – (and the recitation at dawn) i.e. the Fajr prayer – (surely the recitation at dawn / the Fajr prayer is witnessed) by the angels who watch during the night and the angels who watch during the day.

79. (And in some parts of the night) pray – (by reciting) the Qur’an – (as an additional act of worship for you) as an additional fard deed for you specifically, not for your Ummah, or in addition to the fard prayers – (hopefully elevating you) seating you – (your Lord) in the Hereafter – (in a praiseworthy place) where all those who came before and those who will come after praise you because you occupy that place, which is the position of intercession on the day when He decides all matters. The following verse was revealed when Allah commanded the Prophet to migrate.

80. (And say: “O my Lord, enter me) into Medina – (in a good way) i.e. by means of a favorable entry, when entering I do not see things that I dislike – (and take me out) from Mecca – (in a good way) by means of an exit that makes my heart turn to it no more – (and grant me from Your side a power that helps”) a power that can help me to be able to defeat Your enemies.

81. (And say:) when you re-enter Mecca (“The truth has come”) i.e. the religion of Islam – , (and the false has disappeared”) the falsehood of disbelief has disappeared. – (Verily, that which is false is something that is bound to vanish) will recede, then vanish. Indeed, when the Prophet (pbuh) entered Mecca, he found three hundred and sixty idols around the Ka’bah, then the Prophet (pbuh) pierced them with the stick that was in his hand so that they all collapsed, while saying the phrase. This is according to the tradition narrated by Shaykhain.

82. (And We sent down from) the letter min here indicates the meaning of bayan or explanation – (the Qur’an is an antidote) from misguidance – (and a mercy for those who believe) in it – (and the Qur’an does not add to the wrongdoers) i.e. those who disbelieve – (other than harm) because of their disbelief.

83. (And when We give pleasure to a man) who disbelieves – (surely he turns away) from gratitude (and turns his back) i.e. turns his body in an arrogant manner – (and when he is afflicted with distress) poverty and misery (surely he despairs) from the mercy of Allah.

84. (Say: “Each one) of us and you (does according to his own situation) i.e. according to his own way. – (So your Lord knows better who is more righteous in his way) so He will reward the one who is more righteous in his way.

85. (And they ask you) i.e. the Jews (about the spirit) by which this body lives – (say:) to them – (“The spirit belongs to my Lord”) i.e. it belongs to His knowledge, so you will not be able to know it – (and you have been given no knowledge but a little”) compared to the knowledge of Allah SWT.

86. (And indeed if) lam here means gasam – (We willed, We would have obliterated what We have revealed to you) i.e. the Qur’ān, if He had obliterated it from your memory and from the existing Mushafs (and by that obliteration you would not have found any defender against Us).

87. (Except) but We appointed it deliberately – (out of) mercy from your Lord. Indeed, His bounty upon you is great), for He has revealed the Qur’an to you and He has given you a praiseworthy position, as well as other virtues that He has bestowed upon you.

88. (Say: “Verily, if men and jinn were to gather to make an equivalent of this Quran) in terms of its eloquence and the height of its literature – (they would not be able to make an equivalent of it, even if some of them were helpers to others”) help each other. This verse was revealed as a refutation of their saying, as quoted by His words: “If we had wished, we would have recited something like this (the Qur’an)”. (Q.S. 8 Al-Anfal, 31).

89. (And indeed We have explained) We have explained – (to mankind in this Qur’an every kind of parable) lafaz min kulli masalin is an adjective for lafaz that does not mention the meaning, the example of every parable, so that . they take lessons from it – (but most . people do not want) i.e. the inhabitants of Mecca – Pa (except to recognize it) deny the truth he brought.

90. (And they said:) atafkan to lafaz aba – (“We never believed in you until you brought forth for us a spring of water from the earth) a spring of abundant water.

91. (Or you have a garden) full of trees (of dates and grapes, and you run rivers in the openings of the garden) in the midst of the – (which are flowing with water).

92. (Or you drop the heavens upon us in pieces as you say) i.e. in pieces – (or you bring Allah and the angels face to face with us) face to face and openly with us so that we can see them.

93. (Or you have houses of gold) precious metals – (or you climb) up – (to the heavens) by means of ladders. – (And we would not have believed in your ascension) had you been able to ascend to the heavens – (until you brought down upon us) from the heavens – (a book) in which was written that justified you – (which we read. Say:) to them – (“Glory be to my Lord) an expression of amazement – (is it not) no other – (I am but a man who is a messenger”) like the other messengers, while they could not bring forth any miracle except with the permission of Allah.

94. (And there is nothing that prevents people from believing when guidance comes to them, except what they say:) they say in a disbelieving tone (“Has Allah sent a man as an apostle”) and He has not sent an angel?

95. (Say: to them – (“Had there been on earth) the phrase fil ardi being the badal of the phrase basyaran – (angels who walk about as dwellers on the earth, We would have sent down from the sky to them angels as messengers”) because no messenger is sent to a people, but he is of their own kind, so that it is possible for them to speak to him and understand from him.

96. (Say: “Sufficient is Allah to be a witness between me and you) who confirms me. – (Verily, He is All-Knowing, All-Seeing of His slaves”) knowing what is hidden in them and what is revealed.

97. (And whomever Allah guides, it is he who is guided, and whomever He leads astray, you will find no helper for them) who can guide them – (other than Him. And We will gather them on the Day of Resurrection) as they are dragged – (upon their faces blind, dumb, and deaf). Their abode is the hell of Jahannam. Every time the flame of Jahannam will be extinguished) the flame will grow dim – (We will increase for them the flame) the flames and the flame will be increased.

98. (That is their recompense, because they disbelieved in Our verses and because they said:) while denying the existence of the Day of Resurrection – (“When we have become bones and broken things, will we really be resurrected as new creatures”).

99. (And do they not consider) do they not know – (that Allah who created the heavens and the earth) while they are both very great – (is also able to create similar to them) similar to humans in terms of their smallness – (and has set a certain time for them) to die and be resurrected (of which there is no doubt)? So the wrongdoers desire nothing but disbelief) i.e. denial of Him.

100. (Say:) to them – (Had you controlled the treasuries of my Lord’s mercy) in the form of treasuries of sustenance and rain – (you would have held back the treasuries) i.e. you would have been miserly – (for fear of spending it”) for fear that the wealth would be spent, so you were miserly – (And man is a miser) i.e. very stingy. .

101. (And indeed We gave Moses nine evident miracles): the hand, the staff, the cyclone, the locust, the dandruff, the frog, the blood or the curse of famine, and the lack of fruits – (so ask) O Muhammad – (of the Children of Israel) with regard to the question that establishes your righteousness against the polytheists, or meaning that We said to Muhammad: “Ask”. According to another qiraat it is expressed in the form of fiil madi – (when Moses came to them, then Pharaoh said to him: “Verily, I thought you, O Moses, to be a man under the spell of sorcery”) of one who was unconscious and had lost his senses.

102 (Moses replied: “Verily, you know that no one sends down these miracles – (but the Lord who sustains the heavens and the earth as clear proofs) lessons, but you still deny. According to another qiraat, the phrase ‘alimta is read ‘alimtu – (and indeed I thought you, O Pharaoh, a perishing person”) destroyed or turned away from good.

103. (So an intention arose in Pharaoh – (to expel them) i.e. to expel Prophet Moses and his people (from that land) i.e. the land of Egypt – (so We drowned him and those who were with him entirely).

104. (And We said afterward to the Children of Israel: “Remain in this land, then when the Hour comes – (We will surely bring you in a state of mingling) with all mankind, that is, you and them.

105. (And We sent it down in truth) the Qur’an – (and with the truth) containing the truth – (it has come down) intact as it was when it was sent down; there will be no change or substitution in it. – (And We have not sent you) O Muhammad (except as a bearer of glad tidings) to those who believe in Paradise – (and a warner) to those who deny the existence of Hell.

106. (And the Qur’an) This word qur’an is related to the fi’il described by the next word – (We revealed it gradually) We revealed it gradually over twenty years or twenty-three years – (so that you may recite it slowly to the people) slowly and calmly so that they may understand it – (and We revealed it part by part) little by little according to the benefit.

107. (Say:) to the disbelievers of Mecca – (Believe in him or do not believe) this expression is meant as a threat to them. – (Indeed, those who were given prior knowledge) before the Qur’an was revealed, they were the believers from among the People of the Book – (when the Qur’an was recited to them, they fell on their faces in prostration”).

108. (And they said: “Glory be to our Lord) is meant to sanctify Him from breaking promises – (verily) the lafaz in here is the takhfif form of inna – (the promise of our Lord) to send down the Qur’an and send the Prophet Muhammad. (must be fulfilled).

109. (And they fell on their faces weeping) is in’atafkan while being given an additional attribute – (and they increased) thanks to the Quran – (his solemnity) humbled himself to Allah SWT.

110. It is mentioned that the Prophet (SAW) often uttered the phrase: “Ya Allah, Ya Rahman”, meaning: O Allah, O Gracious One. So the polytheists said: “He forbids us to worship two gods, while he himself invokes another god beside Him”. So the following verse was revealed, namely: – (Say:) to them – “Call upon Allah or call upon Ar-Rahman” means name Him by whichever of the two names, or call upon Him as if you were saying: “Ya Allah, Ya Rahman”, meaning: O Allah, O Most Gracious – (whichever name) the letter ayyan here means condition, while the letter ma is zaidah, meaning: whichever of the two names – (you call) then it is good, this meaning is explained by the next verse, namely: – (He has) a substance that has both names – (Asmaul Husna) which are the best names: and these two names, namely the phrase Allah and the phrase Ar-Rahman are part of it. Indeed, the Asmaul Husna, as explained in the hadith, means the following: Allah, There is no God but Him: The Most Gracious: The Most Merciful, the King of this world and the Hereafter, the Glorious, the Welfare, the Security, the Sustainer, the Glorious, the Mighty, the Possessor of All Glory: The Creator: Who Makes, Who Gives Form: The Recipient of Repentance, The Overcomer: The Giver, The Sustainer: The Decider, The All-Knowing: Who constricts sustenance, who expands sustenance, who humbles, who elevates, who honors, who humiliates, who hears, who sees, who decrees, who is just: The Most Gentle, The Most Watchful, The Most Merciful, The Most Majestic, The Most Forgiving, The Most Grateful, The Most High, The Most Magnificent, The Most Sustaining, The Punisher, The Most Reckoning, The Greatest: The Most Generous, The Most Watchful: The All-permitting, The All-wide: The Wise, The Compassionate, The Glorious, The Resurrecting, The Witnessing, The Hag, The Helping: The Strongest, the Most Steadfast, the Master: The Praiseworthy, The Counting, The Beginning, The Restoring, The Turning on, The Turning off, The Living, The Sustaining of His Creatures, The Establishing, The Exalting, The One, The One, The Protecting: The Almighty, the Ruler, the Prior, the Terminator, the Beginning: The Last: The Born, The Inner) The Master, The Supreme: The One Who bestows kindness, the One Who gives repentance, the One Who repays, the One Who forgives, the Merciful, the King of Kings, the One Who has greatness and glory, the Just: The One Who Gathers, the One Who is Rich, the One Who Gives Wealth, the One Who Prevents, the One Who Gives Harm, the One Who Gives Benefit, the One Who Has Light: The One Who Gives Guidance: Who Creates Beauty: The Eternal One: The Inheritor: The Guiding One, the Merciful One. This is according to the Hadith narrated by Imam Turmuzi.

Furthermore, Allah says: – (and do not raise your voice in your prayer) by raising your voice in your prayer, the polytheists will hear your recitation if you raise your voice. So they will revile you and revile the Qur’an and revile Allah, Who sent it down – (and do not lower your voice) so that your companions may benefit from it – (and seek) make an effort – (between the two) i.e. between a loud voice and a low voice – (the “middle way”) i.e. the middle way.

111. (And say: “Praise be to Allah, Who has no son and no partner in His kingdom, and has no helper.” (And say: “Praise be to Allah, Who has no son and no partner in His kingdom, and has no helper.”) To protect Him – (from) the cause of – (humiliation) meaning that He cannot be humiliated, so He does not need a helper – (and exalt Him with the greatest exaltation) meaning exalt Him with perfect exaltation from being childless, having no partner, being humiliated, and other things that are unworthy of His majesty and greatness. The order of praise in this form is to show that He is the One who deserves all praise, given the perfection of His substance and His solitude in His attributes. Imam Ahmad in his musnad narrated a hadith through Muaz Al-Juhaniy from the Prophet Muhammad, that the Prophet said: “The sign of glory is “Praise be to Allah, who has no son and no partner in His kingdom”, until the end of the letter”. Finally, only Allah knows better.

18. SURAH AL-KAHF (THE CAVE)

Makkiyyah, 110 verses except verse 28, verse 82 up to verse 101 Madaniyyah Descended after Surah Al-Gashiyah

In the name of Allah, the Most Gracious, the Most Merciful

1. Judi (All praise) praise is describing goodness, which is , (to Allah) Most High is He. The question arises as to whether this alhamdulillah is a notification to be believed in, or whether it is meant to praise Him alone, or whether it is meant to be both. There are a number of hypotheses in this regard, but the third one is more beneficial, i.e. both for belief and praise to Him (Who sent down to His servant, the Prophet Muhammad, the Qur’an) (and He did not make in it) (any discord or contradiction). The phrase walam yaj’al lahu ‘iwajan has the position of being a circumstance or adverb of the phrase al-kitab.

2. (As a straight path) straight guidance, lafaz qayyiman becomes the second thing of the above lafaz al-kitab, and at the same time confirms the first meaning – (to warn) frighten the disbelievers with the Qur’ān – (of punishment) of the punishment – (very severe from His side) from the side of Allah – (and give good news to those who believe, who do good deeds, that they will have a good retribution).

3. (They will remain therein forever) i.e. they will have Paradise.

4. (And to warn) all disbelievers (to those who say: “Allah took a son”).

5. (There was not for them) with these words (knowledge, nor for their fathers) before them who also said the same thing. – (How ugly) how great a sin – (the words that came out of their mouths) the kalimatan is a tamyiz whose meaning interprets the meaning of the subhamed damir, while the subject of the reproach is not mentioned, namely their earlier words. – (Nothing else) – (they say) these things (are only) words – (which are mere lies).

6. (Then perhaps you would have destroyed) killed (yourselves after them) after they turned away from you – (had they not believed in this information) i.e. in the Qur’ān – (out of grief) because of your annoyance and sadness, because you wanted them to believe so much. Lafaz asafan is attributed because it is maful lah.

7. (Verily, We have made what is on the earth) the animals, plants, trees, rivers, etc. – (as an adornment for them, so that We may test them) so that We may test mankind while taking note in this regard – (which of them is the best in this world), meaning who is more abstemious.

8. (And We will indeed make that on which the earth is leveled) level with the earth – (again barren) dry and infertile.

9. (Or do you think) you think – (that As-habul Kahfi) the people who lived in a cave on a hill (and Raqim) are stone slabs on which their names and lineages are written, the Prophet (PBUH) was asked about the story of , they – (are they) in their story – (including) some – (of the amazing signs of Our power?) lafaz ‘ajaban becomes the khabar kana, while the previous lafaz is the thing: meaning: They are an amazing thing that is different from other signs of Our power: or they are the most amazing signs of Our power, when in fact they are not.

10. Remember – (when the youths sought refuge in the cave) the lafaz al-fityah is the plural of the lafaz fata, meaning youths, they feared that their faith would be influenced by their disbelieving people – (then they prayed: “O our Lord, grant us from Your side) from Your presence – (mercy, and perfect) correct – . (for us) straight guidance in our affairs” i.e. straight guidance.

11. (So We covered their ears) i.e. We made them sleep – (years in the cave) for many years.

12. (Then We woke them up) We made them awake – (so that We might know) witness clearly – (which of the two groups) of the two groups disputing about the length of their stay in the cave (is more correct) is more suitable, this lafaz ahsa has the noun afala – (regarding their stay in the cave) about their stay. – The phrase five labisu refers to the next phrase – (i.e. the time) the time limit.

13. (We recounted) We recited – (their story to you in truth) verily. – (Indeed, they were young men who believed in their Lord and We added to them guidance).

14. (And We established their hearts) We strengthened their hearts to hold to the right word – (when they stood) before their king who commanded them to bow down to idols – then they said: “Our Lord is the Lord of the heavens and the earth; we shall never call upon any other than Him” (as Lord; surely we would then have uttered a word far from the truth), an outrageous word, and a great disbelief, if we had called upon any other Lord than Allah.

15. (They) lafaz haulai is the mubtada (our people) is the ‘ataf bayan – (have made other than Him gods. Why not) – (they cite for their action) for their worship – (a clear reason?) a clear proof. (Who is more unjust) i.e. no one is more unjust – (than those who invent lies against Allah?) i.e. by attributing partners to Allah. Then some of the youths said to others:

16. (And when you leave them and what they worship besides Allah, then seek refuge in the cave, surely your Lord will bestow some of His mercy upon you and provide you with something useful for you in your affairs.) The word mirfagan can also be read marfigan, meaning whatever you need in the form of lunch and dinner.

17. (And you will see the sun when it rises, inclining) lafaz tazawaru can be read with tashdid or takhfif, meaning deviating – (from their cave to the right) towards the right side (and when it sets away from them to the left) i.e. leaving them and passing over them, so that the sun’s rays do not reach them at all – (while they are in a spacious place in the cave) i.e. a spacious cave, so that they always have a fresh, cooling breeze. – (These) i.e. the things mentioned – (are some of the signs of Allah) evidences that show His power – (Whom Allah guides, it is he who is guided, and whom He misguides, you will not find a leader who can guide him).

18. (And you would have thought them) had you seen them – (to be those who are awake) i.e. not asleep, for their eyes are open. The word aygazan is the plural of the singular yaqizun – (whereas they were sleepers) the word ruqudun is the plural of the word raqidun – (and We turned them to the right and left). so that their flesh would not be eaten by the earth – (while their dog extended both arms) both front legs – (in front of the door of the cave) to the outside of the mouth of the cave, and when they turned themselves over, the dog did the same, he was asleep with them even though his eyes were open. – (And if you had seen them, you would have turned away from them with flight, and your hearts would have been filled) muli-ta can also be read mulli-ta – (with fear of them) ru’ban can also be read ru’uban, Allah preserved them by inflicting fear on everyone who wanted to enter their cave, so that they were kept safe.

19. (And thus) We did with As-habul Kahfi, as We have mentioned earlier – (We woke them up) We raised them up – He aY UI (so that they questioned one another among themselves) about their condition and the length of their stay in the cave (One of them said, “How long have you been staying here?” They replied: “We have been here a day or half a day” because they entered the cave when the sun began to rise, and they got up when the sun was setting, therefore they assumed that it was the setting of the sun, then – (said some others:) leaving the knowledge of this to Allah – you (“Your Lord knows better how long you have been here. So send one of you with your silver money) lafa, wariqikum can also be read warqikum, meaning your silver money (go to the city) according to one opinion, the city which is now called Tarasus – (and let him see which food is better) meaning, which food in the city is the most lawful – (then let him bring that food for you, and let him be gentle and never tell anyone about your matter).

20. AAA (Indeed, if they had known your place, they would have stoned you with stones) would have killed you with stones – wiraqha (or forced you to return to their religion, and if so, you would not have been fortunate) that is, if you returned to their religion – (forever”).

21. (And thus) as We awoke them (We showed them) – (to them) i.e. the Ashabul Kahf and the believers in general – (that they might know) meaning specifically to the Ashabul Kahf – (that the promise of Allah, i.e. the Day of Resurrection – (is true) by inference, that Allah, the Almighty, put them to death for a very long time, then they remained intact even without food and drink, so He is also Almighty to bring the dead back to life – (and that of the coming of the Day of Resurrection there is no doubt) – (to him. When the word iz becomes the ma’mul of the word aSarna – (the people disputed) the believers and the disbelievers – (about their affairs) i.e. about the matter of the young men in regard to the building to be erected around the place of As-habul Kahfi – (the people said: i.e. the disbelievers – (“Erect over their cave) around their place – (a building) to cover them – (their Lord knows better about them”). Those who were in control of their affairs said:) meaning those who were in control of the youths’ affairs, namely the believers – (“Surely we will build on it) i.e. in its vicinity – (a house of worship”) where people would pray, so a house of worship was built at the door of the cave.

22. (Later they will say) those who disagreed during the Prophet’s time about the number of the youths. Or in other words, some of them said that there were three of them – (three people, the fourth was the dog, and others said) some of them (five people and the sixth was the dog) both opinions were said by the Christians from Najran – (as a guess about the unseen) only based on mere conjecture, without real evidence, both opinions are just guessing. The attribution of the phrase rajman is because it is a maful lah, meaning that it is their guess at the unseen – (and others say:) namely the believers – (“There were seven of them, the eighth was the dog”) the number of this verse is the mubtada, while the khabar is the nature of the phrase sab’atun, with the letter wawu added after it. According to another opinion, it is a taukid, or it indicates that the adjective is attached to the mausuf. Both of these opinions use the term ar-rajmi, which means guessing, in contrast to the current third opinion. This shows that this third opinion is the correct and correct opinion – (Say: “My Lord knows their number better: no one knows their number except a few”) The Companion Ibn ‘Abbas r.a. said: “I am one of those few”. Then he said that there were seven of them. (Therefore do not quarrel) i.e. dispute – (about their matter, except for an external quarrel) from some of what was revealed to you – (and do not inquire about it) i.e. you ask for an explanation of the As-habul Kahf – (from them) questioning some of the People of the Book, namely the Jews – (anyone) at one time the people of Mecca asked about the story of As-habul Kahfi. The Prophet replied: “I will tell it to you tomorrow”, without using the word Insha Allah. Then His words were revealed:

23. (And you should never say of something:) about something – “I will do it tomorrow morning”) lafaz gadan means in the future.

24. (Except by saying “Inshallah”) means to exclude it by attributing it to the will of Allah, such as when you say Inshallah. – (And remember your Lord) i.e. to His will while depending on His will – (if you forget) this means that if you remember His will after forgetting, it is the same as remembering His will while saying it. Al-Hasan and others said, while a person is still in his assembly – (and say: “Perhaps my Lord will guide me to that which is nearer than this”, i.e. the news of As-habul Kahfi, to show the truth of my prophethood – (the truth), i.e. the truer guidance, and indeed Allah allowed that.

25. (And they remained in their cave three hundred) The word miatin is read with a tawny harakat at the end – (years) as ‘ataf bayan which is associated with the word salasu miatin. The calculation of these three hundred years is based on the hisab that prevailed among the people of As-habul Kahfi, which is based on the calculation of the Shamsiyah year. And if it is according to the Qamariyah year, as it was among the Arabs, then it will be increased by nine years, and this is mentioned in the next word, namely (and increased by nine years), namely the three hundred years based on the Shamsiyah year and the three hundred and nine years based on the Qamariyah year.

26. (Say: “Allah knows better how long they stayed in the cave) than those who dispute about it, as mentioned earlier – (to Him belongs all that is hidden in the heavens and the earth) the knowledge of all is with Him. – (How clear is His vision) the vision of Allah, the phrase absir bihi is a sigat ta’ajjub – (and how sharp is His hearing) the hearing of Allah, so the phrase asmi’bihi is the same as the phrase ma asma’ahu, and the previous one is the same as the phrase ma absarahu, both are expressions of majaz. The meaning is that there is nothing that is not known by the sight and hearing of Allah SWT. – (There is not for them) for all the inhabitants of the heavens and the earth – (a protector other than Him) one who can help – (and He takes no one as His partner in deciding”) because surely He does not need a partner.

27. (And recite what has been revealed to you, the Book of your Lord. No one can change His words. And you will not be able to find any refuge except from Him) other than His refuge.

28. (And be patient) endure yourselves…

(together with those who call upon Him in the morning and at twilight, seeking) through their worship – (His pleasure) the pleasure of Allah SWT, (and do not turn away) do not turn away – (your eyes from them) – (for the sake of the adornment of the life of this world: and do not follow those in whose hearts We have turned away from remembering Us) i.e. turned away from the Qur’an, and the person in question is Uyaynah ibn Hishn and his companions, (and indulge in their lusts) in polytheism – (and it is a state of extremity).

29. (And say) to him and to his companions, that this Qur’an – (is truly from your Lord, so whoever wishes to believe, let him believe, and whoever wishes to disbelieve, let him disbelieve) the sentence of this verse is a threat to them. – (Indeed We have prepared for the wrongdoers) i.e. for the disbelievers – (hell, whose turmoil encircles them) which devours whatever it encircles. – (And if they ask for drink, they will be given water like boiling iron) like boiling oil (which scorches the face) because of its heat, if one comes close to it – (the worst drink) is that drink – (and it is the ugliest) i.e. hell – (resting place) lafaz murtafaqan as opposed to the meaning mentioned in another verse in connection with the description of Paradise, namely His words which means: “And Paradise is the most beautiful resting place”. (Q.S. 18 AlKahf, 31) If it is not interpreted in this way, then it is not appropriate for hell to be said to be a place of rest.

30: (Indeed, those who believe and do righteous deeds, surely We will not waste the reward of those who do their deeds well.) The phrase inna la nudi’u is the khabar of innal lazina. In this expression, there is the meaning of putting the isim zahir in the place of the isim mudmar, which means ajrahum or reward. Or in other words, We will reward them according to their good deeds.

31: (Those are the ones for whom Paradise Adn) is their abode – (rivers flowing beneath them, in Paradise they are adorned with bracelets) According to one opinion, the letter min here is zaidah, and according to another opinion, it also means tab’id or part. The word asawira is the plural of the word aswiratun, which has the same wording as ahmiratun, and the word aswiratun is also the plural of the singular word siwiratun.

It is the plural of the singular word siwarun – (gold and they wear green garments of fine silk) the finest silk – (and thick silk) the thickest silk. In Surah Ar-Rahman it states: – “The inside of which is of thick silk”. (Q.S. 55 Ar-Rahman, 54) (While they sit reclining on couches) the word ara-iki is the plural of the word arikah, which is a bed decorated with various kinds of clothes and mosquito nets for the bride and groom. – (That is the best reward) which is Paradise – (and the most beautiful resting place).

32. (And give) make – (for them) for the disbelievers and the believers – (a parable of two men) lafaz rajulaini being the badal of lafaz masalan, (We made for one of them) i.e. for the disbeliever – (two gardens) two plantations – (of grapes, and We surrounded them with date palms, and between them We planted a field) specializing in producing staple food.

33. (The two gardens) lafaz kilta is a mufrad indicating tasniyah meaning, it stands as mubtada – (produce) lafaz atat is the khabar of kilta – (its fruit) i.e. its fruits – (and the gardens were not wronged) minus (any of their fruit and We flowed) meaning, We powdered – (the river in the cleft of the two gardens) i.e. the river flowed between the two gardens.

34. (And he had) beside the two gardens – (abundant fruits) The phrase Samarun or Sumurun or Sumrun is the plural of Samratun, which is the same as the phrases syajaratun and syajarun, or khasyabatun and kasyabun, or badanatun and badanun – (so he said to his friend) the believer – (when he was conversing with him: (“My wealth is greater than yours, and my followers are stronger”) my family is stronger.

35: (And he entered his garden) with his believing friend, and took him around the garden and showed him the fruits. The phrase jannataihi is not used here in the form of tasniyah, because it refers to the garden. According to another opinion, it is sufficient to mention only one – (while he wronged himself) by committing disbelief – saying: “I thought it would never perish” – (this garden forever).

36. (And I do not think that the Hour will come, and if I am returned to my Lord) in the Hereafter as you think – (surely I will find a better return than these gardens”) a better abode.

37. (His believing friend said to him while he was conversing with him:) in reply to what he had said earlier – (“Do you disbelieve in God who created you from the ground) because Prophet Adam was created from the ground and he as his offspring – (then from a drop of semen) a drop of sperm – (then He perfected your form) completed your form and made you – (as a man).

38. (But I) lafaz lakinna was originally a combination of lafaz lakin and ang, then the hamzah ana was transferred to the nun of lafaz lakin: or the hamzah ana was removed, then the nun of lafaz lakin was added to na, so it became lakinna – (saying:) lafaz huwa contains a sha’an damir which is explained by the sentence after it, meaning I say – (“Allah is my Lord, and I associate nothing with my Lord”).

39. (Why not) – (you said when you entered your garden) when you were amazed at your garden, that this – (is what Allah has willed, there is no power except with the help of Allah?) in a hadith has been mentioned: Whoever is given a favor, whether it is a beautiful and pious wife or a lot of wealth, then he says: “Masha Allah la guwwata illa billah” (this is what Allah wants, and there is no power except through the help of Allah), he will not see anything unfavorable happen to him. (If you consider me) is a damir fasl – separating the two maful – (less than you in wealth and children).

40. (Then may my Lord give me a better garden than this one of yours) The clause of this verse answers the condition of the previous verse – (and may He send provisions to your garden) The word husbanan is the plural of the word husbanah, meaning lightning – (from the sky, so that the garden becomes a slippery ground) a ground so slippery that the soles of the feet cannot stand on it.

41. (Or the water recedes into the ground) The word gauran means watery, and is attributed to the word yursila, not to the word tusbiha, because the meaning of gaural ma-i or dryness of water has nothing to do with lightning – (then you will never find it again”) you will not find any effort to make it again.

42. (And his fruits were overwhelmed) i.e., afflicted by various calamities as mentioned above, so that they perished along with his garden – (then he threw his hands back and forth) out of regret and disappointment – for the money he had spent on it) to cultivate his garden – (while the tree fell) uprooted – (along with its supports) its supports, at first the tree and its supports collapsed, then the grapes fell – (and he said: “O that I had not associated anyone with my Lord”).

43. (And there was not) can be read lam takun or lam yakun (for him a single group) a group of people – (who would help him besides Allah) when his garden perished – (and he could not defend himself) was unable to defend himself when his garden perished.

44. (There) on the Day of Resurrection – (that help) when read al-walayah means help, and when read al-wilayah ar’ means kingdom – (only from Allah the Rightful) when read al-haggu becomes the attribute of the phrase al-walayah, (He is the best of rewarders) better than any reward other than Him if anyone could give a reward – (and the best of rewarders) lafaz uqban or ‘uquban means the reward of the believers, attributed because it becomes tamyiz.

45. (And give) make – (for them) for your people (a parable of the life of this world) being – maful awwal – (is like rainwater) being maful sani (which We send down from the sky, and it becomes fertile) becomes lush because of it – (vegetation on the earth) or the rainwater mixes with vegetation, so that the vegetation is refreshed and grows luxuriantly – (then the vegetation becomes) – (dry) withered and its parts split – (which is blown away) blown into disarray – (by the wind) so that it is of no use anymore. The meaning of this verse is to liken the worldly world to lush vegetation, which then becomes dry and is broken and scattered by the wind. According to one qiraat, the word ar-riyah is read ar-rih. (And Allah is over all things) i.e. Almighty.

46. (Possessions and children are the adornment of the life of the world) both can be used as an adornment in the life of the world – (but the lasting deeds are pious), namely saying the words: Subhanallah wal hamdulillah wa la ilaha illallah wallahu akbar: according to some scholars, wala haula wala – quwwata ila billahi – (is better in reward in the sight of your Lord and better to be hoped for) the thing that people hope for and desire in the sight of Allah SWT.

47. (And) remember – (the day on which We made the mountains) We removed them from the face of the earth, so that they became dust. Another qiraat reads tusayyaru. – (And you will see the earth is flat) there is nothing on it, neither mountains nor anything else – (and We will gather them) both those who believe and those who disbelieve – (and We will not leave) We will not spare – (any of them).

48. they will be brought before your Lord in ranks) lafaz saffan becomes hal: meaning that each nation has its own ranks, then it will be said to them: – (Indeed you come to Us, as We created you the first time) meaning, you come before Us in a state of your own, barefoot, naked, and uncircumcised. Then it is said to those who deny the existence of the Day of Resurrection – (even you say that) the lafaz is the takhfif form of anna, meaning that – (We will never fix for you a time to fulfill the covenant) to resurrect you.

49. (And there is placed the Book) of the record of the deeds of every person, for the believers on their right hand, and for the disbelievers on their left – (then you will see the sinners) the disbelievers – (terrified) fearful – l (of what is written therein, and they say:) when they see the mistakes in the book of the record of their deeds. – (Alas) an expression of dismay – (woe to us) perish us: lafaz wailata is a masdar which has no fi’il of its original lafaz – (what book is this that leaves out neither the small nor the great) of our sins – (but it records everything”) everything has been recorded and proved in it: they are amazed at it – (and they find that what they have done is) written in the records of their books. (And your Lord does not wrong anyone) He will not punish anyone without sin, and He will not diminish the reward of the believers.

50. (And remember when) lafaz iz is attributed to lafaz uzkur which is not mentioned – (We said to the angels: “Bow down to Adam”) by bowing down as a sign of respect to him, not by laying the forehead – (so they bowed down except the devil, he is of the jinn) according to one opinion, the devil is a kind of angel, based on this understanding, the istisn is muttasil. And according to another opinion, this istiSna is mungati’, based on this understanding, the devil is the breed of jinn, he has the offspring mentioned earlier, while angels do not have offspring (then he disobeyed the command of his Lord) means that the devil disobeyed, did not want to obey Him because he did not want to prostrate to the Prophet Adam. – (Should you take him and his descendants) this speech is addressed to the Prophet Adam and his descendants, and damir ha in two places returns to the devil – (as a leader other than Me) which then you obey them – (while they are your enemies?) to be enemies, lafaz ‘aduwwun stands as a thing because it means a’da’an, (How bad is the devil as a substitute for Allah for those who are unjust) namely the devil and his descendants to be obeyed as a substitute for obeying Allah.

51, (I did not present them to witness) i.e. the devil and his offspring – (the creation of the heavens and the earth nor the creation of themselves) We did not present some of them to witness the creation of others – (and I did not take those who mislead) i.e. the devils – (as helpers) who assist in the creation, so why do you obey them?

52. (And remember the day) on which the word yauma is attributed to the unspecified word uzkur – (He said:) it may be read yagulu or nagulu – (“Call to you My allies”) i.e. those idols – (which you say they are!”) to intercede or help yourselves as you suppose. – (They then called out to them, but the idols did not answer their call) did not answer their call – (and We made for them) for the idols and their worshippers – (a place of destruction) a valley in the hell of Jahannam in which they were all destroyed. The word maubiqan is derived from the word wabaga, meaning to have perished.

53. (And those who sinned saw hell, and they believed) were certain – (that they would fall into it) would be cast into it – (and they found no escape from it) found no way to escape from it.

54. (And indeed We have explained) – (for mankind in this Qur’an various parables) lafaz min kulli masalin serves as an adjective of an unstated lafaz, meaning: A parable of every kind, that they may learn from it. – (And man is the creature) i.e. the disbeliever – (who argues the most) the most in falsehood, the word Jadalan is tamyiz which is transferred from the isim kana, meaning: the most hostility of man is in falsehood.

55. (And nothing prevents the people) the disbelievers of Mecca – (from believing) being maful sani or the second subject – (when guidance has come to them) i.e. the Qur’an – (and seek forgiveness from their Lord, except that the law of Allah, which had been applied to the previous nations, came upon them. The word sunnatul awwalin is the fa’il or object, meaning that Our destruction came upon them, i.e., the destruction that had been decreed for them – (or the punishment came upon them openly), i.e., their defeat in the Battle of Badr. Another qiraat reads gubulan as the plural of gabilun, meaning various,

56. (And We do not send messengers except as bearers of glad tidings) for those who believe (and as warners) to frighten the disbelievers – (but the disbelievers help with falsehood) i.e. through their words, as cited by another verse, which says:

“Has Allah sent a man as a messenger?” (Q.S. 17 Al. Isra, 94) and other similar verses – (so that they may annul) may annul through their denial (the right) i.e. the Qur’an – (and they regard My verses) i.e. the Qur’an – (and the warnings against them) i.e. the punishment of hell – (as a mockery) as their mockery.

57. (And who is more unjust than he who is warned by the verses of his Lord, then he turns away from them and forgets what his hands have done) what he has done of disbelief and disobedience. – (Indeed We have placed over their hearts) coverings – (so that they do not understand it) i.e. so that they cannot understand the Qur’an, thus they cannot understand it – (and in their ears We have placed plugs) i.e. blockages so that they cannot hear it – (and even if you call them to guidance, they will not be guided) due to the pre-covering and blockage – (forever).

58. (And your Lord is the Forgiving, the Merciful. If He had punished them) in the world – (for their deeds, He would have hastened their punishment) in the world. – (But for them there is a certain time) to receive the punishment, which is the Day of Resurrection – (which they will never find a refuge from) i.e. a place to save themselves.

59. (And the land) referring to its inhabitants, such as the people of ‘Ad and the people of Samud and others – (We destroyed them when they transgressed) i.e. disbelieved (and We decreed for their destruction) to destroy them. Another qiraat reads limahlakihim, meaning for the place of their destruction – (a certain time).

60. (And) remember – (when Moses said) the Prophet Moses was the son of Imran – (to his student:) whose name was Yusya’ bin Nun, he always followed him and was his servant and took knowledge from him – (“I will not stop) meaning that I will continue to walk – (until I reach the confluence of the two seas) where the Roman Sea and the Persian Sea meet from the east: that is, where the two seas meet – (or I will walk for years”) for many years to reach it, even if it is far away.

61. (When they came to the meeting place of the two seas) i.e. the place where the two seas meet – (they both forgot their fish) Yusya’ forgot to take it when he set out, and Moses forgot to remind him – (so he took it) i.e. the fish jumped up to take it – (his way to the sea) it was Allah who made the way, i.e. by making it for him – (in a hole) like his former hole, which was a very long and endless hole. This is because Allah, the Almighty, held back the current of the water for the fish, and it entered into it, leaving a mark like a hole, which is not erased because the mark is frozen.

62. (So when they both passed through) that place on foot until lunchtime, which was on the second day (said) Moses – (to his disciple: “Bring here our food) i.e. the usual food eaten at noon, i.e. lunch – (surely we have become tired because of our journey), which they felt only after walking far from that place.

63. (The student said: “Do you remember (when we sought shelter in the rock) that is, in that place – (then indeed I forgot the fish and no one forgets me except the devil) then the damir ha in this verse is explained by the next verse, namely – (to remember it) the verse becomes badal isytimal meaning: The devil has forgotten me to remember it – (and he took) that fish – (will his way in the sea in a very strange way”) lafaz ‘ajaban becomes maful Sani, meaning, Prophet Moses and his students were surprised at the matter of the fish, as mentioned above.

64. (Say:) Moses – (“That is) the place where we lost the fish – (the place of) something – (which we are looking for”) we are looking for, because surely it is a sign for us that we will be able to meet the person we are looking for. – (Then the two returned) again – (following their original path) minute – (thoroughly) then they came to the rock where they rested.

65. (Then they met a servant among Our servants, Al-Khidir – (to whom We gave a blessing from Our side) i.e. prophethood according to one opinion, and guardianship according to another opinion, the latter opinion being the most widely held by the scholars – (and whom We taught him from Our side) from Us directly (knowledge) lafaz ‘ilman becomes maf’ul Sani, i.e. knowledge relating to matters of the occult. Imam Bukhari has narrated a tradition that once Prophet Moses stood preaching before the Children of Israel. Then there was a question: “Who is the most pious person?” The Prophet Moses replied: “I am”. Then Allah rebuked Prophet Moses because he had never learned (the occult), so Allah revealed to him: “Verily I have a servant who lives at the confluence of two seas: he is more pious than you”. Moses said: “O my Lord, how shall I meet him?” Allah said: “Go with a large fish, and put it in a basket. Then whenever you feel that you have lost the fish, it means that he is in that place”. So Prophet Moses took the fish and put it in a basket, then he set out accompanied by his student named Yusya’ bin Nun, until they came to a large rock. At that place the two of them stopped to rest while lying down their bodies, finally they both fell asleep. Then the fish in the basket rebelled and jumped out, then fell into the sea. “Then the fish jumped and took its way into the sea”. (Q.S. 18 Al Kahfi, 61) Allah held back the current of the water for the fish’s passage, so that the water looked like a tunnel. When the two woke up from their sleep, Prophet Moses’ disciple forgot to tell Prophet Moses about the fish. Then both of them set out on another journey for a day and a night. On the next day Prophet Moses said to his disciple: “Bring here our lunch”, until he said: “Then the fish jumped into the sea in a very strange way”. The mark of the fish looked like a tunnel and Moses and his disciple felt very strange about the incident.

66. (Moses said to Khidir: “May I follow you that you may teach me the true knowledge among the sciences that you have been taught?” i.e. the knowledge that can guide me, and according to one qiraat it is read rashadan. Prophet Moses asked Khidir for this because increasing knowledge is something that is recommended.

67. (He replied: “Indeed, you will never be able to bear with me.” l

68. (And how can you be patient with something about which you do not have sufficient knowledge?”) in the hadith mentioned earlier after the interpretation of this verse it is mentioned that Khidir said to Prophet Moses: “O Moses, indeed I have received knowledge from Allah which He taught me directly: knowledge that you do not know. But you have also received knowledge from Allah, which He taught you, and I do not know it”. The word khubran is masdar, meaning that you do not know it, or you do not know its essence.

69. (Moses said: “God willing, you will find me a patient man, and I will not oppose – i.e., I will not disobey – (you in any matter) that you command me.”). Prophet Moses expressed his answer by relying on the will of Allah, because he was unsure of his own abilities in the face of what he had to do. This is the habit of the prophets and saints of Allah, that is, they never trust themselves even for a moment; they completely surrender to the will of Allah.

70. (He said: “If you follow me, then do not ask me) according to another qiraat, tas-alni is read tas-alanni – (about anything) that you deny according to your knowledge and be patient, do not ask me – (until I myself explain it to you”) until I narrate the matter to you along with the cause. Then Prophet Moses accepted the condition, which was to maintain the ethics and manners of the student towards his teacher.

71. (So they walked) according to the shore – (until when they boarded a boat) that passed by them – (then Khidir perforated it) by removing a piece or two of planks from its hull with an axe, when the boat reached the middle of the sea where the waves were great (Ig (Moses said:) to Khidir (“Why did you perforate the boat, as a result of which you drowned the passengers?”) according to one qiraat. ) According to one qiraat, the words litugriqa are read litagraqa, and the words ahlaha are read ahluha. – (Verily, you have made a great mistake), i.e. a very great mistake. According to one narration, the sea did not enter the boat that he had hollowed out.

72. (He said: “Did I not say: “You will never be patient with me”).

73. (Moses said: “Do not punish me for my forgetfulness) i.e. for my forgetfulness that I should obey you and not contradict you – (and do not burden me) put a burden on me – (with a hardship in my affairs”) a hardship in my friendship with you, or in other words, treat me in my friendship with you with forgiveness and leniency.

74. (So the two of them walked) after they got out of the boat – (until they met a young man) who had not yet reached the age of puberty, playing with his friends, and he was the best-looking among them – (so Khidir killed him) by slaughtering him with a large knife, or pulling out his head with his hand, or hitting his head against the wall, about which there are many different opinions. In this verse, the letter fa’atifah is inserted, because the killing took place immediately after the meeting. The answer is in the next verse, namely, – (He said: i.e. Prophet Moses – (“Why do you kill a clean soul) a soul that has not yet sinned because it has not reached the age of taklif. And according to one – qiraat, lafaz zakiyyatan is read zakiyatan – (not because he killed another person?) he did not kill another person. – (Verily, you have done something forbidden.) The word nukran can also be read nukuran, meaning something forbidden.

JUZ 16

75. (Khidir said: “Did I not tell you that you would not be able to bear with me?” This is a second rebuke to you in addition to the first one, in which case your excuse is not acceptable.

76. Therefore, then – (Moses said: “If I ask you about anything after this) after this time – (then do not accompany me again) meaning do not let me follow you again – (surely you have given me enough) can be read laduni or ladunni, meaning from my side – (excuse) reason for me to part with you.

77. (So they traveled on, until they came to the inhabitants of a land) that is, the city of Intakiyah (they asked to be entertained by the inhabitants of that land) they asked them to feed them as befits a guest – (but the inhabitants of that land would not entertain them, then they found in that land a wall of a house) that was a hundred cubits high – (which was about to fall down) given its extreme slope – (so Khidir raised the wall) with his own hands (Moses said: ) to him – (“If you had wanted, you would have taken) according to one qiraat reads laittakhazta – (a reward for that”) i.e. a gratuity because they would not entertain us, while we were in dire need of food.

78. (Khidir said:) to Moses – (“This is the separation) the time of separation – (between me and you) lafaz baina is used for things that are not muta’addi or multiple, the repetition of lafaz baina here is allowed because between them there is the letter ‘ataf wawu. – (I will make known to you) before my separation from you – (the purpose of those deeds which you are impatient with).

79. (As for the boat, it belonged to poor people) ten in number – (who worked in the sea) by hiring it out, they made it their livelihood – (and I intended to damage it because before them) when they returned, or before them now – (there was a king) a disbeliever – (who took every boat) that was still good – (by gasab) i.e. by robbing it. The word gasban is attributed because it is a masdar which describes the manner of taking.

80. (As for the young man, his parents were believers, and we feared that he would push them to misguidance and disbelief) because, as mentioned in the sahih Muslim hadith, the young man had been branded by Allah as a disbeliever. And had he lived, he would have driven his parents to disbelief because of their love for him, so that they would have followed in his footsteps.

81. (And We willed that in place of his parents) may be read yubaddilahuma or yubdilahum) (his Lord with another son better in purity than his son) meaning better and more pious – , (and more) than his son – (in affection) may be read ruhman or ruhuman, meaning filial piety to his parents. It turned out that afterward Allah replaced them with a daughter who was married to a prophet, and from this marriage a prophet was born. In the end, God gave guidance to a people through that prophet.

82. (As for the walls of the house, they belonged to two young orphans in the city, and underneath them were treasures hidden in gold and silver – (for both of them, and the father was a pious man) so that by his piety he could take care of his two sons and treasure for both of them – (so your Lord willed that they both come to maturity) to the age of maturity – (and bring out their savings, (so your Lord wills that they both come to maturity) to adulthood – (and brings out his savings, as a mercy from your Lord) the phrase rahmatan becomes maful lah, while the ‘amil is the phrase arada (and I did not do these things), namely all the things mentioned above, namely hollowing out boats, killing young people, and building walls that were about to collapse – (according to my own will) according to my own desires, but I did them according to the command and inspiration of Allah. – (Such is the purpose of those deeds which you cannot bear.) The word tasti’ is read in another opinion as ista’a and istata’a, meaning able. In this verse and the previous verses there are various expressions, sometimes using the term aradtu (I will), sometimes using the term aradna (we will), and sometimes using the term arada rabbuka (your Lord wills). This is called jam’un bainal lugataini or diversity of expression.

83. (And they will ask you) i.e. the Jews – (about Zul Qarnain) whose name is Al Iskandar: he is not a prophet (Say: “I will recite) I will narrate – (to you about him) his case – q (as a story”).

84. (Indeed, We have given him dominion over the earth) by making travel easy for him on the earth – (and We have given him in the face of everything) that he needs – (a way to reach it) a way that can lead him to what he wants.

85. (So he took a path) that is, he took a path towards the west.

86. (Until when he came to the place where the sun sets) the place where the sun sets – (he saw the sun setting in the black muddy sea) the meaning of the setting of the sun in the sea is only by sight, for indeed the sun is far greater than the world or the earth – (and he found there) in the sea (a people) who disbelieved – (We said: “O Zul Qarnain) by inspiration – (you may torment) the people by killing them – (or you may do them good”) by only taking them captive.

87. (Zul Qarnain said: “As for the wrongdoer who commits polytheism – (then we will punish him) i.e. we will kill him – (then he will be returned to his Lord, then His Lord will punish him with an incomparable punishment) lafaz nukran means very hard, i.e. a very hard punishment in hell.

88. (As for those who have faith and do righteous deeds, then for them is the best reward) i.e. heaven, the idafatkan lafaz jaza to lafaz al-husna implies explanation. an. According to another qiraat, the word jaza-an is read as jaza-u. Imam al-Farra’ said that it is attributed to the word jaza because it is considered an interpretive phrase, which means that in terms of its nisbat – (and we will give him an easy command from our commandments) means that we will give him a command that is easy for him to carry out.

89. (Then he took another path) i.e. towards the east.

90. (Until when he came to the place where the sun rises) the place where the sun rises – (he found it shining on a group of people) they were the Zunuj or the Indians – (whom We did not make for them from its rays) i.e. from the sun’s rays – (something to protect them) either in the form of clothes or roofs. For indeed the land on which they lived could not support buildings, and they only had shelter in the form of burrows, into which they entered when the sun rose, and when the sun was high, then they came out of the burrows.

91. (Such is) the case as We have narrated. – (And indeed We encompassed all that was with him) i.e. what was with Zul Qarnain in the form of armaments, armies, etc. – (with Our knowledge) i.e. We know everything.

92. (Then he took another path).

93. (Until when he reached between two dams) read saddaini or suddaini, and after the two dams there are two mountains, which are in one of the regions of Turkey. King Al-Iskandar’s dam will be built between the two hills, as will be explained later – (he found before the two dams) i.e. in front of them – (a people who hardly understood speech) they could not understand speech except very slowly. According to another qiraat, the phrase yafgahuna is read yufqihuna.

94. (They said: “O Zul Qarnain, surely the Ya’iuj and the Majjuj) are known by the names Ya’juj and Ma’juj: both names are ‘Ajam names for two tribes. Thus, the irab does not accept the tannin – (those who make mischief on the earth) they are fond of plundering and making mischief when they come out of their dens towards us (then can we give you something in payment) i.e. wages in the form of money: and according to another qiraat, the lafaz kharjan is read kharajan – (so that you may make a wall between you and the earth).

(that you may put a wall between us and them?) a barrier so that they cannot reach us.

95. (Zul Qarnain said: “What has been authorized to me) according to another qiraat, lafaz makkanni pronounced makkanani without being intended – (by my Lord over it) over property and other things – (is better) than your payment that you will give me, so I do not need it anymore, and I will make a barrier for you as a voluntary donation from myself – (so help me with whatever strength I need from you – (so that I may make a wall between you and them) i.e. a strong and impenetrable barrier.

96. (Give me pieces of iron”) the size of small stones to be used as building material for the wall, so Zul Qarnain built the barrier from them, and he used wood and stones, coals that were inserted in the middle of the iron wall. – (So that when the iron was level with the two mountain peaks) the word sadafaini can be read sudufaini and sudfaini, meaning that the sides of the peaks of the two hills were level with the building, then he made blowers and fire along the building of the wall – (Zul Qarnain said: “Blow on the fire”) then they blew on the fire. (Until when the iron became) changed its shape into – (red) like fire – (he said: “Give me boiling copper that I may pour over the hot iron”), meaning the melted copper. Lafaz atuni and lafaz ufriq are two fi’ils that compete with each other for the ma’mul, then the ma’mul of the first fi’il is removed because of the action of the second fi’il. Then the melted copper is poured over the red-hot iron, so that the copper enters into the particles of the iron pieces, finally the two metals become fused.

97. (So they could not) i.e. Ya’juj and Ma’juj (climb) over the wall because it was too high and too slippery – (nor could they pierce it) because it was too strong and too thick.

98. (He said:) i.e. Zul Qarnain – (“This) this wall or this dam, or this skill in building – (is a mercy from my Lord) is His favor, because this wall can prevent Ya’juj and Ma’jjuj from coming out – (then when the promise of my Lord comes) i.e. the time when they can come out, when the Hour is near. – (He will make it crumble) to the ground – (and the promise of my Lord) about their exit and other events – (is true”) will surely happen.

99. Then Allah says: – (We leave some of them on that day) on the day they come out of the wall – (mixed up with others) they are mixed up because of their great number – (then the trumpet is blown again) to bring them back to life – (then We gather them) i.e. all creatures, in one place on the Day of Resurrection – (all of them).

100. (And We show) We bring near – (Jahannam on that day to the disbelievers clearly). .

101. (Those whose eyes) being the badal or pronoun of the lafaz al-kafirin in the previous verse – (are closed from paying attention to My verses) i.e. the Qur’an, hence they are blind, unable to take guidance from it (and are they unable to hear) meaning that they are unable to hear from the prophet what has been recited to them because they hate it. Hence, they do not believe in him.

102: (So do the disbelievers think that they can take My servants) i.e. My angels, Prophet Jesus, and Prophet Uzair (as helpers besides Me?) i.e. gods who can help them. The phrase auliya-a is the maful Sani of the phrase yattakhizu, while the maful Sani of the phrase hasiba is not mentioned. The meaning of the verse: Do they think that their taking of the things mentioned as their worship does not incur My wrath, and that I remain silent and do not punish them? Certainly not. – (Surely We have prepared for the disbelievers the Hell of Jahannam) i.e. for them and for other disbelievers like them – (as a dwelling place) i.e. Jahannam has been prepared for them as a dwelling place for guests.

103. (Say: “Shall We tell you of those who have lost the most in their deeds?”) The word a’malan is a tamyiz or a distinguishing information that is similar to mumayyaz. Then Allah SWT. explains who those losers are, through the next word.

104. (Those whose deeds in the life of this world have been in vain) their deeds are invalid, unacceptable – (while they think) suspect – (that they are doing well) that they will certainly receive a reward for it.

105. (They are those who disbelieve in the verses of their Lord) disbelieve in the evidences that point to His Oneness, whether in the form of the Qur’an or otherwise – (and disbelieve in meeting Him) disbelieve in the existence of the Day of Resurrection, the reckoning of deeds, reward, and punishment – (then their deeds are nullified) i.e. rejected – (and We do not make a judgment for them).

(and We will not judge their deeds on the Day of Resurrection) We will not consider their deeds at all.

106. (Such is) that which I have mentioned concerning the blotting out of their deeds and the like. The word Zalika is the mubtada, while the khabar is – (their recompense will be Hellfire, because of their disbelief and because they have made a mockery of My verses and My messenger) both of which they have made a mockery of.

107. (Verily, those who believe and do righteous deeds, for them) according to the knowledge of Allah – (is Paradise Firdaus) which is the middle and the upper part of Paradise, idafah here gives the meaning of bayan or explaining – (is a dwelling place) where they reside.

108. (They will remain therein; they will not wish) not ask – (to move from it) to another place.

109. (Say: “If the sea) its waters – (were ink) i.e. the means of writing – (to write the words of my Lord) that show the wisdom and wonders of His creation, let them be written (indeed the sea would be exhausted) to write them – (before they are exhausted) can be read tanfaza or yanfaza, i.e. before it is finished writing (the words of my Lord, even if We were to bring that much) the same sea – (in addition to the ink) surely this addition would also be finished, while the words of my Lord would still not be finished writing. It is attributed to madadan because it becomes tamyiz.

110. (Say: “Verily I am but a man) son of Adam – (like you, who was revealed to me: “That verily your Lord is One Lord.”) The letter anna here is makfufah or prevented from acting because of the ma, while the ma is still in its masdar state. That is, what was revealed to me about the oneness of God – (Whoever hopes) aspires – (to meet his Lord) after being resurrected and receiving retribution – (then let him do righteous deeds and let him not associate partners in the worship of his Lord) i.e. when he worships Him, if he only wants to show off (with anyone).

19. THE LETTER OF MARYAM

Makkiyyah, 98 or 99 verses except verses 58 and 71, Madaniyyah Falling after Surah Fatir

In the name of Allah, the Most Gracious, the Most Merciful.

1. (Kaf Ha Ya ‘Ain Sad) Allah alone knows the meaning.

2. This is – (an explanation of your Lord’s mercy to His servant) the word ‘abdahu becomes the maful of the word rahmah (Zakaria) as an explanation of the word ‘servant’.

3. (That is when) the clause iz is linked to the clause rahmah – (he prayed to his Lord with an exclamation) containing a (soft) supplication in a low voice in the middle of the night, because praying in the middle of the night is faster to be answered.

4. (He said: “O my Lord, surely I have become weak) – (my bones) all of them – (and this head is filled) – (with gray hair) lafaz shiban becomes tamyiz which is transferred from its fa’il, meaning that gray hair has spread over the hair of his head as the flame spreads over the wood: and surely I intended to pray to You – (and I have not been with my prayer to You) – (disappointed, O my Lord) means feeling disappointed in the past: so do not disappoint me in the future.

5. (And indeed I fear for my mawali) i.e. those who are closely related to me, such as the sons of my uncles – (after me) i.e. after my death, I fear that they will disregard religion as I have witnessed what happened among the Children of Israel, that they dared to change their religion – (while my wife is barren) childless – (so grant me from Your side) – (a son) a son.

6. (Who will inherit me) if read jazm means the lafaz becomes the answer of the fi’il amar, and if read rafa’ – i.e. yarisuni means it becomes the adjective of the lafaz waliyyan – (and inherit) can be read yarisu or yaris – (some of Ya’qub’s family) my grandfather in terms of knowledge and prophethood – (and make ta, O my Lord, a favored one”) in Your sight.

7 (O Zacharias, We give you glad tidings of a son) who will be your heir, as you have asked – (whose name will be Yahya, whom We have not previously created like him) in terms of his name, i.e. someone named Yahya.

8. (Zacharias said: “My Lord, how is it possible – (that there will be a child for me, when my wife is barren and I myself have reached a very old age”) The word ‘itiyyun is derived from the word ‘ata, meaning yabisa or dry, meaning that he had reached the age of one hundred and twenty years, and his wife had reached the age of ninety-eight years. The word ‘itiyyun originally means ‘ituwwun. Then the letter ta was dropped to make it easier to pronounce, so it became ‘itiwwun. Then the first wawu was changed to a yes to match the previous kasrah harakat, and the second wawu was also changed to a yes so that the first yes could be hinted at or incorporated into it, so it became ‘itiyyun.

9. (Allah said:) the matter is indeed – (“Thus”) how to create a son from the two of you – (your Lord said: “It is easy for Me) by giving you the power of intercourse, then making your wife’s womb able to receive your sperm – (and indeed I created you before that, while you did not exist at all”) when you were not yet created. To display Allah’s power to create this great thing, He inspired a question, so that the question would be answered with something that proved His great power when Zacharias was longing for the good news of the birth of a son.

10. (Zacharias said: “O my Lord, give me a sign”) a sign indicating that my wife was pregnant – (Allah said: “A sign for you) indicating that – (is that you should not speak with people) prevent yourself from speaking with them other than the remembrance of Allah – (for three nights) i.e. three days and three nights – (while you are healthy”) lafaz sawiyyan is the case of fa’il lafaz takallama, meaning that he did not speak with them without a reason.

11. (So he went out of the mihrab to his people) i.e. from the mosque, while the people were waiting for the doors of the mosque to be opened because they wanted to pray in it, according to their custom according to Zakaria’s command – (then he signaled) (to them, let you glorify) i.e. pray (in the morning and evening) i.e. at the beginning of the day and its end, as is customary. So after Prophet Zakaria had prevented himself from conversing with them, it was discovered that his wife was pregnant with Yahya. Two years after Yahya was born, Allah spoke to him:

12. (O Yahya, take the Book) i.e. the Torah (seriously) in earnest – and We gave him wisdom) prophethood – (while he was still a child) when he was three years old.

13. (And deep compassion) for mankind (from Our side) from Our bosom – (and zakah) i.e. delight in giving alms to them like (And he was a pious man) according to a narration, the Prophet Yahya had never committed any sin, and his heart had never had any desire to do so.

14. (And one who is dutiful to his parents) i.e. always doing good to them – (and he is not a proud) arrogant – (nor is he a disobedient) to his Lord.

15. (Welfare) from Us – (be upon him on the day he is born, and on the day he dies, and on the day he is raised to life) in the dreadful hour of the Day of Resurrection, on which day there will never be such a dreadful sight, so Yahya was saved from it.

16. (And tell in the Book) i.e. the Quran (about Maryam) her story – (that is when) – (She withdrew from her family to a place to the east) Maryam secluded herself in a place to the east of her home.

17. (So she made a veil to protect her from them) Maryam made a veil to protect herself when she uncovered her head, or took off her garment or purified herself from menstruation – (then We sent to her Our spirit) the Angel Gabriel – (so he appeared before her) after she had put on her garment – (in the form of a perfect human being) a real human being,

18. (Maryam said: “I seek refuge from you in the Most Gracious Lord, if you are the pious”) you will surely be able to refrain from me by the recitation of my ta’awwuz.

19. (He said: “Verily, I am but a messenger of your Lord, to give you a pure son”) who would later become a prophet.

20. (Maryam said: “How can I have a son when no man has ever touched me,” i.e., married me, (and I am not a prostitute!) a prostitute.

21. (Gabriel said:) This is indeed the case – (“Thus”) i.e., a son will be created for you without a father – (Your Lord said: “That is easy for Me,”) i.e., I commanded the Angel Gabriel to blow on you, and you conceived. Since the sentence already mentioned contains the meaning of illat or causality, the next sentence is attributed to it, namely – (and so that We may make it a sign for mankind) showing My power – (and as a mercy from Us) for those who believe in it (and it is) the creation is – (a matter already decided”) in My knowledge, the Angel Gabriel blew his breath into Maryam’s breastplate, immediately Maryam felt that there was a baby in her womb.

22. (So Maryam conceived, and she set herself aside) away – (with her child to a distant place) away from her family.

23. (So when it came to her) when she experienced (the pains of childbirth) i.e. the heartburn of childbirth – (she leaned against the base of a date palm tree) i.e. leaned against it, then she gave birth. It should be noted that it took only a moment from the blowing of Archangel Gabriel until she gave birth – (she said: “Alas, how good it is for me) the word ya here indicates the meaning of tanbih or an expression of disappointment – (nati before this) i.e. before this matter – (and I became an insignificant thing, again forgotten”) as something meaningless, unknown, and not mentioned.

24. (So Gabriel called to her from a lower place) at that time the Angel Gabriel was in a lower place than Maryam’s – (“Do not grieve, verily your Lord has made a brook beneath you”) i.e. a brook that was once dry, now has water again thanks to Allah’s power.

25. (And shake the base of the date palm tree towards you) which was dry at the time, the letter ba in lafaz bijiz’i is a zaidah or addition – (surely the tree will fall) the origin of the word tusagit is tatasagat, then the second ta is changed to sin, The original word tusagit is tatasagat, then the second ta is changed to sin, then the second sin is added to it, and according to other qiraat it is read as the original word – (the dates will fall on you) the word rutaban is tamyiz – (the ripe ones) the word janiyyan is an attribute of the word rutaban.

26. (So eat) of the ripe dates – (and drink) of the water of the little stream – (and be pleased) with your son. Lafaz ‘ainan functions as a tamyiz transferred from its fa’il, meaning: Take pleasure in your son. Or in other words, you are at ease with your child so that you do not think about other things. – (If) the word imma originally consisted of in shartiyah and ma zaidah, which were then combined into one so that it became imma – (you see) that the lam of the fi’il and the ‘ain of the fi’il were removed from the word tarayinna, then the ‘ain of the fi’il was transferred to the letter ra, then the ya damir was put out because of the meeting of two sukuns, so that it became tarayinna – (a man) then asks you about your son – (so say: “Verily, I have observed the fast for the Most Gracious Lord) by refraining from speaking, whether about her son or any other person, which is evident from the following words – (then I will not speak to any human being today”) after this incident.

27. (So Maryam brought the child to her people by carrying him in her arms) lafaz tahmiluhu becomes a circumstance or adverb. So her people saw the child – (Her people said: “O Maryam, you have done something very wrong”) a very great sin because you obtained a child without a father.

28. (O sister of Aaron) he was a righteous man: this means that Maryam was like him in keeping honor – (your father was never a bad person) not a prostitute – (and your mother was never a prostitute”) not a prostitute, so where did this child come from.

29. (So Maryam hinted) to her people – (while pointing to her son) meaning that they should ask her son. – (They said: “How shall we speak to the child) who is still – (small in his cradle?)

30. (Jesus said: “Verily, I am a servant of Allah, He gave me the Book) i.e. the Gospel – (and He made me a prophet).

31. (And He made me a blessed one wherever I am) i.e. He made me a person of much benefit to people. This expression is news of the position that has been ensured for him – (and He commanded me to establish prayer and pay zakat) Allah commanded me to do these two things – (as long as I live).

32. (And be dutiful to my mother) lafaz barran is attributed to lafaz ja’alani whose existence is expected, meaning: He made me a dutiful person to my mother – , (and He did not make me an arrogant) self-important person – (again wretched) who disobeys his Lord.

33. (And welfare) from Allah – may it be bestowed upon me, on the day I am born, on the day I die, and on the day I am raised to life again”) this has been said in the previous story, namely in the prayer of Prophet Yahya.

34. (That is Isa the son of Maryam, who speaks the true word) If the word al-gaul is read rafa’, it means that it is the khabar of the mubtada which is expected, meaning: The words of Isa ibnu Maryam are true. If it is read nasab, it means that there is a preceding lafaz gultu, which means: I speak the true word – (which they dispute about the truth) The word yamtaruna is derived from the word almiryah, they doubt the truth, they are the Christians, they have said a false word, namely: “Jesus is the son of God”.

35. (It is not befitting for Allah to have a son, Glorified is He) from such a thing. – (When He had decreed something) i.e. He willed to create it – (then He only said to it: “Be”, so it became) if it is read as rafa’ i.e. yakunu, it means that there is the lafaz huwa or he who is expected to exist. And if it is read nasab i.e. fayakung means by estimating the previous lafaz an. Therefore, Prophet Isa was created without a father.

36. (Verily Allah is my Lord and your Lord, so worship Him) if it is read anna, then by estimating the existence of the lafaz uzkur, meaning: Remember, verily, Allah and so on. If it is pronounced kasrah, i.e., inna, then by assuming the existence of the preceding lafaz qul, i.e., saying: Say, verily Allah: This is proven by other words, namely:

I did not say to them except what You commanded me to say, namely: “Worship Allah, my Lord and your Lord.” (Q.S. 5 Al-Maidah, 117)

 (This) thing that has been mentioned – (is the) guiding (straight) path that can lead to Paradise.

37. (Then disputed the factions among them) i.e. the Christians, as to whether Jesus was the son of God, or a god beside God, or a third god. – (Then there will be a very severe punishment (for the disbelievers) because of what has been mentioned above and other things – (when they witness the great day) i.e. their presence on the Day of Resurrection and the horrors contained therein.

38. (How clear is their hearing and how sharp is their vision) These two phrases are Sigat or expressions of amazement, meaning the same as the phrases ma asma’ahum and ma absarahum – (on the day they come to Us) in the Hereafter. – (But the wrongdoers) according to the idiom of putting the isim zahir in the place of the isim mudmar – (on this day) i.e. in the world – (are in manifest error) manifest error, because they are deaf – unwilling to listen to what is right, and they are blind – unwilling to see what is right -. Meaning: O you who speak, you should be amazed and astonished at their hearing and sight in the Hereafter, after they were deaf and blind in this world.

39. (And warn them) fear, O Muhammad, the disbelievers of Mecca – (about the day of regret) which is the Day of Resurrection when those who did evil will feel very sorry for not doing good in the world – (i.e. when all matters have been decided) for them on the Day of Resurrection, that is, they will have to accept punishment. (And they are) in the world – (in ignorance) of the day of regret – (and they do not believe) in the existence of the day of regret.

40. (Verily, We) the word nahnu serves as a taukid or an affirmative word – (inherit the earth and all the people: those who are in it) whether intelligent or otherwise, by destroying them – (and it is only to Us that they will be returned) on the Day of Judgment to receive retribution.

41. (And tell them) – (of Abraham in this Book) the Qur’an, that is, of his story. – (Verily, he was a very righteous man) A very honest man in his faith – (again a prophet) this is explained by the next verse.

42. (That is when he said to his father:) whose name was Azar – (“O my father) the letter ta in the phrase abati changes from ya idafah, because the two cannot be put together. Azar is an idol worshipper – (why do you worship that which neither hears, nor sees, nor can help you) cannot suffice you – (even a little?”) neither benefit nor harm.

43. (“O my father, there has come to me some knowledge which did not come to you, so follow me, and I will show you the way) a guide – (straight”) not deviating from the truth.

44. (“O my father, do not worship the devil) by your obedience to him, i.e. worshiping idols. (Verily, the devil is disobedient to the Most Gracious Lord”) who disobeys him much.

45. (“O my father, indeed I fear that you will be afflicted by the punishment of the Most Gracious Lord”) if you do not repent – (then you will be a companion of the devil”) i.e. a helper and friend in hell.

46. (His father said: “Do you hate my gods, O Ibrahim?) so you revile them. – (If you do not stop) reviling them – (then surely I will stone you) with stones, or with ugly words, so beware of me – (and leave me for a long time”) i.e. for a long time.

41. (Ibrahim said: “May salvation be upon you) from me, i.e. I will no longer inflict on you undesirable things – (I will seek forgiveness for you from my Lord. Verily He is very kind to me”) lafaz hafiyyan is derived from lafaz hafa, which means so kind that He always grants my prayers. Then Prophet Ibrahim fulfilled his promise, as mentioned in Surah Ash-Shw’ara, namely: “and forgive my father”. (Q.S. 26 Ash-Shu’ara, 86) This was done by Prophet Ibrahim before it became clear to him that his father was an enemy of Allah, as mentioned in Surah At-Taubah.

48. (“And I will keep away from you and from what you call upon) that you worship – (besides Allah, and I will pray) i.e. I will worship – (to my Lord, hopefully by praying to my Lord) by worshipping Him – (will not be disappointed) as you were disappointed by worshipping those idols.

19. (So when Ibrahim had. (So when Ibrahim had distanced himself from them and from what they worshipped besides Allah) he went to the holy land – (We bestowed upon him) two sons who were comforters to his heart – (Ishaq and Ya’qub. And each of them) between them – (We appointed as prophets).

50. (And We bestowed upon them) the three Prophets Ibrahim, Ishag, and Ya’qub – (a portion of Our grace) in the form of property and children – (and We made them the fruit of good speech and high) they have always been the praise and adoration of all religious adherents.

51. (And tell the story of Moses in this Qur’an). Verily he was a mukhlis) can be read mukhlisan and mukhlasan, meaning one who was sincere in worship, and Allah cleansed him from impurities – (and he was an apostle and prophet).

52. (And We called him) through His words: “O Moses, surely I am Allah”. (Q.S. 28 Al-Qasas, 30) (from the direction of Tur) the name of a hill – (right side) i.e. from the right side of the Prophet Moses when he had just come from the land of Madyan – (and We had brought him near to Us when he was supplicating) supplicating, i.e. Allah recited His words to him.

53. (And We have bestowed upon him some of Our favors) some of Our favors – That is, his brother, Aaron) lafaz haruna becomes a badal or ataf bayan – (became a prophet) lafaz nabiyyan this becomes the thing or adverb that is meant by the gift: this is the fulfillment of the prayer of Moses himself who asked Allah, so that He would also appoint his old brother as a messenger.

54. (And tell the story of Ishmael in the Qur’an. Surely he was a man of his word) Never did he promise anything, but he fulfilled it. It is mentioned that he once waited for someone who had promised him, for three days or a year, until the person who promised came to him at the promised place, and it turned out that the Prophet Isma’il was still waiting at that place – (and he was an apostle) to the Jurhum tribe – (and prophet).

55. (And he enjoined his people) to pray and pay the alms: and he was one who was pleasing in the sight of his Lord.” The word mardiyyan was originally marduwwun, then the two waws were changed to all yeses. Then the dammah was changed to kasrah, so it became mardiyyun. Because of its position as a khabar kana, the reading becomes mardiyyan.

56. (And tell the story of Idris in the Quran) Idris was the paternal grandfather of Noah. – (Indeed, he was a righteous man and a prophet).

57. (And We have raised him to a high dignity) he is still alive today in the fourth heaven, or the sixth, or the seventh, or is in heaven, he was put into heaven after first tasting the taste of death, then revived, after which he did not want to come out again from heaven.

58. (They are the ones whom Allah has favored) is the attribute of the phrase ula-ika – (i.e. the prophets) is the bayan or explanation of the phrase ula-ika which is in the same position as the attribute. And the phrases that follow up to the number of conditions become the nature of the phrases nabiyyin. So He says – (from the descendants of Adam) i.e. Prophet Idris – (and from those whom We loaded with Noah) in his boat, meaning Prophet Abraham, the grandson of Noah’s son Sam – (and from the descendants of Abraham) i.e. Prophet Ishmael and Prophet Ishag and Prophet Ya’qub, (and) from the descendants of – (the Israelites) meaning Prophet Moses, Prophet Aaron, Prophet Zakaria, Prophet Yahya, and Prophet Jesus – (and from those whom We have guided and chosen) from them: The khabar of the phrase ula-ika at the beginning of the verse is (When the verses of Allah, the Gracious, are recited to them, they fall prostrate and weep) the phrases sujjadan and bukiyyan are plurals of the phrases sajidun and bakin. It means, be you people like them. The origin of the word bukiyyun is bukiwyun, then the waw was changed to yes and the dammah was changed to kasrah, so it became bukiyyun.

59. (So there will come after them an ugly successor who will waste the prayer) by neglecting it like the Jews and Christians – (and indulging in their lusts) indulging in sinful deeds “then they will meet with misguidance) gayya is the name of a valley in the hell of Jahannam, into which they will be plunged.

60. (Except) in contrast to – (those who repent, believe, and do righteous deeds, then they will enter Paradise and they will not be wronged) not harmed – (even a little) of their reward.

61. (Paradise ‘Adn) will be their abode: the word ‘Adn becomes the badal of the word jannatin – (which the Gracious Lord has promised to His slaves, even though it is not visible) the word bil gaibi becomes the hal, meaning even though it is not visible to them. – (Verily, the promise of Allah, i.e. what He has promised, will surely be fulfilled) lafaz ma-tiyyan means atiyany, the original is ma-tiwyun. What is meant by His promise is Paradise, which will be occupied by those who deserve to enter it.

62. (They hear no idle talk in Paradise) meaningless talk – (except) they hear only – (greetings) from the angels to them, or from some of them to others. – (For them will be their sustenance in Paradise every morning and evening) in the estimation of these two times according to the reckoning of time in the world, for indeed in Paradise there is no day and night, but only light and eternal nourishment.

63. (That is the Paradise which We will bequeath) We bestow and place therein – (to Our ever-fearing servants) who are obedient to Him. The following verse was revealed when the revelation came very late for a few days, then the Prophet said to Archangel Gabriel when it came to him: “What is it that has caused you not to visit me all this time?”.

64. (And we have not descended except by the command of your Lord, to Whom belongs what is before us) i.e. all the things of the Hereafter – (what is / is behind us) i.e. all the worldly things – (and what is between them) what is in the present time until the coming of the Day of Resurrection, meaning that the knowledge of all of them is with Him – (and your Lord does not forget) lafaz nasiyyan means nasiyan, meaning that Allah will not abandon you because of the late revelation that came to you.

65. He is – (Lord) over – (the heavens and the earth and what is between them, so worship Him and be steadfast in worshiping Him) be patient in doing these two things. (Do you know of anyone like Him) who deserves to be worshipped like Him. Certainly not.

66. (And say men:) those who deny the existence of the Day of Resurrection, namely Ubay ibn Khalaf or Al-Walid ibn al-Mugirah, 1 this verse was revealed in regard to his attitude – (“Is it true that if) can be read a-iza and ayiza – (I have died, that I will really be raised to life again?) i.e. will be brought back to life from the grave as Muhammad has said. The interrogative word here means nafi or a negative sentence, meaning: I will not be brought back to life after death. And the letter ma is a zaidah that serves to strengthen the sentence, and so is the letter lam. Then Allah refuted their words by saying:

67. (The original word yazzakkaru was yatazakkaru, then the letter ta was changed to zal, then the letter zal was added to the original letter zal, so it became yazzakkaru. But according to another qiraat it reads yazkuru – (that We created him first, while he did not exist at all) so why should he not conclude from the beginning to the return, that is, back to Him.

68. (By your Lord, We will surely raise them up) those who deny the Day of Resurrection (together with the devils) We will gather each of them with his devils in chains (then We will bring them around Jahannam) from outside it – (on their knees) walking on their knees. The word jisiyyan is the plural of yasin, and its root word is jisuwwun or jisuwyun, which comes from jasa yajsu or jasa yajsi, and there are two opinions regarding this word.

69. (Then We will surely draw from each group) i.e. each group of them – (Who among them is very disobedient to the Most Gracious Lord) very daring to disobey Him.

70. (And then We surely know better those who are more deserving of it) more deserving of Jahannam, that is, those who disobeyed Him greatly and those like them (to be included therein) who are more deserving of Jahannam and more deserving of it. So We started with them. The origin of the word siliyyun is siliwyun, derived from the fi’il saliya or sala.

71. (And not) – (any of you) – (but come to the hell) of Jahannam. – (It is for your Lord a fixed necessity) ascertained and decided by Him; this He will not neglect.

72. (Then We will save) can be read nunajji and nunji – (the pious) those who keep themselves from polytheism and disbelief, We will save from them – (and We will leave the wrongdoers) those who commit polytheism and disbelief – (in Hell in a state of kneeling) standing on their knees.

73. (And when recited to them) the believers and the disbelievers – (Our verses) from the Qur’an – (which are clear) and clear in their meaning – (surely the disbelievers will say to the believers: “Which of the two groups) us and you (is the better dwelling place) i.e. the place of residence and the house. The word magaman is derived from the verb gama, and when read as mugaman, it is derived from the verb religion – (and more beautiful is the meeting place). The word nadiyyan means an-nadi, which means a place where people gather and talk. They meant that we are better than you. Then Allah says:

74. (How many) how many – (of the nations We destroyed before them) i.e. the nations of the past – (while they were better furnished) i.e. their possessions were more plentiful and their household furniture was much better – (and more pleasing to the eye) more beautiful to the eye. lafaz ri-yan comes from the word arru-yah. It means that just as We destroyed the previous nations because of their fury, We will also destroy them.

75. (Say: “Whoever is in da. The sentence of this verse contains a condition, while the answer is – (then let it be prolonged) the command sentence here is a news sentence, meaning that it should be prolonged – (the tempo for him by the Most Gracious truly) in this world by indulging in what he wants – (so that when they have seen what is threatened to him, (so that when they have seen what is threatened to them, both punishment) such as being killed and imprisoned – (as well as the Hour) which includes the Hellfire into which they will be put – (then they will know who is worse in position and weaker in his helpers”) i.e. his helpers, whether they or the believers, their helpers are the devils, while the helpers of the believers in dealing with them are the angels.

76. (And Allah will add to those who have been guided) by their faith – (guidance) by the verses revealed to them. (And those everlasting good deeds) which are the obedience to Allah that a person always performs – (are better in reward with your Lord and better in end) the end and the end of it, in contrast to the deeds of the disbelievers. The definition of comparative goodness here is the opposite of what the disbelievers say when they say: “Which of the two groups is better?”

77. (Then have you seen the one who disbelieved in Our verses) i.e. Al-Asi ibn Wa’il – (and he said:) to Khabbab ibn Art who told him that you will be brought back to life after death. At that time Khabbab was collecting a debt from him – (“Surely I will be given) if I am brought back to life – (property and children”) so at that time I will pay my debt to you. So Allah said to refute him:

78. (Does he see the unseen) does he know it so that he dares to say that he will be given what he says. It is sufficient to use the hamzah istifham, so the wasal hamzah is omitted – (or has he made a covenant with the Most Gracious Lord?) so that he dares to say that Allah will give him what he has said.

79. (Never) it will not be given to him (We will write down) We command to write down – (what he said, and indeed We will prolong his punishment) We will add to the punishment of his disbelief another punishment because of his words.

80. (And We will inherit what he said) i.e. property and children – (and he will come to Us) on the Day of Resurrection – (alone) having no property and no children (And they have taken) the disbelievers of Mecca (apart from Allah) i.e. idols – (as gods) whom they worship – (so that those gods may become protectors for them) i.e. intercede for them before Allah, lest they be punished by Him.

62. (Never) nothing will prevent their punishment. – (They will deny) their gods, meaning that they will deny the worship of those who deify them, as explained by another verse, where He said: “They do not worship Us at all”. (Q.S. 28 Al-Qasas, 63) (and those gods will be enemies to them) i.e. those idols will be enemies to those who worship them in the Hereafter.

83. (Do you not see that We have sent the devils) i.e. their influence – (to the disbelievers to incite them) to move them to commit immoral deeds – (in earnest).

84 (So do not hasten against them), to bring punishment upon them – (for verily We only reckon for them) their days or their breaths (with a careful reckoning) until the time of their punishment comes.

85. Remember – , (the day when We will gather the pious) by virtue of their faith, (to the Most Gracious Lord as an honorable delegation) the word wafdun is the plural of the word wafidun, meaning delegation.

86. (And We will drive those who disobeyed) because of their disbelief – (to Hellfire in a state of thirst) lafaz wirdun is the plural of lafaz waridun, meaning walking in a state of thirst.

87. (They will not be able to intercede except for those who have made a covenant with the Most Gracious Lord, testifying that there is no God but Allah, and that there is no power and no strength except through the help of Allah.

88. (The Jews and Christians and those who think that the angels are the daughters of Allah – (the Most Gracious Lord has a son), Allah refutes their words by His words:

89. (Verily, you have brought forth a most unlawful thing), that is, a great unlawful thing.

90. (Almost) can be read takadu and yakadu – (the sky broke) split, and according to another qiraat the lafaz yatafattarna is read yanfatirna – (because of that speech, and the earth split, and the mountains fell) i.e. overturned over them because …

91. (They claim that Allah, the Gracious, has a son). So Allah said:

92. (And it is not befitting for the Most Gracious to have children) i.e. it is not befitting for Him to do so.

93. (There is no one in the heavens and the earth but will come to the Most Gracious Lord as a servant) who is humble and submissive to Him on the Day of Resurrection, including Uzair and Isa as well.

94: (Verily, Allah has determined their number and counted them with a precise count) so there is no doubt for Him about their number as a whole or in detail, and no one is left out of His reckoning.

95. (And each one of them will come to Allah on the Day of Resurrection alone) with no wealth and no helper to defend him.

96. (Verily, those who believe and do righteous deeds, Allah, the Most Gracious, will instill in their hearts a sense of compassion) among themselves, they will love and care for one another, and Allah will love them all.

97. (Then indeed We have made easy for you) the Quran – (in your language) Arabic (so that you may give glad tidings by it to the pious) i.e. those who are fortunate to attain faith – (and so that you may warn) frighten (by it to the disbelievers) lafaz luddan is the plural of lafaz aladdun, meaning to argue much with falsehood, they are the disbelievers of Mecca.

98. (And how many) many – (have We destroyed the nations before them) the nations of the past because of their lying against the messengers (Do you see) find – (any of them or do you hear their faint voices?) certainly not, as We have destroyed the nations of the past so surely We will also destroy them because of their disbelief.

20. THE LETTER OF TAHA

Makkiyyah, 135 verses except verses 120 and 121, Madaniyyah It was revealed after Surah Maryam ,

In the name of Allah, the Most Gracious, the Most Merciful.

1. (Ta Ha) Allah alone knows its meaning.

2. (We did not send down this Qur’an to you) – O Muhammad – (so that you would be distressed) so that you would become tired and weary because of what you do after it is revealed, so that you would have to stand for a long time in performing your prayers. That is, give yourself a chance to rest.

3. (But) We have sent down this Qur’an – (as a warning) through what it contains – (for those who fear) Allah.

4. (The word tanzilan is the badal of the fi’il to which it is attributed, namely nazzalahu tanzilan – (from Allah who created the earth and the high heavens) The word al-‘ula is the plural of the word ‘ulya, which is the same as the words kubra and kubar.

5. Namely – (the Most Gracious Lord, who is on the ‘Throne) lafaz ‘arasy according to the meaning of the language means the throne of the king (ruling), namely residing in accordance with His majesty and greatness.

6. (To Him belongs all that is in the heavens, all that is on the earth, and all that is between them), i.e. the creatures that are between them – (and all that is under the ground), i.e. the wet soil, which means under all the seven layers of the earth, because the seven layers of the earth are under the wet soil.

7. (And if you raise your voice) in dhikr or supplication, Allah does not need you to raise your voice while doing so – (then indeed He knows the secrets and what is more hidden) than secrets, meaning all that is in the hearts of men that they do not reveal, so do not exhaust yourself by raising your voice.

8. (He is Allah, there is no God but He, He has Asmaul Husna) as many as mentioned in the hadith, namely ninety-nine good names. Lafaz alhusna is the muannas form of lafaz al-ahsan.

9. (Did Moses come to you?).

10. (When he saw the fire, he said to his family:) i.e. to his wife – (“Stay you) here, it happened while he was on his way from Madyan to the land of Egypt – (verily I saw) witnessed – (a fire, I hope I can bring some of it to you) in the form of a torch lit on a wick or wood – (or I will find guidance in the place of the fire”) which can show the way, because at that time the Prophet Moses lost his way due to the darkness of the night. Prophet Moses expressed his words using the term la’alla which means hopefully, because he was uncertain of what he had been promised.

11. (So when he came to the place of the fire) which is in the tree (he was called: “O Moses).

12. (“Verily, I”) is read inni because it is assumed that the word nudiya means madness. If it is pronounced anni, it is assumed that the letter ba precedes it – (this is) the lafaz ana here serves to subordinate the meaning contained in the ya mutakallim – (Your Lord, then take off your two trunks, indeed you are in a pure valley) a sanctified valley, or a blessed valley – (Tuwa) being a badal or ‘ataf bayan. If it is pronounced fuwan, it is considered a place name only, and if it is pronounced tuwa in the muannas form, it is considered a regional name and ‘alamiyah, so it does not receive the harakat tanwin.

13. (And I have chosen you) from your people – (so listen to what will be revealed to you) from Me.

14. (Verily, I am Allah, there is no God but Me, so worship Me and pray in remembrance of Me) in prayer.

15. (Verily, the Day of Resurrection will come, I will conceal its time) from mankind and reveal to them only the nearness of the Day of Resurrection through its addresses – (so that they may be recompensed) on that Day – (each of them with what he has worked for) whether good or evil.

16. (So do not be turned away) from faith in the Day of Resurrection – (by those who do not believe in it and by those who follow their lusts) to deny the Day of Resurrection – (which will cause you to perish”) while they will surely perish.

17. (What is that) which is – (in your right hand, O Moses?) the question word or istifham here implies taqrir, meaning that Allah revealed a miracle to Prophet Moses through his staff.

18. (Moses said: “This is my staff, I hold on to it as I leap and walk (and I strike it) I strike the leaves of the trees with it, so that they fall down (for my goats) and then we eat. The word ma-arib is the plural of ma-ribah or ma-rabah or ma-rubah, meaning necessities – (others) such as carrying provisions and drinking water, and driving away wild animals. Then Allah adds an answer, explaining that there are other uses for the staff, namely:

19. (Allah said: “Throw the staff, O Moses!”).

20. (So he threw the staff, and suddenly it became a very large snake) – (which slithers) i.e. it walks quickly on its belly like a small snake, in another verse it is mentioned al-jan instead of hayyatun.

21. (Allah said: “Take hold of it and do not fear”) – (We will return it to its original state) lafaz sirataha dinasabkan by removing the jar, meaning to its original form – (the original) then Moses put his hand into the mouth of the great snake, so it returned to its original state, that is, it became a stick again. It is clear that the place to insert his hand was the handle of the staff, which was between the two jaws of the snake. Allah SWT. deliberately showed this to Prophet Moses so that he would not be surprised when the stick turned into a big snake in front of King Fir’aun later.

22. (And clasp your right hand), meaning the palm of your hand – (to your armpit) i.e. clasp it to your left side, i.e. to the place between your armpit and your arm: then bring it out – (it will surely come out) in a state different from the color of the skin that was before, i.e. – (to be brilliantly white without blemish) white shining brilliantly as . The sun, and its rays dazzle the eyes – (as another miracle) the hand can become shining white: lafaz baida-a and lafaz ayatan ukhra are terms or adverbs of condition for the damir contained in lafaz takhruj.

23. (For Us to show you) We intentionally did that in case you want to use it at any time, to show you – (some of the signs of Our power) n evidence of Our power – (which is very great) great evidence for your messenger. When Prophet Moses wanted to put his hand back as it was, he clasped it again in his armpit as he had done before, then took it out again.

24. (Go) as an apostle – (to Pharaoh) and those who follow him – (verily ta has gone beyond the limit”) so outrageous in his disbelief, that he dared to claim to be a god.

25. (Moses said: “O my Lord, make my chest easy for me”) i.e. make my chest easy so that I can carry Your message.

26. (And make easy) make easy – (what is for me my business) so that I may be able to deliver it.

27. (And take away the stiffness from my tongue) This state has been the case since his tongue was burnt by a burning coal that he put in his mouth as a child.

28. (That they may understand) i.e. be able to comprehend – (my words) when I deliver the message to them.

29. (Make for me a helper) one who assists me in conveying your message – (from my family).

30. (That is Harwr) lafaz haruna becomes maf’ul Sani – (my brother) lafaz akhi becomes ‘ataf bayan. (Establish with him my strength) my ability.

32. (And make him an ally in my affairs) i.e. participate in carrying out this message. These two fi’ils – usydud and asyrik – can also be read as mudari’ fi’ils that are transliterated into asydud bihi and usyrik-hu, both of which are answers to the talab or request.

33 (That we may glorify You) i.e. do tasbih – (much).

34 (And may remember You) in remembrance of You – (much).

35 (Indeed, You are the All-Knowing of our existence). Therefore, You will bestow Your favor upon me by appointing Aaron as a messenger.

36. (Allah said: “Indeed, your request, O Moses, has been granted”) as Our favor to you.

37. (And indeed We have favored you at another time).

38. (That is when) the word iz here means ta’lil – (inspired your mother) in a dream, or in the form of inspiration, that is, when your mother gave birth to you, and she was worried that Pharaoh would kill you along with the other boys who were born at that time (an inspiration) regarding your affairs. The inspiration is further explained in the next word:

39. (“Put him (in a chest, then throw him) i.e. the chest (into the river) i.e. the Nile (then surely the river will bring him to its edge). (And I have bestowed) after Pharaoh took your son from you (upon you the affection that comes from Me) so that all people will feel affection for you, and Pharaoh will feel affection for you, and so will everyone who sees you (and so that you will be kept under My care and custody).

40. (That is, when) the word iz here means (your sister walked) named Maryam to investigate your news. For indeed Pharaoh and his family had brought women who were nursing, and you would not accept the milk of any of them (and he said: May I show you someone who will nurse?) then his suggestion was granted by Pharaoh’s exit, so Maryam immediately brought her mother, then the Prophet Moses accepted her milk. (So we returned you to your mother, that she might be glad to see you again (and not grieve) from that time (And you killed a man), a Qibtiy in Egypt. So you were distressed and worried after killing that man against the retaliation of King Pharaoh (then We saved you from distress and We tried you with several trials) We tested you with several trials apart from that incident, (then We saved you from it) (then you stayed a few years) i.e. ten years (among the people of Madyan) after you came to that place from the land of Egypt, i.e. you stayed at the place of Shu’aib the Prophet and he married you to his daughter (then you came according to the appointed time) in My knowledge with the message, i.e. at the age of forty years (O Moses).

41. (And I have chosen you) have made you a chosen one (for Myself) to carry the message.

42. (Go you and your brother) to the people (with My verses) which are nine in number (and do not both of you neglect) neglect (to remember Me) by way of glorification and other means.

43. (Go ye both to Pharaoh, verily he has transgressed) for he claims to be a god.

44. (So speak to him with gentle words) to make him realize that he should not claim to be a god – (hopefully he will remember) i.e. realize and accept it – (or fear”) Allah, so that he will realize. The phrase ‘hopefully’ relates to the knowledge of Prophet Moses and Prophet Aaron. As for Allah’s knowledge, He already knew that Pharaoh would not come to his senses.

45. (They both said: “O our Lord, indeed we fear that he will soon torture us) take a quick decision to torture us – (or will increase in transgression”) against us, i.e. increase in arrogance.

46. (Allah says: “Fear not, I am with you both) I will help you both – (I hear) what he says – (and see) what he does.

47. (So come to him and say: “Verily, we are both messengers of your Lord, so release the Children of Israel with us) to go to the Levant – (and do not torment them) release them from your slavery in which you have employed them in hard labor, such as digging, building, and lifting heavy things – (Verily, we have come to you with proofs) i.e. proofs – (from Tu’ hanmu) confirming our apostleship – (and salvation is bestowed on those who follow guidance) salvation from torment for those who follow.

48. (Verily, it has been revealed to us that the punishment is upon those who deny) what we have brought – (and turn away”) from it. Then Prophet Moses and Prophet Aaron went to Pharaoh and told him all these things.

49. (Fir’aun said: “So who is the Lord of you two, O Moses?”) This expression was addressed to Prophet Moses because he was the original bearer of the message of Allah and the one who received providence from Him.

50. (Moses said: “Our Lord is He who has given to every creature – (the form of its creation) that distinguishes it from other creatures – (then guided it) so that it knows what to eat, what to drink, how to raise its offspring, and other matters concerning its life.

51. (He said:) i.e. Pharaoh – (“What then is the state of – (the peoples) i.e. the nations – (of old?) such as the people of Noah, the people of Hud, the people of Lut and the people of Saleh, regarding their worship of idols.

52. (He said:) i.e. Prophet Moses (The knowledge of it) the knowledge of their state is (with my Lord, in a book) which is the Lauh Mahfuz: He will reward them on the Day of Judgment. (There will be no mistake) nothing will cease (from my Lord) (nor will it forget) anything.

53. He (Who has made for you) among His many creatures (the earth as a platform) on which to stand (and He made easy) made easy (for you) the paths (of the earth) the places to walk (and He sends down from the sky rainwater) which is rain. (And He made it easy for the earth to walk (and He made it easy for the earth to walk) places to walk (and He sent down from the sky rainwater), which is rain. Allah said describing what He had mentioned as a blessing from Him, to Prophet Moses, and considered it a khitab for the people of Mecca (So We planted with the rainwater various kinds of (plants of various kinds). It is the plural of shattaitun, the same wording as marda, the plural of maridun. It comes from the verb syatta, meaning tafarraga or different.

54. (Eat) from it (and graze your cattle) therein. Lafaz an’am is the plural of lafaz ni’amun which includes camels, cows, and goats. It says ru’tul anama or I graze cattle, and ra’aituha or I have grazed them. The meaning contained in this command indicates the meaning of ibahah or permissible, as well as a reminder of His favors. And the whole verse is an adverb of the condition of the damir contained in the lafaz akhrajna. That is, We have made it permissible for you to eat from it and graze your livestock on it. (Verily, in such things, i.e., in the things mentioned in this verse, (there are signs) of lessons (for those who reason). nuha is the plural of nuhyah, and its wazan is the same as gurfah, whose plural is guraf. Intellect is called by this term because it can prevent its owner from doing bad deeds.

55. (From the earth) from the ground (We made you) by creating your forefather Adam from it (and to him We will return you) you will be buried therein after death (and from him We will bring you out) on the Day of Resurrection (at another time) as We brought you out at the beginning of your creation.

56. (And indeed We showed him), to Pharaoh (Our verses in all) nine verses in number (and he denied them), alleging that they were sihirdls (and he was reluctant) to glorify Allah SWT.

57. (Pharaoh said: “Have you come to us to drive us out of our land) i.e. from the land of Egypt, then you became king thereof – (with your magic, O Moses?”

58. (“And we will surely bring you such magic”) that will counteract it – (so make a time between us and you) for the meeting (which we will not violate and neither will you, in a place) this lafaz food is attributed by removing the jar, meaning in a place – (in the middle”) lafaz suwan can also be read siwan, meaning a place that is in the middle, from whichever direction the two parties come to it the distance is the same.

59. (He said:) Prophet Moses – (The time for our meeting with you is the feast) i.e. the feast of Pharaoh and his people, on which day they adorn themselves and assemble – (and let the people be gathered) all the inhabitants of the land of Egypt be gathered – (at the time when the sun is halfway up”) to witness what will happen.

60. (So Pharaoh left) left the place – (then he arranged his tricks) he began to gather his magicians – (then he came) with them at the appointed time

61. (Moses said to them:) the number of Pharaoh’s magicians was seventy-two, every one of them wielding a rope and a staff – (“Woe to you) means may Allah afflict you with affliction – (do not make falsehoods against Allah) by associating anyone with Him – (then He will destroy you) it can be read fayushitakum and fayashitakum, meaning that He will destroy you, because of the act of polytheism – (with punishment”) from His side. – (And verily disappointed) losers (are those who invent falsehoods) against Allah.

62. (So they argued among themselves about his affairs) i.e. about Prophet Moses and his brother (and they kept secret their conversation) concerning Prophet Moses and Prophet Aaron.

63. (They said:) to themselves – (“Surely these two men) hazani’s expression is used as a proof or excuse by some Nahwu scholars who assign the letter alif to isim taSniyah in three situations. But according to the qiraat of Abu ‘Amr, the phrase hazani is read hazaini – (are indeed sorcerers who want to drive you out of your land with their magic and want to eliminate your high position) the phrase musla is the muannas form of the phrase amsal, meaning high. That is, they will take away your glory if they are allowed to win, then you will be inclined to them.

64. (“So gather all your efforts) all your power and magic skills. If it is read fajma’u, it is derived from the phrase Jama’a, and if it is read fa ajmi’a, it is derived from the phrase ajma’a, meaning mobilize (then come marching) the phrase suffan is an adverb of state, meaning in a state of marching (and indeed fortunate) i.e. will gain (the one who wins on this day”) i.e. who can defeat his enemy.

65. (They said: “O Moses) choose (whether you cast first) your staff (or are you the one who casts first?”) his staff.

66. (Moses said: “Cast, all of you”) so they cast. (Then suddenly their ropes and sticks) the origin of the word ‘isiyyun is “usuwwun, then the two wawu letters were changed to ya, then the harakat of the letters ‘ain and sad were emphasized, so it became “siyyun (it appeared to Moses as if by the influence of their magic he) was a snake (that walked) or crawled on his stomach.

67. (Then a feeling of fear arose in the heart of Moses) he was afraid because it turned out that their magic was similar to his miracle, so that the result would be to obscure what was right and what was false in the eyes of the people, which later they would not want to believe because of that incident.

68. (We said: to Moses, “Fear not, verily you are the superior”) you are the one who will surpass them.

69. (And throw that which is in your right hand) i.e. the staff – (surely it will swallow) i.e. it will devour (what they do). Surely what they do is the trickery of sorcerers) the work of mere magicians. (And the sorcerer will not prevail wherever he comes from) with his magic. Then Moses threw his staff, and it became a great serpent and swallowed up all that the sorcerers had done.

70. (Then the sorcerers fell down in prostration) i.e. they prostrated themselves to Allah SWT. – (saying: “We have believed in the Lord of Aaron and Moses”).

71. (Pharaoh (“Have you believed) can be read a’amantum and amantum (in Moses before I give you permission) before I give you permission (to you all. Verily he is your leader) your teacher (who taught you magic). Then indeed I will cut off your hands and feet crosswise in a reciprocal manner) lafaz min khilafin has the position of hal, meaning crosswise, i.e. right hand and left foot (and indeed I will crucify you at the base of a date palm tree) i.e. on a date palm tree (and indeed you will know which of us) i.e. dir, Fir’aun himself and the Lord of Prophet Musa – (more painful and more lasting punishment”) if anyone transgresses against him.

72. (They said: “We will not choose you”) we will not choose you – (from. the clear evidences that have come to us) the evidences that show the truth of Prophet Moses – (and from the Lord who created us) i.e. the God who made us. This sentence can be interpreted as a gasam or oath or atafkan to lafaz ma – (then decide what you want to decide) means do what you say. – (Verily, you will only be able to decide in the life of the world.) The reference to al-hayatad dun-ya indicates the meaning of ittisa’, meaning the trial in the world, and later you will be rewarded in the hereafter for your actions.

73. (Verily, we have believed in our Lord, that He may forgive us our faults) of the polytheism and other sins we have committed – (and the sorcery you have forced us to practice) from learning to practicing it, against Prophet Moses. – (And Allah is better) in reward than you if He is obeyed – (and more eternal) in punishment than you if disobeyed.

74. Allah says – (Verily, whoever comes to his Lord in a state of sin) i.e. in a state of disbelief, like Pharaoh – (then surely for him is the Hellfire. He does not die in it) so that he can rest from the pain of punishment – (nor does he live) with a life that is worthy and beneficial for himself.

75. (And whoever comes to his Lord in a state of faith, and has truly done righteous deeds) doing the obligatory deeds and the recommended deeds – (then they are the ones who attain high positions) lafaz al-‘ula is the plural of lafaz al-‘ulya muannas of lafaz al-a’la meaning the highest.

76. (That is paradise ‘Adn) as a place to live, lafaz jannatu ‘adnin is an explanation of that position – (which has rivers flowing beneath it, they will remain therein). And that is the reward for those who are clean) from sins.

77. (And indeed We revealed to Moses: “Go with My servants by night”) if it is read asri, it comes from asra, and if it is read an isri with a wasal hamzah, it comes from sara, according to two opinions about it, meaning: Take them by night from – the land of Egypt – (then make for them) with your staff – (the dry path of the sea) means the path that is dry. So Moses did as he was told, and Allah dried up the path on which they traveled, so that they could pass through it (you need not fear being overtaken) being overtaken by Pharaoh (and you need not fear) drowning. –

78. (So Pharaoh and his army pursued them) Pharaoh went along with his army (then they were covered by the sea) that is, the sea engulfed them (which drowned them) finally Pharaoh and his army drowned.

79. (And Pharaoh misled his people) by calling them to worship himself (and did not guide them) but instead Pharaoh plunged them into destruction, contrary to what he had revealed, which is then cited by His words, namely: (Pharaoh said): “And I have shown you nothing but the right way.” (Q.S. Al-Mu’min, 40:29)

80. (“O Children of Israel, We saved you from your enemy, Pharaoh, by drowning him (and We made a covenant with you on the right side of the Hill of Tur) and We gave the Torah to Moses to be practiced (and We sent down to you manna and salwa, also called taranjabin and sammani bird). The people addressed in this verse are the Jews who lived at the time of the Prophet (SAW). Allah SWT. spoke to them while reminding them of the favors that He had bestowed on their ancestors at the time of Prophet Moses. It is meant as a prelude to what Allah will reveal in the next word, namely:

81. (Eat of the good sustenance that we have given you) i.e. the favors that have been bestowed upon you (and do not exceed the limits thereof) such that you deny those favors (which causes My wrath to fall upon you) when read yahilla means that My wrath must fall upon you. And if it is pronounced yahulla, it means that My wrath will surely be upon you. (And whoever is afflicted by My wrath) lafaz yahlil can also be read yahlul (then indeed perishes) falls into hell.

82. (And surely I am Oft-Forgiving to) those who repent) from polytheism (and believe) monotheism (and do righteous deeds) i.e. practicing the obligatory and supererogatory (then remain on the right path) continue to practice what has been mentioned above until his life is over.

83. (Why did you come sooner than your people) sooner than the appointed time for taking the Torah (O Moses?).

84. (Said Moses: “There they are) close to me coming – (are catching up with me and I hasten to You, O my Lord, that You may be pleased”) to me, more than Your ker, daan to me before. Before answering Allah’s question, Nat, Moses first apologized to Him: this he did according to his expectations. But the reality turned out to be different from what he had expected, when Allah said in the next verse.

85. (Allah says:) subhanahu wa ta’ala – (“Then indeed We tested your people after you, left them) after you parted from them – , (and they were led astray by Samiri”) who led them to worship a calf.

86. (Then Moses returned to his people in anger) because of the behavior of his people – (and grieved) that is, with a very sad heart. – (Moses said: “O my people, has not your Lord promised you a good promise?”) a true promise, that He would give you the Torah. (So does it seem long to you) that is, the time of my separation from you – (or do you wish to bring upon you) – (the wrath of your Lord) because you worshipped a calf – (and you broke your covenant with me?) when you had promised to come after me, but you did not.

87. (They said: “We did not break your covenant of our own accord.” The phrase bimnalkina may also be read bimilkina or bimulkina, meaning of our own accord, or of our own accord – (but we were made to carry) may be read hammalna or hummilna – (burdens) i.e. heavy burdens – (of the jewels of that people) i.e. the jewels of the people of Pharaoh, which they had borrowed for the bride, Now they are still in their possession – (then we threw them) we threw them into the fire at the command of Samiri – (and likewise) as we threw them – (Samiri threw them”) i.e. he also threw the jewelry of the people of Pharaoh that was still with him, and he threw the earth that he took from the footprints of the Angel Gabriel’s horse in the following manner.

88. (Then Samiri brought out for them a calf) which he had fashioned from the jewelry – (which had flesh and blood) – (and a voice) whose voice could be heard. The calf became so because of the influence of the soil from the footprints of the Angel Gabriel’s horse, so that it could live. The soil was put by Samiri into the calf’s mouth after it was molded, and the calf lived – (then they said:) i.e. Samiri and his followers – (“This is your Lord and the Lord of Moses, but he has forgotten”) Moses had forgotten his Lord, that He was here, and went in search of Him. So Allah said:

89. (The word alla is a compound of an, which is prefixed to anna and la, while the isim ann is not mentioned; the original is annahu la, meaning that the calf (could not give) could not respond to them, i.e. could not respond to their words (and could not cause them any harm), i.e. could not ward off the harm that befell them (nor could it benefit them). That is, why do they take them as gods?

90. (And indeed Aaron had said to them before the Prophet Moses returned to them (“O my people, indeed you have only been tempted with the calf and indeed your Lord is the Most Gracious, so follow me) i.e. worship Him, (and obey my commands”) in worshiping Him.

91. (They said: “We will continue) to worship the calf (until Moses returns to us).

92. (Moses said:) after he returned to them (“O Aaron, what prevented you when you saw them going astray) when they worshiped the calf.

93. (So that you did not follow me?) the letter la here is zaidah (Then did you deliberately disobey my command?) because you stayed among those who worship other than Allah.

94. (Said) Aaron (“O son of my mother) can be read ummi and umma, meaning my mother, the Prophet Aaron deliberately mentioned this name. (Do not take my beard) Prophet Moses took hold of Prophet Aaron’s beard with his left hand (and not my head) Prophet Moses took hold of the hair of Prophet Aaron’s head with his right hand as an outlet for his anger (indeed I fear) that if I follow you, then surely a group of those who worship the calf will also follow me (that you will say to me: “You have divided the Children of Israel”) and then you will be angry with me (and you will not wait) for (my command)”) in taking a stand.

95. (Moses said: “What has prompted you) to do so, Samiri?

96. (Samiri replied: “I know what they do not know”) can be read as yabsuru and tabsuru, meaning I know what they do not know (so I took a handful from) the ground (where the horse’s footprints were). (apostle) i.e. Archangel Gabriel (then I threw it) i.e. I put it on the molded calf – (and thus tempted) persuaded – (I lusted) to put it into his body, i.e. after I had first taken a handful of soil from the footprints of Archangel Gabriel’s horse. Then I put the soil into the lifeless statue, so that the statue became alive as if it had a spirit. Then I saw that your people were asking you to make a god for them. Then ha. tiku tempted me to make the calf statue their God.

97. (Moses said:) to Samiri – (“Go you) from among us – (then surely for you in the life of this world) as long as you live in it – (can only say:) to those whom you meet (Do not touch me) do not come near me. And it is mentioned that from then on Samiri wandered aimlessly and if anyone touched him or he touched her, then all of them were afflicted with fever. – (And verily for you there is a time appointed) for your punishment – (from which you can never escape) if it is read lan tukhlifahu it means, you cannot escape that punishment. And if you read Ian tukhlafahu, it means that you will be resurrected on the Day of Judgment to be punished – (and look at your god, whom you continue to worship) the word zalta was originally read zalilta, then the first lam was dropped to become zalta, meaning the one you will worship forever – (worship him) continue to worship him. (Surely we will burn it) with fire (then we will surely scatter it into the sea) in the form of scattered ashes carried by the sea breeze. And Moses did what he had said after first slaughtering it.

98. (Verily, your Lord is Allah, there is no God but Him, His Knowledge encompasses all things.) The word ‘iIman is tamyiz transferred from its fa’il form, meaning His Knowledge encompasses all things.

99. (Thus) as We have narrated this story to you, O Muhammad – (We relate to you some of the stories) of the news – (of the people of the past) i.e. the nations of the past – (and indeed We have given you) i.e. We have given you – (from Our side) i.e. / from Our presence – (a warning) i.e. the Qur’an.

100. (Whoever turns away from the Qur’ān) i.e. does not believe in the Qur’ān – (then indeed he will bear a great sin on the Day of Resurrection) a very heavy burden of sins.

101. (They will remain therein) bearing the punishment of their sin forever. – (And very bad is that sin as a burden for them on the Day of Resurrection) lafaz himlan is tamyiz which interprets the meaning of damir in lafaz sa-a, while the subject of the reproach is discarded, namely lafaz wizrahum, meaning their sin. And the letter lam in lafaz lahum serves to explain Then lafaz yaumal qiyamah is explained by the next verse, namely:

102. (That is, the Day on which the trumpet will be blown for the second time (and We will gather the sinners), that is, the disbelievers (on that Day with gloomy blue eyes), that is, their eyes will look blue and their faces will look black with gloom.

103. (They will whisper among themselves:) i.e., they will speak in low voices (“You did not stay) in the world (but ten”) days.

104. (We know better what they say) in their whispering. That is, the situation is not like what they say (when said the most righteous among them) i.e. the most upright (judgment: in this regard “You do not dwell in the world but for a day”) they judge their stay in the world to be minimal, this is due to the horrors they witness in the Hereafter.

105: (And they ask you about the mountains) how will they be on the Day of Resurrection? (So say to them:) “My Lord will destroy them utterly,” i.e. He will melt them into soft dust, which He will blow away with the wind.

106. (Then He will make the former mountains flat) even (with the ground), that is, completely flat, without a trace.

107. (You will not see in them any curved places) low places (nor high places) high places.

108. (On that day) on the day when the mountains are destroyed (mankind follows) mankind all follow after they are awakened from their graves (the caller) who leads them with his voice to the Plain of Judgment, he is the Angel Israfil. He said: “Come all of you to the presence of the Most Gracious Lord” – (with no turning back) as they obeyed the call of that voice. Or in other words, they have no ability not to follow the voice’s advice, (and humble yourselves) i.e. become quiet – (all voices to the Most Gracious Lord, then you will hear nothing but a whisper) the sound of the soles of their feet as they walk towards the Plain is like the sound of camel’s feet when walking.

109. (On that Day, no one’s intercession will avail (except the intercession of one whom Allah, the Most Gracious, has granted permission to intercede) (and He has approved of his words), such as if the one granted permission had said: La ilaha illallah or There is no God but Allah.

110. (He knows what is before them) i.e. the affairs of the Hereafter – (and what is behind them) the affairs of the world – (while their knowledge cannot encompass His knowledge) i.e. they are ignorant of such matters.

111. (And bow all faces) humbly (to the Lord of Eternal Life and Preservation) i.e. Allah SWT. – (And indeed it is a loss) – (those who commit injustice) i.e. polytheism.

112. (And whoever does righteous deeds) deeds of obedience – (and he is in a state of faith, then he will not fear being wronged) by having his sins aggravated – (nor will his rightful reward) be diminished.

113. (And thus) the lafaz kazalika is attributed to kazalika nagussu in verse 99. Meaning: (We sent down) the Qur’an – (in Arabic, and We have explained it repeatedly) – (in it some of the threats, so that they may fear) fear of polytheism – (or that it may cause) this Qur’an – (a teaching for them) through the destruction that previous nations had experienced so that they may learn from it.

114. (So High is Allah, the true King) than what the polytheists say – (and do not be hasty with the Qur’ān) as you recite it – (until the revelation is completed to you) before the Angel Gabriel finishes conveying it (and say: “My Lord, increase me in knowledge”) about the Qur’ān, so that every time it is revealed to him, his knowledge increases.

115. (And We commanded Adam) We told him not to eat of the forbidden tree – (before) he ate of it – (then he forgot) forgot Our command – (and We did not find in him a strong will) firmness and patience in what We forbade him to do.

116. (And) remember – (when We said to the angels: “Bow down to Adam!” So they prostrated except the devil) he is the father of the jinn, he used to be friends with the angels and worshipped Allah with the angels (he disobeyed) did not want to prostrate to the Prophet Adam, even said as quoted by His words: Iblis replied: “I am better than him…” (Q.S. 7 Al-A’raf, 12).

117. (So We said: “O Adam, surely the devil is an enemy to you and to your wife” (i.e., Eve) (so never let him take you both out of Paradise, causing you to be miserable), a miserable life because first you have to hoe, plant, reap, pound, make bread, and so on. The expression miserable here is addressed only to Prophet Adam, because it is the husband’s nature to earn a living for his wife.

118. (Surely you will not pass away. The phrase alla is a combination of the letters an and Ia.

119. The phrase “you will not be thirsty in it” means that you will not be thirsty (nor will the sun be hot in it), that is, you will not experience the sun’s rays at dawn, because there is no sun in Paradise.

120. (Then Satan whispered evil thoughts to him, saying: “O Adam, shall I show you the tree of immortality, (i.e., the tree from which whoever eats its fruit will live forever) and a kingdom that will never perish?” (i.e., an everlasting kingdom).

121. (So they both ate) i.e. Adam and Eve (of the fruit of the tree, and their private parts became visible to them). They are called private parts because when they are seen, the one who possesses them is ashamed. (And they began to cover) each of them with the leaves of Paradise to cover their private parts (and Adam disobeyed his Lord and went astray) by eating of the forbidden tree.

122. (Then his Lord chose him) i.e. brought him near to Him (so He accepted his repentance) before Prophet Adam repented (and gave him guidance) to continue repenting.

123. (Allah said: “Come down, both of you) Adam and Eve and what you have conceived, your children and grandchildren (from it) from Paradise (together, some of you) some of your descendants (became enemies to others) because some of them wronged others. (So if) this lafaz immga is originally composed of in shartiyah – which is aspired to ma zaidah (if there comes to you guidance from Me, then whoever follows My guidance) i.e. the Qur’an (then he will not go astray) in this world (and will not be harmed) in the Hereafter.

124. (And whoever turns away from My warning) i.e. the Qur’an, i.e. he does not believe in it – (then surely for him is a narrow livelihood) lafaz dankan is a masdar meaning narrow. It is interpreted by a hadith that this indicates the punishment of the disbeliever in his grave (and We will gather him) who turned away from the Quran – (on the Day of Resurrection blind) his vision.

125. (He said: “My Lord, why have You gathered me blind, when I used to be a seer?”) i.e. when he lived in the world he could see: but when he was brought back to life he was blind.

126. (Allah says:) his case – (“Thus, there came to you Our verses, and you forgot them) you forsook them and would not believe in them – (and so) as you forgot Our verses – (on this day you will also be forgotten”) left to dwell in hell.

127. (And thus) as We recompense those who turn away from the Quran – (We recompense those who transgress the limits) the polytheists – (and do not believe in the verses of their Lord. And surely the punishment of the Hereafter is more severe) than the punishment of this world and the punishment of La grave – (and more lasting) more eternal.

128. (Then will it not be instructive) i.e. not clear (to them) the disbelievers of Mecca – (how many) the lafaz kam here is a news phrase that has the position of a maf’ul – (We destroyed) how many have We destroyed – , (the nations before them) the previous nations because they denied the messengers – (while they walked) the lafaz yamsyuna is the case of damir lahum – (passing by the relics of those nations? ) as they traveled to the Levant and other lands, and they should have learned from them. It is mentioned in the sense of destroying, which is taken from the fi’il or verb without using the masdar in order to maintain harmony of meaning, so this is not prohibited. – (Surely in such things are signs) lessons (for the people of understanding), i.e. for those who are reasonable.

129. (And had there not been a decree from your Lord earlier) to defer their punishment until a later day – (surely) the destruction – (would have) befallen them from the time they were in the world – , (and the appointed time) the appointed time for their punishment. The sentence of this verse is atafkan to damir contained in lafaz kana, and the separator between the two is khabar kana which serves as a confirmation of the meaning. That is, and on the next day, the punishment will also befall them.

130. (So be patient with them for what they say. This verse is superseded by the verse on fighting – (and glorify) pray – (in praise of your Lord) lafaz bihamdi rabbika is an adverbial circumstance, i.e., praising Him (before the rising of the sun), the Fajr prayer (and before its setting), the ‘Asr prayer (and at the times of the night), the times of the night (also pray), the Maghrib prayer and the ‘Ishalah prayer (and at the times of the day), it is’atafkan mahai to the lafaz ang to which it is attributed. That is, you should pray the Zuhr prayer, because the time of the Zuhr prayer begins when the sun moves away from the equator, that is, when it moves from the first half of the sun to the second half of the sun (so that you may be pleased) with the reward that will be given to you.

131. (And do not cast your eyes upon what We have given to the classes) i.e. the various classes (of them, as the interest of the life of the world) as the adornment and pleasure of the life of the world (We test them with it) lest they go overboard with it. (And the bounty of your Lord) in Paradise (is better) than the worldly things given to them (and more lasting) i.e. more enduring.

132. (And command your families to establish prayer, and be patient) steadfast and forbearing (in its performance. We do not ask of you) do not impose on you (sustenance) for yourselves nor for the Jain (We are the ones who provide for you. And the good result) i.e. the reward of Paradise (is only for the pious) for the pious.

133. (And they say:) the polytheists (Why has he not come to us) i.e. the Prophet Muhammad (with proof from his Lord?) in accordance with what they asked for. (And has he not come to them) can be read ta’tihim and ya’tihim (clear evidence) i.e. explanation (of what was mentioned in the previous books?) all of which are mentioned by the Qur’an, namely the news of the previous nations that were destroyed because they denied the messengers.

134. (And if We had destroyed them with a punishment before he was sent) before the Messenger of Allah was sent (they would have said:) on the Day of Judgment (O our Lord, why did You not send us a messenger and we followed Your verses) that he brought, (before we became despised) on the Day of Judgment (and lowly?”) thrown into the Hellfire.

135. (Say:) to the merekatp (“Each) of us and you (awaits) waiting for what will happen to him on the Day of Resurrection – (so wait by you all; then you will know) on the Day of Resurrection – (who took the path) i.e. the guidance – (straight) that did not deviate – (and who has been guided”) so as to be saved from going astray, us or you?

21. SURAH AL-ANBIYA’ (THE PROPHETS)

Makkiyyah, 112 verses Descends after Surah Ibrahim

In the name of Allah, the Compassionate, the Merciful

JUZ 17

1. (It is near to mankind) to the people of Mecca who deny that there is a Day of Resurrection (the day of their reckoning), that is, the Day of Resurrection (while they are in negligence) of it (and turn away) and do not prepare for it, that is, with the provision of faith.

2. (There did not come to them a new verse of the Quran revealed from their Lord) gradually, i.e. the recitation of the Quran (but they heard it, while they played with it) they played with it.

3. (Again inattentive) i.e. empty (of their hearts) to contemplate its meanings. (And they whispered) they kept their conversation secret (i.e. the wrongdoers:) this verse is a badal of the damir wawu found in the verse wa asarrun najwa (“This man is none other) i.e. the Prophet Muhammad (is but a man like you) and what he conveyed was mere magic (so did you accept the magic) i.e. did you follow him (when you witnessed it?) when you already knew that what he conveyed was magic.”.

4. (Muhammad said to them: “My Lord knows all the words (in the heavens and the earth, and He is the All-Hearing) of all that they conceal in their speech (and the All-Knowing) of what they conceal.”

5. (Even) the word bal indicates the meaning of starting or transferring one conversation to another: This is constant in all three places of i’rab (they also said: ) in response to the Qur’an that was revealed to Prophet Muhammad, that it was (confused dreams) uncertain dreams that he saw in his sleep (instead he made it up) he is the one who made it up (even he himself is a poet) then obviously what he said was poetry (then let him bring us a miracle, like the messengers who were sent before”) which is like the miracle of the camel of Prophet Saleh, the staff and hand of Prophet Moses. So Allah SWT. said:

6. (There was no country that believed before them) i.e. its inhabitants – (which We destroyed) because of their lying about the miracles brought by His Messenger – (then would they have believed?) certainly not.

7. (We sent no messengers before you but a few men to whom We gave revelation) according to another qiraat, the word nuhi is read yuha – (to them) they are not angels – (so ask the people of knowledge) i.e. the scholars who know the Torah and the Gospel – (if you do not know) the matter, indeed they know it, considering that your trust in the scholars of the Torah and the Gospel is stronger than the trust of the believers in Muhammad.

8. (And We did not make them) the messengers (bodies), even though the word jasadun is singular, the meaning is plural – (who do not eat food) but they do – (nor are they people: eternal people) living in the world.

9. (Then We kept Our promise to them) to save them – (so We saved them and those whom We willed) i.e. those who believed in the messengers – (and We destroyed those who transgressed the limits) i.e. those who denied the messengers.

10. (Indeed We have revealed to you) O people of Quraysh – (a Book in which you are mentioned) because it is in your own language. – (Then do you not understand it?) and believe in it.

11. (And how many we have destroyed) we destroyed – (some lands) i.e. their inhabitants – (whose inhabitants were unjust) disbelievers – (and We set up after them another people).

12. (So when they felt Our punishment) the inhabitants of those countries felt their destruction was near – (suddenly they fled hastily from it) they tried to escape as soon as possible.

13. Then the angels bearing the punishment said to them: in a mocking tone – (Do not run away hastily, return to the luxuries you have enjoyed) to the favors you have been given – (and to your dwellings, so that you may be asked) about something from your worldly possessions, as usual.

14. (They said: “Alas) the letter ya here indicates the meaning of regret (woe to us) perish us (indeed we are the wrongdoers”) because we disbelieved.

15. (So it remained) as (their grievances) that they cried out and repeated (so that We made them like a harvested crop) like a crop harvested with the sickle, i.e. they were killed with the sword (who could no longer live) they died like the extinguishing of a flame when it is put out.

16. (And We have not created the heavens and the earth and all that is between them for fun) for no good purpose; rather, it is a proof of Our power and a benefit to Our servants.

17. (If We had wished to make for play) things for amusement such as wives and children (We would have made them from Our side) angels and angels. (If We had wished to do so), but We would not have done so and did not wish to do so.

18. (Indeed, We threw) i.e. threw (the right) faith (against the false) i.e. disbelief (then the right destroyed it) i.e. obliterated the false (then immediately the false disappeared). The original meaning of damagahu is to strike the brain, which is the place of death. (And for you) O disbelievers of Mecca (accidents) a severe punishment (because of what you attribute) that Allah has wives or children.

19. (And to Him belongs) all that is in the heavens and the earth as His possession (and the creatures at His side) i.e. the angels. The number of sentences of this verse is the mubtada, while the khabar is (they have no pride in worshipping Him nor are they weary) nor are they weary in worshipping Him.

20. (They always glorify Him night and day without ceasing) glorifying Him is like the breath in us: nothing interferes with it.

21. (Is) the meaning of lafaz am here is the same as lafaz bal, meaning but. The hamzah istifham indicates the meaning of denial (they take gods) made (from the earth) such as stone, gold, and silver (which they) i.e. those gods (can bring to life) the dead? Certainly not; there is no God but One who can bring the dead to life.

22. (If there had been in both) the heavens and the earth (gods other than Allah, they would have perished), i.e. would have deviated from their usual order, as we see today, due to the competition between two powers that are incompatible with each other, one has its own provisions and the other does not. – (So Glory be to Him) i.e. Glory be to – (Allah the Lord) the Creator – (the Throne) i.e. the throne or Al-Kursi – Ong (from what they attribute) from what the disbelievers attribute to Allah SWT. such as having partners and so on.

23. (He is not questioned about what He does, and they will be questioned) about their deeds.

24. (Do they take other than Him) other than Allah – (as gods) the question word or istifham here implies mockery. (Say: “Show me your proofs”) that show the truth of your conjecture. And you will not be able to do so. – (This is a warning to those who are with me) i.e. my Ummah: by “this” is meant the Qur’an, – (and a warning to those who were before me) the Ummah before me, i.e. the Torah, the Gospel, and the other books of Allah. None of these books say that there is a god besides Allah, as they say: Glory be to Allah from that. – (Verily, most of them do not know the right) do not know the oneness of Allah – (so they turn away) from thinking about things that could lead them to the teaching of monotheism.

25. (And We did not send any messenger before you, but We revealed) in one qiraat, the nafaz nuhi is read yuha – (to him: “There is no God but Me, so worship Me by all of you”) means monotheize or deify Me.

26. (And they say: “The Most Gracious Lord has taken children”) in the form of angels – (Glory be to Allah. In fact) the angels – (are glorified servants of Allah) in His sight, and this notion of servitude is clearly contrary to the notion of childhood.

27. (They do not precede Him in speech) they never speak except after His word (and they do His commands) i.e. after being commanded by Him.

28. (Allah knows all that is before them and behind them) what they have done and what they are doing (and they do not intercede except for those whom Allah is pleased) to obtain it (and they, out of fear of Him) to Allah SWT. (always cautious) always fearing Him.

29. (And whoever among them says: “Verily, I am a god other than Him”) other than Allah (SWT): he is the devil who encourages people to worship him and obey his commands (then We will reward him with Jahanam, thus) as We rewarded the devil. (We recompense the wrongdoers) i.e. the polytheists.

30. (Do not) pronounce awalam or alamk (see) know (those who disbelieve) that the heavens and the earth were once one) united (then We separated) We made the heavens seven layers and the earth seven layers. Then We opened the heavens so that they could send down rain where there had been no rain before. We also opened the earth so that vegetation could grow where there was none before. (And from water We made) the water that comes down from the sky and that comes out of the springs on the earth (everything that lives) vegetation and others. That is, water is the cause of their life (So why do they not also believe?) in My Oneness.

31. (And We have made on the earth pegs) i.e., firm mountains (so that) it will not (shake) i.e., the earth (with them, and We have also made on them) in the mountains (clefts) through which they can travel (as paths) This subulan phrase is the badal of the phrase fijajan, meaning wide and accessible paths (so that they may be guided) to reach their destination in traveling.

32. (And We made the heavens a roof) for the earth, as a roof over a house (which is preserved) from collapsing (while they from all the signs thereof) in the form of the sun, the moon, and the stars (turn away) they – i.e. the disbelievers do not want to think about it until they know that the Creator of it all has no partner with Him.

33. (And it is He who has created the night and the day, the sun and the moon. And He created the night and the day, and the sun and the moon, and each one of them (in its circuit), with a taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut taut.

34. This verse was revealed when the disbelievers said that Muhammad would surely die – (We have not made eternal life for any man before you) eternal life in the world – (so if you die, will they be eternal?) in the world? Of course not. It is this last sentence that contains the meaning of denial.

35. (Every soul will taste death) in the world – (and We will test you) try you (with bad and good) such as poverty, wealth, sickness and health – (as a trial) this sentence becomes maful lah, meaning that We will see whether they are patient and grateful or not. (And only to Us will you be returned) then We will reward you.

36. (And when the disbelievers see you, they do not make fun of you except as a joke) i.e. they make fun of you, saying: – (“Is this the one who reviles your gods?”) the one who reviles your gods. – (And they are those who when the name of the Most Gracious Lord is mentioned) to them – (then they) this lafaz serves as a taukid – (deny) Him, because they answer that we do not know Him.

37. This verse was revealed when they asked for hastening of the punishment upon them. – (Man has been made from haste) because man is characterized by haste in all his actions, so it is as if he was created from it. – (Later I will show you the signs of My punishment) i.e. the timing of My punishment – (so do not ask Me to bring it immediately) then Allah showed them the descent of the punishment, namely by killing them in the Battle of Badr.

38. (They said: “When will the promise come) meaning the Hour – (if you are the true ones?”) about the existence of the promise.

39. Allah says – (If the disbelievers knew the time when they would not be able to avoid) the time when they would not be able to resist – (the fire of Hell from their faces and not from their backs, and they would have no help) to prevent themselves from it, on the Day of Resurrection. The answer to lafaz lau is not mentioned, i.e. they will certainly not utter these words.

40. (Verily, the Day of Resurrection will come upon them (suddenly), and they will be confused and panic-stricken (and they will not be able to resist it, nor will they be given respite), and they will not be able to repent or ask for forgiveness.

41. (And indeed, some messengers were mocked before you) This verse contains entertainment addressed to the Prophet (PBUH). (so it came down) i.e. it befell (on those who mocked the messengers) what they had always mocked (i.e. a punishment), and those who mock you will be afflicted with the same punishment as them.

42. (Say:) to them (Who can protect you) who can protect yourselves, (by night and by day from the Most Gracious Lord) from His punishment, if it descends upon you. That is, there is certainly no one who can do that. The people of whom this verse speaks do not fear the punishment of Allah because they disbelieve in Him or do not believe in the existence of punishment (Actually, they are those who turn away from the warning of their Lord) i.e. the Qur’an (are those who turn away) do not want to think about it.

43. (Or) in this sentence is the meaning of disbelief, i.e. do they have gods other than Us that can protect them from the punishment of Allah? Certainly not (they will certainly not be able to) i.e. those gods (help themselves) so they cannot help them (nor will they) those disbelievers (from Us) i.e. from Our punishment (be protected). The origin of the word is sahibakallahu, meaning may Allah preserve and protect you.

44. (Verily, We gave them and their fathers pleasure) through what We bestowed upon them (so that their days were prolonged) hence they lost sight of the land (Then did they not see that We came to their land), i.e. We went to the land of the disbelievers (then We reduced its extent in all its directions) through the conquest made by the Prophet (SAW). (So were they victorious?) certainly not, but the Prophet and his companions were.

45. (Say:) to them (I am only warning you with revelations) from Allah SWT. not from myself – (and it is not the deaf who hear the call, when) it can be read by stating both hamzahs, and by lightening the reading of the second hamzah, which is between the words hamzah and ya – (they are warned) because they do not want to put into practice what they have heard from the warnings, so they are likened to those who are deaf.

46. (And surely if they were afflicted with a little bit – (of the punishment of your Lord, they would have said: “Alas) indicates the meaning of regret – (woe to us) perish us – (that we are the ones who wronged ourselves”) because we were polytheists and denied Muhammad.

47. (We will set up an exact balance) a just scale – (on the Day of Resurrection) on that Day – (then no one will be harmed in the least) by having his good deeds diminished or his bad deeds increased. – al (And if) the deed – (is only as heavy) as (a mustard seed, We bring it) i.e. its reward: (And We are the reckoner) of all things, the One who counts them.

48. (And indeed We gave to Moses and Aaron the Torah) a book that separates between the right and the wrong, and between the lawful and the unlawful – (and illumination) as a light – (and instruction) as a teaching – (for all those who fear).

49. (Those who fear their Lord even when they are alone) away from the public – (and they are for the Day of Resurrection) i.e. its horrors – (fearful) they are apprehensive.

50. (And this) i.e. the Quran – (is a blessed book of remembrance which We have revealed. So why do you deny it?) The istifham or interrogative word here implies scorn.

51. (And indeed We gave Abraham the guidance of the truth before he reached the age of puberty – (and We knew) that he was worthy of it.

52. (That is when Ibrahim said to his father and his people: “What are these idols?” meaning what is the use of these idols – (which you are devoted to worshiping?) You are devoted to worshiping them.

53. (They said: “We have found that our fathers worshiped them”) so we followed them.

54. (Abraham said to them: “Indeed, you and your fathers, because of the worship of these idols, are in manifest error,” i.e. clearly misguided.

55. (They said: “Have you come to us in earnest) do you mean what you say (or are you one of those who play games) in what you say?”.

56. (Abraham said: “Verily, your Lord) who deserves to be worshipped (is the Lord) who owns (the heavens and the earth who created them) without any previous example” (and I am of that) which I have now said (among those who witness).

57. (By Allah, I will surely deceive your idols after you have left them).

58. (So Ibrahim made the idols) after they had gone away from him to the place of meeting on their feast day (into ruins) can be read juzdizan and jizazan, meaning broken into pieces by the Prophet Ibrahim’s axe (except for the largest of them) then the Prophet Ibrahim hung his axe on the shoulder of the largest idol (so that they would go to him) i.e. to the largest idol (ask him) so that they would see what he did to the other idols.

59. (They said:) after returning and seeing what he had done to their idols (“Who has done this to our gods, surely he is of the wrongdoers”) in this deed.

60. (They said:) some of them to others (“We heard that there was a young man who mentioned them) i.e. who reviled the idols (whose name was Ibrahim”).

61. (They said: “Then bring him before the people) show him to them (that they may see”) that it is he who has done all this.

62. (They asked:) after presenting Ibrahim – (“Are you) pronounced anta and a-anta – (who did this to our gods, O Ibrahim?)

63. (Ibrahim replied:) while concealing what he had actually done (“It was the great statue that did it, so ask the idols,) who did it – (if they could speak”) he wab the condition of the sentence of this verse has come first, and the previous sentence is an insinuation to the idolaters, that the idols that have been understood to be unable to act are not gods.

64. (So they returned to their senses) after thinking – (and said:) to themselves (“Surely you are the wrongdoers”) because you worshiped idols that cannot speak.

65. (Then they bowed) out of shame to Allah (their heads) because their disbelief had been revealed, saying: “By Allah, – (“Surely you know that idols do not speak, why did you ask us to ask them?”) because you worship idols that do not speak.

66. (Ibrahim said: “So why do you worship other than Allah) in place of Him for you to worship – (something that cannot benefit you in the least) in the form of sustenance and so on – (nor does it harm you?”) in the least, if you do not worship it.

67. (The word uffin or uffan is masdar, which means rotten – (you and what you worship besides Allah). So do you not understand?”) that these idols have no right to be worshipped and are not worthy of worship, because only Allah has the right to be worshipped.

68. (They said: “Burn him) i.e. Prophet Ibrahim (and help your gods) by burning Ibrahim, (if you really want to act”) to help your gods. They immediately gathered a great deal of wood and lit it. They tied Prophet Ibrahim, then put him on a Manjanig or a large ejector, then Prophet Ibrahim was thrown into the great fire. Allah said:

69. (We said: “O fire, be cool, and be a salvation for Ibrahim”) so the fire did not burn him except on his ropes, and the heat of the fire disappeared, only the light remained. This was due to Allah’s command “Salaman”, i.e. it was a salvation for Ibrahim, so he was saved from death because the fire was cold.

70. (They wanted to commit treason against Ibrahim) i.e. by burning him (so We made them the losers) in their purpose.

71. (And We saved Ibrahim and Lut) the son of Ibrahim’s brother named Haran who lived in the land of Iraq (to a land which We have blessed for all people) by making rivers and trees abundant in it, namely the land of Sham. Prophet Abraham lived in the land of Palestine, while Prophet Lut in Mu’tafikah, the distance between the two lands can be covered in a day.

72. (And We gave him) to Ibrahim, who had always longed for a son, as mentioned in Sūrat As-Saffat (Ishag and Ya’qub as a gift) from Us, which is more than what he asked for. Or what is meant by nafilah, is the grandchildren (And each of them) of Prophet Ibrahim and his two sons (We made righteous people) i.e. prophets all of them.

73. (We have made them leaders) can be read a’immatan or ayimmatan, i.e. leaders who are examples of goodness (who guide) the people (with Our command) guiding them to embrace Our religion (and We have revealed to them to do good, to establish prayer, to pay the zakat) they and those who follow them should do these things. The letter ha in the word igamah has been removed to lighten the sound, so it is igamas salati, not igamatis salati (and to Us alone do they always worship).

74. (And to Lut We have given a law) that decides between those who dispute (and knowledge, and We have saved him from the punishment that had befallen a city whose inhabitants practiced) (abominable) deeds such as liwat or homosexuality, playing dice, guessing with birds, and so on. (Verily, they are an evil people.) The word sau’in is the mas dar form of the word sa’a, the opposite of sarra, meaning evil or bad.

75. (And We included him in Our mercy) among which We saved him from his people. (For indeed he was among the righteous).

76. (And) remember the story (of Noah) the sentence that follows is a badal or pronoun for him (when he prayed) i.e. prayed for the destruction of his people, as quoted by another verse, yes. it says: “O my Lord, do not let any of the disbelievers dwell on the earth.” (Q.S. 71 Noah, 26) (before that) before Prophet Abraham and Prophet Lut – (and We answered his prayer, so We saved him and his family) and those in his boat (from a great calamity) from drowning and the hostility of his people who denied him.

77. (And We helped him) We preserved him – (from the people who had denied Our verses) which showed his apostleship, so that they could not harm him – (Indeed they were an evil people, so We drowned them all).

78. (And) remember – (David and Solomon) i.e. the story of the two of them, explained by the next verse – (when the two of them gave a decision about a crop) in the form of a field or a vine – (because the crop was destroyed by the goats belonging to his people) the goats ate it and destroyed it at night without a shepherd, because the goats escaped from their pens by themselves. – (And We witnessed the decision given by them) The plural damir in this verse refers to two people, namely Prophet David and Prophet Solomon. Then Prophet David said: “The owner of the field has the right to own the goats that have destroyed his field”. But Prophet Sulaiman decided: “The owner of the field is only allowed to utilize the milk, the kids, and the hair, until the crops of the field return to their original state, repaired by the owner of the goats, after which he is required to return the goats to their owner”. (So We have given an understanding of the law) i.e. a just and appropriate decision – (to Sulaiman) the decision made by both of them was based on their respective ijtihad, then the Prophet David commented or confirmed the decision made by the Prophet Sulaiman. According to one opinion, their decision was based on a revelation from Allah, and the second decision – which was taken by the Prophet Solomon – served to supersede the first decision, namely the huLay kum of the Prophet David – (and to each) of them (We gave) him – (wisdom) prophethood – (and knowledge) of religious matters – (and We subjected the mountains and birds, all of them glorified with David) so the mountains and birds were subjected to glorify with the Prophet David. The Prophet David commanded the mountains and birds to glorify with him when he became lethargic, until he became energized again in glorifying. – (And it was We who did it) i.e. We are the ones who subjected them to glorify with David, even though this seems to you a miraculous and strange thing, namely the submission and obedience of the mountains and birds to the command of David.

80. (And We taught David to make armor) i.e. armor made of iron, he was the first to create it, and before that it was just plates of iron (for you) i.e. for a group of people – (to protect yourselves) if it is read linuhsinakum, then the damir returns to Allah, meaning that We protect you. And if it is read lituhsinakum, then the damir returns to the armor, meaning that the armor protects you. If it is read liyuhsinakum, then the damir returns to the Prophet David, i.e., that he may protect you (in your battles) against your enemies (Then let you), O people of Mecca (be grateful) for the blessings of My bounty, namely by believing in the Messenger of Allah. That is, thank Me for it.

81. (And) We subjected (to Solomon) a very strong wind, and in another verse it is mentioned as rukhd’an, meaning a very strong and slow wind, all of which was in accordance with the will of the Prophet Solomon (who blew at his command to the land which We had blessed him with), namely the Levant. (And We are the Knower of all things) among other things, the knowledge that Allah had given to Solomon would encourage him to submit to his Lord. Allah did so in accordance with His knowledge, Who knows all things.

82. (And) We also subjected to him – (a group of devils who dived for him) they dived into the sea, and they brought out gemstones from it for the Prophet Solomon (and they did work other than that) besides diving, such as building buildings and other heavy work (and it is that We preserve them) so that they may not spoil again the work they have done. For the disposition of the devils is that when they finish a work before nightfall, they spoil it again if they are not told to do another work.

83. (And) remember the story of (Job) then explained by his bodyguard, when he cried out to his Lord:) at that time he was tempted by Him, all his possessions disappeared and all his children died and his own body was torn apart by disease, and everyone avoided him except his wife. This he endured for thirteen years: some say seventeen years, and some say eighteen years, during which time the life of Prophet Job was very difficult and miserable (Verily I) the origin of the word anni is bi’anni (have been afflicted with misfortune) i.e. a miserable life (and You are the Most Merciful of all merciful”).

84. (So We answered his cry) his prayer (and We removed the sickness from him and restored his family to him) i.e. all his children, both sons and daughters, by bringing them back to life: the number of his children was three or seven (and We multiplied their number) the number of his children born to his wife, and his wife was made young. Prophet Job had two barns: one for grain and the other for barley. Then Allah sent two groups of clouds, one of which rained gold on the grain barn, and the other of which rained silver on the barley barn, so that the two barns were filled with gold and silver (as a mercy) this lafaz rahmatan becomes maful lah (from Our side) this lafaz min ‘indina becomes an adjective (and as a warning to all those who worship Allah) that they should be patient, for which they will be rewarded.

85. (And) remember the stories of Ishmael, Idris, and Zul Kifli, all of whom were patient in obeying Allah and avoiding disobedience to Him. .

86. (We have included them in Our mercy) i.e. prophethood. – (Indeed, they were among the righteous) those who were grateful for Our mercy. Zul Kifli was named because he had promised to fast during the day and worship at night, and he promised to judge between the people and not to be angry. Then it turned out that he fulfilled what he had promised. And according to one opinion, he was not a prophet, but only a pious man or a saint of Allah.

87. (And) remember the story of – (zun nun) the man who had a large fish, he was the Prophet Yunus ibnu Mata. Zun nun is explained by the following verse, namely (when he went out in anger) against his people, because of the treatment of his people that hurt him, while the Prophet Yunus had not received permission from Allah to go – (then he thought that We would not be able to reach him) punished him according to what We had ensured for him, (then he thought that We would not be able to reach him) punish him according to what We had ensured for him, i.e. keep him in the belly of the whale, or make it difficult for him because of that – (so he cried out in a place of darkness) the darkness of the night, and the darkness of the sea and the darkness of the atmosphere in the belly of the whale – (“that) the origin of the word an is bi-an, meaning that – (there is no God but You, Glory be to You, surely I am among the wrongdoers”) for leaving my people without the permission of Allah.

88. (So We have answered his prayer, and saved him from grief) because of those words. – (And thus) as We saved him (We save those who believe) from the calamity that befalls them, if they turn to Us in supplication for help.

89. (And) remember the story – (of Zacharias) later explained by his body in the next verse – (when he called upon his Lord) through his prayer saying – (“O my Lord, do not let me live alone) without a child who will inherit me – (and You are the Most Excellent Inheritor”) who remains immortal after all Your creatures have perished.

90. (So We answered his prayer) that is, his cry (and We bestowed upon him Yahya) as his son (and We made his wife able to conceive) so that she could bear children, whereas before she was barren. – (Verily, they) the prophets mentioned above – (were those who always hastened) they always hurried (in good deeds) to do acts of obedience (and they prayed to Us expecting) Our mercy (and fearing) Our punishment. (And they are those who are devoted to Us) i.e. humble and obedient in worship.

91. (And) remember the story of Maryam (who preserved her chastity) so that she would not be defiled (then We breathed into her a spirit from Us) the Angel Gabriel: it was he who blew into her breastplate, then she conceived Isa, (and We made her and her son a great sign for the universe) i.e. people, jinns, and angels, because she could conceive without a man.

92. (Surely this) the religion of Islam or the religion of monotheism (is your religion) O people spoken to. That is, you are obliged to embrace it (one religion) the lafaz of this verse has the position of being a permanent thing (and I am your Lord, so worship Me) monotheize or deify Me.

93. (And they have cut in pieces) some of those with whom they spoke (the affairs of their religion among themselves) i.e. they divided the matters of their religion, some of them contradicting others in matters of religion They are the sects of the Jews and Christians. Then Allah says (To Us will each of them return) then We will reward them for their deeds.

94. G (So whoever does righteous deeds and believes, there will be no denial of his deeds, and indeed We will write them down for him) We command the angels of the scribe to write them down, and then We will recompense them.

95. (It is not possible for a land that We have destroyed) referring to its inhabitants (that they) the letter Ia here is zaidah, i.e. there is no meaning (will return) meaning that they will not be able to return to the world.

96. (Until) the phrase hatta indicates the time limit for the forbidding of their return to life (when opened) can be read futihat and futtihat (Ya’juj and Ma’juj) can be read Ya’juj wa Ma’juj and Yajuj wa Majuj: both are names for two tribes of “Ajam. And before this sentence the mudaf is expected, meaning the wall that encloses Ya’juj and Majjuj: that will happen when the Day of Judgment is near (and they from all the high places) i.e. the highlands (descend quickly) meaning they descend very quickly.

7. And the coming of the true promise, the Day of Resurrection, is near – (then suddenly) the story of its reality, (the eyes of those who disbelieved) on that day were opened because of the horror of seeing it, saying – “Alas” here indicates the meaning of regret – (woe to us) perish us – (indeed we) while living in the world (were in ignorance about this) about the Day of Resurrection (even we were wrongdoers) i.e. we wronged ourselves because we denied the messengers.

98. (Verily, you people of Mecca – (and what you worship besides Allah) i.e. idols – (are the food of Jahannam) i.e. as fuel – (you will surely enter it) will surely enter it.

99. (If they) i.e. the idols – (were gods) as you think – , (surely they would not enter Hell) they would not enter it. – (And all of them) i.e. those who worship idols with their idols – (will remain therein).

100. (They) i.e. the state of the idolaters – (groan in the fire, and in it they cannot hear) anything because of the intense roaring of the fire of Jahannam. This verse was revealed while Ibnuz Zaba’ri was saying that the worshippers of Uzair, the Messiah, and the angels were all put into Hell, as the story mentioned earlier.

101. (Indeed, those for whom We have given a decree) i.e., a position – a good one) include the prophets mentioned above – (they are kept away from the Hellfire).

102. (They do not hear the slightest sound of it) i.e. the roar of the Hellfire – (and they are in the enjoyment of what they desire) i.e. the favors of . Paradise – (eternal life).

103. (They are not distressed by the great distress) that is the commandment that Allah’s servants be put into hell – (and they are greeted) picked up – (by angels) when they come out of their respective graves, saying to them: – (“This is your day which was promised to you”) while you were living in the world.

104. (That is, the day) to which the preceding phrase uzkur refers – (We roll up the heavens as the Angel Sijil rolls them up) This phrase As-Sijilli is the name of the angel who records the deeds – (of the book) of the record of the deeds of the children of Adam, when the children of Adam die. The letter lam in the phrase lil kutubi is a zaidah or addition. Or what is meant by As-Sijilli is sheets, while what is meant by Al-Kitab is written matter or paper, and the lam letter means ‘ala, meaning:

as the sheets of paper are rolled up. According to another qiraat, lafaz lil kitabi is read lil kutubi in the plural, meaning kitab, books or papers. – (As We began the first creation) i.e. from the realm of nothingness – (so We will repeat it) i.e. after the creation has ceased. The letter kaf here alludes to the phrase nuiduhu, and the damir hu of the phrase nu’iduhu returns to the initial phrase, and the letter ma in the phrase karma is masdari. yah. Ka 423 (That is a promise which We will surely keep) the phrase wa’dan is related to the phrase wa’duna, whose existence was foreseen earlier, while the phrase wa’dan serves to confirm the meaning of the phrase , which was foreseen earlier – (Indeed, it is We who will carry it out), that is, carry out the promise that We have made.

105. (And indeed We have written in the Zabur)” – that is, the Book of the Zabur revealed by Allah – (after a warning) means the Ummul Kitab or the Qur’ān, which is already with Allah in the Book of Memories – (that this earth) i.e. the earth of Paradise – (bequeath it to My righteous servants) i.e. anyone of My righteous servants.