النص المفهرس

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not scared." And they gave him the good news of (the
birth of) a knowledgeable boy. [28] So his wife came
forward with a clamour and slapped her own face and
said, "(How can I have a child when I am) a barren old
woman?" [29] They said, "This is how your Lord has said.
Surely, He is All-Wise, All-Knowing." [30] He (Ibrahim)
said (to the angels), "Then, what is your mission O
messengers?" [31] They said, "We are sent to a guilty
people, [32] so that we may send down upon them
stones of clay, [33] marked, with your Lord, for the
transgressors." [34] So, We let the believers who were
there to come out (from danger), [35] but We did not find
in it any Muslims, except one house. [36] And We left in
this (event) a sign (of deterrence) for those who fear the
painful punishment. [37] And (We left a similar sign) in
(the story of) Musa, when We sent him to Fir'aun (the
Pharoah) with a clear proof. [38] So he turned away
along with his chiefs and said, " (Musa is) a magician or
a madman!" [39] So We seized him and his army, and
cast them into the sea, as he was the one who came up
with culpable behaviour. [40] And (a similar sign was
left) in (the story of) 'Ad, when We sent upon them the
wind that was barren (from any benefit); [41] it spared
nothing it came upon, but rendered it like a stuff
smashed by decay. [42] And (a similar sign was left) in
(the story of) Thamud, when it was said to them, "Enjoy
yourselves for a while." [43] Then they rebelled against
the command of your Lord; so the thunderbolt (of
divine punishment) seized them, while they were
looking on. [44] Then they were neither able to stand
upright, nor could they defend themselves. [45] And (We
have destroyed) the people of Nuh before; indeed they
were a sinful people. [46]
Comforting the Messenger of Allah
".We greet you with salam." He said, "Salam on you") فَقَالُوا سَلْمًا ﴾ قَالَ سَلْمٌ
51:25). The angels greeted him with salaman in the accusative case,
whereas Holy Prophet Ibrahim & responded to the greeting in the
'nominative case thus: salamun. The nominative case in Arabic is a
nominal sentence which carries the sense of greater strength, continuity
and persistence. The Qur'anic injunction is that 'when you are greeted
with a salutation, greet one better than it ... ', so Holy Prophet Ibrahim

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Skall, the Friend of Allah chose a better reply, implementing Allah's
command: reciprocating the greeting with the term salamun is stronger
than the greeting using the term salaman.
("[They are] unknown people." ... 51:25). The word munkar,
the letter [m] carrying dammah and the letter [k] carrying fath means
"unknown". As sin or sinful work is unknown in Islam, it is also referred
to as munkar. The angels came to Holy Prophet Ibrahim SA in the
image of handsome young wonderfully graceful men; therefore he could
not recognize them. He thought to himself that these are strangers and
said to himself "They are unknown to me'. Or it is possible that he might
have mentioned this to the guests in the form of a question and the
purpose might have been to find out who they were.
đối &t (Then he slipped off to his home - 51:26). Ragha is derived
from rawgh which means to slip out quietly. In other words, Holy Prophet
Ibrahim Meal discreetly went in the house in haste to arrange for meal for
his guests, so that they do not sense it. Otherwise they would have
stopped him.
Rules of Entertaining Guests
Ibn Kathir says that this verse indicates proper manners for
entertaining guests: Holy Prophet Ibrahim 9, the host, did not first
mention that he would make food for them. He slipped out quietly, and
brought the food to his guests quickly, while they were unaware that it
was being prepared for them. Rather, he discreetly had it prepared and
placed before them. He prepared the best kind of food he had, a young,
fat roasted calf. Moreover, he did not place the food far from them and
invite them to come close to it to eat. Rather, he placed it close to them '4.
"! 'brought it close to them' and refrained from ordering them to eat.
Instead he invited them politely, kindly and cordially to partake thus
szűVí 'Would you not eat?' This statement in the form of a question is
similar to one of us saying to a guest, 'Would you kindly partake of it -
even if you are not hungry, at least for my sake?'
So he felt some fear in his heart ... 51:28). When the) فَأَوْجَسَ مِنْهُمُ خِيْفَةً
guests did not eat the food, the Holy Prophet Ibrahim - conceived fear
of them. In those days it was the custom of the noble people to entertain
the guests who were expected to accept the hospitality of the host. If they

Surah Adh-Dhariyat : 51 : 24 - 46
183
did not, the host would become apprehensive that there is some danger
afoot - probably they are enemies who came to cause some kind of trouble
for them. In those days, even the rogues and wrongdoers had the noble
quality that they would not cause any harm to anyone whose food they
had eaten. Hence refusing to eat was a sign of hostility or danger.
So his wife came forward with a clamour, ... 51:29). The) فَاقْبَلَتِ امْرَاتُه، فِى صَرَّةٍ
word sarrah means vociferation or clamour or most vehement clamour of
crying. Sarir is the sound of a pen when it is writing. When Sayyidah
Sarah رضى الله عنها heard that the angels were giving good news to her
husband Ibrahim Seal of the birth of a son, she thought that this news
was as good to her as it was to her husband, for the son would be theirs,
and therefore, they both were getting some good news. As a result, she
involuntarily screamed loudly, she struck herself upon her forehead as
women do when confronted with an amazing thing and said: and slapped
her own face and said, ◌ٌعجوزٌ عَقِيم "A barren old woman?" meaning 'How can
I give birth while I am an old woman? And even when I was young I was
barren and could not have children.' The angels replied that Allah has
power over all things and therefore this would happen even so: "This is
how your Lord has said." Thus when Holy Prophet Ishaq Seal was born,
Sayyidah Sarah رضى الله عنها was ninety-nine years old and Holy Prophet
Ibrahim es
was one hundred years old. (Qurtubi)
When, in the course of the conversation, Holy Prophet Ibrahim Sel
discovered that the guests were angels, he asked them what was their
mission and they replied that they had been sent to the people of Lut Sel
to destroy them as a punishment for their unspeakable crime. They would
be stoned to death, but not with large stones. Small pebbles of baked clay
would be sent down upon them: ◌َمُسَوَّمَةً عِنْدَ رَبِّك "marked, with your Lord, for
the transgressors." ... 51:34), that is, pebbles conspicuously marked by
Allah. Some scholars say that each stone bore the name of the person
with which he was to be destroyed, and if he ran in any particular
direction, he was pursued by the same stone. Other verses say that these
people were destroyed by Jibra'il's & turning their territory upside
down. The two descriptions of the punishment are not mutually
contradictory: Probably, the stoning incident took place first, and then the
earth was turned upside down.
After the mention of the people of Lut del, the people of Musa Seal,
.

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Fir'aun and others are taken up briefly. When Musa Seal delivered the
message of truth to Firaun, the latter reacted thus: $ 35 (So he
turned away along with his chiefs, ... 51:39) The original word used for 'his
chiefs' is rukn which means power. Here it is used to refer to his army and
chiefs of his government. In the story of Lut el he has been mentioned
saying, ◌ٍأَوْاوِىٌ إِلى رُكُنٍ شَدِيد (or that I had the backing of a strong group' The
word rukn is used there in the same sense. (See Ma'ariful Qur'an, Vol. 4/p. 658,
661: ' ... or that I had the backing of some strong group ... ')
After this, the stories of the people of 'Ad, Thamud and Nuh Sal are
told. These stories were narrated many times before.
Verses 47 - 55
وَالسَّمَآءَ بَنَيْنُهَا بِأَيْدٍ وَّإِنَّا لَمُوْسِعُونَ ﴿٤٧﴾ وَالْأَرْضَ فَرَشْتُهَا فَنِعُمَ
الْمُهِدُوْنَ ﴿٤٨﴾ وَمِنْ كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَّرُوْنَ
﴿٤٩ ﴾ فَفِرُّوا إِلَى اللهِ إِنِّى لَكُمُ مِنْهُ نَذِيْرٌ مُّبِيْنٌ ﴿٤﴾ وَلَا تَجْعَلُوْا
مَعَ اللّهِ إِلَّهًا آخَرَ * إِنّىُ لَكُمْ مِنْهُ نَذِيْرٌ مُّبِيْنٌ ﴿٤﴾ كَذلِكَ مَآ آَتَّى
الَّذِيْنَ مِنْ قَبْلِهِمْ مِّنْ رَّسُوُلٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجُنُوْنٌ ﴿٢﴾﴾
أَتَوَاصَوْا بِهِ ◌َ بَلْ هُمْ قَوْمٌ طَاغُوْنَ ﴿٢°) فَتَوَلَّ عَنْهُمْ فَمَآ أَنْتَ بِمَلُوْمٍ
﴿٤ُُ﴾ وَذَكِّرُ فَإِنَّ الذِّكْرِى تَنْفَعُ الْمُؤْمِنِينَ ﴿٥٥﴾
And the sky was built by Us with might, and indeed, We
are the One who expands. [47] And the earth was spread
by Us as a floor; so excellent Spreader are We. [48] And
from every thing We have created (a pair of) two kinds,
so that you may receive advice. [49] So flee to Allah.
Indeed I am a plain warner sent by Him for you. [50]
And do not make up any other god along with Allah.
Indeed I am a plain warner sent by Him for you. [51] In
similar way, no messenger came to those before them,
but they said, "(He is) a magician or a madman." [52]
Have they handed down (this saying) to each other as a
legacy? No, but they are a rebellious people. [53] So,
turn away from them, for you are not blamed. [54] And

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keep reminding, because reminding benefits the
believers. [55]
Proofs of Allah's Oneness abound in the Creation of the Heavens
and Earth
The preceding verses mentioned the reality of the Hereafter and the
Judgement Day, and the punishment of those who denied the reality. The
present set of verses reaffirm the perfect power of Allah, reminding us
about the reality of the Day of Resurrection and allaying the doubt and
suspicion of those who deny the reality. It proves the oneness of Allah and
reiterates emphatically to believe in the Messenger
And the sky was built by Us with might, and) بَنَيْنُهَا بِاَيْدٍ وَإِنَّا لَمُوُسِعُونَ
indeed, We are the One who expands .... 51:47). The word aidin, according
to Sayyidna Ibn 'Abbas 4%, means strength or power in this context.
So flee to Allah .... 51:50). Sayyidna Ibn 'Abbas e said: "It) فَفِرُّوْا إِلَى اللهِ
means: Flee from your sins and take shelter in Allah for repentance." Abu
Bakr Warraq and Junaid Baghdadi ¿le all Lager, said that the base self of
man and the devil invite him to commit sins, and they deceive him. He
needs to take refuge in Allah who will protect him against their evil.
(Qurțubī)
Verses 56 - 60
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّ لِيَعْبُدُونِ ﴿٥٦﴾ مَآ أُرِيُّدُ مِنْهُمْ مِّنُ رِّزْقٍ
وَّمَا أُرِيدُ أَنْ يُطْعِمُوْنِ ﴿٥٧﴾ إِنَّ اللّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِيْنُ ﴿٥٨)
فَإِنَّ لِلَّذِيْنَ ظَلَمُوا ذَنُوُبًا مِّثْلَ ذَنُوُبِ اَصُحِبِهِمُ فَلَا يَسْتَعُجِلُوُن ﴿٥٩﴾
فَوَيْلٌ لِلَّذِيْنَ كَفَرُوا مِنْ يَّوْمِهِمُ الَّذِىُ يُؤْعَدُوْنَ ﴿٦﴾
And I did not create the Jinns and the human beings
except that they should worship Me. [56] I do not want
any sustenance from them, nor do I want them to feed
Me. [57] In fact, Allah is the All-Sustainer, Possessor of
power, the Strong. [58] So, those who did wrong deserve a
share (in the punishment) like the share of their
companions. So, they should not ask Me to hasten on. [59]
Woe, then, to those who disbelieve because of the Day of

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theirs that they are promised (for punishment). [60]
The Purpose of Jinn's and Mankind's creation
And I did not create the Jinns and the) وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُوْنِ
human beings except that they should worship Me." ... 51:56). This
apparently may raise two questions: [1] If Allah has created a creature for
a particular task, and it is His will that it should perform that task,
rationally it is impossible for it to deviate from that task, because doing
anything contrary to the will of Allah is inconceivable. [2] The purpose of
jinn's and man's creation has been restricted to the worship of Allah
whereas there are many other underlying reasons and benefits in their
creation.
Scholars have made different approaches to solve these problems.
Some say that this verse pertains to the believers only, that is, only
believing jinn and believing mankind are created for worship and for no
other task. It is obvious that the believers are more or less steadfast to
worship. This is the view of Dahhak, Sufyan Thawri and others.
According to one version of Sayyidna Ibn 'Abbas 40, the word mu'minin
does occur in the verse thus: وَمَا خَلَقْتُ الْجِنَّ وَالإِنْسَ مِنَ الْمُؤْمِنِينَ إِلَّا لِيَعْبُدُون 'And ]
have not created the believing jinn and mankind except that they should
worship Me'. This version supports the view that the verse is only in
connection with the believers.
Another answer to the question, given by Moulana Ashraf 'Ali
Thanawi ( all das), is that: Allah has commanded all to worship, but at
the same time He has equipped them with free will. Some of them
exercised their God-given free will correctly and chose to worship Him,
but others used their God-given free will incorrectly and deviated from
worshipping Him. This is what Sayyidna 'Ali 4
has said, as quoted by
Baghawi. Tafsir Mazhari gives a plain and simple explication of this
verse: Allah has equipped every jinn and man with the innate capacity to
worship. Some use the capacity rightly and succeed, while others employ
it wrongly in sinning and fulfilling their base emotions, and thus destroy
it. The Messenger
is reported to have said:
كُلُّ مَوْلُوٍُ يُّوْلَدُ عَلَى الْفِطْرَةِ فَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُمَجِّسَانِهِ
"Every child is born according to the fitrah but his parents
[cause him to deviate from the unadulterated propensity] and
-

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Surah Adh-Dhariyat : 51 : 47 - 55
turn him into a Jew or a Christian or a Magian.'
According to the majority of the scholars, fitrah here refers to the
religion of Islam. Just as this Tradition tells us that every man is born
with the natural capacity for Islam and true faith, but his parents
adulterate and destroy that capacity, and put him on to the ways of
disbelief, in the same way the phrase 'except that they should worship
Me' could mean that every member of jinn and mankind has the natural,
inborn capacity to worship. Allah, the Pure and Exalted, knows best.
Answer to the second question is that bringing any creation into being
for the purpose of worship does not necessarily imply that they are unfit
for other functions of life.
I do not want any sustenance from them, nor do I) مَا أُرِيدُ مِنْهُمْ مِنْ رِّزْقٍ
want them to feed Me ... 51:57). It means that by creating jinn and
mankind, Allah does not stand in need of them, so that they will have to
produce sustenance for Him or for themselves or for any of His other
creations or that they earn to feed Him. This has been stated according to
the general trend of people. The most affluent of men buys a slave and
spends on him not for nothing, but he has an underlying purpose: He
expects the slaves to work for him, help him in his tasks, fulfil his needs
and earn livelihood for his master. Allah is immaculate, pure and above
all these things. In creating human beings, He does not profit or benefit
anything.
The word O's dhanub in verse 59 is with fath on the letter [dh]
which means a large bucket that is kept at the common wells of a locality
for the purpose of drawing and filling water. A turn is designated for each
of the persons using the large common bucket to draw out water from the
well, so that he is conveniently able to fill it in his own private bucket in
his turn. Thus the word here is employed in the sense of turn, share or
portion. Hence it is translated above as follows: "So, those who did wrong
deserve a share (in the punishment) like the share of their companions."
The verse purports to warn the disbelievers that the past communities
were given an opportunity to work. When each of these communities did
not take advantage of the opportunity in their respective time and
persisted in their evil course, they were punished and destroyed. Likewise,
the present pagans of Makkah are designated a time and opportunity. If

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they do not take advantage of the allocated time and opportunity and
persist in their paganism, they will be punished in this world; otherwise
the punishment of the Hereafter is most certain. They will thus meet with
a fate similar to that of the opponents of former Prophets. Like them they
will come to a sad end. This verse, in which the word dhanuban occurs,
indicates that they will receive their due share of the torment, and it will
surely come in due time; so they should not ask for it to be hastened on or
rushed to them.
Alhamdulillah
The Commentary on
Surah Adh-Dhariyat
Ends here

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Surah At-Tur : 52 : 1 - 28
Surah At-Tur
(The Mount)
Surah At-Tur was revealed in Makkah It has 49 Verses and 2 Sections.
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 28
وَالطُّوُرِ ﴿١)﴾ وَكِتْبٍ مَّسْطُوُرٍ ﴿٢﴾ فِىْ رَقِّ مَّنْشُوُرٍ ﴿ٌ﴾ وَالْبَيْتِ
الْمَعُمُوُرِ ﴿٤﴾ وَالسَّقْفِ الْمَرُفُوْعِ ﴿٥﴾ وَالْبَحْرِ الْمَسْجُوُرِ ﴿٢﴾ إِنَّ
عَذَابَ رَبِّكَ لَوَاقِعٌ ﴿ٌ﴾ مَّالَهُ مِنْ دَافِعُ ﴿ٌ﴾ يَّوْمَ تَمُوُرُ السَّمَآءُ مَوْرًا
﴿﴾ وَتَسِيرُ الْجِبَالُ سَيْرًا (١٠﴾ فَوَيْلٌ يَّوْمَئِذٍ لِّلْمُكَذِّبِينَ ﴿١١﴾
الَّذِيْنَ هُمُ فِىُ خَوْضِ يَلْعَبُونَ ﴿١٢﴾ يَوْمَ يُدَعُّونَ إِلى نَارٍ جَهَنَّمَ دَعًّا
﴿٣°﴾ هذِهِ النَّارُ الَّتِىُ كُنْتُمُ بِهَا تُكَذِّبُوْنَ ﴿١٤) أَفَسِحُرٌ هَذَا أَمْ أَنْتُمُ
لَا تُبْصِرُونَ ﴿١٥﴾ اِصُلَوُهَا فَاصْبِرُوا أَوْلَا تَصْبِرُوْاَ سَوَآءٌ عَلَيْكُمُ طـ
إِنَّمَا تُجْزَوْنَ مَاكُنْتُمْ تَعُمَلُونَ ﴿١٦﴾ إِنَّ الْمُتَّقِيْنَ فِى جَنْتٍ وَّنَعِيْمِ
﴿٧) فكِهِيْنَ بِمَآ أتنُهُمْ رَبُّهُمُ وَوَقْنَهُمْ رَبُّهُمُ عَذَابَ الْجَحِيمِ
﴿١٨﴾ كُلُوا وَاشْرَبُوا هَنِيْئًا بِمَا كُنْتُمْ تَعْمَلُونَ ﴿١٩﴾ مُتْكِئِيْنَ عَلى
سُرُرٍ مَّصُفُوْفَةٍ ، وَزَوَّجُنُهُمْ بِحُوُرٍ عِيْنٍ ﴿٢٠﴾ وَالَّذِيْنَ امَنُوْا
وَاتَّعَتْهُمُ ذُرِّيَتُهُمْ بِيْمَانِ الْحَقْنَا بِهِمْ ذُرِيَتَهُمُ وَمَآ آلَتُّنْهُمُ مِّنُ

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Surah At-Țur : 52 : 1 - 28
عَمَلِهِمُ مِّنْ شَىْءٍ + كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِيْنٌ ﴿٢١﴾ وَأَمْدَدُنُهُمُ
بِفَاكِهَةٍ وَّلَحُمٍ مِّمَّا يَشْتَهُوُنَ ﴿٢٢﴾ يَتَنَازَعُونَ فِيْهَا كَأْسًا لَّا لَغْوٌ
فِيْهَا وَلَا تَأْثِيُمٌ ﴿٢٣﴾ وَيَطُوُفُ عَلَيْهِمُ غِلْمَانٌ لَّهُمْ كَاَنَّهُمْ لُؤْلُؤْ
مَّكُنُوْنٌ ﴿٢٤﴾ وَأَقْبَلَ بَعْضُهُمُ عَلَى بَعْضٍ يَّتَسَآءَلُونَ ﴿٢٥﴾ قَالُوْآَ إِنَّا
كُنَّا قَبْلُ فِىُ اَهُلِنَا مُشْفِقِينَ ﴿٢٦﴾ فَمَنَّ اللَّهُ عَلَيْنَا وَوَقْنَا عَذَابَ
السَّمُوُمِ ﴿٢٧﴾ إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوُهُ إِنَّهَ هُوَ الْبَرُّ الرَّحِيمُ ﴿٢٨﴾
By the mount of Tur, [1] and by a book, written [2] on an
unrolled scroll, [3] and by the Populated House
(Al-Bait-ul-Ma'mur), [4] and by the roof, raised high, [5]
and by the sea, filled up with fire, [6] the punishment of
your Lord is sure to fall. [7] There is nothing to push it
back, [8] the Day when the sky will tremble, a horrible
trembling, [9] and the mountains will move about, a
terrible movement. [10] So, woe to those who reject (the
true faith), [11] who are indulged in vain talk, playing
(with truth), [12] the Day they will be pushed to the Fire
forcefully, [13] (and it will be said to them,) "This is the
Fire you used to deny. [14] Is it then magic, or do you
not see? [15] Enter it. Now, whether you act patient or
impatient, it is all the same for you; you are merely
rewarded for what you used to do." [16] Of course, the
God-fearing will be in gardens and bliss, [17] enjoying
what their Lord will give to them, and their Lord will
save them from the punishment of Hell. [18] (It will be
said to them,) "Eat and drink pleasantly because of
what you used to do, [19] relaxing on lined up couches".
And We will marry them with big-eyed houris. [20] And
those who believed and their children followed them in
belief, We will join their children with them, and will
not curtail (the reward of) any of their deeds at all.
Every person will be pledged for what he earned. [21]
And We will give them a lot of what they desire from
fruits and meat. [22] They will snatch from one another
(in a friendly manner) a glass (of wine) in which there
is neither an absurd talk, nor something leading to sin.
[23] And they will be frequented by the serving boys of
their own, (neat and clean) as if they were hidden
pearls. [24] And they will advance to one another, asking
(about each other). [25] They will say, "Indeed we were

191
Sūrah At-Tur : 52 : 1 - 28
afraid (of Allah's punishment) when we were amidst of
our family, [26] but Allah did favour to us and saved us
from the torment of Fire's scorching breath. [27] We
used to pray to Him before. He is surely the Most-Kind,
the Very-Merciful. [28]
Commentary
Hall, (By the Mount Tur ..... 52:1) The word Tur in Hebrew means a
mountain that has trees [as opposed to jabal a mountain that does not have trees
{Trn.}]. Here Tur stands for mount Sinai which is situated in the land of
Madyan where the Holy Prophet Musa Meal had the honour of Allah's
speaking to him. Some reports narrate that there are four mountains of
Paradise in this world, and one of them is Țur (Qurtubi). Swearing an oath
by Tur carries a special significance and honour of the mount. It also
signifies that certain injunctions have been revealed by Allah for people
to follow. Compliance with them is obligatory.
and by a book, written on an unrolled) وَكِتْبٍ مَّسْطُوُرٍ فِى رَقٍّ مَّنْشُوُرٍ
scroll .... 52:2-3) The word raqq means fine parchment or fine piece of skin,
used for the purpose of writing on it. It is, therefore, usually translated as
paper. Here it could be referring to man's account-book of deeds or,
according to some of the scholars, it stands for the Qur'an. (Qurtubi)
Al-Bait-ul-Ma'mur
(52:4 ... ,[and by the Populated House [Al-Bait-ul-Ma'mur) وَالْبَيْتِ الْمَعُمُورِ
Al-Bait-ul-Ma'mur is the Ka'bah in the heaven meant for the angels'
service and is parallel to the Ka'bah on earth. According to a Tradition in
Sahihain that the Holy Prophet
said about his Ascension to the
seventh heaven: "Then, I was taken to Al-Bait-ul-Ma'mur. It is visited
every day by seventy thousand angels who will not come back to visit it
again " because every day other new angels take their turn to visit it. (Ibn
Kathir)
Al-Bait-ul-Ma'mur is the Ka'bah of the angels who reside in the
seventh heaven. When the Holy Prophet
reached the seventh heaven
on the Night of Ascension, he saw Holy Prophet Ibrahim & reclining
with his back on Al-Bait-ul-Ma'mur. It was Holy Prophet Ibrahim
who built the Ka'bah on earth, and thus the reward is compatible with his
action in that Allah Ta'ala has blessed him with a special connection with
Al-Bait-ul-Ma'mur (Ibn Kathir).

192
Surah At-Tur : 52 : 1 - 28
and by the sea, filled up with fire ... 52:6) The word bahr) وَالْبَحْرِ الْمَسُجُورِ
means sea and the passive participle masjur is derived from sajr which is
used in several different senses, one of which is to kindle with fire. Some
of the commentators interpret the participle in this sense here, that is, by
the sea which will be kindled with fire on the Day of Resurrection, just as
Allah said in another verse ◌ْوَإِذَا الْبِحَارُ سُجّرَت "And when the seas will be
kindled with fire". In other words, it will be kindled with fire and become
a raging fire surrounding the people in the plain of hashr. This was
reported by Sayyidna Said Ibn Musayyab from Sayyidna 'Ali Ibn Abi
Țalib 42. Sayyidna Ibn 'Abbas, Mujahid, and 'Ubaidullah Ibn 'Umair
also report likewise. (Ibn Kathir)
A Jewish person asked Sayyidna 'Ali 4
'where is the Hell?'. He
replied 'the sea'. The Jew, who was the scholar of the previous scriptures,
confirmed this. (Qurtubi) Sayyidna Qatadah 4
é and others interpreted the
phrase to mean 'filled sea'. Ibn Jarir Ww d , preferred this
interpretation (Ibn Kathir). ' This is the interpretation adopted by Maulana
.رحمه الله تعالى Ashraf 'Ali Thanawi
.the punishment of your Lord is sure to fall) إِنَّ عَذَابَ رَبِّكَ لَوَاقِعُ مَّالَهُ مِنْ دَافِعٍ
There is nothing to push it back, .... 52:7-8) Verses 1-6 constituted swearing
of an oath, and the present verse is jawab-ul-qasam or the fact for which
the oath is sworn, assuring that the torment of Allah will come to pass,
and none will be able to avert it.
The Incident of Sayyidna 'Umar
Sayyidna 'Umar 4
one day recited Surah Tur. When he came to
these verses, he heaved a cool sigh after which he fell ill for about twenty
days. During his illness the people would visit him, not knowing what
caused his illness. (Ibn Kathir)
Sayyidna Jubair Ibn Mut'im 4% says that before embracing Islam, he
once went to the holy city of Madinah to negotiate regarding the prisoners
of the battle of Badr. When he arrived there, the Holy Prophet,"
was
reciting Surah Tur in Maghrib salah and his voice could be heard outside
the mosque. When he recited verses [7] and [8]: "The punishment of your
Lord is sure to fall. There is nothing to push it back,' He suddenly felt that
his heart would burst through fear. He instantly embraced Islam. He felt
at the time that he would not be able to move unless the torment would
descend on him. (Qurțubi)

193
Surah At-Tur : 52 : 1 - 28
the Day when the sky will tremble, a horrible ... ) يَوْمَ تَمُوُرُ السَّمَاءُ مَوْرًا
trembling, ... 52:9) The lexicographical denotation of the word mawr is
violent shaking, or movement caused by unrest. This verse describes the
violent movement of the heavens on the Day of Resurrection.
The Believing Children of the Righteous will benefit from their
relationship with their Believing Parents in Paradise
And those who believed and) وَالَّذِيْنَ امَنُوا وَاتَّبَعَتُهُمْ ذُرِّيَّتُهُمُ بِيْمَانِ الْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ
their children followed them in belief, We will join their children with
them, ... 52:21) Sayyidna Ibn 'Abbas 4ee reports from the Holy Prophet
who said:
"Verily, Allah elevates the ranks of the believers' children to the
rank of their parents, even though the latter do not deserve the
same rank as their parents deserve, so that the eyes of the
parents are comforted." (Hakim, al-Baihaqi in his Sunan,
al-Bazzar, Abu Nu'aim in al-Hilyah, ibn-Jarir and ibn-Abi Hatim
as quoted by Mazhari [Tr.])
It is recorded in Țabarani that Said Ibn Jubair y d' , reports
"Sayyidna Ibn 'Abbas 4% said, [and I think he reports this from the Holy
Prophet y]:
"When a person enters Paradise, he will inquire about his
parents, and wife and children [as to where they are]. He will be
told that they have not attained your grade. [Therefore, their
place is elsewhere in Paradise]. The person will say: 'O Lord! I
had worked not only for myself, but for all of them.' Allah will
command that they all be kept together with him in the same
rank of Paradise." (Ibn Kathir)
Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is
certainly Allah's grace and favour that He grants the children this
blessing because of the righteous deeds of their parents. He also grants
His favour to parents on account of their children's praying Allah for
them. Imam Ahmad has recorded that Sayyidna Abu Hurairah 4
has
reported the following statement of the Holy Prophet
"Verily, Allah shall elevate the grade of a righteous servant in
Paradise, who will ask: 'O Lord! How did I earn this?' Allah will
reply: 'Through your son's invoking Me to forgive you."
(ibn-Kathir says that this Tradition has an authentic chain of
transmitters, but was not recorded in Sabihain this way.
However there is a corroborating narration (shahid) for it in

194
Surah At-Țur : 52 : 29 - 49
Muslim on the authority of Abu Hurairah. [Tr.])
and will not curtail (the reward of) any of ... ) وَمَآ أَلَتُنُهُمُ مِّنْ عَمَلِهِمْ مِّنُ شَىْءٍ
their deeds at all ... 52:21) The past perfect verb alatna is the first person
plural of alata which literally means to decrease, to reduce or to diminish
(Qurțubi). The verse means that for upgrading the children of the believers
who died in the state of true faith, no part of the reward of their parents
will be diminished for them to make up for the children's deeds. In fact,
this equalization will take place as a result of Allah's grace.
Allah's Fairness to Sinners
(.Every person will be pledged for what he earned) كُلَّ امُرِئٍ بِمَا كَسَبَ رَهِیْنٌ
After Allah mentioned His favour of elevating the children to the ranks of
their parents, even though the deeds of the former did not qualify them,
He affirmed His fairness in that, He does not punish anyone for the sins
of others. Therefore, every person will be responsible for his actions. No
sins committed by others shall ever be added to one's load, even if
committed by his parents or children. (Ibn Kathir)
Verses 29 - 49
فَذَكِرُ فَمَآ أَنْتَ بِنِعُمَتِ رَبِّكَ بِكَاهِنٍ وَّلَا مَجُنُوْنٍ ﴿٢﴾ آَمْ يَقُوْلُونَ
شَاعِرٌ تَتَرَبَّصُ بِهِ رَيْبَ الْمَنُوْنِ ﴿٣٠﴾ قُلْ تَرَبَّصُوا فَإِنِّىُ مَعَكُمُ مِّنَ
الْمُتَرَبِّصِيْنَ ﴿٢﴾ آَمْ تَأْمُرُهُمْ أَحْلَامُهُمُ بِهِذَا أَمْ هُمْ قَوْمٌ طَاغُونَ
﴿٢ٌ﴾ آَمْ يَقُوُلُونَ تَقَوَّلَه ◌َ بَلْ لَّا يُؤْمِنُونَ ﴿٢٣﴾ فَلْيَأْتُوا بِحَدِيْثٍ مِّثْلِهَ
إِنْ كَانُوا ضدِقِينَ ﴿٤﴾﴾ أَمْ خُلِقُوا مِنْ غَيْرِشَيْ آَمْ هُمُ الْخِلِقُوْنَ
﴿٣٥) أَمُ خَلَقُوا السَّمْوَاتِ وَالْأَرْضَ " بَلُ لَّيُوقِنُونَ ﴿٣٦) أَمْ عِنْدَهُمُ
خَزَآئِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ ﴿٢٧﴾ أَمْ لَهُمْ سُلَّمٌ يَّسْتَمِعُونَ فِيْهِ)
فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْظنٍ مُّبِيْنٍ ﴿٣٨﴾ آَمْ لَهُ الْبَنْتُ وَلَكُمُ الْبُنُوْنَ
﴿٣٩﴾ أَمْ تَسْئَلُهُمُ اَجُرًا فَهُمُ مِّنُ مَّغُرَمٍ مُّتُقَلُونَ ﴿٤﴾ أَمْ عِنْدَهُمُ
الْغَيْبُ فَهُمُ يَكْتُبُوْنَ ﴿٤١﴾ آَمْ يُرِيْدُوْنَ كَيْدًا* فَالَّذِيْنَ كَفَرُوا هُمُ

195
Sūrah At-Tur : 52 : 29 - 49
الْمَكِيُدُونَ ﴿٤٢﴾ أَمْ لَهُمُ إِلَهٌ غَيْرُ اللهِ ، سُبُحِنَ اللهِ عَمَّا يُشْرِكُوْنَ
﴿٤٣﴾ وَإِنْ يَّرَوَاكِسُفًا مِّنَ السَّمَآءِ سَاقِطًا يَّقُوْلُوا سَحَابٌ مَّرُكُوُمٌ
﴿٤٤﴾ فَذَرُهُمْ حَتَّى يُلْقُوا يَوْمَهُمُ الَّذِىُ فِيْهِ يُصُعَقُونَ ﴿٤٥) يَوْمَ
لَايُغْنِىُ عَنْهُمْ كَيْدُهُمُ شَيْئًا وَّلَاهُمْ يُنْصَرُوْنَ ﴿٢﴾ وَإِنَّ لِلَّذِيْنَ
ظَلَمُوا عَذَابًا دُونَ ذلِكَ وَلكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿٤٧﴾ وَاصْبِرُ
لِحُكُمِ رَبِّكَ فَإِنَّكَ بِاَعْيُنِنَا وَسَبِّحُ بِحَمْدٍ رَبِّكَ حَيْنَ تَقُوُمُ ﴿١٤٨﴾
وَمِنَ الَّيْلَ فَسَبِّحُهُ وَإِدْبَارَ النّجُوُمِ ﴿٤٩﴾
So keep reminding (them), because by the grace of your
Lord, you are neither a soothsayer, nor a madman. [29]
Do they rather say, "He is a poet for whom we are
awaiting the accident of death."? [30] Say, "Wait! I am
waiting with you, too." [31] Do their intellects direct
them to (say) this, or are they a rebellious people? [32]
Do they rather say, "He has forged it (the Qur'an.)"? No,
but they do not believe. [33] So, let them bring a
discourse like this, if they are truthful. [34] Is it that
they are created by none, or are they themselves the
creators? [35] Or have they created the heavens and the
earth? No, but they are sure of nothing. [36] Or do they
have the treasures of your Lord, or have they acquired
control (over them)?1 [37] Or have they a stairway (to
the heavens) by means of which they listen (to the
divine decrees)? If so, their listener must bring a clear
proof. 2 [38] Is it that He has daughters and you have
sons? [39] Or is it that you (O prophet) ask them for a
{1} This is an answer to one of the objections frequently raised by the disbelievers of
Makkah against the prophethood of the Holy Prophet %. They used to ask why he
was chosen for messengership, and not one of the outstanding chiefs of the tribe.
The answer given in this verse is that the selection of prophets is the exclusive
prerogative of Allah. He has the treasures of knowledge, and it is He who decides
to whom they should be given. The attitude of those who raise objections against
His decision is tantamount to claiming that the disposal of these treasures
should have been in their hands, and they should have the decisive power to select
prophets. (Muhammad Taqi Usmani)
{2}
It means that their arguments against Islam having failed on rational grounds,
the only possibility was that they had a direct link with Allah whereby they have
ensured that their faith was true, but no one could bring any proof of having such
a link with Allah. (Muhammad Taqi Usmani)

-----------
Surah At-Tur : 52 : 29 - 49
196
fee, and therefore they are burdened with a debt? [40]
Or have they the knowledge of the Unseen, and they are
recording it? [41] Or do they intend to conspire (against
the prophet)? Then the disbelievers themselves shall be
the victim of the conspiracy. [42] Or do they have a god
other than Allah? Pure is Allah from what they
associate with Him. [43] And even if they see a piece
falling down from the sky, they would say, "It is a
cumulated cloud." [44]3 So, leave them until they face
their Day in which they will be struck by a
thunderbolt, [45] the Day their planning will not avail
them in the least, nor will they be helped. [46] And for
those who did wrong there is another punishment
before that,4 but most of them do not know. [47] And (O
prophet) be patient about the decision of your Lord,
because you are before Our Eyes. And proclaim the
purity of your Lord along with His praise when you
stand (in Prayer), [48] And, in parts of night too,
proclaim His purity, and at setting of the stars. [49]
Commentary
Let Ky ( ... you are before Our Eyes .... ) The hostility of the enemies
towards, and their opposition to, and rejection of the Holy Prophet
depressed him. At the conclusion of the chapter, the Qur'an says 'You are
before Our eyes', that is, under Our care and We shall protect you from
every evil. Do not be anxious about it. On another occasion, the Qur'an
says, ◌ِوَاللهُ يَعْضِمُكَ مِنَ النَّاس 'And Allah shall protect you from the people'.
Then the verse goes on to say, ◌ُوَسَبِّحُ بِحَمْدٍ رَبِّكَ حِيْنَ تَقُوم (And proclaim the
purity of your Lord along with His praise when you stand [in Prayer] ...
48]. To proclaim the purity and praise of Allah is the real purpose of life,
and also the real cure of every calamity. Thus the Qur'an enjoins it upon
the Holy Prophet . 'When you stand' could mean to stand up for the
Salah or to arise or get up from sleep or bed. The latter meaning is
{3}
This points out to the demand of the pagans of Makkah that they would not
believe in the Holy Holy Prophet # unless he brings some pieces of the sky falling
down from above. (See 17:92 and 26:187 in the Qur'an) The answer given is that
even if Allah fulfils this absurd demand, they would still not believe and would
seek other excuses like claiming that the mass they are seeing is nothing but a
cloud. (Muhammad Taqi Usmani)
{4}
It refers to the punishments faced by the disbelievers right in this world, like
famines and the deterrent defeat in the battle of Badr. (Muhammad Taqi
Usmani).

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Surah At-Tur : 52 : 29 - 49
preferred by Ibn Jarir. This view is supported by the Tradition recorded in
the Musnad of Imam Ahmad Ibn Hanbal on the authority of Sayyidna
'Ubadah Ibn Samit 4% who reports that the Holy Prophet
v said:
""Whoever gets up at night and recites:
لا إِلهَ إِلَّ اللهُ وَحُدَهُ، لَا شَرِيْكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيُر،
سُبْحَانَ اللهِ وَالْحَمُدُ لِلْهِ وَلَا إِلهَ إِلَّ اللّهُ وَاللَّهُ أَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّ بِاللهِ
"There is no God except Allah. He is One without partners. For
Him is the kingdom and all praise is due to Him. He has power
over all things. Glory be to Allah and all praise is due to Allah,
and there is no God except Allah, and Allah is the Greatest.
There is neither might nor power except with Allah.""
Then, if he intends to pray, and performs prayer after ablution, the
prayers will be accepted. (Ibn Kathir)
Kaffarat-ul-Majlis : A recitation at the end of a meeting that
expiates sins
Sayyidna Mujahid, Abul Ahwas and other leading authorities on
Tafsir have interpreted "when you stand" in this verse to mean that when
a person wants to stand from a gathering or a meeting, he should recite:
I proclaim Your Purity, O Allah, along with Your' سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِىَ
praise'. Sayyidnā 'Ata' Ibn Abi Rabah, interpreting this verse, has said:
"When you stand from a gathering, proclaim the purity and
praise of Allah. If you have done any good work, your good work
will be increased and enhanced. If you had done any bad deed,
these words of proclamation will serve as an expiation and
atonement".
On the authority of Sayyidna Abu Hurairah 4ee, the Holy Prophet
is reported to have said:
"Whoever sits in a gathering in which he speaks idle
excessively, but says before he stands up to depart that
(١) سُبْحَانَكَ اللَّهُمَّ وَبِحَمُدِكَ أَشْهَدُ أَنْ لََّ إِلهَ إِلَّ أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ ,gathering
proclaim Your Purity, O Allah, along with Your praise', I testify
that there is no God except You, I seek Your forgiveness, I
repent to You.') Allah will forgive him what he has said in that
gathering ".
And, in parts of night too, proclaim His purity, and at) وَمِنَ الَّيُلِ فَسَبِّحُهُ
setting of the stars ... 52:49) 'Proclaiming the purity of the Lord in parts of

Surah At-Tur : 52 : 29 - 49
198
night' includes Maghrib and 'Isha' prayers, as well as the general
tasbihat (proclamation of the purity of the Lord). The concluding part of
this verse; وَإِدُبَارَ النجوم " ... and at setting of the stars" refers to the Fajr
prayer and the tasbihat recited at that time. (Ibn Kathir)
Alhamdulillah
The Commentary on
Surah At-Tur
Ends here

199
Surah An-Najm : 53 : 1 - 18
Surah An-Najm
(The Star)
This Surah is Makki. It contains 62 verses and 3 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 18
وَالنَّجْمِ إِذَا هَوَى ﴿٢﴾ مَا ضَلَّ صَاحِبُكُمُ وَمَا غَوى ﴿٢﴾ وَمَا يَنْطِقُ
عَنِ الْهَوى ﴿٣﴾ إِنْ هُوَ إِلَّا وَحْىٌ يُوحِى ﴿٢﴾ عَلَّمَه، شَدِيْدُ الْقُوى
ذُوْ مِرَّةٍ ﴿ فَاسْتَوَى ﴿٢﴾ وَهُوَ بِالْأَفْقِ الْأَعُلى ﴿٢﴾ ثُمَّ دَنى
فَتَدَلْىِ ﴿٢﴾ فَكَانَ قَابَ قَوْسَيْنِ أَوْاَدُنى ﴿٤﴾ فَوْحَى إِلى عَبْدِهِ مَا
أوحى ﴿أُ﴾ مَا كَذَبَ الْفُؤَادُ مَا رَأى ﴿١١﴾ أَفْتُمُرُوُنَهُ عَلَى مَايَرى
﴿١٢﴾ وَلَقَدْ رَاهُ نَزْلَةً أُخْرِى ﴿١٣) عِنْدَ سِدُرَةِ الْمُنْتَهَى ﴿١٤) عِنْدَهَا
جَنَّةُ الْمَأْوِى ﴿١٥﴾ إِذْ يَغْشَى السِّدْرَةَ مَا يَغُشِى ﴿٢﴾ مَازَاَعَ الْبَصَرُ
وَمَا طَغَى ﴿١٧﴾ لَقَدْ رَائ مِنْ أَيْتِ رَبِّهِ الْكُبُرى ﴿١٨﴾
By the star when it goes down to set, [1] your
companion (the Holy Prophet
¿) has neither missed
the way, nor did he deviate. [2] And he does not speak
out of (his own) desire. [3] It is not but revelation
revealed (to him). [4] It is taught to him by one (angel) of
strong faculties, [5] one of vigour. So he stood poised, [6]
while he was on the upper horizon. [7] Then he drew
near, and came down, [8] so as he was at a distance
between two bows (joined together), rather even nearer.
[9] Thus He (Allah) revealed to His slave what He

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Surah An-Najm : 53 : 1 - 18
revealed. [10] The heart did not err in what he saw. [11]
Do you quarrel with him in what he sees? [12] And
indeed he saw him another time [13] by
sidrat-ul-muntaha (the lote-tree in the upper realm),
[14] near which there is Jannat-ul-ma'wa (the Paradise
of Abode), [15] when the lote-tree was covered by that
which covered it. [16] The eye neither went wrong, nor
did exceed the limit. [17] He has indeed seen a part of the
biggest signs of your Lord. [18]
Characteristics of Surah An-Najm
Surah An-Najm is the first chapter that the Holy Prophet
proclaimed in Makkah ('Abdullah Ibn Masud 4% has transmitted it - as in
Qurtubi) and this is the first Surah in which a verse of sajdah (prostration)
is revealed. The Holy Prophet
recited it and prostrated. A strange
thing happened on this occasion: When the Holy Prophet
finished
reciting the Surah before a mixed gathering of Muslims and disbelievers,
and, along with his followers, he prostrated himself on the ground. The
disbelievers too prostrated, except one proud and arrogant man (regarding
whose name there is a difference of opinion (Tr.)) who took a handful of soil and,
having applied it on his forehead, said, 'this is enough'. 'Abdullah Ibn
Mas'ud
[the transmitter of the Tradition] said that he saw this man
lying dead in the state of disbelief [kufr]. (Bukhari, Muslim and other
compilers of Sunan - Ibn-Kathir [condensed])
At the outset of this Surah, the truth of the Qur'anic revelation and of
the Divine claim is sought to be established. In a very exquisite and
forceful style, it is stated that the Holy Prophet
is a true Messenger of
Allah, and there is no room for any doubt about this.
Allah Swears that the Messenger is True
By the star when it goes down to set, .... 53:1) The word) وَالنَّجُمِ إِذَا هَوَى
najm means a star, and as a common noun every star is referred to as
najm, and in that case the plural is nujum. There are however occasions
when najm specifically refers to thurayya. In this case it is used as a
proper noun and it signifies "the Pleiades" which is a loose cluster of many
(hundred) stars, (six of which are visible to ordinary sight). In this
context, some scholars, taking the word as a proper noun, interpret najm
as thurayya. Farra' and Hasan Basri prefer the first interpretation, and
take the word as a common noun (Qurtubi). This is the interpretation that