النص المفهرس

701
Surah An-Nazi'at : 79 : 1 - 46
person, still they are very severe and firmly ingrained evil desires of one's
base self. One is at times deceived by them, because he continues to think
that his actions are right. It is extremely necessary that first and foremost
this lower self must be suppressed. But this cannot be achieved by one on
his own. It is necessary for one to search for a perfect spiritual master
(Ash-shaikhul-kamil), and hand himself over to him for guidance. He
acts as the authentic guide and the only one to whom a seeker of Truth
should turn in his quest and follow his advice. In turning to the spiritual
master, the seeker is turning to Allah Almighty. The shaikh engages him
in the spiritual struggle and endeavour [mujahadah ] against the passions
and tendencies of the lower self ['uyub-un-nafs].
Shaikh Imam Ya'qub Karkhi yw Ul , says that in his young age
he was a carpenter. He found laziness, and felt darkness in his inner self.
So, he intended to keep fasts for a few days so that he may get rid of the
laziness and darkness. Co-incidentally, one day, while he was fasting, he
went up to Shaikh Imam Baha'uddin Naqshbandi. The Shaikh called for
meals for his guests. He was also invited to partake of the meal, and the
Shaikh said: "He is a very bad slave who is the slave of his base self that
misleads him. It is better to partake of meal than to keep fast with evil
desires of the base self." Shaikh Karkhi says that at that moment he
realised that (by fasting) he was falling prey to self-complacence,
self-conceit and pride, which the Shaikh Naqshbandi perceived. On that
occasion, Shaikh Karkhi realised that a spiritual master's permission and
guidance is needed to take up an optional act of worship, because the
spiritual master is aware of the hidden tricks of the evil desires of the base
self. If an optional act of worship will be accompanied by such motives,
the will put a stop to it [for remedial purposes]. He asked Shaikh
Naqshbandi: "If I cannot find a Shaikh who is called in Sufi terms as fani
fillah and baqi billah, (the explanation is coming in the next
paragraph.)what must I do?" He replied: "Recite istighfar abundantly and
recite istighfar [seek Allah's pardon] twenty times regularly after every
prayer, so that it works out to a hundred times reciting it five times a
day." The Holy Prophet
É is reported to have said: "Sometimes I feel my
heart disturbed, and I recite istighfar [seek Allah's pardon] a hundred
times a day."
The third and the highest level of suppression of the base self is that

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Surah An-Nazi'at : 79 : 1 - 46
by abundant dhikrullah [remembrance of Allah] and constant
mujahadah [spiritual struggle and endeavour against the evil passions]
and riyadah [ascetic discipline], one's self (nafs) is so much cleansed and
purified that the desires that tempts him to evil are totally eliminated.
This is the special stage of wilayah [Divine friendship], which in Sufi
Terminology is called fant fillah and baqi billah. The Qur'an says
regarding such people [addressing the Satan]:
إِنَّ عِبَادِىُ لَيْسَ لَكَ عَلَيْهِمْ سُلُظنٌ
'My servants are such that you have no power over them
[15:42]'
The following Tradition applies to the same category of wall:
لَايُؤْمِنُ أَحَدُكُمْ حَتَّى يَكُوْنَ هَوَاهُ تَبْعًا لِمَا جِئْتُ بِهِ
'None of you can be a [perfect] believer unless his [base] desires
of self follow my teachings.'
Towards the end of the Surah, the Holy Qur'an responds to the mala
fide demand of the infidels that the Holy Prophet
should let them
know the exact date and time of the Day of Judgement. They are told
that knowledge of the time and date is within Allah's own special
prerogative. Allah's consummate wisdom did not pass the information to
any angel or Prophet >JI Je. Therefore, the demand is futile.
Alhamdulillah
The Commentary on
Surah An-Nazi'at
Ends here

703
Surah 'Abas 80 : 1 - 42
Surah 'Abas
(Frowning)
This Surah is Makki, and it has 42 verses and 1 section.
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 42
عَبَسَ وَتَوَلَّىَ ﴿٢﴾ أَنْ جَاءَهُ الْأَعْمَى ﴿٢﴾ وَمَا يُدْرِيُكَ لَعَلَّه، يَزَّكَّىَ
﴿﴿﴿ اَوْ يَذَّكّرُ فَتَنْفَعَهُ الذِّكْرِى ﴿٤﴾ آَمَّا مَنِ اسْتَغْنَى (ٌ﴾ فَأَنْتَ لَهْ
تَصَدُّى ﴿٦ُ﴾ وَ مَا عَلَيْكَ اَلَّ يَزَّكَّى (٧ٌ﴾ وَأَمَّا مَنْ جَاءَكَ يَسُعى
﴿٨﴾ وَهُوَ يَخْشِى ﴿﴾﴾ فَأَنْتَ عَنْهُ تَلَهُّى ﴿٤﴾ كَلَّا إِنَّهَا تَذْكِرَةٌ ﴿٢﴾
فَمَنُ شَآءَ ذَكَرَهُ ﴿١٢﴾ فِىُ صُحُفٍ مُّكَرَّمَةٍ ﴿١٣﴾ مَّرُفُوْعَةٍ مُّطَهَّرَةٍ
لا
بِأَيْدِىُ سَفَرَةٍ ﴿١٥﴾ كِرَامٍ بَرَرَةٍ ﴿٢﴾ قُتِلَ الْإِنْسَانُ مَآ أَكْفَرَةً
(١) مِنْ آَيِّ شَىْءٍ خَلَقَهَ ﴿١٨) مِنْ نُطْفَةٍ+ خَلَقَهُ فَقَدَّرَهَ ﴿١٩) ثُمّ
السَّبِيْلَ يَسَّرَةُ ﴿٢٠﴾ ثُمَّ ◌َمَاتَةً فَقْبَرَهُ ﴿٢﴾ ثُمَّ إِذَا شَآءَ أَنْشَرَهَ ﴿٢﴾
لا
كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُ ﴿٢٣﴾ فَلْيَنْظُرِ الْإِنْسَانُ إِلى طَعَامِةٍ ﴿٤﴾
أَنَّا صَبَيْنَا الْمَآءَ صَبًّا ﴿٢٥﴾ ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا ﴿٢﴾ فَانْبَتْنَا فِيْهَا
حَبًّا ﴿٢٧﴾ وَعِنَبًا وَقَضُبًا ﴿٢٨﴾ وَزَيْتُوْنَا وَّنَخْلًا ﴿٢٩﴾ وَحَدَآئِقَ غُلْبًا
﴿٠ ◌ُ﴾ وَّ فَاكِهَةً وَّابًا ﴿١ْ﴾ مَّتَاعًا لَّكُمْ وَلِاَ نْعَامِكُمُ ﴿٣٢﴾ فَإِذَا جَآءَتِ
لا
الصَّآَخَّةُ ﴿٣٣﴾ يَوْمَ يَفِرُّ الْمَرُءُ مِنْ آَخِيُهِ ﴿٤﴾ وَأُمِّهِ وَابِيْهِ

704
Surah 'Abas 80 : 1 - 42
وَصَاحِبَتِهِ وَبَنِيْهِ ﴿٣٦﴾ لِكُلِّ امْرِئٍ مِّنْهُمُ يَوْمَئِذٍ شَأْنٌ يُغْنِيُهِ
﴿٣٧» وُجُوُهُ يَّوْمَئِذٍ مُّسُفِرَةٌ ﴿1﴾ ضَاحِكَةٌ مُسْتَبْشِرَةٌ ﴿٢﴾ وَوُجُوُة
يَّوْمَئِذٍ عَلَيْهَا غَبَرَةٌ ﴿٤﴾ تَرُهَقُهَا قَتَرَةٌ ﴿٤١﴾ أُولَئِكَ هُمُ الْكَفَرَةُ
الْفَجَرَةُ ﴿٤٢﴾
He (the Holy Prophet
frowned and turned his face,
[1] because the blind man came to him! [2] And what
could tell you (O Holy Prophet about the prospects of
the blind man?) May be, (if you had attended him
properly,) he would have attained purity, [3] or have
taken to the advice, and the advice would have benefited
him. [4] As for the one who does not care (about faith),
[5] you are anxious to pursue him, [6] while there is no
blame on you, if he does not attain purity. [7] As regards
the one who has come to you rushing eagerly, [8] while
he fears (Allah), [9] to him you pay no heed! [10]
Never! (you should never act in this way,) Indeed this
(Qur'an) is an advice. [11] So, whoever so wills, let him
remember it. [12] It is (recorded) in those scripts (of the
Preserved Tablet) that are honoured, [13] exalted,
purified, [14] in the hands of those scribes [15] who are
honourable, righteous. [16]
Death be unto the man! How ungrateful he is! [17] From
which stuff did He (Allah) create him? [18] From a drop
of semen! He created him, and designed him in due
proportion, [19] then He made the way easy for him, [20]
Later, he made him die, and put him into the grave, [21]
thereafter, when He will intend, He will raise him up.
[22] No! He has not yet fulfilled what He (Allah) had
commanded him. [23]
So, let the man look to his food, [24] how well We poured
water, [25] then how nicely We split the earth, [26] then
We grew in it grain, [27] and grapes and greens, [28] and
olive and date-palms, [29] and gardens, full of thick
trees, [30] and fruits and fodder, [31] as a benefit for you
and your cattle. [32]
So when there will come the Deafening Noise, [33] the
Day when one will flee from his brother, [34] and from
his mother and father, [35] and from his wife and sons,
[36] every one of them will have enough concern to make

705
Surah 'Abas 80 : 1 - 42
him careless of others. [37] Many faces, on that
day, will be bright, [38] laughing, rejoicing, [39] and
many faces, on that day, will be stained with dust, [40]
covered by darkness. [41] Those are the disbelievers, the
nefarious. [42]
Commentary
Circumstance of Revelation
Sayyidna 'Abdullah Ibn Umm Maktum 4%, the companion of the Holy
Prophet
was a blind man. It once happened that the Holy Prophet
was engaged in a talk with the leaders of Quraish about some matters of
belief. Sayyidna 'Abdullah Ibn Umm Maktum 4ge arrived there. Imam
Baghawi adds that being blind and unable to see the surroundings, he
did not realise that the Holy Prophetaf was occupied with the others. He,
therefore, burst into the circle and called the Holy Prophet repeatedly.
[Mazhar]. According to Ibn Kathir, he requested the Holy Prophet to
teach him a verse of the Qur'an and insisted an immediate enlightenment
on the question. On that occasion, the Holy Prophetas was occupied with
the non-believing leaders of Makkah in the hope that they would embrace
the faith of Islam. The leaders to whom the Holy Prophet"
was speaking
were 'Utbah Ibn Rabi'ah, Abu Jahl Ibn Hisham and the Holy Prophet's
uncle 'Abbas 4% [who had until then not embraced the Islamic faith].
The Holy Prophet
disliked the intrusion, and showed his
displeasure by turning aside from Sayyidna 'Abdullah Ibn Umm Maktum,
thinking that he was a committed Muslim who frequently visited him,
and therefore he could speak to him at another appropriate time. There
was no religious loss in postponing the response to him. On the other
hand, the Quraish leaders neither frequented the Holy Prophet's
company, nor could the Word of Allah be conveyed to them at any time.
At that particular moment, they were listening to the Holy Prophet'
discourse and there was hope that they would embrace the Islamic faith.
But if the conversation was rashly interrupted, apparently they would
have been deprived of the faith. In view of this situation, the Holy
Prophet &# showed adverse reaction by turning aside from'Abdullah Ibn
umm Maktum 4%, and continued his discourse with the Quraish leaders.
When the assembly broke up, the verses of Surah 'Abas were revealed to
record Allah's dislike for this attitude, and to give directions for future.
This attitude of the Holy Prophetag was based on ijtihad or 'an

706
Surah 'Abas 80 : 1 - 42
opinion based on personal reasoning'. He thought that if a
Muslim were to adopt a speech style that is not in keeping with
etiquettes of a gathering, he needs to be reprimanded, so that in future
he may be careful in future. That is the reason why Holy Prophet
turned his face away from Sayyidna 'Abdullah Ibn Umm Maktum
Secondly, disbelief (kufr) and polytheism (shirk) are the most severe sins,
and an effort to eradicate them should take priority over the subsidiary
precepts of Islam on which Sayyidna 'Abdullah Ibn Umm Maktum
asked for enlightenment. Allah Almighty, through this Surah, did not
confirm the correctness of this ijtihad of the Holy Prophet 4%, and
explained to him that educating a genuine seeker will most certainly
benefit him, while the benefit of discussion with the opponents (who
disdainfully turn away their face when the Holy Prophet
talks to
them) is shaky and doubtful. Doubtful thing cannot be preferred over
certainty. As for the violation of etiquette committed by Sayyidna
'Abdullah Ibn Umm Maktum, its excuse is pointed out by the Holy
Qur'an in the word 'blind'. It is indicated by this word that being a blind
man, he could not see what the Holy Prophet
g was doing and with
whom he was engaged in conversation. Thus he was excusable, and was
not liable to be subjected to aversion. This indicates that if an excusable
person were to break any rule of etiquette unwittingly, he should not be
reprimanded.
He [the Holy Prophet) عَبَسَ وَتَوَلُی
(] frowned and turned his face, 80:1).
The word 'abasa means 'he frowned' and the word tawalla means 'he
turned aside'. Since the reference here is to the Holy Prophetty who
himself is addressed, the verbs should have been in the second person:
'you frowned and you turned aside'. But the Holy Qur'an on this occasion
uses the third person in order to maintain the honour of the Holy Prophet
¿, as if this attitude were shown by some other person, and in a subtle
way it alludes to the point that what the Holy Prophet did was not
befitting his high status. Then the next sentence stat uf, (and what could
tell you? ... 80:3) alludes to the fact that the Holy Prophet
was
excusable, because it did not come to his attention that the Companion is
asking something whose effect will be certain and the effect of
conversation with others is dubious. The second sentence abandons the
third person, and switches to the second person in order to maintain the

707
Surah 'Abas 80 : 1 - 42
honour of the Holy Prophet &
. Had he not been
addressed in second person at all, it might have created the impression
that he is not addressed directly because of his unapproved conduct,
which would have been an unbearable pain and grief for the Holy
Prophet
Just as the third person in the first statement is meant to
show respect to him, the second person in the following sentence is also
meant to honor and console him.
[,May be, [if you had attended him properly) لَعَلَّهِ، يَزَّكَّى أَوْيَذْكَّرُ فَتَنْفَعَهُ الذِّكُرِى
he would have attained purity, or have taken to the advice, and the
advice would have benefited him .... 80:4).
In other words, because Sayyidna 'Abdullah Ibn Umm Maktum
was a genuine believer, any advice given to him would have benefited
him and served to purify him. The companion sought enlightenment and
its benefit was certain. If the Holy Prophet enlightened him on the
topic, he would have purified himself and attained perfection. If that did
not happen, he would have at least attained the basic benefit of Divine
remembrance. He would have improved the love and fear of Allah in his
heart. The word dhikra means 'to remember Allah abundantly' [Șiņah].(1)
On this occasion, the Quran has used two sentences yazzakka and
yazzakkaru. The first statement signifies 'to be purified' and the second
statement signifies 'he may take heed and the reminder may benefit him'.
The first stage is that of the 'righteous' who cleanse their inner and outer
selves. The second stage is that of mubtadi 'beginners on the spiritual
journey'. At this stage, the beginner is reminded of Allah which enhances
the greatness and awe of Allah in his heart. The two sentences are
disjoined by disjunctive particlesau (or) and technically they are not
necessarily exclusive to one another. The sense is that'Abdullah Ibn
Umm Maktum 4
would have attained either both benefits, or at least,
the second one, that is, increase in Allah's remembrance and in His awe,
which is the initial step towards perfection[Mazhar]]
An Important Qur'anic Principle of Teaching and Preaching
On this occasion, the Holy Prophet
was faced with two different
(1) This interpretation is based on taking the word 'dhikra' in the sense of
rememberance of Allah'. However, some other exegetes have taken this word to
mean 'advice', and the translation of the text, as well as the explanation following
in the next paragraph, is based on it. (Muhammad Taqi Usmani)

708
Surah 'Abas 80 : 1 - 42
requirements at the same time. On the one hand, he was
required to teach a Muslim and to encourage him on attaining
perfection. On the other hand, he had to provide guidance to
non-Muslims. The principle laid down here makes it clear that the first
requirement takes priority over the second one. It is improper to delay
the first task (educating Muslims) because of the second task. This
indicates that education of Muslims and their reform are more important
than, and take priority over, getting the non-Muslims to embrace the
faith.
Scholars should avoid any such indulgence when disposing of any
doubts of the non-Muslims, which may create doubts or complaints in the
minds of the general body of Muslims. The teachers, preachers and
reformers need to keep in mind these Quranic guidelines to maintain the
welfare and priority of the Muslims. How beautifully Akbar Allahabadi,
the Urdu poet, versifies this principle:
ب وفاً محمين تين الل حرم ال ست جو ويروال نج اواكيد بين يديدنامى بعلى
'Protect yourselves from a position where people of theHaram
(Muslims) call you unfaithful.
As opposed to this, if People of temple [non-Muslims] call you
'ill-mannered', (because of your faithfulness to your religion),
this dishonor is better.
The following verses clarify the principles more elaborately:
,[As for the one who does not care [about faith) آَمَّا مَنِ اسْتَغُنِى فَانْتَ لَه، تَصَدّى
you are anxious to pursue him !... 80:6).
In other words: 'Those who turn away from you and your religion,
you are pursuing them under the hope that some how they should
become Muslims, while this is not your responsibility. If they do not
embrace the faith, there will be no blame on you.
Thereafter, in verses 13 and 14, Allah Almighty has described the
high status of the Holy Qur'an, thus:
It is [recorded] in those scripts [of the) فِىُ صُحُفٍ مُّكَرَّمَةٍ. مَّرُفُوعَةٍ مُطَهِّرَةٍ
Preserved Tablet] that are honoured, [13] exalted, purified - 14).
The word suhuf refers to lauh mahfuz 'the Preserved Tablet'.

709
Surah 'Abas 80 : 1 - 42
Although it is a single thing, but suhuf, the plural form of
sahifah is used because all divine scriptures are written in it, or because
the angels copy their scriptures from them. The word marfu'ah means
'exalted in the sight of Allah'. The word mutahharah (purified) means
'people in the state of sexual defilement, menstrual discharge, post-natal
bleeding and people in the state of minor uncleanness are not permitted
to touch it'.
,in the hands of those scribes who are honourable) بِاَيْدِى سَفَرَةٍ. كِرَامٍ بَرَرَةٍ
righteous. [80:15-16] )
The word safarah, with fathah [=a+a] on the first two letters, may be
the plural of safir which means a 'scribe'. In this case, it would refer to the
recording angels, or to the Prophets>Jele and those of their aides who
write down the revelation. Sayyidna Ibn 'Abbas 4, and Mujahid hold
this view.
The word safarah may be used as the plural of safir in the sense of
'envoy'. In this case, it would refer to the angels who convey the
revelation, and Prophets .Je and their companions who write the
revelation. The 'ulama' (knowledgeable persons) of the Muslim
community' are also included in this term, because they too are envoys
between the Holy Prophet
and the Muslim community. The messenger
of Allah
É is reported to have said that he who recites the Quran and is
an expert in the art of recitation, he will be with the honorable, righteous
envoys. He who is not an expert in the art of recitation, but recites it
correctly with difficulty, he shall receive double reward.[Transmitted by
Shaikhain from 'A'ishah - Mazhari]. This shows that a non-expert will receive
double reward - one for recitation of Quran, and the other for bearing the
difficulty. This also indicates that an expert will receive countless rewards.
[Mazharī]
The preceding verses mentioned that the Quran is exalted and that
belief in it is incumbent. Subsequently, the rejecters of Quian are cursed
and they are warned against showing ingratitude towards Divine
favours. That the Holy Qur'an is a great Divine blessing is understood
only by the men of Divine knowledge and understanding. Further, there
is the mention of those Divine favours that Allah confers on man since his
inception to the end of his life. These are material and physical things

710
Surah 'Abas 80 : 1 - 42
that a man with basic intellect can understand. Human
creation is mentioned, thus:
?From which stuff did He [Allah] create him) مِنُ أَىِّ شَىْءٍ خَلَقَه . مِنْ نُطْفَةٍ
From a drop of semen! .. 80:18-19).
First a question is raised: 'O man! Consider what Allah has created
you from?' Since its reply is so obvious that there can be no other reply,
the next verse itself says: 'From a drop of semen!' Thus the verse draws
pointed attention to the very humble beginning of man, so that it may be
brought home to him that Allah having created him from such an
insignificant thing as a sperm-drop, created him and proportioned him:
gia hal (He created him, and designed him in due proportion .. 80:19).
In other words, He has made him with a special design and with great
wisdom. His stature, body-structure, his face, his length and breadth of
the limbs, his joints, his eyes, nose and ears are all well-proportioned in
their creation. If any limb or organ loses its proportion, man's face will go
awry, and every activity will become a problem.
The word qaddara is derived from taqdir which is also used in the
sense of 'predestination'. Taking the word in this sense, the verse may
also mean here that when man is under creation in his mother's womb,
Allah predetermines four things for him: his life span, his sustenance, his
deeds and whether he would be miserable or happy [as in the hadith of Ibn
Mas ud 4e recorded by Shaikhain].
then He made the way easy for him ... 80:20) Allah) ثُمَّ السَّبِيْلَ يَسَّرَه"
through His consummate wisdom creates man in his mother's womb,
creation after creation, within three layers of darkness [i.e. the belly, the
womb and the amniotic membrane]. It is kept in a safe place in the belly.
The mother in whose belly all this is happening is totally unaware of any
of the details of this process. Thereafter, when the baby becomes perfect
with all its limbs and organs, Allah made it possible that a body weighing
3 to 4 kg comes out through an extremely narrow passage, and the
mother does not suffer unduly. So blessed be He Who is the best Creator!
36 Al 3 (Later, he made him die, and put him into the grave .. 80:21)
After mentioning the inception of human life, Allah points to its end, that
is, death and grave. Death has been mentioned here in the context of

711
Surah 'Abas 80 : 1 - 42
blessings of Allah. It indicates that death is a blessing
rather than a calamity. The Holy Prophet
is reported to have put it
thus: تحفة المومن الموت "The gift of a believer is death." Moreover, there is a
profound wisdom in death at macro level for the entire world.
The phrase 'ou fa-aqbarah (and put him into the grave) describes
another blessing of Allah, in that when man is dead, he is not left lying
on the earth like other animals where he might rot, blow up and burst
[and probably be ravaged by vultures or beasts]. But, even after death,
he is honoured in the most befitting manner. His body is washed
ceremonially, enshrouded in clean cloths, and buried in a grave with
respect.
This verse also indicates that it is obligatory to bury a dead human
body.
No! He has not yet fulfilled what He [Allah] had) كَلَّا لَمَّا يَقُضِ مَآ أَمَرَه"
commanded him ... 80:23).
Having mentioned in the preceding verses the beginning and the end
of human life, Divine Omnipotence and Divine blessings, the current
verses warn the non-believing man that the demand of Divine Signs and
blessings was to carefully ponder and believe in Allah, and comply with
His injunctions, but the unfortunate creature failed to do so. Further, the
Divine favours are mentioned that were conferred on man between the
beginning and end of his life. Man is then asked to consider the sources of
his food. Allah showers down water abundantly from the clouds. He
cleaves the earth with new growth. Thereupon He causes grain to grow
out of it. At first, a fragile shoot germinates and sprouts. Then many
different kinds of grain, fruits and gardens come into existence. Having
warned man several times about these Divine blessings, the Sirah
concludes with the mention of Resurrection, thus:
.(80:33 ... So when there will come the Deafening Noise) فَإِذَا جَاءَتِ الصَّاخَّةُ
The word sakhkhah means 'deafening cry or shout' and it refers to the
blowing of the trumpet, which will be a deafening sound.
.(80:34 ... the Day when one will flee from his brother) يَوْمَ يَفِرُّ الْمَرُءُ مِنْ أَخِيْهِ
This depicts the scene when all the people will have gathered in the Plain
of Gathering. Each person will be worried about himself, and the

712
Surah 'Abas 80 : 1 - 42
situation will be so horrifying and tense that it will make people heedless
of anything around them. In the world, there are relationships between
people that make one willing to lay down his life for the other, but on the
Day of Resurrection there will be such horror and chaos that they will be
unable to take care of anyone. In fact, even if one sees the other in front
of him, he will turn away from him. They will try to flee from their
brothers, from their mothers and fathers, from their spouses and their
children. They will not be able to help any of them in the Hereafter,
despite the natural attachment they had with them in the world.
Normally, one is more anxious in this world about his parents than about
his brothers, and he is more anxious about his wife and children than
about his parents. Keeping this in view, the relationships, in the present
verse, are arranged from lower order to higher order.
The Chapter ends on a note of warning to disbelievers that if they
reject the Qur'anic message and persist in opposition to the Holy Prophet
they will have to face a day of reckoning when misery, shame and
ignominy will be their lot. The righteous believers, however, will reside in
Gardens of Bliss, their faces beaming with joy and happiness.
Alhamdulillah
The Commentary on
Surah 'Abas
Ends here

713
Surah At-Takwir : 81 : 1 - 29
Surah At-Takwir
(The Folding)
This Surah is Makki, and it has 29 verses and one sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 29
إِذَا الشَّمْسُ كُوِّرَتُ ﴿٢﴾ وَإِذَا النُّجُوُمُ اَنْكَدَرَتُ ﴿٢﴾ وَإِذَا الْجِبَالُ
سُيّرَتْ ﴿٣﴾ وَ إِذَا الْعِشَارُ عُطِّلَتْ ﴿٢﴾ وَإِذَا الْوُحُوُشُ حُشِرَتُ
وَإِذَا الْبِحَارُ سُجِّرَتُ ﴿٦٠﴾ وَإِذَا النَّفُوُسُ زُوِّجَتُ ﴿٢﴾ وَإِذَا
ـ لا
الْمَوْعُوْدَةُ سُئِلَتْ ﴿٨﴾ بِآَيِّ ذَنْبٍ قُتِلَتُ ﴿٤﴾ وَإِذَا الصُّحُفُ
نُشِرَتُ ﴿٢٠) وَإِذَا السَّمَاءُ كُشِطَتْ ﴿٢١﴾ وَإِذَا الْجَحِيُمُ سُعِّرَتْ
﴿١٢﴾ وَإِذَا الْجَنَّةُ أَزْلِفَتْ ﴿١٣) عَلِمَتْ نَفْسٌ مَّآ أَحْضَرَتُ ﴿١٤﴾
فَلَا أُقْسِمُ بِالْخُنَّسِ ﴿١٥) الْجَوَارِ الْكُنَّسِ ﴿١٦﴾ وَالَّيْلِ إِذَا عَسْعَسَ
﴿٢٧) وَالصُّبْحِ إِذَا تَنَفَّسَ ﴿١٨﴾ إِنَّهَ لَقَوْلُ رَسُوْلٍ كَرِيْمٍ ﴿١٩﴾ ذِى قُوَّةٍ
عِنْدَ ذِى الْعَرْشِ مَكِيْنٍ ﴿٢﴾ مُطَاعٍ ثَمَّ امِيْنٍ ﴿٢١﴾ وَمَا صَاحِبُكُمُ
بِمَجْنُونٍ ﴿٢٢﴾ وَلَقَدْ رَاهُ بِالْأُفُقِ الْمُبِيْنِ ﴿٢٣﴾ وَ مَا هُوَ عَلَى الْغَيْبِ
بِضَنِيْنٍ ﴿٤﴾﴾ وَمَا هُوَ بِقَوْلِ شَيُطْنٍ رَّجِيمٍ ﴿٢٥﴾ فَيْنَ تَذْهَبُوْنَ
﴿٣٦)﴾ إِنْ هُوَ إِلَّ ذِكُرٌ لِّلْعَلَمِيْنَ ﴿٢٧﴾ لِمَنْ شَآءَ مِنْكُمْ أَنْ يَّسْتَقِيُمَ
﴿٢٨ ﴾ وَمَا تَشَاءُوُنَ إِلَّ أَنْ يَّشَآءَ اللَّهُ رَبُّ الْغَلَمِيْنَ ﴿٢﴾

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Surah At-Takwir : 81 : 1 - 29
When the sun will be folded up, [1] and when the stars
will swoop down, [2] and when the mountains will be
set in motion, [3] and when the ten-months pregnant
she-camels will be abandoned, [4] and when the wild
beasts will be gathered together, [5] and when the seas
will be flared up, [6] and when the people will be
arranged in categories, [7] and when the girl-child that
was buried alive will be asked, [8] for what sin she was
killed, [9] and when the scrolls (of deeds) will be
unrolled, [10] and when the sky will be stripped off, [11]
and when the Hell will be set ablaze, [12] and when the
Paradise will be brought close, [13] then everyone will
know what he (or she) has put forward, [14]
So, I swear by those (stars) that recede, [15] that
proceed, that withdraw from the scene, [16] and by the
night when it departs, [17] and the morning when it
starts breathing, [18] it (the Qur'an) is surely the word
of a noble messenger (Jibra'Il &e), [19] the one
possessing power, and a high status with the Lord of
the Throne, [20] the one obeyed there, trusted. [21] And
your companion (Muhammad
g) is not a madman. [22]
And he did see him (Jibra'il gel) on the clear horizon.
[23] And he (the Prophet;
) is not stingy about (the
news of) the unseen. [24] Nor is it the word of an outcast
satan (devil). [25] Then where are you going? [26] It is
nothing else but a message of advice for all the worlds,
[27] for the benefit of any one from among you who
intends to go straight. [28] And you cannot intend (to do
anything) unless it is so intended by Allah, the Lord of
all the worlds. [29]
Commentary
When the sun will be folded up ... 81:1) The word) إِذَا الشَّمُسُ كُوِّرَتُ
kawwara is derived from Takwir which denotes for the sun 'to lose its
light'. 1 Sayyidna Hasan Başrī yl Ul , has attached this interpretation
to it. Another sense of the word is 'to cause to fall'. Rabi' Ibn Khaitham
assigns the following interpretation to this verse: The Sun will be thrown
into the ocean, and as a result of its heat the entire ocean will turn into
fire. The two interpretations are not contradictory. They may be
reconciled thus: first, its light will be put off and then it may be thrown
(1) Another meaning of Takwir is 'to fold', and the translation in the text is based on
this meaning. The sense of folding the sun is that its function will come to an end,
and it will lose its light. As such, it comes to mean same thing as mentioned in
first interpretation. Muhammad Taqi Usmani

715
Surah At-Takwir : 81 : 1 - 29
into the ocean. Şahin of Bukhari records from Sayyidna Abu Huharirah
that the Holy Prophet
said that on the Day of Resurrection the Sun
and the Moon would be thrown into the ocean. Musnad of Bazzar has the
addition that they will be thrown into Hell. Ibn Abi Hatim, Ibn
Abid-Dunya and Abush-Shaikh stated that on the Day of Resurrection
Allah will throw the Sun, the Moon and all stars into the ocean. Then a
violent wind will blow over them, as a result of which the entire ocean will
turn into fire. Thus it is correct to say that the Sun and the Moon will be
put into the ocean. It is likewise correct to say that they will be put into
Hell, because the entire ocean at that time will have been turned into
Hell. [Derived from Mazharī and Qurțubi]
and when the stars will swoop down ... 81:2). The word) وَإِذَا النُّجُوُمُ انْكَدَرَتْ
inkadarat is derived from inkidar and it denotes 'to fall'. The righteous
predecessors have interpreted it thus. It signifies that all the stars from
the sky will fall into the oceans as explained in the preceding verses.
and when the ten-months pregnant she-camels will be) وَإِذَا الْعِشَارُ عُطِّلَتْ
abandoned ... 81:4). The Arabic word 'ishar is the plural of the word
'ushara' and is applied to she-camels having ten months pregnancy. Such
she-camels were considered by the Arabs to be a very valuable asset,
because they expected her to give birth to more camels and abundant
milk. As such, they used to protect her and never left her free. The verse
referring to this custom of the Arabs, who were the immediate addressees,
depicts the horrible scene of the Doomsday when even the most favorite
wealth, like such a she-camel, will be abandoned and neglected by its
owners because of the calamity they will be facing.
and when the seas will be flared up ... 81:6). The word) وَإِذَا الْبِحَارُ سُجِّرَتْ
sujjirat is derived from tasjūr and it signifies 'to set ablaze'. Sayyidna Ibn
'Abbas 46 assigns this interpretation to the word in this context. Another
sense of the word is 'to fill' and a third sense of the word is 'to mix or
admix'. Some commentators have interpreted it in this sense. None of
these interpretations is contradictory to each other. First, the salt and
sweet water are admixed and the rivers are made to flow forth into the
sea; then the seas will meet together and become one and having more
water; then the seas will be set on fire; and then the Sun and the Moon
and the stars will be thrown into the water. Then all the water will be
turned into fire which will become part of Hell. [Mazhari]

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Surah At-Takwir : 81 : 1 - 29
and when the people will be arranged in) وَإِذَا النَّفُوُسُ زُوِّجَتْ
categories ... 81:7). It means that the people on the Plain of Gathering will
be grouped, like with like, in terms of belief and deeds. Disbelievers will be
grouped together and believers will be grouped together. There are
differences between the deeds and habits of believers and there are
differences between the deeds and habits of disbelievers. The
non-believers will be re-grouped according to their essential
characteristics and the Muslims too will be re-grouped according to their
essential characteristics as is reported in Baihaqi on the authority of
Sayyidna Nu'man Ibn Bashir4
that Sayyidna 'Umar Ibn Khattab
said that the people doing similar deeds, good or bad, will be joined
together. For example, the knowledgeable persons from among the
Muslims who were serving Islamic studies will be made into one group;
the people who devoted themselves for worship will be made into another
group; the people performing jihad will be together, and the people whose
main characteristic was to spend in charities will be gathered in one place.
On the other hand, those who were involved in wicked activities like
thieves, robbers, adulterers will also be assembled in their respective
groups. Sayyidna 'Umar 4% based this statement on the verse of the Holy
Qur'an in which Allah says in Surah Al-Waqi'ah: ◌ًوَكُنْتُمُ أَزْوَاجًا ثَلاثَة [and you
will be (divided into) three categories. (56:7) It is mentioned further in that
Surah that out of the three categories, two will attain salvation who are
named as the 'foremost' and 'people of the right' while another group,
namely the 'people of the left' will be comprised of the infidels.
and when the girl-child that was buried alive will be) وَإِذَا الْمَؤُهُ وُدَةُ سُئِلَتْ
asked, for what sin she was killed ... 81:8-9) The word mau'udah is the
girl-child buried alive. It was a common practice in pre-Islamic time of
ignorance that people would take the birth of a girl as a matter of shame
for their fathers, and therefore they would bury them alive as soon as
they were born. Islam has abolished this barbaric practice completely.
This verse, while depicting the scene of Resurrection, mentions that the
girls who were buried alive will be questioned for what crime they were
killed. Apparently, it seems that the question will be posed to the girl
herself. This will give the victim an opportunity to prove her complete
innocence and thus the perpetrators of this crime will be hauled up in the
Divine Court of Justice, and will be duly punished for their wrongdoing.

717
Surah At-Takwir : 81 : 1 - 29
It is also possible that the question will be posed to the killers of the girls
why they committed infanticide.
Important Note
In any case, one question may arise here: The day referred to in these
verses is named as the 'Day of of Requital' and the 'Day of Judgement'.
This name itself sows that every person, on that day, will be put to a trial
where he will be asked all sorts of questions about his deeds. Why has the
Holy Qur'an, at this place, singled out only the question asked about the
girl that was buried alive. Carefully considered, it would appear that such
a girl was the victim of the barbarism of her own parents. As such, there
was no one to raise a plaint against such a brutal act, and to demand
retaliation, especially when she was buried secretly with no evidence left.
The verse, therefore, signifies that on the Day of Reckoning, even those
criminals will be exposed and hauled up in the Divine Court of Justice
against whom there was no evidence, nor was there anyone who could
stand up on their behalf to demand justice. Allah knows best!
Abortion After Four Months is Tantamount to Infanticide
Ruling [1]
Burying alive infants or killing them is a major sin and a heinous
brutality. Aborting a foetus after four months falls under the same
category in Shari'ah, because within four months the foetus receives the
soul and treated as a living human being. Likewise, if a person strikes on
the stomach of a pregnant woman which causes the baby to abort, then,
according to the common consent of the Muslim jurists, it would be
incumbent upon him to set free a slave or pay its price in blood-wit or
diyah. If the baby was alive at the time of aborting and then died, full
diyah will be incumbent. Abortion before four months is also unlawful,
except in cases of necessity, but compared to the first case, it is a sin of
lesser degree, because it does not amount to killing of a living human
being clearly.
Ruling [2]: Birth Control
Birth control, whose many forms are invented today, is also termed by
the Holy Prophet
as 'hidden infanticide' in a hadith reported by
Muslim from Judhamah bint Wahb te. There are, however, some
ahadith in which the Holy Prophet
is reported to have allowed 'azl
(coitus interruptus) or to have observed silence when asked about it,

718
Surah At-Takwir : 81 : 1 - 29
which is a sign of permissibility of such an act. But it should be
remembered that its permissibility is restricted to genuine needs, and that
too in a way that productivity of the woman is not permanently blocked.
[Mazhari]. The present-day medical science has invented some measures
that prevent pregnancy forever. The Shari'ah does not permit such
measures under any circumstances. Allah knows best!
and when the sky will be stripped off ... 81:11) The word) وَإِذَا السَّمَاءُ كُشِطَتُ
kushitat is derived from kasht, and it literally means 'to strip off the skin
of an animal. Probably, this condition will prevail at the first blowing of
the Horn, which will happen in this world. The stars, the Sun and the
Moon that contributed to the beauty of the sky will all lose their light and
lustre and will be thrown into the ocean. The outlook of the sky will be
changed. This phenomenon is termed in this verse as: "The sky will be
stripped off. Some commentators interpret the word kasht in the sense of
'folding up'. The verse, according to them, purports to say that the sky
that surrounds the upper atmosphere over our heads will be folded up.
then everyone will know what he [or she] has put) عَلِمَتُ نَفْسٌ مَّآ أَحْضَرَتُ
forward ... 81:14). It means that when Resurrection, with all the horrors
mentioned above, will take place, man will realise what he has brought
with him. The word 'what' here refers to his good and bad deeds, all of
which will be in front of him, either in the form of the Record of Deeds
that will be given in his hands or his deeds will assume a specific body
shape as is understood from certain Traditions. Allah knows best!
Having described the horrors of Resurrection, and the accountability
of deeds, Allah swears an oath by a few stars to confirms that the Qur'an
is the truth that has been sent down, fully protected from any
interruption or distortion, and that the Prophet
who has received it is a
great personality, and the angel (Jibra'il
who descended with it was
known to him before hand. Therefore, there can be no room for any doubt
about its veracity. The verses here swear an oath by five stars which the
ancient Greeks called khamsah mutahayyirah or 'the five wandering
stars ', since they seemed to stray irregularly across the sky. At times they
are seen moving from East to West, and at others, from West to East.
Different reasons have been assigned to their irregular movements. The
ancient Greeks hold several contradictory explanations for this. The
research of modern scientists concurs with some of the ancient

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philosophers, and differs from some others. The Creator alone knows the
truth and reality. The scientists merely guess and conjecture which may
be wrong. The Qur'an has, therefore, not involved its readers in such a
useless debate. Allah showed us what was beneficial, that is, to observe
the Divine Omnipotence, His Consummate Wisdom and to repose our
faith in Him.
it [the Qur'an] is surely the ) إِنَّه لَقَوُلُ رَسُولٍ كَرِيمٍ. ذِيُ قُوَّةٍ عِنْدَ ذِى الْعَرُشِ مَكِيْنٍ
word of a noble messenger [Jibra'il], the one possessing power and a high
status with the Lord of the Throne ... 81:19-20). This is the subject of oath
that affirms that Qur'an is the word brought by a noble messenger. Then
three qualities are attributed to this noble messenger. The first quality is
that he possesses power. The second quality is that he has high status
and lofty rank with Allah, and he is obeyed in the upper realm. The third
quality is that he is trusted, and there is no possibility of his committing
any breach of trust or tampering with the message he conveys. The word
'noble messenger' obviously refers to the angel Jibra'il Sel, because the
word 'messenger' is used for angels as it is used for prophets, and all the
three qualities attributed to the 'messenger' in the next verses are truly
present in Jibra'il MA. His being powerful is mentioned in Surah
An-Najm in the following words;
عَلَّمَه، شَدِيدُ الْقُوى
It is taught to him by one (angel) of strong faculties.[53:5)
It is established through the hadith of Mi'raj that he is obeyed by
other angels, because when he accompanied the Holy Prophet
É to the
sky and ordered the angels appointed on its doors to open them he was
obeyed by them. That he is trust-worthy is too obvious to need a proof.
Some commentators, however, take the phrase 'honourable
messenger' to refer to the Holy Prophet Muhammad
and accordingly
have made an attempt to take all the three qualities referring to the Holy
Prophet
In the next verses, the Holy Qur'an has mentioned the high status of
the Holy Prophet
3, and has refuted the silly objections raised against
him by the infidels.
And your companion [Muhammad) وَمَا صَاحِبُكُمْ بِمَجُنُوْنٍ
] is not a

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Surah At-Takwir : 81 : 1 - 29
madman .... 81:22) This is rebuttal to the foolish criticism of the enemies
who said that Muhammad
is [God forbid!] insane.
And he did see him [Jibra'il y] on the clear) وَلَقَدُ رَاهُ بِالْأَفَقِ الْمُبِيْنِ
horizon. ... 81:23) In other words, Muhammad saw Jibra'il eel on a clear
horizon. A similar statement occurs in Surah An-Najm as follows:
وَهُوَ بِالْأُفُقِ الْأَعُلى
while he was on the upper horizon .... 53:7)
The purpose of mentioning this is to show that the Holy Prophet
was well-acquainted with Jibra'il Mal, the angel of revelation. He had
seen him in his original shape. Therefore, there can be no room for doubt
in the veracity of revelation he brings to him.
Alhamdulillah
The Commentary on
Surah At-Takwir
Ends here