Indexed OCR Text

161
Surah Qaf : 50 : 16 - 29
إِذَا حَشْرَجَتْ يَوْمًا وَضَاقَ بِهَا الصَّدُرِ،
"When the soul one day will be uneasy and the breast thereby
will become narrow".
Sayyidna Abu Bakr Şiddiq
heard this and said: "You recited this
verse inappropriately; why did you not recite the Qur'anic verse [19]
[And the daze of death has [to) وَجَآءَتُ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ﴿ ذَلِكَ مَا كُنْتَ مِنْهُ تَحِيْدُ
come with truth. That is what you tried to escape ... ) When the Holy
Prophet
g faced the same state, he would put his hand in the water and
wipe it over his blessed face, reciting لآ إِلهَ إِلَّ اللَّهُ إِنَّ لِلْمَوْتِ سَكرَات "There is no
god but Allah, indeed death has its pangs or stupor."
In the prepositional phrase Ju "with truth", through the preposition
("ba" the action of the verb is passed on to the object, meaning " the pangs
of death brought forth things that are true and real which none can
escape or avoid" (Mazharī).
That is what you tried to escape ... 50:19) tahidu is) ذلِكَ مَا كُنْتَ مِنْهُ تَحِيْدُ
derived from haid which denotes to incline; to turn aside or escape from a
place; to avoid or shun it; and to acknowledge. Apparently, this verse
addresses the entire mankind. Every man is naturally afraid or scared of,
or alarmed and terrified by, the thought of death. Life is dear to him and
death is a calamity for him. As a result, he makes plans to run away from
death. This is from Shar'i point of view not wrong or a sin. Death,
however, is inevitable. The purport of the verse is to show that 'this is the
end you were trying to escape or avert or flee from; it has come to you.
Therefore, your desire will not be completely fulfilled; you will have
neither a shelter nor a refuge nor a sanctuary nor an asylum from it.'
Two Angels to Lead Man to the Plane of Hashr
And everybody will come, along with one) وَجَآءَتُ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيُدٌ
[angel] to drive [him to the field of reckoning] and one [angel] to testify
[about his deeds] 50:21). The verse before this depicts the way the Day of
Judgement will be established. This verse describes the way in which all
human beings will be brought to the plane of Hashr. With every man
there will be a Sa'iq and a Shahid. Sa'iq, literally, denotes a person who
remains behind a herd of animals or behind a group of people and drives
them to a particular place. And Shahid refers to a witness. As for Sa'iq,
by the consensus of traditions, it refers to an angel. But there are

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Surah Qaf : 50 : 16 - 29
different views of scholars of Tafsir regarding Shahid. Some say that it
too refers to an angel. In this way, there are two angels - Sa'iq and
Shahid. Sa'iq's duty is to drive the people to the gathering place, and
Shahid's task is to bear witness when the people's deeds will be
presented. Another possible interpretation is that these two angels refer to
the "honorable scribes" who used to accompany human beings all the time
in the world on the right and left to record their deeds. A third possibility
is that they refer to some other angels besides the ones mentioned here.
Some scholars interpret Shahid as referring to man's action, and
other scholars think that the reference is to man himself. Ibn Kathir
opines that the apparent context of the verse indicates that Shahid is also
an angel who will bear witness to man's actions. Sayyidna 'Uthman Ibn
'Affan 4% whilst delivering a sermon recited this verse and said: "Sa'iq
will drive every person to Allah, and Shahid will testify about what one
has done." Interpreters like Sayyidna Mujahid, Qatadah and Ibn Zaid
placed the same interpretation on the two names. Ibn Jarir has preferred
this interpretation.
The Unseen World Becomes Visible at Death
Now We have removed your veil from) فَكَشَفُنَا عَنْكَ غِطَاءَ كَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ
you; so your sight today is sharp ... 50:22). There is a difference of opinion
regarding the addressees of this verse. The preferred opinion is that Allah
addresses mankind in general. This includes the believers, the
unbelievers, the pious and the wicked. Ibn Jarir, Ibn Kathir and others
have adopted this interpretation. The analogy drawn here is that this
world is like the dream-world and the Hereafter is like the state of
wakefulness. When man is in the dream-world, his eyes are closed and
cannot perceive by his physical organs of sight the stark realities of the
next world. When the physical organs of sight close, his dream-world ends
and the state of wakefulness begins, and he is able to discern the stark
realities of the Hereafter. Therefore, scholars have formulated the
following aphorism:
النَّاسُ نِيَامٌ فَإِذَا مَاتُوْا إِنْتَبَهُوْا
"People are sleeping in this world; when they die, they will wake
up."
And his companion will say, "This is what I have) قَالَ قَرِيْنُهُ هذَا مَا لَدَىَّ عَتِيُدٌ

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Surah Qaf : 50 : 16 - 29
with me, ready (to be presented as his record of deeds) ... 50:23]. The word
qarin (translated above as 'companion) refers to the recording angel that
accompanies man all the time. Earlier we have learnt that there are two
angels that record deeds. In the preceding verse they were referred to as
Sa'iq and Shahid. The context indicates that, on the Day of
Resurrection, the two scribes will be entrusted with two different tasks.
One, named as Sa'iq, will drive the people to the gathering place, and the
second, named as Shahid will carry the records of deeds and it is this
angel who, after reaching the plane of Hashr, will say, ◌ٌهذَا مَا لَدِىَّ عَتِيد "This is
what I have with me, ready (to be presented as his record of deeds)." Ibn
Jarir, in his tafsir, states that the word qarin comprehends both the
angels Sa'iq and Shahid.
Cast, both of you [O angels,] into Jahannam) الْقِيَا فِىُ جَهَنْمَ كُلَّ كَفَّارٍ عَنِيْدٍ
every stubborn disbeliever .... 50:24]. The verb alqiya is grammatically
dual in number, that is, addressed to two persons. It appears that Allah
will say these words to the Sa'iq and Shahid angels; Allah will order them
to throw him in the fire of Hell. Some other scholars explain it differently
(Ibn Kathir).
Man and Devil Dispute before Allah
His (evil) companion (i.e. the Satan) will say, "O our) قَالَ قَرِيُنُهُ رَبَّنَا مَآ أَطْغَيْتُهْ
Lord, I did not cause him to rebel, ... 50:27). The word qarin literally
denotes a companion, that is, one who accompanies or associates with
another. From this point of view, garin in the preceding verse referred to
the two angels that accompany human beings and record their deeds.
Just as there are two angels in the company of man, there is a devil
entrusted to every man, who calls him towards commission of sins, and
thus leads him astray. In this verse qarin refers to that devil. When it will
be ordered that the person be thrown into Hell, it seems that he will say
that the devil had led him astray, otherwise he would have done
righteous deeds. In response, the devil will disown him and say about the
human who came on the Day of Resurrection as an unbeliever that "I did
not lead him astray. In fact he himself was misguided, paying no heed to
the truth". In response Allah will say what follows in the next verse.
Do not quarrel before Me, while I had") لَا تَخُتَصِمُوْا لَدَىَّ وَقَدُ قَدَّمُتُ إِلَيْكُمُ بِالْوَعِيْدِ
sent to you My threat well in advance .... 50:28) It means :

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Surah Qaf : 50 : 30 - 35
"I have given you sufficient proof by the words of the past
Messengers, and I have sent down the Divine Books; the evidences, signs
and proofs have thus been established against you; your flimsy excuses,
arguments and disputes will not work today.'
The Word is not changed with Me, and I) مَا يُبَدَّلُ الْقَوْلُ لَدَىَّ وَمَآ أَنَا بِظَلَّامٍ لِلْعَبِيْدِ
Am not a wrongdoer to My slaves." [50:29]
That is, 'I have made my decision which will certainly be
implemented: it will never be changed. I will not punish anyone, except
on account of their sins after the proof has been established against them.
This is an absolutely fair and just decision.'
Verses 30 - 35
يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأَتِ وَتَقُوُلُ هَلْ مِنْ مَّزِيْدٍ ﴿٣٠﴾ وَأُزْلِفَتِ
الْجَنَّةُ لِلْمُتَّقِيْنَ غَيْرَ بَعِيدٍ ﴿٣١﴾ هذَا مَا تُوُعَدُوْنَ لِكُلِّ أَوَّابٍ حَفِيُظٍ
﴿٢ُ﴾ مَنْ خَشِىَ الرَّحُمْنَ بِالْغَيْبِ وَجَاءَ بِقَلْبِ مُنِيْبٍ
إِدْخُلُوُهَا بِسَلْمٍ ﴿ ذلِكَ يَوْمُ الْخُلُوُدِ ﴿٣٤﴾ لَهُمُ مَّا يَشَآءُوُنَ فِيْهَا
وَلَدَيْنَا مَزِيْدٌ ﴿٣٥﴾
(Remind them of) the Day when We will say to
Jahannam (hell), "Are you filled up?" and it will say,
"Are there some more?" [30] And the Jannah (Paradise)
will be brought close for the God-fearing, no longer
distant. [31] (And it will be said,)" This is what you were
promised for everyone oft-returning to Allah, vigilant
(against sins), [32] the one who fears the Rahman (The
All-Merciful), without seeing Him, and comes up with a
heart oriented towards Him. [33] Enter it in peace. That
is the Day of Eternity." [34] For them there will be
whatever they wish, and with Us there is even more.
[35]
Analysis of "Awwab" and "Hafiz"
This is what you were promised for everyone ") لِكُلِّ أَوَّابٍ حَفِيْظٍ
oft-returning to Allah, vigilant .... 50:32). That is to say, Paradise has been
promised to every person who is awwab and hafiz. Awwab refers to the

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Surah Qaf : 50 : 30 - 35
person who turns to Allah. Here it means who turns to Him in repentance
against sins. Sayyidna 'Abdullah Ibn Masud 4, Sha'bi and Mujahid
Jw AU , said that Awwab refers to a person who recalls his sins in
loneliness, private and secret, and seeks Allah's forgiveness. 'Ubaid Ibn
'Umair 45
said that Awwab is one who seeks Allah's forgiveness of his
sins in every sitting. And he further said that we are advised to recite the
following invocation:
سُبْحَانَ اللهِ وَبِحَمْدِهِ اللَّهُمَّ إِنّى اَسْتَغْفِرُكَ مِمَّآ أَصَبُتُ فِىُ مَجْلِسِىُ هذا
"Pure is Allah and praise be to Him. O Allah, I seek Your
forgiveness of the evil that I might have committed in this
sitting."
In a Prophetic Tradition, we are advised to recite the following
supplication when dispersing. Allah will forgive all the sins that might
have been committed in that session:
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ لَّا إِلَهَ إِلَّ أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ
"Pure are You, O Allah, and praise be to You. There is no god
but You. I seek Your forgiveness and turn to You in penitence."
Hafiz (L' ;- ), according to Sayyidna 'Abdullah Ibn 'Abbas 40, is one
who remembers his sins, so that he may return to Allah in penitence and
make amends. Another report from him defines ◌ِالْحَفِيُظُ هُوَ الْحَافِظُ لِأَمُرِ اللّه hafiz
as one who remembers his covenant with Allah, and does not break or
betray it. Sayyidna Abu Hurairah 4% reports from the Holy Prophet
who said: "Whoever performs four rak at of Ishraq prayer early in the day
is Awwab and Hafiz (Qurtubi).
In verse [33] we have the statement ◌ٍوَجَاءَ بِقَلُب مُنِيب ( ... and comes up
with a heart oriented towards Him .... 50:33]. Abu Bakr Warraq ; All day
says that the characteristics of a munib is that he always maintains
respect for Allah and humbles himself to Him and gives up his sensual
and base desires.
Verse [35] depicts the delights of Paradise: The first part states
4 5' List (For them there will be whatever they wish,,,,, 50:35]. In other
words, the righteous will have whatever delights they wish brought
forthwith without any delay. It is recorded in Musnad of Ahmad on the
authority of Sayyidna Abu Said Khudri 4ge that the Holy Prophet

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Surah Qaf : 50 : 36 - 40
said: "If anyone in Paradise wishes for children, the conception, delivery
of the baby and its growth will all take place in a short span of time." (Ibn
Kathir)
The second part of the verse states: ◌ٌوَلَدَيْنَا مَزِيد (and with Us there is even
more.) In other words, there are with Allah such desirable delights which
have not been conceived of by any man and, therefore, they could not
wish or desire for them. Sayyidna Anas and Jabir
de said that "more" in
this context refers to the greatest reward of enabling the people of
Jannah to see Allah bila kaif [without "how" or in an indescribable
manner]. This, according to the Holy Prophet 3, is similar to His other
statement in [10:26] لِلَّذِيْنَ أَحْسَنُوا الْحُسُنَى وَزِيادَة "For those who have done good is
the best and even more." Some reports narrate that the inmates of
Paradise will see Allah on Friday [Qurțubi].
Verses 36 - 40
وَكُمْ أَهْلَكْنَا قَبْلَهُمُ مِّنْ قَرْنِ هُمْ أَشَدُّ مِنْهُمُ بَطْشًا فَقَّبُوْا فِى الْبِلَادٍ*
هَلْ مِنُ مَّحِيُصٍ ﴿٣٦) إِنَّ فِىُ ذلِكَ لَذِكْرِى لِمَنُ كَانَ لَهُ قَلْبٌ
اَوْ اَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ ﴿٣٧﴾ وَلَقَدُ خَلَقْنَا السَّمُوتِ وَالْأَرْضَ
وَمَا بَيْنَهُمَا فِىُ سِتَّةِ آَيَّامٍ تُ وَّمَا مَسَّنَا مِنْ لُغُوُبٍ ﴿٣٨﴾ فَاصْبِرُ عَلى
مَا يَقُوْلُوْنَ وَسَبِّحُ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوُعِ الشَّمُسِ وَقَبْلَ الْغُرُوُبِ
، وَمِنَ الَّيْلِ فَسَبِّحُهُ وَاَدُ بَارَالسُّجُوُدِ ﴿٤﴾
And how many a generations We have destroyed before
them who were stronger than these in their grip on
power, and they searched out the cities: Was there any
place to escape? [36] Indeed, there is a lesson in all this
for him who has a heart and gives ear (to the truth)
attentively. [37] And We created the heavens and the
earth and all that is between them in six days, and no
weariness even touched Us. [38] So, bear with patience
what they say, and proclaim His purity along with your
Lord's praise before sunrise and before sunset. [39] And
in hours of night, do proclaim His purity, and at the
ends of prostration. [40]

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Surah Qaf : 50 : 36 - 40
Warning the Disbelievers of the imminent Torment
In the concluding sentence of verse [36] ◌ٍنَقَّبُوا فِى الْبِلَادٍ ﴿ هَلُ مِنْ مَّحِيْص (and
they searched out the cities: Was there any place to escape?), the verb L'a
naqqabu is derived from the infinitive tanqib which literally means to
make a hole, to perforate or pierce. Idiomatically, it connotes to go or go
away through the distant land or country or journey or traverse.
(al-Qamūs).
The word mahis means asylum or a place of refuge. In this verse
Allah poses a rhetorical question to the unbelievers: How many
generations We have destroyed before you! They were more numerous
and mightier than you, and they traveled throughout the land for trade
and business, but they could not find shelter from their destined death.
No land could give them shelter.
Channels of Acquiring Knowledge
ضَ عَيْه who has a heart - 50:37).Ibn 'Abbas) لِمَنْ كَانَ لَهُ قَلْبٌ
has said that
here the word qalb [heart] means 'aql [intellect], because the centre of
intellect is heart. Some scholars of Qur'an say that "heart" here refers to
life, because the axis of life is heart. Thus the verse means only that
person will be able to benefit from the advice and lesson of the Qur'an
who has life or a sound understanding with which he comprehends. The
one devoid of intellect cannot benefit from the Qur'an.
.(50:37 .... and gives ear [to the truth] attentively) أَوُ اَلْقَى السَّمُعَ وَهُوَ شَهِيُدٌ
The phrase Ilqa'-us- sam' connotes to listen to someone attentively and
the word Shahid means present. The message of the above verses is that
two types of people benefit: [1] a person who has the mind and the
intellect who understands it in his mind and accepts it; and [2] a person
who gives his ears and listens to the Divine verses with an attentive
heart, while his heart is present and not absent. Mazhari interprets that
the first type is called kamilin [thoroughly proficient members of the
Islamic community]. The second type are their followers and sincere
seekers of Reality who are under the direction of a spiritual guide who, on
account of their sincerity and purity of heart, accept the teachings of the
religion.
and proclaim His purity along) وَسَبِّحُ بِحَمُدٍ رَبِّكَ قَبْلَ طُلُوُعِ الشَّمُسِ وَقَبْلَ الْغُرُوُبِ
with your Lord's praise before sunrise and before sunset ... 50:39). The

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Surah Qaf : 50 : 36 - 40
imperative verb sabbih is derived from the infinitive tasbih which
originally means to declare or proclaim the purity of Allah. This
comprehends the verbal declaration or proclamation and the worship,
such as prayer. Therefore, some scholars say that tasbih before sunrise
refers to the morning prayer, and tasbih before sunset refers to 'Asr (late
afternoon) prayer. Sayyidna Jarir Ibn 'Abdullah reports from the Holy
Prophet [as part of a long Tradition]
إِنِ اسْتَطَعْتُمْ أَنْ لَّا تُغُلَبُوا عَلى صَلوةٍ قَبْلَ طُلُوُعِ الشَّمُسِ وَقَبْلَ غُرُوُبِهَا، يَعْنِى الْعَصُرَ
وَالْفَجْرَ ثُمَّ قَرَأْجَرِيُرٌ وَسَبِّحُ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوُعِ الشَّمُسِ وَقَبْلَ الْغُرُوُبِ . (بخارى
ومسلم واللفظ لمسلم)
"So if you can avoid missing the prayer before the sunrise and
the prayer before sunset, that is the 'Asr prayer and the
morning prayer, you must do so." (Bukhari and Muslim - the wordings
of Muslim: vide Qurțubi)
Although according to the majority of commentators, tasbih in the
verse refers to salah (prayer), yet the general words of tasbih include all
those invocations also the recitation of which is encouraged by authentic
ahadith at the time of morning and evening. Bukhari and Muslim have
recorded a Tradition on the authority of Sayyidna Abu Hurairah 4ee that
the Holy Prophet
E said:
"If you recite morning and evening subhanallah a hundred
times,no one will bring, on the Day of Judgement, a virtuous
act better than it, except those who would recite the same
tasbih in the same number or even more than that."
In the same collections, a narration by the same authority, says that
whosoever recites subhanallahi wa bi hamdihi one hundred times in a
day, his sins will be forgiven, even though they may be more than the
waves of the sea. (Mazhari)
رحمه الله and at the ends of prostration .... 50:40) Mujahid ... ) وَأَدُبَارَ السُّجُودِ
Ja interprets sujud in this verse to refer to the five obligatory prayers,
and the phrase "at the ends of the prostrations", according to him, refers
to all those tasbihat which authentic ahadith encourage us to recite after
every prayer. Sayyidna Abu Hurairah 4
reports that the Holy Prophet
said: "Whosoever recites after every obligatory prayer 33 times
subhanallah (33 , (سبحان اللّه times al-hamdulillah (الحمد لله) and 33 times

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Surah Qaf : 50 : 41 - 45
allahu 'akbar („SIAUI), and once:
لا اله الا الله وحده، لاشریک له، له الملك وله الحمد وهو على كلّ شئ قدیر
la ilaha illallahu wahdahu la-sharika lahu lah-ul-mulku
wa-lah-ul- hamdu wa huwa 'ala kulli shai'in qadir.
- all his sins will be forgiven, even though they may be equal to the waves
of the sea (Bukhari and Muslim). The phrase "at the ends of the prostrations"
could also refer to the supererogatory prayers to be performed after the
obligatory prayers as authentic Traditions testify (Mazhari).
Verses 41 - 45
وَاسْتَمِعُ يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَّكَانٍ قَرِيْبٍ ﴿١ٌ﴾ يَّوْمَ يَسْمَعُوْنَ
الصَّيْحَةَ بِالْحَقِّ * ذَلِكَ يَوْمُ الْخُرُوُجِ ﴿٤٢﴾ إِنَّا نَحْنُ نُحْىٍ وَنُمِيْتُ
وَ إِلَّيْنَا الْمَصِيْرُ ﴿٤٣﴾ يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمُ سِرَاعًا ط ذلِكَ حَشْرٌ
عَلَيْنَا يَسِيرٌ ﴿٤٤﴾ نَحْنُ أَعْلَمُ بِمَا يَقُوُلُونَ وَمَآ أَنْتَ عَلَيْهِمُ بِجَبَّارٍ ◌َف
فَذَكِّرُ بِالْقُرْآنِ مَنْ يَّخَافُ وَعِيْدٍ ﴿٤٥﴾
And listen: The Day when the caller will call out from a
near place, [41] the Day they will hear the Cry in
reality-that will be the Day of Resurrection. [42] Surely
We alone give life and bring death, and to Us is the final
return [43] on the Day when the earth will burst apart
exposing them, while they will be hurrying up (to come
out). That is a mustering, so easy for Us. [44] We know
well what they say, and you are not one to compel
them. So give advice, through the Qur'an, to the one
who fears My warning. [45]
the Day when the caller will call from a near ... ) يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَّكَانِ قَرِيْبٍ
place - 50:41). Sayyidna Ibn 'Asakir 4, reports from Zaid Ibn Jabir Shafii
that the "caller" referred to here is the angel Israfil Meal who will stand on
the Dome of the Rock (Sakhrah) and will address all the dead people of
the entire world : "O you rotten bones! O you decomposed skins! O you
scattered hair! Listen, Allah commands you to reassemble to render
account of your actions (Mazhari)." This scene depicts how, after the second
blowing of the trumpet, the world will be resurrected. The phrase "a near
place" refers to the fact that the voice of the angel will reach everybody

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who rises from death anywhere on the surface of the earth, and will feel
as though the angel had called him from a nearby place. 'Ikrimah
says that the voice will be heard in such a way as if someone is speaking
to us in our ears. Other scholars have said that "a near place" refers to the
Dome of the Rock, because that is the centre of the earth, and is
equidistant, being separated by equal distances from all sides of the globe.
(Qurțubī)
on the Day when the earth will burst apart ... ) يَوْمَ تَشَقَّقُ الأَرُضُ عَنْهُمُ سِرَاعًا
exposing them, while they will be hurrying up. - 50:44). The Prophetic
Tradition indicates that this 'hurrying up' will be towards Syria where the
Dome of the Rock is situated. Israfil &gel will stand on it, and call the
people on the Day of Judgement. It is recorded in Jami' Tirmidhi, on the
authority of Sayyidna Muawiyah Ibn Hayadah 4ee, that the Holy
Prophet , pointing towards Syria, said:
مِنْ ههُنَا إِلَىْ هُهُنَا تُحْشَرُوْنَ رُكُبَانًا وَّمُشَاةً وَّتُجَرُّونَ عَلىْ وُجُوُهِكُمُ يَوْمَ الْقِيْمَةِ
"From here towards that [pointing towards Syria] you will be
raised, some riding, and others on foot, and yet others will be
dragged on the faces on the Day of Judgement ... "
So give advice, through the Qur'an, to the one) فَذَكِّرُ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيْدِ
who fears My warning ... 50:45). This means that the message of the
Qur'an is to be conveyed to the entire mankind, to all and sundry.
However, only those who fear Allah and dread His torment will remember
and heed. Qatadah
used to recite this verse and supplicate in the
following words:
اَللَّهُمَّ اجْعَلْنَا مِمَّنُ يَّخَافُ وَعِيْدَكَ وَيَرْجُوا مَوْعُوْدَكَ يَا بَارُّيَا رَحِيمُ
"O Allah! Make us among those who fear Your threat, and hope
for Your promise, O the One who fulfills His promise, O Rahim
[the Most Merciful]."
Alhamdulillah
The Commentary on
Surah Qaf
Ends here

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Surah Adh-Dhariyat
(The Scatterers)
This Surah was revealed in Makkah. It contains 60 verses and 3 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 23
وَالذُّرِيتِ ذَرُوًا ﴿٢﴾ فَالْحَمِلْتِ وِقُرًا ﴿ٌ﴾ فَالْجَرِيْتِ يُسْرًا ﴿ٌ﴾
فَالْمُقَسِّمْتِ آَمْرًا ﴿٤﴾ إِنَّمَا تُوْعَدُوْنَ لَصَادِقٌ ﴿﴾ وَّإِنَّ الدِّيْنَ لَوَاقِعٌ
وَالسَّمَآءِ ذَاتِ الْحُبُكِ ﴿٢﴾ إِنَّكُمُ لَفِىُ قَوُلِ مُخْتَلِفٍ
لا
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ ﴿٢﴾ قُتِلَ الْخَرُّصُونَ ﴿١٢٠﴾ الَّذِيْنَ هُمْ فِى غَمُرَةٍ
سَاهُوُنَ ﴿١٢) يَسْئَلُوُنَ آيَّانَ يَوْمُ الدِّيْنِ ﴿١٢﴾ يَوْمَ هُمْ عَلَى النَّارِ
يُفْتَنُونَ ﴿١٢﴾ ذُوْقُوا فِتْنَتَكُمْ هَذَا الَّذِىُ كُنْتُمُ بِهِ تَسْتَعْجِلُونَ ﴿١٤﴾
إِنَّ الْمُتَّقِيْنَ فِىُ جَنْتٍ وَّعُيُونٍ ﴿١٥﴾ (خِذِيْنَ مَآَ اثْهُمُ رَبُّهُمُ + إِنَّهُمُ
كَانُوا قَبْلَ ذلِكَ مُحْسِنِيْنَ ﴿١٢﴾ كَانُوا قَلِيْلًا مِّنَ الَيْلِ مَايَهُجَعُوْنَ
﴿١٧﴾ وَبِالََّسُحَارِهُمْ يَسْتَغْفِرُونَ ﴿١٨﴾ وَفِىُ أَمْوَالِهِمُ حَقٌّ لِّلسَّآئِلِ
وَالْمَحُرُوُمِ ﴿١٩﴾ وَفِى الْأَرْضِ اِيتُ لِّلْمُوْقِيْنَ ﴿٢﴾ وَفِىُ اَنْفُسِكُمْ﴾
أَفَلَا تُبْصِرُونَ ﴿٢١﴾ وَفِى السَّمَآءِ رِزْقُكُمُ وَمَا تُوْعَدُوْنَ ﴿٢٢﴾ فَوَرَبِّ
السَّمَآءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَآ أَنْكُمْ تَنْطِقُونَ
ع
٢٣٥=

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(I swear) by those (winds) that scatter dust, [1] then by
those (clouds) that bear loads, [2] then by those (boats)
that sail with ease, [3] then by those (angels) who
distribute things, [4] whatever you are being promised
is surely true, [5] and Recompensing (of deeds) is sure to
happen. [6] By the sky, having paths, [7] you are
(involved) in a contradictory statement. [8] Turned
away from this (Qur'an) is the one who is turned away
(totally from the Truth.) [9] Death upon those who make
conjectures (against the true faith), [10] those who are
drowned in ignorance, forgetful! [11] They ask, "When
shall be the Day of Recompense?" [12] (It will be) the
Day when they will be heated on the Fire, [13] (and it
will be said to them,) "Taste (the punishment of) your
mischief. This is what you have been asking to be
brought sooner." [14] The God-fearing (on the other
hand) will be in gardens and springs, [15] receiving what
their Lord will have given to them. Indeed, prior to this,
they were good in their deeds. [16] They used to sleep
little in the night, [17] and in the hours before dawn,
they used to pray for forgiveness, [18] and in their
wealth, there was a right for the one who asks and the
one who is deprived. [19]
And in the earth, there are signs for those who (seek
truth to) believe, [20] and in your own selves! So, do you
not perceive? [21] And in the heavens, there is your
sustenance and all that you have been promised. [22] So,
by the Lord of the heavens and the earth, it (the Day of
Recompense) is a reality, as sure as that you speak. [23]
Affirmation of After-Life
The subject-matter of Surah Adh-Dhariyat, like its predecessor Surah
Qaf, is mainly the Hereafter, Resurrection, Reckoning, Judgement, and
Allah's reward and punishment. The first few verses contain an oath from
Allah that the promise of Resurrection is true, and shall come to pass. In
these verses Allah swears an oath by four phenomena, as follows:
وَالدُّرِيِتِ ذَرْوًا. فَالْحِمِلْتِ وِقُرًا. فَالْجِرِيْتِ يُسْرًا. فَالْمُقَسِّمْتِ آَمْرًا .
(I swear) by those (winds) that scatter dust, then by those
(clouds) that bear loads, then by those (boats) that sail with
ease, then by those (angels) who distribute things, (51:1-4)
There is a Hadith whose attribution to the Holy Prophet
has been
held by Ibn Kathir as da'if [weak], but it is also reported as a saying of

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Sayyidna 'Umar .
and 'Ali 4ge. It explains these four things as follows:
The expression Dhariyat [scatterers] refers to the wind that blows up
dust; the expression hamilat-i-wigran literally denotes burden-bearers
and contextually refers to the clouds that carry the burden of water or
rain; the expression jariyat-i-yusran refers to the ships that sail smoothly
and with ease in the water; and the expression muqassimat-i-amran
refers to the angels who distribute to all creatures their sustenance and
water, and different kinds of difficulties and comfort as determined by
Allah's orders and decrees (Ibn Kathir, Qurtubi and Ad-Durr-ul-Manthur quote
these narrations both as marfu' and mawquf).
By the sky, having paths, you are) وَالسَّمَآءِ ذَاتِ الْحُبُكِ، إِنَّكُمُ لَفِىُ قَوُلٍ مُخْتَلِفٍ
(involved) in a contradictory statement - 51:7-8) Hubuk is the plural
habikah and primarily denotes thin irregular lines or streaks on fabrics
when woven. They resemble tracks and pathways; therefore pathways
are also referred to as hubuk in Arabic. Most interpreters take this to be
the meaning in this context. Some scholars say that the 'tracks' refer to
pathways used by the angels for entrance and exit. Others say that the
tracks or paths of heaven are those orbits of planets and stars that are
visible in the sky.
As the streaks of the woven fabric is its beauty, some scholars tend to
interpret the verse as 'By the heaven full of beauty, grace, magnificence
and perfection'.
Differing Beliefs of the Pagans
... you are [involved] in a contradictory statement) إِنَّكُمُ لَفِىُ قَوْلٍ مُّخْتَلِفٍ
51:8) Verse [7] was an oath and this verse is the statement for which oath
is sworn. Apparently, the verse addresses the pagans of Makkah who
assigned contradictory attributes to the Holy Prophet , calling him at
different times a madman, a sorcerer, a poet and other discordant names.
According to another possible interpretation, the verse addresses the
entire humankind - Muslims as well as non-believers. Thus 'contradictory
statement' would mean that a sector believed in the Holy Prophet af and
accepted him; and another sector rejected him and opposed him (Mazhari).
Turned away from this (Qur'an) is the one who is) يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
turned away ..... 51:9). The word 'ufik literally denotes to turn away. The
pronoun in 'anhu has two possibilities: [1] it could be referring to Qur'an
and Rasul. In this case, the verse would mean that only that person turns

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away from the Qur'an who has been destined to be deprived of their
guidance. And [2] the pronoun could be referring to the 'contradictory
statement' in which case the meaning would be: he who turns away from
the truth because of your discordant thoughts, is the one deprived of
truth.
Death upon those who make conjectures - 51:10). The) قُتِلَ الْخَرُّصُونَ
expression kharraşun is the plural of kharras which means one who
estimates or say things by conjecture. In this context the word refers to
those stubborn and obstinate infidels who, without any reason or
evidence, say discordant things about the Messenger . Thus it would
not be out of turn to interpret kharrasun as kadhdhabun, meaning 'the
great liars' as they are condemned, denounced, cursed and imprecated
(Mazharī) in this statement. After the mention of infidels, several verses
that follow describe the qualities of the righteous people and the pleasant
consequences of their righteousness.
Remaining Awake at Night for Voluntary Prayers
.(51:17 ... ,They used to sleep little in the night) كَانُوا قَلِيْلًا مِّنَ الَّيْلِ مَا يَهُجَعُونَ
The imperfect verb yahja'un is derived from the infinitive huju' which
means to sleep at night. The verse describes the quality of the righteous
believers is that they spend their nights in voluntary worship of Allah.
They sleep little at night and remain awake during the greater part of it.
Ibn Jarir preferred this interpretation. Sayyidna Hasan Başri las d'
said: "The righteous perform voluntary night prayers, and do not sleep
during the night except a little." Sayyidna Ibn 'Abbas, Qatadah
Mujahid رحمه الله تعالى and other leading scholars of Tafsir have taken the
particle ma in the sense of negation, that is, grammatically they treat it as
ma nafiyah or negative particle, meaning they spend a little part of every
night awake,and not sleeping. They would worship Allah and perform
voluntary prayers every night, even during a small part of the night.
From this point of view, it includes all those people who pray to Allah
during any part of the night - whether in the beginning, or in the
middle, or at the end of it. Therefore, Sayyidna Anas Ibn Malik 4ee and
'Abul-'Aliyah said: "They used to pray between Maghrib and 'Isha'."
Imam Abu Ja'far Baqir said that this includes those people who do not
sleep before 'Isha' prayer (Ibn Kathir).
Hasan Başri yle All das, reports from Ahnaf Ibn Qais who used to say:
"When I compared my deeds with those of the inmates of Paradise, I

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found that they are a people who occupy a very high, lofty and elevated
status; and they are a people whose deeds are incomparable and our
deeds cannot match theirs, because they sleep little at nights and worship
much. When I compared my deeds with those of the inmates of Hell , I
found that they give the lie to Allah and His Holy Prophet
and are
sceptical about the Hereafter [from which Allah has protected us].
Therefore, in comparison, our deeds match neither with those of the real
inmates of Paradise, nor [praise be to Allah] with those of the inmates of
Hell. Thus we learn that from the viewpoint of action, our position is what
the Qur'an describes: خَلَطُوا عَمَلًا صَالِحًا وَّاخَرَ سَيِّئًا ... (They had mixed a good
deed with another that was evil. - 9:102) Thus the best person amongst us
is the one who would at least remain within the boundaries of this class of
people."
'Abd-ur-rahman Ibn Zaid Ibn Aslam 440 says that a member of the
tribe Banu Tamim said to my father: "O Abu 'Usamah, we do not find
that quality in us which Allah mentions in describing the righteous, that
is, ◌َكَانُوا قَلِيْلاً مِّنَ الَُّلِ مَا يَهُجَعُون "They used to sleep little in the night," because
our position is quite the contrary: ◌ُقَلِيلاً مِّنَ الَّيُلِ مَا نَقُوم 'We are very little awake
at night to worship Allah'. My father replied:
طوبى لمن رَقد اذا نعس واتقى الله اذا اسْتَيْقَظَ
'Good tidings for him who sleeps away when he feels sleepy and
exercises righteousness when he is awake, that is, does not do
any work that is contrary to Shari'ah."
In other words, acceptance in the sight of Allah is not necessarily
restricted to protracted waking hours at night for worship. If a person is
impelled to sleep, and does not remain awake for long, but abstains from
any sinful activities when awake, he is also worthy of felicitation.
'Abdullah Ibn Salam
reports from the Holy Prophet
who said:
يَ يُّهَا النَّاسُ أَطْعِمُوا الطَّعَامَ وَصِلُوا الْأَرْحَامَ وَافُشُوا السَّلَامَ وَصَلُّوْا بِالَّيْلِ وَالنَّاسُ نِيَامٌ
تَدُخُلُوا الْجَنَّةَ بِسَلَامٍ . (ابن كثير)
"O people, feed people, do good to kith and kin, greet each
otherwith salam, pray at night while people are asleep, and you
will enter Paradise in peace." (Ibn Kathir)
Merits of Seeking Forgiveness in the hours before dawn
and in the hours before dawn, they used to pray for) وَبِالْأَسْحَارِهُمْ يَسُتَغْفِرُوْنَ

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forgiveness ... , 51:18) The word ashar is the plural of sahar, and it refers to
the latter sixth part of the night. This verse speaks of the significance of
seeking forgiveness in the latter part of the night. Another verse [3:17]
also speaks of the significance of seeking forgiveness at the last hours of
the night thus: ◌ِوَالْمُسْتَغُفِرِيُنَ بِالْأَسُحَار ( ... and who seek forgiveness in pre-dawn
hours. - 3:17) It is confirmed in the Sahih collections as well as others, from
several Companions, that the Messenger of Allah said:
"Allah, the Most High, descends each night to the lowest heaven
when the last third of the night remains. He says: 'Is there
anyone who is repenting, so that I may accept his repentance?
Is there anyone seeking forgiveness, so that I may forgive him?
Is there anyone asking of Me, so that I may grant him his
request?'!
Here it may be noted that in this verse Allah is describing the
pre-dawn prayer of forgiveness of those righteous ones who, according to
the preceding verse, are preoccupied for the major part of the night with
the worship of Allah and sleep very little. Thus there seems to be no link
between their previous description and their description of asking for
forgiveness in this verse, because forgiveness is sought when there are
sins. People who spent the entire night in worshipping Allah - what does
it mean to seek forgiveness of sins? The answer to this question is that
these people have the true appreciation of Allah's majesty, dignity and
splendour, and they realise that there are shortcomings in their
night-long worship. Therefore they seek Allah's forgiveness for failing to
perform His worship as due. (Mazhari)
Special Guidance for Philanthropists
and in their wealth, there was a right for the) وَفِىٌ أَمْوَالِهِمُ حَقٌّ لِلسَّائِلِ وَالْمَحْرُوُمِ
one who asks and the one who is deprived ... 51:19) The word sa'il means
the poor or needy who begs others, that is, he expresses his needs to
people who help him. The word mahrum also refers to a poor or needy,
but who cannot express his needs from a sense of self-respect or a feeling
of shame, and thus is deprived of people's help. In this verse another
quality of the believers and the righteous is mentioned, that is, their
quality of spending in charity in Allah's way. When spending, they do not
only give to those who ask for help, but they also make it their
responsibility to find out who are needy ones and do not disclose their
needs to others.

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The purpose of the verse is to show that the believers and the
righteous do not only perform bodily worship, such as prayers and
remaining awake at night, but they also play a major role in performing
pecuniary worship, in that besides helping the people who beg they also
look for, and help, those who out of self-respect do not express their needs
to anyone. When mentioning this pecuniary worship, the expression used
by the Qur'an is the following, ◌ُّوَفِىٌ أَمُوَالِهِمْ حَق "and in their wealth, there was
a right". It means that when they meet the needs of the poor, they do not
deem it a favour shown to them, but they appreciate that the poor have a
'right' in the wealth Allah has blessed them with, and fulfilling one's
right is not a favour; it is rather a duty and responsibility that one has to
discharge.
Allah's Signs on the Earth and in Mankind
And in the earth, there are signs for those who) وَفِى الْأَرْضِ يتْ لِلْمُؤْقِنِيْنَ
[seek truth to] believe, ... 51:20). In the preceding verses in the first
instance a description of the infidels and rejecters and their evil fate was
given. As against those who flounder in the welter of wrong beliefs and
evil deeds and deny the possibility of the Day of Judgement, the qualities
of the believers and the righteous were subsequently given, and their
elevated position was described. Now once again attention is drawn to
those who deny the possibility of Judgement Day. They are invited to
ponder on the signs of Allah on earth that testify to the might of the
Creator and His boundless power, and thus the skeptics are advised to
desist from denying the Judgement Day. In this way the statement is
connected to the preceding statement in verse [8] "You are involved in
contradictory statement."
Tafsir Mazharī is of the view that this verse too describes the quality
of the believers and the righteous. The word muqinin (those who have
certainty of faith) refers to the same God-fearing people mentioned in an
earlier verse. The sense is that these people keep pondering on the divine
signs spread on earth and in their own beings, and it increases their
وَيَتَفَكِّرُونَ فِىُ خَلْقِ السَّمواتِ وَالأَرْضِ belief. In another verse they are described as
" ... and ponder on the creation of the heavens and the earth ... ". (3:191)
Allah's signs on earth include what Allah has placed on the earth, the
various plants, animals, valleys, mountains, deserts, rivers and oceans.
He also created mankind with different languages, colours, intentions and
abilities, and a variety among them, differences in the power of

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understanding and comprehension, their deeds, and ultimately earning
happiness or misery. Allah put every organ in their bodies in its rightful
وَفِىُ أَنْفُسِكُمُ، أَفَلَا تُبُصِرُونَ :place where they most need it to be. Thus Allah says
( ... and in your own selves! So, do you not perceive? .... 51:21). Out of the
innumerous signs of Allah's power which are present everywhere in the
universe, including the heavenly and celestial beings and creatures, only
those signs are referred to here which are available on earth, because
they are very close to man's experience, and he resides and moves about
among them. The present verse now speaks of man himself. Man is
required to ponder on his own body, its limbs and organs. Every single
part of the body testifies to the boundless Wisdom of Allah, and it will
make him realize that his small being represents and encompasses almost
all the divine signs that are scattered in the vast universe. That is why
man is termed as 'the universe in miniature', because all types of creation
are present in his existence. If a man thinks of all phases he has passed
through right from his birth till his death, he may perceive the power of
Allah Ta'ala as if he discerns Him clearly.
The Development of the Sperm and Embryo in the Womb
Human microscopic sperm and egg is an amazing phenomenon. It is
made up of foodstuff and tenuous particles from various parts of the
world. If the sperm establishes itself in the mother's womb, then more
material is added to it, and it changes into a red clot. It then changes and
becomes a shapeless lump of flesh, like a piece of meat with no form or
shape. Then out of this shapeless lump bones are fashioned; then the
bones are clothed with flesh; and it starts to take on a form and shape,
developing a head, arms, chest, stomach, thighs, legs, feet and all its
members. A wonderful brain is placed under its skull in whose
complicated layers lie all mental abilities. Thus equipping it, Allah sends
an angel to it who breathes the soul into it. After the completion of its
creation, it is brought into this world where he develops from infancy to
full adulthood to old age. Then he gradually progresses from zero level of
knowledge and consciousness to an intelligent, rational and active being.
The human forms and shapes are so different that no two faces are
identical in millions and billions of people even in a small area.
Furthermore, there are differences in their temperaments, dispositions
and habits. There is unity in this diversity. All this is the marvel of the
فَتَبْرَكَ اللهُ أَحْسَنُ :perfect power of Allah who has neither partners nor rivals
(23:14)"!So blessed is Allah, the Best Creator" الْخلِقِيْنَ

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Man experiences all this not from outside himself, but within himself,
day and night. Only a person who is absolutely blind and senseless will
ever deny the existence of Allah. Therefore, at the conclusion of the verse,
the Qur'an poses the rhetorical question: 3; Stf "So, do you not
perceive?" (21) A person need not be very intelligent to understand the
facts of life. If his sight is intact, he can arrive at the right conclusion.
And in the heavens, there is your sustenance) وَفِى السَّمَآءِ رِزْقُكُمْ وَمَا تُوُعَدُوُنَ
and all that you have been promised .... 51:22). The plain and simple
interpretation of this is that 'in heaven' here means what has been
written in the Preserved Tablet (Al-Lauh-ul-Mahfuz). It is clear that
man's sustenance, what has been promised to him and whatever its
consequences will be - are all preserved in the Preserved Tablet. Sayyidna
Abu Sa'id Khudri 4gb reports that the Holy Messenger
said: "Even if
someone tries to avoid and run away from his designated sustenance, he
will not succeed, because his sustenance will pursue him just as he cannot
run away from his death". (Qurtubi) Some scholars say that 'sustenance'
here signifies "rain". In this case 'heaven' will not refer to the body, arch
or vault of the sky. It refers to anything that hangs overhead and covers
things in its shade, including the celestial atmosphere and clouds from
where the rain falls. The expression 'all that you have been promised'
refers to Paradise and its delights. Allah, the Pure and Exalted, knows
best.
it [the Day of Recompense] is a reality, as sure ... ) إِنَّه لَحَقٌّ مِثْلَ مَآ أَنَّكُمْ تَنُطِقُونَ
as that you speak .... 51:23). It means that all of the matters relating to
Judgement, Resurrection and Recompense that they have been promised
shall certainly occur. Therefore, it is the truth, there being no doubt about
it, so they should not doubt its coming, just as they do not doubt that they
can speak. There are five physical sensations of perception: sight,
hearing, tasting, feeling and smelling. Here 'speaking' has been singled
out probably because the faculty of speech is the only one where there
can be no trace of deception or illusion, whereas the other sensations, on
account of ailments, can get contorted. Differences in hearing and seeing
are known. In sickness the sensation of tasting gets reversed or distorted
in some other way. Sometimes sweet things taste bitter and bitter things
taste sweet. (Qurțubi)
Verses 24 - 46
هَلْ آَتَنكَ حَدِيْثُ ضَيْفِ إِبْرُهِيُمَ الْمُكْرَمِيْنَ ﴿٤﴾ ◌ِذْ دَخَلُوا عَلَيْهِ

180
Surah Adh-Dhariyat : 51 : 24 - 46
فَقَالُوا سَلْمًا ﴾ قَالَ سَلْمٌ قَوْمٌ مُّنْكَرُوْنَ ﴿٢﴾ فَرَاغَ إِلَى اَهُلِهِ فَجَآءَ
بِعِجْلٍ سَمِيْنٍ ﴿٢﴾ فَقَرَّبَةَ إِلَيْهِمُ قَالَ آَلَا تَأْكُلُونَ ﴿٢٧﴾ فَأَوْجَسَ
مِنْهُمُ خِيْفَةً ﴿ قَالُوا لَا تَخَفْ ﴿ وَبَشِّرُوْهُ بِغُلْمٍ عَلِيْمِ ﴿٢٨﴾ فَأَقْبَلَتِ
امْرَأَتُهُ فِىْ صَرَّةٍ فَصَكَّتُ وَجُهَهَا وَقَالَتْ عَجُوُزٌ عَقِيمٌ ﴿٢٩﴾ قَالُوا
كَذلِكِ " قَالَ رَبُّكِ* إِنَّهُ هُوَالْحَكِيُمُ الْعَلِيُمُ ﴿٣٠﴾ قَالَ فَمَا خَطْبُكُمُ
أَيُّهَا الْمُرْسَلُونَ ﴿٣١﴾ قَالُوا إِنَّا أُرُسِلْنَا إِلَى قَوْمٍ مُّجُرِمِيْنَ ﴿٣٢﴾
لِنُرُسِلَ عَلَيْهِمُ حِجَارَةً مِّنْ طِيْنِ ﴿٢٣﴾ مُسَوَّمَةً عِنْدَ رَبِّكَ
لِلْمُسْرِفِيْنَ ﴿٣٤﴾ فَاخْرَجْنَا مَنُ كَانَ فِيْهَا مِنَ الْمُؤُمِنِينَ ﴿٢﴾ فَمَا
وَجَدْنَا فِيْهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِيْنَ ﴿٣٦﴾ وَتَرَكُنَا فِيُهَآ آيَةً لِلَّذِيْنَ
يَخَافُونَ الْعَذَابَ الْأَلِيُمَ ﴿٧ٌ﴾ وَفِىُ مُوسَى إِذْ أَرْسَلُنُهُ إِلَى فِرُعَوْنَ
◌ِسُلْظنٍ مُّبِيْنٍ ﴿٣٨﴾ فَتَوَلَّى بِرُكُنِهِ وَقَالَ سْحِرٌ أَوْمَجُنُوُنٌ ﴿٣٩)
فَأَخَذُنْهُ وَجُنُودَةً فَنَذُنْهُمُ فِى الْيَمِّ وَهُوَ مُلِيْمٌ ﴿٤﴾ وَفِىُ عَادٍ إِذْ
اَرْسَلْنَا عَلَيْهِمُ الرِّيْحَ الْعَقِيُمَ ﴿١﴾﴾ مَا تَذَرُ مِنْ شَىْءٍ أَتَتْ عَلَيْهِ إِلَّا
جَعَلَتْهُ كَالرَّمِيْمِ ﴿٤٢﴾ وَفِىُ ثَمُوُدَ إِذْ قِيْلَ لَهُمْ تَمَّتْعُوا حَتّى حِيْنٍ
﴿٤٣﴾ فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَاَخَذَتْهُمُ الصُّعِقَةُ وَهُمْ يَنْظُرُوْنَ ﴿٤٤﴾
فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ وَّمَا كَانُوا مُنْتَصِرِيُنَ ﴿٤٥﴾ وَقَوْمَ نُوحٍ مِّنُ
قَبْلُ ﴿ إِنَّهُمُ كَانُوا قَوْمًا فُسِقِيْنَ ﴿٤٦﴾
Has there come to you the story of the honoured guests
of Ibrahim? [24] When they entered unto him and said,
"We greet you with salam." He said, "salam on you." (And
he said to himself,) "(They are) unknown people." [25]
Then he slipped off to his home, and fetched a fattened
calf. [26] So he brought it close to them (to eat, but
being angels, they refrained.) He said, "Would you not
eat?" [27] So he felt some fear in his heart. They said, "Be