Book of Tafsir (Continued)

The Sahih Collection of al-Bukhari

by Imam Bukhari
Translated by: Ustadha Aisha Bewley

Chapter 68. Book of Tafsir (Continued)

"The All-Merciful, theMost Merciful (ar-Rahmân, ar-Rahîm)" are two names which derive from "mercy (rahma)". Rahîm and Râhim have the same meaning, as do 'alîm and 'âlim (knowing).

CCLXXXIV: Tafsir of Surat Saba'

It is said that "mu'ajizin" (34:5, 38) means "to get the better of" and "mu'jizin" (6:143) means "to be forestalled". "Sabaqu" (34:59) means "passed". "La yu'jizun" (8:59) means "they will not surpass." "Yasbiquna" (29:4) means "to get the better of us." The meaning of "mu'ajizin" (34:5) is "to overcome". It means that each of them wanted to overpower and frustrate the other. "Mi'shar" (34:45) is a tenth. "Ukul" (34:16) is fruit. "ba'id" (34:9) is to increase the distance.

Mujahid said that "la ya'zub" (34:3) means "is not hidden", "'Arim" (34:16) is the dam. Allah released red water in the dam, and the water fractured and destroyed the dam and the river bed was gouged out by the water and the flood removed the two gardens. Then the water disappeared and they dried out and there was no red water left from the dam. It was a punishment which Allah sent on them from wherever He wished.

'Amr ibn Shurahbil said that "'arim" means "dam" in the dialect of the people of Yemen.

Another said that 'arim is the valley itself. "Sabighat" (34:11) are coats of mail.

Mujahid said that "yujaza" (34:17) means to punish. "I exhort you to do one thing alone" (34:46) is to obey Allah. "Mathna wa furada" (34:56) is "ones and twos". "Tanawush" (34:52) is to return from the Next World to this world. "Between them and the thing that they desire" (34:54) refers to wealth or children or adornment. "Bi-ashya'ihim" (34:54) means "those like him."

Ibn 'Abbas said that "ka'l-jawab" (34:13) means "are reservoirs for water which are excavated in the earth. "Khamt" (34:15) is a bitter plant, "athl" means tamarisk, and "'arim" means strong.

 

CCLXXXV: "So that when the terror has left their hearts they will say, 'What did your Lord say?' They will say, 'The Truth. He is the All-High, the Most Great.'" (34:23)

4522. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "When Allah decrees a matter in the heaven, the angels beat their wings from obedience to His words, like a chain dragged across smooth stone. When terror is removed from their hearts, then will they say, 'What is it that your Lord commanded?" They will say, 'The Truth. He is the All-High, the Most Great.' (34:25) Then those that gain a hearing by stealth will hear it, and those that gain a hearing by stealth will be like this, one on top of the other," and Sufyan illustrated with his hand and spread apart the fingers of his right hand and placed one hand over the other. "He will hear a word which he will then convey to those below him who will convey it to those below him until it is conveyed to the tongue of a sorceror or soothsayer. Sometimes a flame with catch the listener before he conveys it, and sometimes he conveys it because the glame catches him. Then he adds a hundred lies to it. Then it will be said, 'Didn't he tell us on such-and-such a day that such-and-such would occur?' So he will be believed by that word which he heard from heaven."

 

CCLXXXVI: His words, "He is only a warner come to you ahead of a terrible punishment." (34:46)

4523. It is related that Ibn 'Abbas said, "The Prophet, may Allah bless him and grant him peace, went up Safa one day and said, "Warning!" and Quraysh gathered to him and said, 'What is wrong?' He said, 'If I were to tell you that the enemy is going to attack you in the morning or the evening, would you believe me?' 'Yes indeed,' they replied. He said, 'I am a warner to you before a terrible punishment.' Abu Lahab said, 'May you perish! Is this what you have gathered us for?' Then Allah revealed, 'Ruin to the hands of Abu Lahab!' (111:1)"

 

CCLXXXVII: Tafsir of Surat al-Mali'ika (Fatir)

Mujahid said that "qitmir" (35:12) is the skin of the date stone. "Muthqala" (35:18) means "heavily burdened".

Another said that "harur" (35:21) is the heat of the day with the sun. Ibn 'Abbas said that "harur" is heat at night and "samum" is heat in the day. "Gharabib" (35:27) means intensely black. Ghirbib means intense blackness.

 

CCLXXXVIII: Tafsir of Surat YaSin

Mujahid said that "'azzazna" (36:14) means "reinforced. "Alas for My slaves!" (36:30): their regret is that they mocked the Messengers. "To overtake the moon" (36:40) means that the light of either the moon or the sun does veil the light of the other, and that is not proper for them. "Sabiqu'n-nahar" (36:40): rather they follow one another rapidly. "Naslakh" (36:37) means to extract one of them from the other and each of them proceeds. "Min mithlihi" (36:42) is from livestock. "Fakihun" (36:55) means "in delight". "As an army mobilised in their support" (36:75) means in the Final Reckoning.

It is mentioned that 'Ikrima said that "mashhun" (36:41) means "laden".

Ibn 'Abbas said that "ta'irukum" (36:19) means "your misfortunes". "Yansiluna" (36:51) means "to come out". "Marqadina" (36:52) means the place from which we come out. "Ahsaynahu" (36:12) means "we knew and numbered." "Makanatihim" (36:67) is the plural and makanihim would be singular.

 

CCLXXXIX: "And the sun runs to its resting place. That is the decree of the Almighty, the All-Knowing." (36:38)

4524. It is related that Abu Dharr said, "I was in the mosque with the Prophet, may Allah bless him and grant him peace, whent he sun set. He said, 'Abu Dharr, do you know where the sun sets?' I said, 'Allah and His Messenger know best.' He said, 'It goes and prostrates under the Throne. That is the words of Allah Almighty, 'And the sun runs to its resting place. That is the decree of the Almighty, the All-Knowing.' (36:38)"

4525. It is related that Abu Dharr said, "I asked the Prophet, may Allah bless him and grant him peace, about the words of Allah, 'And the sun runs to its resting place.' He said, 'Its course is under the Throne.'"

 

CCXC. Tafsir of Surat as-Saffat

Mujahid said that "shooting forth about the Unseen from a distant place" (34:53) means in every place. "They are stoned from every side" (37:9) means "stoned." "Wasib" (37:9) means "constant" and "lazib" (37:11) means "adhering". "You used to come at us from a position of power" (37:28) means "the truth". The unbelievers say this to Shaytan. "Ghawl" (37:47) is a stomach pain. "Yunzifun" (37:47) means that they do not lose their rationality. "Qarin" (37:51) is shaytan. "Yuhri'un" (37:70) is like rushing."Yaziffun" (37:94) is walking rapidly. "A blood-tie between Him and the jinn " (37:158) refers to the fact that Quraysh said that the angels were the daughters of Allah and their mothers were the daughters of noble female jinn. "But the jinn know very well that they will be arraigned" (37:158) means that they will be summoned for the reckoning.

Ibn 'Abbas said that "We are those drawn up in ranks" (37:165) refers to the angels. "The way to the Fire" (37:23) and "the midst of the Fire" (37:55) is the middle of Hellfire. "lasawban" (37:67) means that their food is mixed and combined with boiling water. "Madhur" (7:18) means "driven away". "Like closely guarded pearls" (37;49) are hidden pearls. "And We left the later people to say of him" (37:78, 108, 129) refers too a blessing. "Yashtaskhiruna" (37:14) means "they mock". "Ba'l" (37:125) means "lord".

 

CCXCI: "Yunus too was one of the Messengers." (37:139)

4526. It is related from 'Abdullah that the Prophet, may Allah bless him and grant him peace, said, "It is not proper for anyone to say that I am better than Yunus ibn Matta."

4527. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Whoever says that I am better than Yunus ibn Matta has lied."

 

CCXCII: Tafsir of Surat Sad

4528. It is related that al-'Awwam said, "I asked Mujahid about the sajda (prostration) in Sad. He said, 'Ibn 'Abbas was asked and said, "They are the ones Allah has guided, so be guided by their guidance." (6:90)' He used to prosrate when reading it."

4539. It is related that al-'Awwam said, "I asked Mujahid about the sajda (prostration) in Sad. He said, 'I asked Ibn 'Abbas, "For what reason do you prostrate?" He said, "You do not recite: 'And among his descendants were Dawud and Sulayman.' (6:85) 'They are the ones Allah has guided, so be guided by their guidance.' (6:90) Da'ud was one of those whom the Prophet, may Allah bless him and grant him peace, was commanded to copy. Da'ud, peace be upon him, prostrated, so the Messenger of Allah, may Allah bless him and grant him peace, prostrated."'"

"'Ujab" (38:5) means "wondrous". "Qitt" is a page. Here it is the page of good actions.

Mujahid said that "in self-glory" (28:2) means "exultant". "In the old religion" (38:7) means the religion of Quraysh. "Ikhtilaq" (38:7) means "lies". "Asbab" (38:10) are the paths of the heaven with its doors. "Even a whole army of confederates will be routed there!" (38:11) refers to Quraysh. "Those too were Confederates" (38:13) are past generations. "Fawaq" (38:52) means "likes"

Ibn 'Abbas said that "aydi" (38:17) is strength in worship and "absar" (38:45) means "insight into the command of Allah". In "the love of good things above the remembrance of my Lord" (38:32), "'an" means "min". "Tafiqa mashan" (38:33) means that he stroked the shanks and necks of the horses. "Asfad" (38:38) means fetters.

 

CCXCIII:. His words, "Give me a kingdom the like of which will never be granted to anyone after me. Truly You are the Ever-Giving." (38:35)

4530. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Last night an 'Ifrit of the jinn suddenly appeared – or words to that effect – attempting to interrupt my prayer but Allah gave me power over him and I seized him. I wanted to tie him to one of the pillars of the mosque so that you could all see him in the morning, but I remembered the supplication of my brother Sulayman, 'My Lord, forgive me and Give me a kingdom the like of which will never be granted to anyone after me.' (38:35)." Rawh [the transmitter] said that he sent him off in disgrace.

 

CCXCIV: His words, "Nor am I a man of false pretentions." (38:86)

4531. It is related that Masruq said, "We visited 'Abdullah ibn Mas'ud and he said, 'O people! If someone knows something, he should say it, but if he does not know it, he should say, "Allah knows best." Part of knowledge is that when someone does not know something, he should say about it, "Allah knows best." Allah, the Glorious and Exalted, said to His Prophet, "Say: 'I do not ask you for any wage for it, nor am I a man of false pretentions.' (38:86)" I will tell you about the Smoke. The Messenger of Allah, may Allah bless him and grant him peace, called Quraysh to Islam and they were slow in responding. He said, "O Allah, seven years like the years of Yusuf!" They suffered a drought which destroyed everything so that they were eating carrion and skins. It reached the point that a man would see a smoke between him and the sky because of their hunger. Allah Almighty says, "So be on the watch for a day when heaven brings forth a distinctive smoke,which enshrouds mankind. 'This is a painful punishment!' (So they prayed,) 'Our Lord, remove the punishment from us. We are really believers.' How can they expect a Reminder when a clear Messenger has already come to them. Then they turned away from him and said, 'An instructed madman!' We remove the punishment a little, and you revert!" (44:10-15) Will the punishment be removed on the Day of Rising?' Then he said, 'The punishment was removed from them and then they reverted to their disbelief, and so Allah seized them on the Day of Badr. Allah Almighty says, "On the day We launch the Great Assault We will certainly have Our revenge." (44:16)'"

 

CCXCV: Tafsir of Surat az-Zumar

Mujahid said that "Is someone who tries to shield himself with his face" (39:24) is when he is dragged on his face in the Fire. It is the words of Allah, "Who is better – he who will be thrown into the fire or he who will arrive in safety on the Day of Rising?" (41:40) "Dhi 'iwaj" (39:28) is confusion. "A man wholly owned by a single man" (39:29) is a metaphor for their false gods and the true God. "Yet they try to scare you with others apart from Him." (39:36) refers to idols. "Khawwalna" (39:49) means "we gave". "He who brings the truth" refers to the Qur'an "and he who confirms it." (39:33) The believer will be brought on the Day of Rising and will say, "This is what You gave me and I acted on what it contains." "Mutashakisun" (39:29) means "ill-tempered": difficult and not content with fairness. In "rajulan silman" (26:29), silm is like salim, sound. "Ishma'azzat" (26:45) is to be averse. "Bi-mafazatihim" (26:61) is derived from "fawz" (success). "Haffina" (26:75) means "to surround them in a circle" and "bi-hafafayhi" means "its sides". "Mutashabihan" (39:23) is not from istisbah, meaning confusion, from it means that they resemble one another in confirmation.

 

CCXCVI. "Say: 'O My slaves who have transgressed against yourselves do not despair of the mercy of Allah. Truly Allah forgives all wrong actions. He is the Ever-Forgiving, the Most Merciful.'" (39:53)

4532. It is related from Ibn 'Abbas that some of the people of shirk who had murdered many people, and committed much fornication, came to Muhammad, may Allah bless him and grant him peace, and said, "That which you say and to which you invite people is good. Could you inform us what is the expiation for what we have done?" Then Allah revealed, "Those who do not call on any other god together with Allah and do not kill anyone Allah has forbidden – except with a legal right – and do not fornicate," (25:63) and He revealed, "Say: 'O My slaves who have transgressed against yourselves do not despair of the mercy of Allah.'" (39:53)

 

CCXCVII: "They do not measure Allah with His true measure." (39:67)

4533. It is related that 'Abdullah said, "One of the rabbis came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Muhammad, we find that Allah will put the heavens on one finger, the earths on one finger, the trees on one finger, the water and dust on one finger, and the rest of creation on one finger. Then He will say, "I am the King."' The Prophet, may Allah bless him and grant him peace, laughed until his molars showed to affirm that rabbi. Then the Messenger of Allah, may Allah bless him and grant him peace, recited, 'They do not measure Allah with His true measure. The whole earth will be a mere handful for Him on the Day of Rising, the heavens folded up in His right hand. Glory be to Him! He is exalted above the partners they ascribe!' (39:67)"

 

CCXCVIII. His words, "The whole earth will be a mere handful for Him on the Day of Rising, the heavens folded up in His right hand." (39:67)

4534. It is related that Abu Hurayra said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Allah will grasp the earth and the heavens will be rolled up in His Right Hand. Then He will say, "I am the King. Where are the kings of the earth?"'"

 

CCXCIX: "The Trumpet will be blown and all in the heavens and all in the earth will lose consciousness, except those Allah wills. Then it will be blown a second time and at once they will be standing upright, looking on." (39:68)

4535. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "After the second blast, I will be the first to lift my head and there will be Musa grasping one of the legs of the Throne. I do not know whether he had been there all the time or whether that was after the blast."

4536. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "There will be forty between the two blasts of the Trumpet." They asked, "Abu Hurayra, forty days?" He said, "I refused to answer." They said, "Forty years?" He said, "I refused to answer." They said, "Forty months?" He said, "I refused to answer." [The hadith continues], "Every part of the human being will decay except for the coccyx. It is from that the creation will be reconstituted."

CCC. Tafsir of Surat al-Mu'min (Ghafir)

Mujahid said that "Ha-Mim" (40:1) is the method used at the beginnings of the suras. It is said that it is a name, as was stated by Shurayh ibn Abi Awfa al-'Abasi:

 

HaMim reminds me when the spear is thrust

    will he not recite HaMim before the advance?

 

Mujahid said that "to salvation" (40:41) refers to faith. "Has no foundation" (40:43) refers to an idol. "Yushajrun" (40:72) is to kindle fire on them and "tamrahun" (40:75) means "to exult".

Al-'Ala' ibn Ziyad used to remind people about the Fire. A man asked, 'Why do you make people despair?" He answered, "Am I able to make people despair when Allah Almighty says, 'O my slaves, you who have transgressed against yourselves, do not despair of the mercy of Allah' (39:53) and He says, 'The profligate will be Companions of the Fire.' (40:43)? Rather you want to have the good news of the Garden in spite of your evil deeds. Allah sent Muhammad, may Allah bless him and grant him peace, to give those who obey Allah the good news of the Garden and to warn those who disobey Him of the Fire."

4537. It is related that 'Urwa ibn az-Zubayr said, "I asked 'Abdullah ibn 'Amr ibn al-'As to tell me the worst thing that the idolaters did to the Messenger of Allah, may Allah bless him and grant him peace. He said, 'While the Prophet, may Allah bless him and grant him peace, was praying in the Hijr of the Ka'ba, 'Uqba ibn Abi Mu'ayt came and put his cloak around his neck and began to choke him with it severely. Abu Bakr came forward and grabbed his shoulders and pushed him away from him saying, "Are you going to kill a man for saying, 'My Lord is Allah'? when he has brought you Clear Signs from your Lord?" (40:28)'"

 

CCCI: Tafsir of Surat HaMim as-Sajda (Fussilat)

Tawus reported from Ibn 'Abbas that "i'tina taw'an" (41:11) means "Give". "They said, 'We came willingly'" (41:11) means "We gave".

4537. Sa'id ibn Jubayr related that a man said to Ibn 'Abbas, "I find in the Qur'an things which seem to be contradictory to me. Allah says, 'That Day there will be no family ties between them; they will not be able to question one another,' (23:101) and He says, 'And they will confront one another, questioning one another.' (37:27) He says, 'They will not be able hide a single circumstance from Allah' (4:42) and He says, 'By Allah, our Lord, we were not mushrikun," (6:23) and they are hiding in this ayat.

"He says, 'The heaven – built it ... to ... and that He smoothed out the earth' (79:27-30), in which He mentions the creation of heaven before the creation of the earth. Then He says, 'Do you reject Him Who created the earth in two days ... to ... willingly.' (41:9-11) and here He mentions the creation of the earth before the heaven.

"Allah says, 'Allah is Ever-Forgiving, Most Merciful' (4:96), 'Almighty, All-Wise,' (4:56) and 'All-Hearing, All-Seeing.' (4:58) This is as if it were about the past."*

Ibn 'Abbas said, "'There will be no family ties between them' is at the first blast of the Trumpet when it is blown: 'The Trumpet will be blown and those in the heavens and those in the earth will all lose consciousness, except such those Allah wills.' (39:68) Then there will be no relationships and they will not ask after one another. Then when the Trumpet is blown the second time, 'And they will confront one another, questioning one another.' (37:27)

"As for His words, 'We were not mushrikun' and 'They will not be able hide a single circumstance from Allah,' Allah will forgive the wrong actions of the people of sincerity. Then the idolaters will say, 'Come, let us say that we were not idolaters!' Then their mouths will be sealed and their hands will speak (the truth). At that time it will be known that not a single fact can be concealed from Allah and then 'those who rejected will wish...' (4:42)

"He created the earth in two days and then created the heaven. Then He turned to the heaven and then He arranged them in two further days. Then He spread out the earth and its spreading out is that He brought water and pasture out of it and created mountains, camels, hillocks and what is between them in another two days. That is His words, "He smoothed it out' and His words, "He created the earth in two days.' So earth and everything in it was created in four days, and the heavens were created in two days.

"Allah said of Himself, 'Allah is Ever-Forgiving, Most Merciful,' and that is His Word. In other words, that continues to be so. If Allah wishes something, then He accomplishes whatever He wills. The Qur'an should appear contradictory to you. All is from Allah."

This is related from al-Minhal.

Mujahid said that "for them is a wage which never fails" (41:8) means "not calculated." "Aqwataha" (41:10) means "their provisions". "He revealed, in every heaven, its own mandate" (41:12) is that to which it was commanded. "Nahisat" (41:16) means inauspicious days. "We have assigned them close comrades" (41:25) means "We have joined to them". "The angels descend on them" (41:30) means when they are dying. "Ihtazzat" (quivers) with plants and "rabat" (41:39) "swells" means it become taller.

Another said that "from its husk" (41:47) is when they emerge. "Then he says, 'This is my due.'" (41:50), i.e. on account of my actions and so I am entitled to this. "Sawa'an li's-sa'ilin" (41:10) means He determined them the same. "We guided them" (41:17) means "We guided them in good and bad," and that is like His words, "We have shown him the two highways" (90:10) and "We guided him on  the Way." (76:3) The guidance is right guidance, which is like "We caused him to ascend." Part of that is His words, "They are the ones Allah has guided, so be guided by their guidance." (6:90) "Yuza'una" (41:19) means "forced" and "min akmamiha" (41:47) refers to the skin of the sheath. Another said that it refers to grape vines when the flower and sheath emerges from them. "wali hamim" (41:34) means "bosom friend". In "min mahis" (41:48), mahis (escape) comes from hasa (to escape). "Mirya" (41:54) meaning "doubt" is the same as "murya".

Mujahid said that "Do what you will" (41:40) is a threat.

Ibn 'Abbas said that "Repel the bad with what is better" (41:34) means steadfastness in anger and pardon when being badly treated. When they act in that way, Allah protects them and their enemy is humbled to them, "he will be like a bosom friend."

[* The point being that the past tense, kana, is used in these ayats.]

 

CCCII: His words, "You did not think to shield yourselves from your hearing, sight and skin testifying against you and you thought that Allah would never know much of what you did." (41:22)

4538. It is related from Ibn Mas'ud about the ayat, "You did not think to shield yourselves from your hearing, sight and skin testifying against you ...", "Two men of Quraysh and their in-law from Thaqif, or two men from Thaqif and their in-law from Quraysh, were in ahouse and one of them said to another, 'Do you think that Allah can hear what we say?' One of them said, 'He hears some of it.' Another said, 'If he can hear some of it, He can hear all of it.' Then there was revealed, 'You did not think to shield yourselves from your hearing, sight and skin testifying against you!' (41:22)"

 

CCCIII: His words, "It is that thought you had about your Lord that has destroyed you so now you find yourselves among the lost." (41:23)

4539. It is related that 'Abdullah said, "Two men of Quraysh and one of Thaqif, or two men of Thaqif and one of Quraysh, met near the House. All of them had fat bellies and little understanding in their hearts. One of them said, 'Do you think that Allah hears what we say?' Another said, 'He hears if we talk out loud, but doe not hear us when we whisper.' The third said, 'If He can hear us when we speak out loud, then He can hear us when we whisper.' Then Allah Almighty revealed, 'You did not think to shield yourselves from your hearing, sight and skin testifying against you!' (41:22)"

A different isnad.

His words, "If they are steadfast, the Fire will still be their residence!" (41:25)

4540. The same hadith as above.

 

CCCIV. Tafsir of Sura HaMim-'Ayn-Sin-Qaf (ash-Shura)

It is mentioned from Ibn 'Abbas that "'aqim" (42:50) means sterile. "We have revealed to you a Spirit by Our command" (42:52) means the Qur'an.

Mujahid said that "in that way multiplying you" (42:11) means generation after generation. "There is no debate between us and you" (42:15) means that there is no quarrel between us and you. "Glancing around them furtively" (42:45) means "humble".

Another said that "Then they lie motionless on its back" (42:33) means that they try to move but do not travel in the sea. "Shara'u" (42:21) means "started".

 

CCCV: His words, "except for you to love your near of kin." (42:23)

4541. It is related that Ibn 'Abbas was asked about His words, "except for you to love your near of kin." (42:23) Sa'id ibn Jubayr said, "It is the relatives of Muhammad, may Allah bless him and grant him peace." Ibn 'Abbas said, "You have been hasty. There is no branch of Quraysh but that the Prophet, may Allah bless him and grant him peace, has relatives in it. He said, 'I only want to maintain good ties with my relatives."

 

CCCVI: The Tafsir of Surat HaMim, az-Zukhruf

Mujahid said that "'Ala umma" (43:22, 23) refers to an imam and the tafsir of "His words, 'O my Lord'" (43:88) is "Do you reckon that we do not hear their secrets and secret talks and we do not hear their words?"

Ibn 'Abbas said that "Were it not that mankind might all become one nation" (43:33) means "Were it not that all people would be unbelievers, We would have provided for the houses of the unbelievers 'silver roofs for their houses and stairways' (43:33) made of silver." "Muqrinin" (43:13) means "accomplishing." "Asafuna" (43:55) means "they made us angry." "Ya'shu" (43:36) means "to be blind"

Mujahid said that "Shall We then deprive you of the Reminder?" (43:5) means: "Will you then deny the Qur'an and not be punished for that?" "The example of the earlier peoples has gone before" (43:8) means the sunna of the early people. "We could never have done it by ourselves" (43:13) refers to camels, horses, mules and donkeys. "Someone brought up among pretty trinkets" (43:18) means girls. He said, "Do you assign a child to Allah? "How do you reach your judgement?" (37:154) "If the All Merciful had willed, we would not have worshipped them" (43:20) means idols. Allah Almighty says, "What knowledge do they have of that?" meaning the idols. They do not know. "fi 'aqbihi" (43:28) refers to his children. "muqtarinin" (43:53) means walking together. "Salafan" (43:56): the people of Pharaoh were before (salaf) the unbelievers of the community of Muhammad, may Allah bless him and grant him peace. "mathal" (43:53) is an example. "Yasidduna" (43:57) is to shout and make an uproar and "mubrimuna" (43:79) means "to settle," "I would be the first to worship" (43:81) means the first to believe.

Another said that in reference to "I am free of everything you worship" (43:26), the Arabs say, "We are clear and free of you," and they use the same form for one, two or many, male or female. Bara' is used because it is a verbal noun. If he says, "bari", then one says "bari'an" for two and "bari'un" for the plural. 'Abdullah recited "Innani bari'un" with ya'. "Zukhruf" means "gold". "Angels in exchange for you to succeed you" (43:60) means to follow one another.

 

XXXVII: His words, "They will call out, 'O Malik, let your Lord put an end to us! He will say, 'You will stay the way you are.'" (43:77)

4542. It is related that Ya'la said, "I heard the Prophet, may Allah bless him and grant him peace, say on the minbar, 'They will call out, "O Malik, let your Lord put an end to us!' (43:77)"

Qatada said that "an example for later peoples" (43:56) is an admonition to those after them.

Another said that "muqrinin" (43:13) means "held to". The term "muqrin" when used of a person, means that someone is connected to him. "Akwab" (43:71) are jugs with no handles.

"I would be the first to worship" (43:81) means: "Whatever it is, I would be the first to refect what you say." The words 'âbid and 'abid are two dialects.

It is said that "be the first to worship" (43:81) means "of those who deny", derived from the verb 'abida.

Qatada said that "in the Source Book (Umm al-Kitab)" (43:4) refers to the whole of the Book, the original Book. "Shall We then deprive you of the Reminder for being a profligate people?" (43:5) means that they are idolaters. By Allah, if this Qur'an were to be removed when the first of this community rejected it, they would have been destroyed. "And so We destroyed people with greater power than they have and the example of the earlier peoples has gone before." (43:8) means a punishment. "Juz'" (43:15) means an equal weight.

 

CCCVIII: Tafsir of Surat HaMim (ad-Dukhan)

Mujahid said that "rahw" (44:24) is a dry path. It is also said that it means "calm". "Knowingly above all other people" (44:32) means from among their contemporaries. "fa'tiluhu" (44:47) means "get hold of him". "We will marry them to dark-eyed maidens" (44:54): means "We will marry them to houris with dark eyes. "Tarjumuna" (44:20) means killing.

Ibn 'Abbas said that "like molten brass" (44:45) means "black, like the sediment of oil."

Another said that "tubba'" (44:37) were the kings of Yemen. The title for each of them was "tubba'" because they succeeded one another. A shadow is also called "tubba'" because it follows the sun.

 

CCCIX: "So be on the watch for a day when heaven brings forth a distinctive smoke." (44:10)

Qatada said that "fartaqib" (44:10) means "to wait for"

4543. It is related that 'Abdullah said, "Five (Signs) have already happened: the Smoke, the moon, the Romans, the Blow and the punishment (lizam)."

 

CCCX: "Which enshrouds mankind. 'This is a painful punishment!'" (44:11)

4544. It is related that 'Abdullah said, "This occurred because when Quraysh disobeyed the Prophet, may Allah bless him and grant him peace, he invoked aggainst them years of drought like the years of Yusuf. So they were afflicted by a drought and exhaustion until they ate bones. It reached the point that a man would look at the sky and see something like a smoke between him and it because of exhaustion. So Allah revealed, 'So be on the watch for a day when heaven brings forth a distinctive smoke, which enshrouds mankind. "This is a painful punishment!"' (44:10-11) Then the Messenger of Allah, may Allah bless him and grant him peace, was approached and it was said, 'Messenger of Allah, ask Allah to give rain to Mudar. They are destroyed.' He said, 'For Mudar? You are a bold man.' So he prayed for rain and they had rain. Then it was revealed, 'you will revert.' (44:15) When they enjoyed prosperity. they reverted to their state when they were comfortable. So Allah revealed, 'On the day We launch the Great Assault We will certainly have Our revenge.' (44:16)." He said that it meant the Day of Badr.

 

CCCXI: "Our Lord, remove the punishment from us. We are really believers." (44:12)

4545. It is related that Masruq said, "I visited 'Abdullah and he said, 'Part of knowledge is that you say about what you do not know, 'Allah knows best.' Allah said to His Prophet, may Allah bless him and grant him peace, 'Say: "I do not ask you for any wage for it, nor am I a mand of false pretensions."' (38:86) When Quraysh refused to obey the Prophet, may Allah bless him and grant him peace, and refused to follow him, he said, 'O Allah, help me against them with seven years like the years of Yusuf.' They were afflicted by a year of drought in which they ate bones and carrion out of desperation. One of them would see something like smoke between him and the sky due to hunger. They said, 'Our Lord, remove the punishment from us. We are really believers.' (44:12) It was said to him, 'If We remove it from them, they will revert.' So he called on his Lord and it was removed from them and they reverted and Allah exacted vengeance on them on the Day of Badr. That is the words of the Almighty, 'On the day We launch the Great Assault We will certainly have Our revenge.' (44:16)."

 

CCCXII: "How can they expect a Reminder when a clear Messenger has already come to them?" (44:13)

Dhikr and dhikra mean the same.

4546. It is related that Masruq said, "I visited 'Abdullah and he said, "When the Messenger of Allah, may Allah bless him and grant him peace, summoned Quraysh, they denied him and refused to obey him. He said, "O Allah, help me against them with seven years like the years of Yusuf." They were afflicted by a year of drought which destroyed everything, so that they started eating carrion. One of them would stand and see something like smoke between him and the sky due to exhaustion and hunger.' Then he recited, 'So be on the watch for a day when heaven brings forth a distinctive smoke, which enshrouds mankind. "This is a painful punishment!"... to ... 'We remove the punishment a little, and you revert!' (44:10-15)." 'Abdullah said, Will the punishment be removed from them on the Day of Rising?" and he said, "The Great Assault is the Day of the Battle of Badr."

 

CCCXIII: "Then they turned away from him and said, '"An instructed madman!'" (44:14)

4547. It is related from Masruq that 'Abdullah said, "Allah sent Muhammad, may Allah bless him and grant him peace, and said, 'Say: "I do not ask you for any wage for it, nor am I a mand of false pretensions."' (38:86) When the Messenger of Allah, may Allah bless him and grant him peace, saw that Quraysh refused to obey him, he said, 'O Allah, help me against them with seven years like the years of Yusuf.' They were afflicted by a year of drought which destroyed everything, so that they ate bones and skins. (One of them said, 'Until they ate skins and carrion.') Something resembling smoke began to come out of the earth. Abu Sufyan went to him and said, 'O Muhammad, your people are destroyed. Pray to Allah to remove that from them.' He prayed and then he said, 'You will revert after this.'"

In the hadith of Mansur, then he recited, "So be on the watch for a day when heaven brings forth a distinctive smoke ...to ...and you revert." (44:10-15) and said, "Will the punishment of the Next World be removed? The Smoke, the Blow, and the Punishment have already occurred." One of them said, "the moon" and another said, "the Romans."

 

CCCXIV: "'On the day We launch the Great Assault We will certainly have Our revenge." (44:16)

4548. 'Abdullah said, "Five (Signs) have already happened: the punishment (lizam), the Romans, the Blow, the Moon and the Smoke."

 

CCCXV. Tafsir of Surat Hamim (al-Jathiyya)

"Jathiya" (45:28) means "kneeling".

Mujahid said that "nastansikhu" (45:29) means "we will write" and "nansakum" (45:34) means "We abandon you."

 

CCCXVI: "Nothing destroys us except for time." (45:24)

4549. It is related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah Almighty says, "The son of Adam abuses me. He curses time and I am time. The matter is in My hand, I cause the night and day to follow one another.'"

 

CCCXVII. The Tafsir of Hamim - al-Ahqaf

Mujahid said that "tufiduna" (46:8) means "to say".

Another said that athara, uthra and athara (46:4) means "remnant".

Ibn 'Abbas said that "I am nothing new among the messengers" (46:9) means "I am not the first of the Messengers."

Another said about "Have you thought?" (46:4) that the alif is a threat. If what you claim is sound, then it is not proper for that to be worshipped. It does not mean seeing with the eye. It is like, "Do you know?" I am conveying to you that has what you worship besides Allah created anything?

 

CCCXVIII. "But what of him who says to his parents, 'Fie on you! Do you promise me that I will be resurrected when generations before me have passed away?' They both call on Allah for help: 'Woe to you! Believe! Allah's promise is true. But he says, 'This is nothing but the myths of earlier peoples.'" (46:17)

4550. It is related that Yusuf ibn Mahak said, "Marwan had been appointed as governor of the Hijaz* by Mu'awiya. He gave a khutba and began to mention Yazid ibn Mu'awiya so that people would give him their allegiance after his father. 'Abdu'r-Rahman ibn Abi Bakr said something to him and Marwan ordered, 'Seize him!' 'Abdu'r-Rahman entered 'A'isha's house and so they could not get him. Marwan said, 'This is the one about whom Allah revealed, "But what of him who says to his parents, 'Fie on you! Do you promise me...'" 'A'isha spoke up from behind the screen, 'Allah did not reveal any of the Qur'an about us except for what Allah revealed of my innocence.'"

[*i.e. as Amir of Madina. This took place when Mu'awiya wanted people to give allegiance to his son as his successor.]

 

CCCXIX: "When they saw it as a storm cloud advancing on their valleys they said, 'This is a storm cloud which will give us rain.' No, rather it is what you desired to hasten on: a wind containing painful punishment!" (46:24)

Ibn 'Abbas said that "'arid" means "cloud".

4551. It is related that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I never saw the Messenger of Allah, may Allah bless him and grant him peace, laugh until I could see his uvula. He used to smile." She said, "Whenever he saw a cloud or wind, his worry could be seen in his face. I said, 'Messenger of Allah, when people see clouds they usually are happy, hoping that they will bring rain. But I see that when you see it, dislike can be seen in your face.' He said, ''A'isha, what will guarantee for me that there will be no punishment in it. Some people were punished by the wind. People saw the punishment (i.e. the cloud) and said, 'This cloud will give us rain!'"

 

CCCXX: Tafsir of Surat Muhammad

"Awzaraha" (47:4) is its sins so only Muslims remain.

Mujahid said that "the Protector of those who believe" (47:11) means "their Protector". "Azama'l-amr" (47:21) means to be serious about the matter. "Fala tahinu" (47:35) means "do not become weak".

Ibn 'Abbas said, "adghanahum" (47:29) means "their envy" and "asin" (47:15) means "changed".

 

CCCXXI: "Sever your ties of kinship". (47:22)

4552. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Allah created creation, and when He had finished it, Kinship rose and entered the presence of the All-Merciful. Allah said to it, 'What is the matter?' It said, 'This is the station of the one who seeks refuge with You from the severance of ties of kinship.' Allah then said, 'Are you not content that I maintain connection with those who maintain your ties and I cut off those who cut you off?' It siad, 'Yes indeed, my Lord!' Then He said, 'It is like that.'" Abu Hurayra said, "Recite, if you wish, 'Is it not likely that, if you did turn away, you would cause corruption in the earth and sever your ties of kinship?' (47:22)"

This is related from Abu Hurayra and then the Messenger of Allah, may Allah bless him and grant him peace, said, "Recite, if you wish, 'Is it not likely that..' (47:22)."

Mu'awiya ibn Abi'l-Muzarrad related this and the Messenger of Allah, may Allah bless him and grant him peace, said, "Recite, if you wish, 'Is it not likely that..' (47:22)."

 

CCCXXII: Tafsir of Surat al-Fath

Mujahid said that "Their mark is on their faces" (48:29) is the appearance of their skin. Mansur said that Mujahid said that it means humility. "Shat'ahu" (48:29) means "its shoot'. "Istaghlaza" (48:29) means "to become thick". "Suqihi" (48:29) is its stem which supports the tree.

It is said that "da'iratu's-saw'" (48:6) is like the words, "an evil man". "A round of evil" means the punishment. "Tu'azziruhu" (48:9) means "you help him". "Shat'ahu" (48:29): the shoot of wheat produces ten grains or eight or seven and they strengthen one another. That is the words of Allah, "then makes it strong" (48:29). If there was only one grain, it would not be upright on its stalk. It is an example which Allah made for the Prophet, may Allah bless him and grant him peace, when he emerged alone and then was strengthened by his Companions, as the grain is strengthened by what grows from it.

 

CCCXXIII: "Truly We have granted you a manifest victory." (48:1)

4553. It is related that Aslam said, "The Messenger of Allah, may Allah bless him and grant him peace, was travelling at night on one of his journeys and 'Umar ibn al-Khattab was travelling with him. 'Umar ibn al-Khattab asked him about something and the Messenger of Allah, may Allah bless him and grant him peace, did not answer. Then he asked him again and he did not answer. Then he asked him yet again and he did not answer. 'Umar ibn al-Khattab said, "May your mother be bereft of you, 'Umar! You have pressed the Messenger of Allah, may Allah bless him and grant him peace, three times and each time he has not answered you.'" 'Umar said, 'I spurred my camel on and then went ahead of the Muslims, fearing that some Qur'an would be sent down about me. It was not long before I heard someone shouting for me." I said, 'I was afraid that some Qur'an might be sent down about me! I went to the Messenger of Allah, may Allah bless him and grant him peace, and greeted him and he said, 'Tonight a sura has been sent down on me which I love more than that on which the sun rises. Then he recited, "Truly We have granted you a manifest victory." (48:1)'"

4554. It is related that Anas said that "Truly We have granted you a manifest victory" (48:1) is about al-Hudaybiyya.

4555. It is related that Muhammad ibn Mughaffal said, "On the Day of the Conquest of Makka, the Prophet, may Allah bless him and grant him peace, recited Surat al-Fath in a vibrating voice." Mu'awiya said, "If I could recount to you the recitation of the Prophet, may Allah bless him and grant him peace, I would have done so."

 

CCCXXIV: "So that Allah may forgive you your earlier errors and any later ones and complete His blessing upon you, and guide you on a Straight Path." (48:2)

4556. It is related that al-Mughira was heard to say, "The Prophet, may Allah bless him and grant him peace, stood in prayer until his feet became swollen. It was said to him, 'Allah has forgiven you your past and future wrong actions.' He said, "Should I not be a grateful slave?'"

4557. It is related that 'A'isha said that the Prophet, may Allah bless him and grant him peace, used to pray at night until his feet became cracked. 'A'isha asked, "Why do you do this, Messenger of Allah, when Allah has forgiven you all your past and future wrong actions?" He replied, "Do I not want to be a grateful slave?'" When he became heavier, he prayed sitting down. When he wanted to do ruku', he stood up, recited, and then did ruku'.

 

CCCXXV: "We have sent you bearing witness, bringing good news and giving warning." (48:8)

4558. It is related that 'Abdullah ibn 'Amr ibn al-'As said, "This ayat is in the Qur'an: O Prophet, 'We have sent you bearing witness, bringing good news and giving warning.' (48:8) and Allah says in the Torah, 'The characteristics by which he is described in the Qur'an can also be found in the Torah: "O Prophet, We have sent you as a witness, a bringer of good news and a warner and a refuge for the unlettered. You are My slave and My Messenger. I have called you the one in whom people put their trust, one who is neither coarse nor vulgar and who neither shouts in the markets nor repays evil with evil, but rather pardons and forgives. Allah will not take him back to Himself until the crooked community has been put straight by him and they say, 'There is no god but Allah.' Through him, blind eyes, deaf ears and covered hearts will be opened.'"

 

CCCXXVI: "It is He who sent down Serenity into the believers' hearts." (48:4)

4559. It is related that al-Bara' ibn 'Azib said, "While one of the Companions of the Prophet, may Allah bless him and grant him peace, was reciting, his horse which was tethered in the house began to shy. The man went out, looked around, but did not see anything and yet the horse continue to shy, In the morning, he mentioned that to the Prophet, may Allah bless him and grant him peace, who said, 'That was the Sakina (tranquillity) which descended because of the Qur'an.'"

 

CCCXXVII: "When they pledged allegiance to you under the Tree." (48:18)

4560. It is related that Jabir said, "We were 1400 on the Day of al-Hudaybiyya."

4561. It is related from 'Uqba ibn Subhan that 'Abdullah ibn Mughaffal al-Muzani said, "I was one of those present at the Tree. The Prophet, may Allah bless him and grant him peace, forbade flicking small stones."

'Uqba ibn Subhan also reported that he heard from 'Abdullah ibn Mughaffal al-Muzani relate that he forbade urinating in the place where one bathes.

4562. It is related from Thabit ibn ad-Dahhak who was one of the people of the Tree.

4563. It is related that Habib ibn Abi Thabit said, "I went to Abu Wa'il to question him and he said, 'We were at Siffin and a man said, "Will you not look to those who call for [judgement by] the Book of Allah?" 'Ali said, "Yes." Sahl ibn Hunayf said, "Suspect yourselves! I saw you on the Day of al-Hudaybiyya (i.e. the truce between the Prophet, may Allah bless him and grant him peace, and the idolaters). If we had thought it best to fight, we would have fought. 'Umar came and said, 'Are we not in the right and they in the wrong? Will not those of us who are killed go to the Garden and those of them who are killed go to the Fire?' The Prophet replied, 'Yes.' 'Umar went on, 'Why then should we accept abasement in our deen and go back when Allah will judge between us?' The Prophet said, 'Ibn al-Khattab, I am the Messenger of Allah and Allah will never neglect me.' 'Umar left in anger and could not endure it until he went to Abu Bakr and said, 'Abu Bakr! Are we not in the right and they in the wrong?' Abu Bakr said, 'Ibn al-Khattab, he is the Messenger of Allah, and Allah will never neglect him.' Then Surat al-Fath was revealed."'"

 

CCCXXVIII: Tafsir of Surat al-Hujurat

Mujahid said that "la tuqaddimu" (49:1) means "do not hasten to put yourselves before the Messenger of Allah, may Allah bless him and grant him peace, until Allah decides it on his tongue. "imtahana" (49:3) means "to test" and "tanabazu" (49:11) is to accuse one another of disbelief after Islam. "Yalitkum" (49:14) means "diminish you".

 

CCCXXIX: "Do not raise your voices above the voice of the Prophet." (49:2)

"Tash'uruna" means "know.

4564. It is related that Ibn Abi Mulayka said, "The two good men were about to be destroyed: Abu Bakr and 'Umar. They raised their voices in the presence of the Prophet, may Allah bless him and grant him peace, when some riders from the Banu Tamim came to him. One of them suggested that he appoint al-Aqra' ibn Habis, the brother of the Banu Mujashi', and the other suggested someone else." (Nafi' said, "I do not remember his name.") He said, "Abu Bakr said to 'Umar, 'You just wanted to contradict me.' 'Umar said, "I did not want to contradict you," and they raised their voices over that. Allah then revealed, 'O you who believe! Do not raise your voices above the voice of the Prophet.' (49:1)"

Ibn az-Zubayr said, "After that ayat 'Umar used to speak to the Messenger of Allah, may Allah bless him and grant him peace, in such a low voice so that he has to ask him to repeat it." Ibn az-Zubayr did not mention the same about his grandfather, i.e. Abu Bakr.

4565. It is related from Anas ibn Malik that the Prophet, may Allah bless him and grant him peace, missed Thabit ibn Qays. A man said, "O Messenger of Allah, I will find out about him for you." He went to him and found him sitting in his house, head hanging down. He asked, "What is the matter with you?" He said, "Evil. He used to raise his voice above the voice of the Prophet, may Allah bless him and grant him peace, so his actions have come to nothing and he is one of the people of the Fire." The man went and informed him that he had said such-and-such." Musa ibn Anas said, "He returned to him again with immense good news." He said, "Go to him and tell him, You are not one of the people of the Fire, You are one of the people of the Garden.'"

 

CCCXXX: "As for those who call out to you from outside your private quarters, most of them do not use their intellect." (49:4)

4566. It is related that Ibn Abi Mulayka reported that 'Abdullah ibn az-Zubayr told him, "Some riders from the Banu Tamim came to the Prophet, may Allah bless him and grant him peace, and Abu Bakr said, 'Put al-Qa'qa' ibn Ma'bad in charge.' 'Umar said, 'Rather put al-Aqra' ibn Habis in charge.' Abu Bakr said, 'You only wanted to contradict me!' 'Umar said, 'I did not want to contradict you.' They argued until they raised their voices. Then there was revealed about that: 'O you who believe! Do not raise your voices above the voice of the Prophet.' (49:1)"

 

CCCXXXI: "If they had only been patient until you came out to them, it would have been better for them." (49:5)

CCCXXXII: Tafsir of Surat Qaf

"Raj'un ba'id" (50:3) means return. "Furuj" (50:6) means "fissures", the singular being "farj". "Jugular vein" (50:16) which is in the throat. "Habl" refers to the neck.

Mujahid said that "the earth eata them away" (50:4) means their bones. "Tabsira" (50:8) means insight. "Habb al-hasid" (50:9) means wheat. "Basiqat" (50:10) means "tall". "Afa'ayina" (50:15) means "Did it exhaust Us when We originated you and originated your creation?" In "his comrade will say" (50:23), that refers to Shaytan who is assigned to him. "Naqqabu" (50:36) means "they strike". "Or who listens well" (50:37) means "his self does not tell him anything else. "Raqib 'atid" (50:18) means "on the watch". "Sa'iqun wa shahid" (50:21) means the two angels, the scribe and the witness. "Shahid" (50:37) means "bearing witness by the heart". "Lughub" (50:38) means "weariness".

Another said that "nadid" (50:10) are palm sheathes as long as they are inside their sleeves. It means: piled on top of one another. When they emerge from their sleeves, they are no longer "nadid". In "when the star fade out" (52:49) and "after you have prostrated" (50:40) 'Asim reads a fatha (adbar) in Surat Qaf and a kasra (idbar) in Surat at-Tur. They are also both read with kasra and both with fatha.

Ibn 'Abbas said that "Day of Emergence" (50:42) means the day when they emerge from their graves.

 

CCCXXXIII: His words, "It will ask, 'Are there more to come?'" (50:30)

4567. It is related from Anas that the Prophet, may Allah bless him and grant him peace, said, "They will be thrown into the Fire and it will say, 'Are there more to come?' (50:30) until He places His foot in it and it says, 'Enough! Enough!'"

4568. It is related (marfu') that Abu Hurayra said, "It will be said to Jahannam, 'Are you full?' It will reply, 'Are there more to come?' Then the blessed and exalted Lord will place His foot on it and it will say, 'Enough! Enough!'"

4569. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "The Garden and the Fire argued, and the Fire said, 'I have been preferred by being given the arrogant and the tyrants.' The Garden retorted, 'What is that to me? Only the weak and disregarded among people will enter me.' Then Allah Almighty said to the Garden, 'You are My mercy which I show to whomever I wish of My slaves.' He said to the Fire, 'You are My punishment by which I punish whomever I wish of My slaves.' Each of them will have its fill. As for the Fire, it will not be filled until He places His foot over it so that it will say, 'Enough! Enough! Enough!' Then it will be full and its parts will come closer together. Allah Almighty will not wrong any of His creation. As for the Garden, Allah Almighty will originate a creation for it.'"

 

CCCXXXIV: "Glorify the praise of your Lord before the rising of the sun and before it sets." (50:39)

4570. It is related that Jarir ibn 'Abdullah said, "We were sitting with the Prophet, may Allah bless him and grant him peace, one night and he looked at the moon on the night of the fourteenth and said, 'You will see your Lord as you see this moon and you will not be harmed by seeing Him. If you can manage not to be overwhelmed to the point of missing the prayer before the sun rises and before it sets, do not be.' Then he recited, 'Glorify the praise of your Lord before the rising of the sun and before it sets.' (50:39)"

4571. It is related that Ibn 'Abbas said, "Allah ordered him to celebrate His praises after all the prayers," meaning His words, "after the prayers." (50:40)

CCCXXXV: The Tafsir of Surat adh-Dhariyat

'Ali, peace be upon him, said that "dhariyat" are the winds.

Another said that "tadhruhu" (18:45) means to divide it. "And in yourselves as well. Do you not then see?" (51:21): Your food and drink come in by the same entrance and then emerges from two places. "Faragh" (51:26) means "he returned". "Sakkat" (51:29) means "she put her fingers together and hit her forehead." "Ramim" (51:42) designates the plants of the earth when they are dried up and crushed underfoot. "Musi'un" (51:57) means those possessing wealth, as also in "the wealthy according to his means" (2:236), meaning "strong". "We created all things in pairs" (51:49) means male and female and the variety of colours. Bitter and sweet are also a pair. "Flee to Allah" (51:50) means from Allah to Him. "I only created jinn and man to worship Me." (51:56) means, "I have only created the people of happiness of both groups to unify Me." One of them said, "He created them to act and then some of them acted and some failed to act. This does not contain evidence for the people who believe in free will." "Dhanub" (51:59) means "a large bucket"

Mujahid said that "sarra" (51:29) is a shout and "dhanub" (51:59) is a way. "'Aqim" (51:29) means sterile.

Ibn 'Abbas said "hubuk" (51:7) means their levelness and beauty. "Fi ghumra" (7:11) means being insolent "in their misguidance.

Another said that "tawasu" (51:53) means to advise one another and "musawwama" (51:34) means "marked", from sima' "Woe to the conjecturers" (51:10) means "They are cursed".

 

CCCXXXV: Tafsir of Surat at-Tur

Qatada said that "mastur" (52:2) means "written".

Mujahid said that "Tur" means "mountain" in Syriac. "Raqqin manshur" (52:3) is a page. "The raised canopy" (52:5) is heaven. "Masjur" (52:6) means "filled". Al-Hasan said that it swells until its water goes and not a drop remains in it.

Mujahid said that "alatnahum" (52:21) means "We deprive them".

Another said that "tamuru" (52:9) means that it is moving and "ahlamuhum" (52:32) means "their minds".

Ibn 'Abbas said that "al-barr" (52:28) means "the Kind". "Kisfan" (52:44) means "pieces". "Al-Manun" (52:30) means "death"

Another said that "yatanaza'una" (52:23) means "to give to one another"

4572. It is related that Umm Salama said, "I complained to the Messenger of Allah, may Allah bless him and grant him peace, that I was ill and he said, 'Do tawaf while riding behind the people.' So I did tawaf while the Messenger of Allah, may Allah bless him and grant him peace, was praying beside the House, reciting "By the Mount and an Inscribed Book..."'"

4573. Jubayr ibn Mut'im related that his father said, "I heard the Prophet, may Allah bless him and grant him peace, reciting Surat at-Tur in the Maghrib prayer. When he reached the ayat, 'Or were they created out of nothing, or are they the creators? Or did they create the heavens and the earth? No, in truth they have no certainty. Or do they possess the treasuries of your Lord or do they have control of them?' (52:35-37) My heart was on the verge of taking flight."

Sufyan reported from az-Zuhri that he said, "I heard the Prophet, may Allah bless him and grant him peace, reciting Surat at-Tur in the Maghrib prayer." The narrator said, "I did not hear him add what they said to me."

Ibrahim said that "Do you dispute?" (53:12) means: "Will you argue with him?" If it is read "a fa-tamrunahu" (instead of "a fa-tumarunahu"), it means "Will you deny him?" "His eye did not waver" (53:17) means the sight of Muhammad, may Allah bless him and grant him peace. "ma tagha" (53:17) means "his sight did not go beyond." "fa-tamaru" (54:36) means "they denied".

Al-Hasan said, "idha hawa" (53:1) means "disappeared".

Ibn 'Abbas said that "He Who enriches and satisfies" (53:48) means "He gives and is pleased."

4574. It is related that Masruq said, "I said to 'A'isha, 'O mother! Did Muhammad, may Allah bless him and grant him peace, see his Lord?' She replied, 'My hair stands on end at what you have said! What do you understand from three things? If someone tells you them, then he has lied. If anyone tells you that Muhammad, may Allah bless him and grant him peace, had seen his Lord, he has lied.' Then she recited, 'Eyesight cannot perceive Him but He perceives eyesight. He is the All-Penetrating, the All-Aware.' (6:103) 'It is not proper for Allah to address any human being except by inspiration, or from behind a veil.' (42:51) She said, 'Whoever tells you that he knows what will happen tomorrow is a liar.' Then she recited, 'And no self knows what it will earn tomorrow.' (31:34) She said, 'Whoever tells you that he has concealed has lied.' She recited, 'O Messenger! Deliver what has been sent down to you from your Lord.' (5:67) She said, 'But he saw Jibril, peace be upon him, in his [true] form twice.'"

 

CCCXXXVIII: "He was two bows'-lengths away or even closer." (53:9)

Meaning where the string of the bow reaches.

4575. It is related that 'Abdullah ibn Mas'ud said about, "He was two bows'-lengths away or even closer. Then He revealed to His slave what He revealed" (53:9-10), that he saw Jibril with six hundred wings.

 

CCCXXXIX: His words, "Then He revealed to His slave what He revealed." (53:10)

4576. It is related that ash-Shaybani said, "I asked Zirr about the words of Allah, "He was two bows'-lengths away or even closer. Then He revealed to His slave what He revealed" (53:9-10), and he said, "'Abdullah told us that Muhammad , may Allah bless him and grant him peace, saw Jibril with six hundred wings."

 

CCCXL. "He saw some of the Greatest Signs of his Lord." (53:18)

4577. It is related about "He saw some of the Greatest Signs of his Lord" (53:18) that 'Abdullah said, "He saw a green tent which blocked out the horizon."

 

CCCXLI: "Have you really considered al-Lat and al-'Uzza?" (53:19)

4578. It is related from Ibn 'Abbas about His words, "Have you really considered al-Lat and al-'Uzza?" (53:19) that al-Lat was a man who used to prepare sawiq mash* for the pilgrims.

[* Sawiq is made from wheat or barley flour. Honey or the like was mixed with it.]

4579. It is related that Abu Hurayra said that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever takes an oath and mentions al-Lat and al-'Uzza in his oath, should say 'There is no god but Allah', Whoever says to his companion, 'Come on and I will gamble with you' should give sadaqa."*

[*Sadaqa for the purpose of expiating his wrong action.]

 

CCCXLII: "And Manat, the third, the other one?" (53:20)

4580. It is related that 'Urwa said, "I asked 'A'isha [about sa'y]. She said, 'Those who used to reverence the idol Manat at Mushallal used to not perform sa'y between Safa and Marwa and then Allah revealed, "Safa and Marwa are among the waymarks of Allah..." (2:158). So the Messenger of Allah, may Allah bless him and grant him peace, and the Muslims did sa'y.'"

Sufyan said that the idol Manat was located at al-Mushallal in Qudayd.

It is related from 'Urwa that 'A'isha said, "It was revealed about the Ansar. Before they became Muslim, they and the Ghassan used to reverence Manat.

It is related from 'Urwa from 'A'isha that some men of the Ansar used to reverence Manat. Manat was an idol located between Makka and Madina. They said, "Messenger of Allah, we used to not do sa'y between Safwa and Marwa out of reverence for Manat."

 

CCCXLIII: "Prostrate before Allah and worship Him!" (53:62)

4581. It is related that Ibn 'Abbas said, "The Prophet, may Allah bless him and grant him peace, prostrated in Surat an-Najm, and the Muslims, idolaters, jinn and men prostrated with him.

It is corroborated from Ayyub and Ibn 'Ulayya did not mention Ibn 'Abbas.

4582. It is related that 'Abdullah said, "The first sura revealed in which there was a prostration was an-Najm. The Messenger of Allah, may Allah bless him and grant him peace, prostrated and those with him prostrated except for one man. I saw him take a handful of dust in his hand and prostrate on it. Later I saw him killed as an unbeliever. He was Umayya ibn Khalaf."

CCCXLIV. Tafsir of Surat al-Qamar, which begins "The Hour has drawn near." (54:1)

Mujahid said that "mustamirr" (54:2) is "passing" and "muzdajar" (54:4) means "curbing". "Izdujir" (54:9) is to be made to flee in fury. "Dusur" (54:13) means the planks of a ship. "For him who had been rejected" (54:14): His being rejected will be repaid by Allah. "Muhtadar" (54:28) means that the water is brought present.

Ibn Jubayr said that "muhti'ina" (54:8) means "rushing, hurrying".

Another said that "ta'ata" (54:29) means "he took it in his hand and hamstrung it. "Muhtazir" (54:31) is like stubble from bushes. "Izdujir" (54:9) is the passive of Form VIII from zajarat. "Kufir" (54:14): We did that to him and them as a repayment for what was done to Nuh and his people. "Mustaqirr" (54:3) is a true punishment. It is said that "ashar" (cf. 54:25) means exultation and haughtiness.

 

CCCXLV: "The moon has split. If they see a Sign they turn away." (54:1-2)

4583. It is related that Ibn Mas'ud said, "During the lifetime of the Messenger of Allah, may Allah bless him and grant him peace, the moon was split into two parts: one part was above the mountain and the other part below it. The Messenger of Allah, may Allah bless him and grant him peace, said, "Bear witness."

4584. It is related that 'Abdullah said, "The moon was split while we were with Ibn 'Abbas. It was split into two parts and the Prophet, may Allah bless him and grant him peace, said to us, 'Bear witness! Bear witness!'"

4585. It is related that Ibn 'Abbas said, "The moon was split in the time of the Prophet, may Allah bless him and grant him peace."

4586. It is related that Anas said, "The people of Makka asked to be shown a sign and he showed them the splitting of the moon."

4587. It is related that Anas said, "The moon was split into two parts."

 

CCCXLVI: "It ran before Our eyes – a reward for him who had been rejected. We left it as a Sign. But is there any rememberer there?" (54:14-15)

Qatada said, "Allah made the ship of Nuh last until the early people of this Community reached it.

4588. It is related that 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, used to recite 'Then is there any that will receive admonition?'"

 

CCCXLVII: "We have made the Qur'an easy to remember. But is there any rememberer there?" (54:17, 22, 32, 40)

Mujahid said that "yassarna" means "We made it easy to recite it".

4589. It is related that 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, used to recite 'Then is there any that will receive admonition?'"

 

CCCXLVIII: "It plucked up men like uprooted stumps. How terrible were My punishment and warnings!" (54:20-21)

4590. It is related that a man asked al-Aswad, "Is this ayat read 'muddakir' or 'mudhdhakir'?" He replied, "I heard 'Abdullah recite it as 'muddakir and he said that he heard the Prophet, may Allah bless him and grant him peace, recite it 'muddakir' with dal."

 

CCCXLIX: "They were just like a thatcher's reeds. We have made the Qur'an easy to remember. But is there any rememberer there?" (54:31-32)

4591. It is related that 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, used to recite 'But is there any rememberer (muddakir) there?'"

 

CCCL: " Early morning brought them enduring punishment: 'Taste then My punishment and warnings!' We have made the Qur'an easy to remember. But is there any rememberer there?" (54:38-40)

4592. It is related that 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, used to recite 'But is there any rememberer (muddakir) there?'"

 

CCCLI: "We destroyed those of your kind in the past. But is there any rememberer there?" (54:51)

4593. It is related that 'Abdullah said, "I recited to the Prophet, may Allah bless him and grant him peace, 'fa-hal min mudhdhakir' and the Prophet, may Allah bless him and grant him peace, said, 'fa-hal min muddakir.'"

 

CCCLI: His words, "The assembly will be routed and turn their backs in flight." (54:45)

4594. It is related from Ibn 'Abbas that while the Messenger of Allah, may Allah bless him and grant him peace, was in a tent at the Battle of Badr, he said, "O Allah, I ask You for Your contract and promise! O Allah, if You wish, You will not be worshipped after today." Abu Bakr took hold of his hand and said, "That is enough, may Allah bless him and grant him peace,. You have pressed your Lord." He was putting on his armour and then he went out, saying, "The assembly will be routed and turn their backs in flight." (54:45)

 

CCCLII: "In fact the Hour is their promised appointment and the Hour is more disastrous and bitter!" (54:46)

4595. It is related that Yusuf ibn Mahik said, "I was with 'A'isha, the Umm al-Mu'minin, and she said, 'The ayat, " In fact the Hour is their promised appointment and the Hour is more disastrous and bitter!" (54:46) was revealed to Muhammad, may Allah bless him and grant him peace, in Makka while I was a young girl playing.'"

4596. It is related from Ibn 'Abbas that while the Prophet, may Allah bless him and grant him peace, was in a tent at the Battle of Badr, he said, "O Allah, I ask You for Your contract and promise! O Allah, if You wish, You will not be worshipped after today." Abu Bakr took hold of his hand and said, "That is enough, Messenger of Allah. You have pressed your Lord." He was putting on his armour and then he went out, saying, "The assembly will be routed and turn their backs in flight." (54:45)

CCCLVI: Tafsir of Surat ar-Rahman

Mujahid said that "bi-husban" (55:40) is like the revolution of the mill.

Another said that "give just weight" (55:9) means the lanaguage of the balance. "'Asif" (5512) is the fruit of agriculture when some of it is cut before it is mature. That is what 'asf means. "Rayhan" (55:12) is provision and the grain which is eaten. Rayhan in Arabic means "provision". One of them said that 'asif means grain which is eaten and that rayhan is the ripe crop which has not been eaten. Another said that 'asif is the leaves of wheat. Ad-Dahhak said that 'asif means straw. Abu Malik said that 'asif is the first shoots of growth and the Nabateans call that "habur". Mujahid said that 'asif are the leaves of wheat and rayhan is the produce. "Marij" are the yellow and red flames rising above a burning fire.

One of them mentioned from Mujahid that "Lord of the two easts" (55:17) refers to the sun which rises in the winter and rises in the summer, and "Lord of the two wests" refers to the sun which sets in the winter and sets in the summer. "They do not overpass" (55:20) means that "the two of them do not mix". "Munsha'at" (55:24) are boats with high sails. A ship which does not have a high sail is not called that.

Mujahid said that "like pottery" (55:14) is like what the potter does. "Shawaz" (55:35) are flames of fire. "Nuhas" (55:35) is copper which is poured on their heads by which they are punished. "For him who fears the Station of his Lord " (55:46): one intends disobedience and then remembers Allah and so abandons that. "Mudhammatan" (55:64) means intensely dark green due to watering. "Salsal" (55:14) is mud mixed with sand and so it makes the sound that dry pottery does. It is said that it means "fetid", meaning "sall" by it and one uses "salsal" for mud with such a smell. It is said that "salsal" is like the creak of the door when it is locked and like sarsar. "In them are fruits and date-palms and pomegranates" (55:68) Some of them say that dates and pomegranates are not fruits. The Arabs consider them to be fruit, as one says, "Safeguard the prayers – especially the middle prayer" (2:238) and so He commanded them to guard all the travels, and He repeated 'Asr to stress it. That is like "Do you not see that everyone in the heavens and everyone on the earth prostrates to Allah?" (22:18) Then He says "Many of mankind. But many of them inevitably merit punishment," (22:18) even though He mentioned them at the beginning, "all things that are in the heavens and on earth."

Another said that "'afnan" (55:48) means "branches". "The fruits of the Gardens hanging close to hand" (55:54) means that what can be picked is close to hand.

Al-Hasan said that "ala'" (55:13) means "blessings".

Qatada said that "rabbakuma" (55:13) means the Lord of jinn and mankind.

Abu'd-Darda' said that "Every day He is engaged in some affair" (55:29) means: He forgives wrong actions, removes distress, elevates some people and lowers others.

Ibn 'Abbas said that "barzakh" (55:20) is an barrier. "al-anam" (55:10) means creation. "Naddakhatan" (55:66) means "pouring forth". "Dhu'l-Jalal" (55:78) means "possessing majesty".

Another said that "marij" (55:15) is pure fire. One uses the noun, maraja, when the Amir leaves his subjects to attack one another. When it is used of an animal, it means that it is abandoned. "Marij" (50:5) means "confused". "Maraj" (55:19) means that the two seas mix. "Soon We will settle your affairs" (55:31) means: We will call you to account and nothing will distract Us from anything else. That is a common usage in Arabic.

 

CCCLV: His words, "As well as those two there will be two more Gardens" (55:62)

4597. It is related from Qays that the Messenger of Allah, may Allah bless him and grant him peace, said, "Two gardens whose utensils and contents are of silver, and two gardens whose utensils and contents are of gold. There is nothing in the Garden of 'Adn which comes between the people and looking at their Lord except for the Cloak of Greatness over His Face."

 

CCCLVI: "Dark-eyed, secluded in cool pavilions." (55:72)

Ibn 'Abbas said that "Hur" means black pupils of the eye. Mujahid said that "maqsurat" means "confined," i.e. confining their glances and persons to their husbands. "Qasirat" (55:46) means that they do not desire other than their husbands.

4598. It is related that 'Abdullah ibn Qays reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "In the Garden there is a tent made of a hollow pearl which is sixty miles wide an in each corner of it is a family who does not see the others. The believers go to them. There are two whose utensils and contents are of silver, and two other gardens whose utensils and contents are of such-and-such (i.e. gold). There is nothing in the Garden of 'Adn which comes between the people and looking at their Lord except for the Cloak of Greatness over His Face."

CCCLVII: Tafsir of Surat al-Waqi'a

Mujahid said that "rujjat" (56:4) means to shake. "Bussat" (56:5) means "to be weakened and crushed" as sawiq (mush) is crushed. "Makhdud" (56:28) is loaded with fruit. It is also said that it means without thorns. "Mandud" (56:29) means "bananas". "'Urub" (56:37) means "having love for their husbands. "Thulla" (56:39,40) means "a community". "Yahmum" (56:43) means "black smoke". "Yusirruna" (56:46) means "to persist". "Him" (56:55) are thirsty camels. "Maghrumun" (56:66) means "obliged". "Rawh" (56:89) means a garden and ease and "rayhan" (56:89) means "provision". "Re-forming you in a way you do not know." (56:61) means in any creation He wishes.

Another said that "tafakkahuna" (56:65) means to "to be amazed". "'Urub" (56:37) is the plural of 'Uruub. The people of Makka call such a woman 'araba, the people of Madina ghanija and the people of Iraq shakila.

He said that "khafida" (56:3) is to bring down some people to the Fire and "rafi'a" (56:3) is to raise up to the Garden. "Mawduna" (56:15) means "inlaid." From the same root comes wadin (the leather girth) of the camel. "Kub" (56:18) is a goblet with no handle. Abariq have handles. "Maskub" (56:31) means "flowing". "On thrones raised high" (56:34) means they are on top of one another. "Mutrafin" (56:45) means "enjoying blessings". "Ma tumnun" (56:58) refers to sperm in the womb of women. "Li-muqwin" (56:73) means "for travellers" and "qiyy" means "poverty." "The setting of the stars" (56:75) means what is precise of the Qur'an, It is said to be when the stars descend. Mawaqi' and mawqi' mean the same. "Mudhinun" (56:81) means "deniers", as in "They wish that you would conciliate them" so would they be pliant." (68:9) "Salamun laka" (56:91) means greeting you, you are one of the people of the Right Hand, Its form is like when you say, "You speak the truth," and "travelling from close at hand". It may be like supplication for you, as you say, "[Grant a] drink from men!" If "salam" is nominative, then it is a supplication.

"Turuna" (56:71) means to bring out. i.e. kindle sparks. "Laghw" (56:25) means "falsehood. "Ta'thiman" (56:25) means "lie".

 

CCCLVIII: His words, "In wide-spreading shade." (56:30)

4599. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, conveyed and told him, "There is a tree in the Garden whose size is such that a rider can travel in its shade for a hundred years without leaving it. Recite is you wish, 'wide-spreading shade.' (56:30)"

CCCLIX: Tafsir of Surat al-Hadid

"To which He has made you the successors." (57:7) meaning "owners of that". "From the darkness to the light" (57:9) means from misguidance to guidance. "In which there lies great force" (57:25) are shields and weapons. "Mawlakum" (57:15) means "the most entitled to you". "That the People of the Book may know" (57:29) means "So that the People of the Book should know." It is said that the "outward and inward" (57:3) means that He has knowledge of the outward of everything and knowledge of the inward of everything. "Anziruna" (57:5, 13) means "Give us a delay."

 

CCCLX: Tafsir of Surat al-Mujadila

Mujahid said that "Yuhadduna" (58:20) means to be hostile towards. "Kubitu" (58:5) means to be humbled.

 

CCCLXI: Tafsir of Surat al-Hashr

"Jala'" (59:3) means "banishment from one land to another land."

4600. It is related that Sa'id ibn Jubayr said, "I asked Ibn 'Abbas about Surat at-Tawba and he said, 'Tawba is the Disgrace. The revelation continued, "and of them and of them" until they thought that none of them would be left without being mentioned in it.' I said, 'And Surat al-Anfal?" He said, 'It was revealed about the Battle of Badr.' I then said, 'And Surat al-Hashr?' He said, 'It was revealed about the Banu'n-Nadir.'"

4601. It is related that Sa'id said, "I asked Ibn 'Abbas about Surat al-Hashr and he said, 'Say: "Surat an-Nadir".'"

 

CCCLXII: "Whatever palm-trees you cut down." (59:5)

Nakhla is a palm without 'ajwa or barniyya dates.

4602. It is related from Ibn 'Umar that the Prophet, may Allah bless him and grant him peace, burned and cut down the palm trees of the Banu'n-Nadir at al-Buwayra. Allah revealed, "Whatever palm-trees you cut down, or left standing upright on their roots, was done by Allah's permission in order to disgrace the degenerate." (59:5)

 

CCCLXIII: "Whatever booty from them Allah has given to His Messenger..." (59:6-7)

4603. It is related that 'Umar said, "The property of the Banu'n-Nadir was part of the booty which Allah gave His Messenger for which the Muslims did not stir horses or camels. It was for the Messenger of Allah, may Allah bless him and grant him peace, in particular and he would spend the yearly maintenance of his family from it and then put what remained into arms and horses as preparation for the Way of Allah."

 

CCCLXIV: "Whatever the Messenger gives you you should accept." (59:7)

4604. It is related from 'Alqama that 'Abdullah said, "Allah curses women who tattoo and are tattoed, women who pluck their eyebrows, and women who file their teeth to make gaps for beauty, altering Allah's creation!" A woman of the Banu Asad called Umm Ya'qub heard about that and sent to him and said, 'I have heard that you have cursed such-and-such and such-and such.; He answered, "Why should I not curse those the Messenger of Allah, may Allah bless him and grant him peace, cursed when that is in the Book of Allah?" She said, "I have heard it from cover to cover and I have not found what you say in it." He said, "If you had read it, you would have found it. Have you not read, 'Whatever the Messenger gives you you should accept and whatever He forbids you you should forgo.' (59:7)" She replied, "Yes." He said, "He forbade it." She retorted, "I see your wife doing it!" He said, "Go and watch her." She went and watched her and did not see her do any of that. He said, "If she had been like that, we would not remain together."

4605. It is related from 'Alqama that 'Abdullah said, "The Messenger of Allah, may Allah bless him and grant him peace, curses the women who uses a false hair piece." 'Alqama said, "I heard a woman called Umm Ya'qub relate the like of the hadith of Mansur from 'Abdullah."

 

CCCLXV: "Those who were already settled in the abode, and in belief, before they came." (59:9)

4606. It is related from 'Amr ibn Maymun that 'Umar said, "I advise the khalif after me to be good to the first Muhajirun, to acknowledge their right and I advise the khalif to be good to the Ansar who 'those who were already settled in the abode, and in belief, before they came,' (59:9) before the Prophet, may Allah bless him and grant him peace, emigrated and to accept their good and overlook their bad."

 

CCCLXVI: "They prefer them to themselves." (59:9)

"Khasama" is "poverty" and "muflihun" are those who win eternity. "Falah" means "abiding. 'Hayya 'ala'l-falah" means "Hasten to success". Al-Hasan said that "haja" (59:9) mens "envy".

4607. It is related that Abu Hurayra said, "A man came to the Prophet, may Allah bless him and grant him peace, and said, 'Messenger of Allah, I am afflicted by great hunger.' So he sent to his wives and he did not find any [food] with them. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Who will give this man hospitality tonight?' A man of the Ansar stood up and said, 'I will, Messenger of Allah.' He went to his family and said to his wife, 'The guest of the Messenger of Allah, may Allah bless him and grant him peace! Do not hold anything back.' She said, 'By Allah, I only have the children's food.' He said, 'When the children ask for supper. put them to sleep and put out put the light. We will bind our bellies tonight.' She did that. In the morning, he went to the Messenger of Allah, may Allah bless him and grant him peace, who said, 'Allah Almighty was pleased with - or smiled on - so-and-so and the woman so-and-so.' Then Allah sent down, 'They prefer them to themselves even if they themselves are in want.' (59:9)"

CCCLXVII: Tafsir of Surat al-Mumtahina

Mujahid said that "do not make us a target" (60:5) means: "Do not punish us at their hands so that they say, "If those people had possessed the truth, they would not have suffered this." "Bi-'asmi'l-kawafir" (60:10): The Companions of the Prophet, may Allah bless him and grant him peace, were commanded to divorce their wives who were unbelievers in Makka.

 

CCCLXVIII: "Do not take My enemy and your enemy as friends." (60:1)

4608. It is related that 'Ubaydullah ibn Abi Rafi', the scribe of 'Ali, said, "I heard 'Ali say, 'The Messenger of Allah, may Allah bless him and grant him peace, sent me, az-Zubayr and al-Miqdad ibn al-Aswad, saying, "Go until you reach the meadow Khakh. There will be a woman in a howdah with a letter. Take it from her." We went out and made our horses gallop with us until we reached the meadow and there was the woman. We said to her, "Produce the letter." She said, "I do not have a letter." We said, "You will bring out the letter or we will take off your clothes." She brought it out from her plaided hair. We took it to the Messenger of Allah, may Allah bless him and grant him peace, and it contained something from Hatib ibn Abi Balta'a to some people of the idolaters of the people of Makka, informing them about some of the business of the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, "O Hatib, what is this?" He said, "O Messenger of Allah, do not be hasty with me. I am a man with close connections to the Quraysh, but I was not one of them while those of the Muhajirun with you have relatives who will protect their family and property in Makka. Since I lacked that lineage among them, I wanted to have some favour with them with which to protect my relatives. I did not do it out of disbelief or apostasy from my deen." The Messenger of Allah, may Allah bless him and grant him peace, said, "He has told you the truth." 'Umar said, "O Messenger of Allah, let me strike off his head!" He said, "He was present at Badr and what will inform you? Perhaps Allah looked down on the people of Badr and said, 'Do what you like. I have forgiven you.'"'

'Amr said, "There was revealed about this, 'O you who believe! Do not take My enemy and your enemy as friends.' (60:1)" He said, "I do not know whether the ayat was in the hadith itself or was part of what 'Amr said."

Sufyan was asked about the revelation of "Do not take My enemy and your enemy as friends." (60:1) Sufyan said, "This is in the narration of the people. I memorised it from 'Amr and did not leave out a single letter of it, and I do not know of anyone who memorised it other than me."

 

CCCLXIX: "When believing women come to you as emigrants."* (60:10)

4609. 'Urwa related that 'A'isha, the wife of the Prophet,  may Allah bless him and grant him peace, informed him that the Messenger of Allah, may Allah bless him and grant him peace, used to examine** those believing women who emigrated to him by this ayat where Allah says, "O Prophet! When believing women come to you pledging allegiance to you ... to ... "Ever-Forgiving, Most Merciful." (60:12) 'Urwa said that 'A'isha said, "When any of the believing women affirmed this condition, the Messenger of Allah, may Allah bless him and grant him peace, would say to her, 'I have taken your allegiance' verbally. By Allah, his hand never touched the hand of a woman during the oath of allegiance. He only received their allegiance by saying, 'I have taken your allegiance on that basis.'"

It is corroborated from az-Zuhri from 'Urwa and 'Amra.

[* Emigrating from Makka to Madina. This was revealed after the Treaty of al-Hudaybiyya.

** This is to make them swear that they were not leaving out of dislike of a husband, but had only left out of love for Allah and His Messenger and desire for the deen of Allah.]

 

CCCLXX: "When believing women come to you pledging allegiance to you ..." (60:12)

4610. It is related that Umm 'Atiyya said, "We gave allegiance to the Messenger of Allah, may Allah bless him and grant him peace, and recited to us, 'that they will not associate anything with Allah.' (60:12) He forbade us to wail. A woman* withdrew her hand and said, 'So-and-so stood with me to wail for me and I want to do the same for her in return.' The Prophet, may Allah bless him and grant him peace, did not say anything to her. She went [there] and then returned and he took her allegiance."

[* It is said to be Umm 'Atiyya herself.]

4611. It is related from Ibn 'Abbas about the words of Allah Almighty, "That they will not disobey you in respect of anything right," (60:12) that he said, "It was a precondition which Allah imposed on women."

4612. It is related that 'Ubada ibn as-Samit was heard to say, "While we were with the Prophet, may Allah bless him and grant him peace, he said, 'Give homage to me based on not associating anything with Allah, not committing adultery, not stealing,' and he recited the Ayat of the Women.*" Sufyan often said, "He recite the ayat. "Any among you who fulfill this will be rewarded by Allah. Any who fall short regarding any of these things and are punished in this world, that will be an expiation for them. Whoever falls short regarding any of these things and Allah conceals it, then it will be up to Allah. If He wishes, He will punish him, and if He wishes, He will forgive him."

The ayat is corroborated by Ma'mar.

[* The ayat about the allegiance given by women.]

4613. It is related that Ibn 'Abbas said, "I was present at the 'Id al-Fitr prayer with the Messenger of Allah, may Allah bless him and grant him peace, Abu Bakr, 'Umar and 'Uthman, and all of them did the prayer before delivering the khutba and then gave the khutba after it. The Messenger of Allah, may Allah bless him and grant him peace, came down, and it is as if I were looking at him gesturing with his hand for some men to sit down. Then he went through them until he reached the women with Bilal. Then he recited: 'O Prophet! When believing women come to you pledging allegiance to you on the grounds that they will not associate anything with Allah or steal or fornicate or kill their children or give a false ascription of paternity – making up lies about their bodies' (60:12) and he recited the entire ayat. When he finished, he said, 'Do you agree to that?" One woman, who was the only one to reply, said, 'Yes, Messenger of Allah!" (Al-Hasan did not know who she was.) He said, 'Will you give sadaqa?' Bilal spread out his garment and they began to throw large and small rings into Bilal's garment."

CCCLXXI: Tafsir of Surat as-Saff

Mujahid said that "Who will be my helpers to Allah?" (61:14) means "Who will follow me to Allah?"

Ibn 'Abbas said that "marsus" (61:4) means "stuck to one another." Another said that it is with lead (rasas).

 

CCCLXXII: His words, "A Messenger after me whose name is Ahmad." (61:6)

4614. It is related that Jubayr ibn Mut'im said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'I have various names. I am Muhammad. I am Ahmad. I am al-Mahi (the obliterator) by whom Allah obliterates disbelief. I am al-Hashir (the gatherer) at whose feet people are gathered. I am al-'Aqib (the final)."

Surat al-Jumu'a

CCCLXXIII: His words, "And others of them who have not yet joined them." (62:3)

'Umar recited, "famdu ila dhikri'llah."

4615. It is related that Abu Hurayra said, "While we were sitting with the Prophet , may Allah bless him and grant him peace, Surat al-Jumu'a was revealed to him. After 'And others of them who have not yet joined them' (61:3), I asked, 'Who are they, Messenger of Allah?' He did not reply until I had asked him three times. Salman al-Farisi was among us and the Messenger of Allah, may Allah bless him and grant him peace, placed his hand on Salman and then said, 'If faith had been in the Pleaides, some men, or a man, of these people would have obtained it.'"

It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Some men of these people would have obtained it."

 

CCCLXXIV: "But when they see a chance of trade or entertainment ." (61:11)

4616. It is related that Jabir ibn 'Abdullah said, "Once while we were with the Prophet, may Allah bless him and grant him peace, on a Friday, a caravan arrived and people scattered towards except for twelve men, and Allah then sent down: 'But when they see a chance of trade or entertainment, they scatter off to it and leave you standing there.' (62:11)"

Surat al-Munafiqun

CCCLXXV: "When the hypocrites come to you they say, 'We bear witness that you are indeed the Messenger of Allah.'" (63:1)

4617. It is related that Zayd ibn Arqam said, "While I was on an expedition, I heard 'Abdullah ibn Ubayy say, 'Do not spend on those who are with the Messenger of Allah until they disperse away from him. If we return to Madina, then the mightier will expel the more humble from it.' I mentioned that to my uncle* or to 'Umar who then mentioned it to the Prophet, may Allah bless him and grant him peace. He summoned me and I recounted it to him. Then the Messenger of Allah, may Allah bless him and grant him peace, sent for 'Abdullah ibn Ubayy and his companions and they swore that they had not said it. The Messenger of Allah, may Allah bless him and grant him peace, thought I was lying and believed him. I was upset as I had never been before and so I remained in my house. My uncle said to me, 'Did you only want for the Messenger of Allah to deny you and hate you?' Then Allah Almighty revealed, 'When the hypocrites come to you...' (63:1) The Prophet, may Allah bless him and grant him peace, sent for me and recited it and then said, 'Zayd! Allah has confirmed you.'"

[* 'Abdullah ibn Rawaha.]

 

CCCLXXVI: "They have made their oaths into a cloak" (63:2) in order to protect themselves.

4618. It is related that Zayd ibn Arqam said, "I was with my uncle when I heard 'Abdullah ibn Ubayy ibn Salul say, 'Don't spend on those who are with the Messenger of Allah until they disperse away from him.' He also said, 'If we return to Madina, then the mightier will expel the more humble from it.' I mentioned that to my uncle and he mentioned that to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, sent for 'Abdullah ibn Ubayy and his companions and they swore that they had not said it. The Messenger of Allah, may Allah bless him and grant him peace, believed them and thought that I had lied. I was upset as I had never been before and so I remained in my house. Then Allah Almighty revealed, 'When the hypocrites come to you... to ... they are the people who say, 'Do not spend on those who are with the Messenger of Allah ... to ...the mightier will drive out the inferior.' (63:1-8) The Messenger of Allah, may Allah bless him and grant him peace, sent for me and recited it to me and then he said, 'Allah has confirmed you.'"

 

CCCLXXVII: "That is because they have believed and then rejected. So their hearts have been sealed up and they cannot understand." (63:3)

4619. It is related that Zayd ibn Arqam was heard to say, "When 'Abdullah ibn Ubayy said, 'Do not spend on those with the Messenger of Allah...' and also, 'If we return to Madina...' I informed the Messenger of Allah, may Allah bless him and grant him peace, of that and the Ansar criticised me. 'Abdullah ibn Ubayy swore that he had not said that. So I went back to my house and went to sleep. The Messenger of Allah, may Allah bless him and grant him peace, then summoned me and I went to him. He said, 'Allah has confirmed you.' There was revealed, 'they are the people who say, "Do not spend."' (63:7)"

It is related from Ibn Abi Layla from Zayd from the Prophet, may Allah bless him and grant him peace.

 

CCCLXXVIII: "When you see them their outward form appeals to you and if they speak you listen to what they say. But they are like propped-up planks of wood. They imagine every cry to be against them. They are the enemy so beware of them. Allah fight them! How they are perverted!" (63:4)

4620. It is related that Zayd ibn Arqam was heard to say, "We went out with the Prophet, may Allah bless him and grant him peace, on a journey in which the people experienced hardship. 'Abdullah ibn Ubayy said to his companions, 'Do not spend on those who are with the Messenger of Allah until they disperse away from him.' He also said, 'If we return to Madina, then the mightier will expel the more humble from it.' I went to the Prophet , may Allah bless him and grant him peace, and told him. He went for 'Abdullah ibn Ubayy and asked him about it. He swore a strong oath that he had not done it. They said, 'Zayd has lied to the Messenger of Allah.' I experienced great hardship in myself because of what they daid until Allah Almighty revealed my confirmation in 'When the hypocrites come to you...' The Prophet, may Allah bless him and grant him peace, summoned them so that he could ask forgiveness for them, and they turned their heads away." About "propped-up planks of wood," Zayd said, "They were the handsomest of men."

 

CCCLXXIX: His words, "When they are told, 'Come, and the Messenger of Allah will ask forgiveness for you,' they turn their heads and you see them turn away in haughty arrogance." (63:5)

They moved means "They mocked the Prophet *. "Lawwaw" is also read as Form I.

4621. It is related that Zayd ibn Arqam said, "I was with my uncle when I heard 'Abdullah ibn Ubayy ibn Salul say, 'Do not spend on those who are with the Messenger of Allah until they disperse away from him. If we return to Madina, then the mightier will expel the more humble from it.' I mentioned that to my uncle and my uncle mentioned it to the Prophet, may Allah bless him and grant him peace. He summoned me and I told him about it. He sent for 'Abdullah ibn Ubayy and his companions and they swore that they had not said it. So the Prophet, may Allah bless him and grant him peace, thought I was lying and believed them. A sorrow whose like I had never experienced afflicted me and I remained in my house. My uncle said, 'Did you only want for the Messenger of Allah to deny you and hate you?' Then Allah Almighty revealed, 'When the hypocrites come to you, they say, 'We bear witness that you are indeed the Messenger of Allah.' (63:1) So the Prophet, may Allah bless him and grant him peace, sent for me and recited it to me. He said, 'Allah has confirmed you.'"

 

CCCLXXX: "In their case it makes no difference whether you ask forgiveness for them or do not ask forgiveness for them. Allah will never forgive them. Allah does not guide degenerate people." (63:6)

4622. It is related that Jabir ibn 'Abdullah said, "We were on an expedition (and Sufyan once said, "In an army") and a man of the Muhajirun kicked a man of the Ansar on his buttocks. The Ansari man exclaimed, 'Ansar! Help!' The Muhajir man said, 'O Muhajirun! Help!' The Messenger of Allah, may Allah bless him and grant him peace, heard that and said, 'What is this? The summons of the Jahiliyya!' They said, 'Messenger of Allah, a man of the Muhajirun kicked one of the Ansar on the buttocks!' He said, 'Leave it (the summons). It is vile.' 'Abdullah ibn Ubayy heard that and said, 'They have done that? By Allah, if we return to Madina, then the mightier will expel the more humble from it.' That reached the Prophet, may Allah bless him and grant him peace, and 'Umar rose and said, 'Messenger of Allah, let me cut off the head of thus hypocrite!' The Prophet, may Allah bless him and grant him peace, said, 'Leave him. People will not say that Muhammad kills his Companions.' The Ansar were more numerous than the Muhajirun when they came to Madina, and then later the Muhajirun increased in number."

Sufyan transmitted from Jabir, "We were with the Prophet, may Allah bless him and grant him peace."

 

CCCLXXXI: "They are the people who say, 'Do not spend on those who are with the Messenger of Allah, so that they may go away.' The treasuries of the heavens and earth belong to Allah. But the hypocrites do not understand." (63:7)

4623. It is related from 'Abdullah ibn al-Fadl that he heard Anas ibn Malik say, "I was grieved about those who were killed at the Battle of al-Harra*. Zayd ibn Arqam, who had heard of my great sorrow, wrote to me, mentioning that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'O Allah, forgive the Ansar and the sons of the Ansar!'" Ibn al-Fadl was uncertain about whether he also said, "The sons of the sons of the Ansar." Some of those who were with Anas, asked himand he said, "He is the one about whom the Messenger of Allah, may Allah bless him and grant him peace, said, 'This is the one whose hearing Allah confirmed.'"

[* al-Harra was a battle between the forces of Yazid ibn Mu'awiya and the people of Makka which took place outside of Madina in 63/683. The Madinans were supporting the claim of 'Abdullah ibn az-Zubayr.]

 

CCCLXXXII:  "They say, 'If we return to Madina, the mightier will drive out the inferior.' But all might belongs to Allah and to His Messenger and the believers. But the hypocrites do not know." (63:8)

4624. It is related that Jabir ibn 'Abdullah said, "We were on an expedition (and Sufyan once said, "In an army") and a man of the Muhajirun kicked a man of the Ansar on his buttocks. The Ansari man exclaimed, 'Ansar! Help!' The Muhajir man said, 'O Muhajirun! Help!' The Messenger of Allah, may Allah bless him and grant him peace, heard that and said, 'What is this?!' They said, 'Messenger of Allah, a man of the Muhajirun kicked one of the Ansar on the buttocks! and so the Ansari said, "Ansar! Help!" and the Muhajir said "O Muhajirun! Help!" The Prophet, may Allah bless him and grant him peace, said, 'Leave it (the summons). It is vile.'" Jabir said, "The Ansar were more numerous when the Prophet, may Allah bless him and grant him peace, arrived and then aftr that the Muhajirun increased in number. 'Abdullah ibn Ubayy said, 'They have done that? By Allah, if we return to Madina, then the mightier will expel the more humble from it.' 'Umar ibn al-Khattab said, 'Messenger of Allah! Let me cut off the head of this hypocrite!' The Prophet, may Allah bless him and grant him peace, said, 'Leave him. People will not say that Muhammad kills his Companions.'"

 

CCCLXXXIII: Tafsir of Surat at-Taghabun

"Taghabun" (64:9) is the people of the Garden cheating the people of the Fire. 'Alqama reported from 'Abdullah, "Whoever believes in Allah – He will guide his heart" (64:11) that "this is the one who, when he is afflicted by a misfortune, recognises that it is from Allah."

CCCLXXXIV: The Tafsir of Surat at-Talaq

Mujahid said that "if you have any doubt" (65:4) means if you do not know whether she menstruates or not. Those who do not longer menstruate and those who have not yet menstruated, their 'idda is three months. "The evil consequences of what it did" (65:9) is repayment for it.

4625. It is related from Salim (ibn 'Abdullah) that 'Abdullah ibn 'Umar told him that he had divorced his wife while she was menstruating and 'Umar mentioned that to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, was angry about that and then said, "He should take her back and then keep her until she become pure and then menstruates and becomes pure. Then, if he wants to do so, he can divorce her while she is pure before having sex with her. That is the 'idda as Allah has commanded it."

 

CCCLXXXV: "The time for women who are pregnant is when they give birth. Whoever shows fear of Allah – He will make his affair easy for him." (65:4)

The singular of ulat al-Ahmal is dhat haml.

4626. It is related that Abu Salama said, "A man came to Ibn 'Abbas while Abu Hurayra was sitting with him and said, 'Give me a fatwa about a woman who gives birth forty days after her husband's death.' Ibn 'Abbas said, 'It is the end of the two terms.' I said, 'For those who carry (life within their wombs), their period is until they deliver their burdens.' Abu Hurayra said, 'I agree with my cousin (i.e. Abu Salama).' Then Ibn 'Abbas sent his slave, Kurayb, to ask Umm Salama. She said, 'The husband of Subay'a al-Aslamiyya was killed while she was pregnant. She gave birth forty days after his death. She then received a marriage proposal, and the Messenger of Allah, may Allah bless him and grant him peace, gave her away in marriage. Abu's-Sanabil was one of those who proposed to her.'"

4626. (sic) It is related that Muhammad said, "I was in a circle which included 'Abdu'r-Rahman ibn Abi Layla whose companions esteemed him. He mentioned the last of the two terms. I reported the hadith of Subay'a al-Aslamiyya from 'Abdullah ibn 'Utba. One of his companions indicated that I should be silent. I understood him and said, 'I would then be bold if I said that 'Abdullah ibn 'Utba was lying when he is in part of Kufa.' He was embarrassed and said, 'But his uncle ['Abdullah ibn Mas'ud] did not say that.' I met Abu 'Atiyya Malik ibn 'Amir amd asked him and he recounted to me the hadith of Subay'a. I asked, 'Did you hear anything from 'Abdullah?' He said, 'We were with 'Abdullah and he said, "Are you imposing increased hardship on her and not applying the allowance for her? The lesser Surat of Women (at-Talaq) was revealed after the longer (Surat an-Nisa'): 'The time for women who are pregnant is when they give birth.' (65:4)"'"

 

Surat at-Tahrim

CCCLXXXVI: "O Prophet! Why do you make forbidden what Allah has made lawful for you, seeking the good pleasure of your wives? Allah is Ever-Forgiving, Most Merciful." (66:1)

4627. It is related from Sa'id ibn Jubayr that Ibn 'Abbas said about somone who makes something haram for himself, that he should do expiation (kaffara). Ibn 'Abbas said, "'You have a good model in the Messenger of Allah.' (33:21)"

4628. It is reported that 'A'isha said, "The Messenger of Allah, may Allah bless him and grant him peace, used to drink honey in the room of Zaynab bint Jahsh and he would linger with her. Hafsa and I agreed that went he came to either of us, she would say to him, 'You have eaten maghafir (a sweet gum with a foul smell). I smell maghafir on you.' He said, 'No, rather I have drunk honey with Zaynab bint Jahsh. I will do not so again. I have taken another, but do not tell anyone.'"

 

CCCLXXXVII: "Seeking the good pleasure of your wive." (66:1)

"Allah has made the expiation of your oaths obligatory for you. Allah is your Master – He is the All-Knowing, the All-Wise." (66:2)

4629. It is related that 'Abdullah ibn 'Abbas was heard to say, "I spent a year wanting to ask 'Umar ibn al-Khattab about an ayat, but was unable to ask him out of awe of him until he went on hajj and I set out with him. When I returned and we had gone part of the way, he went aside to some Arak trees to answer a call of nature. I waited for him until he finished and then went on with him. I said, 'Amir al-Mu'minin, who were the two wives of the Prophet, may Allah bless him and grant him peace, who helped one another against him?' He answered, 'That was 'A'isha and Hafsa.' I said, 'By Allah, I have wanted to ask you about this for a year!" He said, 'Do not do that If you think that I have some knowledge, then ask me. If I have knowledge, I will tell you!'"

He said, "By Allah, in the Jahiliyya, we did not give any importance to women until Allah revealed about them what He revealed and allotted them what He allotted. Once, while I was reflecting about a matter, my wife said to me, 'You should do such-and-such.' I retorted to her, 'What do you have to do this? Why are you interfering in something which I want to do?' She replied, 'You are extraordinary, son of al-Khattab! You do not wish to be answered back while your daughter exchanges words with the Messenger of Allah to such an extent that he remains angry for an entire day!'"

"'Umar got up and immediately put on his cloak and went to Hafsa and said to her, 'Little daughter! Do you talk back to the Messenger of Allah, may Allah bless him and grant him peace, until he remains angry for an entire day?' Hafsa replied, 'By Allah, we talk back to him.' I said, 'Know that I caution you about Allah's punishment and the anger of His Messenger, may Allah bless him and grant him peace