Tafsir of Surah al Mutaffifin - The Skimpers (Surah 83)

1) Woe to the skimpers! 2) Those who, when they take a measure from people, exact it in full, 3) but when they give by measure or weight, defraud them. 4) Do they not think that they will be resurrected 5) [to render account] on a Grave Day: 6) a Day when man will stand before the Lord of the worlds?

“Woe,” a word indicating punishment and destruction^[1] “to the skimpers,” Allah proceeds to explain who they are by saying, “those who, when they take a measure from people, exact in full,” without any loss, “but when they give by measure or weight,” if they give people what they are rightfully owed by measure or weight, “defraud them,” giving them less than their due, either by using defective scales and measures, or by not filling them or by other means. This amounts to stealing the property of another and being unjust. Now, if this is the threat directed to those who give people less than what is due them, what then of a person who takes their property by force, or actually steals it? Surely he is more deserving of this threat?

This noble verse proves that just as man takes his due from people, it is upon him to give them their due in wealth and any other dealings. The generality of this principle also covers matters such as debating and writing; each party is always desirous of presenting its case and its evidences, but it is also obligatory upon it to fairly present the evidences of its opponent and to investigate his evidences just as it investigates its own. In this way the justice of that person becomes clear, his lack of partisanship, his humility and his intelligence. We ask Allah for divine accord to every good.

Then Allah proceeds to threaten the skimpers, to express amazement at their state and their persistence in what they are doing, “Do they not think that they will be resurrected [to render account] on a Grave Day: a Day when man will stand before the Lord of the worlds?” It was lack of faith in the Last Day that led them to skimp, otherwise, had they believed in it and had they the certainty that they were soon to stand before their Lord who would judge them for every small and great deed, they would have refrained from their iniquity and repented.^[2]

7) No indeed! The record of the dissolute is in Sijjin. 8) What will make you realise what Sijjin is? 9) It is a register indelibly inscribed. 10) Woe, that Day, to the deniers: 11) those who deny the Day of Judgement, 12) and no one denies it save every sinful transgressor. 13) When Our Signs are recited to him, he says, ‘Fables of the ancient!’ 14) No indeed! Rather, what they have earned has rusted up their hearts. 15) No indeed! That Day, they will be veiled from their Lord. 16) Then they will roast in the Blazing Furnace. 17) Then they will be told, ‘This is what you used to deny.’

“No indeed! The record of the dissolute,” this is general for all types of wicked people: the disbelievers, the hypocrites and the iniquitous, “is in Sijjin,” proceeding to explain what this is: “What will make you realise what Sijjin is? It is a register indelibly inscribed,” mentioning therein their vile deeds. Sijjin is a constricted and confined place and it is the opposite of `Illiyyin which is the place for the record of the righteous as will be mentioned later. It is also said that Sijjin is the lowest part of the seventh earth, the place of the wicked and their place of residence when they are resurrected. “Woe, that Day, to the deniers:” then proceeding to explain who they are with His words, “those who deny the Day of Judgement,” the Day of Recompense, the Day in which Allah will judge man for his deeds.“And no one denies it save every sinful” i.e. committing many sins “transgressor,” transgressing the limits of Allah, overstepping the lawful and trespassing into the unlawful. It is this person whose enmity leads him to denial and whose arrogance leads him to reject the truth, hence Allah says, “When Our signs,” directing towards the truth and proving the truth of what the Messengers came with “are recited to him,” he denies them and obdurately rejects them and “says, ‘Fables of the ancient!’” fabrications concocted by the earlier generations and tales of nations long-gone; not from Allah.

As for the one who is just and desires to attain the manifest truth, such a person will not deny the Day of Judgement because Allah has erected clear evidences and signs pointing to its reality, such signs as would lead a person to have certain knowledge of it, such signs that would lead his spiritual sight to see it in the same manner that his physical sight sees the sun. “No indeed! Rather, what they have earned has rusted up their hearts,” However the person whose deeds have rusted up his heart and whose sins have hemmed him in, is veiled from the truth^[3] “No indeed! That Day, they will be veiled from their Lord,” a fitting recompense, he will be veiled from Allah just as his heart was veiled from the Signs of Allah in this world. “Then” in addition to this severe punishment “they will roast in the Blazing Furnace. Then they will be told,” by way of censure and rebuke, “‘This is what you used to deny.’” Three punishments have been mentioned here: the punishment of Hell, the punishment of rebuke and blame, and the punishment of being veiled from the Lord of the worlds. This last punishment is the greatest of the three for it includes His being displeased and angry with them.

One also understands from this verse that the believers will see their Lord on the Day of Judgment in Paradise. They will take delight in looking on at Him and this delight will supersede all other delights in Paradise. They will rejoice at His discourse with them and feel extreme joy at His closeness. This has been mentioned by Allah in a number of verses in the Qur’an and there are concurrent ahadith concerning it from the Messenger of Allah (SAW).

These verses serve to warn one against sins because they show that sins, little by little, rust the heart and veil it until its light is extinguished, its spiritual sight dies, and it views reality in its opposite light such that it sees falsehood as truth and truth as falsehood – this is one of the greatest punishments of sin.

18) No indeed! The record of the righteous is in `Illiyyin. 19) What will make you realise what `Illiyyun is? 20) It is a register indelibly inscribed, 21) which those brought near [to Allah] will witness.

“No indeed! The record of the righteous is in `Illiyin,” after mentioning that the record of the wicked is in the lowest and most confined of places, Allah mentions that the record of the righteous is in the highest and vastest of places. “What will make you realise what ‘Illiyun is? It is a register indelibly inscribed, which those brought near [to Allah] will witness,” the noble Angels, the souls of the Prophets, the Sincerely Truthful and the Martyrs. Allah will laud them by mentioning them in this Exalted Company. `Illiyun is a term referring to the highest part of Paradise.

22) The righteous will be in bliss: 23) [seated] on couches, gazing [in wonder]. 24) You will recognise blissful radiance on their faces. 25) They will be given the choicest sealed nectar to drink, 26) the last residue of which is musk* - for this let the contenders compete. 27) It is mixed with [the water of] Tasnim, 28) a spring from which those brought near [to Allah] drink.

“The righteous will be in bliss,” after mentioning their record, Allah mentions that they are in bliss and this term encompasses the bliss of heart, soul and body, “[seated] on couches,” lined with fine, decorative sheets “gazing [in wonder],” at the joys Allah has prepared for them, looking on at the face of their Noble Lord. “You” who are looking at them “will recognise blissful radiance on their faces,”brought about by delight followed by delight, joy followed by joy and pleasure followed by pleasure. All these matters serve to give light, radiance and beauty to the face. “They will be given the choicest sealed nectar to drink,” the purest and sweetest of drinks “the last residue of which is musk,” it is possible that the word khitam refers to the fact that this drink is sealed so that nothing can enter it that would diminish its purity or lessen its taste. This seal is musk. It is also possible that it mean that the last residue at the bottom of the cup containing this drink is pure musk as opposed to the murky fluid that is commonly found in the bottom of cups in this world. “For this,” eternal bliss, the extent of which is known to Allah Alone, “let the contenders compete!” by rushing to perform such deeds as would lead to it. This goal is most deserving of our expending our most precious commodities in acquiring and being the aspiration of the best of people! “It” this drink is “is mixed with [the water] of Tasnim, a spring from which those brought near [to Allah] drink,” unadulterated with anything else. Tasnim is the best drink of Paradise, and it is drunk in its unadulterated state by Those Brought Near who have the best standing among creation. It is mixed with other liquids, such as pure wine, for the People of the Right.

After having mentioned the recompense of the wicked and the recompense of the righteous and the vast gulf between the two, Allah proceeds to mention some of the actions of the wicked in this world,

29) Indeed, those who worked evil would laugh at those who believed, 30) winking at one another when they passed by them. 31) When they returned to their families, they would return ridiculing them.** 32) When they saw them, they would say, ‘This lot are truly misguided,’ 33) though they were not sent to be guardians over them.

“Indeed, those who worked evil would laugh at those who believed,” mockingly, “winking at one another when they passed by them,” deriding them and putting them down. Yet despite this, you would see the believers having peace of mind and content, the thought of fear not even crossing their minds.“When they returned to their families,” in the morning or evening, “they would return ridiculing them,” happy and exultant. This attitude shows the extremes to which they had deceived themselves: their evil behaviour coupled with a sense of total security in this world as if Allah had promised them felicity!“When they saw them, they would say, ‘This lot are truly misguided,’” they had adjudged themselves to be guided and the believers misguided thereby lying against Allah and speaking about Him without knowledge. “Though they were not sent to be guardians over them,” over the believers, committed to assessing and safeguarding their deeds, such that they could accuse them of misguidance. They did what they did because of their obdurate rejection, their arrogance and their playing games. They have no support for their claims and no proof. This is why their recompense in the Hereafter is of the same type as their deeds.

34) This Day those who believed are laughing at the disbelievers, 35) [sitting] on couches, gazing [in wonder]. 36) Have the disbelievers [not] been rewarded for what they used to do?

“This Day those who believed are laughing at the disbelievers,” when they see them in the midst of torment, the lies they had concocted shown to be idle fancy. The believers, on the other hand, are in total comfort and beatitude, “[sitting] on couches,” decorated “gazing [in wonder],” at the joys Allah has prepared for them, looking on at the face of their Noble Lord. “Have the disbelievers [not] been rewarded for what they used to do?” are they not requited with a recompense of the same type as their deeds? They would laugh at the believers in this world and accuse them of misguidance, so the believers shall laugh at them in the Hereafter when they see their torment, a torment which is the punishment of their own straying and misguidance. Yes, indeed, the disbelievers are rewarded for what they used to do: justice and wisdom from Allah.

Allah is the All-Knowing, the All-Wise.

Tafsir of Surah al Inshiqaq - The Ripping (Surah 84)

1) When the heaven rips apart, 2) responding to its Lord as it rightly should! 3) When the earth is spread out and levelled, 4) casting out its contents and emptying, 5) responding to its Lord as it rightly should!

Allah says, explaining the changes that will occur in the huge constructs that we see around us on the Day of Rising, “When the heaven rips apart,” fragmenting, and its stars are strewn about and its sun eclipses with the moon. “Responding to its Lord,” i.e. paying attention to His command, lending its ear fully to the order, and listening to His address “as it rightly should,”since it is under the control and direction of a great king, it cannot disobey His command and it cannot oppose His ruling. “When the earth is spread out and levelled,” i.e. it shakes and trembles such that its mountains are levelled, the buildings and great landmarks on its surface are demolished, and it will become “a barren, level plain on which you see no dip or gradient.”^[1] Allah will spread it out such that it becomes large enough to accommodate the whole of mankind to stand on. “Casting out its contents,” the dead and its treasures “and emptying,” itself of them. The trumpet will be blown and all the dead will come out of their graves onto the face of the earth, and the earth will cast out its treasures. The creation will see it and despair of what they had previously been competing for. “Responding to its Lord as it rightly should.”

6) O mankind, you are toiling laboriously toward your Lord. You will meet Him. 7) Then, as for him who is given his record in his right hand, 8) he will receive a lenient reckoning, 9) and return joyfully to his family.*

“O mankind, you are toiling laboriously toward your Lord. You will meet Him,” your are journeying to Him, enacting His commands and avoiding His prohibitions, drawing closer and closer to your reckoning either by working good or by working evil. Then you will meet Allah on the Day of Rising and you will either be recompensed in accordance to the dictates of His beneficence or His justice. His beneficence if you are from the felicitous and His just punishment if you are from the wretched. “Then, as for him who is given his record in his right hand,” the felicitous “he will receive a lenient reckoning,” a presentation of his deeds, an easy presentation where Allah will make the servant acknowledge his sins to the point that he will think his perdition is assured, at which point He will say, “I concealed your sins in the world and I will conceal them on this Day.”^[2] “and return joyfully to his family” in Paradise because he has been delivered from the punishment and attained the reward of Allah.

10) But as for him who is given his record behind his back, 11) he will cry out for destruction 12) but will roast in a Scorching Blaze. 13) He once [lived] happily among his family 14) without a thought that he would return [to Allah]: 15) but yes! His Lord always had sight of him.

“But as for him who is given his Record behind his back,” in his left hand “he will cry out for destruction,” out of despair and humiliation, and because of the sins that he sent forth from which he never repented recorded in that record. “But he will roast in a Scorching Blaze,” hemmed in by it on all sides. This is because “he once lived happily among his family, without a thought that he would return (to Allah),” it never even crossed his mind that the Resurrection would occur, he committed sins and never once thought that He would return to his Lord and stand before Him. “But yes! His Lord always had sight of him,” therefore one should not imagine that He would leave him to wander directionless, not being commanded, not being prohibited, not being rewarded and not being punished.

16) No! I swear by the twilight glow, 17) by the night and all it envelops,** 18) and by the moon when full: 19) you will surely pass through state after state.*** 20) So what is the matter with them that they do not believe, 21) and when the Qur’an is recited to them, they do not prostrate?

“No! I swear by the twilight glow,” the last traces of sunlight after the sun has set, the onset of night, “by the night and all it envelops,” of animals and other things, “and by the moon when full,” this is when it is most beautiful and most beneficial. The point of the oath follows: “You” O man “will surely pass through state after state,” from stage to stage and condition to condition: from a drop of liquid, to a clinging clot, to a piece of chewed flesh, to the breathing of the soul into the foetus, to a babe, to a child able to understand and differentiate. Then the child becomes legally responsible and the commands and prohibitions become incumbent on him, then he dies and is resurrected to be recompensed for his deeds. All these distinct stages go to prove that Allah alone is deserving of worship, that He alone regulates the affairs of his servants through his wisdom and mercy, that the servant is poor and needy, regulated by the Almighty and All-Wise. Yet, despite this, “What is the matter with them that they do not believe, and when the Qur’an is recited to them, they do not prostrate?” they do not humble themselves and nor do they follow its injunctions and avoid its proscriptions.

22) But those who have disbelieved deny, 23) and Allah knows very well what they keep hidden within. 24) So give them tidings of a painful punishment, 25) not so those who believe and do righteous deeds: for them is an unfailing reward.

“But those who have disbelieved will deny,” obdurately denying the truth after it has been made plain, therefore it is not strange that they would not believe in the Qur’an nor would they comply to its injunctions. “And Allah knows very well what they keep hidden within,” what they are doing and planning in secret, for Allah knows what is apparent and what is hidden, and He will judge them for their deeds, this is why He says, “So give them tidings of a painful punishment,” the word bashara (tidings) has been called so because it affects the one who has been given these tidings either by making him joyous or by making him sorrowful. This is the state of the majority of mankind: denial of the Qur’an and not having faith in it. But there is a party amongst man whom Allah has guided, “not so those who believe and do righteous deeds,” they believed in Allah and accepted what came to them from His Messengers. Therefore they believed and worked righteousness, “for them is an unfailing reward,” permanent, a reward that no eye has ever seen, no ear has ever heard of and no heart has ever thought of.
All praise and thanks are due to Allah.

Tafsir of Surah al Buruj - The Constellations (Surah 85)

1) By the heaven with its towering constellations,* 2) by the Promised Day, 3) and by the witness and the witnessed:[1] 4) Cursed be the people of the trench, 5) [kindlers of] that [searing] fire, well stocked with fuel. 6) They were seated around it, 7) witnessing what they were doing to the believers.

“By the heaven with its towering constellation,” i.e. mansions holding the sun, the moon and the stars all running their courses in perfect harmony and regulation, all proving the perfect ability of Allah, His mercy, infinite knowledge and wisdom. “By the Promised Day,” the Day of Rising, the gathering of mankind which Allah has promised, wherein the first man will be raised with the last, the Day which cannot be altered or changed. “Allah never fails in His promise.”^[2] “And by the witness and the witnessed,” this is general to all who meet this description: the one who sees and that which is seen, the one who is present and the one in whose company he is present etc. The point of the oath is to highlight what each object of oath shows: the clear Signs of Allah, His all-encompassing wisdom and vast mercy. It is also said that the point of the oath is to highlight, “cursed be the people of the trench,” this is a supplication against them for their destruction. The people of the trench were a disbelieving folk, living amongst whom were some believers. They tried to entice the believers into renegading into disbelief but they refused. In response to this the disbelievers dug trenches and lit a fire in them. Then they sat around these trenches and persecuted the believers, threatening to burn them in those trenches. Whoever renegaded was allowed to go free and whoever remained firm on his belief was thrown in. This is the extremes of fighting Allah and His party, the believers, and this is why Allah cursed them and destroyed them and threatened them by saying, “cursed be the people of the trench.” Then He proceeded to expound on these trenches by saying, “[kindlers of] that [searing] fire, well stocked with fuel. They were seated around it, witnessing what they were doing to the believers.” This represents the limits of coercion and hardness of heart for they combined obdurate rejection of the Signs of Allah with fighting those who believed in them and punishing them with a punishment that would have broken the hearts of normal people.

8) Their only grievance against them was that they believed in Allah, the Almighty, the Praiseworthy, 9) to whom belongs the dominion of the heavens and earth. Allah is witness of all things.

“Their only grievance against them was that they believed in Allah,” for them doing something praiseworthy, through which they would attain eternal felicity, “the Almighty,” whose might encompasses everything, “the Praiseworthy,” in speech, deed and attributes. “To whom belongs the dominion of the heavens and earth,” the inanimate and animate objects, directing them however He wills, “Allah is witness of all things,” in His knowledge, seeing and hearing. Knowing all this, should not those who rebel against Him fear Him, fear that they should be seized by “the Almighty, the Powerful,”^[3]? Do they not know that they are His servants, owned by Him and that they have no authority over another except by the permission of the Master? Is it hidden to them that Allah ever-encompasses their deeds and will recompense them for them? Nay, rather the disbelievers live in a state of delusion, and the ignoramus is wandering blindly in misguidance far removed from the Straight Path.^[4]
Then Allah threatened them, and promised them, and offered them the chance of repentance:

10) Those who persecuted believing men and women without subsequently repenting will have the punishment of Hell, they will have the punishment of the Searing Blaze. 11) But those who believed and worked righteous deeds will have Gardens beneath which rivers flow. That is the supreme triumph.

“Those who persecuted believing men and women without subsequently repenting will have the punishment of Hell, they will have the punishment of the Searing Blaze” al-Hasan said, ‘Look at His munificence and generosity: they killed His friends yet He invites them to repentance and forgiveness!’ After mentioning the recompense of the wrong-doers, Allah follows this with mention of the reward of the believers, “But those who believed” in their hearts “and worked righteous deeds,” with their limbs “will have Gardens beneath which rivers flow. That is the supreme triumph,” the pleasure of Allah and the Abode of His beneficence.

12) Indeed, your Lord’s assault is very fierce. – 13) It is He who originates [creation] and repeats [it], 14) He is the Ever Forgiving, the Loving, 15) Owner of the Throne, the Glorious,** 16) always doing whatever He wishes. –

“Indeed, your Lord’s assault is very fierce,” i.e. His punishment of the criminals and grave sinners is severe. He is ever-watching the wrongdoers. Allah says, “Such is the grasp of your Lord when He grasps the townships while they are doing wrong. His grasp is painful, very strong.”^[5] “It is He who originates [creation] and repeats [it],” He alone is the One who originates creation and repeats it; none shares with Him in this. “He is the Ever-Forgiving,” the One who forgives all sins for the penitent, and overlooks evil deeds for the one who asks His forgiveness, “the Loving,” who is loved by the lovers with a love that is unique and resembles no other. Just as nothing resembles Him in any of His Attributes of beauty and Grandeur, or in any of His actions, so too this love of Him which is placed in the hearts of the elite of His creation does not resemble any other love. This is why loving Allah is the foundation of servitude and this love precedes, and overcomes, all other loves. If however, another love takes precedence over this love, it is in reality a punishment for that person. He, Most High, is the Loving, loving His lovers as Allah says, “He loves them and they love him.”^[6] Mawaddah is pure love.
There is a subtle reason behind mentioning the Name 'the Loving' alongside 'the Ever-Forgiving.' This is: if the sinful repent and turn to Allah, He will forgive them their sins and love them; not as some of the wrong-doers claim, ‘He forgives them but does not return His love to them!’ Rather, Allah is more delighted at the repentance of His servants than a man who loses his mount, laden with his food and drink, in the middle of a vast desert. Giving up all hope of finding it again, he lays down in the shade of a tree waiting for death. While like this, he suddenly finds his mount standing by his head and takes hold of it by its reigns. Allah is more delighted at the repentance of His servant than this man is at finding his mount again: the delight and joy of this man being the greatest that one can imagine. So all praise is due to Allah as is unadulterated love. How great is His beneficence, how copious is His good, how amazing is His grace and how vast is His blessings! “Owner of the Throne, the Glorious” the Great Throne that encompasses the Heaven, the earth and theKursī. TheKursī, with respect to the Throne is like a ring thrown into a desert. The Throne has been specifically mentioned here because of its greatness and it is the closest of created objects to Him. The word 'Glorious' is either a description of the Throne according to one reading, or a description of Allah according to another. The word glory signifies vastness and greatness of descriptions and attributes. “Always doing whatever He wishes,” whenever and whatever He wishes, He does. He says to it, “Be! and it is.”^[7] There is none who can do what he wants save Allah, this is because any creature, when it wants to do something, there will always something aiding its facilitation or preventing its occurrence, this is not so for Allah, for He stands in no need of aid and none can oppose Him.
Then Allah proceeds to mention some of His actions that prove the truth of what the Messengers brought:

17) Has the story of the hosts reached you, 18) [those of] Pharaoh and Thamud? 19) Yet those who disbelieve persist in denial, 20) while Allah encompasses them from behind.*** 21) This, however, is a glorious Qur’an 22) [inscribed] on a Preserved Tablet.

“Has the story of the hosts reached you, 18) [those of] Pharaoh and Thamud?” how they denied the Messengers and were destroyed. “Yet those who disbelieve persist in denial,” remaining in it, the Signs do not benefit them and they are not moved by exhortation. “While Allah encompasses them from behind,” in knowledge and power as He says, “Your Lord is ever watchful.”^[8] This verse then contains a severe threat directed at the disbelievers who are in His grasp and under His regulation. “This, however, is a glorious Qur’an” vast in meaning, containing great import, vast in goodness and knowledge, “[inscribed] on a Preserved Tablet,” preserved from alteration, addition or subtraction, and preserved from the devils. The preserved tablet is the tablet in which Allah has written everything and this in turn shows us the greatness of this Qur’an and its standing with Allah, Most High.
Allah knows best.

Tafsir of Surah al Tariq - The Night Visitant (Surah 86)

1) By the heaven and the night-visitant! 2) What will make you realise what the night-visitant is? 3) The piercing star! 4) There is no soul except that it has a guardian over it.

Allah, Most High, says, “By the heaven and the night-visitant,” proceeding to explain what this is: “What will make you realize what the night-visitant is? The piercingly star!” i.e. brilliantly luminous, whose light pierces the expanse of the heaven, traversing its distance until it is seen on earth. The correct opinion concerning al-Tariq is that it does not refer to any particular star but to the genus of luminous stars. It is also postulated that it refers to Saturn. It is called al-Tariq because it comes out at night. The point of the oath is (to stress), “There is no soul except that it has a guardian over it,” carefully recording its good and evil deeds and it will be judged by these deeds.

5) So let man look at what he was created from. 6) He was created from a spurting fluid, 7) emerging from between the backbone and the breast-bones.

“So let man look at what he was created from,” let him ponder his creation carefully and his point of origin. “He was created from a spurting fluid,” i.e. semen “emerging from between the backbone and the breast-bones,” it is possible that this phrase means: from between the backbone of the man and the breast-bones of the woman. It is also possible that the phrase means: from between the backbone and breast-bones of man. This second opinion seems to be the stronger one as what is being discussed is a fluid which is observable and seen to be ejaculated, i.e. the man’s seminal fluid. Moreover, the word tara’ib refers to the male breast-bone and Allah knows best.

8) Certainly, He is fully able to return him [to life]* 9) on the Day when all secrets will be laid bare and examined. 10) Then he will have no power or helper.

The One who brought man into existence through this spurting fluid extracted from this intricate and complex place, “Certainly, He is fully able to return him (to life),” in the Hereafter, able to put his body back together that it may be resurrected and judged. It is also said that the meaning of the verse is that Allah is able to return the seminal fluid to its place. This meaning, although in itself correct, is not the intent of this verse for Allah proceeds to say, “on the Day when all secrets will be laid bare,” when all the secrets concealed in one’s breast are examined and all that is in the hearts of good and evil is made plain being written across the pages that will be our faces, “The Day when some faces will be white and some faces will be black.”^[1] In this world one is able to hide many things and is able to conceal them from people. However, on the Day of Rising, the piety of the righteous will be in plain sight as will the iniquity of wicked, as such all matters will come to light. “Then he” himself “will have no power,” to hold back the examination, “or” external “helper,” to aid him in this.
Therefore the point of the beginning oath as a whole is to stress the deeds of man and their resulting recompense.

11) By the sky with its recurring [cycles]** 12) and by the earth which splits open [with vegetation]: 13) this truly is a decisive statement. 14) It is not frivolity.

Then Allah takes a second oath to stress the authenticity of the Qur’an. “By the sky with its recurring (cycles),” of rain coming back year after year, “and by the earth which splits open,” with vegetation. It is with these two that man and animal alike sustain life. The heaven also continuously returns decrees and other heavenly matters and the earth splits asunder for the dead. “This” the Qur’an “truly is a decisive statement,” true and correct, clear and explicit, “it is not frivolity,” rather it is of grave import, it gives a decisive word concerning the differences between various sects and beliefs and through it are disputes resolved.

15) They are hatching a plot, 16) but I too am hatching a plot. 17) So bear with the disbelievers. Leave them awhile.

“They” who deny the Messenger (SAW) and the Qur’an “are hatching a plot,” to repress truth and aid falsehood, “and I too am hatching a plot,” to manifest the truth “even if the disbelievers detest it”^[2] and repress the falsehood of the disbelievers. Therefore, we already know who the victor is: man is far too feeble and mean to be able to defeat the Omnipotent, the All-Knowing! “So bear with the disbelievers. Leave them awhile,” a short while and soon will they know their end when the punishment descends upon them!

Tafsir of Surah al A'la - The Most High (Surah 87)

1) Glorify the name of your Lord, the Most High, 2) who created and gave due proportion, 3) who determined and guided, 4) who brought forth green pasture 5) then turned it to russet stubble.

“Glorify the name of your Lord, the Most High,” Allah commands that He be glorified. This includes the fact that He be remembered and worshipped, and that one submit before His grandeur and humble himself before His greatness. He commands that this glorification be worthy of Him such that His Beautiful and Exalted Names are lauded in way that one brings to mind the lofty meaning of every Name that he mentions.
Moreover, that one brings to mind His actions, amongst which are creating: “Who created and gave due proportion,” in perfect precision and in the best way. “Who determined,” “in due proportion.”^[1] All ordinances are subject to His determination “and guided,” all creatures to that determination. This refers to guidance in its general sense meaning that every creature is directed towards what it requires.
Moreover, that one brings to mind His worldly blessings, “Who brought forth green pasture,” i.e. “sends down water from the heaven”^[2] causing the growth of many varieties of plants and herbs from which both man and animal eat. Thereafter, when the growth has reached its fruition, He causes the stems to bend and wither, and causes the herbs to dry: “then turned it to russet stubble,” black in colour: dry stalks and decayed foliage.
Moreover, that one brings to mind His religious blessings, the axis of which is the Qur’an which Allah graced us with:

6) We shall cause you to recite it so that you do not forget, 7) save what Allah wills. He knows what is voiced out aloud and what is hidden. 8) We shall pave your way to Ease.

“We shall cause you to recite it,” O Muhammad “so that you do not forget,” i.e. We shall preserve what We have revealed to you of the Book and We shall let your heart grasp it such that you will not forget any of it. In this lies auspicious tidings from Allah to His servant and Messenger, Muhammad (SAW), that Allah will teach him knowledge that he will never forget. “Save what Allah wills,” which He will cause you to forget as dictated by His sublime wisdom having therein far-reaching benefits. “He knows what is voiced out aloud and what is hidden,” such as His knowing what is good for His servants and it is for this reason that He legislates what He wills and judges as He wills. “We shall pave your way to Ease,” this contains further tidings, auspicious tidings, that Allah will smooth the way for His Messenger (SAW) to a state of ease in all affairs and that He will make his religion and law easy.

9) Therefore remind for so long as the reminder profits.* 10) He who fears will take heed, 11) but the most miserable wretch will shun it, 12) such as will burn in the Great Fire 13) where he will neither die nor live.

“Therefore remind,” of the Law and Signs of Allah “for so long as the reminder profits,” i.e. for as long as the reminder gains acceptance and the exhortation is listened to, regardless of whether all or part of the purpose behind the reminder is achieved. The understanding of this verse is that if the reminder is of no benefit such that it, for example, causes an increase in evil or decrease in good, it no longer becomes legislated, rather it now becomes forbidden. In response to the reminder, man is divided into two categories: those who benefit and those who do not benefit. As for those who benefit: “He who fears will take heed,” because the fear of Allah, Most High, and knowledge of the fact that He will recompense deeds leads the servant to refrain from doing anything that would displease Him, and instead encourages him to hasten towards working righteousness. As for those who do not benefit: “But the most miserable wretch will shun it, such as will burn in the Great Fire,” kindled for them “which rages over the hearts (of people)”^[3] “where he will neither die nor live,” being punished with a painful torment, eternal with no respite or decrease. The denizens of Hell will long for death and beg for it, but it will never come, “They will not be killed off so that they die and its punishment will not be lightened for them. That is how We repay every thankless man.”^[4]

14) He who has purified himself has succeeded, 15) remembering the name of his Lord and praying. 16) Yet you prefer the life of the world 17) although the Hereafter is better and longer lasting. 18) This is certainly in the earlier scriptures: 19) the scriptures of Abraham and Moses.

“He purifies himself,” of shirk, wrongdoing and lowly mannerisms “has succeeded, remembering the name of his Lord and praying,” clothing himself with the remembrance of Allah such that it imbues his very heart, and this in turn leads him to work deeds that would please Allah, the greatest of which is the prayer upon which faith stands poised. This is the meaning of the verse.
It is also said that the meaning of tazakka is to give zakat al-fitr and that “remembering the name of his Lord and praying” refers to the `Eid prayer. Although this falls under the meaning of the verse, the verse is not restricted to this alone.
“Yet you prefer the life of the world,” giving it precedence over the Hereafter: you give preference to its temporal and immediately available blessings over the blessings of the Hereafter, “although the Hereafter is better and longer lasting,” than the world in every respect. The Hereafter is eternal and pure whereas the world is temporal. Therefore, the intelligent believer will never prefer the worst for the best, he will never trade the joy of a mere hour for eternal damnation. “This,” that has been mentioned in this blessed chapter “is certainly in the earlier scriptures: the scriptures of Abraham and Moses,” the best Messengers after Muhammad (SAW). Therefore the ordinances contained in this chapter are to be found in every Law because they bring about good in both this world and the next, in every place and in every time.
All praise and thanks are due to Allah.

Tafsir of Surah al Ghashiyah - The Pall (Surah 88)

1) Has news of the Pall reached you? 2) Faces that Day will be downcast, 3) labouring, haggard, 4) roasting in a scorching Fire. 5) They will be given drink from a scalding spring, 6) their only food being bitter dry thorns 7) which neither nourish nor still hunger.

“Has news of the Pall reached you?” Allah, in this chapter, mentions the events that will occur on the Day of Rising, the terrors that will unfurl and the severe hardships that will beset man. There they will be recompensed for their deeds and fall into one of two groups: the inhabitants of Paradise or the denizens of the Blazing Fire. He describes the denizens of the Fire: “Faces that Day,” the Day of Rising “will be downcast,” in humiliation, debasement and despair, “labouring, haggard,” worn out by the punishment, they will be dragged on their faces and “the Fire will envelop their faces.”^[1]
It is also possible that this verse mean that they had toiled and wearied themselves in worship in the worldly life, but because they lacked the basic pre-requisite – faith – their deeds became “scattered dust”^[2] on the Day of Rising. Although, in itself, this meaning is correct, it is not the intent of the verse here for the context does not lend itself to such an interpretation. Therefore the correct opinion, undoubtedly, is the first. This is because these are specifically related to the Day of Judgment and the purpose is to mention the denizens of the Fire in their generality. If the second possibility were to be the intent of this verse, it would only apply to a small portion of the denizens of the Fire. Moreover, the verses speak of the condition of man when overshadowed with the Pall, they do not discuss his condition in this world.
“Roasting in a scorching Fire,” intensely hot, encompassing them from every direction. “They will be given drink from a scalding spring,” “Calamitous the drink and ill the resting-place!”^[3] This is their drink, as for their food: “Their only food being bitter dry thorns which neither nourish nor still hunger,” one of two things are intended from food: to still hunger and remove its spasms or to nourish the body so it does not become emaciated. This food does neither of the two; instead it has the foulest taste and stench. We ask Allah for well-being!

8) (Other) faces that Day will be radiant, 9) well-pleased with their past efforts, 10) in a lofty Garden 11) where they will hear no idle speech. 12) In it is a gushing spring, 13) couches raised high, 14) goblets placed at hand, 15) cushions ranged in rows, 16) and fine carpets outspread.

As for the people of goodness: “(Other) faces that Day will be radiance,” filled with “the radiance of delight.”^[4] Their bodies feel extreme bliss, their faces are lit up and they feel unimaginable joy and delight. “Well-pleased with their past efforts,” in the worldly life of righteous deeds and beneficence to Allah’s servants. They will be glad when they see their reward stored for them and multiplied manifold. They will attain all that they had hoped for “in a lofty Garden,” containing all forms of blessings, lofty in position and containing lofty homes. It is positioned in the uppermost parts of Illiyin and it has solidly constructed, raised houses that have rooms, above which are more rooms, from which they look down upon what Allah has prepared for them of His grace. This is a lofty garden “whereof the fruit clusters are in easy reach,”^[5] in their multitudes, luscious, resplendent and easy to pick no matter where they be without having to expend any effort. “Where they will hear no idle speech,” i.e. words that have no benefit let alone words that are actually prohibited. All words spoken therein will be good and fruitful comprising the remembrance of Allah and mention of His innumerable blessings. Their conduct and dealings with each other will be fine and pleasing, all of which brings delight to the hearts. “In it is a gushing spring,” this is collective noun, meaning that there are many gushing springs there flowing wherever they will, “couches raised high,” raised high in themselves and raised high by having soft cushions placed on them, “goblets placed at hand,” filled with delicious drinks made ready for them brought to them as and when they desire, waited on by “immortal youths.”^[6] “Cushions” of silk, velvet and other materials that only Allah knows “ranged in rows,” ready for them to sit on or recline on, already set for them so they do not even need to arrange them, let alone make them, “and fine carpets outspread,” covered with seats.

17) Do they not look at the camels, how they are created? 18) At the heaven, how it was raised high? 19) At the mountains, how they were set down? 20) And at the earth, how it was spread out?

Allah says, encouraging those who believe in the Messenger (SAW), and those who don't, to ponder the creation which itself point to His Oneness. “Do they not look at the camels, how they are created?” in an amazing fashion, how Allah has made them subservient to man, how Allah has brought about many benefits through them for man, benefits that they are in dire need of. “At the heaven, how it was raised high? At the mountains, how they were set down?” standing tall, astounding the onlooker, giving firmness to the earth, containing many beneficial things. “And the earth, how it is spread out” far and wide, and made subservient to His servants that they may live on its surface in ease, cultivate its earth, build their dwellings on it and travel through its pathways.
Know that the fact that earth has been spread out does not in any way negate the fact that it is a globe surrounded by space as has been proven both by theoretical research and actual observation. 'Spreading out' only negates something being a globe when that object is very small which, when spread out, would lose its circular shape. As for the earth, a huge body, there is nothing to prevent it being described as a globe as well as being described as spread out as is obvious to those who know.

21) Therefore remind them! You are only a reminder. 22) You are not their controller. 23) But whoever turns away and disbelieves, 24) Allah will inflict the greatest punishment upon him. 25) Certainly they will return to Us, 26) and then their reckoning is Our concern.

“Therefore remind them,” the people, exhort them, give them glad-tidings and warn them “for you are only a reminder,” this is the purpose for which you have been sent: to call mankind to Allah and to admonish them, “You are their controller,” who would coerce them and neither are you charged for their deeds. Therefore if you fulfill your charge, you have carried out your duty and there is no blame on you, “and you are in no way a compeller over them; but warn by the Qur’an him who fears My threat.”^[7] “But whoever turns away” from obedience “and disbelieves, Allah will inflict greatest punishment on him,” terrible and eternal. “Certainly they will return to Us,” when they will be gathered on the Day of Rising, “and then their reckoning” for their good and bad deeds “is Our concern.”
All praise and thanks are due to Allah.

Tafsir of Surah al Fajr - Daybreak (Surah 89)

1) By the break of day, 2) by ten nights, 3) by the even and the odd, 4) and by the night as it advances; 5) is there not in that an oath sufficing a person of sense?

In this chapter, it seems clear that the oath and the purpose for which the oath is taken is one and the same. This is something permissible and a usage known in the language when the subject matter is clear and important, as is the case here. “By the break of day,” Allah takes an oath by the dawn: the last part of the night and the start of a new day. In the night’s departure and the day’s beginning lies a great sign pointing to the all-encompassing power of Allah and proving that He is the One who regulates all affairs, and therefore, as a consequence, worship should only be directed to Him. At the time of dawn it is legislated to pray a noble and great prayer, the prayer of Fajr. Hence, it is behoves Allah to take an oath by it and this is also why He follows by saying, “by ten nights,” according to the correct opinion this is a reference to last ten nights of Ramadan or the ten nights of Dhu’l-Hijjah because these nights, including their days, are noble days in which worship is done to an extent not found in other days.
In the last ten nights of Ramadan lies the Night of Decree which is “better than a thousand months”^[1] and in the days following these nights one fasts, and fasting the month of Ramadan is one of the pillars of Islam. In the first ten days of Dhu’l-Hijjah falls the Standing at `Arafah, a day in which Allah forgives His servants with a forgiveness that drives Shaytan to despair. It is a day in which Shaytan is never seen so miserable and wretched due to what He sees of the descent of Allah’s angels and His mercy. In these ten days many of the rites of Hajj and `Umrah are also carried out. All of these great affairs deserve to be taken an oath by. “By the even and the odd,* and the night as it advances,” i.e. as it sets, enveloping the servants with darkness so that they can rest therein and sleep: a mercy from Allah and all-encompassing wisdom. “Is there not in that an oath sufficing a person of sense?” possessing intelligence. The answer: yes, even some of what has been mentioned is sufficient for one “who has a heart, or gives ear and is witness.”^[2]

6) Have you not seen how your Lord dealt with `Ad, 7) of Iram, (the city) of lofty pillars, 8) whose like was not made in any land? 9) And with Thamud, who carved out rocks in the valley? 10) And with Pharaoh of the Stakes? 11) All of whom were inordinate in their lands, 12) infesting them with corruption. 13) So your Lord unleashed a scourge of punishment on them. 14) Your Lord is always lying in wait.

“Have you not seen,” in your heart and considered, based on sure knowledge, “how your Lord dealt with `Ad,” an inordinate nation “of Iram,” a well known tribe in Yemen “of lofty pillars,” i.e. of great might, unruly and haughty of nature. “Whose like” the like of `Ad “was not made in any land?” in strength and power, just as their Prophet, Hud, said to them, “Remember when He appointed you successors to the people of Nuh, and increased you greatly in stature. Remember Allah’s blessings, so that hopefully you will be successful.”^[3] “And with Thamud, who carved out rocks in the valley?” hewing out dwellings amongst the rocks. “And with Pharaoh of the Stakes?” i.e. of armies who helped him to enforce his rule in the same way as stakes help to hold something down. “All” i.e. `Ad, Thamud, Pharaoh and their followers “of whom were inordinate in the lands,” harming Allah’s servants both in their worldly life and in their religion. This why He proceeds to say, “infesting them with corruption,” spreading disbelief and its multifarious branches of sin and transgression. They actively fought the Messengers and prevented people from the Path of Allah. Then, when they reached a level of haughtiness that called for their destruction, “your Lord unleashed a scourge of punishment on them. Your Lord is always lying in wait,” of those who disobey Him. He grants them a short respite and then seizes them “with the grasp of the Mighty, the Powerful.”^[4]

15) As for man, whenever his Lord tries him by honouring him and favouring him, he says, ‘My Lord has honoured me!’ 16) But whenever He tries him by stinting his provision, he says, ‘My Lord has disgraced me!’ 17) No indeed! You do not honour the orphan, 18) nor do you encourage feeding the destitute; 19) you devour inheritance with voracious appetites 20) and you have an insatiable love of wealth.

Allah, Most High, informs us of man’s nature: he is essentially an ignorant and oppressive creature having no knowledge of the consequences of his deeds. He thinks that the state he is in will endure, never to leave. He thinks that Allah’s favouring him in this world by granting him blessings proves that he is noble in His sight and close to Him. “As for man, whenever his Lord tries him by honouring him, and favouring him, he says, ‘My Lord has honoured me.’ But whenever He tries him by stinting his provision,” such that he gets just what he needs to survive with nothing extra “he says, ‘My Lord has disgraced me.’”
Allah refutes this assertion with His words, “No indeed,” not everyone to whom I grant blessings in this world is noble in My sight; neither is everyone whose provision I restrict disgraced in My sight. Richness, poverty, ease and difficulty are all tests from Allah by which He examines His servants as to who is grateful and patient that He may reward him abundantly, and who is not that He may give him a woeful punishment. Moreover, in the servant’s only being concerned with fulfilling his own needs lies proof that he has petty and weak aspirations, and this why Allah proceeds to censure them for their lack of concern for the needy amongst creation, “you do not honour the orphan,” who has lost his father and therefore the 'breadwinner' of his family. As such he stands in need of one who will show him beneficence and alleviate his distress. You do not honour the orphan, instead you humiliate him, and this proves that your hearts are devoid of mercy and that you do not desire to strive for goodness. “Nor do you encourage feeding the destitute” the indigent and the orphans because you are miserly and love this world inordinately with a love that has taken hold of your hearts. This is why He then says, “you devour inheritance,” wealth left behind as inheritance “with voracious appetites,” rapidly, leaving nothing. “And you have an insatiable love of wealth,” just as Allah says elsewhere, “But you prefer the life of the world although the Hereafter is better and more lasting”^[5], “No indeed! You love the present life and neglect the Hereafter.”^[6]

21) No indeed! When the earth is crushed, pounded, pulverised to dust, 22) and your Lord comes, and the angels, rank upon rank, 23) and Hell that Day is brought out; on that Day man will remember, but what good will memory be to him then? 24) He will cry, ‘If only I had prepared in advance for this life of mine!’ 25) That Day, no one will punish as He punishes, 26) and none will shackle as He shackles.

“No indeed,” all the wealth that you crave and all the worldly delights you compete for are soon to vanish; ahead of you lies a Grave Day and an awful terror: “but when the earth,” and the mountains and all that is on it “is crushed, pounded, pulverised to dust,” until it becomes “a barren, level plain on which you see no dip or gradient.”^[7] “And your Lord comes,” “in the shadows of the clouds”^[8] to judge His servants “and the angels,” the inhabitants of the heavens, all of them, “rank upon rank,” the angels of each heaven in a rank, overshadowing the creation. These ranks are ranks of abject subservience to the King, the Compeller. “And Hell that Day is brought out,” dragged forward by Angels on iron chains, “on that day man will remember,” what he has sent forth of good and bad deeds “but what good will memory be to him then?” the time for doing something about it has past. “He will cry,” in deep regret of how he has fallen short in “his duty to Allah”^[9] “If only I had prepared” righteous deeds “in advance for this life of mine” to come, the eternal life, just as Allah says elsewhere, “the Day when a wrongdoer will bite his hands and say, ‘Alas for me! If only I had gone the way of the Messenger. Alas for me! If only I had not taken so-and-so for a friend!’”^[10] This verse proves that the life one should strive for, strive to perfect and complete, and strive to attain the delight of is not the life of this world but the life of the Hereafter because that is the abode of permanence and eternity. “That Day, no one will punish as He punishes,” those who ignored this Day and neglected to work for it “and none will shackle as He shackles,” they will be fettered in chains of Fire and they will be “dragged through boiling waters; then thrust into the Fire.”^[11] This is the reward of the criminals!

27) ‘O soul at rest and peace, 28) return to your Lord, well-pleased and well-pleasing! 29) Enter among My servants, 30) enter My Garden!’

As for those who have faith in Allah and believe in His Messengers: “O soul at rest and peace” having found tranquillity in the remembrance of Allah, serenity in His love, and contentment in Him, “Return to your Lord,” who nourished and sustained you with His grace, lavishly bestowing His munificence on you such that you became one of His friends and beloved “well-pleased” with Allah and His reward “and well-pleasing,” to Allah. “Enter among My servants, enter My Garden!” This is how this soul will be addressed on the Day of Rising and how it will be addressed at the point of death.
All praise and thanks are for Allah, Lord of the worlds.

Tafsir of Surah al Balad - The City (Surah 90)

1) I swear by this city – 2) and you are a freeman of this city – 3) and by a father and what he fathered: 4) We have created man for toil and struggle.

“I swear by this” secure “city,” Mecca al-Mukarrama, the best of all cities without exception, especially when the Messenger (SAW) lived as one of its populace. “And you are a freeman of this city - and by a father and what he fathered,” i.e. Adam and his offspring. The point of the oath follows, “We have created man for toil and struggle,” it is possible that the verse be a reference to the various difficulties and hardships man faces during his life, in the grave and on “the day when the witnesses arise.”^[1] The verse then shows that it is required of him to strive in working such deeds as would relieve him of these hardships and lead to eternal joy and bliss. If he does not do so, he will be faced with severe torment for eternity.
It is also possible that the meaning is that “We have indeed created man in the finest mould”^[2] able to undertake many tasks and endure burdensome deeds. Yet, despite this, he does not show Allah gratitude for this great blessing, instead he ignores what is required of him in his state of well-being and is haughty before his Creator. In his ignorance and oppression he thinks that this state of well-being will endure forever and his ability to move and do things will never depart. This is why He proceeds to say,

5) Does he think that no one has power over him? 6) He boasts, ‘I have squandered vast riches!’ 7) Does he think that no one has seen him? 9) Have We not given him two eyes, 9) and a tongue and two lips, 10) and shown him the two highways?

“Does he think that none has power over him?” thereby transgressing all bounds and exulting in the wealth he squandered to satiate his lusts. He boasts, “I have squandered vast riches!” Here Allah has called to consuming wealth to satiate ones lusts, and in sin, squandering or destruction of that wealth. This is because the spender gains no benefit from his spending; instead all he accrues is sorrow and loss, toil and decrease. This, however, is not the case for a person who spends for the good-pleasure of Allah, in paths of goodness; such a person has traded with Allah and the profit he accrues is many times what he spent.
Allah says, threatening this person who boasts about his spending to satiate his lusts, “Does he think that no one has seen him?” in what he has done, does he think that Allah does not see him and will not judge him for his deeds, the large and small? Indeed, most certainly, Allah sees him, his deeds are carefully recorded by the noble recording angels appointed over him who record every good and evil deed he does. He then emphasises His many blessings by saying, “Have We not given him two eyes, and a tongue and two lips,” giving him beauty, sight, speech and other necessary qualities. These then are the worldly benefits. He then mentions the religious benefits with His words, “and shown him the two highways?” the paths of good and evil. i.e. We have clarified guidance from misguidance and right-direction from straying for him. These ample blessings require the servant to establish the rights of Allah, to show Him gratitude, and not to employ them to disobey Him. However this person has not done this:

11) But he has not braved the steep ascent. 12) What will make you understand what the steep ascent is? 13) It is freeing a slave, 14) or feeding, on a day of hunger, 15) an orphaned relative, 16) or a destitute man, dirt-poor. 17) Then, moreover, to be one of those who believe, counsel one another to patience, and counsel one another to mercy. 18) Such are the Companions of the Right.

“But he has not braved the steep ascent,” instead following his own desires. This path is hard upon such a person. This road is then explained, “What will make you understand what the steep ascent is? It is freeing a slave,” either by freeing him altogether or helping him to meet his freedom contract. This also applies, more so, to freeing Muslim prisoners of war. “Or feeding, on a day of hunger,” i.e. feeding a person who is more needy than you when you yourself are in need, “an orphaned relative, or a destitute man, dirt-poor,” covered in dust out of need and necessity. “Then, moreover, to be one of those who believe,” and work righteous deeds, i.e. they have faith in their hearts of that which is obligatory to believe in and work righteous deeds with their limbs. This then includes every word or deed which is obligatory or recommended, “counsel one another to patience” upon the obedience of Allah, away from disobedience of Him, and in the face of His decree such that they exhort each other to submit to it and face it with an open heart and a soul at peace, “and counsel one another to mercy,” to creation: they give to the needy, teach the ignorant, help them in whatever way they can, aid them in attaining both religious and worldly benefit, love for them what they love for themselves, and hate for them what they would hate for themselves. “Such,” people who meet the previous descriptions “are the Companions of the Right,” because they have did what Allah ordered of fulfilling His rights and the rights of His servants, and they abandoned what they were prohibited from, this being the very source of success.

19) But those who disbelieved in Our Signs, such are the Companions of the Left. 20) Above them is a sealed vault of Fire.

“But those who disbelieved in Our Signs,” by throwing these matters behind their backs. They did not believe in Allah and neither did they work righteous deeds “they are the Companions of the Left. Above them is a sealed vault of Fire,” hemming them in, “in towering columns”^[3] extending from behind them. Hence, its gates can never be re-opened and they are caged, confined in a constricted area, living on in despair and torment.

Tafsir of Surah al Shams - The Sun (Surah 91)

1) By the sun and its morning glow, 2) by the moon as it follows in tow, 3) by the day as it reveals its glory, 4) by the night as it conceals it totally, 5) by the heaven and He who built it, 6) by the earth and He who spread it, 7) and by a soul and He who proportioned it,* 8) inspiring it with depravity or piety.

Allah, Most High, takes an oath by all these great Signs, the purpose of the oath being to direct attention to the successful soul and the depraved soul. “By the sun and its morning glow,” and the benefits ensuing thereby, “by the moon when it follows in tow,” in its lunar cycle, reflecting its light, “by the day as it reveals its glory,” displays and shows all that is on the earth’s surface, “by the night as it conceals it totally,” i.e. envelops the face of the earth in darkness. The alternation of darkness and light, and the movement of the sun and moon in perfect harmony and precision, and their bringing about great benefit for the servants, proves clearly that Allah is All-Knowing, Omnipotent, that He alone deserves worship, and that every object of worship besides Him is false.
“By the heaven and He who built it,” it is possible that meaning be this, so the oath is taken by the heaven and by Allah; or the meaning be, “by the heaven and its construction” so the oath is taken by the heaven and its perfect and precise construction. The same applies to “by the earth and He who spread it,” i.e. stretched it and made it vast so that mankind would be able to benefit from it. “And by a soul and He who proportioned it, inspiring it with depravity or piety,” it is possible that the soul be a reference to the soul of every creature as is proven by the generality of the verse. It is also possible that the reference be to the soul of man as is proven by what follows. In either case, the soul is one His great Signs which is deserving of taking an oath by. It is something that is subtle, hidden, swift, quick to change, and produces emotions such as grief, desire, intent, love and hate. Were it not for the soul, the body would be a mere empty shell having no benefit. Therefore, its being proportioned in this way is one of the Allah’s great Signs.

9) He who purifies his soul has succeeded, 10) and he who stifles it has failed. 11) Thamud denied (the truth) in their inordinacy, 12) when the worst of them rose up. 13) The Messenger of Allah said, ‘This is Allah’s she-camel, let her drink!’ 14) But they denied him and hamstrung her; so their Lord crushed them for their sin, visiting all alike.** 15) Nor does He fear the consequences.

“He who purifies his soul” of sins and cleanses it of defects, who urges it to obey Allah and ennobles it through beneficial knowledge and righteous deeds “has succeeded, and he who stifles it,” who covers his noble self up – which should not be curbed or hidden – by sullying it with evil, tarnishing it with defect and sin, leaving what would perfect and benefit it, and employing what would mar and stunt it “has failed.”
“Thamud denied (the truth) in their inordinacy,” i.e. because of their excessive tyranny, thinking themselves above the truth, and their haughtiness before their Messenger, “when the worst of them rose up,” i.e. the most wretched of them, Qaddar ibn Salif. He hamstrung the camel after they had all agreed to this course of action. “The Messenger of Allah,” Salih, “said,” warning them “This is Allah’s she-camel, let her drink!” i.e. beware of hamstringing her. He has appointed her as a great Sign for you, so do not repay Allah’s favour on you, your drinking her milk, by killing her. “But they denied him” their Prophet, Salih, “and hamstrung her; so their Lord crushed them for their sin,” He destroyed them, enveloping all of them with His punishment. He sent an awful cry from above them and an earthquake from beneath them, and the morning found them prostrate in their dwellings, “visiting all alike,” meaning equally afflicting all of them with His punishment. “Nor does He fear the consequences,” how can He fear when he is the Omnipotent, not a single object of His creation is outside His control and power. He is All-Wise in all that He decrees and legislates.