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.

Tafsir of Surah al Layl - The Night (Surah 92)

1) By the night when it enshrouds, 2) by the day when it appears in full splendour, 3) and by Him who created the male and female:* 4) surely your striving is for diverse ends.

In this chapter Allah takes an oath by the times in which the servants, in all their differing circumstances, perform their deeds. “By the night when it enshrouds,” its darkness falling on creation, and man takes his repose, resting from toil and labour.“By the day when it appears in full splendour,” illuminating creation. In its light, people leave their houses seeking their livelihood. “And by Him who created the male and female,” it is possible that this be the meaning in which case Allah is taking an oath by His noble self, i.e. He created male and female. It is also possible that the meaning be, “and by the creation of the male and female” in which case the oath is by His creation. His all encompassing wisdom is exemplified here in His creating every species in pairs, male and female. In order for them to propagate, He has led one to be naturally attracted to the other and has made the male and female of each species compatible with the other, so “blessed be Allah, the best of creators!”^[1] “Surely your striving is for diverse ends,” this is the point of the oaths: man, responsible for your deeds, your efforts are greatly disparate because of the huge differences in your actual works, the amount of them, the energy expended in doing them, the desire to perform them, and in their goals: are they for eternal face of Allah, the Most-High, or are they for some temporal objective soon to disappear? If it is the first case, the deed will endure forever but if it is the second case the deed would come to an end as soon as the goal is reached. This holds true for every deed that is done for other than the face of Allah.
This is why Allah gave a degree of eminence to those who work (for His sake) by saying:

5) As for him who gives and is mindful of Allah 6) and believes in the Good; 7) We will pave his way to Ease. 8) But as for him who is niggardly and deems himself self-sufficient, 9) and denies the Good; 10) We will pave his way to Adversity. 11) His wealth will not help him when he plummets to the depths.

“As for him who gives,” of what he has been commanded subsuming acts of worship linked to wealth: zakat, charity, expiation and spending in ways of goodness; and acts of worship linked to the body: prayer, fast etc.; and those acts of worship that combine both: Hajj, `Umrah etc. “and is mindful of Allah” by staying away from all that Allah prohibited. “And believes in the Good,” i.e. believes in 'None has the right to be worshipped save Allah' and all its related beliefs and requirements. “We will pave his way to Ease,” we will smooth his affair, and make the performance of good and the avoidance of evil easy for him. This is because he met the requirements for ease so Allah smoothed his way to that ease. “But as for him who is niggardly” in doing what he has been commanded, leaving off the obligatory and recommended spending, and not permitting his self to fulfil its obligations to Allah “and deems himself self-sufficient,” in no need of Allah. As such he abandons servitude to Allah and does not view himself to be utterly and completely dependant on Allah. There is no victory and success for the soul unless Allah be its beloved and its object of worship, for whose sake it performs deeds, and towards whom it turns. “And denies the Good,” that Allah has enjoined His servants to: correct beliefs. “We will pave his way to Adversity,” the state of adversity and all despicable traits will be made easy for him. We ask Allah or well-being! “His wealth,” which made him take the path of inordinacy, which made him think he was self-sufficient, which made him niggardly, “will not help him when he plummets to the depths,” i.e. when he is destroyed and dies because at that time nothing accompanies man save his deeds. His wealth from which he did not give what was obligatory for him will be a source of anguish because he never used it to prepare for his Hereafter.

12) Providing guidance is up to Us 13) and the Last and the First belong to Us. 14) I have warned you of a raging Fire 15) in which only the most wretched will roast: 16) those who denied and turned away.

“Providing guidance is up to Us,” i.e. the path of guidance leads one to Allah and draws one close to His good-pleasure. As for misguidance, its paths are barred from Allah and they lead the one traversing them to severe torment. “The Last and the First belong to Us,” it belongs to Us and We can do with it as We will, He has no partner in it so let the desirous turn to Him when seeking something and sever their hopes in the objects of creation. “I have warned you of a raging Fire in which only the most wretched will roast: those who denied” the truth “and turned away,” from the ordinances.

17) The one most mindful of Allah will be spared it: 18) he who gives his wealth to purify himself, 19) not to return a favour to anyone, 20) desiring only the face of his Lord, Most High. 21) He will certainly be well-pleased.

“The one most mindful of Allah will be spared it: he who gives his wealth to purify himself,” from sins and filth, seeking thereby the face of Allah. This then proves that if spending in a recommended way causes one to leave the obligation of repaying debts, or spending in ways that are obligatory upon him, this recommended spending is not legislated for him, rather, in the view of many of the scholars, this spending of his would be rejected because he sought to purify himself with a recommended deed at the expense of an obligatory deed.
“not to return a favour to anyone,” meaning that there is no one who done him a good turn requiring a return except that he has returned it. Perhaps they are even left owing him but he did what he did for the sake of Allah alone because he is in dire need of His beneficence and His alone. Whoever still has to return a favour will eventually do some turn for them that may be a cause for a decrease in his sincerity to Allah. This verse was revealed concerning Abu Bakr: everyone who had done him a favour had been repaid, even the Messenger of Allah (SAW), with the obvious exception of the blessing that came as a result of his being a Messenger which cannot possibly be repaid: the blessing of Islam and receiving guidance. In this respect Allah and His Messenger have a blessing over everyone that can never be repaid. However, this said, the verse is general and applicable to everyone who has this quality. Therefore, such a person has nothing left that he must repay to any object of creation and as such all his deeds are entirely and sincerely for Allah, Most High. This is why He says, “desiring only the face of his Lord, Most High. He will certainly be well-pleased,” with what Allah will grant him of favour and reward.

Tafsir of Surah al Duha - The Morning Brightness (Surah 93)

1) By the morning brightness, 2) and by the night when it grows still.* 3) Your Lord has not forsaken you, nor does He abhor (you). 4) The Last will be better for you than the First. 5) Your Lord will soon give to you and you will be satisfied. 6) Did He not find you an orphan and give you shelter? 7) Did He not find you wandering and guide (you)? 8) Did He not find you destitute and enrich (you)? 9) Therefore, do not oppress the orphan, 10) do not berate the beggar, 11) and proclaim the favour of your Lord.

“By the morning brightness, and by the night when it grows still,” Allah, Most High, has taken an oath by the prime of the morning when its light diffuses and spreads, and by the night when at its stillest and darkest. The purpose of these oaths is to stress Allah's concern for His Messenger (SAW): “Your Lord has not forsaken you,” since the time He has attended to you, nor has He ever ignored you when tending to you as you grew up, rather He nurtured and cultivated you in the best and most complete of ways, and raised your prestige stage by stage “nor does He abhor,” you. Since He loved you, He has never hated you. This is because when a negation is stated, intending praise thereby, it automatically presupposes the opposite of what is negated for a mere negation, by itself, is not praiseworthy.
This then is the state of the Messenger of Allah, past and present: it is the most perfect and most complete of states, it is a state in which Allah loves him and this love endures, it is a state in which Allah elevates him through the stations of perfection, it is a state in which Allah is continuously concerned with him.
As for his state in the future, “The Last will be better for you than the First,” meaning every state you will reach in the future will be better for you than the former state you were in. He (SAW) continuously ascended through the most sublime stations; Allah made firm his religion for him, aided him against his enemies, and made him steadfast in all circumstances till the day he passed away. When he passed away, he had arrived at state not reached by those who came before him or would come after him in terms of excellence, blessings, joy of eye and delight of heart. Moreover, after all this, ask not about his exalted state in the Hereafter, the details of the way his Lord will bless him and grace him! This is why He said, “your Lord will soon give to you and you will be satisfied,” this is something that cannot be expressed in words other than in this succinct way.^{[1 ]}
“Did He not find you an orphan,” without father or mother, “and give you shelter?” His father had died while he was yet an infant and so Allah took him into His protection and caused his grandfather, 'Abdu’l-Muttalib to care for him. Then when his grandfather died, Allah caused his uncle, Abu Talib to care for him. This continued until He aided him with His help and through the believers. “Did He not find you wandering” “not knowing what the book was nor what faith was”^[2] “and guide (you)?” teaching you what you did not know and granting you the accord to perform the best of deeds and have the best mannerisms. “Did He not find you destitute” poor “and enrich (you)?” through the lands that He allowed you to conquer which then surrendered their wealth to you and their land-tax.^[3] The One who removed these handicaps from you shall soon remove all such handicaps from you. Be grateful to the One who led you to the state of enrichment, who protected you, aided you and guided you! This is why He proceeds to say, “Therefore do not oppress the orphan,” act not unjustly towards him in your dealings with him, let not your breast be constrained towards him, do not turn him away, rather honour him and give him whatever you can give easily. Treat him as you would like your children to be treated after you have passed away. “Do not berate the beggar,” speak not unkind words to him in order to turn him away, rather give him whatever you can give easily, or turn him away in a kindly and gentle manner. Included in this category of people is one who asks for wealth and one who asks for knowledge. It is for this reason that the teacher is enjoined to display fine conduct to his student, to honour him and to show him affection. In doing so he will be aiding the student in fulfilling his goal and he will be honouring someone who will benefit the servants and the various lands. “And proclaim” praise Allah for His blessings, mention specific favours when there is a benefit in doing so, otherwise, as a general course, mention them in a general way. Mentioning them leads one to be grateful and to love the one who conferred them: hearts naturally love those who do good to them “the favour of your Lord,” both the worldly and religious.

Tafsir of Surah al Inshirah - Solace (Surah 94)

1) Have We not expanded your breast for you, 2) and relieved you of your burden 3) which weighed down so heavily on your back, 4) and raised your renown high? 5) For truly with hardship comes ease; 6) truly with hardship comes ease. 7) So when you have finished, work on, 8) and turn all your attention to your Lord.

Allah says, recounting His favours bestowed upon His Messenger, “Have We not expanded your breast for you” such that it readily accepts the laws of the religion, the duty of calling to Allah, it absorbs all the many facets of fine conduct, directs its attention to the Hereafter, and eagerly performs all good deeds.^[1] “And relieved you of your burden,” your sin “which weighed down so heavily on your back?” Allah says in another place, “That Allah may forgive thee thy faults of the past and those to follow,”^[2] “And raised your renown high,” such your lot is lofty and fine praise. No other creature has reached such a station. Hence, on many occasions, Allah is not mentioned except that His Messenger is mentioned alongside Him, such as when articulating the testimony of faith when accepting Islam, or during the Call to Prayer, or the Iqamah for Prayer, and in sermons.
The hearts of his nation contain such love, magnification, and veneration for him that is not to be found for any other besides Allah, Most High. May Allah grant him the best of rewards on behalf of his nation, a reward better than that granted to any other Prophet. “Truly with hardship comes ease; truly with hardship comes ease,” in this lies great tidings! Each time a person is best with hardship and difficulty, ease comes with it and accompanies it. If hardship entered the hole of a lizard, ease would enter with it and remove it!^[3] Allah, Most High, says, “Allah will vouchsafe, after hardship, ease.”^[4] The Prophet (SAW) said, “Relief accompanies distress, and with hardship come ease.”
In these two verses the word hardship has been preceded by the definite article prefix thereby proving that it is one. The word ease has been left indefinite, thereby proving that it occurs repeatedly. Hence ‘one hardship will never overcome two eases.’^[5] Moreover, in its being give the definite article, the word hardship incorporates all manner of difficulties, and therefore this verse proves that no matter what the hardship, no matter how great, ease must follow.
Then Allah orders His Messenger, specifically, and therefore all the believers indirectly, to be grateful to Him and to establish the dictates of gratitude: “So when you have finished,” all your duties, and there no longer remains anything in your heart that would hinder it, “work on,” in worship and supplication. Be not of those who, when they are free, waste their time and turn away from their Lord and His remembrance and as such end up being amongst the losers.
It is also said that the meaning of this is that when you have finished your prayer, expend effort in supplication, and the proponents of this opinion went on to say that “And turn all your attention to your Lord,” means to ask Him to fulfil your needs. Those who followed this latter opinion then used these verses to prove the legality of supplication and remembrance after the prescribed prayers. Allah knows best.

Tafsir of Surah al Tin - The Fig (Surah 95)

1) By the fig and the olive, 2) by Mount Sinai, 3) and by this secure land. 4) We have indeed created man in the finest mould, 5) then We reduced him to the lowest of the low, 6) save those who believe and work righteous deeds: theirs is an unfailing reward. 7) So what will make you deny the Reckoning? 8) Is not Allah the most just of all judges?*

“By the fig and the olive,” Allah took an oath by these two trees because of the huge benefit they give and the fruits they grow. Moreover, these trees are predominately found in Sham which was the place in which `Īsa was given Prophethood. “By Mount Sinai,” the place where Musa was given Prophethood, “and by this secure land,” Mecca, the place where Muhammad (SAW) was given Prophethood. Allah took an oath by these three places which He selected and from where He commissioned the best and most noble Prophets. The purpose of the oath follows: “We have indeed created man in the finest mould,” a complete creation, well proportioned and of upright stature. He is not lacking in anything that he needs, not outwardly or inwardly. Yet, despite this great blessing, most of creation turn their backs on showing gratitude to the Granter of these blessings, busying themselves instead with idle pastimes and play. They preferred the lowest qualities and meanest manners so “then We reduced him to the lowest of the low,” the lowest part of the Fire, the place reserved for the disobedient, those who boldly transgressed the bounds set by their Lord. Exempted from this are those who Allah graced with faith, righteous deeds and lofty, gracious mannerisms: in recompense for their lofty stations “is an unfailing reward,” never to end, rather they will have abundant delight, innumerable joys, and fulsome blessings and plentiful food and fruits, and shade for eternity. “So what will make you deny the Reckoning?” i.e. what will make you, man, deny the Day of Recompense? You have seen the many Signs of Allah that would lead you to having certainty and you have seen His many blessings that would lead you to gratitude. “Is not Allah the most just of all judges?” Would His wisdom dictate that He leave man wandering aimlessly, not being commanded or prohibited, not being rewarded or punished? Or is the One who created man in various “diverse stages” ^[1], who granted him innumerable blessings and gifts, and who cultivated and nurtured him in the best of ways going to return him to a land which will be his final abode of residence, the final stop of his journey, towards which he is being led?

Tafsir of Surah al 'Alaq - The Clot (Surah 96)

1) Read in the name of your Lord who created, 2) created man from a clinging form. 3) Read! Your Lord is the Most Generous, 4) who taught by means of the pen; 5) taught man what he did not know.

This was the first chapter to be revealed to the Messenger of Allah (SAW), it was revealed at the beginning of his Prophethood when he “knew not what the Book was nor what faith was.”^{[1 ]} Jibril came to him with the message and commanded him to recite. He said that he could not because he was illiterate. Jibril kept asking him until he began to recite,^[2] “Read in the name of your Lord who created,” all creation. Then He specifically mentions man and the beginning of his creation, “created man from a clinging form.” The One who created man, undertaking the task of regulating his affairs, must regulate them through prescription and proscription. This is done by sending Messengers and revealing Scripture, and this is the reason why the creation of man has been mentioned after the command to recite. “Read! Your Lord is the Most Generous,” having many Attributes, beneficent and munificent, and extremely generous. Because of this, He taught man knowledge, “who taught by means of the pen; taught man what he did not know,” Allah took him out of his mother's womb not knowing anything, gave him the faculties of hearing and seeing, gave him a heart, and made easy the route to learning for him. He taught him the Qur’an and wisdom, and He taught him the use of the pen through which these sciences are preserved and duties and rights are precisely recorded.
To Allah belongs all praise and grace, who blessed His servants with all these favours for which they can never show due gratitude or repay. Then, additionally, He blessed them by conferring them with wealth and provision.

6) No indeed! Truly man is inordinate, 7) thinking himself self-sufficient! 8) Truly, to your Lord is the Return. 9) Have you seen him who prevents 10) a servant when he prays? 11) Do you think he is rightly guided 12) or enjoins mindfulness of Allah? 13) Do you see how he has denied and turned away? 14) Does he not know that Allah sees all?

Yet man – because of his ignorance and oppression – when he thinks himself to be wealthy and self-sufficient, transgresses and turns away from guidance and forgets that “truly to your Lord is the Return,” and does not fear the recompense. He could indeed reach such a state that he willingly leaves guidance and calls others to leave it as well, prohibiting man from performing the best actions of faith: prayer. Allah says to such a rebellious, insubordinate hinderer, “Have you seen him who prevents a servant when he prays? Do you think,” O you who would prohibit the servant from praying the one who is praying “is rightly guided,” i.e. knows the truth and acts by it “or enjoins” others with “mindfulness of Allah?” How can one prohibit a person who has such qualities? Is not his prohibiting one of the greatest manifestations of turning away from Allah and fighting the truth? Prohibitions like this should only be directed to a person who is not upon guidance or enjoins other people to do things that oppose the dictates of taqwa. “Do you see how he” the one who prohibits from the truth “has denied and turned away” from the command. Does he not fear Allah and dread His punishment? “Does he not know that Allah sees all” that he does?

15) No indeed! If he does not desist, We will seize him by the forelock – 16) a lying, sinful forelock! 17) Let him call his henchmen, 18) We will call the guards of Hell! 19) No indeed, do not obey him, but prostrate and draw near (to Allah).

Allah proceeds to threaten those who persists in such a state, “No indeed! If he does not desist,” from what he says and does “We will seize him by the forelock,” forcibly, harshly as is befitting “a lying,” in what it says “sinful” in what it does “forelock! Let him” who is deserving of this punishment “call his henchmen,” his companions and friends, and those around him to help him out of his predicament. “We will call the guards of Hell,” to seize him and torment him. Carefully consider which of the two groups is mightier and more able! This then is the state of this prohibiter and the punishment he is threatened with. As for the one who is being prohibited, Allah orders him never to lend ear to such a person, “No indeed, do not obey him,” for he commands only to that which will bring loss and anguish “but prostrate,” to your Lord “and draw near,” to Allah in prostration and outside of prostration by performing all the various duties of obedience: all of them draw one closer to Him and His good-pleasure. This is general to every prohibiter and every person prohibited even though the specific occasion of revelation concerned Abu Jahl when he prohibited the Messenger of Allah (SAW) from praying and tormented him and harmed him.

Tafsir of Surah al 'Alaq - The Clot (Surah 96)

1) Read in the name of your Lord who created, 2) created man from a clinging form. 3) Read! Your Lord is the Most Generous, 4) who taught by means of the pen; 5) taught man what he did not know.

This was the first chapter to be revealed to the Messenger of Allah (SAW), it was revealed at the beginning of his Prophethood when he “knew not what the Book was nor what faith was.”^{[1 ]} Jibril came to him with the message and commanded him to recite. He said that he could not because he was illiterate. Jibril kept asking him until he began to recite,^[2] “Read in the name of your Lord who created,” all creation. Then He specifically mentions man and the beginning of his creation, “created man from a clinging form.” The One who created man, undertaking the task of regulating his affairs, must regulate them through prescription and proscription. This is done by sending Messengers and revealing Scripture, and this is the reason why the creation of man has been mentioned after the command to recite. “Read! Your Lord is the Most Generous,” having many Attributes, beneficent and munificent, and extremely generous. Because of this, He taught man knowledge, “who taught by means of the pen; taught man what he did not know,” Allah took him out of his mother's womb not knowing anything, gave him the faculties of hearing and seeing, gave him a heart, and made easy the route to learning for him. He taught him the Qur’an and wisdom, and He taught him the use of the pen through which these sciences are preserved and duties and rights are precisely recorded.
To Allah belongs all praise and grace, who blessed His servants with all these favours for which they can never show due gratitude or repay. Then, additionally, He blessed them by conferring them with wealth and provision.

6) No indeed! Truly man is inordinate, 7) thinking himself self-sufficient! 8) Truly, to your Lord is the Return. 9) Have you seen him who prevents 10) a servant when he prays? 11) Do you think he is rightly guided 12) or enjoins mindfulness of Allah? 13) Do you see how he has denied and turned away? 14) Does he not know that Allah sees all?

Yet man – because of his ignorance and oppression – when he thinks himself to be wealthy and self-sufficient, transgresses and turns away from guidance and forgets that “truly to your Lord is the Return,” and does not fear the recompense. He could indeed reach such a state that he willingly leaves guidance and calls others to leave it as well, prohibiting man from performing the best actions of faith: prayer. Allah says to such a rebellious, insubordinate hinderer, “Have you seen him who prevents a servant when he prays? Do you think,” O you who would prohibit the servant from praying the one who is praying “is rightly guided,” i.e. knows the truth and acts by it “or enjoins” others with “mindfulness of Allah?” How can one prohibit a person who has such qualities? Is not his prohibiting one of the greatest manifestations of turning away from Allah and fighting the truth? Prohibitions like this should only be directed to a person who is not upon guidance or enjoins other people to do things that oppose the dictates of taqwa. “Do you see how he” the one who prohibits from the truth “has denied and turned away” from the command. Does he not fear Allah and dread His punishment? “Does he not know that Allah sees all” that he does?

15) No indeed! If he does not desist, We will seize him by the forelock – 16) a lying, sinful forelock! 17) Let him call his henchmen, 18) We will call the guards of Hell! 19) No indeed, do not obey him, but prostrate and draw near (to Allah).

Allah proceeds to threaten those who persists in such a state, “No indeed! If he does not desist,” from what he says and does “We will seize him by the forelock,” forcibly, harshly as is befitting “a lying,” in what it says “sinful” in what it does “forelock! Let him” who is deserving of this punishment “call his henchmen,” his companions and friends, and those around him to help him out of his predicament. “We will call the guards of Hell,” to seize him and torment him. Carefully consider which of the two groups is mightier and more able! This then is the state of this prohibiter and the punishment he is threatened with. As for the one who is being prohibited, Allah orders him never to lend ear to such a person, “No indeed, do not obey him,” for he commands only to that which will bring loss and anguish “but prostrate,” to your Lord “and draw near,” to Allah in prostration and outside of prostration by performing all the various duties of obedience: all of them draw one closer to Him and His good-pleasure. This is general to every prohibiter and every person prohibited even though the specific occasion of revelation concerned Abu Jahl when he prohibited the Messenger of Allah (SAW) from praying and tormented him and harmed him.

Tafsir of Surah al Qadr - Power (Surah 97)

1) Truly We have revealed it in the Night of Power. 2) What will make you realise what the Night of Power is? 3) The Night of Power is better than a thousand months. 4) In it the angels and the Spirit descend by their Lord’s permission with every ordinance. 5) Peace!...until the break of dawn.

Allah says, explaining the excellence of the Qur’an and its sublime status, “Truly We have revealed it in the Night of Power.” Allah began the revelation of the Qur’an in Laylatu’l-Qadr of Ramadan, and through it showed a mercy to His servants that they can never show enough gratitude for. It is called the Night of Power because of its great status, its excellence in the sight of Allah, and because decrees are apportioned therein for the coming year. Allah then proceeds to emphasise its importance by saying, “What will make you realise what the Night of Power is,” its affair is tremendous “The Night of Power is better than a thousand months,” therefore a deed performed during it is better than that deed being performed over a period of one thousand months that do not contain that one night. That Allah has graced this weak nation with such a night astounds and amazes one’s mind. One thousand months: eighty odd years, the lifespan of a man who has lived a long life! “In it the angels and the Spirit descend” frequently “by their Lord’s permission with every ordinance. Peace,” it is safe from every defect and evil due to its immense good, “until the break of dawn,” i.e. this night commences when the sun sets and ends with the break of dawn. The ahadith concerning its virtue are concurrent (mutawatir), they mention that it falls in the odd nights of the last ten nights of Ramadan, and it will fall therein every year until the Hour falls. It was in the hope of finding the Night of Power that the Prophet (SAW) would perform i`tikaf and increase in worship during the last ten nights of Ramadan. Allah knows best.

Tafsir of Surah al Bayyinah - The Clear Proof (Surah 98)

1) Those who disbelieve of the People of the Book and the idolaters would not desist until the Clear Proof came to them: 2) a Messenger from Allah reading out purified pages 3) containing upright scriptures. 4) Those given the Book did not divide into sects until after the Clear Proof came to them.

Allah, Most High, says, “Those who disbelieve of the People of the Book,” the Jews and Christians “and the idolaters” from all races “would not desist,” from their disbelief and misguidance. They persist in their aimless wandering and misguidance, not changing their ways, and the passage of time only increases them in disbelief. “Until the Clear Proof came to them,” self-evident and conclusive, this proof is explained next, “a Messenger from” sent by “Allah,” calling man to the truth. Allah revealed a Book to him that he recited in order to teach man wisdom, to purify him and to lead him out of the darkness into the light. This is why He said, “reading out purified pages” protected from the approach of devils, “touched by none save the purified,”^[1] because it is the most exalted form of speech. This is why He said, “containing,” i.e. these purified pages “upright scriptures,” comprising truthful narratives; just, upright injunctions leading to the truth and to the Straight Path. When this Clear Proof comes to them, the seeker after Truth is distinguished from one who has no purpose in his endeavours. Therefore the destroyed perishes upon clear proof and the living is given life upon clear proof.
If the People of the Book do not believe in this Messenger, and refuse to follow him, this is nothing new for them, it something part and parcel of their misguidance and obstinate rebellion, for “those given the Book did not divide into sects,” into groups and parties “until after the Clear Proof came to them,” that would lead its adherents to unity and accord. However these people, because of their filth and depravity, only increased in misguidance in the face of guidance and blindness in the face of sure knowledge, this despite that fact that all Scripture came with one religion and one basic message.

5) They were only ordered to worship Allah, sincerely devoting their religion to Him as people of pure, natural belief, and to establish the prayer and to pay the alms-due. That is the true religion. 6) Those who disbelieve of the People of the Book and the idolaters will be in the fire of Hell, remaining in it forever. They are the worst of creatures.

“They were only ordered,” in all the religious laws “to worship Allah, sincerely devoting their religion to Him,” intending His face alone in all actions of worship, outward and inward, seeking to draw closer to Him “as people of pure, natural belief,” who turn away from all religions that oppose the religion of Tawhid “and to establish the prayer and to pay the alms-due,” these two actions of worship have specifically been mentioned even though they fall under the meaning of “they were only ordered to worship Allah” because of their excellence and superiority. Whoever establishes these two actions of worship has established all the various injunctions of the religion. “That,” Tawhid and sincerity in religion “is the true religion,” the upright and straight religion that leads to gardens of bliss, anything other than it leads to Hell. Allah then mentions the recompense of the disbelievers after the Clear Proof had come to them: "Those who disbelieve of the People of the Book and the idolaters will be in the fire of Hell, remaining in it forever,” its punishment encompassing them, its torment only ever increasing in severity “remaining there forever,” “It will not be eased for them. They will be crushed there by despair.”^[2] “They are the worst of creatures,” because they knew the truth and abandoned it and thereby lost both this world and the Hereafter.

7) Those who believe and work righteous deeds are the best of creatures. 8) Their reward is with their Lord: Gardens of Eden graced with rivers flowing under them, remaining in them forever. Allah is well-pleased with them and they are well-pleased with Him; that is for those who fear their Lord.

“Those who believe and work righteous deeds are the best of creatures,” because they knew Allah and worshipped Him and thereby succeeded by attaining joy in this world and the Hereafter. “Their reward is with their Lord: Gardens of Eden,” Gardens of permanency from which they will never depart and beyond which they have no desire, “graced with rivers flowing under them, remaining in them forever. Allah is well-pleased with them,” for all that they did that pleased Him “and they are well-pleased with Him,” for the grace He has prepared for them “that” wonderful reward “is for those who fear their Lord,” and therefore avoid disobeying Him and live by what He obligated

Tafsir of Surah al Zalzalah - The Earthquake (Surah 99)

1) When the earth is violently shaken with its (final) quake, 2) and the earth disgorges its burdens, 3) and man cries, ‘What is wrong with it?’ 4) On that Day will it recount its news, 5) because your Lord had inspired it. 6) That day, man will come forward in scattered groups to be shown their deeds: 7) whoever does an atom’s weight of good will see it, 8) and whoever does an atom’s weight of evil will see it.

Allah informs us about what will happen on the Day of Rising, “When the earth is violently shaken,” convulsing and rocking “with its (final) quake,” flattening all buildings and edifices, the mountains crumble and fall, and the hills are flattened. The earth’s surface becomes like a barren, level plain on which you see neither dip nor gradient.^[1] “And the earth disgorges its burdens,” the deceased and treasures lying within her “and man cries,” when he sees the terror that has stricken it, exclaiming “What is wrong with it?” what has happened! “On that Day it” the earth “will recount its news,” bearing witness against man for the good and evil he wrought on its surface. The earth is one of the witnesses that will be brought forward on the Day of Rising to testify for or against man. That is “because your Lord had inspired her,” ordered her to relate what was done on her surface and she will not disobey His command. “That day, man will come forward” to the Standing of the Day of Rising for Allah to judge them “in scattered groups” broken, disparate bands “to be shown their deeds,” that Allah may show them what they worked of good and evil and that He may show them His recompense. “Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it,” this holds true for any good and any evil that was worked: if a person will see even an atoms weight and, moreover, be recompensed for it, then for sure he will see anything greater as well. Allah says, “On the Day that each self finds the good it did, and the evil it did, present there in front of it, it will wish there were an age between it and then. Allah advises you to beware of Him. Allah is Ever-Gentle with His slaves.”^[2]
This verse then contains strong encouragement towards performing good, even if it be little, and discouragement from working evil even if it seem paltry.