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.

Surah al aadiyat

1) By the charging horses, snorting, 2) striking sparks with their hooves, 3) raiding at full gallop at dawn, 4) blazing a trailing dust-cloud in their wake, 5) and cleaving through the centre (of the foe):

Allah takes an oath by horses due to His resplendent Signs and evident blessings that they contain, virtues recognised by everyone.^[1] Allah takes an oath by them when they are in a state in which they do not resemble other animals: “By the charging horses,” running swiftly and powerfully “snorting,” their exertion causes their breaths to come out in pants and snorts. “Striking sparks with their hooves,” the strength of impact of their hooves on rock brought about by the speed of the charge causes sparks to fly. “Raiding at full gallop” against the enemy “at dawn,” as this is generally when the raid is done.^[2] “Blazing a trailing dust-cloud in their wake” because of the speed of their charge “cleaving through the centre (of the foe),” they charged against. The purpose of the oath follows:

6) Truly man is ungrateful to his Lord 7) and he himself is a witness to this* 8) and he is tenacious in his love of wealth. 9) Does he not know that when the contents of the graves are thrown out, 10) and the secrets in the breasts are brought into the open, 11) that Day their Lord will be fully aware of them.

“Truly man is ungrateful to his Lord,” parsimonious in showing gratitude for the good Allah has granted him. Man by nature does not freely fulfil his duties, and often, when he does do them, he does not do them completely or go beyond what is required; instead his nature is one of laziness and he lacks the resolve to fulfil his duties, those related to both wealth and body – except for those Allah has guided. “And he himself is a witness to this,” to his lack of desire in fulfilling duties and his tenacity, he will not deny or reject this because it is evident. It is also possible that the personal pronoun refers to Allah, Most High, i.e. “He (Allah) is a witness to that.” “And he” man “is tenacious in his love of wealth,” it is this love that has led him to abandon fulfilling his obligations. He has given precedence to the lusts of his soul over the good-pleasure of his Lord. This because his sight is beholden to this world and he is heedless of the Hereafter. It is for this reason that Allah says, directing his attention to the Promised Day so that he may fear it, “Does he not know that when the contents of the grave are thrown out,” the dead are taken out of the graves, resurrected and gathered “and the secrets of the breasts are brought into the open,” whatever they contained of good and evil is made known: secrets become open and the concealed, apparent. The end result of deeds will be plainly seen on people’s faces. “That Day their Lord will be fully aware of them,” their outer and inner deeds, the minor and major, and He will recompense them for them. Even though Allah is perfectly informed about them on every day, this Day has specifically been mentioned to highlight that those deeds will be fully recompensed since Allah is fully aware of them.

Tafsir of Surah al Kafirun - The Disbelievers (Surah 109)

1) Say: O disbelievers! 2) I do not worship what you worship, 3) and you do not worship what I worship. 4) I will never worship what you worship, 5) and you will never worship what I worship. 6) You have your religion and I have mine.1

“Say: O disbelievers!” openly and clearly “I do not worship what you worship,” I clear myself of what you worship, outwardly and inwardly “and you do not worship what I worship,” because you do not worship Allah sincerely, alone. Your worship of Him, mixed as it is with the worship of others besides Him, cannot truly be called worship. “I will never worship what you worship, and you will never worship what I worship,” this sentence has been repeated. The first instance shows that what is said is a statement of fact, the act will not happen. The second instance shows that the state of affairs has now been set in stone. It is for this reason that Allah proceeds to differentiate the two groups by saying, “You have your religion and I have mine,” just as Allah says, “Say, ‘Each man acts according to his nature, but your Lord knows best who is best guided on the Path’”^[2] and “If they deny you, say, ‘I have my actions and you have your actions. You are not responsible for what I do and I am not responsible for what you do.

Surah Al Takathur

1) Fierce rivalry for this world distracts you 2) until you visit the graves. 3) No indeed! You will soon know! 4) Again, no indeed! You will soon know. 5) No indeed, if you only knew with a knowledge born of certainty! 6) You will certainly see the Blazing Fire. 7) Then you will see it with the eye of certainty! 8) Then you will be asked that Day about the pleasures (you indulged in!).

Allah reprimands His servants for being distracted from the purpose of their creation: worshipping Him alone without any partners, knowing Him, turning to Him in penitence, and giving preference to what He loves over everything else,^[1] “Fierce rivalry for this world,” exactly what worldly effects are being referred to have been left unmentioned so as to generalise the import of the verse to everything that man piles up and takes pride in of wealth, children, helpers, armies, servants, status and the likes: everything, whose goal is not Allah’s face, that one man seeks to surpass another in. “Distracts you,” from your purpose. Your idle pastime and state of heedlessness will continue “until you visit the graves,” when the veil of negligence will be lifted from you; but then it will be too late to do anything! This verse proves that the Barzakh is a wayfaring post whose purpose is to pass one on his way to the Abode of the Hereafter. This is because Allah called the deceased in their graves, ‘visitors’ and did not call them, ‘residents.’ This then directs man’s attention to the Resurrection and the recompense for deeds in an Abode that is eternal. It is for this reason that Allah proceeds to threaten them with His words, “No indeed! You will soon know! Again, no indeed! You will soon know. No indeed, if you only knew with a knowledge born of certainty!” i.e. if you knew what lies before you with a knowledge that penetrates the heart, fierce rivalry would not have distracted you; instead you would have rushed to work righteous deeds. However, the absence of true knowledge has led to your current state. “You will certainly see the Blazing Fire,” you will witness the Rising in which you will behold Hell prepared for the disbelievers. “Then you will see it with the eye of certainty,” with the physical eye, as Allah says, “The evildoers will see the Fire and realise they are going to fall into it and find no way of escaping from it.”^[2]“Then you will be asked that Day about the pleasures (you indulged in),” in this world.^[4] Did you show Him due gratitude? Did you fulfil the rights of Allah in this world and not use his blessings to disobey Him? If so He will confer upon you a blessing far greater and better. Were you deceived by this world and abandoned due gratitude? If so, Allah will punish you: “On the Day when those who disbelieved are exposed to the Fire: ‘You dissipated the good things you had in your worldly life and enjoyed yourself in it. So today you are being repaid with the punishment of humiliation for being arrogant in the earth without any right and for being deviators.’”^[3]

Surah al'Asr

Tafsir of Surah al 'Asr - Time (Surah 103)

1) By Time. 2) Truly man is in a state of loss! 3) Not so those who believe and do good works, and counsel one another to truth, and counsel one another to patience.

Allah takes an oath by time, the passage of night and day, the time in which man works his deeds: “By Time,” the purpose of the oath being “Truly man is in a state of loss,” loss has many different levels: complete loss, the state of one who loses both this world and the Hereafter, who loses eternal bliss and instead deserves Hell. A person could also lose out in some aspects and not others and this is why Allah generalises this loss to all of man save those who have four qualities: “Not so those who believe” in what Allah as ordered to believe in, faith cannot come about or be complete without knowledge and therefore it is a branch of knowledge, “and do good works,” all good deeds, outward and inward, those linked to the rights of Allah and the rights of His servants, both the obligatory and recommended “and counsel one another to truth” which is faith and righteous deeds “and counsel one another to patience,” in obedience to Allah, away from disobedience to Him, and in the face of His decrees that man finds trying. The first two matters perfect the servant and the next two aid to perfect others. In the completion of these four matters lies safety from loss and through them does the servant attain success.

Surah al hamza

1) Woe to every slandering traducer, 2) who has amassed wealth, counting it over, 3) thinking that his wealth will make him immortal. 4) No indeed! He will be flung into the Shatterer. 5) What will make you realise what the Shatterer is? 6) The fire of Allah, kindled (to a blaze), 7) which rages over the hearts (of people). 8) It closes in on them (from every side), 9) in towering columns.

“Woe,” this is a threat of evil consequences and severe punishment “to every slandering traducer,” who defames people with his deeds and slanders them with his words. The hammaz is one who defames people by pointing and deed, and the lammaz is one who denigrates them with his words.^[1] Amongst the descriptions of such a person is that he is one“who has amassed wealth, counting it over,” this being his only concern, he takes delight in it and he has no desire to purify it by spending it in ways of goodness, joining ties of kinship and so on. “Thinking,” in his ignorance “that his wealth will make him immortal,” in this world. It is for this reason that all his efforts and struggles are expended in increasing his wealth through which he believes that his lifespan will increase. He is not aware of the fact that miserliness actually ruins lives and destroys homes whereas righteousness in reality is what causes an increase in lifespan.^[2] “No indeed! He will be flung into the Shatterer.^[3] What will make you realise what the Shatterer is?” This is asked by way of emphasising the gravity of the affair and increasing one’s dread of it. Then it is explained, “The fire of Allah, kindled (to a blaze),” “whose fuel is men and stones”^[4] “which,” because of its extreme intensity “rages over the hearts (of people),” piercing their bodies and scorching their very hearts.^[5] Along with this unbearable heat they are imprisoned therein having lost all hope of ever leaving, “It closes in on them (from every side),” caging them in “in towering columns,” behind its doors preventing them from leaving, “Whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the Fire which you used to deny.”^[6]

We take refuge with Allah and ask Him for well-being and pardon!

Surah al Fil

Tafsir of Surah al Fil - The Elephant (Surah 105)

1) Have you not seen what your Lord did with the army of the elephant? 2) Did He not utterly foil their schemes? 3) He unleashed flock after flock of birds against them, 4) pelting them with stones of hard-baked clay, 5) making them like stripped wheat-stalk eaten bare.

"Have you not seen" the might of Allah, His greatness, His mercy to His servants, the proofs of HisTawhid and the truthfulness of His Messenger (SAW) demonstrated in "what your Lord did with the army of the elephant" who set out for the Sanctified House with the goal of demolishing it. They fully equipped their army and enlisted a herd of elephants to help them and, as such, amassed an army from Abyssinia and Yemen that the Arabs had no hope of repelling. When they approached Mecca, they found no defending army to face them, seeing instead that the inhabitants of Mecca had fled in fear. "Did He not utterly foil their schemes? He unleashed flock after flock of birds against them," one after another, "pelting them with stones of hard-baked clay?" striking every single one of them, debilitating them, wearing them down and finally killing them, "making them like stripped wheat-stalk eaten bare." Allah sufficed against their evil and utterly confounded their schemes.

Their story is well-known and famous. This event occurred in the year that the Messenger of Allah (SAW) was born, and became one of the miracles prior to his call and one of the precursors heralding his coming.^[1] To Allah belongs all praise and thanks.

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Endnotes

1. The story of the People of the Elephant:

Ibn Kathir: It has already been mentioned in the story of the People of the Ditch that Dhu Nuwas, the last king of Himyar, a polytheist, was the one who ordered killing the People of the Ditch. They were Christians and numbered approximately twenty thousand. None of them except a man named Daws Dhu Tha`laban escaped. He fled to Syria where he sought protection from Caesar, the emperor of Syria, who was also a Christian. Caesar wrote to Najashi, the king of Abyssinia, who was closer to them. Najashi sent two governors with him: Aryat and Abrahah ibn al-Sabah Abu Yaksum, along with a great army. The army entered Yemen and began searching the houses and looting in search of the king of Himyar. Dhu Nuwas was eventually killed by drowning in the sea. Thus, the Ethiopians were free to rule Yemen, with Aryat and Abrahah as its governors. However, they opposed each other, attacked each other, and fought each other, until one of them said to the other, "There is no need for our two armies to fight. Instead let us fight each other (in a duel) and the one who kills the other will be the ruler of Yemen.'' So the other accepted the challenge and they held a duel. Behind each man was a channel of water (to keep either from fleeing). Aryat gained the upper hand and struck Abrahah with his sword, splitting his nose and mouth, and slashing his face. But `Atawdah, Abrahah's freed slave, attacked Aryat and killed him. Thus, Abrahah returned wounded to Yemen where he was treated for his injuries and recovered. He thus became the commander of the Abyssinian army in Yemen.

Then the king of Abyssinia, Najashi wrote to him, blaming him for what had happened and threatened him, saying that he swore to tread on the soil of Yemen and cut off his forelock. Therefore, Abrahah sent a messenger with gifts and precious objects to Najashi to appease him and flatter him, and a sack containing soil from Yemen and a piece of hair cut from his forelock. He said in his letter to the king, "Let the king walk upon this soil and thus fulfill his oath, and this is my forelock hair that I send to you.'' When Najashi received this, he was pleased with Abrahah and gave him his approval. Then Abrahah wrote to Najashi saying that he would build a church for him in Yemen the like of which had never been built before. Thus, he began to build a huge church in San`a', tall and beautifully crafted and decorated on all sides. The Arabs called it al-Qullays because of its great height, and because if one looked at it, his cap would be in danger of falling off as he tilted his head back. Then Abrahah decided to force the Arabs to make their pilgrimage to this magnificent church, just as they had performed pilgrimage to the Ka`bah in Makkah. He announced this in his kingdom (Yemen), but it was rejected by the Arab tribes of `Adnan and Qahtan. The Quraysh were infuriated by it, so much so that one of them journeyed to the church and entered it one night. He then relieved himself in the church and ran away (escaping the people). When its custodians saw what he had done, they reported it to their king, Abrahah, saying, "One of the Quraysh has done this in anger over their House in whose place you have appointed this church.'' Upon hearing this, Abrahah swore to march to the House of Makkah and destroy it stone by stone. Maqatil ibn Sulayman mentioned that a group of young men from the Quraysh entered the church and started a fire in it on an extremely windy day. So the church caught on fire and collapsed to the ground. Due to this Abrahah prepared himself and set out with a huge and powerful army so that none might prevent him from carrying out his mission. He took along a great, powerful elephant that had a huge body the like of which had never been seen before. This elephant was called Mahmud and it was sent to Abrahah from Najashi, the king of Abyssinia, particularly for this expedition. It has also been said that he had eight other elephants with him; their number was also reported to be twelve, plus the large one, Mahmud, and Allah knows best. Their intention was to use this big elephant to demolish the Ka`bah. They planned to do this by fastening chains to the pillars of the Ka`bah and placing the other ends around the neck of the elephant. Then they would make the elephant pull on them in order to tear down the walls of the Ka`bah all at one time. When the Arabs heard of Abrahah's expedition, they considered it an extremely grave matter. They held it to be an obligation upon them to defend the Sacred House and repel whoever intended a plot against it. Thus, the noblest man of the people of Yemen and the greatest of their chiefs set out to face him (Abrahah). His name was Dhu Nafr. He called his people, and whoever would respond to his call among the Arabs, to go to war against Abrahah and fight in defense of the Sacred House. He called the people to stop Abrahah's plan to demolish and tear down the Ka`bah. So the people responded to him and they entered into battle with Abrahah, but he defeated them. This was due to Allah's will and His intent to honor and venerate the Ka`bah.

The army continued on its way until it came to the land of Khath`am where it was confronted by Nufayl bin Habib al-Kath`ami along with his people, the Shahran and Nahis tribes. They fought Abrahah but he defeated them and captured Nufayl bin Habib. Initially he wanted to kill him, but he forgave him and took him as his guide to show him the way to al-Hijaz.

When they approached the area of Ta'if, its people went out to Abrahah. They wanted to appease him because they were fearful for their place of worship, which they called al-Lat. Abrahah was kind to them and they sent a man named Abu Righal with him as a guide. When they reached a place known as al-Mughammas, which is near Makkah, they settled there. Then he sent his troops on a foray to capture the camels and other grazing animals of the Makkans, which they did, including about two hundred camels belonging to `Abdu’l-Muttalib. The leader of this particular expedition was a man named al-Aswad ibn Mafsud. Then Abrahah sent an emissary named Hanatah al-Himyari to enter Makkah, commanding him to bring the head of the Quraysh to him. He also commanded him to inform him that the king will not fight the people of Makkah unless they try to prevent him from the destruction of the Ka`bah. Hanatah went to the city and he was directed to `Abdu’l-Muttalib ibn Hashim, to whom he relayed Abrahah's message. `Abdu’l-Muttalib replied, "By Allah! We have no wish to fight him, nor are we in any position to do so. This is the Sacred House of Allah, and the house of His Khalil, Ibrahim, and if He wishes to prevent him from (destroying) it, it is His House and His Sacred Place (to do so). And if He lets him approach it, by Allah, We have no means to defend it from him.'' So Hanatah told him, "Come with me to Abrahah.'' And so `Abdu’l-Muttalib went with him. When Abrahah saw him, he was impressed by him, because `Abdu’l-Muttalib was a large and handsome man. So Abrahah descended from his seat and sat with him on a carpet on the ground. Then he asked his translator to say to him, "What do you need'' `Abdu’l-Muttalib replied to the translator, "I want the king to return my camels which he has taken from me which are two hundred in number.'' Abrahah then told his translator to tell him, "I was impressed by you when I first saw you, but now I withdraw from you after you have spoken to me. You are asking me about two hundred camels which I have taken from you and you leave the matter of a house which is (the foundation of) religion and the religion of your fathers, which I have come to destroy and you do not speak to me about it'' `Abdu’l-Muttalib said to him, "Verily, I am the lord of the camels. As for the House, it has its Lord who will defend it.'' Abrahah said, "I cannot be prevented (from destroying it).'' `Abdu’l-Muttalib answered, "Then do so.'' It is said that a number of the chiefs of the Arabs accompanied `Abdu’l-Muttalib and offered Abrahah a third of the wealth of the tribe of Tihamah if he would withdraw from the House, but he refused and returned `Abdu’l-Muttalib's camels to him. `Abdu’l-Muttalib then returned to his people and ordered them to leave Makkah and seek shelter at the top of the mountains, fearful of the excesses which might be committed by the army against them. Then he took hold of the metal ring of the door of the Ka`bah, and along with a number of Quraysh, he called upon Allah to give them victory over Abrahah and his army. `Abdu’l-Muttalib said, while hanging on to the ring of the Ka`bah's door, "There is no matter more important to any man right now than the defense of his livestock and property. So, O my Lord! Defend Your property. Their cross and their cunning will not be victorious over your cunning by the time morning comes.'' According to Ibn Ishaq, then `Abdu’l-Muttalib let go of the metal ring of the door of the Ka`bah, and they left Makkah and ascended to the mountains tops. Maqatil ibn Sulayman mentioned that they left one hundred animals (camels) tied near the Ka`bah hoping that some of the army would take some of them without a right to do so, and thus bring about the vengeance of Allah upon themselves.

When morning came, Abrahah prepared to enter the sacred city of Makkah. He prepared the elephant named Mahmud. He mobilized his army, and they turned the elephant towards the Ka`bah. At that moment Nufayl ibn Habib approached it and stood next to it, and taking it by its ear, he said, "Kneel, Mahmud! Then turn around and return directly to whence you came. For verily, you are in the Sacred City of Allah.'' Then he released the elephant's ear and it knelt, after which Nufayl ibn Habib left and hastened to the mountains. Abrahah's men beat the elephant in an attempt to make it rise, but it refused. They beat it on its head with axes and used hooked staffs to pull it out of its resistance and make it stand, but it refused. So they turned him towards Yemen, and he rose and walked quickly. Then they turned him towards Syria and he did likewise. Then they turned him towards the east and he did the same thing. Then they turned him towards Makkah and he knelt down again. Then Allah sent against them the birds from the sea, like swallows and herons. Each bird carried three stones the size of chickpeas and lentils, one in each claw and one in its beak. Everyone who was hit by them was destroyed, though not all of them were hit. They fled in panic along the road asking about the whereabouts of Nufayl that he might point out to them the way home. Nufayl, however, was at the top of the mountain with the Quraysh and the Arabs of the Hijaz observing the wrath which Allah had caused to descend on the people of the elephant. Nufayl then began to say, "Where will they flee when the One True God is the Pursuer for al-Ashram is defeated and not the victor. `Ata' ibn Yasar and others have said that all of them were not struck by the torment at this hour of retribution. Rather some of them were destroyed immediately, while others were gradually broken down limb by limb while trying to escape. Abrahah was of those who was broken down limb by limb until he eventually died in the land of Khath`am. Ibn Ishaq said that they left (Makkah) being struck down and destroyed along every path and at every water spring. Abrahah's body was afflicted by the pestilence of the stones and his army carried him away with them as he was falling apart piece by piece, until they arrived back in San`a'. When they arrived there he was but like the baby chick of a bird. And he did not die until his heart fell out of his chest. So they claim. Ibn Ishaq said that when Allah sent Muhammad with the Prophethood, among the things that he used to recount to the Quraysh as blessings that Allah had favored them with of His bounties, was His defending them from the attack of the Abyssinians. Due to this the Quraysh were allowed to remain (safely in Makkah) for a period of time.

Surah Quraysh

Surah Quraysh

(The Tribe of Quraysh)

	In the Name of Allah, the Most Gracious, the Most Merciful.
1.	لِإِيلَافِ قُرَيْشٍ For the Ilaf of the Quraysh.
2.	إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ   Their Ilaf caravans, in winter and in summer.
3.	فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ   So, let them worship the Lord of this House.
4.	الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ   Who has fed them against hunger, and has made them safe from fear.

 This Surah has been separated from the one that preceded it in the primary Mushaf (the original copy of `Uthman) .

They (the Companions) wrote "In the Name of Allah, the Most Gracious, the Most Merciful'' on the line (i.e., the space) between these two Surahs. They did this even though this Surah is directly related to the one which precedes it, as Muhammad bin Ishaq and `Abdur-Rahman bin Zayd bin Aslam have both clarified. This is because the meaning of both of them is,

"We have prevented the Elephant from entering Makkah and We have destroyed its people in order to gather (Ilaf) the Quraysh, which means to unite them and bring them together safely in their city.''

It has also been said that the meaning of this (Ilaf) is what they would gather during their journey in the winter to Yemen and in the summer to Ash-Sham through trade and other than that. Then they wouldreturn to their city in safety during their journeys due to the respect that the people had for them because they were the residents of Allah's sanctuary. Therefore, whoever knew them would honor them. Even those who came to them and traveled with them, would be safe because of them. This was their situation during their journeys and travels during their winter and summer. In reference to their living in the city, then it is as Allah said,

أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ

Have they not seen that We have made it a secure sanctuary, while men are being snatched away from all around them. (29:67).

Thus, Allah says,

لِإِيلَافِ قُرَيْشٍ ﴿١﴾ 

إِيلَافِهِمْ ...

For the Ilaf of the Quraysh. Their Ilaf,

This is a subject that has been transferred from the first sentence in order to give it more explanation.

Thus, Allah says,

إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ﴿٢﴾ 

Their Ilaf caravans, in winter and in summer.

Ibn Jarir said,

"The correct opinion is that the letter Lam is a prefix that shows amazement. It is as though He (Allah) is saying,

`You should be amazed at the uniting (or taming) of the Quraysh and My favor upon them in that.'''

He went on to say,

"This is due to the consensus of the Muslims that they are two separate and independent Surahs.''

Then Allah directs them to be grateful for this magnificent favor in His saying,

فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ ﴿٣﴾ 

So, let them worship the Lord of this House.

meaning, then let them single Him out for worship, just as He has given them a safe sanctuary and a Sacred House.

This is as Allah says,

إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ رَبِّ هَذِهِ الْبَلْدَةِ الَّذِى حَرَّمَهَا وَلَهُ كُلُّ شَىءٍ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ

I have been commanded only to worship the Lord of this city, Who has sanctified it and to Whom belongs everything. And I am commanded to be from among the Muslims. (27:91)

Then Allah says,

الَّذِي أَطْعَمَهُم مِّن جُوعٍ ... 

Who has fed them against hunger,

meaning, He is the Lord of the House and He is the One Who feeds them against hunger.

... وَآمَنَهُم مِّنْ خَوْفٍ ﴿٤﴾

And has made them safe from fear.

meaning, He favors them with safety and gentleness, so they should single Him out for worship alone, without any partner. They should not worship any idol, rival or statue besides Him. Therefore, whoever accepts this command, Allah will give him safety in both this life and the Hereafter. However, whoever disobeys Him, He will remove both of them from him.

This is as Allah says,

وَضَرَبَ اللَّهُ مَثَلاً قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُواْ يَصْنَعُونَ -

وَلَقَدْ جَآءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَـلِمُونَ

And Allah puts forward the example of a township, that dwelt secure and well-content: its provision coming to it in abundance from every place, but it denied the favors of Allah. So, Allah made it taste extreme of hunger and fear, because of that which they used to do.

And verily, there had come unto them a Messenger from among themselves, but they denied him, so the torment overtook them while they were wrongdoers. (16:112-113)

This is the end of the Tafsir of Surah Quraysh, and all praise and thanks are due to Allah.