Tafsir of Surah al Naba - The Tidings (Surah 78)

1) What are they asking one another about? 2) About the Grave Tidings, 3) concerning which they are in disagreement: 4) no indeed, but they will soon know! 5) Again, no indeed, but they will soon know!

“What are they” those who deny the Signs of Allah “asking one another about?” The answer follows, “About the Grave Tidings,” the momentous news “concerning which they are in disagreement” about which they had lengthy debate, held widely disparate views and the discord of which had spread far and wide. This is because they denied the news and met it with incredulity. However, this news is not something that is subject to uncertainty and does not admit any doubt. Therefore, the reality is that those who deny the meeting with their Lord will never believe, even if every Sign comes to them, until they themselves see the Painful Punishment. “No indeed, but they will soon know! Again, no indeed, but they will soon know!” they will soon know what they used to deny when the punishment descends upon them, when they are “flung (disdainfully) into the Fire of Hell,”^[1] and they will be told, “This is the Fire which you used to deny!”^[2]

6) Have We not made the earth a level expanse, 7) and the mountains pegs? 8) We created you in pairs, 9) We appointed your sleep as a time of rest,* 10) We appointed night as a garment, 11) and We appointed day for livelihood. 12) We built seven mighty [heavens] above you, 13) and We fixed a blazing lamp [there]. 14) We sent down cascading water from rain-laden clouds** 15) that We may bring forth grain and vegetation with it, 16) and gardens thick with entwined growth.

Then Allah, Most High, mentions His blessings and the evidences pointing to the truth of His Messengers. He says, “Have We not made the earth a level expanse,” have we not granted you magnificent blessings such as leveling the earth and making it subservient to you? Have we not subjected it to you that you may extract crops from it, build residences and roadways for your own benefit? “And the mountains as pegs,” making the earth firm so that it does not shake and sway under you. “We have created you in pairs,” male and female, of the same type, that one may find rest with the other, that love and mercy may ensue as a result of which offspring are born; the pleasure in the act of marital relations being yet another blessing. “We have appointed your sleep as a time of rest,” a cessation of your activities and a repose for you. “We have appointed night as a garment,” man would be harmed were his activity perpetual and unceasing, so Allah appointed the night and sleep as a means to cover him such that his motions, which would end up harming him, may find stillness and that he may find repose. “We have appointed day for livelihood. We built seven mighty [heavens] above you,” i.e. seven heavens, mighty, firm and unshakable. Allah holds them up by His power, making them like a roof for the earth. They contain many benefits, amongst which is the sun: “and We fixed a blazing lamp [there],” referring to it as “blazing” to highlight its quality of light which is necessary for the existence of man and as a “lamp” to highlight its heat which is also beneficial for man. “We sent down cascading water from the rain-laden clouds that We may bring forth grain” such as wheat, barley, rice and other edible produce, “and vegetation with it,” all types of plants which Allah has made fodder for animals. “And gardens thick with entwined growth,” intertwined growth containing every type of delicious fruit.
How can you disbelieve in the One who has granted these magnificent blessings, the extent of which none can hope to estimate let alone count? How can you deny what He informs you of with regards the Resurrection? How can you use His blessings to disobey Him and deny them?

17) Indeed, the Day of Decision is an appointed time. 18) On the Day the Trumpet is blown, you will come forth in multitudes, 19) and heaven is opened up, becoming apertures, 20) and the mountains are set in motion, becoming a mirage.

Allah, Most High, proceeds to mention what will occur on the Day of Rising about which the deniers are asking each other and the obdurate are rejecting. It is a momentous Day, “Indeed, the Day of Decision is an appointed time,” for creation. “On the Day the Trumpet is blown, you will come forth in multitudes, and heaven is opened up, becoming apertures, and the mountains are set in motion, becoming a mirage,” during this Day such violent and terrifying events are set in motion as would turn the hair of a babe white and beset hearts with utter confusion and dismay. Mountains will be shaken until they become “scattered dust”^[3] and the heaven will be rent asunder such that it“becomes apertures”. On that Day, Allah will judge between all creatures with His judgment that cannot be wrong or unjust, and the Fire of Hell which Allah has made a place of ambush and a homecoming for the transgressors will be kindled to a blaze.

21) Truly, Hell lies in ambush, 22) for the transgressors, a final place of return: 23) abiding in there for [countless] ages. 24) There they will not taste any coolness*** or drink, 25) save boiling water and [foul] pus:◊ 26) a fitting recompense! 27) They were not expecting a reckoning, 28) and they roundly denied Our Signs, 29) but We have listed everything in a Book. 30) “So taste this! We will only ever increase you in torment.”

“Truly, Hell lies in ambush, for the transgressors, a final place of return: abiding in there for [countless] ages,” meaning many many ages, the meaning of age (haqb) here, in the view of many exegetes, is eighty years. When they enter it, “There they will not taste any coolness or drink,” not receiving what would cool their skins or quench their thirst. “Save boiling water” that would scald their faces and rip open their stomachs “and a scalding pus:” the pus of the denizens of Hell: a truly vile liquid with a foul taste. This atrocious punishment is “a fitting recompense” for what they worked. Allah will not wrong them in the slightest; rather it was they who wronged themselves. This is why Allah proceeds to mention their deeds which made them deserving of this recompense, “They were not expecting a reckoning,” they did not believe in the Resurrection or that Allah would recompense creation for the good and bad that they worked. For this reason they neglected to work for the Hereafter, “and they roundly denied Our Signs,” they clearly denied them, leaving no shadow of doubt that would indicate otherwise. The clear proofs came to them but they obstinately denied them. “But We have listed everything” small and large, insignificant and significant, good and evil, “in a Book,” i.e. We have recorded it in the Preserved Tablet. Therefore let not the sinners think that We have punished them for sins they did not commit, neither let them think that any of their deeds will be lost or forgotten – no, not even an atoms weight! “And the Book is placed, and you will see the guilty fearful of that which is therein, and they say, ‘What kind of a Book is this that leaves not a small thing nor a great thing but takes account thereof!’ And they find all that they did confronting them, and your Lord wrongs no-one.”^[4] “So,” you deniers “taste this,” painful punishment and perpetual anguish. “We will only ever increase you in torment,”each period of time brings with it an increase in punishment. This verse is one of the most severe verses depicting the punishment of the Fire, may Allah save us from it.

31) For those mindful of Allah there is salvation: 32) Gardens and vineyards, 33) maidens, nubile and alike of age, 34) and an overflowing cup. 35) There they will hear no vain speech or falsehood - 36) a reward from your Lord, a gift more than fitting: 37) Lord of the heavens and the earth and everything between them, the All-Merciful, from whom they hold no [right] of address.

After having mentioned the state of the sinners, Allah mentions the end of those withtaqwa, “For those mindful of Allah there is salvation,” i.e. those who ward off the displeasure of their Lord by adhering firmly to His obedience and shunning disobedience, for them is success and victory, and distance from the Fire. Part of this victory is, “Gardens,” containing all types of luscious vegetation giving forth fruit, “and vineyards,” with rivers sprouting from them. Grapes have been specifically mentioned because of their excellence and because they are present in plenitude in those Gardens. “Maidens, nubile” full breasted women whose bosom never loses its firmness, eternally youthful and beautiful “and alike of age,” i.e. of one age. The norm for people who are atrab is that they are sociable and companionable, their age is thirty-three which is the pinnacle of youth. “And an overflowing cup,” with the choicest wine,“delicious to the drinkers”.^[5]“There they will hear no vain speech,” words that contain no benefit, “or falsehood” words calling to sin. Allah says, “There hear they no vain speaking or sinful discourse.”^[6]
Allah gave them this magnificent reward out of His beneficence and grace, “a reward from your Lord, a gift more than fitting,” by reason of their deeds which Allah guided them to and made to be a cause leading to His grace. He is their Lord, “Lord of the heavens and the earth, and everything between them,” who created them and regulated them, “the All-Merciful,” whose mercy extends to everything. Hence He nurtured them and extended His mercy to them until they attained this state of felicity. Then He mentioned His greatness and His Kingship on the Day of Judgment, “from whom they hold no [right] of address,” except “for the one the All-Merciful permits and says what is right.” Therefore none will be able to speak unless he meets these two pre-requisites: Allah grants him leave to speak and he speaks rightly. This is because “That is the Day of Truth,” the day when falsehood cannot be circulated and lying is of no benefit.

38) On the Day when the Spirit and the angels will stand in ranks, they will not speak except for one who the All Merciful permits and says what is right. 39) That is the Day of Truth; so whoever wants to should take a way back to his Lord. 40) Indeed We have warned you of an imminent punishment, on the Day when a man will observe what his own hands have sent before him and the disbeliever will cry out, ‘Oh, if only I were dust!’

“On the Day when the Spirit,” Jibril, the best of the angels “and the angels will stand in ranks,” submissively before Allah. “They will not speak except for one who the All-Merciful permits and says what is right.” After having encouraged and discouraged, and given glad-tidings and warned, He says, “That is the Day of Truth; so whoever wants to should take a way back to his Lord,” with deeds and a truthful footing to which he can recourse on the Day of Judgement. “Indeed We have warned you of an imminent punishment,” because it is approaching and everything that is approaching isimminent, “on the Day when a man will observe what his own hands have sent before him,”being concerned with it and being terrified of it. So look in this abode to what you are preparing for the Eternal Abode! “O you who believe! Observe your duty to Allah and let every soul look to that which it sends on before for the morrow. And observe your duty to Allah, Allah is well-informed of what you do.”^[7] Then, whoever finds good, let him praise Allah; and whoever finds other than that, he has none to blame but himself. It is for this reason that the disbelievers will wish for death by reason of their extreme sorrow and anguish, “and the disbeliever will cry out, ‘Oh, if only I were dust!’”
We ask Allah to deliver us from disbelief and all evil. He is the Bestower of Good, the Kind.

---

Endnotes

* lit: “as a cessation.”
** Another interpretation is “and have sent down cascading water from wind (driven clouds).” [Abu Hayyan]
*** Another interpretation has “There they will find no sleep or rest or drink” [Abu Hayyan]
◊ Another interpretation has, “paralysing cold” [Qurtubi]
1. al-Tur (52): 13
2. al-Tur (52): 14
3. al-Waqi`ah (56): 6
4. al-Kahf (18): 49
5. Muhammad (47): 15
6. al-Waq`iah (56): 25
7. al-Hashr (59): 18

Tafsir of Surah al Nazi'at - The Pluckers (Surah 79) by 'Abdur-Rahmân ibn Nâsir as-Sa'dî Translated by Abû Rumaysah

1) By those who wrench out from the very roots, 2) by those who tenderly draw out, 3) by those who glide along serenely, 4) by those who race along, speeding ahead, 5) and by those who arrange a matter.

The beginning of this chapter contains oaths taken by the noble angels and the actions that they do showing their complete subservience to the command of Allah and their rushing to implement His order. It is possible that the purpose of the oaths is to stress the Recompense and Resurrection as this is what is mentioned in the ensuing verses. It is also possible that the oath being taken and the purpose of the oath be one and the same: the oath is taken by the angels (and the purpose is to stress belief in them) because belief in the angels is one of the six pillars of faith. Their actions mentioned here; what they do before, during and after death also point to the Recompense.

“By those who wrench out from the very roots,” these are the angels who pluck out souls forcefully such that they be recompensed for their deeds, engrossed in their duty and diligently carrying it out. “By those who tenderly draw out,” these are also angels that draw out souls forcefully and vigorously, or these specifically draw out the souls of the believers whereas the wrenching is reserved for the souls of the disbelievers. “By those who glide along” frequently descending and ascending “serenely, by those who race along,” racing others “speeding ahead,” rushing to obey Allah and hence convey the revelation to the Messengers before the devils can steal a hearing, thereby outstripping them. “And by those who arrange a matter,” the angels whom Allah has appointed to regulate the affairs of this creation such as rain, plants, winds, oceans, foetuses, animals, Paradise, Hell and other such matters.

6) On the Day when the Blast thunders,* 7) following this, the [Blast] riding behind: 8) that Day hearts will be pounding, 9) their eyes downcast. 10) They say, ‘What! Will we be restored to how we were before?** 11) ...When we have become decayed bones?!’ 12) They say, ‘[Bah!] That, then, would be a ruinous turn of events.’ 13) There will be but one Cry, 14) and suddenly they will be above ground, wide awake!

“On the Day when the Blast” heralding the Last Hour “thunders, following this, the [Blast] riding behind,” another blast following the first. “That Day hearts will be pounding,” in terror at what they see and hear. “Their eyes downcast,” humbled and abased, their hearts overcome with fear, their very core stunned by the horror around them, regret overtaking them, anguish and loss hemming them in.“They” the disbelievers “say,” mockingly and arrogantly, “‘What! Will we be restored to how we were before?” Shall we return to our first form after having died? The question is asked incredulously, by way of rejection. They rejected the Resurrection and then persisted in their denial by saying “...When we have become decayed bones?!’” Are we to be given life again after we have become “bones, rotted away”[1] “They say, ‘[Bah!] That, then, would be a ruinous turn of events.’” They considered it extremely unlikely that such an event would occur, betraying their ignorance of the power of Allah and intrepidly displaying their insolence before Him. Allah responds by declaring how easy this is for Him,“There will be but one Cry,” a blast of the Trumpet “and suddenly they” all of creation “will be above ground,” on the surface of the earth “looking on,” “standing and looking on!”[2] Allah will gather them together and judge them with His perfect justice and then recompense them.

15) Has the story of Moses reached you? 16) When his Lord called out to him in the sacred valley, Tuwa, 17) “Go to Pharaoh, he has transgressed, 18) and ask him, ‘Are you [disposed] to purify yourself, 19) and have me guide you to your Lord so you may fear [Him]?’” 20) Then he showed him the Greatest Sign, 21) but he denied and disobeyed. 22) Then he turned his back, striving [to counter truth]. 23) Then he mustered [his people] and called out, 24) he said, ‘I am your lord most high.’ 25) So Allah seized him with an exemplary punishment in this world and the next. 26) There is a lesson in this for anyone who fears [Allah].

Allah says to His Prophet, Muhammad (SAW), “Has the story of Moses reached you?” The question is asked in order to highlight the magnitude of the incident and to show that it really happened. “When his Lord called out to him in the sacred valley, Tuwa,” the place where Allah spoke to him, conferred messengership upon him, commissioned him with the revelation and chose him. ““Go to Pharaoh, he has indeed transgressed,” forbid him from his transgression, shirk and disobedience with lenient, gentle words so that “hopefully he may pay heed or fear (Allah).”[3] “And ask” him, “‘Are you [disposed] to purify yourself,” do you have the resolve to take on fine traits and praiseworthy qualities the likes of which all intelligent folk would compete for? These are that you purify yourself and cleanse it of the stain of disbelief and transgression, and then progress into the light of faith and righteous action. “And have me guide you to your Lord,” I will direct you to Him and show you the ways and means of pleasing Him and differentiate these from the ways and means of earning His displeasure “so you may fear (Him),’””however Pharaoh refused to accept the call of Musa, “then he showed him the Greatest Sign,” the genus of Great Signs, as such this verse does contradict the fact that there were a number of such signs,“but he denied” the truth “and disobeyed” His command. “Then he turned his back, striving,”expending his efforts in countering the truth and declaring war against it. “Then he mustered” his forces“and called out. He said,” to them “‘I am your Lord Most High!’” so submit to him and accept his falsehood and his looking down on them. “So Allah seized him with an exemplary punishment in this world and the next,” Allah made His punishment a proof and a warning, demonstrating the punishment that occurs in this life and the next. “There is a lesson in this for anyone who fears [Allah],” it is the person who fears Allah that truly benefits from the Signs and admonitions. Therefore when such-a-one sees the punishment of Pharaoh, he comes to know that a person who is exultant, arrogant, disobedient, and competes with Allah in His dominion will be punished in this life and the Hereafter. As for the person whose heart is devoid of the fear of Allah, even if every Sign comes to him, he will not believe.

27) Are you a more difficult creation or is the heaven? He constructed it. 28) He raised its ceiling high and proportioned it. 29) He darkened its night and brought out its morning light. 30) After that He spread out the earth, 31) He brought forth its water and its pasture from it, 32) and the mountains He firmly anchored - 33) for you and your livestock to enjoy.

Allah then proceeds to mention a clear proof for those who reject the Resurrection, “Are you” man “a more difficult creation or the heaven?” of immense volume, great strength and dazzling height, “He constructed it. He raised its ceiling high” raising its size and form “and proportioned it,” with a precision and perfection that befuddles the mind and bewilders the intelligent. “He darkened its night,”such that the night spreads across the face of the earth, reaching every region “and brought out its morning light” with the light of the sun so that man goes out to fulfil what he needs for his religious and worldly life. “After that” the creation of the heaven “He spread out the earth,” placing in it its benefits which are explained as “He brought forth its water and its pasture from it, and the mountains He firmly anchored - for you and your livestock to enjoy.” Therefore the earth was spread after the creation of the heaven, however the actual creation of the earth occurred before the creation of the heaven as is proven by the verse, “Say, ‘Disbelieve you in Him who created the earth in two days, and ascribe rivals to Him?’ That (and none else) is the Lord of the Worlds! He placed therein firmly embedded mountains, towering above it, and blessed it and measured therein its sustenance in four days, alike for (all) who ask; then turned He to the heaven when it was smoke, and said to it and the earth, ‘Come both of you, willingly or unwillingly.’ They said, ‘We come in willing obedience.’ Then He ordained them seven heavens in two days and inspired in each heaven its mandate; and We adorned the celestial heaven with lamps, and guarded it.”[4]

Therefore the One who created the seven heavens in all their splendour and the lamps and celestial bodies they contain, and who created the earth and all it contains is definitely able to resurrect the creation and recompense those who are legally responsible (mukallaf) for their deeds. Whoever worked righteousness, for him lies in store great good, and whoever worked evil, he has none to blame but himself. It is for this reason that Allah proceeds to mention the Last Hour and the Recompense:

34) But when the Great Calamity comes to pass, 35) that Day man will remember what he strove for, 36) and the Blazing Furnace will be displayed for all who can see. 37) Then, as for him who transgressed 38) and preferred the life of this world, 39) the Blazing Furnace will be [his] shelter. 40) But as for him who feared the standing before his Lord and forbade the self its lust, 41) the Garden will be [his] shelter.

“But when the Great Calamity comes to pass,” the Great Judgement, the Severe Hardship – a hardship that renders all other hardships insignificant. It is at this time that a parent shall forget his child, a friend shall forget his friend, and a lover shall forget his beloved. “That Day man will remember what he strove for,” in this world of good and evil. He will hope for any increase in his good deeds, even an atoms weight, and any addition to his evil deeds, even an atoms weight, will cause him despair and misery. It is then that he will realise that the foundation of real profit and loss lay in what he strove for in this world. On that occasion every means and every tie that existed in this world will be severed; except for deeds. “And the Blazing Furnace will be displayed for all who can see,” prepared for its denizens, ready to seize them, waiting for the command of its Lord. “Then, as for him who transgressed” boldly committing major sins and not restricting himself to the limits set by Allah, “and preferred the life of this world,”over the Hereafter such that he strove for the world and devoted his time and efforts in running after it and its allures, forgetting the Hereafter and neglecting to work towards it, “the Blazing Furnace will be [his] shelter,” his home and final place. “But as for him who feared the standing before his Lord,”feared the time when he would stand before Him, and feared His just judgment to such an extent that it affected his heart, “and the self its lust,” that diverts it from the obedience of Allah and strove against desires and lusts such that his desires conformed to what Messenger (SAW) came with “The Garden,”containing every type of goodness, joy, and bliss “will be [his]” the one who has these characteristics“shelter.”

42) They ask you about the Hour, ‘When will it arrive?’*** 43) But how can you tell them? 44) Its coming to pass is your Lord’s affair. 45) You are merely a warner to those who fear it. 46) On the Day they see it, it will seem they had only lingered but an evening or the morning after.

“They” the obstinate deniers of the Resurrection “ask you about the Hour: ‘When will it arrive?’”Allah replies by saying, “But how can you tell them?” What is the benefit for you and for them in mentioning this and knowing when it will occur? There is no real point to this question. Now, because there is no benefit in the creation knowing the answer to this question, rather the benefit lies in them not knowing it, Allah kept the knowledge of it to Himself, “Its coming to pass is your Lord’s affair,” i.e. its knowledge belongs to Him alone. He says, “They ask you about the Hour, when will it arrive? Say, ‘Knowledge thereof is with my Lord only. He alone will manifest it at its proper time.’”[5] “You are merely a Warner to those who fear it,” your warning will only benefit those who fear its occurrence and dread the standing before Allah. The only concern of these people is preparation for that event and working towards it. As for the one who does not believe in it, he pays no attention to it and neither does he pay attention to his obstinacy. This is because his obstinacy arises because of denial and obduracy. When a person reaches such a state and then asks the question, to answer him is useless, and the Wisest of the Wise is free of him. “On the Day they see it, it will seem they had only lingered but an evening or the morning after.”

---

Endnotes

* lit: “On the Day when the Shuddering shudders,” which has also been interpreted to mean, “On the Day when the Quake shall convulse.”

** or: “What! Will be restored to [life] in holes in the ground?”

*** lit: “When will it drop anchor?” the analogy being to that of a ship set sail, which stops when the anchor is dropped.

1. Ya Sin (36): 68
2. al-Zumar (39): 78
3. Ta Ha (20): 44
4. Fussilat (41): 9-12
5. al-A`raf (7): 187

Tafsir of Surah 'Abasa - He Frowned (Surah 80)

 

     

 

1) He frowned and turned away 2) because the blind man came his way. 3) But, for all you know, he might well purify (himself), 4) or, profiting from the Reminder, take heed. 5) As for him who thinks himself without need, 6) to him are you fully attentive, 7) yet you are not [responsible] if he does not purify (himself). 8) But as for him who came to you in earnest endeavour, 9) fearful [of Allah], 10) to him are you inattentive.

The reason for the revelation of these noble verses was that a blind believer came to the Prophet (SAW) to ask him questions and to learn from him. At the same time an affluent man came to him. The Prophet (SAW) was always desirous of guiding people to Islam and so he devoted his attention to the rich person and ignored the indigent blind man in the hope of guiding the former. As a result Allah sent down these verses reprimanding him in a gentle manner.
“He frowned” showing it on his face “and turned” his body “away because the blind man came his way.” Then Allah mentioned the benefit that lay in his attending to him: “But, for all you know, he” the blind man “might well purify (himself),” cleanse himself of lowly mannerisms and adorn himself with beautiful mannerisms, “or take heed, profiting from the reminder?” This is a great point of benefit and it is the purpose of the sending of Messengers, the purpose of giving admonition, and the purpose of reminding. Therefore attending to one who comes to you, desirous of such admonition and reminder, and is attentive, is more befitting and deserving. “As for him who thinks himself without need, to him are you fully attentive,” attending to a person who thinks himself self-sufficient, who is not asking, who is not desirous of good, coupled with your ignoring one who is more important than he is not befitting. “Yet you are not [responsible] if he is not purified,” there is no blame on you if he grows not in purity; hence if does not become pure, you are not held accountable for the evil that he works. “But as for him who came to you in earnest endeavour, fearful [of Allah], to him are you inattentive,” this then points to a well-known principle, ‘Something known should not be left for something possible. A benefit that is real should not be left for a benefit that is a mere possibility.’ This also points to the fact that one should more attentive to a student of knowledge, desirous of knowledge and in need of it, than any other person.

11) No indeed! It is a reminder; 12) so whoever wants to can remember it.* 13) [Inscribed] in honoured pages, 14) exalted and purified, 15) by the hands of scribes, 16) noble and virtuous.

“No indeed! It is a reminder,” from Allah in all truth, by it He admonishes His servants. He shows them, through His Book, what they are in need of and He clarifies right guidance from straying. “So whoever wants to can remember it,” i.e. act by it as Allah says, “Say, ‘The truth is from your Lord’: Therefore let him who will believe, and let him who will, disbelieve.”^[1] Then Allah mentions the place of this admonition, its greatness and its sanctity: “(Inscribed) in honoured pages, exalted,” in ranking and esteem “and purified,” from defect, from being harmed by the devils or their eavesdropping (and stealing), “by the hands of scribes,” the angels who are the envoys of Allah between Him and His servants, “noble,” full of goodness and blessings “and righteous,” in heart and deed.

17) Woe to man, how ungrateful he is!** 18) From what substance did He create him? 19) From a sperm-drop He created him, then proportioned him.*** 20) Then He makes the way easy for him. 21) Then He causes his death and stows him in a grave. 22) Then, when He wills, He will raise him. 23) No, indeed! Man has not yet fulfilled what He commanded him.

“Woe to man! How ungrateful he is” of Allah’s blessing and how severe is he in his rejection of the truth after it has been made plain! But what is he? He is one of the weakest of creatures, created from “fluid (held) despicable”^[2] “From what substance did He create him? From a sperm-drop He created him, then proportioned him,” into a well-formed man and precisely formulated his inner and outer strengths and abilities. “Then He makes the way easy for him,” makes the worldly and religious things easy for him, guides him to the Path and tests him with command and prohibition. “Then He causes his death and stows him in a grave,” honouring him with burial and not leaving him to rot on the surface of the earth like all other animals. “Then, when He wills, He will raise him,” from the dead for the Recompense. Allah alone regulates the affairs of man and does what has been previously mentioned, none shares with Him in this, yet “No, indeed! Man has not yet fulfilled what He commanded him,” he has not fulfilled his obligations and so remains deficient in his duty, in need of completing it. Then, after this, Allah directs man’s attention to his food, to ponder it, and to ponder how it reaches him after having first passed through many transitions:

24) Then let man look at his food: 25) how We poured down water in abundance, 26) then We split the earth into furrows. 27) Then We made grain grow in it, 28) and grapes and herbage, 29) and olive and date-palm trees, 30) and gardens of dense, luxurious foliage, 31) and fruit and pasture, 32) for you and your livestock to enjoy.

“Then let man look to his food, how We poured down water in abundance,” sent down in rain in plenitude. “Then We split the earth into furrows,” for vegetation “then We made grain grow in it” in all its various types giving rise to delicious foods and delectable provision, “and grapes and herbage, and olive and date-palm trees,” these four have specifically been mentioned because of their benefits and advantages, “and gardens of dense, luxurious foliage,” containing trees and plants in such plenitude that they are entwined with each other, “and fruit,” food that man takes pleasure in eating such as grapes, pomegranates and the likes, “and pasture” as food for cattle and other animals. This is why Allah proceeds to say, “for you and your livestock,” which He created for you and made subservient to you, “to enjoy.”
Now, whoever ponders these blessings is led to show gratitude to his Lord, to expend all his efforts in turning in penitence to Him, to devote himself to obedience, and is led to believe in what He has informed us of.

33) But when the Deafening Blast comes, 34) on that Day a man will flee from his brother, 35) and his mother and his father, 36) and his wife and his children. 37) That Day, each person will have concerns enough of his own. 38) That Day, some faces will be radiant, 39) laughing and rejoicing. 40) That Day, other faces will be covered in dust, 41) gloom overlaying them. 42) Those are the disbelievers, the dissolute.

“But when the Deafening Blast comes,” when the cry heralding the Day of Rising comes, a cry whose terror stuns the ears, their very cores are struck with trepidation at what they see of the horrors unfurling before them and at the realisation of the dire need they have of their previous deeds. “On that Day a man will flee,” from those he held in the highest regard and were most beloved to him: “from his brother, and his mother and his father, and his wife and his children” because “that Day, each person will have concerns enough of his own,” his only concern is his own self and how he can ransom it from the punishment, so much so that he has no care for any other. On this occasion, mankind will be divided into two groups: the felicitous and the wretched. As for the felicitous their “faces will be radiant,” showing their extreme joy and delight because they know that they have been successful, “laughing and rejoicing.” As for the wretched: “[others] faces will be covered in dust, gloom overlaying them,” black, murky, dark; having given up all hope of good, certainty dawning on them of the misery and wretchedness that is their lot. “Those are disbelievers, the dissolute,” those who were ungrateful for the blessings of Allah, denied His signs and boldly committed those things He had prohibited.
We ask Allah for pardon and well-being, He is the Bestower of Good, the Kind.

---

Endnotes

* or: “So whoever wants to can remember Him.”
** or: “Woe to man! What makes him so ungrateful?!”
*** or: “From a sperm-drop He created him, then set his destiny.”
1. al-Kahf (18): 29
2. al-Mursalat (77): 20

Tafsir of Surah al Takwir - The Contracting (Surah 81)

1) When the sun is contracted, losing its light, 2) when the stars scatter and fall, blinking out, 3) when the mountains are set in motion, 4) when camels ten months pregnant are abandoned,* 5) when wild beasts are all herded together, 6) when the seas boil over,** 7) when the souls are sorted in classes,*** 8) when the baby girl buried alive is asked 9) for what sin she was killed, 10) when the scrolls are spread open, 11) when the sky is stripped bare, 12) when Hellfire is stoked to a blaze, 13) and when Paradise is brought up close: 14) [each] soul will know what it has brought [with it].

“When the sun is contracted, losing its light,” i.e. when the horrifying events mentioned in this chapter unfurl, mankind will be divided into groups and each person will know what he has made ready of good and evil for his Hereafter. On that Day the sun will be folded up, i.e. compacted and extinguished, the moon will eclipse, and both shall be hurled into the Fire. “When the stars scatter and fall, blinking out,” altered and strewn about, away from their heavenly zones. “When the mountains are set in motion,” becoming “a heap of running sand”^[1] then becoming “like carded wool”^[2] then changing into “scattered dust”^[3] and destroyed. “When camels ten months pregnant are abandoned,” man on that Day shall ignore his most precious commodity, that item which he would keep a watchful eye on and carefully tend to on all occasions. However, such horror shall be unleashed upon him as would distract him from it. The camel mentioned here is the camel which is about to give birth, and at that time, to the Arabs, this was their most precious property. Therefore, the camel is used as an example to point to all that man holds dear and precious. “When wild beasts are all herded together,” for the Day of Judgement so that Allah may retaliate for any injustices that some of them may have done to others, in this way His servants will see His perfect justice. He will even retaliate for a sheep that was battered by a ram, then He will say to them, ‘Be dust!’ “When the seas boil over,” meaning that they will be stoked up and become, despite their massive size and volume, a fuming blaze. “When the souls are sorted in classes,” every person will be paired with those who did like deeds, the righteous shall be gathered with the righteous and the iniquitous will be gathered with the iniquitous. The believers will be married to the Hur al-`Ayn whereas the disbelievers will be partnered with the devils. Allah says, “And those who disbelieve are driven to Hell in companies”^[4], “And those who keep their duty to their Lord are driven to the Garden in companies”^[5], “Assemble those who did wrong, together with their wives and what they used to worship.”^[6] “When the baby girl, buried alive, is asked,” this is a reference to a practice common in the Jahiliyyah where the ignorant would bury a female child alive for no reason other than the fear of poverty. She will be asked, “for what sin she was killed,” it is obvious that she is not guilty of any sin, but the question is asked rhetorically to censure and rebuke those who perpetrated this crime. “When the scrolls” containing a record of man’s good and bad deeds “are spread open,” and distributed to their owners. The recipient will receive it with his right hand, or left hand or from behind his back. “When the sky is stripped bare,” and disappears as Allah says, “The Day when the heaven with the clouds will be rent asunder”^[7], “The Day when We shall roll up the heavens as a recorder rolls up a written scroll”^[8], “When the whole earth is His handful on the Day of Resurrection, and the heavens are rolled in His right hand.”^[9] “When Hellfire is stoked to a blaze,” giving off a heat that it did not previously have. “And when Paradise is brought up close,” to those mindful of Allah. “Each soul will know what it has brought [with it],” the deeds it performed will be presented: “They will find all that they did placed before them.”^[10]
The descriptions of these events that will occur on the Day of Judgement strike the heart with trepidation, increase ones anxieties concerning that Day, seize one with a violent fear, increase one’s apprehensions, encourage the astute to prepare for this Day, and prevent them from doing anything that would deserve rebuke. This is why one of the Salaf said, ‘Whoever wishes to see the Day of Judgement unfurling as if he is seeing it with his very eye, let him ponder Surah al-Takwīr.’^[11]

15) No! I swear by the receding stars◊ – 16) running [their courses], setting from sight - 17) and by the night as it draws in,◊◊ 18) and by the dawn as it breathes out: 19) truly it is the speech of a noble Messenger, 20) mighty, securely placed with the Owner of the Throne, 21) obeyed there and trustworthy.

“No! I swear by the receding stars,” those planets that fall back from the normal course traversed by stars moving instead towards the east. These are the seven celestial planets: the sun, the moon, Venus, Jupiter, Mars, Saturn and Mercury. These stars map two courses of travel: a course towards the west in line with the rest of the stars and a course towards the east at odds to the rest of the stars. Allah takes on oath by these stars, by their tarrying behind, by their running their course, and by their being concealed by the day. “Running [their course], setting from sight, and by the night as it draws in,” i.e. the close of the night and it is also said: the onset of the night, “and the dawn as it breathes out,” i.e. the first signs of the morn: the gradual increase of light dissipating the darkness until day dawns and the sun rises. Allah took an oath by these great signs to emphasise the source of the Qur’an, its magnificence and its preservation from every accursed devil: “truly it is the speech of a noble Messenger,” Jibril, peace be upon him, who conveyed it from Allah, Most High; “It is a revelation of the Lord of the worlds, which the Faithful Spirit has brought down upon your heart, that you may be (one) of the warners.”^[12] Allah describes him as being noble due to his excellent morals and manners and his many praiseworthy traits, he is the best of the angels and enjoys the greatest standing with his Lord. “Mighty,” stringently enacting what Allah commands him. An example of his might is his raising the homes of the people of Lut, turning them upside down and destroying them. “Securely placed with the Owner of the Throne,” Jibril is close to Allah, holding a lofty standing and enjoying a special place above and beyond that which is given to the other angels. “Obeyed there,” in the Exalted Company because he is one of the angels brought close, implementing the command of his Lord amongst them, whose opinion is obeyed, “and trustworthy,” implementing what Allah orders him to do precisely, without adding, subtracting or overstepping the limits. All of this proves the excellence of the Qur’an in the sight of Allah, Most High, in that He sent this noble angel, with these perfect qualities, to convey it. It is known that kings only ever send their best and most noble envoys with the most important of tasks and most noble of messages.
Then, after mentioning the excellence of the heavenly messenger who conveyed the Qur’an, Allah proceeds to mention the excellence of the earthly Messenger to whom the Qur’an was revealed and who invited mankind to it:

22) Your companion is not at all mad: 23) he certainly saw him on the clear horizon. 24) He is not grudging with the unseen, 25) and it is not the word of an accursed devil. 26) So where, then, are you going? 27) It is nothing but a reminder to the worlds, 28) to those of you who wish to take the right course. 29) But you do not will unless Allah wills, Lord of the worlds.

“Your companion” Muhammad (SAW) “is not at all mad,” as claimed by his enemies, the deniers of his message, falsely inventing enormities about him desiring thereby to extinguish the light he brought to the utmost of their ability. Rather, he (SAW) had the greatest of human intellects, the most perspicuous insight, and the most truthful speech. “He” Muhammad (SAW) “certainly saw him” Jibril (AS) “on the clear horizon,” the extremity of what is visible to the naked eye. “He is not grudging with the unseen,” neither is he of disreputable character such that he would conceal some of what is revealed to him, or add to it or detract from it. Indeed he is the Trusted One in the heaven and the earth; he completely conveyed the messages of his Lord with a “plain conveyance.”^[13] He did not begrudgingly withhold any of the revelation; not from the rich or the poor, not from a leader or a subject, not from a male or a female, and not from a city dweller or a bedouin. It is for this reason that Allah sent him to an illiterate and ignorant nation, who, by the time he had passed away, had become sagacious scholars and perspicuous saints; knowledge found its heights in them and the ability to understand and derive the finest of details and wisdoms found its peak with them. They became the leaders in their respective disciplines and others were barely able to reach the rank of being their students!
After Allah mentions the greatness, the superiority and the excellence of His Book by pointing out the two noble Messengers through whose hands it reached mankind, and after having praised them, Allah proceeds to absolve it of any defect or deficiency that would impair its truth, “It is not the word of an accursed devil,” far removed from Allah, unworthy of His proximity. “So where, then, are you going,” how could such a thought cross your minds? Where have your minds wandered off to? You have thought the truth, reaching the limits of truthfulness, to be aught but lies, reaching the lowest of the low. What is this but a reversal of reality! “It is nothing but a reminder to the worlds,” through it are mankind reminded of their Lord, His Perfect Attributes, His being absolved of all defect, lowly traits and similitudes. Through it are they reminded of the injunctions and prohibitions and the wisdoms behind them. Through it are they reminded of the natural laws, the legal laws and the retributional laws. They are reminded of what is good for them in both abodes, and they attain felicity in both abodes by following it. “To those of you who wish to take the right course,” after clear direction has been made plain from idle wandering and guidance from misguidance. “But you do not will unless Allah wills, Lord of the worlds,” it is His will that is implemented and it is not possible to oppose it or contradict it. This verse, and its likes, contains a refutation of the sects of the Qadariyyah, those who denied the decree, and the Jabariyyah, those who held that man had no free will, as has been previously mentioned when commenting on similar verses.
And Allah knows best and all praise and thanks are due to Him.

Tafsir of Surah al Infitar - The Fracturing (Surah 82)

1) When the sky fractures, 2) when the stars scatter and fall, 3) when the seas are made to rage and erupt, 4) when the graves are overturned and emptied, 5) each soul will know what it has sent ahead and left behind.*

“When the sky fractures, when the stars scatter and fall,” losing their radiance, and the mountains vanish, “when the seas are made to rage and erupt,” becoming one mass of water “when the graves are overturned and emptied,” throwing out their dead who are then resurrected for the final Standing before Allah that they may be recompensed for their deeds. “Each soul will know what it has sent ahead and left behind,” on that Day the veil will be lifted: what was hidden shall become apparent, and every soul shall realise what it has reaped leading to its success or anguish.
It is on this occasion that the wrong-doer will “gnaw at his hands”^[1] when he sees “what his hands have sent forth”^[2] and the certainty of eternal punishment and everlasting misery will dawn on him. It is on this occasion that those mindful of Allah, those who sent forth righteous deeds, will be victorious attaining eternal bliss and deliverance from the punishment of Hell.

6) O mankind, what has enticed you from your Noble Lord? 7) He who created you, shaped you, proportioned you, 8) and assembled you in whatever form He willed. 9) No! But you deny the Judgement. 10) [Yet] guardians are standing over you: 11) noble, recording, 12) who know all that you do.

Allah, Most High, proceeds to censure man for his deficiency in fulfilling the rights due to Him and his ever-falling into disobedience, “O mankind, what has enticed you from your Noble Lord,” is it that you are care-free of His rights, or is it that you think little of His punishment, or is it that you do not believe in His recompense? Is He not “He who created you, shaped you,” “in the finest moulds”^[3] “proportioned you,” into a well-balanced creation bearing the finest shape and stature? Is it then befitting that you be an ingrate or obstinately refuse to recognise His beneficence? To do so can only arise from ignorance, obstinacy and tyranny on your part. Instead, praise Allah for not making your features like that of a dog or donkey or the likes! This is why Allah proceeds to say, “and assembled you in whatever form He willed.” Then He says, “No! But you deny the Judgement,” despite this exhortation, despite this admonition, you persist in your denial of the Judgement! Yet you will, without a shadow of doubt, be judged for all that you did, “[Yet] guardians are standing over you,” whom Allah has appointed “noble, recording, who know all that you do,” of speech and deed: deed of the limb and deed of the heart. It is only befitting that you honour and respect them.

13) The righteous will be in bliss. 14) The dissolute will be in a Blazing Furnace; 15) in it will they roast on the Day of Judgement, 16) never will they be absent from it. 17) [But] what will make you realise what the Day of Judgement is? 18) Again, what will make you realise what the Day of Judgement is? 19) It is a Day when no soul will be able to do anything for another soul; that Day, the command is [entirely] Allah’s.

“The righteous” those who establish the rights of Allah and the rights of His servants. They adhere firmly to righteousness in the deeds of their hearts and the deeds of their limbs. These “will be in bliss,” experiencing this delight in their hearts, souls and bodies; in this life, in the life of the grave and in the Hereafter. “The dissolute” those who were deficient in fulfilling the rights of Allah and the rights of His servants, those whose hearts were filled with iniquity and so there deeds were wicked “will be in a Blazing Furnace,” in torment in this world, in the life of the grave, and in the Hereafter. “In it will they roast on the Day of Judgement,” the Day of recompense for one's deeds. “Never will they be absent from it,” remaining therein forever, never to leave it. “[But] what will make you realise what the Day of Judgement is? Again, what will make you realise what the Day of Judgement is?” This is said in order to drive home the terror of that Day, a terror that leaves one's mind in disconcerted perplexity! “It is a Day when no soul will be able to do anything for another soul,” even if it be of close kin or a loved one. Every person, on that Day, will be concerned with himself and have no care for any other, nor will he ask for the deliverance of any other.^[4] “That Day, the command is [entirely] Allah’s,” He will judge between His servants and take the right of the oppressed from the oppressor.^[5]
Allah knows best.

Are we a Muslim......?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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