(Book of Tafsir continued...)

CVIII: Tafsir of Surat al-Ma'ida

"Hurum" (5:1) has the singular, haram. "Because of their breaking" (5:13) is on account of their breach. "Allah has ordained for you" (5:21) means "Allah has assigned". "Tabu'a" (5:29) means "to bear". "Da'ira" (5:52) is a turn.

Another said that "ighra'" (5:14) means to hold sway, and "their wages" (5:5) is their mahrs.

Sufyan said, "There is no stronger ayat in the Qur'an than 'You have nothing to stand on until you implement the Torah and the Gospel, and what has been sent down to you from your Lord.'" (5:68)

"Gives life" (5:32) means that someone who forbids killing someone except for a right gives life to all the people. "Shir'a wa minhajan" (5:48) is a path and a sunna.

"Muhaymin" (5:48) is a trusty one. The Qur'an is the trustee of every book before it.

CIX: "Today I have perfected your deen for you." (5:3)

Ibn 'Abbas said that "makhmasa" (5:3) is hunger.

4330. It is related from Tariq ibn Shihab that the Jews said to 'Umar, "There is an ayat you recite in your book which, had it been sent down to us, we would have appointed that day a festival." 'Umar said, "I know when it was sent down and where it was sent down and where the Messenger of Allah, may Allah bless him and grant him peace, was when it was sent down. It was the Day of 'Arafa and I, by Allah, was at 'Arafa."

Sufyan said, "I am not sure whether or not it was Jumu'a: 'Today I have perfected your deen for you.' (5:3)"

CX: His words, "If you cannot find any water, then do tayammum with pure earth." (5:5)

"Tayammamu" means "to make for". Ammin (5:2) means "resort to". Ammamtu and tayammamtu mean the same.

Ibn 'Abbas said that "lamastum" (4:2; 5:6), "tamassuhunna" (2:236, 237; 33:49) and "been intimate with one another" (4:23) and "ifda'" (4:21) refer to lawful intercourse.

4331. It is related that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "We went out with the Messenger of Allah, may Allah bless him and grant him peace, on one of his journeys until, when we had reached al-Bayda, or Dhat al-Jaysh, my necklace broke and the Messenger of Allah, may Allah bless him and grant him peace, stayed to look for it and everyone else stayed with him. There was no water there, so the people went to Abu Bakr as-Siddiq and said, 'Look what 'A'isha has done. She has caused the Messenger of Allah, may Allah bless him and grant him peace, and everyone else to halt at a place where there is no water for them nor are they carrying any water with them?' Abu Bakr came and found that the Messenger of Allah, may Allah bless him and grant him peace, had gone to sleep with his head against my thigh. He said, 'You have held up the Messenger of Allah, may Allah bless him and grant him peace, and everyone else in a place where there is no water and they are not carrying any water with them!' Abu Bakr rebuked me saying what Allah wished him to say and started to poke me in the side with his hand and the only reason I did not move was that the Messenger of Allah, may Allah bless him and grant him peace, was against my thigh. At first light the Messenger of Allah, may Allah bless him and grant him peace, performed tayammum." Usayd ibn al-Hudayr said, 'Family of Abu Bakr, this is not the first blessing you have brought!'" 'A'isha continued, "We made the camel I was on get up and found the necklace underneath it."

4332. It is related from 'A'isha, "A necklace of mine dropped at al-Bayda' while we were on our way to Madina and the Prophet, may Allah bless him and grant him peace, made his camel kneel and dismounted. He laid his head in my lap and slept. Abu Bakr came and hit me hard on the chest and said, 'You have held up the people on account of a necklace!' I kept still as death because of the position of the Messenger of Allah, may Allah bless him and grant him peace, although he had hurt me. Then the Prophet, may Allah bless him and grant him peace, woke up and it was time for Subh. Water was looked for but not found. Then it was revealed, 'O you who believe! When you you get up to do the prayer....' (5:6) Usayd ibn Hudayr said, 'Allah has blessed the people on account of you, family of Abu Bakr! You are only a blessing for them.'"

CXI: "So you and your Lord go and fight. We will stay sitting here." (5:24)

4333. It is related that 'Abdullah said, "On the day of Badr, al-Miqdad said, 'Messenger of Allah, we will not say to you what the tribe of Israel said to Musa: "So you and your Lord go and fight. We will stay sitting here." (5:24) Go and we are with you.' That seemed to cheer up the Messenger of Allah, may Allah bless him and grant him peace."

It is related from Tariq that al-Miqdad said that to the Prophet, may Allah bless him and grant him peace.

CXII: "The reprisal against those who wage war on Allah and His Messenger, and go about the earth corrupting it, is that they should be killed or crucified, or have their alternate hands and feet cut off, or be banished from the land." (5:33)

Waging war against Allah is rejecting Him.

4334. It is related from Abu Qilaba that he was sitting behind 'Umar ibn 'Abdu'l-'Aziz, and they mentioned this and they mentioned that [about qasama] and they said various things, saying that the caliphs had taken retaliation on account of it. He turned to Abu Qilaba who was behind him and asked, "What do you say, 'Abdullah ibn Zayd?" or he asked, "What do you say, Abu Qilaba?" "I said, 'I do not know that it is lawful to kill a soul in Islam except for a man who has committed fornication after having been married, or someone who has murdered someone without right, or someone who makes war against Allah and His Messenger, may Allah bless him and grant him peace.' 'Anbasa said, 'And Anas related such-and-such and such-and-such.' I said, 'Anas related to me and said, "Some people came to the Prophet, may Allah bless him and grant him peace, and spoke to him, saying, 'This land makes us ill.' He said, 'These are some of our camels which are being taken out. So go out with them and drink some of their milk and urine.' So they went out with them and drank some of their milk and urine and recovered their health. Then they turned on the herdsman and killed him and drove off the camels." why should there be any delay with those men? They killed a person and made war against Allah and His Messenger and alarmed the Messenger of Allah. may Allah bless him and grant him peace.' He said, 'Glory be to Allah!' I said, 'Do you suspect me?' He said, 'Anas related that.'" He said, 'Then he said, 'O people of such-and-such! You will remain in good as long as this man and his like remain among you.'"

CXIII: "Retaliation for wounds.." (5:45)

4335. It is related that Anas said, "Ar-Rubayya', the aunt of Anas ibn Malik, broke the tooth of a girl of the Ansar. The people asked for retaliation and they went to the Prophet, may Allah bless him and grant him peace, and the Prophet, may Allah bless him and grant him peace, ordered retaliation. Anas ibn an-Nadr, the uncle of Anas ibn Malik, said, 'No, by Allah, her tooth will not be broken, Messenger of Allah!' The Messenger of Allah, may Allah bless him and grant him peace, said, 'O Anas, the Book of Allah states retaliation.' Then the people were satisfied and accepted compensation. The Messenger of Allah, may Allah bless him and grant him peace, said, 'There are some of the slaves of Allah who, if they took an oath, Allah would fulfil it.'"

CLIV: "O Messenger! Deliver what has been sent down to you from your Lord." (5:67)

4336. It is related that 'A'isha said, "Whoever tells you that Muhammad, may Allah bless him and grant him peace, concealed something of what was revealed to him has lied. Allah says, 'O Messenger! Deliver what has been sent down to you from your Lord.' (5:67)"

CLV: "Allah does not take you to task for your inadvertent oaths." (5:89)

4337. It is related from 'A'isha, "This ayat, 'Allah does not take you to task for your inadvertent oaths,' (5:89) was revealed about a man saying, 'No, by Allah,' and 'Yes, by Allah.'"

4338. It is related from 'A'isha that her father used to never break an oath until Allah revealed the expiation for the oath. Abu Bakr then said, 'If I ever see something better than an oath, I will accept the dispensation of Allah and do that which is better.'"

CLVI: His words, "O you who believe, do not make unlawful the good things Allah has made lawful for you." (5:87)

4339. It is related that 'Abdullah said, "We used to go on expeditions with the Prophet, may Allah bless him and grant him peace, and there were no women with us. We asked, 'Shall we castrate ourselves?' He forbade us to do that and after that made an allowance for us that we could marry a woman for a price. Then he recited, '"O you who believe, do not make unlawful the good things Allah has made lawful for you.' (5:87)"

CLVII: His words, "Wine, gambling, stone altars and divining arrows are filth from the handiwork of Shaytan." (5:90)

Ibn 'Abbas said that "azlam" are arrows which used for divination in things and "nusub" are stones set up on which sacrifices are made.

Someone else said that "zalam" is the arrow without a feather, being the singular of azlam. Divination is that the arrows are moved round, and the casting prohibits it, then he leaves it, and if it commands it, then he does what it commands. They gave the arrows identifying marks for use in the various matters in which they sought divination. When you do it, you say, "I divined" of which the verbal noun is qusûm. "Yujîl" means to turn round.

4340. It is related that Ibn 'Umar said, "When the prohibition of wine was sent down, at that time there five kinds of intoxicants in Madina, not one of which was the drink produced from grapes."

4341. It is related that Anas ibn Malik said, "We had no wine except that which you call fadikh (from dates). I was standing giving drink to Abu Talha, so-and-so, and so-and-so when a man came and said, 'Has the news reached you?' They said, 'And what is that?' He said, 'Wine has been made unlawful.' They said, 'Anas, pour out these pots!'" He said, "They did not ask about it nor return to it after the man's news.

4342. It is related that Jabir said, "On the morning of Uhud some people drank wine and they were all killed on that day as martyrs. That was before it was prohibited."

4343. It is related that Ibn 'Umar said, "I heard 'Umar say on minbar of the Prophet, may Allah bless him and grant him peace, 'Following on from that: O people! The prohibition against wine has been sent down and it is made from five: grapes, dates, honey, wheat and barley. Wine is what befuddles the intellect.'"

CLVIII: "Those who believe and do right actions are not to blame for what they have eaten." (5:93)

4344. It is related that Anas said, "The wine which was spilled out was fadikh (date wine)."

Anas said, "I was serving the drink to the people in the house of Abu Talha when the prohibition against wine was revealed and someone was commanded to announce it. Abu Talha said, 'So go and see what this noise is.'" He said, "I went out and said, 'This is an announcer announcing that wine has been made unlawful.' He said to me, 'Go and spill it out.'" He said, 'It flowed in the streets of Madina." He said, "Their wine that day was fadikh. Some people said, 'People were killed with wine in their stomachs.' He said, 'So Allah sent down, 'Those who believe and do right actions are not to blame for what they have eaten.' (5:93)"

CLIX: "Do not ask about matters which, if they were made known to you, would make things difficult for you." (5:101)

4345. It is related that Anas said, "The Messenger of Allah, may Allah bless him and grant him peace, addressed us in a speech the like of which I have never heard. He said, ''If you knew what I know, you would laugh little and weep much.' The Companions of the Messenger of Allah, may Allah bless him and grant him peace, covered their faces and sobbed. A man said, 'Who is my father?' He said, 'So-and-so.' Then this ayat was sent down: 'Do not ask about matters which, if they were made known to you, would make things difficult for you.' (5:101)"

4346. It is related that Ibn 'Abbas said, "Some people used to question the Messenger of Allah, may Allah bless him and grant him peace, in mockery and a said would say, 'Who is my father?' and a man whose camel was lost would say, 'Where is my camel?' and so Allah sent down this ayat about them: 'Do not ask about matters which, if they were made known to you, would make things difficult for you....' (5:101)"

CXX: "Allah did not institute any such thing as bahira or sa'iba or wasila or hami." (5:103)

"Allah will say" (5:116) is "will" [i.e. not past tense]. "Idh' here is a conjunction.

The root of ma'ida (table) is a past particle, like "a pleasing life" ('isha) and final divorce (tatliqa). It means to prepare good for the person, from the verb mâda, yamîdu.

Ibn 'Abbas said that "mutawaqqika" (3:55) is to make you die.

4347. It is related that Sa'id ibn al-Musayyab said, "The bahira is a camel whose milk is reserved for the idols. No one can milk it. The sa'iba is the animal they used to let go free as devoted to their gods, and nothing could be carried on it."

He said that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'I saw 'Amr ibn 'Amir al-Khuza'i dragging his intestines in the Fire. He was the first to let animals graze freely [for the idols].' The wasila is the young she-camel whose gives birth first to a she-camel and then a female after a female. They used to let graze freely as devoted to their idols those camels which gave birth to two females with no male in between. A hami was a male camel used for breeding. When its breeding was over, they left it for the idols and exempted it from carrying loads. Nothing was carried on it. They called it the hami."

This is related from Sa'id.

Abu Hurayra said, "I heard the like of it from the Prophet, may Allah bless him and grant him peace."

It is related from Abu Hurayra, "I heard the Prophet, may Allah bless him and grant him peace."

4348. It is related that 'A'isha said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'I saw portions of Hell destroying one another and I saw 'Amr dragging his intestines. He was first to let animals graze freely which were devoted to the idols."

CXXI: "I was a witness against them as long as I remained among them, but when You took me back to You, You were the Watcher over them. You are Witness of all things." (5:117)

4349. It is related that Ibn 'Abbas said, "The Messenger of Allah, may Allah bless him and grant him peace, gave a khutba and said, 'O people! You will be gathered to Allah barefoot, naked, uncircumcised. Then He said, 'As We originated the first creation so We will regenerate it. It is a promise binding on Us. That is what We will do.' (21:104) Then he said, 'The first of creatures to be dressed on the Day of Rising will be Ibrahim. Some men of my community will be taken to the left side and I will say, "O Lord, my Companions!" It will be said, "You do not know what they originated after you." I will say as the righteous slave said, "I was a witness against them as long as I remained among them, but when You took me back to You, You were the Watcher over them. You are Witness of all things." (5:117) It will be said, "Those people continued to be apostates since the time you left them."'"

CXXII: "If You punish them, they are Your slaves. If you forgive them, You are the Almighty, the All-Wise." (5:118)

4350. It is related that Ibn 'Abbas said that the Prophet, may Allah bless him and grant him peace, said, "You will be gathered and some people will be taken to the left and I will say as the righteous slave said, 'I was a witness against them as long as I remained among them....You are the Almighty, the All-Wise.' (5:118)"

CXXIII: Tafsir of Surat al-An'am

Ibn 'Abbas said, "They will have no recourse," (6:23) is their excuse. "Ma'rushat" (6:141) "trellises"are that on which grapes and other plants are displayed, and "hamula" (6:142) is that on which something is carried. "La-labasnâ" (6:9) is to make resemble. "Yan'awna" (6:26) is to keep distant from. "Tubsala" (6:70) is to be disgraced" and "ubsilu" (6:70) is to be disgraced. "Stretching out their hands" (6:93): "bast" is a blow. "You gained many followers," (6:128) means "you misguided many". "The crops He has created" (6:136) refers to the fact that they assign to Allah a portion of their fruits and wealth, and assign a portion to Shaytan and the idols. "Or contains" (6:143,4) means: does it enclose other than a male or female? So why do you make some unlawful and some lawful? "Masfüh" (6:146) is spilled. "Sadafa" (6:158) is to turn away.

"Ablisû" (6:44) is to despair and "ubsilû" (6:70) is to surrender. "Saramad" (28:71, 72) means "always". "Istahwathu" (6:71) is misguided. "Tamtarûna" (6:2) is to doubt. "Waqr" (6:25) is deafness, but wiqr is a burden. "Asâtîr" (6:25 has the singular ustâra and istâra," and they are false stories. "Ba'sa'" (6:42) is from either ba's or bu's. "Jahra" (6:47) is seen by the eye. "Sûr" (6:73) is the plural of sura, like sura and sur. "Malakut" (6:75) is kingdom, like "rahabut" is better than "rahamut", and it is said that to be awed is better than to be shown mercy. "In ta'dil" (6:70) is to take an oath, and it will not be accepted from him on that day. "Jann" (6:76) is to cover with darkness. "Ta'ala" (6:100) is to go high. It is said, "His reckoning is up to Allah," husban meaning hisab. It is also said that "husban" (6:96) are things thrown and "stones for the shaytans" (67:5) "Mustaqirr" (6:97) is in the loins and "mustawfa'" (6:98) is in the womb. "Qinw" (6:99) are moist dates, and two is "qinwan" and the plural is also "qinwan". like sinw and sinwan. (13:4) "Akinna" (6:45) has the singular of "kinân".

CXXIV: "The keys to the Unseen are in His possession. No one knows them but Him." (6:59)

4351. It is related that Ibn 'Umar said that the Messenger of Allah, may Allah bless him and grant him peace, said, "The keys to the Unseen are five things which Allah has. He has knowledge of the Final Hour. He knows when the rain will come, He knows what is inside the wombs, and no soul knows what it will gain tomorrow, and no soul knows what land it will die in. Allah is All- Knowing, All-Aware.'"

CXXV: "Say: 'He possesses the power to send you punishment from above your heads or from underneath your feet.'" (6:65)

"To confuse you in sects" (6:65) means "to confuse you," derived from iltibas. "Yalbisü" (6:82) is to confuse. "Shi'a" (6:65) are parties.

4352. It is related that Jabir said, "When the ayat was sent down, 'Say: "He possesses the power to send you punishment from above your heads"' (6:65), the Messenger of Allah, may Allah bless him and grant him peace, said, 'I seek refuge with Your face,' and he said when He said, 'and underneath your feet,' 'I seek refuge with Your face.' He said, 'or to confuse you in sects and make you taste each other's violence,' and the Messenger of Allah, may Allah bless him and grant him peace, said, 'This is less,' or 'this is easier.'"

CXXVI: "Those who do not mix their belief with any wrongdoing." (6:82)

4353. It is related that 'Abdullah said, "When the words of Allah were revealed, 'Those who do not mix their belief with any wrongdoing,' (6:82) His Companions asked, 'Who among us has not done wrong?' Then Allah revealed, 'Attributing partners to Him is a terrible wrong.'" (31:13)

CXXVII: "Yunus and Lut. All of them We favoured over all beings." (6:86)

4354. It is related from Ibn 'Abbas that the Prophet, may Allah bless him and grant him peace, said, "No slave should say that I am better than Yunus ibn Matta."

4355. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "No slave should say that I am better than Yunus ibn Matta."

CXXVIII: His words, "They are the ones Allah has guided, so be guided by their guidance." (6:90)

4356. It is related that Mujahid reported that he asked Ibn 'Abbas, "Is there a prostration in Sad?" He said, "Yes. Then he recited, 'We gave him Ishaq and Ya'qub....so be guided by their guidance.".' (6:84-90) Then he said, 'He was one of them.'"

It is related from Mujahid, "I spoke to Ibn 'Abbas, and he said, 'Your Prophet was one of those whom it is commanded to follow.'"

CXXIX: His words, "We made unlawful for the Jews every animal with an undivided hoof. And in respect of cattle and sheep, We made their fat unlawful for them." (6:146)

Ibn 'Abbas that every animal with undivided hoof means camels and the ostriches. "Hawaya" (6:146) are the entrails.

Another said that "Hädü" means to become Jews. His word, "hudna" (7:156) means "we repented", and ha'id is the one who repents.

4357. It is related that Jabir said, "I heard the Prophet, may Allah bless him and grant him peace, say, '"May Allah fight the Jews! When fat was made unlawful for them, they melted it and sold it and consumed the proceeds.'"

It is related from Jabir from the Prophet, may Allah bless him and grant him peace.

CXXX: His words, "That you do not approach indecency, outward or inward." (6:151)

4358. It is related that 'Abdullah said, "There is none more jealous than Allah. That is why He made shameful deeds unlawful, both outward and inward. There is nothing He loves more than praise of Allah and that is why He praised Himself." I asked [Abu Wa'il], "You heard it from 'Abdullah?" He said, "Yes." I said, "Marfu' (going back to the Prophet)?" He said, "Yes."

"Wakil" (6:102) is a preserver and one familiar with him. "Qubul" (6:111) is the plural of qabîl. It means that He made various types of punishment and each type has a category. "Specious words" (6:112) is everything that you make beautiful and adorn although it is fake. It is 'zukhruf', "Harth hijr" (6:137) is unlawful. All that is forbidden is "hijr mahjûr" . Every structure you build is hijr and hijr is a mare. The intellect is also called "hijr" and "hija". Hijr was the place of Thamud. Whatever land you make forbidden is "hijr". Because of that the Hatim of the House is called Hijr. It is as if it was derived from mahtüm (smashed). It is like qatîl from maqtûl. The Hajr al-Yamana is a house.

CXXXI: "Produce your witnesses" (6:150)

In the Hijazi dialect, "halumma" is used for the singular, dual and plural.

CXXXII: "No belief a self professes will be of use to it." (6:158)

4359. It is related that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The Final Hour will not come until the sun rises from the west. When people see it, whoever is one the earth will believe. That is the time when, 'No belief a self professes will be of use to it if it did not believe before.' (6:158)"

4360. It is related that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'The Final Hour will not come until the sun rises from the west. When people see it, people will all believe. That is the time when a soul's belief will not profit it,' and he recited the ayat."

CXXXIII: Tafsir of Surat al-A'raf

Ibn 'Abbas said that "riyash" (7:26) is wealth. "He does not love those who overstep the limits," (7:55) in supplication and other things. "'Afü" (7:95) means "they grew in number and their wealth grew." "Fattâh" (34:26) is the Judge. "Iftah baynana" (7:89) means "decide between us." "Nataqnâ" (7;171) means "We raised." "Inbajasat" (7:160) is to gush forth. "Mutabbar" (7:149) is loss. "Asa" (7:93) is to feel sorrow. "Ta'sa" (5:26, 68) is to sorrow.

Another said that "What prevented you from prostrating?" (7:12) means "What stopped you from prostrating?" "They began to stitch" (7:22): they took palm leaves from the leaves of the Garden and joined the leaves together. "Sawatihima" (7:20) is an allusion to their private parts. "Enjoyment for a time" (7:24) is the present time until the Day of Rising. Hîn with the Arabs can designate a period of time time from an hour to an unaccounted amount of time.

Riyash and rish mean the same, and designates the outward garments.

"Qabiliuhi" (7:27) is the generation which he is from, and "addârakü" (7:38) means "to gather".

All the openings of men and animals are called sumüm (7:40), the singular being samm. They are: the eyes, nostrils, mouth, ears, anus and urethra. "Ghawash" (7:41) is what is covered. "Nushur" (7:57) means "separated". "Nikadan" (7:58) means "little". "Yaghnü" (7:92) means "to live". "Haqîq" (7:105) means "right". "They struck terror into them" (7:116) comes from rahba (awe). "Talqafu" (7:117) means to swallow quickly. "Ta'iruhum" (7:131) is their fortune. "Tûfân" (wholesale death) (7:133) is derived from the word for flood. One says that a lot of death is a flood. "Qummal" (7:133) are lice, which are like small ticks. "'Urüsh" and "'arîsh" (7:137) means a structure. As for "suqita" (7:149), everyone who repents "falls into his hand (i.e. is aghast)." Al-Asbat are the tribes of the sons of Israel. "When they broke the Sabbath" (7:163) is when they violated its sanctity. "Ta'du" (18:28) means to go beyond. "Shurra'" (7:163) are thoroughfares. "Ba'ish" (7;165) means strong. "Akhlada" (7:176) means to sit and to neglect. "We will lead them, step by step, into destruction" (7:182) means: "We bring them out of their safe place," like the words of the Almighty, "Then Allah came upon them from where they least expected it." (59:2) "Min jinna" (7:184) is madness. "Carries it about" (7:189): her pregnancy continued and came to completion. "Provokes you" (7:200) means "unsettles you". "Tayf" (7:201) to be stricken by slight mental derangement. It is also said, "ta'if", which is the singular. "Lead them further" (7:202) is to make attractive. "Wa khîfa" (7:205) is fear, and khufya is derived from ikhfa'. As for "asâl" (7:205), the singular is asîl, and it is what is between 'Asr and Maghrib, as He said, "bukratan wa asilan" (25:5), meaning "morning and evening".

CXXXIV: "My Lord has forbidden indecency, both open and secret" (7:33)

4361. It is related from Abu Wa'il from 'Abdullah . I [Abu Wa'il] asked, "You heard it from 'Abdullah?" He said, "Yes." I said, "Marfu' (going back to the Prophet)?" "There is none more jealous than Allah. That is why He made indecency unlawful, the outward and the inward. There is nothing He loves more than praise of Allah and that is why He praised Himself."

CXXXV: "When Musa came to Our appointed time and his Lord spoke to him, he said, 'My Lord, show me Yourself so that I may look at You!' He said, 'You will not see Me, but look at the mountain. If it remains firm in its place, then you will see Me.' But when His Lord manifested Himself to the mountain, He crushed it flat and Musa fell unconscious to the ground. When he regained consciousness he said, 'Glory be to You! I turn in repentance to You and I am the first of the believers!'" (7:143)

4362. It is related that Abu Sa'id al-Khudri said, "A Jewish man whose face had been slapped came to the Prophet, may Allah bless him and grant him peace, and said, 'O Muhammad, a man of your Companions from the Ansar slapped my face!' He said, 'Call him.' They summoned him and he asked, 'Why did you slap his face?' He replied, 'Messenger of Allah, I passed by the Jews and I heard him say, "By the One whose chose Musa over mankind," and I said, "Over Muhammad!" and was seized by anger and I slapped him.' He said, 'Do not prefer me over the other Prophets. People will swoon on the Day of Rising and I will be the first who wakes up and Musa will be holding to one of the legs of the Throne. I will not know whether he came to before me or if he was spared because of his swooning at the Mount.'"

CXXXVI: "Manna and quails" (7:160)

4363. It is related from Sa'id ibn Zayd that the Prophet, may Allah bless him and grant him peace, said, "Truffles are part of manna, and their juice is a healing for the eye."

CXXXVII "Say: 'O mankind! I am the Messenger of Allah to you all, of Him to whom the kingdom of the heavens and the earth belongs. There is no god but Him. He gives life and causes to die. So believe in Allah and His Messenger, the Unlettered Prophet, who believes in Allah and His words, and follow him so that perhaps you will be guided.'" (7:158)

4364. It is related that Abu ad-Darda'said, "There was a discussion between Abu Bakr and 'Umar and Abu Bakr made 'Umar angry and 'Umar left him in anger. Abu Bakr went after him to ask him to forgive him and he would not go it and even closed the door in his face. So Abu Bakr went to the Messenger of Allah, may Allah bless him and grant him peace. We were him. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Your companion has had a quarrel.' Then 'Umar regretted what he had done and went and gave the greeting and sat with the Prophet, may Allah bless him and grant him peace, and he recounted the report to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, became angry and Abu Bakr began to say, 'O Messenger of Allah, by Allah, I was more in the wrong.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Will you not leave me my Companion? Will you not leave me my Companion? I said, "O people! I am the Messenger of Allah to you all," and you said, "You lied," while Abu Bakr said, "You spoke the truth."'"

CXXXVIII: "Say, 'Relieve us of our burdens!'" (7:161)

4365. It is related that Abu Hurayra was heard to say that the Messenger of Allah, may Allah bless him and grant him peace, said, "The tribe of Israel was told: 'Enter the gate prostrating and say, 'Relieve us of our burdens!' and We will forgive you your faults," and they altered that, and entered dragging on their buttocks. They said, 'It is a grain in a hair!'"

CXXXIX: "Make allowances for people, command what is right, and turn away from the ignorant." (7:199)

4366. It is related that Ibn 'Abbas said, "'Uyayna ibn Hisn ibn Hudhayfa came and stayed with his nephew, al-Hurr ibn Qays, who was one of the group whom 'Umar brought near to him. The reciters were the people of the assembly and council of 'Umar no matter whether they were mature men or young men. 'Uyayna said to his nephew, 'Nephew, you have access to this commander, so ask him for permission for me to see him.' He said, 'I will ask him for permission for you to see him.' Al-Hurr asked permission for 'Uyayna and 'Umar gave permission. When he entered where he was, he said, 'O Ibn al-Khattab! By Allah, the fact is that you do not give enough to us and you do not judge justly between us.' 'Umar was so angry that he wanted to punish him. Al-Hurr said to him, 'Amir al-Mu'minin, Allah Almighty told His Prophet, may Allah bless him and grant him peace, "Make allowances for people, command what is right, and turn away from the ignorant." (7:199) This is one of the ignorant.' By Allah, 'Umar did not do less than that when he recited it. He acted in accordance with the Book of Allah."

4367. It is related that 'Abdullah ibn az-Zubayr said about"Make allowances for people, command what is right, and turn away from the ignorant" (7:199): "Allah only sent it down about people's character."

It is related that 'Abdullah ibn az-Zubayr said, "Allah commanded His Prophet, may Allah bless him and grant him peace, to hold to forgiveness regarding people's character," or words to that effect.

Tafsir of Surat al-Anfal

CXL: His words, "They will ask you about booty. Say: 'Booty belongs to Allah and the Messenger. So show fear of Allah and put things right between you." (8:1)

Ibn 'Abbas said that "anfal" is booty. Qatada said that "rihukum" (8:46) is war. One calls a "nâfila" a gift.

4368. It is related that Sa'd ibn Jubayr said, "I spoke to Ibn 'Abbas about Surat al-Anfal, and he said, 'It revealed down about Badr.'"

"Shawka" (8:7) is weapons. "Murdafîna" (8:9) is group after group. "Radifanî" and "Ardafanî" means: "he came behind me." "Taste" (8:50) is direct contact and experience. It does not mean the tasting of the mouth. "Heap them all together" (8:37) is to combine them. "If they incline" (8:61) is to seek. Silm, Salm, and salâm are the same. "Yuthkhinu" (8:67) is to overcome.

Muhajid said that "muka'" is that they put their fingers into their mouths, and "tasdiya" (8:35) is whistling. "to imprison you" (8:30) is to restrain you.

CXLI: "The worst of beasts in Allah's sight are the deaf and dumb, who have no intellect." (8:22)

4369. It is related tht Ibn 'Abbas said about, "The worst of beasts in Allah's sight are the deaf and dumb, who have no intellect," (8:22) "They are some people from the Banu 'Abdu'd-Dar."

CXLII: "O you who believe!, respond to Allah, and to the Messenger, when He calls you to what will bring you to life! Know that Allah intervenes between a man and his heart and that you will be gathered to Him." (8:24)

4370. It is related that Abu Sa'id b. al-Mu'alla said, "I was praying and the Messenger of Allah, may Allah bless him and grant him peace, passed by called me, but I did not answer until I had finished praying. Then I went to him and he asked, 'What kept you from coming to me? Does not Allah say, "Respond to Allah, and to the Messenger, when He calls you to what will bring you to life!" (8:24)?' Then he said to me, 'I will teach you a sura which is the greatest of the suras in the Qur'an before you leave.' When the Prophet, may Allah bless him and grant him peace, was about to leave, I reminded him."

This is related from Abu Sa'id, one of the Companions of the Prophet, may Allah bless him and grant him peace. He said, "It is: 'Praise be to Allah, the Lord of the worlds,' the Seven Oft-Repeated ones."

CXLIII: "When they say, 'O Allah! If this is really the Truth from You, rain stones down on us out of heaven or bring down on us a painful punishment.'" (8:32)

Ibn 'Uyayna said, "When Allah Almighty uses the word matar for rain in the Qur'an, it is only a punishment. The Arabs call rain ghayth. It is the words of the Almighty, "It is He who sends down abundant rain, after they have lost all hope." (42:28)

4371. It is related that Anas ibn malik was heard to say, "Abu Jahl said, 'O Allah! If this is really the Truth from You, rain stones down on us out of heaven or bring down on us a painful punishment!' Then it was revealed: 'Allah would not punish them while you were among them. Allah would not punish them as long as they sought forgiveness. But why should Allah not punish them now when they bar access to the Sacred Mosque...?' (8:33-34)"

CXLIV: "Allah would not punish them while you were among them. Allah would not punish them as long as they sought forgiveness." (8:33)

4372. It is related that Anas ibn Malik said, "Abu Jahl said, 'O Allah! If this is really the Truth from You, rain stones down on us out of heaven or bring down on us a painful punishment.' Then it was revealed: 'Allah would not punish them while you were among them. Allah would not punish them as long as they sought forgiveness. But why should Allah not punish them now when they bar access to the Sacred Mosque...?' (8:33-34)"

CXLV: "Fight them until oppression of idolatry (fitna) is no more and the deen is Allah's alone." (8:39)

4373. It is related from Ibn 'Umar that a man came to him and said, "O Abu 'Abdu'r-Rahman! Do you not hear what Allah mentions in His Book? 'If two parties of the believers fight...' (49:9) So what prevents you from fighting as Allah mentions in His Book?" He said, "O nephew, I would prefer to neglect this ayat and not fight than to neglect this ayat in which Allah says, 'If anyone kills a believer deliberately...' (4:93)." He retorted, "Allah says, 'Fight them until the oppression of idolatry is no more.' (8:39) Ibn 'Umar said, "We acted so in the time of the Messenger of Allah, may Allah bless him and grant him peace, when Islam was little. A man would be tested in his deen - they would either kill him or torture him, until Islam became a lot and there was no idolatry." When he saw that he would not agree with what he wanted, he said, "And what do you say about 'Ali and 'Uthman?" Ibn 'Umar said, "What do I say about 'Ali and 'Uthman? 'Uthman was pardoned by Allah and you dislike the fact that he was pardoned. 'Ali was the cousin of the Messenger of Allah, may Allah bless him and grant him peace, and his in-law," and he pointed with his hand, "And this is his daughter."

4374. It is related that Sa'id ibn Jubayr said, "Ibn 'Umar came us to us and a man asked, 'What do you think about the fighting of fitna (civil strife)?' He said, 'And do you know what fitna is? Muhammad, may Allah bless him and grant him peace, used to fight the idolaters, and going against them was fitna. It is not like your fighting over the kingdom.'"

CXLVI: "O Prophet! Spur on the believers to fight. If there are twenty of you who are steadfast, they will overcome two hundred; and if there are a hundred of you, they will overcome a thousand of those who reject, because they are people who do not understand." (8:65)

4375. It is related from Ibn 'Abbas, "When 'If there are twenty of you who are steadfast, they will overcome two hundred,' (8:65) was revealed, it was prescribed for them that one would not flee from ten. (Sufyan said more than once, "Twenty would not flee from two hundred.) Then it was prescribed for them, 'Now Allah has made it lighter it for you...' (8:66) and it was prescribed that one hundred should not flee from two hundred."

Sufyan added once, "It was revealed, 'Spur on the believers to fight. If there are twenty of you who are steadfast...'(8:65)"

Sufyan said: Ibn Shubruma said, "I think that commanding the good and forbidding the bad is like that."

CXLVII: "Now Allah has made it lighter it for you, knowing there is weakness in you." (8:66)

4376. It was related that Ibn 'Abbas said, "'If there are twenty of you who are steadfast, they will overcome two hundred' (8:65) was revealed, that was hard for the Muslims since it was obliged that one of them would not flee from ten men. Then the lightening came and He said, 'Now Allah has made it lighter it for you, knowing there is weakness in you. If there are a hundred of you who are steadfast, they will overcome two hundred.' (8:66)" He said, "When Allah lightened the number for them, then steadfastness was decreased by the amount that was lightened for them."

CXLVII: Tafsir of Surat Bara'a (at-Tawba)

"Walîja" (9;16) is everything that you put into something. "Shuqqa" (9:42) is a journey and "khabal" is corruption, and it is death. "Do not put temptation in my way" (9:49) means "do not rebuke me." "Karh" and "kurh" (9:53) mean the same. "Muddakhal" (9:57) is: they enter into it. "Scurry away" (9:57) means to hasten. "The Overturned Cities" (9:70) were thrown to the ground. "Ahwa" (53:53) means to throw into a pit. "'Adn" (9:72) is timelessness. "'Adana" in reference to a land means "to remain in it". From it comes ma'din, meaning mineral or mine. One says: "a mine of truthfulness" about a source of truthfulness. "Khawalif" (9:93): the khalif is the one who stays behind me and stays after me. Part of it is "Leave him behind among those who remain." It can also refer to women, coming from khalifa. If it is the masculine plural, there is nothing in the form of its plural except for two: fâris, fawâris, and hâlik, hawâlik. The singular of "khayrat" (9:88) is khayra, and they are great blessings. "Murjün (awaiting)" (9:106) are those who are deferred. "Shafa" (9:109) is the rim, and it is its edge. "Jurf" is that which has been swept away by torrents and streams.

"Hâr" (9:109) is hâ'ir. A well crumbles when it is destroyed, as do rivers. "Awwah" (9:114) is with compassion and fear. The poet said:

"When I rose to saddle her by night,

      she moaned as a sorrowful man moans."

CXLIX: "A declaration of quittance on the part of Allah and His Messenger towards those idolaters you have a general treaty with." (9:1)

"Adhan" (9:1) is an announcement. Ibn 'Abbas said, "udhun" (9:61) means to affirm. "Purify and cleanse them" (9:103): such combinations of words in pairs occurs frequently in Arabic. Zakat is obedience and sincerity. "Those who do not pay zakat" (41:7): "They do not testify that there is no god but Allah." "Yudahuna" (9:30) means imitate.

4377. It is related from al-Bara' that the last ayat revealed was "They will ask you for a fatwa. Say: 'Allah gives you a fatwa about people who die without direct heirs," (4:176) and the last sura sent down was Bara'a.

CL: "Travel about in the land for four months and know that you cannot thwart Allah and that Allah will humiliate the rejectors." (9:2)

"Sihu" is to travel.

4378. It is related that Abu Hurayra said, "On that hajj Abu Bakr sent me with the announcers on the Day of Sacrifice. At Mina we called out, 'No pagan is to perform the hajj after this year and no one is to perform tawaf of the House naked.'"

Humayd ibn 'Abdu'r-Rahman said, "Then the Messenger of Allah, may Allah bless him and grant him peace, sent 'Ali out and commanded him to call out Surat Bara'a."

Abu Hurayra said, "'Ali called out with us Surat Bara'a on the Day of Sacrifice to the people at Mina, 'No pagan is to perform the hajj after this year and no one is to perform tawaf of the house naked.'"

CLI: "An announcement from Allah and His Messenger to mankind on the day of the greater pilgrimage: 'Allah is quit of the idolaters, as is His Messenger. If you turn in repentance, it will be better for you. But if you turn your backs, know that you cannot thwart Allah.' Give those who reject the news of a painful punishment." (9:3)

4379. It is related that Abu Hurayra said, "On that hajj Abu Bakr sent me with the announcers on the Day of Sacrifice. At Mina we called out, 'No pagan is to perform the hajj after this year and no one is to perform tawaf of the House naked.'"

Humayd ibn 'Abdu'r-Rahman said, "Then the Messenger of Allah, may Allah bless him and grant him peace, sent 'Ali out and commanded him to call out Surat Bara'a."

Abu Hurayra said, "'Ali called out with us Surat Bara'a on the Day of Sacrifice to the people at Mina, 'No pagan is to perform the hajj after this year and no one is to perform tawaf of the house naked.'"

CLII: "Except those among the idolaters you have treaties with." (9:4)

4380. It is related that Abu Hurayra reported that in the hajj over which the Messenger of Allah, may Allah bless him and grant him peace, put Abu Bakr in charge before the Farewell Pilgrimage, Abu Bakr sent him a group to call out among the people, "No pagan is to perform the hajj after this and no one is to perform tawaf of the house naked."

Humayd used to say, "The Day of Sacrifice was the day of the Great Hajj according to the hadith of Abu Hurayra."

CLIII: "Fight the leaders of rejection; their oaths mean nothing." (9:12)

4381. It is related that Zayd ibn Wahb said, "We were with Hudhayfa who said, "Only three remain of the people of this ayat, and only four of the hypocrites remain." A bedouin said, "You are the Companions of Muhammad, may Allah bless him and grant him peace. Tell us what we do not know! What about those who break into our houses and steal our property?" He said, "Those are the deviants. Yes, only four of them remain. One of them is a very old man. If he were to drink cool water, he would not experience its coolness."

CLIV: His words, "As for those who hoard up gold and silver and do not spend it in the way of Allah, give them the news of a painful punishment." (9:34)

4382. It is related from Abu Hurayra that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, "The treasure of one of you on the Day of Rising will a be smooth-headed male viper."

4383. It is related that Zayd ibn Wahb said, "I passed by Abu Dharr at ar-Rabadha and I asked, 'What has brought you to this land?' He said, 'I was in Syria and I recited, "As for those who hoard up gold and silver and do not spend it in the way of Allah, give them the news of a painful punishment." (9:34) Mu'awiya said, "This was not sent down about us. It was only sent down about the People of the Book."' He retorted, "It was sent down about us and them."

CLV: His words, "On the Day it is heated up in the fire of Hell and their foreheads, sides and backs are branded with it: 'This is what you hoarded for yourselves! So taste what you were hoarding!''" (9:35)

4384. It is related that Khalid ibn Aslam said, "We went out with 'Abdullah ibn 'Umar and he said, 'This was before the obligation of zakat was revealed. Then when it was revealed, Allah made it something which purifies wealth.'"

CLVI: His words, "There twelve months with Allah in the Book of Allah, from the day He first created the heavens and the earth. Four of them are sacred. That is the True Deen." (9:36)

"Qayyim" means firm.

4385. It is related from Abu Bakra that the Prophet, may Allah bless him and grant him peace, said, "Time has continued cyclically in the same way since the day Allah created the heavens and the earth. The year is twelve months, four of which are sacred. Three are consecutive: Dhu'l-Qa'da, Dhu'l-Hijja and al-Muharram, and there is Rajab of Mudar which is between Jumada and Sha'ban. "

CLVII: His words, "When there were two of them in the Cave. He said to his companion, 'Do not be despondent, Allah is with us.'" (9:40)

i.e. He will help us. "Sakîna" is the fa'îla form derived from sukûn (tranquillity).

4386. Anas related that Abu Bakr said, "I was with the Prophet, may Allah bless him and grant him peace, in the Cave and saw the tracks of the idolaters and I said, 'Messenger of Allah, if one of them were to lift his foot, he would see us!' He said, 'What do you think of two when Allah is the third of them?'"

4387. It is related that Ibn Abi Mulayka said about Ibn 'Abbas when there was a disagreement between him and Ibn az-Zubayr, "I said, 'His father was az-Zubayr and his mother Asma'. His maternal aunt was 'A'isha and his grandfather Abu Bakr and his grandmother Safiyya.'"

4388. It is related that Ibn Abi Mulayka said, "There was a disagreement between them and I went to Ibn 'Abbas and said, 'Do you mean to fight Ibn az-Zubayr? Will you make the Haram of Allah profane?' He said, 'I seek refuge with Allah! Allah has written that Ibn az-Zubayr and the Banu Umayya (Umayyads) would permit it, but I, by Allah, would never make it lawful.' He said, 'People said, "Give allegiance to Ibn az-Zubayr." I said, "How would this business be taken from him? His father was the helper of the Prophet, may Allah bless him and grant him peace, i.e. az-Zubayr. His grandfather was the companion in the Cave, i.e. Abu Bakr. His mother was "She of the two belts,' i.e. Asma'. His maternal aunt was the Mother of the Believers, i.e. 'A'isha, and his paternal aunt was the wife of the Prophet, may Allah bless him and grant him peace, i.e. Khadija. The paternal aunt of the Prophet, may Allah bless him and grant him peace, was his grandmother, i.e. Safiyya. Then he is abstinent in Islam, a reciter of Qur'an. By Allah, If they (the Umayyads) bring me close by kinship, they do so by close kinship, and if they rule me, noble peers rule me. So he preferred little Tuwayb, Usama and Humayd,"' he meant sub-tribes of the Banu Asad: the Banu Tuwayb, Banu Usama and Banu Asad. Ibn Abi'l-'As emerged advancing boldly, i.e. 'Abdu'l-Malik ibn Marwan, while he, i.e. Ibn az-Zubayr, fell back on his tail."

4389. Ibn Abi Mulayka reported, "We went to visit Ibn 'Abbas and he said, "Are you not surprised at Ibn az-Zubayr assuming this business?' I said, 'I will put myself on his behalf as I did not do for Abu Bakr and 'Umar,' and they were more entitled to every good than he is.' I said, 'He is the son of the paternal aunt of the Prophet, may Allah bless him and grant him peace, and the son of az-Zubayr, the grandson of Abu Bakr, the son of Khadija's brother, and the son of 'A'isha's sister. However, he holds himself above me and does not desire that.' I said, 'I did not think that he would turn away from this on my account and leave it. I do not think that he desires good for me. So if it must be, I prefer that the descendants of my uncle me than other people ruling me.'"

CLVIII: "Reconciling people's hearts" (9:60)

Mujahid said that they are reconciled by gifts.

4390. It is related that Abu Sa'id said, "Something was sent to the Prophet, may Allah bless him and grant him peace, and he divided it between four and said, 'I reconcile them.' A man said, 'You have not been just,' and he said, 'There will emerge from the descendants of this man a people who will renounce the deen.'"

CLIX: "As for the people who find fault with the believers who spontaneously give sadaqa." (9:79)

"Slander" is to censure. "Their effort" (9:79) is their capacity.

4391. It is related that Abu Mas'ud said, "When were commanded to give sadaqa, we were working as porters. Abu 'Uqayl brought half a sa' and a man brought more than him. The hypocrites said, 'Allah does not need this man's sadaqa, and this other man only did it to show off.' Then it was revealed: 'As for the people who find fault with the believers who spontaneously give sadaqa, and with those who can find nothing to give but their own effort.' (9:79)"

4392. It is related that Abu Mas'ud al-Ansari said, "When the Messenger of Allah, may Allah bless him and grant him peace, used to instruct us to give sadaqa, we would get work to earn a mudd. Today some of us have a hundred thousand." Shaqiq said, "He seemed to be indicating himself."

CLX: "You can ask forgiveness for them, or not ask forgiveness for them. Even if you asked forgiveness for them seventy times, Allah still would not forgive them." (9:80)

4393. It is related from Ibn 'Umar, "When 'Abdullah [ibn Ubayy] died, his son, 'Abdullah ibn 'Abdullah, came to the Messenger of Allah, may Allah bless him and grant him peace, to ask him to give him his shirt so he could shroud his father in it, and he gave it to him. Then he asked him to pray over him and the Messenger of Allah, may Allah bless him and grant him peace, got up to pray. Then 'Umar got up and grabbed hold of his garment, saying 'Messenger of Allah, will you pray over him when Allah has forbidden you to pray over him?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Allah has given me a choice. He says, "You can ask forgiveness for them, or not ask forgiveness for them. Even if you asked forgiveness for them seventy times, Allah still would not forgive them." (9:80) So I do more than seventy.' He said, 'He is a hypocrite.'" He said, "So the Messenger of Allah, may Allah bless him and grant him peace, prayed over him and then Allah sent down, 'Do not ever pray over any of them who die or stand at their graves.' (9:84)"

4394. It is related that 'Umar ibn al-Khattab said, "When 'Abdullah ibn Ubayy ibn Salul died, the Messenger of Allah, may Allah bless him and grant him peace, was asked to pray over him. When the Messenger of Allah, may Allah bless him and grant him peace, stood, I got up quickly to him and said, 'Messenger of Allah, are you going to pray over Ibn Ubayy when he said such-and-such and such-and-such?' and he recounted what he had said. The Messenger of Allah, may Allah bless him and grant him peace, smiled and said, ''Umar, get away from me.' When I kept at him too much, he said, 'I have been given a choice and I have chosen. If I knew that he would be forgiven if I did it more than seventy times, I would do it.'" He said, "The Messenger of Allah, may Allah bless him and grant him peace, prayed over him and then left. Shortly after that, the two ayats of Bara'a were sent down: 'Do not ever pray over any of them who die or stand at their graves. They rejected Allah and His Messenger and died while degenerate.'" He said, "Later I was amazed at my boldness towards the Messenger of Allah, may Allah bless him and grant him peace, on that day when Allah and His Messenger know best."

CLXI: "Do not ever pray over any of them who die or stand at their grave." (9:84)

4395. It is related from Ibn 'Umar, "When 'Abdullah ibn Ubayy died, his son, 'Abdullah ibn 'Abdullah, came to the Messenger of Allah, may Allah bless him and grant him peace, and he give him his shirt and he commanded him to shroud him in it. Then he got up to pray over him and. 'Umar ibn al-Khattab grabbed hold of his garment, saying 'Will you pray over him when he is a hypocrite and Allah has forbidden you to ask forgiveness for him?' He said, 'Allah has given me a choice. He says, "You can ask forgiveness for them, or not ask forgiveness for them. Even if you asked forgiveness for them seventy times, Allah still would not forgive them." (9:80)' He said, 'So I do more than seventy.'" He said, "So the Messenger of Allah, may Allah bless him and grant him peace, prayed over him and then Allah sent down on him, ''Do not ever pray over any of them who die or stand at their graves. They rejected Allah and His Messenger and died while degenerate.' (9:84)"

CLXII: His words, "They will swear to you by Allah when you return to them, so that you leave them alone. Leave them alone, then! They are defilement. Their shelter will be Hell as repayment for what they earned." (9:95)

4396. It is related that 'Abdullah ibn Ka'b ibn Malik said, "I heard Ka'b ibn Malik say when he stayed behind Tabuk, 'By Allah, after His guiding me, Allah did not bestow on me any blessing greater than my truthfulness to the Messenger of Allah, may Allah bless him and grant him peace, so that that I did not lie to him and get destroyed as those who lied were destroyed when the revelation was sent down: 'They will swear to you by Allahwhen you return to them, so that you leave them alone. Leave them alone, then! They are defilement. Their shelter will be Hell as repayment for what they earned.' (9:95)"

CLXIII: His words, "They will swear to you to make you pleased with them, but even if you are pleased with them, Allah is certainly not pleased with degenerate people." (9:96)

CLXIV: His words, "But others have acknowledged their wrong actions and mixed a right action with one which is wrong. It may well be that Allah will turn towards them. Allah is Ever-Forgiving, Most Merciful." (9:102)

4397. It is related that Samura ibn Jundub said, "The Messenger of Allah, may Allah bless him and grant him peace, said to us, 'In the night, two men came to me and woke me up and took me to a city constructed with gold and silver bricks. There some men met us. Half of their physique was the most handsome you have ever seen and the other half like the ugliest you have ever seen. The two said to them, "Go and get into that river," and they went down into it and then returned to us and that evil had left them. They then had the some handsome form. The two said to me, "This is the Garden of 'Adn and that is your dwelling." They said, "As for the people who were half handsome and half ugly, they mixed righteous deeds with evil deeds, but Allah overlooked that for them."'"

CLXV: "It is not right for the Prophet and those who believe to ask forgiveness for the idolaters." (9:113)

4398. It is related from the father of Sa'id ibn al-Musayyab, "When Abu Talib was near death, the Prophet, may Allah bless him and grant him peace, came to him and found Abu Jahl and 'Abdullah ibn Abi Umayya with him. The Prophet,may Allah bless him and grant him peace, said to Abu Talib, 'Uncle, say, "There is no god but Allah", and I will testify before Allah that you said it.' Abu Jahl and 'Abdullah ibn Abi Umayya said, 'Abu Talib! Will you turn from the religion of 'Abdu'l-Muttalib?' The Prophet said, 'By Allah, I will continue to ask for forgiveness for you as long as I am not forbidden to do it for you.' Then it was revealed, 'It is not right for the Prophet and those who believe to ask forgiveness for the idolaters, even if they are close relatives, after it has become clear to them that they are the Companions of the Blazing Fire.' (9:113)"

CLXVI: "Allah has turned towards the Prophet, and the Muhajirun and the Ansar, those who followed him at the 'time of difficulty', after the hearts of a group of them had almost deviated. Then He turned towards them. He is All-Gentle, Most Merciful to them." (9:117)

4399. It is related from 'Abdullah ibn Ka'b, who was the one of Ka'b's sons who guided him when he went blind, who said, "I heard Ka'b ibn Malik say in his account about, 'to the three who remained behind,' and he said at the end of it, 'Part of my repentance was that I divested myself of my property as sadaqa for Allah and His Messenger. The Prophet, may Allah bless him and grant him peace, said, "Keep some of your property. It will be better for you."'"

CLXVII: "And also towards the three who were left behind, so that when the earth became narrow for them, for all its great breadth, and their own selves became constricted for them and they realised that there was no refuge from Allah except in Him, He turned towards them so that they might turn to Him. Allah is the Ever-Returning, the Most Merciful." (9:118)

4400. It is related that 'Abdullah ibn Ka'b ibn Malik said, "I heard my father, Ka'b ibn Malik, who was one of the three who were forgiven, say that he did not stay behind the Messenger of Allah, may Allah bless him and grant him peace, on any another expedition he made at all except for two expeditions: the Hardship expedition [i.e. Tabuk] and the expedition to Badr. He said, 'I resolved to tell the truth to the Messenger of Allah, may Allah bless him and grant him peace, in the morning. It was rare that he would come from a journey he made other than in the forenoon. He would first go to the mosque and pray two rak'ats. The Prophet, may Allah bless him and grant him peace, forbade people to speak to me and my two companions, but he did not forbid that for any others except us out of all those who had remained behind him. So the people avoided speaking to us, and things remained like that until the business went on too long for me. There was nothing I worried about more than dying and not having the Prophet, may Allah bless him and grant him peace, pray over me, or the Messenger of Allah, may Allah bless him and grant him peace, dying while while I was among the people in that position, and them none of them would speak to me or pray over me. Then Allah sent down our repentance to His Prophet, may Allah bless him and grant him peace, when a third of the night remained while the Messenger of Allah, may Allah bless him and grant him peace, was with Umm Salama. Umm Salama had been friendly in my business, and trying to help my situation. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Umm Salama! Ka'b has been turned to.' She said, 'Should I send to him to give him the good news?' He said, 'Then people would crowd to you and keep you from sleeping the rest of the night.' Then when the Messenger of Allah, may Allah bless him and grant him peace, had prayed Fajr, he announced that Allah had turned to us. When he was happy, his face shone as if it were a part of the moon. We three were left apart from those who made excuses which were accepted when Allah sent down repentance to us. When those who lied to the Messenger of Allah, may Allah bless him and grant him peace, among those who stayed behind and made false excuses were mentioned, they were mentioned in the worst possible way anyone could be mentioned. Allah - glory be to Him! said, "They will make excuses to you when you return to them. Say: 'Do not make excuses, we will not believe you. Allah has already informed us about you. Allah will see your actions, as will His Messenger.'...' (9:94)"

CLXVIII: "O who you believe! Fear Allah and be with the truthful." (9:119)

4401. It is related that 'Abdullah ibn Ka'b, who was the who guide of Ka'b ibn Malik, said, "I heard Ka'b ibn Malik relate his account of when he stayed behind the Messenger of Allah, may Allah bless him and grant him peace, in the story of to Tabuk. He said, 'By Allah, I do not know of anyone whom Allah has tested more in truthful speech in a better way than He has tested me. Since I mentioned that to the Messenger of Allah, may Allah bless him and grant him peace, I have not inclined to a lie until this very day. Allah, the Mighty and Exalted, sent down on His Messenger, may Allah bless him and grant him peace, 'Allah has turned towards the Prophet, and the Muhajirun and the Ansar ... and be with the truthful.' (9:117-119)"

CLXIX: "A Messenger has come to you from among yourselves. Your suffering is distressful to him, he is deeply concerned for you, gentle and merciful to the believers." (9:128)

From ra'fa (kindness).

4402. It is related that Zayd ibn Thabit al-Ansari , one of those who wrote down the revelation, said, "After the slaughter which took place in the war of Yamama, Abu Bakr sent for me, and 'Umar was with him. Abu Bakr said, ''Umar has come to me and said, "Many people were killed int he Battle of Yamama, and I fear that many Qur'an reciters will be killed in other places and so much of the Qur'an will be lost unless you collect it. I think that you should collect the Qur'an together."' Abu Bakr said, 'I said to 'Umar, "How can I do something which the Messenger of Allah, may Allah bless him and grant him peace, did not do?" 'Umar said, "By Allah, it is better." 'Umar kept at me about it until Allah opened my breast to it. I think what 'Umar thinks.'" Zayd ibn Thabit said, "'Umar was sitting with him, not speaking. Abu Bakr said, 'You are an intelligent young man and we have no doubts about you. You used to write down the revelation for the Messenger of Allah, may Allah bless him and grant him peace. Therefore you are to search out the Qur'an and collect it.' By Allah, if he had obliged me to move one of the mountains, that would not have been weightier for me than what he commanded to do of collecting the Qur'an. I said, 'How can the two of you do something How can I do something which the Messenger of Allah, may Allah bless him and grant him peace, did not do?' Abu Bakr said, 'By Allah, it is better.' He continued to keep at me until Allah opened my breast to what Allah had opened the breasts of Abu Bakr and 'Umar. So I began to search out the Qur'an and collect it from the parchments, shoulder-blades, palm stalks and the breasts of men until I found two ayats of Surat at-Tawba with Khuzayma al-Ansari which I did not find with anyone else: 'A Messenger has come to you from among yourselves. Your suffering is distressful to him, he is deeply concerned for you...' (9:128)"

The copy of the Qur'an in which the Qur'an was collected remained in the possession of Abu Bakr until Allah took him, and then it was with 'Umar until Allah took him, and then it was with Hafsa bint 'Umar.

'Uthman ibn 'Umar and al-Layth corroborated it.

From Ibn Shihab is that he said, "With Abu Khuzayma al-Ansari."

From Ibn Shihab is that he said, "With Abu Khuzayma."

Ya'qub ibn Ibrahim corroborated it from his father.

Abu Thabit said that Ibrahim said, "With Khuzayma, or with Abu Khuzayma."

CLXX: Tafsir of Surat Yunus

Ibn 'Abbas said, "Then mingles with the plants of the earth," (10:24) means that every variety grows by water. "They say, 'Allah has a son!' Glory be to Him! He is the Rich beyond need!" (10:68)

Zayd ibn Aslam said that "they are on a sure footing with their Lord" (10:2) refers to Muhammad, may Allah bless him and grant him peace, but Mujahid said that it means "good."

It is said that "Those are the Signs" (10:1) means these are the signs of the Qur'an. It is like "when some of you are on a boat, running," (10:22) meaning "with you". "Da'wâhum" (10:10) is their cry. "Come at them from every side" (10:22) means that they are close to destruction, as does "surrounded by their mistakes." (2:81) "Atba'ahum" (10:90) means "to follow them", and is the same as Form VIII and "'adw" (10:90) is derived from "'adwan' (enmity)."

Mujahid said, "If Allah were to hasten evil for people the way they try to hasten good," (10:11) is what a man says to his son or property when he is angry: "O Allah, do not bless it! Curse it!" " their term would have been completed for them," means: "the one they cursed would be destroyed and made to die." "Those who do good will have the best and more!" (10:26) is forgiveness. "Kibriyâ'" (10:78) is kingdom.

CLXXI: "We brought the Tribe of Israel across the sea and Pharaoh and his troops pursued them out of tyranny and enmity. Then, when he was on the point of drowning, he said, 'I believe that there is no god but Him in whom the Tribe of Israel believe. I am one of the Muslims.'" (10:90)

4403. It is related that Ibn 'Abbas said, "The Prophet, may Allah bless him and grant him peace, came to Madina while the Jews were fasting 'Ashura'. They said, 'This is the day when Musa was victorious over Pharaoh.' The Prophet, may Allah bless him and grant him peace, said to his Companions, 'You are more entitled to Musa than them. Fast it.'"

CLXXII: Tafsir of Surat Hud

Ibn 'Abbas said that "'asîb" (11:77) means strong, and "Lâ jaram" (11:22) means "certainly".

Someone else said that "wahaq" (11:8) means descended and "yahîq" (35:43) is to descend. "Ya'us" (11:9) is the form fa'ul from ya'isa.

Mujahid, "tabta'is" (11:36) means to be sad. "See how they enfold their breasts trying to conceal their feelings from Him!" (11:5) means to conceal them from Allah if they can.

Abu Maysara said that awwah means "merciful" in Abyssinian.

Ibn 'Abbas said, "badi'r-ra'y" (11:27) means "what appears to us".

Mujahid said that "Judi" (11:44) in a mountain in Mesopotamia.

Al-Hasan said that "You are clearly the forbearing," (11:87) indicates that they were mocking him.

Ibn 'Abbas said "Iqli'i" (11:44) means "to hold", "the oven boiled over" (11:40) is an allusion to water flowing up. 'Ikrima said that it means the surface of the earth.

CLXXIII: "See how they enfold their breasts trying to conceal their feelings from Him! No, indeed! When they wrap their garments round themselves, He knows what they keep secret and what they make public. He knows what the hearts contain." (11:5)

4404. It is related that Muhammad ibn 'Abbad ibn Ja'far reported that he heard Ibn 'Abbas recite, "See how they enfold their breasts..." (11:5) He said, "I asked him about it and he said, 'Some people used to be embarrassed to go to the lavatory and expose themselves to the sky, and to have intercourse when they were exposed to the sky, and it was sent down about them."

4405. It is related that Muhammad ibn 'Abbad ibn Ja'far said, "Ibn 'Abbas recited, 'See how they enfold their breasts...' (11:5) I said, 'O Abu'l-'Abbas! What does "they enfold their breasts" mean?' He said, 'A man used to have intercourse with his wife and be embarassed, or go to the lavatory and be embarrassed. Therefore it was sent down: "See how they enfold their breasts..."'"

4406. It is related that Ibn 'Abbas recited, "See how they enfold their breasts trying to conceal their feelings from Him! No, indeed! When they wrap their garments round themselves." (11:5) Another said that Ibn 'Abbas said that "wrap themselves" is to cover their heads.

"He was distressed for them" (11:77) means that he had a bad opinion of his people, "feeling incapable of protecting them," i.e. his guests. "The middle of the night" (11:81) means in blackness. Mujahid said that "unîbu" (11:88) means "I return to."

CLXXIV: His words, "When His Throne was on the water." (11:7)

4407. It is related from Abu Hurayra is that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah the Mighty and Exalted says, 'Spend and I will spend on you.'" He also said, "The hand of Allah is full and is not decreased by His unceasing spending, night and day." He said, "Do you see what He has spent since He created the heavens and the earth? It has not decreased what was in His hand when His Throne was over the waters. The Balance is in His hand, He lowers and raises."

"Have driven you mad" (11:54) is to be done to, from 'urwa (coil), i.e. afflicted. From it, you say, "It fell on him, it seized me." "He holds it by the forelock" (11:56) means "it is in His possession and power". "'Anîd" (11:59) means the same as 'anüd and 'ânid (stubborn). It is excessive throwing around of one's weight. "Who brought you into being" (11:61) means He made you inhabitants. One inhabitants a house and can have a "life interest" ('umrâ) in it. "He suspected them" (11:70): Form I, IV and X mean the same. "Hamîdun majîd" (11:73) is like fa'il of mâjid (glorious) and mahmüd (praiseworthy) form from praise. "Sijjîl (hard as baked clay)" (11:82) is large, strong. Sijjil and sijjin are the same as lam and nun are sisters. Tamim ibn Muqbal said:

Footmen striking the helmets in the morning,

   with blows against which the heroes order firmness.

"To Madyan We sent their brother Shu'ayb," (11:84) means to the people of Madyan because Madyan is a land. It is like "Ask the city" (12:82) and "ask the caravan", i.e. the people of the city and the people of the caravan.

"Behind your backs" (11:92): He says that they do not turn to Him, It is said that when a man cannot achieve his need, he puts it behind his back. "Dhihri" here is that you take an animal or a vessel with you in preparation for need. "Aradhilunâ" (11:27) means our "lowly ones". "Ijrami" (11:35) is the verbal noun from ajrama. Some of them say it is jarama. "Fulk" (11:37) is the plural of falak, and it means "ships". "Mujraha" (11:41) is its movement, being the verbal noun of ajra. Arsaytu means "I held it back." It is recited as "marsaha" [instead of mursaha] from rasa, to be stationary. "Majraha" is from its movement, and so "whether it move or be at rest" is from what is done to it. "Rasiyat" (34:13) means firm.

CLXXV: "The witnesses will say, 'Those are the ones who lied against their Lord.' Yes indeed! Allah's curse is on the wrongdoers" (11:18)

The singular of ashhâd is shâhid, like sâhib and ashâb.

4408. It is related that Safwan ibn Muhriz said, "While Ibn 'Umar was doing tawaf, a man presented himself and said, 'O Abu 'Abdu'r-Rahman!' or he said, 'O Ibn 'Umar, did you hear the Messenger of Allah, may Allah bless him and grant him peace, speak about intimate conversation (najwa)?' He replied, 'I heard the Prophet, may Allah bless him and grant him peace, say, "The believer will draw near to his Lord (yudnâ or yadnü) until He places His wing over him and He will make him acknowledge his sins: 'Do you admit to such a sin?" He will say, "I admit it." He will answer, "Lord, I admit it" twice. He will say, "I veiled it in this world, and I forgive you for it today." Then He will roll up the page of his good actions. As for the others, or the unbelievers, there will be a call at the head of witnesses: "The witnesses will say, 'Those are the ones who lied against their Lord.' Yes indeed! Allah's curse is on the wrongdoers" (11:18)'"'"

Another isnad.

CLXXVI: His words, "Such is the seizing of your Lord when He seizes the cities which do wrong. His seizing is painful, violent." (11:102)

"The gift which is given" (11:99) is the help given. Rafada is to help. "Tarkanu" (11:113) means "they inclined." "Fa-lawlâ kâna" (11:116) is "Why were there not?" "Itrifü" (11:116) is to be destroyed.

Ibn 'Abbas said, "zafir wa shahiq" (11:116) is strong sound and a weak voice.

4409. It is related that Abu Musa said that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah prolongs the life of the unjust but when He takes them, He will not let them escape." He said, "Then he recited, 'Such is the seizing of your Lord when He seizes the cities which do wrong. His seizing is painful, violent.' (11:102)"

CLXXVII: His words, "Establish the prayer at the two ends of the day and in the first part of the night. Good actions eradicate bad actions. This is a reminder for people who pay heed." (11:114)

"Zulf" are hours after hours. The source for the name Muzdalifa comes from it, Zulaf is station after station. As for "zulfâ" (38:40), it is a verbal noun meaning nearness. Izdalafü" is to gather. "Azlafnâ" (26:64) means "we gathered".

4410. It is related from Ibn Mas'ud that a man received a kiss from a woman and went to the Prophet, may Allah bless him and grant him peace, and told him and then it was sent down on him, "Establish the prayer at the two ends of the day and in the first part of the night. Good actions eradicate bad actions. This is a reminder for people who pay heed." (11:114) The man said, "Is this for me, Messenger of Allah?" He said, "It is for all my community."

CLXXVIII: Tafsir of Surat Yusuf

Fudayl said from Husayn from Mujahid that "muttaka'" (12:31) is the citron. Fudayl said that "citron" is mutkan in Abyssinian.

Ibn 'Uyayna said from a man from Mujahid that mutkan is everything which is cut with a knife.

Qatada said, "He had knowledge which We taught to him" (12:68)refers to someone who acts by what he knows.

Sa'id ibn Jubayr said that "suwa'" (12:72) is the Persian beaker which can be held by both sides. The Persians used to drink from it.

Ibn 'Abbas said that "tufannadüna" (12:94) means to think someone ignorant.

Someone else said about "ghayâba" (12:10,11) tha everything into which something disappears from you is a "ghayâba". A jubb is a well which does not have a built up rim. "you are never going to trust us" (12:17) means "you will not think that we are telling the truth." "Ashuddahu" (12:22) is before he begins to decline. One says, "He or they reached his or their full maturity." One of them said that its singular is shadd.

"Muttaka'" is that on which you lean for drinking, or conversing or eating. What is said about the citron is totally false. The citron is not found in the words of the Arabs. When the argument was presented to them that it was cushions which were leaned on, they fled to something worse, and said that its mutk. Mutk is actually the end of the clitoris and so one calls an uncircumcised woman matka' and one says, "son of an uncircumcised woman. If there was a citron, then it was after the banquet (muttaka').

"Shaghafa (he has fired her heart with desire)" (12:30). One says that it reached her shighaf, which is the covering of her heart, and so she is afflicted by ardent love. "Asb" (12:33) is to incline as sabâ means to incline. "A jumbled mass of mixed-up dreams" (12:44) are those which cannot be interpreted. Dighth means filling the hand with grass and the like. Part of it is "Take a bundle of rushes (dighth) in your hand" (38:44) It is not part of His words, "a jumbled mass of mixed-up dream," of which the singular is dighth. "Namîru" (12:65) is from "mîra" (food). "Get an extra load" (12:65) is what the camel carries. "Awa ilayhi" (12:69) means to clasp him to him. "Siqâya" (12;70) is a measure. "Tafta'u" (12:85) means not to cease. "Haradan" (12:85) means emaciated by disease, worn away by care. "Tahassasü" (12:87) means to seek information. "Muzja" (12:88) means 'a little'. "The all-enveloping punishment of Allah" (12:107): means general covering. "Istay'asü" (12:80) means despair. "No one despairs of solace from Allah" (12:87) means hope. "They went apart to talk alone" (12:80) means" they retired to speak privately. The plural is anjiya.

CLXXIX: His words, "Perfectly fulfil His blessing on you as well as on the family of Ya'qub as He fulfilled it perfectly before upon your forebears, Ibrahim and Ishaq." (12:6)

4411. It is related from 'Abdullah ibn 'Umar that the Prophet, may Allah bless him and grant him peace, said, "The noble son of noble son of the noble son of the noble is Yusuf ibn Ya'qub ibn Ishaq ibn Ibrahim."

CLXXX: "In Yusuf and his brothers there are Signs for every one of those who wants to ask." (12:7)

4412. It is related that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, was asked, 'Who is the noblest of people?' He said, 'The noblest of them with Allah is the one with the most fear of Allah.' They said, 'This is not what we are asking about.' He said, 'The noblest of people is Yusuf, the Prophet of Allah, son of the Prophet of Allah, son of the Prophet of Allah, son of the Friend of Allah.' They said, 'This is not what we are asking about.' He said, 'Then are you asking about the sources of the Arabs?' They said, 'Yes.' He said, 'The best of you in the Jahiliyya is the best of you in Islam when they are understanding.'"

Abu Usama corroborated it from 'Ubaydullah.

CLXXXI: His words, "It is merely that your lower selves suggested something to you." (12:18)

Sawwala means to adorn.

4413. 'Urwa ibn az-Zubayr, Sa'id ibn al-Musayyab, 'Alqama ibn Waqqas, and 'Ubaydullah ibn 'Abdullah related from the hadith of 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, when the people of the Lie said what they said about her. Allah declared her innocent and each of them related part of the hadith. The Prophet, may Allah bless him and grant him peace, said, "If you are innocent, then Allah will declare you innocent, and if you have committed a sin, then ask Allah's forgiveness and turn to Him." [She said,] "I said, 'By Allah, I do not find any model except that of the father of Yusuf: 'But steadfast patience, that is beautiful. It is Allah alone who is my Help in face of the event that you describe.' (12:18) Then Allah sent down, 'Those who propagated the lie...' ten verses (24:11)"

4414. It is related from Umm Ruman, who was 'A'isha's mother, "While I was with 'A'isha, she caught a fever and the Prophet, may Allah bless him and grant him peace, said, 'Perhaps it is due to a story which is being told.'" I said, 'Yes.' 'A'isha sat up and said, 'The example of me and you is like Ya'qub and his sons: "It is Allah alone who is my Help in face of the event that you describe.'" (12:18)'"

CLXXXII: "The woman, whose house it was, solicited him. She barred the doors and said, 'Come over here!'" (12:23)

'Ikrima said that "hayta laka" is Hawrani for 'halumma' (come on). Ibn Jubayr said that it means ta'alah.

4415. It is related that 'Abdullah ibn Mas'ud said, "hayta laka". He said, "We recite it as we were taught it."

"Mathwahu" (12:21) means "his abiding", "Alfaya" (12:25) is "to find", as in "They found their fathers" (37:69) and "we found" (2:170).

Ibn 'Mas'ud has, "No wonder you are amazed as they laugh with scorn!" (37:12)

4416. It is related from 'Abdullah that when Quraysh were slow at becoming Muslim for the Prophet, he said, "O Allah, defend me against them with seven years like the years of Yusuf!" They suffered a drought which destroyed everything so that they were eating bones until a man would look up into the sky they would see smoke between him and it. Allah said, "So be on the watch for a day when heaven brings forth a distinctive smoke." (44:10)" Allah said, "We remove the punishment a little, and you revert!" (44:15) "So will Allah remove the punishment from yopu on the Day of Rising? The smoke has passed and the seizing [i.e. Badr] has passed."

CLXXXIII: His words, "But when the messenger came to him, he said, 'Go back to your master and enquire of him what happened about the women who cut their hands. My Lord has knowledge of their deviousness.' He said, 'What was this past affair of yours when you solicited Yusuf?' Then they said, 'Allah forbid! We know no bad of him.'" (12:50-51)

"Hâsha" and "hâshâ" is to declare free of us and make an exception. "Hashasa" (12:51) is to make clear.

4417. It is related that Abu Hurayra said that the Messenger of Allah, may Allah bless him and grant him peace, said, "May Allah show mercy to Lut! He used to seek refuge in a strong pillar. If I had remained in prison as long as Yusuf remained, I would have answered the invitation. We are more entitled than Ibrahim, since He said to him, '"Do you not then believe?" He replied, "Indeed I do! But so that my heart may be at peace."' (2:260)"

CLXXXIV: His words, "Then when the Messengers despaired" (12:110)

4418. It is related that 'Urwa ibn az-Zubayr asked 'A'isha about the words of Allah Almighty, "Then when the Messengers despaired," (12:110) she told him [its meaning]. He asked, "Were they denied or called liars?" 'A'isha said, "They were called liars." 'Urwa asked, "Were they certain that their people called them liars? It was not just a suspicion?" She said, "Yes, by my life, they were certain of that." He said to her, "They thought they were misled." She said, "I seek refuge with Allah! The Messengers do not think that of their Lord." He asked, "So what is this ayat?" She answered, "They were the followers of the Messengers who believed in their Lord and believed them (the Messengers) and then the affliction went on a long time for them and victory was delayed for them until the Messengers despaired of those among their people who denied them, and the Messengers thought that their followers had denied them. Then the help of Allah came."

4419. It is related that 'Urwa said, "I asked, 'Perhaps they were misled?' She replied, 'I seek refuge with Allah!'"

CXXXV: Tafsir of Surat ar-Ra'd

Ibn 'Abbas said about "It is like someone stretching out his cupped hands" (13:14): an idol who worships another god with Allah is like a thirsty man who looks at his image in the water from afar and wants to take it, but cannot.

Another said that "sakhkhara" (13:2) means to make subservient. "Mutajâwirât" (13:4) means near to each other. The singular of "mathulât" (13:6) is malutha, and they are likes and examples.

He said, "The same fate as those who passed away before them" (10:102) "Miqdar" (13:8) is amount. "Mu'aqqibât (those in succession)" (13:11) are guardian angels, one is followed by the other. From that one says, al-'aqib, the successor. One uses 'aqqaba for following in someone's track. "Al-mihâl" (13:13) means punishment. "It is like someone stretching out his cupped hands" (13:14) refers to taking water. "Râbiy" (13:17) comes from rabâ, yarbü, to increase. "But as for that which of use to people, it remains behind in the ground," (13:17) mata' are things which are used. "Jufâ'" (13:17) is the foam of the pot is when it boils and the froth comes up and then it settles and the froth is removed without any use. That is how the truth is distinguished from the false. "Mihâd" (13:18) is a bed. "Yadra'una" (13:22) means to avert, meaning to "defend me". "Peace be upon you" (13:24) means: "they say, 'Peace be upon you.'" "And I turn to Him." (13:30) means my repentance. "A lam ya"s" (13:31) means: "Is it not clear? " "Qâri'a" (13:31) means disaster. "Amlaytu" (13:32) means "I protracted". It is from maliy and milawa. Part of it is "maliy" (a good long while) (19:46) One says of a long wide piece of land, that it is an extended (maliy) piece of land. "Ashaqq" (13:34) is more intensive hardness. "Mu'aqqib" (13:41) means to change.

Mujahid said that "mutajâwirât" (13:4) is that its good is sweet and its foul is salt marsh. "Sinwan" (13:4) two or more palms from one root. "Ghayru sinwan" means alone. "Watered with the same water" (13:4) is like the righteous and corrupt of the descendants of Adam. Their father is the same. "The heavy clouds" (13:12) are those containing water. "It is like someone stretching out his cupped hands" (13:14) is to call for water with his tongue and point to it with his hand, but never to come to it. "The river-beds flow, according to their size" (13:17) means: it fills the bottom of every wadi accordingly. In "the scum that mounts up to the surface" (13:17) zabad is the foam of the flood, "and a similar kind of scum" is the dross of iron and jewellry.

CLXXXVI: His words, "Allah knows what every female bears and every shrinking of the womb." (13:8)

"Ghida" (11:4) is decrease.

4420. It is related that Ibn 'Umar said that the Messenger of Allah, may Allah bless him and grant him peace, said, "The keys to the Unseen are five things which only Allah knows. No one knows what will happen tomorrow except Allah, no one knows what the wombs will miscarry except Allah, no one knows when the rain will come except Allah, no self knows what it will gain tomorrow, no self knows what land it will die in and no one knows when the Final Hour will come except Allah."

CLXXXVII: Tafsir of Surat Ibrahim

Ibn 'Abbas said that "hâdin" (13:7) is a caller. Mujahid said that "sadîd" (14:16) is pus and blood.

Ibn 'Uyayna said, "Remember Allah's blessing to you" (14:6) means the blessings and benefits of Allah to you.

Mujahid said, "everything you have asked Him for" (14:34) is what you desire of Him. "Wanting to make it crooked" (14:3; 11:19) is desiring to make it crooked. "When your Lord announced" (14:7) means "informed, proclaimed:. "They put their hands to their mouths" (14:9) is a metaphor: they refrained from what they were commanded. "Maqâmi" (14:14) is where Allah makes him stand before Him. "min wara'ihi" (14:16) is in front of him. "Lakum taba'an (were your followers)" (14:21) The singular is tâbi', like ghayab and ghâ'ib. "Your calling" (14:22) "He called to me" means that "he asked me for help." "He called to him." (28:18) It comes from sarâkh. "Lâ khilâl" (14:31) is to take someone as a close friend. It can also be the plural of khulla and khilal. "Ijtuththat" (14:26) means to eradicate.

CLXXXVIII: His words, "Like a good tree whose roots are firm and whose branches are in heaven. It bears its fruit regularly." (14:24-25)

4421. It is related that Ibn 'Umar said, "We were with the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'Tell me about a tree which resembles (or he said, 'is like') the Muslim man whose leaves do not fall, and does not.., and does not, and does not... It gives its fruits regularly'" Ibn 'Umar said, "It occurred to me that it was the date-palm, but I saw that Abu Bakr and 'Umar were not speaking, so I disliked to speak. When they did not say anything, the Messenger of Allah, may Allah bless him and grant him peace, said, 'It is the date-palm.' When we left. I said to 'Umar, 'O father, by Allah, it occurred to me that it was the date-palm.' He said, 'What kept you from speaking?'" He said, "I did not see you speaking and I disliked to speak or say anything." 'Umar said, "I would have preferred that you had said it to having such-and-such."

CLXXXIX: "Allah makes those who believe firm with the Firm Word." (14:27)

4422. It is related from al-Bara' ibn 'Azib that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the Muslim is questioned in the grave, he will testify that there is no god but Allah and that Muhammad is the Messenger of Allah. That is His words, 'Allah makes those who believe firm with the Firm Word in the life of this world and the Next World.' (14:27)"

CXC: "Do you not see those who have exchanged Allah's blessing for unbelief." (14:28)

"Do you not see" means: "Do you not know?" It is like His words, "Do you do not see how?" (14:24) and "What do you think about those who left?" (2:243) "Bawâr (ruin)" (14:28) is destruction from bâra, yabûru, bûr. "Qawm bur" (25:18) means the destroyed.

4423. It is related from 'Ata' that Ibn 'Abbas heard, "Do you not see those who have exchanged Allah's blessing for unbelief?" (14:28) and said, "They are the unbelievers of the people of Makka."

CXCI: Tafsir of Surat al-Hijr

Mujahid said, "This is a Straight Path towards Me," (15:41) means: the truth returns to Allah and His path is on it. In "they are both on a well-beaten track. (15:79), "imam" designates all that you follow and by which you are guided to the Path.

Ibn 'Abbas said, "la-'amruka" (15:72) means "by your life". "You are people we do not know" (15:62) are people Lut did not recognise.

Another said that "a set time" (15:4) is a specific term. "Why do you not bring?" (15:7) means: why do you not bring to us? "Shiya'" (15:10) are nations. Patrons also have shiya' (parties).

Ibn 'Abbas said that "yuhra'ûna" (15:78) means to hurry. "Mutawassîna" (15:75) are those who investigate. "Sukkirat" (15:15) means clouded over. "Burûj" (15:16) are the stages of the sun and moon. "Lawâqih" (15:22) is fecundating and pollinating. "Hama'" (15:26) is the plural of hama'a, which is altered clay, and that which is fashioned and cast. "Tawjal" (15:53) is to fear. "Dâbir" (15:55) is the last. "Sayha" (15:83) is destruction.

CXCII: His words, "Except for the one who listens stealthily, and he is followed by an open flame." (15:18)

4424. It is related from Abu Hurayra who conveyed that the Prophet, may Allah bless him and grant him peace, who said, "When Allah decrees a matter in the heaven, the angels beat their wings from obedience to His words, like a chain dragged across smooth stone. ('Ali and others said, 'Over smooth stone. That reaches them.") 'So that when the terror has left their hearts they will say, 'What did your Lord say?' They will say, 'The Truth. He is the All-High, the Most Great.'" (34:25) Then those that gain a hearing by stealth will hear it, and those that gain a hearing by stealth will be like this, one on top of the other," and Sufyan illustrated with his hand and spread apart the fingers of his right hand and placed one hand over the other. "A flame might catch the listener before he conveys it to his companion and burns him up, and it might not catch him before he conveys it to the one below him who conveys it to the one lower than him until it is cast to the earth." (Sufyan might have said, "Until it reaches the earth.") "Then it is given to the mouth of the sorcerer who tells a hundred lies with it. It will be proven true and they will say, 'Did he not tell us on such-and-such a day that such-and-such would occur and we have found it to be true?' on account of the word which was heard from heaven."

It is related from Abu Hurayra, "When Allah decrees the command," and he added, "the soothsayer."

It is related that Abu Hurayra said, "When Allah decrees the command," and he said, "the mouth of the sorcerer." I said to Sufyan, "Did you hear 'Amr say, 'I heard it 'Ikrima say, "I heard Abu Hurayra"'?" He said, "Yes." I said to Sufyan, "Someone relates from you from 'Amr from 'Ikrima from Abu Hurayra, and makes it go back to the Prophet (marfu') that he recited, "fuzzi' (when terror has left)" (34:23) He said, "'Amr recited it like that. I do not know whether he heard it like that or not." Suyfan said, "It is our recitation."

CXCIII: His words, "The people of al-Hijr denied the Messengers." (15:80)

4425. It is related from 'Abdullah ibn 'Umar that the Messenger of Allah, may Allah bless him and grant him peace, said about the people of al-Hijr, "Do not enter the places of those people unless you are weeping. If you are not weeping do not enter them, lest the like of what befell them befalls you."

CXCIV: "We have given you the Seven Oft-repeated and the Magnificent Qur'an." (15:87)

4426. It is related that Abu Sa'id al-Mu'alla said, "The Messenger of Allah, may Allah bless him and grant him peace, passed by me while I was praying and he called me, but I did not answer until I had finished praying. Then I went to him an he said, 'What kept you from coming?' I said, 'I was praying.' He said, 'Does not Allah say, "O you who believe! Respond to Allah, and to the Messenger, when He calls you to what will bring you to life!" (8:24)?' Then he said, 'Shall I teach you the greatest sura in the Qur'an before I leave the mosque?' When the Prophet, may Allah bless him and grant him peace, was about to leave the mosque, I reminded him. He said, '"Praise be to Allah, the Lord of the Worlds." It is "the Seven Oft-repeated and the Magnificent Qur'an"' which I was given.'"

4427. It is related that Abu Hurayra said that the Messenger of Allah, may Allah bless him and grant him peace, said, "The Umm al-Qur'an is 'the Seven Oft-repeated and the Magnificent Qur'an.'"

CXCV: His words, "Those who divide the Qur'an into pieces." (15:91)

"Muqtasimîna" (15:90) are those who swore. Part of it is, "No, I swear" (90:1), i.e. "I do swear," and it is recited, "la-uqsimu". "Qâsamahumâ" (7:21) is he made an oath to them and they two of them did not make an oath to him. Mujahid said, "Taqâsamû" (27:49) means "they took an oath".

4428. It is related from Ibn 'Abbas about, "Those who divide the Qur'aan into pieces," (15:91) "They are the People of the Book. They have divided it into parts and they believe in part and reject part."

4429. It is related from Ibn 'Abbas about, " Just as We sent down punishment on the dissectors, those who divide the Qur'an into pieces," (15:90) "The Jews and Christians believe in part and reject part."

CXCVI: "And worship your Lord until the Certain comes to you." (15:99)

Salim said that "the Certain" means death.

CXCVII: Tafsir of Surat an-Nahl

"Rûh al-qudus" (16:102) is Jibril, as in "The Faithful Ruh brought it down." (26:193) "fî dayq" (16:127): means "in distress". One calls something dayq and dayyiq, like hayn and hayyin, layn and layyin, mayt and mayyit.

Ibn 'Abbas said that "casting their shadows" (16:48) means to adjust. "The paths of your Lord, made easy for you to follow" (16:69) means that it is not hard for the to find the place of its path.

Ibn 'Abbas said that "fî taqallubihim" (16:46) means their variety.

Mujahid said that "tamîdu" (16:15) is to adjust. "Mufratûna" (16:62) is forgotten.

Someone else said about "Whenever you recite the Qur'an, seek refuge with Allah" (16:98): This is a change the normal sentence order. That is because seeking refuge is before recitation. It means to cling to Allah.

Ibn 'Abbas said that "tusîmûna" (16:10) is to graze. "Qasdu's-sabîl" (16:9) is a clear proof. "Dif'" (16:5) is that with which you seek warmth. "Turîhûna" (16:6) means in the evening and "tasrahûna" (16:6) means in the morning. "Bi-shaqq" (16:7) means "with hardship". "'Alâ takhawwuf" (16:47) is decrease. In "there is instruction for you in cattle" (16:66) "an'am" is both masculine and feminine, and so an'am is the plural of na'm (livestock). "Aknân" (16:81): the singular is kinn, like himl, ahmâl. "Sarâbîl" are shirts in "to protect you from the heat and shirts to protect you from each other's violence." (16:81) They are shirts of chain-mail. "A means of deceiving one another" (16:92,94). Everything which is not correct is "dakhal".

Ibn 'Abbas said that "hafda" (16:72) are descendants from a man's children. "Sakar" (16:68) is what is unlawful to make from their fruits, and "wholesome provision" is what Allah has made lawful.

Ibn 'Uyayna mentioned from Sadaqa that "ankâthan" (16:92) is about foolish women. When such a woman finishes her spinning, she breaks it.

Ibn Mas'ud said that the "umma" (16:120) is the one who teaches good and the "qânit" is the obedient.

CXCVIII: "And some of you revert to the lowest form of life." (16:70)

4430. It is related from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, used to supplicate, "I seek refuge with You from miserliness and laziness, and senility and the punishment of the grave and the trial of the Dajjal and the trial of life and death."

CXCIX: Surat Bani Isra'il [al-Isra']

4431. It is related that Ibn Mas'ud said about Surats Bani Isra'il, al-Kahf and Maryam: "They are among the first and best, and they are part of my first memorisation."

Ibn 'Abbas said, "They will shake their heads at you" (17:51) is to shake. Someone else said that a tooth wiggles (naghadat) when it moves.

"We decreed for the Tribe of Israel" (17:4): We informed them that they would do mischief. "Qada'" has various meanings. "Your Lord has decreed" (17:33) means: your Lord has commanded. One of the meanings is judgement: "Allah will judge between them." (10:93) One of them is creation, "So He determined them as seven heavens," (41:12): created them.

"Naqîr" (17:6) is that with which one taps. "So that they could destroy what had been built" is to demolish. (17:7) "Hasîr" (17:8) is a place of detention and confinement. "Haqqa" (17:16) means: made mandatory. "Maysûr" (17:28) is gentle. "Khit'" (17:31) is sin. It is a noun from khati'a, and khata' is a verbal noun means sin. "Khati'tu" means "I erred." "You will never split" (17:37) means "you will not cut". In "when they confer together secretly" (17:47): "najwa" is a verbal noun derived from nâjaytu and so He described them with it. It means that they speak privately to one another. "Rufât" (17:49,98) means debris. "Istifziz" (17:64) is to make light of, and "khaylika" is horsemen and "rajl" are infantry, the singular being râjil, like sâhib, sahb, and tâjir, tajr. "Hâsib" (17:68) is a violent wind, and hâsib is also means what is blown by the wind. From it comes, "fuel (hasab) for Hellfire" (21:98). What is thrown into Hellfire is hasab. One says, "He was cast (hasaba) into the earth,' i.e. he went. Hasab is derived from hasba' and stones. "târat" means once. Its plurals are tîra and târât. "I will be the master" (17:62) implies "I will eradicate them." One says that so-and-so fully learned the knowledge that so-and-so had. "Tâ'ira" (17:13) is fortune.

Ibn 'Abbas said, "Every time 'sultân' is used in the Qur'an it means proof." "To protect Him from abasement" (17:111) means he does not have anyone as an ally.

CC: His words, "Glory be to Him who took His slave on a journey one night from the Sacred Mosque." (17:1)

4432. It is related that Abu Hurayra said, "In the night journey, the Messenger of Allah, may Allah bless him and grant him peace, was brought two cups of wine and milk in Jerusalem. He looked at them and took the milk. Jibril said, 'Praise be to Allah who has guided you to the natural form. If you had taken the wine, your community would have erred.'"

4433. It is related that Jabir b. 'Abdullah was heard to say, "I heard the Prophet, may Allah bless him and grant him peace, say, 'When Quraysh denied me, I stood in the Hijr and Allah displaced Jerusalem to me and I began to inform about its signs while I was looking at it.'"

It is related from Ibn Shihab said, "When Quraysh denied me when I was taken on the Night journey to Jerusalem..." (the like of it)

"Qâsif" (17:69) a wind which shatters everything.

CCI: "We have honoured the sons of Adam" (17:70)

Forms I and IV (karama, akrama ) mean the same. "A double portion in life" is the punishment of life, and "an equal double in death" (17:75) is the punishment of death. "Khilâfaka" (17:76) is the same as khalfaka (after you). Na'a (17:83) is to be distant. "Shâkilatihi" (17:84) is his standpoint. It is derived from "shakla", form. "Sarafnâ" (17:41,89) is to draw one's attention to. "Qabîl" (17:92) is eye-to-eye and face-to-face. "Qâbila" is used for the midwife because she faces the mother and receives her child. "Fear of spending" (17:101) that a man would spend and become impoverished. When the thing vanishes, one used the verb nafaqa. "Qutûr" (17:100) means miserly. "li-adhqân" (17:107,108) is the place on the face where the two parts of the beard meet, the singular being dhaqan.

Mujahid said, "mawfûr" (17:63) means ample, and "tabî'" (17:69) means insurgent. Ibn 'Abbas said that it is a helper. "Khabat" (17:97) means to extinguish itself.

Ibn 'Abbas said, "but do not squander" (17:26) means: "do not spend uselessly." "Seeking mercy" (17:28) refers to provision. "Mathbûr" (17:102) means cursed. "Lâ taqfu" (17:36) means: "do not say." "Entered (jâsa)" (17:5) means to make for. "To propel the ship" (17:66) is to make the ship travel. "Falling on the 'chins'" (17:107,109) means to fall on the faces.

CCII: His words, "When We desire to destroy a city, We send a command to the affluent in it." (17:16)

4434. It is related that 'Abdullah said, "In the Jahiliyya, if a tribe became numerous, we used to say, 'The Banu so-and-so have flourished (amira)."

Sufyan said, "amara".

CCIII: "Descendants of those We carried with Nuh. He was a grateful slave." (17:3)

4435. It is related that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace,was given some meat and was offered the leg, which he liked, and ate some of it. Then he said, 'I will be the master of people on the Day of Rising. Do you know what that will entail? Allah will gather people, the first and the last on the same plain so that an observer will be able to see them and a speaker make them hear. The sun will be brought near to them and people will experience such sorrow and distress that they will not be able to bear or endure it. The people will say, 'Do you not see what has come to you? Why do you not look for someone to intercede with your Lord on your behalf?' People will say to one another, 'You must have Adam!' They will come to Adam, peace be upon him, and say, 'You are the father of mankind. Allah created you with His hand and breathed some of His spirit into you and He ordered the angels to prostrate to you. He made you dwell in the Garden. Will you not intercede with your Lord on our behalf? Do you not see what we are suffering?' Adam will say, 'My Lord is angry today with such anger as has never existed before nor will again. He forbade me the Tree and I disobeyed. O my soul! My soul! My soul! Go to someone else. Go to Nuh.'

"They will go to Nuh and say, 'O Nuh! You are the first of the Messengers to be sent to the people of the earth and Allah called you a thankful slave. Intercede with your Lord on our behalf Do you not see what has happened to us?' He will say, 'My Lord is angry today with such anger as has never existed before nor will again. I made a supplication on behalf of my people. O my soul! My soul! My soul! Go to someone else! Go to Ibrahim.'

"They will go to Ibrahim and say, 'O Ibrahim! You are the Prophet of Allah and His close friend among the people of the earth. Intercede with your Lord on our behalf. Do you not see what we are suffering?' He will say to them, 'My Lord is angry today with such anger as has never existed before nor will again. I told three lies (And Abu Hayyan mentioned them in the hadith.) . O my soul! My soul! My soul! Go to someone else. Go to Musa.'

"They will go to Musa and say, 'O Musa, you are the Messenger of Allah. Allah preferred you with His message and His Word above all other people. Intercede with your Lord for us. Do you not see what we are suffering?' He will say, 'My Lord is angry today with such anger as has never existed before nor will again. I killed a soul which I was not commanded to kill. Go to someone else. Go to 'Isa.'

"They will go to 'Isa and say, 'O 'Isa! You are the Messenger of Allah and His Word which He cast to Maryam and a spirit from Him. You spoke to people while in the cradle. Intercede with your Lord on our behalf. Do you not see what we are suffering?' 'Isa will say, 'My Lord is angry today with such anger as has never existed before nor will again,' and he did not mention a sin. 'O my soul! My soul! My soul! Go to someone else. Go to Muhammad.'

"They will come to me and say, 'O Muhammad! You are the Messenger of Allah and the Seal of the Prophets. Allah has forgiven you your past and future wrong actions. Intercede with your Lord on our behalf. Do you not see what we are suffering?' I will go and arrive under the Throne and fall down in prostration to my Lord, the Mighty and Exalted. Then Allah will inspire me with some words to praise and laud Him with which He will have inspired no one before me. Then it will be said, 'O Muhammad, raise your head. Ask and your request will be granted. Intercede and your intercession will be accepted. Lift your head!' I will lift my head and say, 'O my Lord, my community! O my Lord, my community!' It will be said, 'O Muhammad, bring in by the right-hand gate of the gates of the Garden those of your community who will not be subjected to any reckoning, and the rest of your community can share the other gates with other people.'" Then he said, "By the One in whose hand my soul is, the distance between the two gateposts of the gates of the Garden is as far as between Makka and Hajar or Makka and Busra."

CCIV: "We gave Dawud the Zabur." (17:55)

4436. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Recitation was made light for Da'ud. He used to command that his animal be saddled, and he would do his recitation before the saddling was done."

CCV: " Say: 'Call on those you make claims for apart from Him. They possess no power to remove any harm from you or to change anything.'" (17:56)

4437. It is related that 'Abdullah said about "the means by which to approach their Lord..." (17:57): "Certain people used to worship some of the jinn. Then the jinn became Muslim but those people continued to hold to their religion."

Al-A'mash added, "Say: 'Call on those you make claims for apart from Him.'" (17:56)

CCVI: "Those they call on are themselves seeking the means by which to approach their Lord." (17:57)

4438. It is related from 'Abdullah that he said about this ayat, "Those they call on are themselves seeking the means by which to approach their Lord," (17:57) "They were some of the jinn who were worshipped and then became Muslim."

CCVII: "We did not appoint the vision We showed you, except as a trial and temptation for the people." (17:60)

4439. It is related that Ibn 'Abbas said about, "We did not appoint the vision We showed you, except as a trial and temptation for the people," (17:60) "It is the vision of the eye which the Messenger of Allah, may Allah bless him and grant him peace, was shown on his Night Journey, and 'the Accursed Tree' is the tree of az-Zaqqum."

CCVIII: "The dawn recitation is certainly witnessed." (17:78)

Mujahid said that it is the Fajr prayer.

4440. It is related that Abu Hurayra said that the Prophet, may Allah bless him and grant him peace, said, "The excellence of the group prayer is twenty-five times that of the prayer of someone alone. The angels of the night and the angels of the day meet during the Subh prayer.'" Abu Hurayra used to say, "If you wish, recite, 'The dawn recitation is certainly witnessed.' (17:78)"

CCIX: "It may well be that your Lord will raise you to a Praiseworthy Station!" (17:79)

4441. It is related that Ibn 'Umar said, "People will fall to their knees on the Day of Rising. Each nation will follow its Prophet, saying, 'O so-and-so, intercede! O so-and-so, intercede!' until intercession reaches the Prophet, may Allah bless him and grant him peace. That is the day when Allah will raise him to the Praiseworthy Station."

4442. It is related from Jabir ibn 'Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever says, after hearing the adhan, 'O Allah! Lord of this perfect call and established prayer, give Muhammad intercession and superiority and raise him up to the praiseworthy station which You promised him,' my intercession will be available to him on the Day of Rising."

Hamza ibn 'Abdullah related from his father related from the Prophet, may Allah bless him and grant him peace.

CCX: Say: 'Truth has come and falsehood has vanished. Falsehood is always bound to vanish .'" (17:81)

"Vanish" means to be destroyed.

4443. It is related that 'Abdullah ibn Mas'ud said, "When the Prophet, may Allah bless him and grant him peace, entered Makka there were three hundred and sixty idols around the Ka'ba. He began to poke them with a stick in his hand, saying, 'Truth has come and falsehood has vanished' (17:81) and 'The Truth has come. Falsehood cannot originate or regenerate.'(34:49)"

CCXI: "They will ask you about the Ruh." (17:85)

4444. 'Abdullah said, "Once when I was with the Prophet, may Allah bless him and grant him peace, in a field and he was using a palm-branch as a staff, some Jews passed by. They said to one another, 'Ask him about the Ruh.' One said, 'What need do you have of that?' Another said, 'He might tell you something that you will not like.' They said, 'Ask him.' So they asked him about the Ruh. The Prophet, may Allah bless him and grant him peace, remained silent and did not give them any answer. I knew that he was receiving revelation and stayed where I was. When the revelation had been revealed, he said, 'They will ask you about the Ruh. Say: "The Ruh is my Lord's concern. You have only been given a little knowledge!"' (17:85)"

CCXII: "Do not be too loud in your prayer or too quiet in it." (17:110)

4445. It is related from Ibn 'Abbas about His words, "Do not be too loud in your prayer or too quiet in it" (17:110), "This was revealed while the Messenger of Allah, may Allah bless him and grant him peace, was in hiding in Makka. When he led his Companions in prayer, he would raise his voice when reciting the Qur'an. When the idolaters heard him, they would abuse the Qur'an, the One who revealed it and the one who brought it. So Allah Almighty said to His Prophet, may Allah bless him and grant him peace, 'Do not be too loud in your prayer," meaning 'your recitation,' so that the idolaters will hear and abuse the Qur'an, 'or too quiet in it', so that your companions do not hear. 'but try and find a way between the two.' (17:110)"

4446. It is related from 'A'isha that it was revealed about supplication.


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