Tafsir Sura Al-Lail - Verse 1-10

 

وَاللَّيْلِ إِذَا يَغْشَىٰ
(92:1) By the night when it enshrouds,

وَالنَّهَارِ إِذَا تَجَلَّىٰ
(92:2) and by the day when it breaks in its glory,

وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ
(92:3) and by Him Who created the male and the female:

إِنَّ سَعْيَكُمْ لَشَتَّىٰ
(92:4) surely your strivings are divergent. *1

 
*1) This is that for which an oath has been sworn by the night and the day, and the creation of the male and the female. It means to say: Just as the night and the day, and the male and the female, are different from each other, and their effects and results are mutually contradictory, so are the aims and objects for which men are endeavouring and struggling; different in their nature and contradictory with regard to their results. In the following verses, it has been told that all these divided endeavours are divided into two main kinds.

فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ
(92:5) As for him who gave out his wealth (for Allah's sake) and abstained (from disobeying Him),

وَصَدَّقَ بِالْحُسْنَىٰ
(92:6) and affirmed the Truth of goodness: *2

*2) This is the first kind of endeavours, which includes three things, and a little consideration shows that they comprehend all virtues: 

(1) That Tnan should refrain from wealth-worship, but should spend whatever Allah has given him generously in rendering Allah's and His servants' rights, for good works and for helping others; 

(2) that he should fear God and refrain from things which cause His displeasure in his moral, social, economic and other dealings with the people; 

(3) that he should believe in goodness. Goodness is a comprehensive word, which includes goodness of belief, morals and acts. Goodness of belief means that one should give up polytheism; atheism, and disbelief, and affirm faith in Tauhid, . the . Hereafter and Prophethood. Affirming belief in goodness of morals and acts is that one should not be doing good and right merely unconsciously, outside a definite system, but one should acknowledge as right and sound the system of goodness which God has sent, which combines every kind of goodness in all its forms and aspects into a system comprehensively called the Divine Shari'ah.

فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ
(92:7) We shall facilitate for him the Way to Bliss. *3

*3) This is the result of the first kind of endeavouring and struggling. The easy way implies the way which is in accordance with human nature, which is in accordance with the will of the Creator, Who has created man and the whole _ universe. It is a way in which man has not to fight his conscience, in which he dces not have to force his faculties of mind and energies of body into doing works for which they are not given but to do things for which they have actually been given him. It is a way in which man has not to experience war, resistance and conflict on every side, which he has to experience in a life full of sin, but a human society in which at every step he experiences peace and concord, appreciation and honour. Obviously, the person who spends his wealth for public welfare, treats every other person kindly and well, whose life is free from crime, sin and immorality, who is righteous and fair in his dealings, who neither cheats others nor proves false in his promises, from whom no one apprehends dishonesty, injustice and excess, and with whose character no one finds any fault, will in any case be honoured and respected in any society, however, corrupt and depraved it may be. Hearts will be attracted towards him in esteem and regard; his own heart and consience will be satisfied, and he will attain to dignity in society which no immoral person can ever attain. This same thing has been expressed in Surah AnNahl, thus: "Whoever dces righteous deeds whether male or female, provided that he is a believer, We will surely grant him to live a pure life in this world (v. 97)", and in Surah Maryam, thus "The Merciful ,will fill with love the hearts of those who believe and do righteous deeds (v. 86). This then is the way in which there is nothing but joy and tranquillity for man, for the world till the Hereafter. Its resultsare not transient and temporary but eternal and everlasting. 

Concerning this Allah says "We shall facilitate for him the easy way." It means to say "When after affirming goodness he decides that this way alone suits him, and the evil way does not suit him, and when by making sacrifices and adopting the life of -tagva practically he proves that he is true in his affirmation, Allah will make easy for him to walk this way. Then, to commit evil will become difficult for him, and to do good easy. When unlawful wealth comes before him, he will not regard it as a good bargain, but consider it a hot piece of burning coal, which he cannot hold in his hand. When opportunities for sin appear before him, he will not rush to seize them as opportunities for pleasure and enjoyment, but will look upon them as gates to Hell and will flee them. The Prayer will not be hard for him, and hem will have no internal peace until he has performed it at its appointed time. He will not feel hurt when paying the zakat, but will regard his wealth as impure until he has paid out the Zakat from it. In short, at every step, Allah will favour him with His grace and help him to follow this way; conditions will be made favourable for hisn and he will be helped out of every difficulty. Now, the question arises that in Surah Al-Baled ahove this very way has been called an uphill road, and hire it has been described as an easy way How can the two things be reconciled? The answer is that before a man has adopted this way, it appears to be a steep, uphill road, for ascending which he has to fight his desires, his materialistic members of the family, his relatives, his friends and those with whom he has social and other dealings, and above all Satan, for each one of them obstructs his way, and makes it seem dreadful. But after tnan has affirmed goodness and resolved to follow this way, and giving away his wealth in the cause of God and adopting the way of taqva, has practically strengthened his resolve, ascending the steep road becomes easy and slipping into the abyss of moral depravities becomes difficult for him.

وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ(92:8) As for him who was a miser and behaved with aversion (to Allah),

وَكَذَّبَ بِالْحُسْنَىٰ
(92:9) and denied the Truth of goodness: *4

*4) This is the second kind of human endeavouring, which in every part of it is different from the corresponding part of the first kind. Niggardliness (bukhl) is not merely the niggardliness because of which people generally regard a person as niggardly if he hoards money: neither spends it on himself nor on his children, but bukhl here implies to refrain from spending in the cause of Allah and public welfare. According to this, niggardly is every person who spends generously, rather squanders money, on his self, for his own ease and comfort, interests and enjoyments, but, as. for a good cause, spends nothing, or, if at all he spends anything, ii is for display, or to win a reputation and name, or to have access to officers, or to obtain some benefit and gain. Independence of God implies that one should make worldly, material benefits only the object of all one's endeavourings and strivings and being independent of God should least care to see what pleases Him and what displeases Him. As for belying goodness, it is in sharp contrast to believing in goodness in every detail, therefore, it need not be explained here as it has already been explained above.

فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ
(92:10) We shall facilitate for him the way to Hardship, *5

*5) This way has been called the hard way, for although the one who follows it, does so for the sake of material benefits, worldly anjoyments and superficial successes, yet while following it he is always at war with his nature his conscience, the laws made by the Creator of the universe and the society in Which he lives. When he transgresses aII moral limits of truth, honesty, nobility, purity and chastity and endeavours to satisfy his interests and desires in every way, when the people feel harmed by him rather than benefiting from him, and when he encroaches upon the rights of others and violates people's honour, he feels disgraced in his own eyes and has to clash at every step with the society in which he lives. If he is weak, he has to suffer every kind of punishment on account of his conduct, and if he is wealthy, strong and influential, the world may lie low before him, but no one cherishes any good wishes, any feeling of honour and love for him; so much so that even his associates and companions regard him as a wicked man. And this thing is not only restricted to individuals, even when a strong and powerful nation transgresses the bounds of morality and adopts an immoral conduct, in arrogance of pride and wealth, it earns on the one hand, the enmity of the outside world: on the other, its own society falls a victim to all sorts of crime, prevalence of suicide, intoxication, venereal diseases, destruction of family life, waywardness of the new generation, class conflict and ever-increasing injustice and tyranny. So much so that when it falls from its position of prestige, it leaves nothing behind except curses and condemnation for itself in the history of the world. 

As for saying that "We shall facilitate for him the hard ways", it means: He will be deprived of the grace to follow the way of good, gates of evil will be opened up for him, means and resources for the same will be provided for him, doing evil will become easy, and doing good will become toilsome and risky for him. This same theme has been expressed at another place in the Qur'an, thus: "So whomever Allah wills to guide aright, He makes his breast wide open to Islam, and whomever He wills to let go astray, he makes his breast narrow and squeezes it so tightly that ( at the very idea of Islam) he begins to feel as though his soul were climbing up towards the sky." (Al-An`am :125) . At another place it has been said: "No doubt, salat is a hard task but not for the obedient servants." (AlBaqarah: 46). And about the hypocrites it has been said: "When they come to offer the salat, they come reluctantly and they expend in the way of Allah with unwilling hearts." (At-Taubah: 54), and that: "There are such among them, who regard what they expend in the.way of Allah as a penalty." (At-Taubah: 98).

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Tafsir Sura Al-Lail - Verse 11-21

 

وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ
(92:11) and his wealth shall be of no avail to him when he perishes. *6

*6) In other words it means that he has to die one day and leave behind in the world whatever he had amassed for his ease and enjoyment. If he did not earn and send forward something for the Hereafter, what would this wealth avail him? He will not take his palatial residence, his majestic conveyance, his property and wealth into the grave.

إِنَّ عَلَيْنَا لَلْهُدَىٰ
(92:12) Surely it is for Us to show the Right Way, *7

*7) That is, Allah as the Creator of man has on the basis of His wisdom, His justice and His mercy, taken of Himself the responsibility not to leave him uninformed in the world, but to tell him what is the right way and what are the wrong ways, what is good and what is evil , what is lawful and what is unlawful, what attitude and conduct will make him an obedient servant and what attitude and conduct will make him a disobedient servant. This same thing has been expressed in Surah An-Nahl; thus: "Allah has taken upon Himself to show the Right Way, when there are also crooked ways." (v.9) (For explanation, See E.N. 9 of AnNahl).

وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ
(92:13) and to Us belong the Next Life and the present. *8

*8) This statement has several meanings and all are correct: (1)' "That from the world till the Hereafter, you are nowhere beyond Our grasp, for Ours are both this and the next world;" (2) "that both this world and the Hereafter are in any case under Our sovereignty, whether you follow the way shown by Us or not. If you adopt error, you will not harm Us but only yourselves; and if you adopt the right way, you will not do any good to Us, but will do good only to yourselves. Your disobedience cannot cause any decrease in Our sovereignty and your obedience cannot cause any increase in it;" (3) "that We alone are Master of both the worlds. If you seek the world, We alone can grant it; and if you seek the well being of the Hereafter, We alone have the power to bestow it too," This very theme has been expressed in Al-`Imran: 145: "Whoso makes effort with the intention of the reward of this world, We will reward him in this world, and whoso makes effort with the intention of the reward of the Hereafter, We shall grant him thereof", and the same has been expressed in Ash-Shu`ara: 20, thus: "Whoever seeks the harvest of the Hereafter, We do increase his harvest; and whoever seeks the harvest of this world, We do give him of it here, but in the Hereafter he will have no share at all." (For explanation, see E.N. 105 of Al`Imran, E.N. 37 of Ash-Shura).

فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ
(92:14) I have now warned you of a Blazing Fire,

لَا يَصْلَاهَا إِلَّا الْأَشْقَى
(92:15) where none shall burn except the most wicked,

الَّذِي كَذَّبَ وَتَوَلَّىٰ
(92:16) who rejected the Truth, calling it falsehood and turned his back on it.

وَسَيُجَنَّبُهَا الْأَتْقَى
(92:17) But the God-fearing shall be kept away from it,

الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ
(92:18) the Godfearing who spends his wealth to purify himself; *9

*9) This dces not mean that no one will enter the fire except the most wretched one, and no one will be saved from it except the most pious one but the object is to describe the extremely contradictory fate of the two extremely contradictory' characters. One of them is the person who belies the teachings of Allah and His Messenger and turns away from obedience; the other one is the person, who not only believes but also spends his wealth in the cause of Allah sincerely, without any desire for display and reputation, only in order to be regarded as a pure man in His eyes. Both these types of character were present in the Makkah society of that day. Therefore., without mentioning any name, the people have been told that the man of the first type of character only will burn in the fire of Hell and not the man of the second type of character; the man of the second type of character only will be kept away from it and not the man of the first type of character.

وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ
(92:19) not as payment for any favours that he received,

إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ
(92:20) but only to seek the good pleasure of his Lord Most High. *10

*10) This is further explanation of the sincerity of the pious man. He was not indebted in any way to the people on whom he spends his wealth so that he may be doing so in order to repay for favours received, or may be giving gifts and holding banguets to them in order to further benefit from them, but he is helping such people only in order to seek the goodwill of his Lord, the Supreme. He was neither indebted to them before, nor he expects any favours from them in the future. Its best illustration is the act of Hadrat Abu Bakr Siddiq(may Allah blesshim), He would purchase and set free the poor slaves and slaves-girls who accepted Islam in Makkah and were cruelly treated by their masters on that account. Ibn Jarir and Ibn 'Asakir have related, on the authority of Hadrat 'Amir bin 'Abdullah bin Zubair, that when Hadrat Abu Bakr's father saw him spending money to purchase the freedom of the poor slaves and slave-girls, he said to him: "Son, I see that you are getting the weak people free; had you spent this money on the freedom of strong, young men, they would have become your helpers and supporters." Hadrat Abu Bakr replied: "Dear father, I only seek the reward that is with Allah."

وَلَسَوْفَ يَرْضَىٰ
(92:21) He will surely be well-pleased (with him). *11

*11) This verse can have two meanings and both are correct: (1) "That Allah certainly will be well pleased with him;" and (2) "that Allah soon will bless this man with so much that he will be happy."

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Tafsir Sura Ad-Dhuha - Verse 1-11

 

وَالضُّحَىٰ
(93:1) By the bright forenoon, *1

*1) Here, the word duha has been used in contrast to the night; therefore, it implies the bright hours of the day. A precedent of it are vv. 97-98 of Surah AI-A'raf, which say: Do the people of the settlements now feel secure that Our punishment will not come to them all of a sudden at night, while they might be fast asleep? Or, do they feel secure that Our punishment will not smite them all of a sudden during the day while they might be engaged in pastimes?" In these verses also since the word duha has been used in contrast to the night, it implies the day and not just forenoon.

وَاللَّيْلِ إِذَا سَجَىٰ
(93:2) and by the night when it covers the world with peace: *2

*2) The word raja in the original does not only signify the spreading of darkness but it also contains the meaning of stillness and peace that prevails at night. This quality of night deeply relates to the theme that follows.

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ
(93:3) (O Prophet), your Lord has neither forsaken you, nor is He displeased. *3

*3) Traditions show that Revelations to the Holy Prophet (upon whom be peace) had remained suspended. for some period of time. Different traditions have mentioned different durations of this period. Ibn Juraij has mentioned it to be 12 days, Kalbi 15 days, Ibn 'Abbas 25 days, and Suddi and Muqatil have stated that it extended to 40 days. In any case the period was so long that it made the Holy Prophet (upon whom be peace)sorrowful, and the opponents also had the opportunity to taunt him. For whenever a new Surah came down, the Holy Prophet would recite it before the people.

Therefore, when he did not recite any new Revelation to them for quite some days, the opponents thought that the fountainhead from where the revelation came, had dried up. Jundub bin 'Abdullah al-Bajali has related that when Gabriel (peace he on him) stopped coming, the pagans started saying that Muhammad (upon whom be Allah's peace and blessings) had been forsaken by his Lord. (Ibn Jarir, Tabarani, 'Abd bin Humaid, Sa'id bin Mansur, Ibn Marduyah). Other traditions show that Umm Jamil, wife of Abu Lahab, who was an aunt of the Holy Prophet and whose house adjoined his, said to him: "It appears your satan has forsaken you." `Aufi and Ibn Jarir have related, on the authority of Ibn `Abbas, that when Gabriel did not visit him for several days, the Holy Prophet became anxious and distressed, and the pagans began to say that his Lord had become angry with him and had forsaken him. 

In the mursal traditions of Qatadah and Dahhak almost the same theme has been expressed. The Holy Prophet's extreme grief and anguish in this condition has also been referred to in several tradhions. And this was natural. The apparent indifference on the part of the beloved, the apparent deprivation of the contact with the source of power, which was his chief support, in the soul-destroying conflict between belief and unbelief, and above all, the taunts and jeers of the enemy, when all these things combined they must have caused great anguish to the Holy Prophet, and he must be thinking that because of some error that he might have committed his Lord had become displeased with him and had forsaken and left him to fight the battle between truth and falsehood alone. This was the state when this Surah was sent down to console the Holy Prophet. In it, swearing an oath by the light of the day and the peacefulness of the night, he has been told: "Your Lord has neither forsaken you, nor is He displeased with you." The relevance of the oath by these two things to the theme is: "Just as brightening up of the day and spreading of the night with darkness and stillness is not for the reason tha Allah is pleased with the people during the day and displeased with them during the night but both states are based on supreme wisdom and expedience, so sending down of revelation to you at one-time and suspending it at another time, also is based on wisdom and expedience; it has nothing to do with Allah's being pleased with you when He sends down revelation and his being displeased with you when He suspends it.

Besides, another relevance of the oath to the subject is that if man is constantly exposed to the light of days it wearies him; so, it is necessary that night should fall after the day has remained bright for a certain period so that man may have rest and peace in it. Likewise, if you are constantly exposed to the light of revelation, your nerves would not stand it. Therefore, fatrah (break or gap in the revelation) also has been provided by Allah on account of expedience so that the effects of the strain of revelation that you have to bear pass away and complete peace is restored to you. In other words, rising of the sun of -revelation is analogous to the bright day and the period of the fatrah to the stillness and peace of the night. "

وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ
(93:4) Indeed what is to come will be better for you than what has gone by. *4

*4) This good news was given by Allah to the Holy Prophet (upon whom be peace) in a state when he had only a handful of Muslims with him, the entire nation was hostile and there was no remote chance of success even. The candle of lslam was flickering only in Makkah and storms were brewing all around to blow it out. At that juncture Allah said to His Prophet "Do not at all grieve at the hardships of the initial stage: every later period of life will be better for you than the former period. Your power and glory, your honour and prestige, will go on enhancing and your influence will go on spreading. This promise is not only confined to the world, but it also includes the promise that the rank and. position you will be granted in the Hereafter will be far higher and nobler than the rank and position you attain in the world. " Tabarani in A wsat and Baihaqi in Ad-dala il have related, on the authority of Ibn `Abbas .that the Holy Prophet said: "All the victories which would be attained by my Ummah after me, were presented before me. This pleased me much. Then, Allah sent down this Word, saying: 'The Hereafter is fat better for you than the world'."

وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰ
(93:5) Verily your Lord will soon give you so amply that you will be well-pleased. *5

*5) That is "Although it will take some time, yet the time is not far when your Lord will bless you with so much that you will be well pleased "This promise was fulfilled during the lifetime of the Holy Prophet and all Arabia, from the southern coasts to the Syrian frontiers of the Byzantine empire and the Iraqi frontiers of the Persian empire in the north, and from the Persian Gulf in the east to the Red Sea in the west, carne under his control. For the first time in the history of Arabia this land became subject to one law and rule. Whichever power clashed with it was doomed to destruction. The slogan La ilaha ill-allah-u Muhammad ur-Rasul-Allah reverberated throughout the land where the polytheists and the followers of the earlier scriptures had tried their utmost to keep their false creeds and slogans aloft till the last. The people not only bowed their heads in obedience, their hearts also were conquered, and their .beliefs, morals and acts were revolutionised. There is no precedent in human history that nation sunk in paganism might have completely changed in only 33 years. Then the movement started by the Holy Prophet gathered such power that it spread over a large part of Asia, Africa and Europe and its influence reached every nook and corner of the world. This much Allah gave His Messenger in the world, the glory and extent of what he will give him in the Hereafter cannot be imagined." (Also see E.N. 112 of Surah Ta Ha).

أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ
(93:6) Did He not find you an orphan and then gave you shelter? *6

*6) That is, "There can be no question of forsaking you and being displeased with you; We have, in fact, been good to you ever sinCe the time you were born an orphan." The Holy Prophet's father passed away three months before his birth; thus he was an orphan at birth. But Allah did not leave him without support even for a day. Up to six years of age his mother nourished and looked after him. After her death, his grandfather took him and brought him up with great love. He would proudly tell the people; "My this son has a great future.' When he also died, his uncle, Abu Talib, became his guardian and treated him with such rare love that one father could treat his son better. So much so that when after his proclamation to be a Prophet the entire nation turned hostile, Abu Talib alone stood firm as his chief supporter for as long as tea years.

وَوَجَدَكَ ضَالًّا فَهَدَىٰ
(93:7) Did He not find you unaware of the Right Way, and then directed you to it? *7

*7) The word daallan as used in the original is derived from dalalat, which has several meanings in Arabic. Its one meaning is to be lost in error and deviation; another, to be unaware of the way and to be bewildered at the crossroads as to which way one should choose; still another meaning is of being lost and astray. The tree also is daallah which stands alone and lonely in the desert; the word dalal is also used for a thing which is wasting in unfavourable and uncongenial condition and climate, and also for heedlessness, of which there is an example in the Qur'an itself: La yadillu Rabbi wa la yansa:. "My Lord is neither heedless nor He forgets." ('Ta Ha: 52). Out of these different meanings. The first meaning does not apply here, for in the historical accounts of the Holy Prophet's life, from childhood till just before Prophethood, there is no trace that he ever might have been involved in idolatry, polytheism or atheism, or in any of the acts, customs and practices of paganism prevalent among his people. Therefore, inevitably wa wa. jadaka daallan cannot mean that Allah had found him erring and astray in respect of creed or deed.

The other meanings, however, can be applicable here in one or other aspect, and possibly all are applicable in their own particular aspect. Before Prophethood the Holy Prophet was certainly a believer in the existence of Allah and His Unity, and his Iife was free from sin and reflected excellent morals, yet he was unaware of true Faith, its principles and injunctions, as it has been pointed out in the Qur'an: "You did not know at all what was the Book and what was the Faith." (Ash-Shura: 52). This verse may also mean that the Holy Prophet was lost in a society, engrossed in ignorance, and his personality as a guide and leader was not in anyway prominent before Prophethood. It may as well mean that in the desert of ignorance, he was standing like a lonely tree, which had the capability to bear fruit and turn the whole desert into a garden, but this capability was not being put to any use before Prophethood. It may also imply that the extraordinary powers that Allah had blessed him with, were going waste in the unfavourable environment of ignorance. Dalal can also be taken in the meaning of heedlessness, so as to say: "You were heedless of the truths and sciences of which Allah made you aware after Prophethood." This thing also has been referred to in the Qur'an itself: "Though before this you were utterly unaware of these truths." (Yusuf: 3). (Also see AI-Baqarah: 282, Ash-Shu'ara: 20).

وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ
(93:8) And did He not find you in want, and then enriched you? *8

*8) The Holy Prophet's father had left only a she-camel and a slave-girl in heritage for him; so he started his life in a state of poverty. Then a time came when the wealthiest lady among the Quraish, Hadrat Khadijah, first made him her partner in trade, then married him, and he took charge of all her trade and business. Thus, he not only became wealthy but his riches in no way were dependent on the resources of his wife; his own hardwork and ability had gone a long way towards promoting her trade and commerce.

فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ
(93:9) Therefore, be not harsh with the orphan; *9

*9) That is, "As you yourself have been an orphan, and Allah graced you with the bounty that he made the best possible arrangements to help you in that state, therefore, in gratitude you should see that no orphan is treated unjustly and harshly."

وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ
(93:10) and chide not him who asks, *10

*10) It has two meanings. (1) If sa Ul is taken in the sense of a needy person, who asks for help, it would mean that if you can,, you should help him; if you cannot you should excuse yourself politely, but should never scold him. In this sense the instruction corresponds to Allah's this favour: "You were poor, then Allah enriched you. " And if sa'il is taken in the sense of the one who inquires, i. e. asks for enlightenment on a religious matter or injunction, it would mean that even if such a person be extremely ignorant and ill-mannered and might put the question, or present his problem, impolitely, you should in any case answer him politely and kindly, and should not turn him away like the rude people proud of their knowledge. In this meaning, the instruction corresponds to Allah's this favour: "You were unaware of the Way, then he guided you." Hadrat Abud-Darda`, Hasan Basri, Sufyan Thauri and some other scholars have preferred this second meaning, for in view of the order and sequence this instruction corresponds to: wa wajadaka daalllan fa hada.

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
(93:11) and proclaim the bounty of your Lord. *11

*11) The word ni 'mat . (bounty) is general, which also implies those bounties, which Allah had bestowed on His Messenger until the revelation of this Surah as well as those which He bestowed on him afterwards according to the promise made in this Surah, which He fulfilled completely. Then, it is enjoined:"O Prophet, mention and proclaim every bounty that Allah has favoured you with." Now, obviously, there can be different forms and ways of mentioning and proclaiming the bounties and every bounty in view of its nature, requires a special form or its mention and proclamation. As a whole, the way of proclaiming the bounties is that Allah be thanked with the tongue and the truth be acknowledged that all the bounties received are only due to His grace and favour and none is the result of any personal excellence and merit on his part. The blessing of Prophethood can be proclaimed by preaching and conveying its message in the best way possible. The blessing of the Qur'an can be proclaimed by publicising it widely and impressing its teachings on the peoples minds as far as one can. The blessing of Allah's guidance can be proclaimed by showing the right way to the people who are gone astray and by enduring patiently all the bitternesses and hardships of the way. The favour that AIIah has done of helping during orphanhood, demands that the orphans be treated well. The favour that Allah did of enriching after poverty requires that Allah's needy servants be helped and supported. In short, this is a very comprehensive instruction which Allah gave His Messenger (upon whom be His peace) in this brief sentence after having described His bounties and blessings.

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Tafsir Sura Asy Syarh (Ash-Sharh) - Verse 1-8

 

أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ
(94:1) (O Prophet), Did We not lay open your breast *1

*1) To begin the discourse with this question, and then the subsequent theme, shows that the Holy Messenger(upon whom be Allah's peace) at that time was very disturbed and distressed at the great hardships that he was passing through in the initial stage of his mission of calling the people to Islam. Under those conditions Allah addressed him and consoling him, said: "O Prophet, have We not blessed you with such and such favour? Then, why do you feel so disturbed and distressed at these initial difficulties?" 

A little consideration of the context wherever the word sharh sadr (opening up of the breast) has occurred in the Qur'an, shows that it has two meanings: 

(1) In Surah Al-An'am: 125, it was said: "So whomever Allah wills to guide aright, He makes his breast wide open to Islam (yashrah sadrahu lil-lslam)"; and in Surah Az-Zumar; 22: "Can the person whose breast Allah has opened for Islam (sharahallabu sadrahu liI-Islam) and he is walking in the light shown by his Lord.." At both.these places sharh sadr implies to free oneself from every kind of distraction and vacillation and to be satisfied with Islam as the only right way of Iife, and to regard the beliefs, principles of morality and civilization, religious instructions and injunctions, which Islam has given to man, as right and true. 

(2) In Surah Ash-Shu`ara': 12-13, it has been mentioned that when Allah appointed the Prophet Moses to the great office of Prophethood and commanded him to go and confront the Pharaoh and his mighty empire, he submitted: "My Lord, I fear that they will treat me as a liar, and my breast straitens." And in Surah Ta Ha: 2526, it has been stated that on this very occasion the Prophet Moses implored Allah, saying: "Lord, open up my breast for me (Rabbisbrah-li sadri) and make my task easy for me." Here, straitening of the breast implies a person's finding it too hard for himself to shoulder the onerous responsibilities of Prophethood and going out to clash with a mighty and tyrannical power of disbelief all by himself, and sharh sadr implies that his morale be boosted so that he is ready to undertake any campaign and any task however difficult and hard, without any hesitation, and he develops the nerve and courage to shoulder the great responsibilities of Prophethood. 

A littie consideration will show that in this verse "opening up of the Holy Prophet's breast" contains both these meanings. According to the first meaning, it implied that before the Prophethood the Holy Prophet(upon whom be peace) looked upon the religion of the polytheistic Arabs, Christians, Jews and fireworshippers as false, and was not even satisfied with the hanifiyyat prevalent among some of the Arab monotheists, for it was an ambiguous creed which contained no detail of the right way. (This we have explained in E.N.'s of AsSajdah). But since he himself did not know what was the right way, he was mentally confused and distracted. With the blessing of Prophethood Allah removed his mental agitation and opened up before him the way of right guidance, which brought him full peace of mind. According to the second meaning, it implies that along with the blessing of Prophethood Allah also blessed him with the courage, spirit ,of resolution and broad mindedness which were needed for shouldering the onerous responsibilities of the great office. He became bearer of the vast knowledge, which no other human mind could encompass and contain. He was blessed with the wisdom which could rectify any evil however grave and wide spread. He developed the capability to stand up without any equipmern and the apparent help and support of a worldy power as the standard-bearer of Islam in a society sunk in ignorance and barbarism, to brave any storm of hostility without the least hesitation, to endure patiently all the difficulties and hardships of the way 'so that no power might cause him to abandon his position and standpoint. Thus, The verse means to impress the point: "When Allah has blessed you, O Prophet, with this invaluable wealth of sharh sadr, why do you feel distressed and depressed at the hardships you are experiencing in the initial stage of your mission." 

Some commentators have taken sharh sadr to mean shaqq Sadr (splitting up of the breast) and have declared this verse to be a proof of the miracle of sharh sadr as related in the traditions of the Hadith. But the fact is that the proof of that miracle is dependent only on the traditions of the Hadith, it is not correct to prove it from the Qur'an. According to the Arabic language, sharh sadr can in no way be taken to mean shaqq sadr. `Allama Alusi in the Ruh al-Ma'ani says:"In the sight of the research scholars it is a weak thing to regard sharh sadr as shaqq sadr. "

وَوَضَعْنَا عَنكَ وِزْرَكَ
(94:2) and relieve you of the burden

الَّذِي أَنقَضَ ظَهْرَكَ
(94:3) that had well-nigh broken your back? *2

*2) Some of the commentators have interpreted this to mean that before Prophethood, in the days of ignorance, the Holy Prophet (upon whom be peace) had happened to commit certain errors because of which he was feeling disturbed, and Allah by sending down this verse consoled and satisfied him, saying that He had forgiven him those errors. But jn our opinion it is a grave mistake to interpret this verse thus. In the first place, the word vizr dces not necessarily mean a sin, but it is also used for a heavy burden. Therefore, there is no reason why it should in every case be taken in the bad sense. Secondly, the Holy Prophet's life before Prophethood also was so clean and pure that it had been presented in the Qur'an as a challenge before the opponents.. So much so that the Holy Prophet (upon whom be peace) was made to point out to the disbelievers: "1 have already lived a lifetime among you before the revelation of this Qur'an." (Yunus 16). and he was also not the type of a person who would commit a sift secretly. God forbid, had he been such a man, Allah would not have been unaware of it, and would not have made him proclaim the thing before the people openly, which He made him proclaim in the above-mentioned verse of Sarah Yunus, if his person carried the blot of a sin committed secretly.

Thus, in fact, in this verse vizr means a heavy burden and it implies the burden of distress, anguish and anxiety that was, telling on his sensitive nature when he saw- his nation deeply sunk in ignorance and barbarism. Idols were being worshipped, the community was engrossed in idolatry and polytheistic customs and practices, filth of immorality and indecency prevailed all around, wickedness and corrupt practices were rampant in society, the powerful were suppressing the powerless; girls were being-buried alive, tribes were subjecting, one another to surprise attacks, and sometimes the wars of vengeance continued for a hundred years at a stretch. No one's Iife, property and honour was safe unless he had a strong band at his back. This grieved the Holy Prophet (upon whom be peace) but he could find no way to cure the malady. This same anxiety was weighing down his back. Allah by showing him the way to Guidance removed its burden from him. Then as soon as he was appointed to the office of Prophethood, . he came to know that belief in the doctrine of Tauhid, the Hereafter and Prophethood was the master-key by which each corruption in human life could be eradicated and the way to reform opened in every aspect of life. This guidance front Allah relieved him of his burden and he felt re-assured that by means of it he would not only be able to cure the maladies of Arabia but also of all mankind outside Arabia as well.

وَرَفَعْنَا لَكَ ذِكْرَكَ
(94:4) And did We not exalt your fame? *3

*3) This was said at a time when o one could even conceive how the renown of the one unique individual who had only a few followers confined only to the city of Makkah, would be exalted throughout the world, and what high fame he would achieve. But Allah Almighty gave His Messenger (upon whom be peace) this good news under those very conditions and then fulfilled it in a strange way. In the first place, he took from his enemies themselves the task of exalting his renown. One of the methods that the disbelievers of Makkah adopted to defeat his mission was that in the Hajj season when the pilgrims from every corner of Arabia were attracted to their city, they would visit them at their halting places and would warn them to beware of a dangerous man called Muhammad (upon whom be Allah's peace and blessings), who they alleged, worked such magic on the people that father was separated from son, brother from brother, and husband from wife; therefore, they should keep away from him, The same thing they said to all other people, who visited Makkah on other than Hajj days in connection with pilgrimage or on other business.

In this way although they were trying to defame the Holy Prophet, yet the result was that his name reached every nook and comer of Arabia and the enemies themselves. took him out of his seclusion in Makkah and introduced him among all the tribes of the country. After this, it was but natural that .'the people should become curious to know as to who was this man, what he preached, what was his character like and who were the people influenced by his magic and what sort of effect his "magic" had on them. As the propaganda of the Makkan disbelievers spread the people's curiosity also grew. When as a result of this curiosity the people came to know of the Holy Prophet's morals, his character and conduct, when they heard the Qur'an and found what teachings it presented and when the people saw how different the lives of those who had been influenced by what was being described as .magic had become from the lives of the common Arabs, the bad name started being changed into good name. So much so that by the time the Hijrah took place there was perhaps no tribe left anywhere in Arabia from which one or another person, one or another clan had not accepted Islam and in which at least some people had not developed sympathy and interest in the Holy Prophet and his message. 

This was the first stage of the exaltation of his renown. Then from the Hijrah started the second stage in which on the one hand the hypocrites, the Jews and the prominent polytheists of Arabia were actively engaged in defaming him and on the other the Islamic State of Madinah was presenting such a practical model of God-worship, God consciousness, piety and devotion, purity of morals and community life, justice and equity, equality of man and man, generosity of the rich, care of the poor, fulfilment of pledges and promises and righteousness in dealings, which was conquering the hearts, The enemies tried by resort to war to impede the growing influence of the Holy Prophet, but the party of the believers, trained and developed under his own leadership, proved its superiority by their discipline, their bravery, their fearlessness of death, and their adherence to restrictions of morality even in the state of war; so convincingly that entire Arabia had to recognize it as a power to be reckoned with. Within ten years the Holy Prophet's renown become so exalted that the same land in which the opponents had exerted their utmost to defame him, reverberated with the slogan of Ash hadu anna Muhammad ar-Rasul Allah from one end to the other. Then the third stage commenced with the establishment of the righteous Caliphate when his holy name started eing mentioned and praised everywhere in the world. This process continues till today, nd will continue till Resurrection if Allah so wills. Wherever in the world there exists a settlement of the Muslims, the apostleship of Muhammad (Upon whom be Allah's peace) is being proclaimed aloud in the call to the Prayer five times a day, blessings of Allah are being invoked on him in the Prayers, and his sacred remembrance is being made in the Friday Sermons. There is no moment in the 12 months of the year and in the 24 hours of the day when at one or another place in the world, the oly Prophet's holy name is not being mentioned. This is a clear proof of the truth of the Qur'an that when in the initial stage of the Prophet hood Allah proclaimed wa rafa `na Iaka dhikrak, no one could estimate and imagine with what esteem and to what great extent the Holy Prophet's renown would be exalted. 

In a Hadith Hadrat Abu Sa`id Khudri has reported that the Holy Prophet(upon whom be peace) said: "Gabriel came to me and said: My Lord and your Lord asks: In what ways have I exalted your renown? I submitted: Allah alone has the best. knowledge. He said: Allah says: Whenever mention 1S made of Me, yon too will be mentioned along with Me." (Ibn Jarir, lbn Abi Hatim, Musnad Abu Ya`la, Ibn al-Mundhir, Ibn Hibban Ibn Marduyah, Abu Nu`aim). The whole later history stands witness that this prediction has proved literally true.

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا
(94:5) Indeed, there is ease with hardship.

إِنَّ مَعَ الْعُسْرِ يُسْرًا
(94:6) Most certainly, there is ease with hardship. *4

*4) This has been repeated twice so as to reassure the Holy Prophet that the bad times hp was passing through at that time would not last for ever, but were going to be replaced by good times in the near future. On the surface this appears to be a contradiction that hardship should be accompanied by ease, for these two things do not co-exist. But the words "hardship with ease" instead of "ease after hardship" have been used in the sense that the period of ease is so close to it as if it were a concomitant of it.

فَإِذَا فَرَغْتَ فَانصَبْ
(94:7) So, whenever you are free, strive in devotion,

وَإِلَىٰ رَبِّكَ فَارْغَب
(94:8) and turn to your Lord with longing. *5

*5) When you are free,": When you are free from other occupations, whether occupations in connection with the preaching of Divine message, or teaching and training of the new converts, or domestic occupations of mundane nature." The commandment means: "When you are no more occupied, you should spend your time in the labour and toil of Allah's worship and turn all your attention exclusively to your Lord."

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Tafsir Sura At-Tin - Verse 1-8

 

وَالتِّينِ وَالزَّيْتُونِ
(95:1) By the fig and the olive; *1

*1) There has been much difference of opinion among the commentators about the explanation of this verse. Hasan Basri. `Ikrimah, `Ata' bin Abi Rabah, Jabir bin Zaid, Mujahid and Ibrahim Nakha'i (may AIlah bless them all) say that the fig implies the same fig which the people eat, and the olive the same which produces oil. Ibn Abi Hatim and Hakim have cited a statement from Ha 'Abdullah bin 'Abbas also in support of this. And the commentators who have accepted this explanation have, in view of the uses and virtues of the fig and the olive, expressed the opinion that Allah has sworn by these two fruits because of these very qualities. There is no doubt that the Arabic reader would understand the words do and zayun in the same meaning as are their well known meanings in Arabic, yet there are two reasons for which these meanings cannot be accepted. First, that in the subsequent verses, oaths have been sworn by the Mount Sinai and the City of Makkah, and there seems to be no relevance between the oaths sworn by the two fruits and the oaths by the two places. Second, the theme that follows the oaths is borne out by the Mt. Sinai and the City of Makkah but not by the two fruits. Wherever in the Qur'an AIlah has sworn by something, He has not sworn by it because of its glory or its uses and benefits but every oath has relevance to the theme that follows it. Therefore, the virtues and qualities of these two fruits cannot be regarded as the reason for swearing the oath by them. 

Some other commentators have taken tin and zaytun to imply some places. Ka`b Abhar, Qatadah an Ibn Zaid say that tin implies Damascus and zaytun Bait al-Maqdis (Jerusalem). A view of Ibn 'Abbas has been cited by Ibn Jarir, Ibn Abi Hatim and Ibn Marduyah to the effect that tin implies the mosque of the Prophet Noah, which he built on Mt. Judi, and zaytun implies Bait al-Maqdis, but hearing the words wat-tin waz-zaytin, no ordinary Arab could think of these meanings, nor was it well known among the Arabs, who were the first addressees of the Qur'an that ain and zaytun were names of the places. 

However, there was a practice among the people of Arabia that they generally named a land where a certain fruit was produced in plenty after the name of the fruit itself. Accordingly, the meaning. Of tin and zaytun can be the land where these fruits are grown, and it is the land of Syria and Palestine, for among the Arabs of that period this very land was well known for the production of fig and olive. lbn Taimiyah'Ibn al-Qayyim, zamakhshari and Alusi (may Allah show them mercy) have adopted this very explanation; and although Ibn Jarir also has preferred the first view, yet he has conceded that ain and zaytun may also imply the land where these fruits are grown. Hafiz Ibn Kathir also has regarded this explanation as worthy of consideration.

وَطُورِ سِينِينَ
(95:2) and by the Mount Sinai, *2

 
*2) The words in the original are Tur- i-Sinin. Sinin is another name for the Sinai Peninsula. It is called Sama or Sina as well as Sinin. In the Qur'an itself at one place the words Tur-i-Sinin. have been used. Since the land in which Mt. Sinai is located is well known as Sina, we have adopted this well known name in the translation.

وَهَٰذَا الْبَلَدِ الْأَمِينِ
(95:3) and by this city (of Makkah), a haven of peace:

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ
(95:4) surely We created man in the best mould; *3

*3) This is the truth for which the oath has been sworn by the lands of the fig and the olive (i.e. Syria and Palestine) and Mt. Sinai and Makkah, the city of peace. Man's having been created in the most excellent of moulds means that he has been given the finest body which no other living being has been given, and he has been blessed with the noblest faculties of thought, knowledge and intellect which no other creature has been blessed with. Then, since the most sublime model these excellencies and . unique merits of mankind's are the Prophets (upon whom be Allah's peace), and no creation can have a higher rank than they, so that Allah may choose it for appointment to the office of Prophethood, an oath has been sworn by the places associated with the Prophets of God to bear testimony to man's having been created in the finest of moulds. The land of Syria and Palestine is the land where a large number of Prophets, from the Prophet Abraham (peace be upon him)to the Prophet Jesus (peace be upon him), were raised. Mt. Tur is the place where the Prophet Moses was blessed with Prophethood. As for Makkah, it was founded by the Prophets Abraham and Ishmael themselves. It was on account of their association with it that ' it became the holiest central place of Arabia. It was the Prophet Abraham who had prayed: "O my Lord, make this city a city of peace and security." (AI-Baqarah: 126); and it was because of this prayer that in the midst of chaos and confusion prevailing everywhere in Arabia only this city continued to remain an island of peace for some 2500 years or more. Thus, the verse means to say: "We created mankind in such an excellent mould that it produced men who attained to the most sublime rank of Prophethood."

ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ
(95:5) then We reverted him to the lowest of the low, *4

*4) The commentators in general have given two meanings of this:
(1) That We reversed him to the miserable state of old age in which he was no longer able to think and understand and work; and 

(2) that We reversed him to the lowest stage of Hell. But these two meanings cannot be an argument for the object for the confirmation of which this Surah was revealed. The Surah is meant to reason out the truth of the judgement in the Hereafter. On this, neither has this tact any bearing that some human beings are caused to reach the most miserable state of old age, nor that a section of human beings will be cast into Hell. The first thing cannot be an argument for the judgement because old age comes upon both the good and the bad people, and a person's reaching this age is no punishment which he might suffer in consequence of his deeds. As for the second thing, it will occur in the Hereafter.

It cannot be presented as an argument before the people who are being convinced of the meting out of rewards and punishments in the Hereafter itself. Therefore in our opinion the correct meaning of the verse is: After having been created in the finest of moulds when man uses the powers of his body and mind in evil ways Allah grants him the power to do only evil and causes him to reach the lowest ebb of degradation. This is a truth which one commonly observes in human society. People become so overwhelmed by greed, selfishness, lustfulness, addiction to intoxicants, meanness, rage and fury and such other traits that morally . they are actually reduced to the lowest of the low. Consider only one example: When a nation is blinded by its hostility to another country it surpasses all savage beasts in barbarity. A wild beast preys upon its victim only for the sake of food, it does not resort to a general massacre; but man resorts to massacre of his own kind. The beast only uses its claws and teeth but man who has been created in the best of moulds invents the gun, rifle, tank, aircraft, atom and hydrogen bombs and countless other weapons by his intellect so that he can instantly destroy whole populations. The beast only kills or inflicts a wound but man invents such painful methods of torturing men like himself as cannot even be -imagined by a' beast. Then to wreak his vengeance and fury on his enemies he forces the women to march out in naked processions: they are subjected to rape by tens and twenties of men; they are dishonoured before the eyes of their fathers, brothers and husbands; children are massacred in front of their parents; mothers are forced to drink their children's blood; human beings are burnt and buried alive.

There is no wild species of animals in the world which may equal this human barbarity in any degree. The same is also the case with other evil traits: man proves himself to he the lowest of the low in whichever evil he indulges. So much so that he degrades even religion which is the most sacred thing for man: he worships the trees, animals and mountains, even the sex organs of man and woman; he keeps religious prostitutes in the places of worship to win the goodwill of the gods and commits adultery with them as an act of virtue. In his mythology he attributes such filthy tales to his gods and goddesses which would make the most wretched beast to hang his head in shame.

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
(95:6) except those who have faith and do righteous deeds. Theirs is a never ending reward. *5

*5) The commentators who have taken asfala safilin to imply the state of extreme old age when man loses his sense and reason, interpret this verse to mean: "But the people who in the prime and strength of their age believed and did righteous deeds would have in this old age too the same righteous deeds credited for them and will be rewarded accordingly. No reduction will be made in their rewards on the ground that they could not perform those righteous deeds in that period of Iife". And the commentators who construe reversal to safilin to imply being cast into the lowest stage of Hell interpret this verse to mean: "the people also believed and did righteous deeds are an exception: they will not be reversed to this stage but they will have a reward unending and unfailing." But, neither of these meanings is relevant to the reasoning made in this Surah to justify the judgement of the Hereafter. In our opinion the verse means: "Just as it is a common observation in human society that the morally degraded are made the lowest of the low, so this also is an observation of every age that those who believed in God, the Hereafter and the Prophethood and who moulded their lives after righteousness and piety, remained secure from this degeneration and remained consistent with the best mould and nature that Allah had created them on. Therefore, they are worthy of the unending reward, i.e. the reward which will neither be less than what they deserve, nor will it ever be cut off. "

فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ
(95:7) Who, then, can give the lie to you, (O Prophet), about the Reward and the Punishment? *6

*6) Another translation of this verse can be: "What can after this (O man ) make you deny the judgement ?" In both cases the intention and purpose remains the same. That is when it is a common observation in human society that a section of mankind which has been created in the best of moulds and nature, is rendered lowest of the low because of moral degradation, and the other section remains secure by adopting the path of constant faith and righteousness in view of its being created in the best of moulds and nature how can judgement be denied after this ? Does common sense require that the end of both these men be the same? Dces justice demand that neither those who are reduced to the lowest of the low be punished nor those who strive to adopt a righteous life be rewarded ? The same theme has been expressed at other places in the Qur'an thus: "Shall We then treat the obedient as We treat the culprits? What has happened to you: how ill you judge?" (AI-Qalam: 35, 36). "Do those who have committed evil think that We shall hold them and those who have believed and done righteous deeds as equal so that their Iife and their death should be alike ? IIl are the judgements they pass !" (Al-Jathiyah 21).

أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ
(95:8) Is not Allah the Greatest of all sovereigns? *7

*7) That is, "When you want and expect even the petty judges of the world to do justice, punish the culprits and reward the doers of good, what is your opinion about God? Is He not the greatest of all judges? If you think he is the . greatest of all judges, do you think that He will not do any justice? Do you expect that He will treat the good and the evil alike? Will those who commit the vilest of deeds in the world and those who perform righteous deeds, both end in the dust: neither will any be punished for his evil deeds, nor any be rewarded for his good works''" 

Imam Ahmad, Tirmidhi, Abu Da'ud, Ibn al-Mundhir, Baihaqi, Hakim and Ibn Marduyah have related, on the authority of Hadrat Abu Hurairah, that the Holy Prophet (upon whom be peace) said: "When one of you recites Surah Wat-tin waz-zaytun and reaches Alais-Allah-u bi-ahkam-il-Hakimin he should respond to it, saying: Bata wa ana ala dhalika min-ash-shahidin (Yes, and I am of those who bear witness to it). According to some other traditions, the Holy Prophet responded with Subhanaka fa-bald when he recited this verse.

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Tafsir Sura Al-Alaq - Verse 1-9

 

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
(96:1) Recite *1 in the name of your Lord *2 Who created, *3

*1) As we have explained in the Introduction, when the Angel said to the Holy Prophet, "Read", the latter replied, "I cannot read!"" This indicates that the Angel had presented these words of the Revelation before him in the written form and had asked him to read them. For if the Angel had meant that he should repeat what he recited, he should not have replied, saying "I cannot read!" 

*2) "Read in the name of your Lord": Bismillah and read. This shows that the Holy Prophet (upon whom be peace) even before the coming down of this Revelation regarded and acknowledged Allah alone as his Lord. That is why there was no need to ask who his Lord was, but it was said: "Read in the name of your Lord." 

*3) Only the word khalaqa (created) 'has been used absolutely, and the object of creation has not been mentioned, This automatically gives the meaning: "Read in the name of the Lord, Who is the Creator, Who created the whole universe and everything in it."

خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ
(96:2) created man from a clot of congealed blood. *4

*4) After making mention generally of the creation of the universe, mention has been made of man in particular, saying how Allah made him a perfect tnan starting his creation from an insignificant and humble state. 'Alaq is plural of 'alaqah, which means congealed blood. This is the primary state of the embryo which appears a few days after conception. Then it assumes the form of a lump of flesh, then afterwards it gradually takes human shape. (For details, see AI-Hajj: 5 and the corresponding E.N.'s 5 to 7).

اقْرَأْ وَرَبُّكَ الْأَكْرَمُ
(96:3) Recite: and your Lord is Most Generous,

الَّذِي عَلَّمَ بِالْقَلَمِ
(96:4) Who taught by the pen, *5

*5) That is, "It is a great favour of Allah that starting man's creation from a most insignificant state He made him possessor of knowledge which is the noblest attribute of creation, and He made him not only possessor of knowledge but also taught him the art of writing by the use of pen, which became the means of propagation, progress, dissemination and preservation of knowledge on a large scale. Had He not given tnan the knowledge of the art of pen and writing (by inspiration) his intellectual faculty would have stagnated, and it would have had no opportunity to develop, expand and become a means of transmission of knowledge from one generation to the next and make future progress.

عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ
(96:5) taught man what he did not know. *6

*6) That is, Man originally was absolutely illiterate. Whatever of knowledge he obtained, he obtained it as a gift from Allah. Whatever doors of knowledge at any stage did Allah will to open for man, they went on opining up before him. This same thing has been expressed in the verse of the Throne, thus: "And the people cannot comprehend anything of His knowledge save what He Himself may please to reveal." (Al-Baqarah: 255). Whatever man looks upon as his own scientific discovery was, in fact, unknown to him before. Allah gave him its knowledge whenever He willed without his realizing that Allah by His grace had blessed him with the knowledge of it. 

These verses were the very first to be revealed to the Holy Prophet (upon whom be peace), as is stated in the Hadith reported by Hadrat `A'ishah. This first experience was so intense and tremendous that the Holy Prophet could not bear it any more. Therefore, at that time he was only made aware that the Being Whom he already knew and acknowledged as his Lord and Sustainer was in direct communion with him, had started sending down Revelations to him, and had appointed him as His Prophet. Then after an intermission the opening verses of Surah al-Muddaththir were revealed in which he was told what mission he had to perform after his appointment to Prophethood. (For explanation, see Introduction to Al-Muddaththir)

كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ
(96:6) Nay, *7 surely man transgresses;

*7) That is, man should never adopt an attitude of ignorance and rebellion against the Bountiful God Who has been so generous to him

أَن رَّآهُ اسْتَغْنَىٰ
(96:7) for he believes himself to be self-sufficient. *8

*8) That is, when the man has attained wealth, honour and rank and whatever else he desired to attain in the world, he becomes rebellious instead of being grateful and transgresses the boundaries of servitude to Allah.

إِنَّ إِلَىٰ رَبِّكَ الرُّجْعَىٰ
(96:8) Surely to your Lord is your return. *9

*9) That is, "Whatever he might have attained in the world, which makes ,him behave arrogantly and rebelliously, in the end he has to return to your Lord. Then he will realize what fate awaits him in consequence of his such attitude and behaviour."

أَرَأَيْتَ الَّذِي يَنْهَىٰ
(96:9) Did you see him who forbids

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Tafsir Sura Al-Alaq - Verse 10-19

عَبْدًا إِذَا صَلَّىٰ
(96:10) a servant (of Allah) when he prays? *10

*10) "A Servant" : the Holy Messenger of Allah himself. The Holy Prophet has been mentioned by this epithet at several places in the Qur'an. For example, "Glory be to Him Who transported His servant one night from the Masjid alHaram to the distant Temple." (Bani Isra'il: 1); "All praise is for Allah Who has sent down this Book to His servant." (AI-Kahf: 1); "And that when the servant of Allah stood up to pray, the people got ready to assault him." (Al-Jinn: 19). This shows that it is a special style of love by which Allah makes mention of His Messenger Muhammad (upon whom be His peace and blessings) in His Book. Besides, it also shows that AIiah after appointing His Messenger to Prophethood had taught him the method of performing the Prayer. There is no mention of this method anywhere in the Qur'an, saying: "O Prophet, perform the Prayer in this and this way." Hence, this is another proof that the Revelation sent down to the Holy Prophet did not only consist of what has been recorded in the Qur'an, but besides this, other things also were taught to him by revelation, which are not recorded in the Qur'an.

أَرَأَيْتَ إِن كَانَ عَلَى الْهُدَىٰ
(96:11) Did you consider: what if he is on the Right Way,

أَوْ أَمَرَ بِالتَّقْوَىٰ
(96:12) and enjoins piety?                                                    

أَرَأَيْتَ إِن كَذَّبَ وَتَوَلَّىٰ
(96:13) Did you consider: what if he gives the lie (to the Truth) and turns away (from it)?

أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَىٰ
(96:14) Does he not know that Allah sees everything? *11

*11) The audience here apparently is every just man, who is being asked: Have you watched the act of the person who prevents a Servant from God's worship? What do you think: if the Servant be rightly guided, or warning the people to fear God and refrain from evil, and this forbidden be denying the Truth and turning away from it, what will his act be like? Could this man adopt such an attitude had he known that Allah is watching the man who is exhorting others to piety as well as him who is denying the truth and turning away from it? Allah's watching the oppressor and his wrongdoing and the oppressed and his misery by itself implies that He will punish the oppressor and redress the grievances of the wronged and down-trodden person.

كَلَّا لَئِن لَّمْ يَنتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ
(96:15) No indeed; *12 if he does not desist, We shall drag him by the forelock;

*12) That is, the person who threatens that he would trample the neck of Muhammad (upon whom be Allah's peace and blessings) down when he performed the Prayer, would never be able to do so.

نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ
(96:16) by the lying forelock steeped in sin. *13

*13) "The forelock" here implies the person with the forelock.

فَلْيَدْعُ نَادِيَهُ
(96:17) So let him summon his helpmates; *14

*14) As we have explained in the Introduction, when the Holy Prophet (upon whom be peace) rebuked Abu Jahl on his foolish behaviour, he had retorted: "O Muhammad, on what strength do you threaten me? By God, my supporters in this valley far exceed yours in number." At this it is being said: "Let him call his band of supporters."

سَنَدْعُ الزَّبَانِيَةَ
(96:18) We too shall summon the guards of Hell. *15

*15) According to the explanation given by Qatadah, the word zabaniyah in the original, is used for the police in Arabic idiom, and zaban actually means to push away. The kings too kept armed attendants who would push out the one with whom the king was annoyed and angry. Therefore, what Allah means is: "Let him call his supporters; We too shall summon Our Police, i.e. the angels of torment, to deal with him and his supporters."

كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِب
(96:19) No, not at all. Never obey him. But prostrate yourself and become nigh (to your Lord). *16

*16) "Sajdah" (prostration) here implies the Prayer, so as to say: "O Prophet, continue to perform your Prayer fearlessly as you have been in the past, and seek your Lord's presence through it." In the Sahih of Muslim and other books of Hadith there is a tradition from Hadrat Abu Huraira to the effect: "The servant is nearest to his Lord when he is in the state of prostration", and in Muslim there is also a tradition from Hadrat Abu Hurairah that when the Holy Prophet recited this verse, he performed a sajdah of recital.

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