The meanings of Juz’ Tabarak al Mulk The twenty ninth part of the Qur’an 1 PREFACE Praise be to Allah, the Lord of the Worlds, Who honored the nation of prophet Muhammad, sallallahu ^alayhi wa sallam, with the Glorious Qur’an and protected it from perversion. We humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, whom Allah sent to call the people and the jinn to the Correct Path. We ask Allah to raise the rank of the kind Al 1 and Companions of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from what he fears for them. The Science of Tafsir (^Ilm at-Tafsir), which is the knowledge of the interpretation of the Qur’an, is an honorable knowledge with which one is enabled to comprehend the precious meanings of the Glorious Qur’an. The Science of Tafsir leads to the proper deduction of the religious judgments contained in the Qur’an and to the benefit of taking lessons from the stories narrated therein. Moreover, this science explains the reasons behind the revelation of its verses (ayahs), addresses subjects such as whether the verses were revealed in Makkah (Makkiyyan) or in al-Madinah (Madiniyyan), whether they have one clear meaning (muhkam) or have more than one meaning and require a proper deduction of an appropriate meaning (mutashabih), abrogating (nasikh) or abrogated (mansukh), specific (khas) or general (^am), and whether they contain a threat of castigation (wa^id) or a promise of reward (wa^d), and many other benefits. The honor of the Science of Tafsir is grand and the reward of spreading it is magnificent. We have attempted to translate into the English language the interpretation of the Thirtieth (29 th ) part of the Qur’an (Juz’ Tabaraka). We relied in our endeavor on precious books of interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored by Abu Hayyan Al-Andalusiyy. Another text is the interpretation of An Nasafiyy. We relied on both in compiling this interpretation of Juz’ Tabarak al Mulk the twenty ninth part of the Qur’an along with a precious document compiled by the Research Division of the Association of Islamic Charitable Projects. 1 Family members.
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The meanings of Juz’ Tabarak al Mulk ������ ��� �� �� ����� �� ����� � ����������� The twenty ninth part of the Qur’an
1
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PREFACE
Praise be to Allah, the Lord of the Worlds, Who honored the nation of prophet
Muhammad, sallallahu ^alayhi wa sallam, with the Glorious Qur’an and protected it from
perversion. We humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi
wa sallam, whom Allah sent to call the people and the jinn to the Correct Path. We ask Allah
to raise the rank of the kind Al 1 and Companions of Prophet Muhammad, sallallahu ^alayhi
wa sallam, and to protect his nation from what he fears for them.
The Science of Tafsir (^Ilm at-Tafsir), which is the knowledge of the interpretation of
the Qur’an, is an honorable knowledge with which one is enabled to comprehend the
precious meanings of the Glorious Qur’an. The Science of Tafsir leads to the proper
deduction of the religious judgments contained in the Qur’an and to the benefit of taking
lessons from the stories narrated therein. Moreover, this science explains the reasons behind
the revelation of its verses (ayahs), addresses subjects such as whether the verses were
revealed in Makkah (Makkiyyan) or in al-Madinah (Madiniyyan), whether they have one
clear meaning (muhkam) or have more than one meaning and require a proper deduction of
an appropriate meaning (mutashabih), abrogating (nasikh) or abrogated (mansukh), specific
(khas) or general (^am), and whether they contain a threat of castigation (wa^id) or a promise
of reward (wa^d), and many other benefits.
The honor of the Science of Tafsir is grand and the reward of spreading it is
magnificent. We have attempted to translate into the English language the interpretation of
the Thirtieth (29th) part of the Qur’an (Juz’ Tabaraka). We relied in our endeavor on precious
books of interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored
by Abu Hayyan Al-Andalusiyy. Another text is the interpretation of An Nasafiyy. We relied
on both in compiling this interpretation of Juz’ Tabarak al Mulk the twenty ninth part of the
Qur’an along with a precious document compiled by the Research Division of the
Association of Islamic Charitable Projects.
1 Family members.
The meanings of Juz’ Tabarak al Mulk ������ ��� �� �� ����� �� ����� � ����������� The twenty ninth part of the Qur’an
2
We ask Allah to make our endeavor sincere, acceptable, of widespread benefit and a
reason for our expeditious passage over Assirat 2and salvation in the Hereafter.
2 The bridge laying between Paradise and Hellfire that everyone, on the Day of Judgment, will attempt to cross.
The meanings of Juz’ Tabarak al Mulk ������ ��� �� �� ����� �� ����� � ����������� The twenty ninth part of the Qur’an
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INTRODUCTION
It is Islamically unlawful to translate the ayahs of the Qur’an word for word into
other languages. Allah said: ����� ��� �� ����}{���������� ������������ ��������� (Surah Taha, 113). This ayah means:
[We have revealed the Qur’an in the Arabic language.] In another ayah, Allah informed us
that the Qur’an was revealed in an explicit Arabic mother tongue. This meaning is explicit in
the saying of Allah: {������ ! �"����� �#���$�%��} (Surah ash-Shu^ara’, 195). Moreover, the richness
contained in the vocabulary of the Arabic language is non-existent in other languages. For
instance, the Arabic word qur' ( ������) may refer to the menstrual period and/or to the
cleanliness period of the woman.
Allah revealed many Holy Books to His Prophets. Shaykh Shamsud-Din ar-Ramliyy
mentioned in his book, Nihayat Al-Muhtaj Fi Sharhil-Minhaj, that these Books numbered
one hundred and four (104). Fifty (50) of these were revealed to Prophet Shith (Seth), thirty
(30) to Prophet Idris (Enoch), ten (10) to Prophet Ibrahim (Abraham), and ten (10), other
than the Torah, to Prophet Musa (Moses). The last four (4) revealed Holy Books were:
1. The Torah, revealed in the Hebrew language to Prophet Musa (Moses)
2. The Zabur, revealed in the Hebrew language to Prophet Dawud (David)
3. The Injil, revealed in the Syriac language to Prophet ^Isa (Jesus)
4. The Qur’an, revealed in the Arabic language to Prophet Muhammad, sallallahu
^alayhi wa sallam.
Of these books, the Qur’an is the only Holy Book which remains intact and
unchanged to this day. It is the lasting miracle revealed to Prophet Muhammad, sallallahu
^alayhi wa sallam, which Allah protected from being perverted.
The complaints of non-Arabic speaking Muslims at large emanate mainly from the
absence of reliable interpretations of the Qur’an in their own respective mother tongues.
Sadly, most of the available translations are unsatisfactory and dangerous, because the
methodologies used in producing these translations deviate from what is permissible under
the rules of the Religion.
Because the Qur’an was specifically revealed in the Arabic language does not mean it is
meant only for Arabic speaking people to read and understand. On the contrary, Islam, the
The meanings of Juz’ Tabarak al Mulk ������ ��� �� �� ����� �� ����� � ����������� The twenty ninth part of the Qur’an
4
religion of all the prophets, is pronounced the only true religion for all people3; therefore its
terms and teachings must also be attainable by non-Arabic speaking people. The religious
prohibition is in translating the verses of the Qur’an word for word and claiming these are
the expressions revealed by Allah to Prophet Muhammad , sallallahu ^alayhi wa sallam.
What is permissible, however, is to explain the meanings of the verses of the Qur'an in other
languages.
Interpreting the meanings of the Qur'an require qualified scholars who have the
necessary scholastic tools. Many renowned scholars of interpretation have authored precious
books. Abu Hayyan Al-Andalusiyy, for example, authored Al-Bahr Al-Muhit, a text that
Muslim scholars hold as highly reputable and credible. Translating similar works constitutes
a proper methodology of spreading the meanings of the Glorious Qur'an into other
languages.
The overall layout of this book avoids word for word translation of an Ayah but rather
consists of giving a general interpretation of the meanings of each individual verse (ayah),
with a more detailed interpretation of each verse in the body of the book. Transliterated
words are constructed as per the following transliteration system that has been adopted for
this work:
3 Islam is the religion of all the prophets from Adam to Muhammad. The most honored prophets are
Muhammad, Ibrahim, Musa, ^Isa and Nuh.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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Transliteration System
English Arabic English Arabic
‘ � T ' B ( DH ) T * ^ + TH , GH - J . F / H 0 Q 1 KH 2 K 3 D 4 L 5 DH 6 M 7 R 8 N # Z 9 H : S ; W � SH < Y = S > A � D ? A ��
To represent the fathah ‘a’ after the letter
To represent the dammah ‘u’ after the letter
To represent the kasrah ‘i’ after the letter
To represent the mad by an alif ‘a’ after the letter
To represent the mad by a waw ‘u’ after the letter
To represent the mad by a ya’ ‘i’ after the letter
To represent the shaddah the letter is doubled
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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The meanings of Juz’ Tabarak
ترجمة معاني جزء تبارك
The twenty ninth part of the Qur’an
الجزء التاسع والعشرون من القرءان الكريم
سورة الملك
حيم ن الر ـ حم ه الر بسم اللـ
﴾الذي خلق الموت والحياة ليبلوكم أيكم أحسن ١تبارك الذي بيده الملك وھو على كل شيء قدير ﴿ن من تفاوت ٢وھو العزيز الغفور ﴿ عم> ـ حم ا ترى في خلق الر ﴾الذي خلق سبع سماوات طباقا م
تين ينقلب إليك البصر خاسئا وھ ٣فارجع البصر ھل ترى من فطور ﴿ و حسير ﴾ثم ارجع البصر كرنيا بمصابيح وجعلناھا رجوما للشياطين وأعتدنا لھم عذاب ٤﴿ ﴾وللذين ٥السعير ﴿ ﴾ولقد زينا السماء الد
﴾تكاد تميز ٧عوا لھا شھيقا وھي تفور ﴿﴾إذا ألقوا فيھا سم ٦كفروا بربھم عذاب جھنم وبئس المصير ﴿بنا وقلنا ما ٨من الغيظ كلما ألقي فيھا فوج سألھم خزنتھا ألم يأتكم نذير ﴿ ﴾قالوا بلى قد جاءنا نذير فكذ
ه من شيء إن أ ل اللـ ﴾وقالوا لو كنا نسمع أو نعقل ما كنا في أصحاب ٩نتم إg في ض>ل كبير ﴿نزعير ﴿ صحاب السعير ﴿١٠الس k غفرة ١١﴾فاعترفوا بذنبھم فسحقا ﴾إن الذين يخشون ربھم بالغيب لھم م
دور ﴿ ﴾١٢ر كبير ﴿وأج وا قولكم أو اجھروا به إنه عليم بذات الص ﴾أg يعلم من خلق وھو ١٣وأسرزقه ١٤اللطيف الخبير ﴿ وإليه ﴾ھو الذي جعل لكم اkرض ذلوg فامشوا في مناكبھا وكلوا من ر
ماء أن يخسف بكم اkرض فإذا ھي تمور ﴿١٥النشور ﴿ ﴾أم أمنتم من في السماء ١٦﴾أأمنتم من في السھم فكيف كان نكير ﴾ولقد كذب الذين من قبل ١٧أن يرسل عليكم حاصبا فستعلمون كيف نذير ﴿
ن إنه بكل ١٨﴿ ـ حم شيء بصير ﴾أولم يروا إلى الطير فوقھم صافات ويقبضن ما يمسكھن إg الرن ١٩﴿ ـ حم ذا الذي ھو جند لكم ينصركم من دون الر ـ ن ھ ﴾أمن ٢٠إن الكافرون إg في غرور ﴿ ﴾أم
وا في عتو ونفور ﴿ ذا الذي يرزقكم إن أمسك رزقه بل لج ـ ﴾أفمن يمشي مكبا على وجھه أھدى ٢١ھستقيم ﴿ مع واkبصار واkفئدة ﴾قل ٢٢أمن يمشي سويا على صراط م ھو الذي أنشأكم وجعل لكم الس
ا تشكرون ﴿ ذا الوعد ٢٤﴾قل ھو الذي ذرأكم في اkرض وإليه تحشرون ﴿٢٣قلي> م ـ ﴾ويقولون متى ھبين ﴿﴾قل إ ٢٥إن كنتم صادقين ﴿ ه وإنما أنا نذير م ا رأوه زلفة سيئت وجوه ٢٦نما العلم عند اللـ ﴾فلم
ذا الذي كنتم به تدعون ﴿ ـ عي أو رحمنا٢٧الذين كفروا وقيل ھ ه ومن م فمن ﴾قل أرأيتم إن أھلكني اللـلنا فستعلمون من ھو في ض>ل ٢٨يجير الكافرين من عذاب أليم ﴿ ن آمنا به وعليه توك ـ حم ﴾قل ھو الر
بين ﴿ عين ﴿٢٩م ﴾٣٠﴾قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيكم بماء م
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
7
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Surah Al Mulk
It is also called المنجيةالواقية which means the protector the rescuer, because it protects and
rescues from the torture of the grave whoever makes it his habit to recite it.
Al Hakim reported the hadith and qouted it from the prophet, sallallahu ^alayhi wa
sallam: وأطنب قرأھا في ليلة فقد أكثر نم which means whomever recited it in a day and a night
has done a lot.
�D� �EF�� �GH���IF�� �J�F%� �D �$�� I begin with the name of Allah, the Merciful to believers and nonbelievers in the present
life, the Merciful to beleivers in the Afterlife.
This verse (ayah) is called 'the basmalah.' According to Imam ash-Shafi^iyy, the
basmalah is one of the verses (ayahs) of the Fatihah without which the prayer is invalid.
Imam Malik and Imam Abu Hanifah do not consider the basmalah to be a verse (ayah) of
the Fatihah4. Every chapter (surah) of the Qur’an starts with the basmalah except one:
Surah Bara’ah5. Moreover, following the methodology of the Qur'an, it became the
habit of the salaf 6 and the khalaf
7 to start their written works with the basmalah.
It is recommended (Sunnah), and not obligatory (wajib), to start every religiously
important matter with the basmalah, excluding those matters that the rules of the Religion
prescribed their beginning with other than the basmalah. Examples of religiously
important matters which do not start with the basmalah are the prayer, which starts with
the takbir8, and the supplication, which starts with the hamdalah
9.
4 According to Abu Hanifah and whoever agreed with him, the basmalah is for seeking blessings by starting
with the name of Allah, and for being a barrier between the chapters of the Qur’an 5 This Qur’anic chapter (surah) has another name: At-Tawbah. 6 The scholars of the first three hundred years after the immigration of the Prophet. 7 The scholars who came after the salaf.
8 Saying Allah akbar, (K�� L� )
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
8
One is forbidden to start prohibited matters with the basmalah. For example, it is sinful
for one to say ‘bismillah’ as one starts to drink alcohol, which is a prohibited matter.
Moreover, some Hanafiyy scholars said that if one starts drinking alcohol with saying
bismillah, one blasphemes. However, the correct judgment in this matter depends upon
the person’s intention in his saying. If one’s intention in saying the basmalah when
drinking alcohol were to seek blessings, one blasphemes. However, if one’s intention
were to seek protection from the harm of the alcohol one is drinking, one is sinful for
that, but does not blaspheme. On the other hand, starting any disliked (makruh) matter
with the basmalah is judged as makruh.10
The preposition (al-jarr) and its object (al-majrur) in the word bismi (D�$�) [ba’ ( �() and
ism (D�C�) respectively] of the basmalah indicate either a verb such as abda’ (�M���) which
means ‘I start’ or a noun such as ibtida'i ( NM�O��PQ ) which means ‘my starting.’ So bismillah
(L� D�$�) means ‘I start with the name of Allah’ or ‘my starting is with the name of
Allah’11
.
The word Allah (L�) is the Name of the Creator whose non-existence is impossible to be
perceived in the mind. Allah is the One and Only deserving of all praises. The name
Allah (L�) is not derived from another root word12
[al Mulk 67:13] And whether you conceal your speech or announce it, Allah
certainly has complete knowledge, of the good and evil secrets of all hearts.
Allah addresses the people that whether they conceal or declare their speech Allah knows what is in their hearts among good and evil, hence, whatever they utter is known to Allah.
The Ayah reveals that both matters, whatever said openly or kept hidden, are equally
known to Allah.
Ibn Al-Jawziyy said that Ibn ^Abbas said: 'This Ayah was revealed about the
blasphemers who associated partners with Allah. They used to slander the Messenger of
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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Allah, sallallahu ^alayhi wa sallam, and Jibril would inform him about what they said, so
they would tell one another to keep their saying concealed so that Muhammad's God
[al Mulk 67:21] O blasphemers, who are there that can give you sustenance if Allah
were to withhold His provision? No, the blasphemers persist in impiety and
departure from the Truth.
O blasphemers no one can give you sustenance if Allah withholds the reasons of
sustenance such as rain and vegetation. The blasphemers persist on their blasphemy and
denial, although the truth stands out crystal clear, and arrogantly reject and depart from
the truth.
�D��v�O �$c �'����� HP�%�� ��S�B�C T �|��� GF �� Hn�M �X�� �J�� �p�� HP�%�� ����b� T �|��� G�Y�q��[ii]
[al Mulk 67:22] Is then one who walks with his face lowered, better guided, - or one
who walks looking ahead on a Straight path?
Allah the Exalted sets in this Ayah an example for both the believers and the
blasphemers. Which of the two, the person who walks with his face lowered not looking ahead and right and left maintains a swift path free of pitfalls, or the one who walks
headforemost looking ahead and right and left? This is what the blasphemer does, he
indulges in blasphemy and sins in this world tripping over pitfalls one after another and
in the Hereafter he shall be assembled dragged on his face. Whereas the believer sees his
path clearly through adhering to the rules of the religion, thereby escaping the pitfalls,
and will be a winner in the Hereafter.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
[al Mulk 67:30] O Muhammad say to the blasphemers: "O people of Quraysh tell
me if your water be some morning lost in the underground earth, who then can
supply you with clear-flowing water except Allah? So how dare you deny that He
will resurrect you?"
Allah ordered Prophet Muhammad to say to those who associated partners with Allah: '
tell me o people of Quraysh, if you wake up to find your water has sunk into Earth and
you cannot reach it with your hands or lifting buckets, who else but Allah has the power
to make visible water run in a manner accessible to the hands? so how could you deny
that Allah has the Power to resurrect you?'
It was said that this Ayah was recited before an atheist so he said: ' the water can be
fetched using shovels and axes', he lost his vision and became blind the same evening.
We seek refuge with Allah from such daring remarks about Allah and His Ayas and we
ask Allah to preserve for us our state of belief and to successfully end our lives and to
admit us into Paradise along with the meritorious. Amin.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
19
سورة القلم
حيم ن الر ـ حم ه الر بسم اللـ
لعلى ﴾وإنك ٣﴿ ممنون غير kجرا لك ﴾وإن ٢﴿ بمجنون ربك بنعمة أنت ﴾ما١﴿ يسطرون وما والقلم ن
ضل عن سبيله وھو بمن أعلم ھو ربك ﴾إن ٦﴿ المفتون ﴾بأييكم ٥﴿ ويبصرون ﴾فستبصر ٤﴿ عظيم خلق بين ﴿٧ين ﴿أعلم بالمھتد وا لو تدھن فيدھنون ﴿٨﴾ف> تطع المكذ ھين ٩﴾ود ف م ﴾وg تطع كل ح>
اء بنميم ﴿١٠﴿ ش از م ناع للخير معتد أثيم ﴿١١﴾ھم لك زنيم ﴿١٢﴾م ين ﴾أن كان ذا مال وبن ١٣﴾عتل بعد ذلين ﴿١٤﴿ ﴾إنا بلوناھم كما بلونا ١٦﴾سنسمه على الخرطوم ﴿١٥﴾إذا تتلى عليه آياتنا قال أساطير اkو
بك ﴾فطاف علي ١٨﴾وg يستثنون ﴿١٧أصحاب الجنة إذ أقسموا ليصرمنھا مصبحين ﴿ ھا طائف من رريم ﴿١٩وھم نائمون ﴿ ﴾أن اغدوا على حرثكم إن كنتم ٢١﴾فتنادوا مصبحين ﴿٢٠﴾فأصبحت كالصسكي٢٣﴾فانطلقوا وھم يتخافتون ﴿٢٢صارمين ﴿ ﴾وغدوا على حرد ٢٤ن ﴿﴾أن g يدخلنھا اليوم عليكم ما رأوھا قالوا إنا لضالون ﴿٢٥قادرين ﴿ ﴾قال أوسطھم ألم أقل لكم لوg ٢٧﴾بل نحن محرومون ﴿٢٦﴾فلم﴾قالوا يا ٣٠بعضھم على بعض يت>ومون ﴿ ﴾فأقبل ٢٩﴾قالوا سبحان ربنا إنا كنا ظالمين ﴿٢٨تسبحون ﴿
نھا إنا إلى ربنا راغبون ﴿٣١ويلنا إنا كنا طاغين ﴿ لك العذاب ٣٢﴾عسى ربنا أن يبدلنا خيرا م ﴾كذ
﴾أفنجعل ٣٤﴿ النعيم جنات ربھم عند للمتقين ﴾إن ٣٣﴿ مون يعل كانوا لو ◌ أكبر ا�خرة ولعذاب
﴾إن لكم فيه لما ٣٧سون ﴿تدر فيه كتاب لكم ﴾أم ٣٦﴿ تحكمون كيف لكم ﴾ما٣٥﴿ كالمجرمين المسلمين لك أيھم ﴾سلھم ٣٩﴿ تحكمون لما لكم إن ﴾أم لكم أيمان علينا بالغة إلى يوم القيامة ٣٨تخيرون ﴿ زعيم بذ
﴾يوم يكشف عن ساق ويدعون إلى ٤١انوا صادقين ﴿ك إن بشركائھم فليأتوا شركاء لھم ﴾أم ٤٠﴿جود ف> يستطيعون ﴿ سالمون وھم السجود إلى يدعون كانوا وقد ﴾خاشعة أبصارھم ترھقھم ذلة ٤٢الس
ذا الحد يكذ ومن ﴾فذرني٤٣﴿ ـ كيدي إن ◌ لھم ﴾وأملي٤٤﴿ يعلمون g حيث من سنستدرجھم يث ب بھ
غرم من فھم أجرا تسألھم ﴾أم ٤٥﴿ متين ثقلون م لحكم ﴾فاصبر ٤٧﴿ يكتبون فھم الغيب عندھم ﴾أم ٤٦﴿ م
به لنبذ بالعراء ٤٨كصاحب الحوت إذ نادى وھو مكظوم ﴿بك وg تكن ر ﴾لوg أن تداركه نعمة من رالحين ﴿٤٩وھو مذموم ﴿ ارھم ﴾وإن يكاد الذين كفروا ليزلقونك بأبص ٥٠﴾فاجتباه ربه فجعله من الص
ا سمعوا الذكر ويقولون إنه لمجنون ﴿ ﴾٥٢﴾وما ھو إg ذكر للعالمين ﴿٥١لم
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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سورة القلم
Surah Al-Qalam
حيم ن الر ـ حم ه الر بسم اللـ
# ◌ �#����r�$�S �� �� �D�%�v����[\]
[Al-Qalam 68:1] I (Allah) make adjuration by the Nun and by the pen with which
the angels record the happenings that take place in this life and until the Day of
Judgment.
Ibn Kathir, Nafi^, Khalaf by the way of Warsh, Abu ^Amr, Hamzah, Hafs recited with
enunciating the Nun; that is with removing the Idgham of the Nun with the waw of the
adjuration. Ibn ^Amir, al Kisa’i, Shu^bah, Khalaf and Ya^qub recited with making
Idgham of the the Nun with the waw of the adjuration.
Nun. Allah knows best what He means by it and apparently it refers to the letter in the
Arabic alphabet. Allah makes adjuration by the pen, due to the insurmountable benefits it
presents, and by what the angels write (therewith) among all what happens in this life and
until the Day of Judgment among death times, deeds, sustenance and other.
�#B�� �¢��{ ��V��8 ���Y�h���� ����� �� [i]
[Al-Qalam 68:2] O Muhammad, the grace of belief, prophet hood and other that
your Lord endowed upon you does not render you mad.
O Muhammad, you are not insane, as the blasphemers falsely claim, for receiving the
endowments of belief, prophet hood and other than that from your Lord. Ibn al-Mundhir
related from Ibn Jurayj that he said: the blasphemers used to say to the prophet, sallallahu
^alayhi wa sallam, that he is an insane devil. Hence the Ayah was revealed to establish
that you Muhammad are not insane for the grace of prophet hood and belief that Allah
bestowed upon you. The endowments of Allah upon him are apparent, the complete
articulation, complete mind, good reputation, clearance from non befitting attributes,
praiseworthy manners; and this definitely exposes the fabrication of the blasphemers in
their saying and refutes them. This ayah answers the saying of the blasphemers reported
in surah al Hijr ayah 15 about the prophet, sallallahu ^alayhi wa sallam, that he is insane.
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﴿٣﴾ �#B����£ ������� ����p� �� ��� F#�N��
[Al-Qalam 68:3] And most surely O Muhammad, you shall have a great reward
from your Lord for your patience with the harm of the Mushriks, unfailing and
never to be cut off; so do not let their saying (you are mad) stop you from calling the
creations to the belief about Allah.
O Muhammad you shall indeed have a great reward from Allah for your patience with the
harm of the blasphemers who associate partners with Allah; full rewards that shall never
stop. Hence do not let their fabricated saying hinder you from inviting the people to
believe in and worship Allah.
�D��¤�� �d�%�e HP�%�h� ��F��N��[y]
[Al-Qalam 68:4] And most surely O Muhammad, you adhere to the sublime
manners with which Allah ordered you in the Qur’an.
Surely, O Muhammad, you have great manners and you adhere to them. Imam Muslim
narrated in his book as-Sahih from ^A’ishah may Allah accept her deeds and from her
father who said: "فإن خلق نبي هللا صلى هللا عليه وسلم القرءان" : Indeed you have and adhere to the
adorning manners with which Allah ordered you in the Qur’an.
�#����o����S�� �� �o���O�$�q[~] [Al-Qalam 68:5] So Muhammad you shall see, and on the Day of Judgment the
Mushriks of Makkah shall see (the promised threat of Allah.)
On the Day of Judgment you shall indeed know O Muhammad. The blasphemers among
the people of Makkah who associate partners with Allah shall know too and realize
Allah’s promise of punishment.
�#B�O�f�Y�� �D�bV�S����[�]
[Al-Qalam 68:6] Which of you is afflicted with madness, the group of believers with
whom you are or the group of the Mushriks.
It will be known on the Day of Judgment whether the one afflicted with insanity is with
the group of believers with whom you belong, or with the group of blasphemers who
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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[Al-Qalam 68:7] Verily your Lord best knows him who strayed from His way, and
He best knows the followers of the right path. And on the Day of Judgment, Allah
shall recompense each of them according to His knowledge.
O Muhammad Allah knows best who strayed away from His Religion and Allah knows
best who are on the path of guidance. On the Day of Judgment Allah shall recompense
each according to His eternal and everlasting knowledge.
���� V�b�Y�� �l�r�Z �a�q[�]
[Al-Qalam 68:8] So do not obey, in any of what they demanded of you, those who
deny the Truth revealed to you.
The prophet, sallallahu ^alayhi wa sallam, like all other prophets, is impeccable from
committing blasphemy before and after prophet hood. Hence the address is to teach us to
be steadfast to the true religion of Islam. So do not obey O Muhammadthe heads of
Makkah who invited you to their religion and belied the revelation that descended upon
you; and indeed he is impeccable from obeying them. The Ayah entails prohibition of
following any of what they called him to, whether among leaving them alone in exchange
for leaving him alone, for him to glorify part of the time what they worshipped other than
Allah and part of the time to worship Allah, and other than that.
�#B���X �M����q �G�X �M�Z �B� ��c4��[�]
[Al-Qalam 68:9] They wish that you should compromise and be pliant so they (too)
would compromise and be pliant.
The blasphemers wished O Muhammad that you depart some of the obedience that you
do for their sake, so they may reciprocate and depart some of the wrong that they do lest
you may be flexible with them and they be flexible with you.
����F �/ Fa�E FW�� �l�r�Z ����[\�]
[Al-Qalam 68:10] And do not obey any mean oath-monger men, swear-ers to false
hood and despicable to themselves.
Do not obey O Muhammad any swear-er who exaggerates in swearing to falsehood, who
is degraded and despicable in opinion and differentiating between matters. Some said it
means do not obey any liar who is despicable to himself. Al-Hafidh Ibn Hajar said in his
book ”Fath al-Bari in Explaining Sahih al-Bukhari”: “There is a difference in opinion
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23
regarding whom the Ayah was revealed about, it was said it was about al-Walid Ibn al-
Mughirah as mentioned by Yahya Ibn Salam in his Interpretation. And it was said it was
about al-Aswad ibn ^Abd Yaghuth as mentioned by Sunayd Ibn Dawud in his
Interpretation. And it was said it was about al-Akhnas Ibn Shurayq as mentioned by as-
Suhayli from the route of al-Qutaybi. The last two sayings were mentioned by at-
Tabariyy who said: it was mentioned it was about al-Akhnas , and others claimed it was
about al-Aswad but it was not about him, and others said it was about ^Abd ar-Rahman
Ibn al-Aswad which is far fetched, because he was young at the time and he had
embraced Islam and was mentioned to be among the companions”.
�D��Y���� ���F|F �9�F�¥[\\] [Al-Qalam 68:11] Backbiter, going about with gossip to cause enmity.
Ibn ^Abbas said this is in reference to the backbiter, and back biting is mentioning about
your Muslim brother, behind his back, that which is in him that he deslikes to be
mentioned. Abu Dawud narrated in his book as-Sunan about Anas Ibn Malik who said:
The Messenger of Allah sallallahu ^alayhi wa sallam said: “ When I was made to ascend
to the sky I passed by people with brazen nails scratching their faces and chests, so I said,
who are they O Jibril? He said, those are the ones who consume the flesh of the people
and violate their honor”.
قال رسول هللا صلى هللا عليه وسلم: "لما عرج بي مررت بقوم لھم أظفار من نحاس يخمشون وجوھھم في أعراضھم".وصدورھم، فقلت: من ھؤMء يا جبريل؟ قال: ھؤMء الذين يأكلون لحوم الناس ويقعون
And he is one who spreads tales for the purpose of causing enmity between them. Tale
bearing is spreading the statements said to those concerned to cause enmity. The
Messenger of Allah sallallahu ^alayhi wa sallam said: “ The tale bearer does not enter
paradise along with the first batches”; narrated by al-Bukhari and reported by Abu
Dawud in his book as-Sunan.
قال رسول هللا صلى هللا عليه وسلم: "M يدخل الجنة قتات"
�D��¦�� �M�O�h� ��x�§�%V �+�F�F [\i] [Al-Qalam 68:12] Hinderer of (all) good, transgressor beyond bounds, deep in sin,
It appears that the term good used here is in reference to goodness in general as was
mentioned by Abu Hayyan It was said it means the money miser. And it was said the one
who stops his off springs and tribesmen from embracing Islam telling them whomever
embraces Islam I shall never benefit him in anything. According to most of the scholars
this is in reference to Al Walid Ibn Al Mughirah.
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Moreover, he is one who transgresses against the people doing them injustice, crossing
the acceptable boundaries and delving in sins.
�D����9 ��� H�6 �M�h��� !W�O��[\s]
[Al-Qalam 68:13] Violent and cruel, evil and reprehensibly base-
Moreover, he is one who is rough mannered and un-lovingly cold. And it was said one
who drives and coerces people into what they hate through beating and imprisoning. And
it was said one who is extreme in unjust altercation. And it was said one who is abhorrent
and base. And it was said one who exaggerates in eating , drinking, cruelty and injustice.
The meaning entails that over and above the degraded attributes that Allah attributed to
him he also falsely claims that his father was from the tribe of Quraysh. Also it was said
the meaning is that he is known for evil just as the goat is known by what hangs down
from its ear and the throat. Al-Bukhari narrated in his book of as-Sahih about Ibn ^Abbas,
may Allah accept both of their deeds, who said in interpreting the saying of Allah عتل بعد﴿ .A man from Quraysh who has a dangle like the dangle of a goat (زنيم :Zanim) : ذلك زنيم﴾
Also Al-Bukhari narrated in his book of as-Sahih about Harithah Ibn Wahb al-Khuza^I
who said I heard the messenger of Allah say:
ه، أM أخب اظ مستكبر""أM أخبركم بأھل الجنة، كل ضعيف متضعف لو أقسم على هللا +بر ركم بأھل النار كل عتل جو
Which means: Shall I tell you about the people of paradise! They are every weak and
taken for granted as weak whom if he supplicates to Allah he will be answered. And shall
Itell you about the people of Hell-Fire! They are every rough mannered and un-lovingly
cold who is arrogant to believe in the Hereafter and who harms and drives and coerces
people. Ibn Jarir narrated about Ibn ^Abbas who said, when [Al-Qalam 68:10] was
revealed to the Messenger of Allah sallallahu ^alayhi wa sallam, we did not who was
meant—referring to al Walid Ibn al-Mughirah—until the term (Zanim: زنيم) in [Al-
Qalam 68:13]was revealed, then we recognized him for having a dangle like the goat’s.
�������� �5�� ��6 �#��� #��[\y] [Al-Qalam 68:14] Do not obey him because he possesses wealth and numerous sons.
There are two meanings, the first is: do not follow who has such dispraised attributes
because of his wealth, numerous sons and worldly riches. The second is: because he has
[Al-Qalam 68:34] Surely the God fearing Righteous ones shall have with their Lord
Paradise-gardens of bliss.
Allah informed us about what He prepared for the God fearing pious ones those who
believe in Allah and His messenger and avoid associating partners with Allah and all
other blasphemy and the God fearing one is the one is the one who fulfills what Allah
obligated one with and abstains from what Allah made forbidden. For those God fearing
ones Allah prepared the gardens of paradise of everlasting enjoyment and bliss; Allah
said:
الحات إنا M نضيع أجر من أحسن عمf* أولئك لھم جنات عدن تجري من تحتھم ﴿إن الذين ءامنوا وعملوا الصنعم ا+نھار يحلون فيھا من أساور من ذھب ويلبسون ثيابا خضرا من سندس وإستبرق متكئين فيھا على ا+رائك
الثواب وحسنت مرتفقا﴾
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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The Ayah means: For them will be everlasting Gardens; beneath them rivers will flow;
they will be adorned therein with bracelets of gold, and they will wear green garments of
finest silk and gold embroidery: reclining therein on raised couches. How Excellent the
recompense is! and how goodly the resting place is!
The messenger of Allah, sallallahu ^alayhi wa sallam, said:
طعام؟ "إن أھل الجنة يأكلون فيھا ويشربون وM يتفلون وM يبولون وM يتغوطون وM يتمخطون" قالوا: فما بال ال قال: "جشاء ورشح كرشح المسك، يلھمون التسبيح والتحميد كما يلھمون النفس"
The Hadith means: The occupants of paradise eat and drink therein and do not spew out,
urinate, defecate, and propel nasal discharge; they said what happens to the food eaten, he
said: turns to an excretion and secretion similar to musk and they shall be brain-waved to
glorify and praise Allah as they are brain-waved to breathe.
Also he said:
، وإن لكم أن تشبوا فf تھرموا "ينادي مناد: إن لكم أن تصحوا فf تسقموا أبدا، وإن لكم أن تحيوا فf تموتوا أبداأبدا، وإن لكم أن تنعموا فf تبأسوا أبدا، فذلك قوله عز وجل: ﴿ونودوا أن تلكم الجنة أورثتموھا بما كنتم تعملون﴾
).1[سورة ا+عراف] رواھما مسلم(
The Hadith means: A caller shall call out: you shall be everlastingly healthy and never
get sick, and you shall be everlastingly alive and never die, and you shall be everlastingly
youthful and never turn old, and you shall be in everlasting bliss and never be saddened,
as it is mentioned in the saying of Allah:
م الجنة أورثتموھا بما كنتم تعملون﴾﴿ونودوا أن تلك The Ayah means: And it is cried unto the believers: This is the Paradise-garden. You
have been made its heirs for your deeds of righteousness you used to do.
Both Hadiths were narrated by Muslim in his Sahih, the book of Paradise and its
enjoyments.
��� ���¢�Y�� �� ���Y�% �$�Y�� �W�h �¢����q��[s~]
[Al-Qalam 68:35] Verily! Shall we (Allah) then treat The Muslim People of Faith
like the Disbelieving People of Sin?
When the blasphemers said we shall be given in the Hereafter better than what you
believers will be given, Allah exposed their lying informing us that in the judgment of
Allah the believers who belived in their Lord and humbled themselves extremely in
worship are unequal to the blasphemers. The statement is a negative interrogative that
hinders the falsehood the blasphemers uttered and reprimands and threatens them.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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�D�b� �� �#B�Y�b��� ������[s�]
[Al-Qalam 68:36] What is the matter with you? How do you make a false judgment?
Then Allah reprimanded them: what is this claim of yours?! This is another interrogative
that denounces their claim, followed by a third interrogative denouncing their judgment.
Thus the meaning establishes that how do you make such an invalid judgment! as if the
matter of recompense rests with you, that you judge at your will that you shall have the
same good rewards as the Muslims in the Hereafter; reflecting that this judgment
emanates from an ill mind and twisted opinion.
�#B�C�8 �M�Z �J��q R(��O�� �D�b� �7��[s�]
[Al-Qalam 68:37] Or have you a scripture wherein you read and learn-
O people do you have a book sent unto you from Allah and brought to you by one of His
messengers that you read in and learn, to validate your false claim equating, in status and
reward, between the Muslims and the blasphemers?
�#���F���� ��Y� �J��q �D�b� F#�N[s�]
[Al-Qalam 68:38] That claims you shall have therein what you choose?
And that substantiates that you shall have in the Hereafter, as per your claim, that which
you desire? Al-Mizzi doubled the Ta’ of تخيرون when recited attached to the preceding
[Al-Qalam 68:51] And those who disbelieve would almost harm you with their evil
eyes when they hear the Message,-
The interpreters have two interpretations for this Ayah: the first : The blasphemers
wanted to afflict the prophet with the evil eye and Allah protected him and revealed this
Ayah. The second : It was said that the blasphemers look at the prophet with enmity that
they tend to harm the prophet with their eyes. This Ayah contains a proof that the evil eye
and its harm is a true matter; the prophet, sallallahu ^alayhi wa sallam, said: "العين حق"
narrated by al-Bukhari: It means Inflicting harm by the eye is something that is confirmed
to exist.
R� ���6 F��N �B�X �� �� ���Y���h�%V[~i]
[Al-Qalam 68:52] When it is nothing else than a sound guidance to creation.
The Qur’an contains preachments for jinns and humans. From it they deduce what is
beneficial for them religiously and in the worldly matters. Hence the one who delivered it
to humans and jinns and invited to it and recited to them how is it acceptable to say about
him that he is insane; rather this testifies to the soundness of his mind and superiority of
his status. Hence the one who attributes default and shortcomings to the prophet only
reflects his own ignorance and disappointment; for the people of merit are recognized by
their likes. It was said:
إذا لم يكن للمرء عين صحيحة *** فf غرو أن يرتاب والصبح مسفر
This verse of poetry means:
If one does not have a healthy eye then it is not strange that he doubts even when the
daylight is well broken in.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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سورة الحاقة
حيم ن الر ـ حم ه الر بسم اللـ
بت ثمود وعاد بالقارعة ﴿٣﴾وما أدراك ما الحاقة ﴿٢﴾ما الحاقة ﴿١الحاقة ﴿ ا ثمود فأھلكوا ٤﴾كذ ﴾فأما عاد فأھلكوا بريح صرصر عاتية ﴿٥بالطاغية ﴿ رھا عليھم سبع ليال ٦﴾وأم وثمانية أيام حسوما ﴾سخ
ن باقية ﴿٧فترى القوم فيھا صرعى كأنھم أعجاز نخل خاوية ﴿ ﴾وجاء فرعون ومن ٨﴾فھل ترى لھم مابية ﴿ ﴾فعصوا رسول ربھم فأخذھم ٩قبله والمؤتفكات بالخاطئة ﴿ ا طغى الماء حملناكم ١٠أخذة ر ﴾إنا لم
ور نفخة واحدة ١٢﴾لنجعلھا لكم تذكرة وتعيھا أذن واعية ﴿١١في الجارية ﴿ ﴾فإذا نفخ في الصتا دك ١٣﴿ ماء فھي ١٥﴾فيومئذ وقعت الواقعة ﴿١٤ة واحدة ﴿﴾وحملت اkرض والجبال فدك ﴾وانشقت الس
ذ تعرضون ﴾يومئ ١٧﴿ ثمانية يومئذ فوقھم ربك عرش ويحمل ﴾والملك على أرجائھا ١٦يومئذ واھية ﴿ا من أوتي كتابه بيمينه فيقول ھاؤم اقرءوا كتابيه ﴿١٨فية ﴿g تخفى منكم خا ﴾إني ظننت أني ١٩﴾فأماضية ﴿٢٠م>ق حسابيه ﴿ ﴾كلوا واشربوا ٢٣﴾قطوفھا دانية ﴿٢٢﴾في جنة عالية ﴿٢١﴾فھو في عيشة ر
ا من أوتي كتابه بشماله فيقول يا ليتني لم أوت كتابيه ٢٤ا بما أسلفتم في اkيام الخالية ﴿ھنيئ ﴾وأم عني ﴾ھلك ٢٨﴿ ﴾ما أغنى عني ماليه ٢٧﴾يا ليتھا كانت القاضية ﴿٢٦﴾ولم أدر ما حسابيه ﴿٢٥﴿
فاسلكوه ذراعا سبعون ذرعھا سلسلة في ﴾ثم ٣١﴿ صلوه الجحيم ﴾ثم ٣٠﴿ فغلوه ﴾خذوه ٢٩﴿ سلطانيه
ه يؤمن g كان ﴾إنه ٣٢﴿ ٣٤ض على طعام المسكين ﴿يح ﴾وg ٣٣﴿ العظيم باللـ يس له اليوم ھاھنا ﴾فل﴾وما ٣٨﴾ف> أقسم بما تبصرون ﴿٣٧﴾g يأكله إg الخاطئون ﴿٣٦﴾وg طعام إg من غسلين ﴿٣٥حميم ﴿
ا تؤمنون ﴿ ﴾وما ھو بقول شاعر ٤٠﴾إنه لقول رسول كريم ﴿g٣٩ تبصرون ﴿ ﴾وg بقول ٤١قلي> ما قلي> كاھن ب من ﴾تنزيل ٤٢﴿ تذكرون م ل ﴾ولو ٤٣﴿ العالمين ر ﴾kخذنا٤٤﴿ اkقاويل بعض علينا تقو
ن أحد عنه حاجزين ﴿﴾ف ٤٦﴾ثم لقطعنا منه الوتين ﴿٤٥ن ﴿باليمي منه ﴾وإنه لتذكرة للمتقين ٤٧ما منكم مبين ﴿٤٨﴿ كذ ﴾فسبح ٥١﴾وإنه لحق اليقين ﴿٥٠﴾وإنه لحسرة على الكافرين ﴿٤٩﴾وإنا لنعلم أن منكم م
﴾٥٢باسم ربك العظيم ﴿
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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سورة الحاقة
Surah Al-Haqqah
حيم ن الر ـ حم ه الر بسم اللـ
��F���� �[\]
[Al-Haqqah 69:1] The sure Day of Judgment!
Al-Haqqah means the Day of Judgment. It was called Haqqah حاقة from the word al-
Haqq ath-thabit الحق الثابت, that is the confirmed book. This means that the happening of
the Day of Judgment is confirmed beyond doubt.
��F���� � �� [i]
[Al-Haqqah 69:2] What is the sure Day of Judgment!
Ma, is an article of interrogation posing the question “What is al-Haqqah?”. Knowing the
truth of the Day of Judgment is not what is intended. Rather what is intended is
magnifying its status and dire situation. Thereafter Allah expounded on its dire situations.
��F���� � �� �3��8�4�� �� ��[s]
[Al-Haqqah 69:3] O Muhammad, what would make you realize what the sure Day
of Judgment is when you have not yet encountered it!
Allah further reflected upon the dire situations of the Day of Judgment so He ﴿وما أدراك﴾
said, “O Muhammad what would make you know about its dire situations when the
greatness of its status is beyond the grips of the creations?”
This is an additional magnification of the status of the Day of Judgment and ﴿ما الحاقة﴾
an exaggeration in showing its dire situations; the meaning therein being the Day of
Judgment constitutes dire matters that have not been encompassed by any
aforementioned descriptions and details.
�����8��v���� R4����� �4B��² ���� F��[y]
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[Al-Haqqah 69:4] The tribes of Thamud and ^Ad disbelieved in the Stunning Day of
judgment to come.
Allah the Exalted mentioned those who disbelieved by the Day of Judgment and said,”
i.e. the tribe of Thamud disbelieved and they are the people of our Master ,”﴿كذبت ثمود﴾
Prophet Salih, peace be upon him.
Likewise the people of ^Ad disbelieved and they are the people of our Master ﴿وعاد﴾
Hud, peace be upon him.
is one of the ,(القارعة) They disbelieved by the Day of Judgment. Al-Qari^ah﴿بالقارعة﴾
names of the Day of Judgment.
F ���q �������Fr��� �B�b�% �X���q �4B��² �[~]
[Al-Haqqah 69:5] As for Thamud, they were destroyed as a result of their disbelief
by a roaring blast.
ا ثمود فأھلكوا بالطاغية﴾ As to the tribe of Thamud they were destroyed as a result of ﴿فأم
their disbelief. And it was said they were destroyed by a roaring blast the severity and
strength of which exceeded all other to an extent not a single heart of any one among
them tolerated. Allah the Exalted said, يم المحتظر﴾ ﴿إنا أرسلنا عليھم صيحة واحدة فكانوا كھش Surat al-Qamar. What is intended by telling these stories is to caution this nation against
taking these previous nations as examples in committing sins so that they do not face
[Al-Haqqah 69:10] And they disbelieved in their Messengers, so He (Allah)
punished them with an abundant punishment.
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41
that is they belied ﴿رسول ربھم﴾ The people of Lut disobeyed their messenger ﴿فعصوا﴾
their messenger Lut, peace be upon him. ﴾فأخذھم﴿ Allah their Lord took them out. أخذة﴿ That is Allah took them out in a manner exceeded others in severity commensurate رابية﴾
who was one of the Salaf, said, Allah the Exalted is clear from boundaries and limits and
sides and organs and instruments. The six directions do not contain Him, unlike the rest
of the creations. This is the end of the statement of at-Tahawiyy.
Hence Allah the Exalted does not have a volume whether a big volume or a small
volume, because all of that is among the attributes of the creations, and Allah the Exalted
is clear from that.
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سورة المعارج
حيم ن الر ـ حم ه الر بسم اللـ
ه ذي المعارج ﴿٢﴾للكافرين ليس له دافع ﴿١سأل سائل بعذاب واقع ﴿ ن اللـ وح ٣﴾م ﴾تعرج الم>ئكة والر﴾ونراه ٦نه بعيدا ﴿﴾إنھم يرو ٥﴾فاصبر صبرا جمي> ﴿٤إليه في يوم كان مقداره خمسين ألف سنة ﴿
﴾وg يسأل حميم حميما ٩﴾وتكون الجبال كالعھن ﴿٨﴾يوم تكون السماء كالمھل ﴿٧قريبا ﴿رونھم ١٠﴿ ﴾وفصيلته ١٢﴿ وأخيه ﴾وصاحبته ١١﴿ ببنيه يومئذ عذاب من يفتدي لو المجرم يود ﴾يبص
اعة ١٥﴿ لظى إنھا ﴾ك> ١٤﴾ومن في اkرض جميعا ثم ينجيه ﴿١٣التي تؤويه ﴿ ﴾تدعو١٦﴿ للشوى ﴾نز
نسان إن ﴾١٨﴿ فأوعى ﴾وجمع ١٧﴿ وتولى أدبر من ه الشر جزوعا مس ﴾إذا١٩﴿ ھلوعا خلق ا�﴾والذين في ٢٣﴾الذين ھم على ص>تھم دائمون ﴿٢٢﴾إg المصلين ﴿٢١﴾وإذا مسه الخير منوعا ﴿٢٠﴿
علوم ﴿ ق ٢٥﴾للسائل والمحروم ﴿٢٤أموالھم حق م ﴾والذين ھم من ٢٦ون بيوم الدين ﴿﴾والذين يصدشفقون ﴿ ﴾إg ٢٩﴾والذين ھم لفروجھم حافظون ﴿٢٨﴾إن عذاب ربھم غير مأمون ﴿٢٧عذاب ربھم م
ئك ھم العادون ٣٠ومين ﴿على أزواجھم أو ما ملكت أيمانھم فإنھم غير مل ـ لك فأول ﴾فمن ابتغى وراء ذ﴾والذين ھم على ٣٣﴾والذين ھم بشھاداتھم قائمون ﴿٣٢﴾والذين ھم kماناتھم وعھدھم راعون ﴿٣١﴿
ئك في٣٤ص>تھم يحافظون ﴿ ـ كرمون ﴿ ﴾أول ﴾عن ٣٦﴾فمال الذين كفروا قبلك مھطعين ﴿٣٥جنات ممال عزين ﴿ نھم أن يدخل جنة نعيم ﴿٣٧اليمين وعن الش ا خلقناھم إنا ﴾ك> ٣٨﴾أيطمع كل امرئ م م م
نھم وما نحن ٤٠سم برب المشارق والمغارب إنا لقادرون ﴿ف> أق ﴾٣٩﴿ يعلمون ﴾على أن نبدل خيرا م﴾يوم يخرجون من ٤٢﴾فذرھم يخوضوا ويلعبوا حتى ي>قوا يومھم الذي يوعدون ﴿٤١بمسبوقين ﴿
لك ﴾خاشعة أبصارھم ترھقھم ذلة ٤٣اث سراعا كأنھم إلى نصب يوفضون ﴿اkجد كانوا الذي اليوم ذ
﴾٤٤﴿ يوعدون
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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سورة المعارج
Surah Al-Ma^arij
حيم ن الر ـ حم ه الر بسم اللـ
�l����� �(���h�� RW�Q��C �5���C[\]
[Al-Ma^arij 70:1] An asker asked for the chastisement to befall the blasphemers;
One of the blasphemers who is Annadr Ibn Al Harith said: “If this is the truth revealed
unto you then let the sky shower stones upon us or let a torture befall us”, as mentioned
in Surah Al Anfal,32. Or it could be the prophet, sallallahu ^alayhi wa sallam,
supplicated to Allah for the torure may befall the blasphemers.
Abu Ja^far, Nafi^ and Ibn ^Amir, they recited “sa’ala” without a “hamzah”.
Rl�q��4 �J� ����� �GS���q��b�%V[i]
[Al-Ma^arij 70:2] Inevitably upon the disbelievers, which none can avert,
The torture was asked to befall the blasphemers. And it was said that the meaning of the
ayah is that a suppliant made a supplication and requested a torture to befall the
blasphemers. An-Nasa’iyy and others reported about Ibn ^Abbas, may Allah accept his
deeds, that “sa’ala sa’ilun” is in reference to an-Nadir ibn Al-Harith, that he said, Oh
Allah if that was the truth revealed from you, let the sky rain stones. So the ayah was
revealed and an-Nadir was killed during the Battle of Badr.
Inevitably the torture shall befall them whether they asked for it or not; either in this
world through killing, or in the hereafter because in the hereafter the torture shall befall
them with no one to avert it from them. And Ibn Al Mundhir reported about al-Hasan
who said, the ayah was revealed so the people would ask upon whom the requested
torture shall befall, and Allah revealed upon the blasphemers with no one to avert it from
them.
�.�8��h�Y�� =�6 �J�F%� �GV [s]
[Al-Ma^arij 70:3] From Allah, Lord of the Skies; the Ascending paths of the angels.
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Torture from Allah shall befall the blasphemers with no one to avert it from them. Allah
is the Owner of the heavens wherein the angels have ascending paths from one sky to
another. And it was said that Allah is the owner of the endowments and the giving.
[Al-Ma^arij 70:44] Their eyes cast down; disgrace covering them all over! Such is
the Day which they are promised.
They shall come, lowering their gazes without looking up because of the torture of Allah
that they expect troubled and burdened with disgrace on the Day of Judgment, the day
they disbelieved will come, on which they were promised the torture.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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سورة نوح
حيم ن الر ـ حم ه الر بسم اللـ
بين ١ومه أن أنذر قومك من قبل أن يأتيھم عذاب أليم ﴿إنا أرسلنا نوحا إلى ق ﴾قال يا قوم إني لكم نذير مه واتقوه وأطيعون ﴿٢﴿ سمى ٣﴾أن اعبدوا اللـ ركم إلى أجل م ه أجل ن إ ﴾يغفر لكم من ذنوبكم ويؤخ اللـ
ر إ إg دعائي يزدھم ﴾فلم ٥﴿ ونھارا لي> قومي دعوت إني رب ﴾قال ٤﴿ تعلمون كنتم لو ذا جاء g يؤخ
وا واستغش آذانھم في أصابعھم جعلوا لھم لتغفر دعوتھم كلما ﴾وإني٦﴿ فرارا وا ثيابھم وأصر﴾فقلت ٩﴾ثم إني أعلنت لھم وأسررت لھم إسرارا ﴿٨﴾ثم إني دعوتھم جھارا ﴿٧واستكبروا استكبارا ﴿
درارا ﴿﴾يرسل ا١٠استغفروا ربكم إنه كان غفارا ﴿ ماء عليكم م ﴾ويمددكم بأموال وبنين ويجعل ١١لسه وقارا ﴿١٢لكم جنات ويجعل لكم أنھارا ﴿ ا لكم g ترجون للـ ﴾ألم تروا ١٤﴾وقد خلقكم أطوارا ﴿١٣﴾م
ه سبع ه ١٦﴾وجعل القمر فيھن نورا وجعل الشمس سراجا ﴿١٥سماوات طباقا ﴿ كيف خلق اللـ ﴾واللـن اkرض نباتا ﴿ ه جعل لكم اkرض بساطا ١٨﴾ثم يعيدكم فيھا ويخرجكم إخراجا ﴿١٧أنبتكم م ﴾واللـ
ب إنھم عصوني واتبعوا من لم يزده ماله وولده إg ٢٠كوا منھا سب> فجاجا ﴿﴾لتسل ١٩﴿ ﴾قال نوح را وg سواعا وg ٢٢﴾ومكروا مكرا كبارا ﴿٢١خسارا ﴿ يغوث ﴾وقالوا g تذرن آلھتكم وg تذرن ود
ه دون من لھم يجدوا فلم نارا فأدخلوا ب نوح ﴾وقال ٢٥﴿ أنصارا اللـ ن م اkرض على تذر g رب اغفر لي ٢٧﴾إنك إن تذرھم يضلوا عبادك وg يلدوا إg فاجرا كفارا ﴿٢٦الكافرين ديارا ﴿ ﴾ر
[Nuh 71:28] "O my Lord! Forgive me, my believing parents, all who enter my
mosque in Faith, and all believing men and believing women: and do not increase
the unjust blasphemers but destruction!
O Allah forgive me and my parents, both of them were believers, his father’s name was
Lamak and his mother’s name was Shamkha’. And forgive those who have entered my
mosque as a believer, and forgive the male and the female believers . It was said forgive
those who have entered my house, and it was said those who have embarked his ark.
And O Allah only increase the blasphemers with destruction and Allah answered his
supplication and destroyed them.
Ibn ^Abbas said:” Nuh made two supplications, one against the blasphemers and one for
the believers. His supplication against the blasphemers was answered, hence it is
impossible that his supplication for the believers would not be answered.
Hafs from the route of ^Asim recited baytiya with a fathah on the ya’.
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سورة الجن
حيم ن الر ـ حم ه الر بسم اللـ
ن الجن فقالوا إنا سمعنا قرآنا عجبا ﴿ شد فآمنا به ١قل أوحي إلي أنه استمع نفر م ولن ﴾يھدي إلى الر
ه ٣ا ﴿بنا ما اتخذ صاحبة وg ولد ر جد تعالى ﴾وأنه ٢﴿ أحدا بربنا نشرك ﴾وأنه كان يقول سفيھنا على اللـه كذبا ﴿٤شططا ﴿ نس والجن على اللـ نس يعوذون ٥﴾وأنا ظننا أن لن تقول ا� ن ا� ﴾وأنه كان رجال م
ن الجن فزادوھم رھقا ﴿ ه أحدا ﴿﴾وأنھ ٦برجال م ﴾وأنا لمسنا السماء ٧م ظنوا كما ظننتم أن لن يبعث اللـتمع ا�ن يجد له شھابا يس فمن ﴾وأنا كنا نقعد منھا مقاعد للسمع ٨فوجدناھا ملئت حرسا شديدا وشھبا ﴿
صدا ﴿ الحون ١٠﴾وأنا g ندري أشر أريد بمن في اkرض أم أراد بھم ربھم رشدا ﴿٩ر ﴾وأنا منا الصلك ه في اkرض ولن نعجزه ھربا لن أن ظننا ﴾وأنا١١﴿ قددا طرائق كنا ومنا دون ذ نعجز اللـ
ا سمعنا الھدى آمنا به ١٢﴿ وأنا منا المسلمون ﴾١٣﴿ رھقا وg بخسا يخاف ف> بربه يؤمن فمن ﴾وأنا لموا رشدا ﴿لم فأوأس فمن ومنا القاسطون ئك تحر ـ ا القاسطون فكانوا لجھنم حطبا ﴿١٤ل ﴾وأن لو ١٥﴾وأم
اء غدقا ﴿ ا عذاب يسلكه ربه ذكر عن يعرض ومن ﴾لنفتنھم فيه ١٦استقاموا على الطريقة kسقيناھم مه أحدا ﴿١٧صعدا ﴿ ه ف> تدعوا مع اللـ ه يدعوه كادوا يكونون ١٨﴾وأن المساجد للـ ا قام عبد اللـ ﴾وأنه لم
ا وg رشدا ﴿﴾قل إني g أملك لكم ٢٠﴾قل إنما أدعو ربي وg أشرك به أحدا ﴿١٩عليه لبدا ﴿ ﴾قل ٢١ضره أحد ولن أجد من دونه ملتحدا ﴿ ه ورساgته ٢٢إني لن يجيرني من اللـ ن اللـ يعص ومن ﴾إg ب>غا م
ه حتى إذا رأوا ما يوعدون فسيعلمون من أضعف ﴾٢٣بدا ﴿أ فيھا خالدين جھنم نار له فإن ورسوله اللـا توعدون أم يجعل له ربي أمدا ﴿٢٤ناصرا وأقل عددا ﴿ ﴾عالم الغيب ف> ٢٥﴾قل إن أدري أقريب م
سول فإنه يسلك من بين يديه ومن خلفه رصدا ﴾إg من ار ٢٦يظھر على غيبه أحدا ﴿ تضى من ر ﴾٢٨﴾ليعلم أن قد أبلغوا رساgت ربھم وأحاط بما لديھم وأحصى كل شيء عددا ﴿٢٧﴿
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
86
[Al-Jinn 72:28] So that Allah makes known what He eternally knows that the
messengers before him have truly brought and conveyed the Messages of their
Lord: and Allah encompasses what is with the messengers and the angels, and He
has perfect knowledge of the number of all things.
So that Allah makes known what He eternally knows that the messengers before him
have truly brought and conveyed the Messages of their Lord: and Allah encompasses
what is with the messengers and the angels, and He has perfect knowledge of the number
of all things, rain drops, sand particles, leaves, cracking of waves. Indeed Allah knows
what the messengers carry of what He revealed to them and that they deliver the message
at the times and to the peoples Allah eternally willed.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
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سورة المزمل
حيم ن الر ـ حم ه الر بسم اللـ
ل ﴿ م ﴾أو زد عليه ورتل القرآن ترتي> ٣﴾نصفه أو انقص منه قلي> ﴿٢﴾قم الليل إg قلي> ﴿١يا أيھا المز﴾إن لك في النھار سبحا ٦قوم قي> ﴿﴾إن ناشئة الليل ھي أشد وطئا وأ ٥﴾إنا سنلقي عليك قوg ثقي> ﴿٤﴿
ه إg ھو فاتخذه وكي> ٨﴾واذكر اسم ربك وتبتل إليه تبتي> ﴿٧طوي> ﴿ ـ ب المشرق والمغرب g إل ﴾ربين أولي النعمة ومھلھم قلي> ١٠ا جمي> ﴿﴾واصبر على ما يقولون واھجرھم ھجر ٩﴿ ﴾وذرني والمكذة وعذابا أليما ﴿١٢﴾إن لدينا أنكاg وجحيما ﴿١١﴿ ﴾يوم ترجف اkرض والجبال ١٣﴾وطعاما ذا غص
ھي> ﴾إنا أرسلنا إليكم رسوg شاھدا عليكم كما أرسلنا إلى فرعون رسوg ١٤﴿ وكانت الجبال كثيبا مسول فأخذناه أخذا وبي> ﴿١٥﴿ ﴾فكيف تتقون إن كفرتم يوما يجعل الولدان شيبا ١٦﴾فعصى فرعون الرماء منفطر به ﴾ا١٧﴿ ذه ﴾إن ١٨﴿ مفعوg وعده كان لس ـ اء اتخذ إلى ربه سبي> ش فمن ◌ تذكرة ھن الذين م ١٩﴿ ه عك ﴾إن ربك يعلم أنك تقوم أدنى من ثلثي الليل ونصفه وثلثه وطائفة م الليل يقدر واللـ
منكم سيكون أن علم ◌ القرآن من تيسر ما فاقرءوا فتاب عليكم تحصوه لن أن علم ◌ والنھار
ه فضل من يبتغون اkرض في يضربون وآخرون ◌ مرضى سبيل في يقاتلون وآخرون ◌ اللـ
ه >ة وأقيموا ◌ منه تيسر ما فاقرءوا ◌ اللـ كاة وآتوا الص ه وأقرضوا الز موا وما ◌ حسنا قرضا اللـ تقد
ه عند تجدوه خير من kنفسكم ه واستغفروا ◌ أجرا وأعظم خيرا ھو اللـ ه إن ◌ اللـ حيم غفور اللـ ر
﴿٢٠﴾
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سورة المزمل
Surah Al-Muzzammil
حيم ن الر ـ حم ه الر بسم اللـ
�WV F��Y�� � ��c�S�� ��S[\] [Al-Muzzammil 73:1] O you Muhammad who have wrapped up in your garments!
ammad who have wrapped up in your garments at night while asleep hO you Mu
�a��%�� F��N �W��F%� �D��[i] [Al-Muzzammil 73:2] Rise to pray the night long, save a little,-
Rise O Muhammad to pray the night long, save a little so your body would relax,- Lady
^A’ishah, as reported in Sahih Muslim, said that at first the night prayer was obligatory
until a year later after this order in this Surah was revealed. As reported by al Hakim in
al Mustadrak, ^A’ishah said they prayed as such for a year until their feet were swollen,
then Allah revealed the latter part of the surah making the night prayer optional. The
same was reported by Ibn Jarir about Ibn ^Abbas.
�J�� � ��v�� ���� �J�f�oV� �a��%��[s] [Al-Muzzammil 73:3] Pray Half of the night,- or a little less,
Pray O Muhammad Half of the night,- or a little less than that up to one third of it.
�a��Z����Z �# ���v�� �WVZ�8�� �J���%�� �4�9 ����[y] [Al-Muzzammil 73:4] Or add to it up to two thirds of the night, and slowly
articulate reciting the Qur’an and be pensive about its meanings,-
Or add to that up to two thirds of the night, and carefully articulate reciting the Qur’an
while observing the rules of recitation with which one is obligated and be pensive about
its meanings; the prophet was given the choice among three options to pray exactly half
of the night or less than that or more than that up to two thirds of the night. From this
Ayah the jurisprudents deduced that if one admits that he owes another one thousand
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dirhams less a little then he is obligated to pay him more than half.- At-Tirmidhiyy
narrated in his book of sunan from the route of ^Abdullah Ibn ^Amr from the route of the
Prophet, sallallahu ^alayhi wa sallam, who said: The person who memorized the Qur’an
would be told in the hereafter recite, as you did recite in the world, and rise and your
status would be where you stop reciting.
�����%�� T�v�%����C �F��N �a��v�¦ ���B���[~] [Al-Muzzammil 73:5] Soon shall We (Allah) send down and charge to you the
Qur’an; a Message weighty with its rules and judgments.
Soon shall We send down and charge to you the Qur’an; a Message weighty with its
meanings and rules and judgments upon those accountable or upon the hypocrites. It was
said it was weighty on the prophet, as al Bukhariyy reported that ^A’ishah said that she
saw the prophet sweating on extremely cold nights and feeling heavy weight upon him as
the revelation descended on him. It was said that it would be weighty on the scale on the
[Al-Muzzammil 73:6] Surely praying by night is more difficult and is most potent
for governing the soul and most suitable for proper recitation.
Surely praying by night is more difficult and is most potent for governing the soul and
most suitable for proper recitation. The scholars hold different opinions about the night
prayer It was said it is between Maghrib and ^Isha’ and some said the entire night and
some said praying after waking up at night.
Ibn ^Amer and Abu ^Amr recited "وطاء" with a kasrah on the “ta’”. Ibn Muhaysin
recited "وطاء" with a fathah on the “ta’”.
�aS�B�j ������C �8���F��� �m ��� F#�N[�] [Al-Muzzammil 73:7] Surely you have in the day time a prolonged span for your
sleep, rest and errands.
Surely you have in the day time a prolonged span for your sleep, rest and errands, so give
yourself ample time at night for worshipping your lord.
�a��O����Z �J����N �WFO����Z�� ��V��8 �D �C� �����6���[�] [Al-Muzzammil 73:8] But keep O Muhammad performing the acts of remembrance
of your Lord and completely devote yourself to worship Him whole-heartedly.
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But keep O Muhammad performing the acts of remembrance of your Lord, day and night,
which entail completely devoting yourself to worship Him whole-heartedly hoping for
goodness from Him alone.
�a����� �� ��F ��q �B�X F��N �JH���N �� �(���g�Y���� �1���|�Y�� c(F8[�] [Al-Muzzammil 73:9] Allah is the Lord of the East and the West: there is no God
but He: rely upon Him therefore for all of your Affairs.
Allah is the creator of the East and the West and what is in between: there is no God who
deserves to be worshipped but He: therefore you have no excuse to not resort to Him and
rely upon Him for all of your Affairs.
�a���º ��� �¢�X �D�X���¢�X��� �#B�B�v��S �� HP�%�� � �K�����[\�] [Al-Muzzammil 73:10] And bear with patience what the blasphemers utter and put
up with their harm, and avoid and part from them and do not attack them.
And bear with patience what the blasphemers utter about Me regarding having a wife and
a son and about you regarding being a sorcerer and a poet and put up with their harm, and
avoid and part from them and do not attack them. It was said the verse was abrogated by
the verse allowing fighting.
�a��%�� �D���%V�� �� ���Y�hF��� �Á��� ���� V�b�Y���� �±�8�6��[\\] [Al-Muzzammil 73:11] And leave the blasphemers to Me (Allah): those in possession
of ease and comfort in this life; who yet deny the Truth; and bear with them for a
short duration.
And leave the blasphemers to Me(Allah): those in possession of ease and comfort in this
life; who yet deny the Truth; and I shall save you their burden, and bear with them for a
short duration; Lady ^A’ishah said that shortly after the battle of Badr took place.
��Y� ���p�� ����b��� �����S �M� F#�N[\i] [Al-Muzzammil 73:12] Surely We (Allah) have for the blasphemers in the Hereafter
heavy fetters to bind them and a raging fire to burn them,
Surely We (Allah) have for the blasphemers in the Hereafter heavy and great fetters to
bind them, and it was said fetters of iron, and a raging fire to burn them,
��Y���� ���� ����� ��Fo�� ��6 �� ��h�j��[\s] [Al-Muzzammil 73:13] And Ghislin-food that chokes and a painful punishment,
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And Ghislin-food, zaqqum-food and dari^-food that captures the throat and chokes and a
painful punishment. This verse is a proof that the torture of the blasphemers in the
hereafter is physical and not allegoric,
������ �?�8� ��� ���p����Z �7�B��S �a���F ����� �� �5������� ��������� �5���[\y] [Al-Muzzammil 73:14] On the day of judgment when the earth and the mountains
shall quake, and the mountains become a heap of sand poured out and flowing
down.
On the day of judgment when the earth and the mountains shall quake and rock
underneath all those on top of it , and the mountains turn from being solid to a heap of
sand poured out and flowing down.
�b���%�� � �M�X��U ��B�C�8 �D�b����N ����%�C�8�� �F��N ��B�C�8 �#�B�����q H���N ����%�C�8�� ��Y�� �D[\~] [Al-Muzzammil 73:15] Surely We (Allah) have sent to you Muhammad as
Messenger, to be a witness concerning you, as We (Allah) sent Musa a messenger to
Pharaoh.
Surely We (Allah) have sent to you, the people of makkah, Muhammad as Messenger, to
be a witness concerning conveying the message to you and of who believed and who
disbelieved, as We (Allah) sent Musa a messenger to Pharaoh.
�a����� � ��e�� ����� ��e���q �5B�CF�� �#�B�����q HP�o�h��q[\�] [Al-Muzzammil 73:16] But Pharaoh disobeyed and belied that messenger; so We
seized him with a heavy Punishment. But Pharaoh disobeyed and belied the
messenger who was sent to him ;
So We (Allah) seized him with a heavy and great Punishment. Pharoah and Musa where
specified here because their news were spread among the people of Makkah who were
[Al-Muzzammil 73:20] Surely O Muhammad your Lord knows that you pass in
prayer less than two-thirds of the night, and pray half of it, and a third of it, and
also a party of those believers with you; and Allah sets and knows the measures of
the night and the day. He knows the times you pray and the times you sleep, so He
has mercifully eased the prayers for you, therefore recite of the Qur'an as much as
may be easy for you. He knows that there must be among you sick, and others who
travel in the land seeking of the bounty of Allah, and others who fight in Allah's
way, therefore recite as much of it as is easy to you, and keep up prayer and pay the
poor-due Zakat, and sincerely spend in the ways of Allah, and whatever of good
deeds you send on beforehand for yourselves, you will find it with Allah; that is best
and greatest in reward; and ask forgiveness of Allah; surely Allah is Forgiving and
Merciful.
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93
This verse abrogates the obligation of praying at night.
Surely O Muhammad your Lord knows that you pass in prayer less than two-thirds of the
night, and pray half of it, and a third of it, and also a party of those believers with you;
and Allah sets and knows the measures of the night and the day. Allah knows that you
will not be able to pray these times except with a hardship, so He has mercifully eased the
prayers for you and abrogated the obligation of praying at night, therefore recite of the
Qur'an as much as may be easy for you. He knows that there must be among you sick,
and others who travel in the land seeking of the bounty of Allah, and others who fight in
Allah's way, therefore recite as much of it as is easy to you; the recitation of Qur’an is
obligatory sometimes as in the prayers and is recommended at other times. Keep up
prayer and pay the poor-due Zakat, and sincerely spend in the ways of Allah, and
whatever of good deeds you do beforehand in this life and thus send on for your benefit
in the hereafter, you will find it with Allah; that is best and greatest in reward; and ask
forgiveness of Allah; surely Allah is Forgiving and Merciful.
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سورة المدثر
حيم ن الر ـ حم ه الر بسم اللـ
جز فاھجر ﴿٤﴾وثيابك فطھر ﴿٣﴾وربك فكبر ﴿٢﴾قم فأنذر ﴿١يا أيھا المدثر ﴿ ﴾وg تمنن تستكثر ٥﴾والرلك يومئذ يوم عسير ﴿٨﴾فإذا نقر في الناقور ﴿٧﴾ولربك فاصبر ﴿٦﴿ لكافرين غير يسير ﴾على ا٩﴾فذمدودا ﴿١١﴾ذرني ومن خلقت وحيدا ﴿١٠﴿ ﴾ومھدت له تمھيدا ١٣﴾وبنين شھودا ﴿١٢﴾وجعلت له ماg مإنه فكر وقدر ﴾١٧﴿ صعودا ﴾سأرھقه ١٦﴿ عنيدا �ياتنا كان إنه ﴾ك> ١٥﴾ثم يطمع أن أزيد ﴿١٤﴿﴾ثم أدبر واستكبر ٢٢﴾ثم عبس وبسر ﴿٢١﴾ثم نظر ﴿٢٠﴾ثم قتل كيف قدر ﴿١٩﴾فقتل كيف قدر ﴿١٨﴿ذا إg سحر يؤثر ﴿٢٣﴿ ـ ذا إg قول ال ٢٤﴾فقال إن ھ ـ ﴾وما أدراك ما ٢٦﴾سأصليه سقر ﴿٢٥بشر ﴿﴾إن ھ
احة للبشر ﴿٢٨﴾g تبقي وg تذر ﴿٢٧سقر ﴿ ﴾وما جعلنا أصحاب النار ٣٠﴾عليھا تسعة عشر ﴿٢٩﴾لوتھم جعلنا وما إg م>ئكة لذين آمنوا إيمانا ا ويزداد الكتاب أوتوا الذين ليستيقن كفروا ذين لل فتنة إg عد
gه أراد ماذا والكافرون مرض قلوبھم في الذين وليقول ◌ والمؤمنون الكتاب أوتوا الذين يرتاب و اللـ
ذا ـ لك ◌ مث> بھ ه يضل كذ إg ھي وما ◌ ھو إg ربك جنود يعلم وما ء يشا من ويھدي يشاء من اللـ
بح ٣٣﴿ أدبر إذ ﴾والليل ٣٢﴿ والقمر ﴾ك> ٣١﴿ للبشر ذكرى حدى ﴾إنھا٣٤﴿ أسفر إذا ﴾والص الكبر �
ر ﴿أ منكم شاء ﴾لمن٣٦﴿ للبشر ﴾نذيرا٣٥﴿ م أو يتأخ ﴾إg ٣٨﴾كل نفس بما كسبت رھينة ﴿٣٧ن يتقد﴾قالوا لم ٤٢ككم في سقر ﴿﴾ما سل ٤١﴾عن المجرمين ﴿٤٠﴾في جنات يتساءلون ﴿٣٩أصحاب اليمين ﴿﴾وكنا نكذب بيوم ٤٥﴾وكنا نخوض مع الخائضين ﴿٤٤﴾ولم نك نطعم المسكين ﴿٤٣نك من المصلين ﴿
ين ﴿ ﴾فما لھم عن التذكرة معرضين ٤٨﴿ ﴾فما تنفعھم شفاعة الشافعين ٤٧﴾حتى أتانا اليقين ﴿٤٦الدستنفرة ﴿٤٩﴿ ت من قسورة ﴿٥٠﴾كأنھم حمر م نشرة ٥١﴾فر نھم أن يؤتى صحفا م ﴾بل يريد كل امرئ م أن إg يذكرون ﴾وما٥٥﴿ ذكره شاء ﴾فمن٥٤﴿ كرة تذ إنه ﴾ك> ٥٣﴿ ا�خرة يخافون g بل ﴾ك> ٥٢﴿
ه يشاء ﴾٥٦ھو أھل التقوى وأھل المغفرة ﴿ ◌ اللـ
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سورة المدثر
Surah Al-Muddaththir
حيم ن الر ـ حم ه الر بسم اللـ
It was reported by Jaber about the prophet, sallallahu ^alayhi wa sallam, who said: “ I
was on mount Hira’ when I heard Jibril calling O Muhammad you are the messenger of
Allah. I looked right and left and could not see anyone so I looked up and there Jibril was
sitting on a throne between heaven and earth. So I naturally got frightened and went back
to Khadijah and told her wrap me, wrap me with clothes. Then Jibril came and recited
surat al Muddaththir”. This was related by Bukhariyy and Muslim.
��V�¦FM�Y�� � ��c�S�� ��S[\]
[Al-Muddaththir 74:1] O you Muhammad who are wrapped up in your clothes!
O you Muhammad who are wrapped up in clothes above the garment touching your
body!
�8�����q �D��[i]
[Al-Muddaththir 74:2] Rise up and warn your people against the punishment of
Allah lest they believe!!
Rise up determined and energetically and warn your people against the severe
punishment of Allah lest they believe!!
��V�� �b�q ��F��8��[s]
[Al-Muddaththir 74:3] And your Lord does glorify and clear of all non befitting
attributes,
And your Lord does glorify and clear of all non befitting attributes, this verse indicates
that the knowledge of tawhid—clearing Allah of all non befitting attributes and of having
associates- is the first knowledge one is obliged to learn.
��V��r�q ��������¦��[y]
[Al-Muddaththir 74:4] And your garments do purify from the najas-filth which is
due for the validity of the prayer!
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Do purify your garments from the najas-filth which is required for the validity of the
prayer! And outside the prayers it is a better practice as opposed to leaving your garment
unpure. Or the meaning could be shortening your dress so you would be different from
the Arabs who lengthen their dresses to the point of dragging tails of garments behind
them. Or the meaning could be clean yourself from the filthy doings since the one who is
pure from within it would be reflected on his appearance.
���¢�X��q �� �pc����[~]
[Al-Muddaththir 74:5] And do shun all the torture,
And do shun all the tortur; that is all the sins that the consequence of which is the torture.
The meaning is remain steadfast on being pure from sins because he is impeccable from
enormous and small abject sins and blasphemy before and after prophethood. Ya^qub,
Sahl and Hafs recited "جز with dammah on the “ra’”. Others recited الر جز" الر with
kasrah on the “ra’”.
��� �b�O �$�Z G����� ����[�]
[Al-Muddaththir 74:6] And bestow not favors that you may expect for yourself any
increase in return!
When you give favors abundantly do that sincerely and without expecting for yourself
any increase in return! because you are ordered with the best of manners. Alhasan recited .”’with a sukun on the “ra تستكثر
� �K����q ��V������[�]
[Al-Muddaththir 74:7] But, for your Lord's Cause, be patient with the tasks of
prophet hood and the harm of the blasphemers!
But be patient with the orders and prohibitions of your Lord and with the tasks of prophet
hood and the harm of the blasphemers and all matters that require patience!
�8B���F�� �m ���v�� ��6���q[�]
[Al-Muddaththir 74:8] Finally, when angel Israfil sounds the trumpet,
Finally, when angel Israfil sounds the trumpet, In reference to the first sounding of the
trumpet and it was said the second sounding.
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Rx �$�� R7�B��S ��t� �B��S ��� H��q[�]
[Al-Muddaththir 74:9] Surely that day will be a day of severe anguish,
Surely that day when the trumpet is sounded will be a day of severe anguish, severe for
the blasphemers but easy for you due to your patience with their harm.
�x �$�S ������� �GS���q��b�� P�%��[\�]
[Al-Muddaththir 74:10] Far from easy for those blasphemers.
Far from easy for those blasphemers but easy for the believers. Uneasy for the
blasphemers due to their blasphemy and harming the believers and does not turn easy for
them as the case when uneasy times turn easy for the believers.
� �M� �E�� ���v�%�e �G� �� �±�8�6[\\]
[Al-Muddaththir 74:11] Leave to Me (Allah) the dealing with al Walid ibn al
Mughirah whom I (Allah)created lonely with no money and children,
Leave to Me the dealing with al Walid ibn al Mughirah; whom Allah created lonely
with no money and children and then provided for him whatever He provided; also
It could mean Allah alone will punish him the due punishment for his doings, or Allah
alone is the one who created him and has power to punish him the due punishment. Al
Walid ibn al Mughirah used to be called the lonely among his people. Ibn al Mughirah
was specified in this verse due to ingratitude and harming the prophet, sallallahu ^alayhi
wa sallam. Ibn al Jawziyy stated that the verse means Leave to me destroying al Walid
ibn al Mughirah, some said the verse was abrogated by the verse permitting fighting and
this is not so due to two matters: 1) Since the promise of threat by Allah is confirmed in
the verse then there is no room for abrogation. 2) This Surah was revealed in Makkah and
the verse permitting fighting was revealed in Madinah and al Walid ibn al Mughirah died
in al Madinah prior to the revelation of the verse allowing fighting.
مدودا ﴿ ﴾١٢وجعلت له ماM م
[Al-Muddaththir 74:12] And then bestowed upon him vast riches and ample
resources,
And then bestowed upon Ibn al Mughirah vast riches and ample resources to the extent
he owned trades and livestock, and male and female slaves and camels and female horses
and he owned the orchards between Makkah and Ta’if.
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��4B���U ��������[\s]
[Al-Muddaththir 74:13] And sons three of whom to be by his side!-
And sons three of whom to be by his side in Makkah. And ten sons three of whom to be
by his side in Makkah because they did not need to travel to earn their living. Out of the
ten sons Khalid, Hisham and ^Imarah became Muslims.
� �M������ �J� c*MF�� ��[\y]
[Al-Muddaththir 74:14] To whom I (Allah)widely spread his livelihood smooth and
comfortable!
To whom I (Allah) widely spread his livelihood smooth and comfortable giving him both
social status and wealth that matter the most to the people whose hearts are attached to
this world ! Ibn ^abbas said Allah bestowed upon him wealth the fill of what is between
Makkah and Yemen.
�MS�9�� �#�� �l�Y�r�S F�w[\~]
[Al-Muddaththir 74:15] And yet he desires that I should add more!
And yet al Walid Ibn al Mughirah desires that Allah should bestow upon him more in
wealth and children without being thankful the due thanking to Allah!
Fa�� ◌ � �M����� ����Z��S �® �#��� �JF��N[\�]
[Al-Muddaththir 74:16] But nay by no means! Surely he offers opposition to
our(Allah) messenger and his communications.
But nay by no means! Surely he is stubborn concerning our (Allah)verses and offers
opposition to Our messenger and his message. Indeed he will not again have wealth while
engaging in blasphemy.
��4B�h�� �J�v�X�8���C[\�]
[Al-Muddaththir 74:17] Soon I (Allah)will let him suffer a distressing punishment
and a Sa^ud-mount of calamities that do not alleviate!
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
99
Soon Allah will let al Walid Ibn al Mughirah suffer a distressing punishment and a mount
of calamities that do not alleviate! At Tirmidhiyy narrated the hadith about the prophet, ,
who said:” As Sa^ud is a mountain of fire that the blasphemer climbs for seventy years
then falls off of it for seventy years and so on forever”.
�8FM���� ��Fb�q �JF��N[\�]
[Al-Muddaththir 74:18] Surely he reflected and plotted what to say against the
Qur’an and Muhammad,-
Surely he reflected and plotted what to say against the Qur’an and Muhammad and thus
earned the consequences of poverty and degradation,- Al Hakim narrated, and established
the narration as Sahih-authentic, from the route of Ibn ^Abbas who said al Walid Ibn al
Mughirah went to the prophet, sallallahu ^alayhi wa sallam, and listened to the Qur’an.
Abu Jahl told his uncle Ibn al Mughirah your people are gathering money to give you.
Ibn al Mughirah said they know I am wealthy. Abu Jahl told him to make statement
disparaging the Qur’an. Al Walid said how I can and I am the most articulate poet and I
find the Qur’an flawless and immaculate and unchallenged. Abu Jahl said your people
will not appreciate such a statement. Al Walid said then let me think and he came up with
that it is an act of sorcery. Al Hafidh asSuyuti said it is Sahih-authentic as per the
conditions set by al Bukhariyy and Ibn Jarir related what is similar to that from different
routes.
�8FM�� ������ �W�O�v��q[\�]
[Al-Muddaththir 74:19] And woe to him! How he plotted!-
And woe to him! How he plotted to disparage the Qur’an and how to repudiate the
prophet and the Qur’an!-
�8FM�� ������ �W�O�� F�w[i�]
[Al-Muddaththir 74:20] Again, woe to him! How he plotted!-
Again, woe to him! How he plotted!-al Walid Ibn al Mughirah is damned for plotting
such a plot that no one sane would commit.
﴾ ٢١ثم نظر ﴿
[Al-Muddaththir 74:21] Then he looked again how to reject the Qur’an,
Then he looked again pensively how to reject the Qur’an,
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
100
Then he looked again how to reject the Qur’an that he found to be very articulate and
flawless, and he looked again pensively how to plot to reject the Qur’an,
���$���� ������ F�w[ii]
[Al-Muddaththir 74:22] Then he frowned at the believers with a pale face,
Then he frowned at the believers with a grim face and his face turned pale,
﴾ ٢٣ثم أدبر واستكبر ﴿
[Al-Muddaththir 74:23] Then he turned back from the belief and from following
Muhammad;
Then he arrogantly turned back from the belief and from following Muhammad;
[Al-Muddaththir 74:37] To him among you who wish to go forward and believe in
Muhammad there is everlasting reward and to whom he wishes to remain behind
and blaspheme a punishment that does not end.
To him among you who wish to go forward and believe in Muhammad there is
everlasting reward for their belief and obedience and to whom he wishes to remain
behind and blaspheme a punishment that does not end for their blasphemy and belying
the prophet.
R���� �X�8 �����$�� ���{ ���f��� cW��[s�]
[Al-Muddaththir 74:38] Every soul is held in contingency upon the deeds it
acquires,
Every soul is held in contingency upon the good deeds it acquires or the bad deeds it
committs,
���Y���� �(������� F��N[s�]
[Al-Muddaththir 74:39] Save the occupants of paradise who will stand on the right
hand side.
Save the occupants of paradise who will stand on the right hand side. It was said that
those on the right hand side is in reference to the angels who only do what Allah ordered them to do, or the children of the Muslims who are not accountable for their deeds, or the
highly righteous Muslims who have earned safety due to their obedience.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
104
�#B�����$�O��S �*�F��p �m[y�]
[Al-Muddaththir 74:40] In Gardens of Bliss, and they shall ask the blasphemers,
The believers shall be In Gardens of Bliss, and they shall ask the blasphemers who will
be in Hell-Fire,
��� �� �¢�Y�� �G��[y\]
[Al-Muddaththir 74:41] Concerning their guilt that positioned them in Hell-Fire:
Concerning the guilt they committed that positioned the blasphemers in Hell-Fire:
���v�C �m �D�b�b�%�C �� [yi]
[Al-Muddaththir 74:42] What has brought you to burn into Hell Fire?
What has brought you to burn into Hell Fire? The question is for reprimand since the
reason is known to the believers.
��V%�o�Y�� �G� ���� ��� �B����[ys]
[Al-Muddaththir 74:43] They will say: "We were not of those believers who prayed;
The blasphemers will say: "We were not among the believers and did not believe we
were obliged to pray and thus we have not prayed”
���b�$�Y�� �D�h�r�� ���� �����[yy]
[Al-Muddaththir 74:44] And we used not to pay charity to the poor;
And we were not believers and thus used not to pay charity to the poor;
�����Q����� �l� �?B��³ �F�����[y~]
[Al-Muddaththir 74:45] And we used to talk falsehood with those who entered into
spreading falsehood.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
105
And we used to spread falsehood with those who entered into spreading falsehood.
�GSVM� �7�B����� �(V�b�� �F�����[y�]
[Al-Muddaththir 74:46] "And we used to deny the Day of Judgment,
"And we used to deny the Day of Judgment and the reward and the punishment,
���v���� �����Z�� HF��E[y�]
[Al-Muddaththir 74:47] Till the Inevitable death overtook us.
Till the Inevitable death term that Allah assigned overtook us.
���h�q�F|� ������f�U �D���h�f��Z � �Y�q[y�]
[Al-Muddaththir 74:48] Intercession is prohibited for them; so the intercession of
intercessors shall not avail them.
Intercession is prohibited for them; So the intercession of the angels and the prophets and
the meritorious shall not be available for them since it is for the believers only. This Ayah
is a proof that the intercession is for the believers.
�������h� �A�����FO� �G�� �D��} ��Y�q[y�]
[Al-Muddaththir 74:49] What is then the matter with them, that they turn away
from the Qur’an and the Admonishment therein?-
What is then the matter with those blasphemers, that they turn away from the Qur’an and
the Admonishment therein?-
RA���f��O �$c R���I �D��F������[~�]
[Al-Muddaththir 74:50] As if they were red camels fleeing away,
Their flight away from the prophet was as if they were red camels industriously fleeing
away from the chasing of lions after them, Abu Ja^far, Naïf^and Ibn Amer
recited ﴾مستنفرة﴿ with fathah on the “fa’” and meant by it scared. The rest recited ﴾ ﴿مستنفرةwith a kasrah on the “fa’” and meant by it revolting away.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
106
�A�8�B�$�� G� �*F���q[~\]
[Al-Muddaththir 74:51] Fleeing from hunters or a lion!
Fleeing from hunters or a lion! The blasphemers flee from the prophet when they hear
him recite Qur’an as the red camels run away from hunters who are targeting them and
نسان يومئذ أين المفر ﴿٩﴾وجمع الشمس والقمر ﴿٨﴾وخسف القمر ﴿٧﴿ ﴾ك> g وزر ١٠﴾يقول ا�نسان يومئ ١٢﴾إلى ربك يومئذ المستقر ﴿١١﴿ ا� ر ﴿﴾ينبأ م وأخ نسان على نفسه ١٣ذ بما قد ﴾بل ا�
ك به لسانك لتعجل به ﴿١٥﴾ولو ألقى معاذيره ﴿١٤بصيرة ﴿ ﴾إن علينا جمعه وقرآنه ١٦﴾g تحر﴾وتذرون ا�خرة ٢٠﴾ك> بل تحبون العاجلة ﴿١٩علينا بيانه ﴿ ﴾ثم إن ١٨﴾فإذا قرأناه فاتبع قرآنه ﴿١٧﴿﴾تظن أن يفعل بھا ٢٤﴾ووجوه يومئذ باسرة ﴿٢٣﴾إلى ربھا ناظرة ﴿٢٢﴾وجوه يومئذ ناضرة ﴿٢١﴿
الساق ﴾والتفت ٢٨﴿ الفراق أنه ﴾وظن ٢٧﴿ راق ﴾وقيل من ٢٦لتراقي ﴿﴾ك> إذا بلغت ا٢٥فاقرة ﴿
كن٣١﴿ صلى وg صدق ﴾ف> ٣٠﴿ المساق يومئذ ربك ﴾إلى ٢٩﴿ بالساق ـ ذھب ﴾ثم ٣٢﴿ وتولى كذب ﴾ول
نسان أن يترك سدى ٣٥﴾ثم أولى لك فأولى ﴿٣٤﴾أولى لك فأولى ﴿٣٣﴿ ى يتمط أھله إلى ﴾أيحسب ا�ني يمنى ﴿٣٦﴿ ى ﴿٣٧﴾ألم يك نطفة من م وجين الذكر ٣٨﴾ثم كان علقة فخلق فسو ﴾فجعل منه الز
لك بقادر على أن يحيي الموتى ﴿٣٩ى ﴿واkنث ﴾٤٠﴾أليس ذ
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
109
سورة القيامة
Surah Al-Qiyamah
حيم ن الر ـ حم ه الر بسم اللـ
��� ����v�� �7�B����� �D �$���� ��[\]
[Al-Qiyamah 75:1] Indeed I (Allah) do make adjuration by Al Qiyamah-the day of
resurrection.
Indeed I (Allah) do make adjuration by al Qiyamah which is the Day of judgment to
reflect its greatness; i.e. the day of resurrection and assembly is vitally a great matter.
��� �FBF%� ���fF����� �D �$���� ����[i]
[Al-Qiyamah 75:2] And indeed I (Allah) do make adjuration by the self- reproaching soul that blames itself for the missed acts of obedience.
Most of the scholars believe that this is a second adjuration. Allah makes adjuration by
the self- reproaching soul. The self-reproaching soul has a dispraised connotation but
when used in the context of adjuration it refers to the pious soul that blames itself for the
missed acts of obedience and for committed evil acts. Ibn Kathir recited "+قسم" without
the “alif” after the “lam” which means indeed I do make adjuration.
�J� ��¤�� �l�Y�FÈ GF�� �#��$���¼� �u�$��¶��[s]
[Al-Qiyamah 75:3] Does the blasphemer man who denies resurrection think that We
(Allah) cannot assemble his bones?
Does the blasphemer man who denies resurrection and assembly think-- Ibn ^Abbas said
does Abu Jahl think-- that We (Allah) cannot gather his bones; i.e. after his body decays
and mixes with the soil and is blown by the wind to distant places?
[Al-Qiyamah 75:40] Is not He (Allah) who does so able to bring the dead to life?
Is not He (Allah) who creates man from a joint drop of sperm, able to bring the dead to
life? Indeed He is.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
118
سورة اgنسان
حيم ن الر ـ حم ه الر بسم اللـ
ذكورا ﴿ ن الدھر لم يكن شيئا م نسان حين م نسان من نطفة أمشاج نبتليه ١ھل أتى على ا� ﴾إنا خلقنا ا�ا كفورا ﴿٢فجعلناه سميعا بصيرا ﴿ نا أعتدنا للكافرين س>سل ﴾إ ٣﴾إنا ھديناه السبيل إما شاكرا وإم
ه ٥﴾إن اkبرار يشربون من كأس كان مزاجھا كافورا ﴿٤وأغ>g وسعيرا ﴿ ﴾عينا يشرب بھا عباد اللـرونھا تفجيرا ﴿ ه مستطيرا ﴿﴾يوفون بالنذر ويخافون يوما كا٦يفج ﴾ويطعمون الطعام على حبه ٧ن شر
ه g نريد منكم جزاء وg شكورا ﴿٨مسكينا ويتيما وأسيرا ﴿ ﴾إنا نخاف من ٩﴾إنما نطعمكم لوجه اللـبنا يوما عبوسا قمطريرا ﴿ لك اليوم ولقاھم نضرة وسرورا ﴿﴾فو ١٠ر ه شر ذ ﴾وجزاھم بما ١١قاھم اللـ
تكئين فيھا على اkرائك ١٢صبروا جنة وحريرا ﴿ ﴾ودانية ١٣﴿ زمھريرا وg شمسا فيھا يرون g ﴾م
ة وأكواب كانت قواريرا ١٤ذللت قطوفھا تذلي> ﴿و ظ>لھا عليھم ﴾ويطاف عليھم بآنية من فضة قدروھا تقديرا ﴿١٥﴿ ﴾عينا فيھا ١٧﴾ويسقون فيھا كأسا كان مزاجھا زنجبي> ﴿١٦﴾قوارير من فض
ى سلس نثورا ﴿١٨بي> ﴿تسم خلدون إذا رأيتھم حسبتھم لؤلؤا م ﴾وإذا رأيت ١٩﴾ ويطوف عليھم ولدان مة وسقاھم ف من أساور وحلوا ﴾عاليھم ثياب سندس خضر وإستبرق ٢٠ثم رأيت نعيما وملكا كبيرا ﴿ ض
شكورا ﴿٢١ربھم شرابا طھورا ﴿ ذا كان لكم جزاء وكان سعيكم م ـ لنا عليك ٢٢﴾إن ھ ﴾إنا نحن نزذكر اسم ربك بكرة وأصي> ﴾وا٢٤﴾فاصبر لحكم ربك وg تطع منھم آثما أو كفورا ﴿٢٣القرآن تنزي> ﴿
ؤgء يحبون العاجلة ويذرون وراءھم يوما ٢٦﴾ومن الليل فاسجد له وسبحه لي> طوي> ﴿٢٥﴿ ـ ﴾إن ھلنا أمثالھم تبدي> ﴿ئ ش وإذا ﴾نحن خلقناھم وشددنا أسرھم ٢٧ثقي> ﴿ ذه تذكرة ٢٨نا بد ـ شاء فمن ﴾إن ھ
ه يشاء أن إg تشاءون ﴾وما٢٩﴿ سبي> ربه إلى اتخذ ه إن ◌ اللـ من ﴾يدخل ٣٠﴿ حكيما عليما كان اللـ
﴾٣١المين أعد لھم عذابا أليما ﴿والظ ◌ رحمته في يشاء
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
[Al-Insan 76:31 With His Mercy, Allah will admit to Paradise whom He will among
the believers; but as to the unjust blasphemers, - for them He has prepared a greatly
painful Punishment.
With His Mercy, Allah will admit to Paradise whom He will among the believers; The
Ayah is a proof against the Mu^tazilah who said “Allah willed for both the believers and
blasphemers to receive mercy from Allah because Allah willed for both to be believers”.
But as to the unjust blasphemers who turned away from the belief and disbelieved in the
prophet and the Day of Judgment,- for them He has prepared a greatly painful
Punishment.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
127
سورة المرس>ت
حيم ن الر ـ حم ه الر بسم اللـ
﴾فالملقيات ذكرا ٤﴾فالفارقات فرقا ﴿٣﴾والناشرات نشرا ﴿٢﴾فالعاصفات عصفا ﴿١والمرس>ت عرفا ﴿﴾وإذا ٩﴾وإذا السماء فرجت ﴿٨مست ﴿﴾فإذا النجوم ط ٧﴾إنما توعدون لواقع ﴿٦﴾عذرا أو نذرا ﴿٥﴿
سل أقتت ﴿١٠الجبال نسفت ﴿ لت ﴿١١﴾وإذا الر ﴾وما أدراك ما يوم ١٣﴾ليوم الفصل ﴿١٢﴾kي يوم أجبين ﴿١٤الفصل ﴿ لين ﴿﴾ألم نھلك اk ١٥﴾ويل يومئذ للمكذ لك نفعل ١٧﴾ثم نتبعھم ا�خرين ﴿١٦و ﴾كذ
بين ﴿١٨بالمجرمين ﴿ ھين ﴿١٩﴾ويل يومئذ للمكذ اء م ن م م م كين ٢٠﴾ألم نخلقك ﴾فجعلناه في قرار معلوم ﴿٢١﴿ بين ﴿٢٣نعم القادرون ﴿﴾فقدرنا ف ٢٢﴾إلى قدر م ﴾ألم نجعل اkرض ٢٤﴾ويل يومئذ للمكذ
اء فراتا ﴿٢٦﴾أحياء وأمواتا ﴿٢٥كفاتا ﴿ ﴾ويل يومئذ ٢٧﴾وجعلنا فيھا رواسي شامخات وأسقيناكم مبين ﴿ بون ﴿﴾انطلق ٢٨للمكذ ﴾g ظليل وg ٣٠﴾انطلقوا إلى ظل ذي ث>ث شعب ﴿٢٩وا إلى ما كنتم به تكذ
ھب ﴿ بين ٣٣﴾كأنه جمالت صفر ﴿٣٢﴾إنھا ترمي بشرر كالقصر ﴿٣١يغني من اللـ ﴾ويل يومئذ للمكذذ ٣٤﴿ ـ بين ﴿٣٦﴾وg يؤذن لھم فيعتذرون ﴿٣٥ا يوم g ينطقون ﴿﴾ھ ذا يوم ٣٧﴾ويل يومئذ للمكذ ـ ﴾ھ
لين جمعناكم الفصل بين ﴿لل يومئذ ﴾ويل ٣٩﴿ فكيدون كيد لكم كان ﴾فإن٣٨﴿ واkو المتقين ﴾إن ٤٠مكذا يشتھون ﴿٤١في ظ>ل وعيون ﴿ لك ٤٣﴾كلوا واشربوا ھنيئا بما كنتم تعملون ﴿٤٢﴾وفواكه مم ﴾إنا كذبين ﴿٤٤نجزي المحسنين ﴿ جرمون ﴿﴾كلوا وتمتعوا قلي> إنك ٤٥﴾ويل يومئذ للمكذ ﴾ويل يومئذ ٤٦م م
بين ﴿ بين ﴿٤٨﴾وإذا قيل لھم اركعوا g يركعون ﴿٤٧للمكذ ﴾فبأي حديث بعده ٤٩﴾ويل يومئذ للمكذ ﴾٥٠يؤمنون ﴿
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
128
سورة المرس>ت
Surah Al-Mursalat
ه حيم بسم اللـ ن الر ـ حم الر
��q���� �* �a�C���Y����[\]
[Al-Mursalat 77:1] I (Allah) make adjuration by the Winds, sent forth one after
another for the benefit of mankind,
Allah makes adjuration by the Winds, sent forth one after another like the mare of a horse
for the benefit of mankind; It was said that the angels are the ones sent forth with the
known orders and prohibitions,
��f�o�� �*��f ����h���q[i]
[Al-Mursalat 77:2] And by the raging hurricanes that blow violently tempestuous
Gusts,
And by the raging hurricanes that blow violently in tempestuous Gusts; and it was said
the angels raging with the souls of the blasphemers,
����|�� �*��� �U�F����[s]
[Al-Mursalat 77:3] And by the Winds that scatter clouds to their destined places
and bring down the rain,
And by the Winds that scatter clouds to their destined places and bring down the rain; and
it was said the angels that maneuver and drive the clouds,
����q �*����8��f���q ���[y]
[Al-Mursalat 77:4] And by the angels who discriminate between Truth and
Falsehood,
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
129
And by the angels who discriminate between Truth and Falsehood; and it was said the
verses of the Qur’an that differentiate between Truth and Falsehood,
��� ���6 �*����v�%�Y���q[~]
[Al-Mursalat 77:5] Then I (Allah) make adjuration by the angels who bring down
the revelation to the prophets and messengers,
Then Allah makes adjuration by the angels who bring down the revelation to the prophets
and messengers,
��8 ��� ���� ��8 ���[�]
[Al-Mursalat 77:6] To give clear convincing proofs, and to warn against Punishment
and Torment.
To give clear convincing proofs, about the creations and to warn against Punishment and
Torment.
Rl����B� �#��M��B�Z ��F��N[�]
[Al-Mursalat 77:7] Most surely, what you are promised must come and will befall.
Most surely, what you are promised of the Day of Judgment must come and will befall.
���$�Y�j �7B�¢c�� ��6���q[�]
[Al-Mursalat 77:8] So when the stars lose their light and become dim;
So when the stars lose their light and their illumination gets erased and become dim;
���p���q ����YF$� ��6�N��[�]
[Al-Mursalat 77:9] And when the sky opens up,
And when the sky is cleft and bears inlets and doors,
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
130
���f �$�� �5������� ��6�N��[\�]
[Al-Mursalat 77:10] And when the mountains are wrenched out and scattered away
to the winds as dust;
And when the mountains are wrenched out and scattered away to the winds as dust; ��6�N�� ���OV���� �W�Cc��[\\]
[Al-Mursalat 77:11] And when the messengers conveyed to all an appointed time to
gather);-
And when the messengers conveyed to all an appointed time to gather, which is the Day
of Judgment);-
���%Vp�� �7�B��S V=� ��[\i]
[Al-Mursalat 77:12] For what dire Day is the time appointed?
For what dire Day is the time appointed? The verse magnifies to the creations the
intensity of the events that take place on that Day,
�W�o�f�� �7�B����[\s]
[Al-Mursalat 77:13] For the Day of sorting out and rewarding the believers for their
good deeds and punish the blasphemers for their evil deeds.
The appointed time was delayed for the Day of Judgment, the Day of sorting out and
rewarding the believers for their good deeds and punishes the blasphemers for their evil
deeds.
�W�o�f�� �7�B��S �� �3��8�4�� �� ��[\y]
[Al-Mursalat 77:14] And what will explain to you O Muhammad what is the Day of
Sorting out?
And what will explain to you O Muhammad the intensity of the events on the Day of
Judgment. It was stated as such “what is the Day of Sorting out?” to magnify its intensity.
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
131
���� V�b�Y�%V ��t� �B��S RW�S��[\~]
[Al-Mursalat 77:15] Woe on that day to the Rejecters of Allah and His Messengers
and His Books and the Day of sorting!
Allah stated a promise of threat when He said Woe on that day to the Rejecters of Allah
and His Messengers and His Books and the Day of sorting!
���F�� ��� ���% ����� �����[\�]
[Al-Mursalat 77:16] Did We (Allah) not destroy the former generations of
blasphemers?
Did We (Allah) not destroy the former generations of blasphemers? In this verse Allah
told us about the previous generations of blasphemers who were destroyed for their
disbelief such as the people of Noah and ^Ad and Thamud,
�GS�� �e �®� �D���h���O��� F�w[\�]
[Al-Mursalat 77:17] So shall We (Allah) make later generations of blasphemers and
repudiators follow them.
So shall We (Allah) make later generations of blasphemers and repudiators follow them.
The verse contains a threat to the people of Abraham, Hud and Madian, and also to the
people of Makkah who disbelieved in the prophet, that they will be destroyed just as the
blasphemers before them was destroyed.
��� �� �¢�Y���� �W�h�f��� ��� H���[\�]
[Al-Mursalat 77:18] Thus do We (Allah) deal with the guilty men of blasphemy.
Thus do We (Allah) deal with the guilty men of blasphemy. A reconfirmation of the
threat is stated here,
���� V�b�Y�%V ��t� �B��S RW�S��[\�]
[Al-Mursalat 77:19] Woe on that day to the Rejecters of Allah and His Messengers
and His Books and the Day of sorting!
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
132
Woe on that day to the Rejecters of Allah and His Messengers and His Books and the
Day of sorting! A reconfirmation of the threat is stated here,
����F ���F GV Dcbv�%��³ �����[i�]
[Al-Mursalat 77:20] Have We (Allah) not created you from a degraded weak joint
fluid of male and female?-
Have We (Allah) not created you from a joint fluid of male and female which is degraded
and weak?-
���bF �8������ �m ������%�h�¢�q[i\]
[Al-Mursalat 77:21] Then We (Allah) placed it in a womb; a secure resting-place,
Then We (Allah) placed it in a womb; a secure resting-place for protection,
�7B�%�hF �8�M�� H ���N[ii]
[Al-Mursalat 77:22] Till an appointed birth term,
Till an appointed birth term, known to Allah, which is nine months more or less.
�#��8�4��v�� �D�h���q ����8�M�v��q[is]
[Al-Mursalat 77:23] So We (Allah) have the power to create it in the best form--
indeed We (Allah) are best at proportioning creating things.
So We (Allah) created it in the best form as per our will-- indeed We (Allah) are best at
making things precisely as we willed. The people of al madinah and al Kisa’iyy
recited " "فقدرنا with doubling the “dal”’
���� V�b�Y�%V ��t� �B��S RW�S��[iy]
[Al-Mursalat 77:24] Woe on that day to the Rejecters of Allah and His Messengers
and His Books and the Day of sorting!
Woe on that day to the Rejecters of Allah and His Messengers and His Books and the
The meanings of Juz’ Tabarak al Mulk ����� �� ����� � ����������� ������ ��� �� �� The twenty ninth part of the Qur’an It could be said
133
Day of resurrection and sorting! Allah who Has Power to create Has the Power to
resurrect,
��Z��f�� �?�8� ��� �W�h��È �����[i~]
[Al-Mursalat 77:25] Have We (Allah) not made the earth a receptacle that contain
you,
Have We (Allah) not made the earth a receptacle that contain you O people,
��Z��B� ���� ����� �E��[i�]
[Al-Mursalat 77:26] Both for the living on it and the dead burried in it,
Both for the living on it in their houses and the dead burried in it in their graves,