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The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma

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--=:- -=:- = -~-

PREFACE

Praise be to Allah, the Lord of the Worlds, Who honored the nation of
Muhammad, sallallahu ^alayhi wa sallam, with the Glorious Quran 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 Quran, is an honorable knowledge with which one is enabled to
comprehend the precious meanings of the Glorious Quran. The Science of Tafsir
leads to the proper deduction of the religious judgments contained in the Quran 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 (30
th
) part of the Quran (Juz ^Amma) and the Opening
Chapter (Surah al-Fatihah). We relied in our endeavor on precious books of
interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored by
Ibn Hayyan Al-Andalusiyy. Another text is one of the most competent and reliable
interpretation that was compiled by the Research Division of the Association of
Islamic Charitable Projects and is entitled AD-DURR AL-MASUN FI TAFSIR JUZ
^AMMA YATASALUN.


1
Family members.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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We named this book " The Jeweled Interpretation of the Thirtieth Part of the
Glorious Qur'an (Juz' ^Amma) and Surah al-Fatihah."

We ask Allah to make our endeavor sincere and acceptable, of widespread
benefit, and a reason for our expeditious passage over Assirat
2
and salvation in the
Hereafter.

2
The bridge laying between Paradise and Hellfire that everyone, on the Day of Judgment, will attempt to cross.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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INTRODUCTION

It is Islamically unlawful to translate the ayahs of the Quran word for word
into other languages. Allah said: } ' - ' - - = ' - -' - ' - = { (Surah Taha, 113).
This ayah means: [We have revealed the Quran in the Arabic language.] In
another ayah, Allah informed us that the Quran 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 Quran, revealed in the Arabic language to Prophet Muhammad,
sallallahu ^alayhi wa sallam.

Of these books, the Quran 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 Quran 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.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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Because the Quran 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 religion of all the prophets, is pronounced the only true religion for all
people
3
; therefore its terms and teachings must also be attainable by non-Arabic
speaking people. The religious prohibition is in translating the verses of the Quran
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. Ibn 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 consists of giving a general interpretation of
the meanings of each individual verse (ayah) in table form, with the English
interpretation in the left column and the corresponding verse in Arabic in the right
column. A more detailed interpretation of each verse follows the table format in the
body of the book. Transliterated words are italicized and the following transliteration
system 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 Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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Transliteration System
English Arabic English Arabic

DH

TH

GH

KH

DH

H
-
S

SH


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 Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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THE ISTI^ADHAH '-~V

-=' '=--' .- -'- =
(A^udhu billahi minash-shaytanir-rajim)
(I seek Allahs protection from the harm of the deprived and expelled Devil.)

The meaning of the isti^adhah is: I seek the protection of Allah to preserve
me against the harm of Satan, who is a deviant and transgressing blasphemer
among the jinn.

By scholarly consensus, the isti^adhah, or seeking Allahs protection from the
devil, is not a part of the Quran. However, the saying of most of the scholars
(jumhur) is that it is liked for one to begin with the isti^adhah before starting to recite
the Quran. It was mentioned by some that one says the isti^adhah after finishing
reciting the Quran relying on the saying of Allah in Surah an-Nahl, 98:
} - = ' ' = - -' . - ''' - - - -' - ' ' {
However, the jumhur said that the meaning of this ayah is: [If you want to
recite the Quran start with the isti^adhah]. The same technique is used in the hadith
of the Prophet , sallallahu ^alayhi wa sallam, narrated by al-Humaydiyy and at-
Tabaraniyy: << - - -' >> which means: <<If you want to eat, start by
mentioning the name of Allah.>>

Ar-rajim ( -=' ) means the one who is deprived from any goodness, or the
one who is expelled and degraded.


The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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SURAH AL-FATIHAH =-'-- :~
Makkiyyan.
Comprised of seven (7) ayahs.

Meaning Ayah
1. I start with the name of Allah,
Who is ar-Rahman and ar-
Rahim.

- = ' . - = ' '' - - ) 1 (
2. Praise be to Allah, the Lord of
the Worlds,

.- - '' ' ' ' - - = ' ) 2 (
3. Who is ar-Rahman and ar-
Rahim,

- = ' . - = ' ) 3 (
4. The Owner of the Day of
Judgment.

.- -' - = '' - ) 4 (
5. We worship You and seek Your
aid.

- - - ' - - - - ' - .- ) 5 (
6. Keep us guided on the Straight
Path,

- - - - - ' -' ' - - ) 6 (
7. The path of those on whom You
have bestowed the Correct
Religion; The path of those
whose share is not
punishment, and the path of
those who are not astray.

' - - = + - ' = - - - .- -
-' ` + - ' = - - ' ' .- ' ) 7 (

THE EXPLANATION

1. - = ' . - = ' '' - - { }
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 Fatihah. Every chapter (surah) of the Quran starts with the
basmalah except for one, Surah Baraah. Moreover, following the methodology of
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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the Qur'an, it became the habit of the salaf
4
and the khalaf
5
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 begin with other than the basmalah. Examples of religiously
important matters which do not start with the basmalah are the prayer, which starts
with the takbir
6
, and the supplication, which starts with the hamdalah
7
.
One is forbidden to start prohibited matters with the basmalah. For example, it
is sinful for one to say bismillah just as one starts to drink alcohol, a prohibited
matter. Moreover, some Hanafiyy scholars said if one starts drinking alcohol with
saying bismillah, one blasphemes. However, the correct judgment in this matter
depends upon the persons intention in his saying. If ones intention in saying the
basmalah when drinking alcohol was to seek blessings, one blasphemes. However,
if ones intention was 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.
8

The preposition (al-jar) and its object (al-majrur) in the word bismi ( --) [ba
( ) and ism ( -) respectively] of the basmalah indicate either a verb such as abda
( --) which means I start or a noun such as ibtida'i ( --- - ) which means my
starting. So bismillah ( - --) means I start with the name of Allah or my starting
is with the name of Allah.
The word Allah (-) 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 (-) is not derived from another root word.

2. } .- - '' ' ' ' - - = ' {
Al-hamd (- - = ') is the verbal praising by the tongue for the optional
endowments bestowed upon one. In saying al-hamdulillah ( ' ' - - = ') one is praising
Allah praises that befit Him for the endowments and generosities He chose to

4
The scholars of the first three hundred years after the immigration of the Prophet.
5
The scholars who came after the salaf.
6
Saying Allah akbar, ( )
7
Saying al-hamdu lillah, ( ).
8
The makruh (disliked) matter is the matter one is not sinful for doing, but if one (for the sake of Allah) leaves
out doing, one is rewardable.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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bestow upon us without Him being obligated to do so. Rabbil-^alamin ( .- - '' ' )
means the 'Lord i.e., the Owner of the Worlds.' The singular form of al-^alamin
( .--''') is al-^alam ( ''') and al-^alam is everything other than Allah. The world
was called ^alam ( ''=) because it is an indicator (^alamah, -`=), that is, the
existence of this world indicates and proves Allah exists.

3. } - = ' . - = ' {
Ar-Rahman . - = ' ( ) is among the names exclusive for Allah. It is not
permissible to name other than Allah, ar-Rahman. Ar-Rahman means, 'Allahs
mercy accommodates the believer as well as the blasphemer in this world, and He is
the One Who will be merciful to only the believers in the Hereafter.' In confirming
this meaning, Allah said in Surah al-A^raf, 156:
} - . - - - - = - - - .- - ' ' ' + - - ' - { .
Ar-Rahim ( ' - = ) is the One Who is merciful to the believers. In confirming this
meaning, Allah said in Surah al-Ahzab, 43:
} ' -- = .- - - - '' - ' { .
Ar-Rahman and ar-Rahim are both derived from the root word rahima ( = ).
According to the rules of forming derivations in Arabic, an additional letter in the
structure of the word enhances its meaning. The name ar-Rahman has an
additional letter in its construction nun () not present in the name ar-Rahim, and as
such has a broader meaning.

4. } - .- -' - = '' {
Malik ( = '' -) means 'Allah is the Owner of all His creations and the One Who
manages the creations as He wills.' Yawmid-Din ( .- -' -) is the Day of Judgment,
i.e., the Day of Reward and/or Punishment. Indeed, Allah is the Owner of this world
and the Hereafter. Allah specified that He is the Owner of the Day of Judgment to
reflect the importance of that day on which intense horrors take place.

5. } .- - - - ' - - - - ' - {
Allah is the only One Who deserves from one the extreme humbleness and
ultimate submission. He is the One to be asked for goodness and for perpetuity of
guidance, because the hearts are controlled by Allah. This ayah denotes that one
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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seeks the special help from Allah, i.e., Allah is the One Who creates what is
beneficial for His slave in his livelihood. However, this ayah does not mean that it is
forbidden to seek any kind of help from other than Allah. This is confirmed by the
hadith of the Prophet, sallallahu ^alayhi wa sallam, narrated by at-Tirmidhiyy:
>> -= = --' ' '- --' = - <<
This means: <<Allah shall aid the slave as long as the slave indulges in aiding his
fellow brother.>>

6. } - - - - - ' -' ' - - {
This ayah means: [O Allah, be generous to us by bestowing upon us the
continual guidance along the Path of Islam.]

7. } -' ` + - ' = - - ' - = + - ' = - - - .- - ' - ' .- ' {
This ayah elucidates that the Path (as-Sirat, -') is the path of the Religion
that Allah generously bestowed upon the prophets and the angels } .- - ' -
+ - ' = - - - { , and is the path of those whose share is not eternal punishment } - =
+ - ' = - - ' { and the path of those who do not go astray } -' ` ' .- ' { .









SAYING Amin (--) AT THE END OF RECITING THE FATIHAH

The word, Amin, means O Allah, grant us what we are asking. Saying Amin
at the end of reciting the Fatihah is, by consensus, not part of the Quran. Rather it
is a recommended (sunnah) matter to do so. Imam al-Bukhariyy and the authors of
the books of Sunan narrated the hadith:
>> ` +-'= --' -= '-` ' ' - ' .-- '- .-' <<
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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This means: <<If the imam says: ghayril-maghdubi ^alayhim, waladdallin
} = -' ` + - ' = - - ' - ' .- ' { , say, 'Amin.'>>

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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SURAH AN-NABA -- :~ '-
Makkiyyan by consensus.
Comprised of forty (40) ayahs.

Meaning Ayah
-=' .-=' - --

1. Concerning what matter are the
mushriks inquisitive and
arguing?

' ' - - - = ) 1 (
2. Regarding the Great News of
Muhammad,

- = ' ' - -' . = ) 2 (
3. And the Day of Judgment, upon
which they cannot agree.

- ' - = - - - ' ) 3 (
4. Verily, the blasphemers shall
soon know!

- ' - - ` ) 4 (
5. Again, verily, the blasphemers
shall soon know!

- ' - - ` ` ) 5 (
6. Have We [Allah] not made the
earth as a cradled carpet,

' + - ` . = - ' ) 6 (
7. And the mountains as stakes?

' - ' - = ' ) 7 (
8. And have We [Allah] not created
you well-diversified,

' = ' - - ' = ) 8 (
9. And made your sleep for silence
and rest,

' -' - - - - ' - ' = ) 9 (
10. And made the night silent and
as a covering,

' -' - ' . - '' ' - ' = ) 10 (
11. And made the day useable as a
means of your livelihood?

' -' - ' + -' ' - ' = ) 11 (
12. And have We [Allah] not built
over you seven firm skies,

- - ' - - ' - - - - ) 12 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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13. And have We [Allah] not created
the shining sun?

' =' ' = - ' - ' = ) 13 (
14. And do We [Allah] not send
down from the clouds abundant
water,

' =' = ` ' - - - ' . - ' - ' - ) 14 (
15. That We [Allah] may produce
therewith grains and plants,

' - = - = - ' ' -' - - ) 15 (
16. And orchards of dense growth?

' ' - ' ' - = ) 16 (
17. Verily, the Day of Judgment,
when truth will be sorted out
from vileness, is appointed as
the end of the world.

' -' -- - ' . - - ' - ) 17 (
18. The Day that the Horn shall be
sounded, heralding the
Resurrection and Assembly; and
you will come forth in crowds.

' = -' - -' - - - - - ) 18 (
19. And the sky shall be cracked
and shall bear crevices,

- -' ' - -' - = - ' - - ) 19 (
20. And the mountains shall be
removed from their places and
shall completely vanish.

' - - - -' ' - = ' - - ) 20 (
21. Surely Hell shall ambush the
blasphemer and imprison him,

' - - - -' - + = ) 21 (
22. It is the dwelling place for those
who transgress in their Religion
by blaspheming,

' -' - .- =' =' ' ) 22 (
23. They will dwell therein
perpetually, age after age.

' -' - = ' +- .- ` -` ) 23 (
24. Therein they shall not taste
anything cool, nor any drink

' - - ` - ' +- - - ` ) 24 (
25. Except boiling water that burns
and dense puss;

' ' - = ' -- - = ` ) 25 (
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26. A severe torture fitting their ill
deeds.

' ' = ) 26 (
27. For that they disbelieved in the
Day of Judgment and did not
fear any account for their deeds,

' -' - = = - ` -' + - ) 27 (
28. And they treated Our Quran as
false.

' - - ' - -' -' - - - ) 28 (
29. We [Allah] preserved all things,
punishable and rewardable, in
the Guarded Tablet.

' -' - -' - - - = - . ) 29 (
30. So taste, O blasphemers, the
results of your deeds; for We
[Allah] will not grant you
increase in anything, except
punishment.

' - - = ` -- - . ' - ) 30 (
31. Verily the righteous shall win
Paradise;

' - - .- - - - ' ' ) 31 (
32. Orchards enclosed with various
fruit trees,

' -' - = - - = ) 32 (
33. And maidens of the same age,

' - - - = ) 33 (
34. And a cup full to the brim with
pure drink.

' ' ' -' ) 34 (
35. No ill words shall they hear
therein, nor untruth;

' - - ` ' ' +- - - - ` ) 35 (
36. Recompense from their Lord, a
gift of ample luxuries,

' -' - = ' = = = - . - = ) 36 (
37. From the Owner of the Heavens
and the Earth and everything
between, He is ar-Rahman;
hence, none is entitled to object.

' - + - - - ' - ` - -'
' -' = = - - ' - - ` . - = ' ) 37 (
38. There on the Day of Judgment,
Jibril and the angels will stand in
ranks. None shall speak except
the one who is permitted by ar-
` ' - - -` - ' ' - - -
' . - = ' ' . - ` - ' - -
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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Rahman, and he will say what is
right.

' - - ) 38 (
39. That is the Day which is sure to
come. Therefore, whosoever
wills safety, let him take a
straight path to be acceptable to
his Lord!

- ' - = - ' - . - = ' - ' = '
' -' - ) 39 (
40. Verily, We [Allah] have warned
you of a near punishment; the
Day when one will see the
deeds which his hands have
sent forth, and the blasphemer
will say, Woe unto me! Would
that I was dust.
- ' = - - - ' -- ' - - = '- - - ' -
' ' - - - - - - - - ' - - - - - - '' -
' - - ) 40 (

THE EXPLANATION

1. } ' ' - - - = {
Concerning what are the mushriks--those blasphemers of Makkah who
associated partners with Allah--inquisitive and arguing? It was narrated that when
the Prophet, sallallahu ^alayhi wa sallam, was revealed as the Messenger of Allah,
the mushriks started inquiring and arguing among themselves about the reason for
his coming and about the subject of his Revelation. Hence, this ayah was revealed.
This was narrated by Ibn Jarir from the route of al-Hasan.

2. } - = ' ' - -' . = {
They were arguing about the great news of Muhammad, the Messenger of
Allah, and the Message he brought; the news of the glorious Quran, the
Resurrection, and the Day of Judgment.

3. } - ' - = - - - ' {
They argued and inquired about the Day of Judgment in which the mushriks of
Makkah disbelieved and the believers confirmed its eventual happening.

4. } - ' - - ` {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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[With certainty, the blasphemers shall soon know.] The ayah starts with Kalla
( ` ). Kalla ( ` ) signifies refuting the blasphemers who deny the Resurrection and
the Day of Judgment. The matter which the mushriks shall soon know is not
mentioned specifically in the ayah to accentuate their fear of it. The answer to what
the mushriks will soon know is the severe chastisement that they will face for
denying the Resurrection and the Day of Judgment. This ayah refutes the mushriks
and promises them with torture from Allah.

5. } - ' - - ` ` {
Again, with certainty, the blasphemers shall shortly know the torture that awaits
them for denying the Resurrection and the Day of Judgment. The repetition of the
words of the previous ayah is of a corroborative nature, and strongly emphasizes the
threat of severe punishment awaiting the blasphemer.

The following verses (6-16) reflect the Power of Allah to resurrect and that He is the
Creator. Allah started by mentioning what humans occupy continuously.

6. } ' + - ` . = - ' {
[Have we not made the earth a cradled carpet?] Allah created the earth for the
creation similar to a babys cradle, on which to sleep. Allah made the earth easily
worked and manageable for mans use as a habitat.

7. } ' - ' - = ' {
Allah created the mountains as stakes or pegs to hold the earth in place so that
it does not tilt and throw its occupants off its surface.

8. } ' = ' - - ' = {
Allah created diverse creations of different colors, shapes, and languages so
that the proper lessons would be learned and the favored ones would be thankful
and the less-favored ones patient.

9. } ' -' - - - - ' - ' = {
Allah made sleep the medium for silence and rest so that the people cease
their movements that tired them during the day.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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10. } ' -' - ' . - '' ' - ' = {
Allah made the night a silent cover, veiling the things one does not like to
reveal to others.

11. } ' -' - ' + -' ' - ' = {
Likewise, Allah made the daytime a time for earning ones living, running ones
errands, and carrying out the matters of ones livelihood.

12. } - - ' - - ' - - - - {
Allah created seven (7), perfect, firmly-structured skies.

13. } ' = - ' - ' = ' =' {
Allah created a shining sun, as Imam al-Bukhariyy narrated from the route of
Ibn ^Abbas. The sun is excessively hot and is fervidly burning.

14. } ' =' = ` ' - - - ' . - ' - ' - {
Allah sends abundant water pouring down from the clouds.

15. } ' -' - - ' - = - = - ' {
With that water, Allah enables grains like wheat, barley, and other staple foods,
as well as all the other plants (trees and grasses) to grow.

16. } ' ' - ' ' - = {
Likewise, with that water, Allah enables orchards with densely crowded
vegetation to grow.

Once the blasphemers know that Allah has the power to create all these matters,
would they not know that Allah has the power to recreate the creation on the Day of
Judgment?
After Allah named some of the endowments which He bestowed on His slaves and
from which they benefit, Allah said:

17. } ' -' -- - ' . - - ' - {
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[The Day of Judgment shall sort out the truth from the untruth.] It is a day
predestined by Allah to be the appointed day that reveals the duration of this world
and marks its end.

18. } -' - - - - - ' = -' - {
On that day, Angel Israfil shall sound the Horn. The reference in this ayah is to
the last sound of the Horn which will mark the taking place of the Assembly. The
sounding of the Horn marks the beginning of the Resurrection. The people shall rise
in multitudes from their graves to the place of Assembly, as was narrated by Imam
al-Bukhariyy from the route of Mujahid.

19. } ' - - - -' ' - -' - = - {
On that day the sky shall crack and have crevices. Ibn Kathir, Nafi^, Abu ^Amr,
and ^Amir recited futtihat ( - - = ) with a double ta'. ^Asim, Hamzah and al-Kisa'iyy
recited futihat ( - = - ) with a single ta'.

20. } ' - - - -' ' - = ' - - {
The mountains shall be removed from their places and completely destroyed.

21. } ' - - - -' - + = {
Surely Hell shall monitor the blasphemer and ambush him. Hellfire now lies
awaiting the Day of Judgment when it will inflict its torture on those who deserve it.
The blasphemer shall enter Hell and be imprisoned therein forever. May Allah
protect us from Hell.

22. } ' -' - .- =' =' ' {
Hell shall be the final destination and the everlastingly dwelling place for those
who transgress in their religion by committing blasphemy. May Allah protect us.

23. } ' -' - = ' +- .- ` -` {
Al-Kisa'iyy recited labithina ( .-`-') without the alif of extension and the meaning
is the same. The blasphemers shall dwell in Hell as long as ages last--and the ages
shall not come to an end. When one age lapses, another starts, and so on the case
shall be as such perpetually. The term age huqb ( --=), the singular form of ages
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
ahqab ( '-=) is eighty (80) years. Al-Qushayriyy said: The meaning is that they
shall be there forever.
Some people, such as Jahm Ibn Safwan, the head of the Jahmiyyah faction,
falsely claim that Hellfire will cease to exist. Some try to use this ayah and the
meaning of the word huqb out of its proper context to justify this false claim that
Hellfire will cease to exist. There is nothing in the aforementioned ayah or in any
other ayah which gives credence to their incorrect statement. On the contrary, many
ayahs talk about the perpetuity of Hellfire and the perpetuity of the torture of the
blasphemers therein. As such, the Muslim scholars have judged as blasphemers
those who claim that Hellfire ceases to exist. Among those scholars is the Hafidh
and Mujtahid, Imam Taqqiyyuddin as-Subkiyy. He stated this judgment in his
treatise, Al-I^tibar Bibaqa Al-Jannah Wan-Nar, in which he refuted Ibn Taymiyahs
claim that Hellfire comes to an end.
Among the other strayings of Ibn Taymiyah is his claim that the kind of the
world is eternal. He mentioned this in more than five (5) of his books. His creed is a
blasphemous creed by the consensus of the scholars, as was mentioned by az-
Zarkashiyy and Ibn Daqiq al-^Id. Other scholars also mentioned the same thing such
as the Hafidh Ibn Hajar (in his Explanation of al-Bukhariyy), and al-Qadi ^Iyyad, the
Maliki scholar. So do not be deceived by Ibn Taymiyahs attempt at embellishing his
poisonous creed.

24. } ' - - ` - ' +- - - ` {
The blasphemers in Hell shall not taste the enjoyable cold drinks or any other
drinks.

25. } ' ' - = ' -- - = ` {
The term illa (`) in this ayah gives an exception to the saying of Allah, wala
sharaba ( ' - - ` ) (nor any other drinks) in the previous ayah. The meaning is that
the blasphemers will only drink continually fervidly-boiling water that burns them and
dense puss. Ibn Kathir, Nafi^, Abu ^Amr, ^Amir, and Shu^bah recited ghasaqa
( ''-=) with a single sin. Hafs from the route of ^Asim, Hamzah, and Al-Kisa'iyy
recited with a double sin (ghassaqa) ('' -=).

26. } ' ' = {
This torture is commensurate with their ill deeds and their blasphemy.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

27. } = - ` -' + - ' -' - = {
Imam al-Bukhariyy narrated from the route of Mujahid that this ayah means
[they (the blasphemers) did not fear the Day of Judgment.] They did not fear the
Day of Judgment because they did not believe in it.

28. } - -' -' - - - ' - - ' {
They exaggerated in belying the verses of the Quran.



29. } ' -' - -' - - - = - . {
All the punishable and rewardable deeds are recorded in the Guarded Tablet
for requital by Allah. Among the recorded deeds is the blasphemers belying of the
Quran. Likewise, the angels count the sins of the sinners and record them in books.

30. } ' - - = ` -- - . ' - {
Their perpetually increasing torture results from their denial of the Day of
Judgment and from belying the Quran. The blasphemers are severely scolded in
this verse and the severity of the punishment is clearly stated. They will receive
nothing but more torture! Ibn Abu Hatim narrated from the route of Abu Barzah al-
Aslamiyy that this ayah is the most severe of all the ayahs on the blasphemers and
that it clarifies that in the Hereafter the blasphemers have no hope that their torture
will lessen or stop.

The next ayahs (31-36) talk about the situation of the pious in the Hereafter.

31. } ' - - .- - - - ' ' {
The righteous God-fearing person is the one who fulfills the obligations and
refrains from the prohibitions. These righteous God-fearing people shall be
victorious winners. They will be lead away from Hellfire and admitted to Paradise.

32. } ' -' - = - - = {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
In Paradise, the righteous ones shall have orchards filled with various fruit-
bearing trees.

33. } ' - - - = {
And young beautiful maidens equal in age.

34. } ' ' ' -' {
And a cup filled to the brim with a pure drink.




35. } ' - - ` ' ' +- - - - ` {
In Paradise, they shall not hear any lies or vanities, and no one shall belie the
other. ^Aliyy recited Kidhaba ( '--) with a single dhal. Al-Kisa'iyy recited both single
and double dhal and the rest of the reciters recited double dhal.

36. } ' -' - = ' = = = - . - = {
Allah shall reward the God-fearing ones with many endowments and luxuries,
and this is a generosity from Him.

37. } ' -' = = - - ' - - ` . - = ' ' - + - -- ' - ` - -' {
Allah, Who is ar-Rahman, is the Owner of the Heavens and the Earth and all
what is between them. Hence, the occupants of the Heavens and Earth are not
entitled to object to Allah regarding reward or punishment, because they are fully
owned by Him. This however, does not conflict with the intercession Allah grants to
whomever He willed. Al-Bukhariyy narrated from the route of Mujahid that la
yamlikuna minhu khitaba ( ' -' = = - - ' - - `) means, none shall speak to Him
unless permitted by Allah.
Nafi^, Ibn Kathir, Abu ^Amr and Al-Mufaddal recited with dammah on the ba' in
rabbu ( ) and on the nun in Ar-Rahmanu ( .-='). Read as such the meaning
would be, 'Allah is the Lord of Heaven and Earth.'
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
^Asim and Ibn ^Amir recited with a kasrah on the ba' in rabbi ( ) and the nun in
Ar-Rahmani ( .-='). Read as such Ar-Rahmani ( .-=') would be an adjective to
rabbi ( ).
Hamzah and Al-Kisa'iyy recited with a kasrah on the ba' and a dammah on the nun.
Al-Farra' chose this recitation and a group of reciters concurred with him.

38. } ' - - ' . - = ' ' . - ` - ' - - ` ' - - -` - ' ' - - - {
On the Day of Judgment, Jibril and the angels, who are among the highest
esteemed and honored creations of Allah, shall stand silently in ranks out of
glorification to their Lord. None shall intercede except those who are permitted by
Allah among the believers and angels, who say what is correct. Imam al-Bukhariyy
narrated from the route of Mujahid that wa qala sawaba ( ' - - ' ) means he said
the correct thing in this world and implemented it. To those whose hearts are
asleep in this life, the happening of the Day of Judgment is a far-fetched matter.
However, beyond doubt it will occur. Its happening is a reality. The believers and
the blasphemers shall see a record of their deeds, whether good or evil. Proofs of
their deeds will be established and presented and will either support or convict the
person.
Abu Hurayrah and Ibn ^Umar said: Allah resurrects the animals and the
accounts among them will be settled. Then they will be told to turn into soil, and into
soil they will turn. The blasphemer shall hope the same for himself, that is, to turn
into soil (like the animals). The saying of Allah (Surah at-Takwir, 5) } = '
- = { supports that the animals will be resurrected so that the accounts among
them will be settled. Pertaining to the narration of Muslim that the Messenger of
Allah said:
>> - '+' ' -=' - ' -= -'--' '--' '-' .- '='=' '-'' '- - <<
This means: <<The ones with rights owed to them shall receive them on the Day of
Judgment, even the butted hornless lamb shall receive its right from the one with
horns which butted him>>, Mujahid said: The animals shall be resurrected and the
butted one shall butt the one who butted him, and the poked one shall poke the one
who poked him.
The aforementioned ayah and hadith contain the proof that animals do have a
soul, whereas plants, although they grow and develop, do not have a soul. Plants
do not feel pain when harvested, whereas a lamb will feel pain when slaughtered.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
The one who claims that animals do not have a soul has belied the Quran and the
hadith. Allah is wiser and knows best.

39. } ' -' - - ' - = - ' - . - = ' - ' = ' {
The Day of Judgment is confirmed and shall definitely occur at its pre-
appointed time. Let the one who wants safety in the Hereafter follow the straight
path. This ayah does not give a choice, rather it gives a promise of reward if one
follows the correct path, and a threat of castigation if one chooses otherwise.

40. } ' - ' ' - - - - - - - - ' - - ' = - - - ' -- ' - - = ' - - - ' - - - - - - '
' - - {
The torture of the hereafter that Allah warned against shall soon occur. On the Day
of Judgment the human being shall see his deeds, whether good or evil, affixed in
his journal.
This is a reaffirmation of the promise of reward and the threat of punishment and a
warning about the torture in the Hereafter.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AN-NAZI^AT '-'-- :~
Makkiyyan by consensus.
Comprised of forty-six (46) ayahs.

Meaning Ayah
-=' .-=' - --

1. I [Allah] adjure by the angels
who wrench out the souls of the
blasphemers;

' = ' = ' -' ) 1 (
2. I [Allah] adjure by the angels
who gently slip out the souls of
the believers;

' =-- '=-'-' ) 2 (
3. I [Allah] adjure by the angels
who glide back and forth on
errands, managing the horizons
by the orders of Allah;

' = - - ' = -' -' ) 3 (
4. I [Allah] adjure by the angels
who race forward to Paradise
with the souls of the believers;

' - - - ' - -' -'' ) 4 (
5. I [Allah] adjure by the angels
who manage carrying out the
commands of their Lord.

- - - - '' ) 5 (
6. The day the first sounding of the
Horn shall quake the mountains
and Earth;

- = ' - = - - ) 6 (

7. Followed by the second
sounding of the Horn.

' ' + - - - ) 7 (
8. The hearts of the blasphemers
shall be dreadfully agitated;

- = - - - - ' ) 8 (
9. Cast down in humiliation shall
be the eyes of those
blasphemers.

-' = ' ' - - ) 9 (
10. Mockingly they say, denouncing
the Resurrection: Shall we
' = ' - ' ' - - ' - - ) 10 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
indeed return to life in the
graves?

11. What! When we shall have
become rotten, decayed
bones?

= - ' -' = = ' - - - ) 11 (
12. They mockingly say: Our return
to life would, in that case, be a
losing one!

-' = = ' - '' ) 12 (
13. But verily, it will be but a single
sounding of the Horn,

- = = ' - - ' ) 13 (
14. When they will be brought out to
the surface of the earth.

' -'' - ' ) 14 (
15. [O Muhammad] has the story of
Musa reached you?

- - -- - = ' - . ) 15 (
16. Behold, his Lord did call to him
in the purely blessed Valley of
Tuwa:

= - - - ' '' - - - ' - ) 16 (

17. [O Musa] go you to Pharaoh, for
he has indeed transgressed by
committing blasphemy,

= - = ' - ) 17 (

18. And say to him, Wont you
accept my call to Islam and
purify you from sin?

- ' = ' . . - ) 18 (

19. And that I guide you to worship
your Lord so that you may fear
Him?

- = - = - ' = - - ) 19 (

20. Then Musa showed Pharaoh the
great miracles

- ' -' ' - ' ) 20 (

21. But Pharaoh belied Musa and
disobeyed Allah;

- = - ) 21 (

22. Further, he turned his back on
the correct belief, and strived
hard in corruption, and against
Musa.
- - - ` ) 22 (

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

23. Then he gathered his sorcerers
and soldiers and made a loud
proclamation,

' - - = ) 23 (

24. Saying, I am your Lord, most
high.

- ' - ' - ` ' = ) 24 (

25. But Allah did punish him for his
first statement and his last one;
and Allah made an example of
him.

=' ' ' - '' - - = ' ` ' ) 25 (

26. Verily in this is a lesson for
whosoever fears Allah.

- = - . - ' - ' = ' ) 26 (

27. What! Are you the more difficult
to create, or the sky above?
Allah has constructed it,

' ' - - ' - -' ' - ' = - - - - ) 27 (

28. He raised the sky high over
earth and every one of the
seven skies over the other--
perfectly constructed, smooth,
and without defect.

' - ' + - - ) 28 (

29. Its night He endows with
darkness, and its Duha (morning
sun) He brings out with light.

= ' ' = - = ' + ' - ' . = ) 29 (

30. And the earth has He created
before the sky, and made it
suitable for habitation;

' ' = = ' - - ` ) 30 (

31. He drew out from it its water and
its pasture;

= - ' ' - ' + - - = ' ' ) 31 (

32. And the mountains He has firmly
fixed;

' ' - ' - = ' ) 32 (

33. A provision for you and your
livestock.

' ' =' - - ` -' - ) 33 (

34. Therefore, when the great event
of the Day of Judgment comes,

' = ' =' ' - ' - ) 34 (

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
35. The Day when man shall
remember all his deeds that he
had forgotten,

- ' - ' - - ` - - - - ) 35 (

36. And Hellfire shall be placed in
full view for the one who sees,

- . - ' - = = ' - ) 36 (

37. Then, for the one who had
transgressed by disobedience
and blasphemy,

= . - ' - ' ) 37 (

38. And had indulged in the desires
of this life, and ignored
preparations for the Hereafter,

' - - -' ' - = ' ` ) 38 (

39. The dwelling place will be
Hellfire.

' - ' - = = ' ' ) 39 (

40. For the one who had attended to
the fear of standing before his
Lord, and had restrained himself
from sins and prohibitions,

. - -' + - - ' - - ' = . - ' - . =
+ ' ) 40 (

41. The abode will be Paradise.

' - ' - = ' ' ) 41 (

42. Mockingly, the blasphemers of
Makkah, ask you: O
Muhammad When will be the
appointed time of the Day of
Judgment?

' - =' -' . = = - ' ' - - ' ' - - ) 42 (

43. For what do they ask you, when
you have not been granted such
knowledge?

' . - - - - ) 43 (

44. Allah alone knows the appointed
time of the Day of Judgment.

' ' + - - - = - ' ) 44 (

45. You are but a Warner for those
who fear it, and henceforth,
abstain from blasphemy and
transgression.

' ' - = - . - - - - - - ' - - ) 45 (

46. The day they see it, it will be as
if they lived in this world for the
` - ' - ' ' + - - - + - ' ` - - =
' ' = - ) 46 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
duration of a single evenings
dusk, or a single mornings light
of the sun!


THE EXPLANATION

Allah adjured by certain things in the first five (5) ayahs to confirm to us that the Day
of Judgment is a true matter:

1. } ' = ' = ' -' {
Allah adjures by the angels who violently wrench out the souls of the
blasphemers,

2. } ' = - - ' = -' -' {
Allah adjures by the angels who gently slip out the souls of the believers,

3. } ' = - - ' = -' -' {
Allah adjures by the angels who glide back and forth to the horizons to run the
errands of managing and carrying out the orders of Allah,

4. } ' - - - ' - -' -'' {
Allah adjures by the angels who are keen to race the souls of the believers
forward to Paradise,

5. } - - - - '' {
And Allah adjures by the angels who manage the rain, clouds, and plants as
their Lord commanded them.
Allah cleared the angels from the element of femininity
9
and rebuked the
blasphemers who said that the angels are females in ayah 19 of Surah az-Zukhruf:
. } ` - ' ' = ' `' - . - = ' ' - = .- - ' - {
Hence, the previous verses are in reference to the matters carried out by the
angels while clearing them from the element of femininity. In the first five (5) ayahs,

9
Angels are creations of Allah created from light. They are neither male nor female. They do not eat, drink, get
married, or have children. Allah created them with the strength to always obey and worship Him.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Allah adjured by the aforementioned angels. Al-Farra said, 'The answer statement
which clarifies the subject matter of the adjuration is not mentioned, however, its
innate meaning is that Allah adjures by those angels that the blasphemers shall
surely be resurrected and judged. Allah left out stating this meaning because the
meaning is insinuated in the text and is easily comprehended by the listener'.
Ash-Sha^biyy said, 'The Creator adjures by whatever He wills among His
creations. However, the created one adjures only by the Creator. Allah adjured by
some of His creations that stand out in the eyes of His creations, to make His Power
known to them. The things that Allah adjured by indicate and prove the existence of
Allah. Moreover that they are the subject matter of Allahs adjuration is a sign that
they contain benefits for the slaves of Allah. For example, Allah adjured by at-tin
(the figs) and az-zaytun (the olives). This is an indication that they contain benefits
for the slaves of Allah.'
The Hafidh Ibn Hajar said in Fath Al-Bari:
Ash-Shafi^iyy said, I fear that it may be sinful to adjure by other than
Allah (which means that it is extremely disliked). The Imam of al-
Haramayn said, Our school confirms that adjuring by other than Allah
is disliked. Others gave details on the subject. If one believes that
what he adjures by is exalted as Allah is exalted, then it is forbidden to
adjure by it and indeed it is blasphemy to adjure by it. This is the
context of the hadith narrated by at-Tirmidhiyy:
>> - -- - -- -'= .- - <<
This means: <<The one who adjures by other than Allah commits
blasphemy or shirk>>. However, if one adjures by other than Allah and
aggrandizes it in a befitting manner, one does not blaspheme, but his
oath is invalid.

6. } - = ' - = - - {
The term ar-rajifah ( - = ') refers to the first sounding of the Horn' as
mentioned by Ibn ^Abbas. When it is sounded, the earth and the mountains will
quake.

7. } ' ' + - - - {
Ar-radifah ( ') is 'the second sounding of the Horn.' There are forty (40)
years between the first and the second sounding. Ibn ^Abbas said: The two (2)
soundings are the two (2) screams. The first shall make everything die by the Will of
Allah. The second shall follow to quicken everything with life by the Will of Allah.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

8. } - = - - - - ' {
On that day the hearts of the blasphemers will be extremely frenzied and
dreadfully agitated.

9. } -' = ' ' - - {
The eyes of the blasphemers shall be cast downward in humiliation because of
the dreadfulness they observe.


10. } ' = ' - ' ' - - ' - - {
Ibn ^Abbas said: "In mocking and denying the Resurrection, the blasphemers
shall say, shall we indeed return to life in the grave!?" Their tone reflects that they
believe this will not happen.
Ibn ^Amir and the people of Al-Kufah recited with two light hamzahs on 'a'inna
(' - - ) to reflect the interrogative context.

11. } = - ' -' = = ' - - - {
Al-Qurtubiyy said: The blasphemers, in denying the Resurrection said, What!
We shall be resurrected when we shall have become rotten decayed bones!
Hamzah and Abu Bakr from ^Asim recited nakhirah ( - ' = ) and Al-Farra' said both
recitations have the same meaning.

12. } -' = = ' - '' {
Not believing that the Resurrection will happen, the blasphemers mockingly
and denyingly said, If this return to the life happens in our graves, it shall be a losing
affair for us.

13. } - = = ' - - ' {
Ar-Rabi^ Ibn Anas said that it means, 'But verily, it will be but a single sounding
of the horn (in reference to the second sounding) that signals the beginning of the
Resurrection and all will be alive again.' This ayah shows that creating the
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Resurrection is an easy matter for Allah. By this, Allah countered the blasphemers
denial of the Resurrection in ayah 10 by confirming how easily will be created.

14. } ' -'' - ' {
All creations shall gather on the surface of earth, brought up--after having been
dead--from the belly of the earth. Ibn Mas^ud said:
- '+-' ' - '= .-- ' = '+- =--- ' --== '+- ( ) ` ---
This means, ' The earth shall change into a silver-like earth clear of any bloodshed
or committed sins'. The Hafidh Ibn Hajar said: Al-Bayhaqiyy narrated it in Ash-
Shu^ab and the chain of narrators qualify it as sahih.



15. } - - -- - = ' - . {
The meaning was stated by Al-Qurtubiyy and others. They said it means: 'O
Muhammad, you have received the story of Musa and the rebellion of Pharaoh, and
how Musa was rescued and Pharaoh was destroyed.' The underlying message is
consoling the Prophet, sallallahu ^alayhi wa sallam, and putting him at ease--giving
him the good tidings that he shall be saved from the harm of the mushriks, and that
they shall be destroyed.

16. } = - - - ' '' - - - ' - {
Al-Hasan said Tuwa ( =) is a valley in Palestine. Ibn ^Abbas said: The
name of that valley is Tuwa, which means 'saved', that is, 'purified and blessed'.
Allah called to Musa in the pure and blessed Valley of Tuwa. Ibn Kathir, Nafi^, and
Abu ^Amr recited Tuwa-dhhab ( - =) and the rest recited Tuwan ( = )
with a tanwin.

17. } = - = ' - {
Allah informed Musa that Pharaoh transgressed by committing blasphemy.
Pharaoh was the title of al-Walid Ibn Mus^ab, the King of Egypt. In the Arabic
language, as was mentioned by al-Jawhariyy, every arrogant, sly snob is called
'pharaoh'. The term 'pharaohnism' in Arabic refers to shrewdness and arrogance.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
18. } - ' = ' . . - {
Allah ordered Musa to say to Pharaoh: Wont you accept my call to Islam and
purify yourself from sin? That is, 'I call on you to become Muslim, to do good
deeds, to embellish yourself with merits, and to purify yourself from sins.' Ibn Kathir
and Nafi^ recited tazzakka (-) with a double zay.

19. } - = - = - ' = - - {
(And for Musa to tell Pharaoh): 'I guide you to know Allah through proofs so
that you may fear Him and thereby perform the obligations and refrain from the
prohibitions.' This ayah clearly denotes that believing in Allah takes precedence
over other acts of obedience because Allah mentioned the guidance first.
Mentioning the fear of Allah came next, making it a consequence of being guided.



20. } - ' ` - ' - {
Prophet Musa went to Pharaoh and conveyed what his Lord had ordered him
to convey, but Pharaoh demanded a proof. So Musa performed the great miracle.
Imam al-Bukhariyy narrated in his commentaries that Mujahid said: 'The great sign
was the miracle of his [Musas] staff and hand.'

21. } - = - {
Pharaoh belied Musa and disobeyed Allah after witnessing the miracle which
proved the truthfulness of Musa.

22. } - - - ` {
Pharaoh turned his back on the correct belief, endeavored to commit much
corruption, and travailed in scheming against Musa.

23. } ' - - = {
Pharaoh gathered his sorcerers and soldiers to obstruct the truth and delivered
a loud speech to them.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
24. } ' - ' - - ` ' = {
Pharaoh told them, I am your Lord, the glorified. We seek refuge with Allah
from this abhorrent statement.

25. } =' ' ' - '' - - = ' ` ' {
Allah punished Pharaoh and made an example out of him for his first
statement: - = ' . - ' - - ' = { - ' } (Surah al-Qasas, 38) which means: [I do
not know any other Lord for you but me,] and for his second statement made forty
years later: } ' = ` - ' - { (Surah an-Nazi^at, 24) which means: [I am your Lord
the glorified.] Allah punished Pharaoh in this life by drowning, and he shall be
severely tortured in the Hereafter in Hellfire.

26. } - = - . - ' - ' = ' {
That which happened to Pharaoh stands as a lesson for the one who fears
Allah.

27. } ' ' - - ' - -' ' - ' = - - - - {
In this ayah, Allah addressed the people of Makkah (who disbelieved in the
Resurrection) scolding and refuting them, telling them: According to you, which is
more difficult, recreating you after death considering that you are weak or creating
the sky considering its obvious perfect and lasting expanse. In truth, creating both
matters has the same standing in relation to the Power of Allah because His Power
is perfect and is not lacking.

28. } ' - ' + - - {
Allah describes the sky as a sound structure that He created above us. Allah
made the skies very high. A walking distance of five hundred (500) years separates
the surface of the earth from the first sky, and likewise each successive sky to the
next, up to the seventh sky. Each sky has a thickness to it, which is the distance
between its bottom surface and upper surface, as stipulated by the interpreter of the
Quran, Abu Hayyan, in his interpretation An-Nahr al-Madd. Allah created the sky
smooth and level without any defects, clear of any elevations or depressions. It is
well-made and masterly built.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
29. } ' ' = - = ' + ' - ' . = = {
Allah made the skys night dark and brought out its morning sunlight. Al-
Qurtubiyy said: Allah attributed the duha ( =-) time which is the light of the sun
prior to noon to the sky, because it contains the reason for darkness and daylight
which is sunset and sunrise. In this ayah Allah attributed both the layl (night) and
the duha (pre-noon sunshine) to the sky. The layl is a result of the sun setting and
the duha is a result of the sunrise. Both of these matters are due to the sun which
travels within the domain of the sky.

30. } ' ' = = ' - - ` {
Allah created the earth before the sky. He created seven skies. Ibn ^Abbas
said: Allah made the earth suitable for habitation.

31. } ' ' = - ' ' - ' + - - = {
Allah drew out from the earth its water, springs, and the plants of the pastures.


32. } ' ' - ' - = ' {
Allah has firmly moored the mountains on earth to keep the earth stationary.

33. } ' ' =' - - ` -' - {
Allah created that as a benefit for you and your livestock among camels, cows,
and sheep as stipulated by an-Nawawiyy when he was proof-reading the terms of
the book of At-Tanbih.

34. } =' ' = ' ' - ' - {
Allah elucidated how He created the earths and the skies to prove He has the
Power to create death and resurrection. When Allah established this and that the
resurrection is intellectually permissible, Allah informed us about its happening. Al-
Mubarrad said: At-tammah ( -' =') means the unbearable one. Ibn ^Abbas said:
At-tammah al-kubra ( - ' -' =' ) means the Day of Judgment and Allah deemed
its events as great.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
35. } - ' - ' - - ` - - - - {
On that Day, one shall remember the good and bad deeds he performed during
this life. One will see what is written in ones journal. One will see the things he had
forgotten all about, either because of ones extreme negligence about the matters or
because they happened long time ago.

36. } - . - ' - = = ' - {
Hellfire shall be placed fully visible, fervidly burning, for everyone with sight.
The believer shall be thankful to Allah for His endowments. Ibn ^Abbas and Mu^adh
recited limar-ra'a ( .-' ) with a hamzah between the ra' and the 'alif.

37. } = . - ' - ' {
Then, for the one who had transgressed and committed sins and blasphemy,

38. } ' - - -' ' - = ' ` {
And had indulged in the desires of this life by following ones personal desires
while neglecting preparing for the Hereafter,

39. } = = ' ' ' - ' - {
Hellfire will be his dwelling place.

40. } + ' . = . - -' + - - ' - - ' = . - ' - {
As to the one who had attended to the fear of standing before his Lord for
judgment of his deeds, and had restrained himself from the sins and the prohibitions,

41. } ' - ' - = ' ' {
Paradise shall be his abode.

42. } ' ' - - ' - =' -' . = = - ' ' - - {
Mockingly, the blasphemers of Makkah ask you Muhammad when the
appointed time of the Day of Judgment will occur.

43. } ' . - - - - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Why do they ask you, O Muhammad, when you have no knowledge of its time?
In this ayah Allah denounced the mushriks for asking Prophet Muhammad, sallallahu
^alayhi wa sallam, when the appointed time of the Day of Judgment is.

44. } ' ' + - - - = - ' {
Allah alone knows the appointed time of the Day of Judgment. No one else
has such knowledge. Allah said in Surah Luqman, ayah 34:
} ' = - - - = '' =' -' {
Which means: [Allah alone has the Knowledge of the appointed time of the Day of
Judgment.]

45. } ' ' - = - . - - - - - - ' - - {
O Muhammad, those who will benefit from your warning are those who fear the
Day of Judgment and therefore abstain from blasphemy and transgression.
Although Prophet Muhammad, sallallahu ^alayhi wa sallam, is a Warner for every
mukallaf (accountable person), the ones who will benefit from his warnings are those
who fear the Day of Judgment. Abu Ja^far recited mundhirun (---) with tanwin.



46. } ` - ' - ' ' + - - - + - ' ` ' ' = - - - = {
Ar-Raziyy said in Mukhtar Assahah, When the blasphemers see the Day of
Judgment, it will be as if they lived in this world for a single evenings dusk or a
single mornings pre-noon sunshine. Also he said that ^ashiyyah ( - - =) is from the
time of the Maghrib prayer until Nightfall.
Muhammad Murtada Az-Zabidi said: ' duhaha ( ' = - ' ) is when the sun rises. What
is meant is that at these times the world seems little in the eyes of the blasphemer.'

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH ^ABASA c-- :~
Makkiyyan by consensus.
Comprised of forty-two (42) ayahs.

Meaning Ayah
-=' .-=' - --


1. The Prophet frowned and turned
his face away,

' - . - = ) 1 (
2. When the blind man came to
him.

- ' = ` - = ) 2 (
3. But O Muhammad, how could
you know he might, by your
words, purify himself!

- ' ' =- - - ' - ) 3 (
4. Or that he might receive
admonition from your preaching,
and the reminder might benefit
him!

-' - - - - - ) 4 (
5. As for the one who does without
the belief and Quran because of
ones wealth,

- - - . - ' - ) 5 (
6. To him do you attend!

- - - ' - - ' ) 6 (
7. Although it is no blame on you if
the blasphemer does not purify
himself with Islam.

= - ' = ' - ` - ) 7 (
8. But as to the one who hastened
to you seeking goodness and
knowledge,

- - ' = . - ' - ) 8 (
9. And was fearful of Allah,

- = - ) 9 (
10. Of him you were pre-occupied!

+ ' - - = - - ' ) 10 (
11. After this time do not do the
same, for the Quran contains
preaching and is enlightening to
` - - ' + - ) 11 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
the creations.

12. Therefore, whoever wills does
memorize the Quran and learn
from its lessons.

- ' - . - ) 12 (
13. Enlightenments contained in
books held in great honor,

- - - = - ) 13 (
14. Dignified and kept pure and
holy,

+ = - = - ) 14 (
15. Written by the hands of the
copying angels,

- - - - ' - ) 15 (
16. Honorable, pious, just, and
obedient to Allah.

- ) 16 (
17. Woe to the blasphemer! How
severe is his blasphemy!!

. - ` - - ' - ' - - ) 17 (
18. From what material has Allah
created him that made him act
arrogantly?

- ' = - . - ) 18 (
19. From a sperm-drop Allah has
created him and then molded
him in due stages;

- - - - ' = - = - . - ) 19 (
20. Then Allah made the path of his
delivery smooth for him;

- - - .- - -' ` ) 20 (
21. Then Allah causes him to die
and be buried;

- - ' -' - ` ) 21 (
22. Then, when Allah wills, He will
quicken him again.

- - - ' - ` ) 22 (
23. By no means has the
blasphemer fulfilled the orders
of Allah.

` - - ' - . - - ' - ' ) 23 (
24. Then, let man take lessons by
looking at how Allah provided
his food.

= - - ' ` -' = ' ' - - ) 24 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
25. For that Allah pours water
abundantly from the clouds,


' - - - - ' - ' - - ' - ' ) 25 (
26. And Allah makes the plants split
the earth as they emerge,

' - - - - ` ` ' - - ) 26 (
27. And produces therein staple
grains,

' - = ' +- ' - - - - ' ) 27 (
28. And grapes and dates,

' - - ' - - = ) 28 (
29. And olive and date trees,

= - ' - - - ` ) 29 (
30. And enclosed gardens, dense
with trees,

- = ' ' - ' = - ) 30 (
31. And a diversity of fruits and
forages,

' - + ' ) 31 (
32. A provision for you and your
livestock.

' ' =' - - ` -' - ) 32 (
33. But when the second sounding
of the Horn comes, heralding
the Day of Judgment,

-' ' = ' ' = ) 33 (
34. On that Day man shall flee from
his own brother,

- = . - - ' - - - ) 34 (
35. And from his mother and his
father,

- - - ) 35 (
36. And from his wife and his
children:

- - - - - =' - ) 36 (
37. Each one of them shall be
occupied by his own concerns
over the concerns of others.

' - - - - - + - - - . ' - - - ) 37 (
38. The faces of the believers on
that Day shall be beaming,

- - - - - - - - = ) 38 (
39. Laughing and rejoicing.

- - - - - =' - ) 39 (
40. And the faces of the
- = ' + - ' = - - - - - = ) 40 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
blasphemers, on that Day, will
be dust-stained with sadness,

41. Covered with darkness.

- ' + - - ) 41 (
42. Such will be the blasphemers,
the doers of iniquity.
= - ' - ' = - ' ) 42 (
THE EXPLANATION

1. { ' - . - =}
At-Tirmidhiyy, al-Hakim, and Ibn Hibban reported from the route of ^Aishah that
she said: This ayah was revealed about the blind man, Ibn Umm Maktum. His
name was ^Amr Ibn Qays (another saying was that it was ^Abdullah Ibn Qays). He
was Lady Khadijahs maternal cousin. Az-Zabidiyy said: The Prophet frowned. Al-
Bukhariyy said: The Prophet, sallallahu ^alayhi wa sallam, turned his honorable face
away.

2. } - ' = ` - = {
Ubay Ibn Ka^b, al-Hasan and Abu ^Imran recited 'an ja'ahu ( - ' = ) with one
extended hamzah with a fathah. Ibn Mas^ud recited 'a'an () with two non-
extended hamzahs with fathahs.
Al-Qastalaniyy (in his explanation of al-Bukhariyy) and others said that the
ayah refers to the blind man, ^Abdullah Ibn Umm Maktum, who came to the Prophet
when several prominent figures from Quraysh were present with the Prophet. They
were ^Utbah and Shaybah, the sons of Rabi^ah, Abu Jahl ^Amr the son of Hisham,
and Ubayy and Umayyah, the sons of Khalaf. Ibn Umm Maktum said, 'O Messenger
of Allah, teach me from that which Allah taught you'. He repeatedly requested that
of the Prophet without knowing that the Prophet was occupied calling those leaders
of Quraysh to Islam. The Prophet was very keen in calling those people to Islam
because he was hopeful if they embraced Islam, their tribes would follow their lead.
This information was mentioned by al-Qurtubiyy. The Prophet, sallallahu ^alayhi wa
sallam, disliked that he was interrupted, so he frowned and turned his honorable
face away from Ibn Umm Maktum. The Prophet was mildly reproved for that.
Mentioning he was blind highlights his excuse for interrupting the Prophet and
points out the gentleness and attendance due to him. Ath-Thawriyy said: After this
incident, the Prophet used to invite Ibn Umm Maktum to sit next to him on his carpet
and tell him,
>> '= .-- ' -=- - ='= =' . ' -- - - -- <<
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
This means: <<I welcome the one because of whom Allah mildly reproved me; and
would ask him if he needs anything.>> The Prophet appointed him twice to lead the
people in prayers in al-Madinah when the Prophet was occupied in two of his battles.
Ibn Umm Maktum used to call the adhan along with Bilal and others, may Allah raise
their ranks.

3. } - ' ' =- - - ' - {
O Muhammad, what makes you know his situation!? He could have purified
himself from the sins by what he hears from you. Al-Baydawiyy said: This ayah
insinuates that the Prophet, sallallahu ^alayhi wa sallam, did not pay immediate
attention to Ibn Umm Maktum, so that he may purify the others who were in his
session from their sins.

4. } -' - - - - - {
Or Ibn Umm Maktum might have received admonition from your preaching and
the reminder might have benefited him.

5. } - - - . - ' - {
Some said that the wealthy people were meant by this ayah. Ar-Raziyy said
that this interpretation is invalid in this context, because the Prophet did not pay
special attention to them because they were wealthy. Rather, the meaning pertains
to those who do not acknowledge the belief and the Quran because of their wealth.
Ata mentioned this as well. The ayah refers to those people whom the Prophet was
occupied inviting to Islam--when the blind man interrupted him. Those same people
were killed in battles later on and died as blasphemers while fighting the Muslims.
^Utbah and Shaybah, the sons of Rabi^ah, Abu Jahl ^Amr the son of Hisham, and
Umayyah the son of Khalaf were killed during the Battle of Badr. Ubayy, the son of
Khalaf, was killed in the Battle of Uhud by a dart the Prophet, sallallahu ^alayhi wa
sallam, threw at him.

6. } - - - ' - - ' {
O Muhammad, you attend to the blasphemer and turn your face toward him.
Scholars of recitation recited tassadda (Nafi^ and Ibn Kathir), tasada (^Asim, Abu
^Amr, Ibn ^Amir, Al-Kisa'iyy), tatasadda ('Ubayy Ibn Ka^b and Abu Al-Jawza'), and
tusda (Ibn Mas^ud and Al-Jahdariyy).

7. } = - ' = ' - ` - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
As degradation to the blasphemers Allah tells the Prophet 'You are not blamed
if the blasphemer whom you invite to Islam does not purify himself by embracing
Islam. The guidance is created by Allah and you are only to convey.' After the
revelation of this ayah, the order of Allah to fight the blasphemers was revealed.

8. } - - ' = . - ' - {
Whereas the one who rushed to you--in reference to Ibn Umm Maktum--
seeking goodness and knowledge for the sake of Allah,

9. } - = - {
Who is fearful of Allah,


10. } + ' - - = - - ' {
From him you were pre-occupied. Scholars of recitation recited tatalahha (Ibn
Mas^ud, Abu Al-Jawza' , Talhah Ibn Masraf) and tulha ('Ubay Ibn Ka^b, Al-
Jahdariyy, Ibn as-Samayfi^)

11. } ` - - ' + - {
O Muhammad, do not do the same incident after that one. However, what the
Prophet did was neither an enormous sin nor a small sin. Those who said it was a
small sin were wrong. ( - - ' + - ) means, ' the ayas of the Qur'an contain
preachments and enlightenment for the creation.'

12. } ' - . - - {
Therefore, the one who wills will remember to memorize the Quran and
consequently, will learn from the lessons contained therein.

13. } - - - = - {
This reminder (the preachments contained therein) is affixed in honorable
books. Ar-Raziyy and an-Nasafiyy said: They are honorable books copied from the
Guarded Tablet. It was also said that these are the books revealed to the prophets
as in the saying of Allah in Surah al-A^la 18, 19:
} - = -' - ' - ` ' ( ) 18 ( - - - - - = - ) 19 ( {
It was also mentioned that what is meant by the honorable books is the Guarded
Tablet.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
14. } + = - = - {
These books are of sublime status and are kept pure and holy. They are
touched only by the purified creatures--the angels.

15. } - - - - ' - {
Ibn ^Abbas and others said: These pure and honored books are in the hands
of the honorable angels who copy.

16. } - {
These angels are honorable, pious, just, and always obedient to Allah.



17. } . - ` - - ' - ' - - {
Ibn Al-Mundhir related from the route of ^Ikrimah that he said: ' this ayah was
revealed about ^Utbah Ibn Abu Lahab when he said { =-' - -} which
means, ' I disbelief in the Lord who created the star.' This ayah means, ' damned is
the blasphemer; how severe is his blasphemy!!' The linguistic form of the term qutila
( . - ) in Allahs saying appears to be a form of supplication; however, Allah is clear of
supplicating. Thus, the intended meaning is the severe dispraise of the blasphemy
of the blasphemers. Likewise, the linguistic form of the term ma akfarah ( - - ' -) in
Allahs saying appears to reflect wonder; however, Allah is clear from wondering.
The intended meaning of the ayah is to make everyone appalled by the severity of
the blasphemy of the blasphemer. Hence, the meaning therein is: It is duly rightful
to say about the blasphemer He is damned for his blasphemy is utterly severe.
Damned here means he is deprived and ostracized from any goodness. Wonder is
an emotion that occurs when one is ignorant of or is in awe of a certain thing. Some
wise men said: Wonder is the thing whose cause is ambiguous. This is why
scholars, like al-Raghib al-Asbahaniyy, said it is non-befitting to attribute wondering
to Allah because Allah is the One Who knows all the unforeseen and nothing is
hidden from His Knowledge.

18. } - ' = - . - {
The ayah brings to light that the blasphemer has no reason to act arrogantly.
Did he not see what he was created from? It is an interrogatory format to establish
that he was created from a very insignificant thing.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
19. } - - - - ' = - = - . - {
The Messenger of Allah said in part of his hadith narrated by al-Bukhariyy and
Muslim from the route of Ibn Mas^ud:
>> - ` =' .`- -'= - ` -=- ' -- .-- - .=- - ' = - = - -=
-'- -- ' - - --- ='-' -' - . - - ` =' .`- - - ' --- '--
'-= --- -- ' = . <<
which means: <<The creation of one of you starts as a nutfah ( -=-) a sperm-drop,
for forty (40) days in his mothers womb, then as an a ^alaqah ( -'=) (a thick
coagulated blood clot, for the same duration, and then as a mudghah ( - -) (looks
in size like a bite of meat, for the same duration of time. The angel is then sent by
Allah to blow the soul into him and is ordered to write four (4) matters: the persons
sustenance, his deeds, his death time, and whether he is among the People of
Paradise or the People of Hellfire. Al-Fayyumiyy mentioned that the nutfah is the
sperm drop from which man is created, the ^alaqah is a stage of the sperm drop
developed into a thick coagulated blood clot, and the mudghah is a stage when it
turns into a bite's sized -like piece of meat.
The meaning of the ayah is that arrogance and tyranny are not suitable for the
one whose origin is a nutfah and then ^alaqah and then mudghah. Allah molded the
person in due stages until he was completely created. Allah molded his hands, his
feet, his eyes, and the rest of his body parts--beautiful or ugly, tall or short--and
foreordained him whether he is among the dwellers of Paradise or Hellfire.

20. } - - - .- - -' ` {
Allah created the cervix as the outer end of the womb to facilitate the exit path
of the human being. When the time of his delivery comes near, Allah inspires the
fetus to turn his body around so that his head is down after it was towards the upper
part of his mothers abdomen. Praise be to Allah, the Creator of the human being
and his form.
It was said by Al-Hasan and Mujahid hat the ayah means, 'Allah facilitated for him
the knowledge of the routes of goodness and of evil.'

21. } - - ' -' - ` {
Allah causes him to die and be buried in a grave instead of lying on the surface
of the earth to be eaten by scavengers and beasts.

22. } - - - ' - ` {
Then after his death, Allah quickens and resurrects him. Allah is the only One
Who knows the appointed time of the Resurrection.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

23. } - - ' - . - - ' - ' ` {
The term kalla ( `) in the ayah denotes severe scolding and reprimanding of
the blasphemer for his blasphemy, for he did not obey Allahs orders to believe in
Him and be obedient to Him.

24. } = - - ' ` -' = ' ' - - {
Let man be pensive about how Allah created food for him and how that food
enters and exits his body. This is an invitation for the heart to think about the
greatness of the Power of Allah.

25. } ' - - ' - ' ' - - - - ' - {
^Asim, Hamzah and Al-Kisa'iyy recited 'anna whether continuing after or stopping at
the recitation of the previous verse.
Ibn Kathir, Nafi^, Abu ^Amr and Ibn ^Amir recited 'inna. Azzajjaj said reciting 'inna is
in the context of commencing and continuing the recitation, and reciting 'anna is in
the context of an exchangeable term for food ( '='). The ayah means, ' Allah
makes the rain pour down abundantly from the clouds.'

26. } ' - - - - ` ` ' - - {
And causes the plants to emerge splitting the earth apart as they surface.

27. } ' - = ' +- ' - - - - ' {
Allah creates all the staple grains on Earth such as wheat and barley.

28. } - - ' - - = ' {
Also Allah creates grapes and dates. Ibn ^Abbas said the al-qadba ( ---')
are the dates because the branches that bear them are cut off the date trees.

29. } = - ' - - - ` {
[Allah creates] olives and date trees.

30. } ' = - - = ' - {
Likewise Allah creates many walled-in orchards dense with lofty trees, as
mentioned by Azzajjaj.

31. } ' - + ' {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
And Allah creates fruits of different kinds and forages for the animals as was
mentioned by Ibn ^Abbas. It was said the ayah refers to the moist fruits.

32. } ' ' =' - - ` -' - (
The aforementioned ayahs (27-31) state things Allah created for the benefit of
mankind and his livestock, among which are the camels, cows, and sheep.

33. } -' ' = ' ' = {
It is in reference to the second sounding of the Horn on the Day of Judgment.
Al-Khalil Ibn Ahmad said: as-Sakhkhah ( =' -') is a scream that deafens the ears
from its heavy impact. As-Samin said: It is an intermitted scream that ruptures the
hearts of those who hear it. Abu Hayyan and others said in further explanation of
the ayah: On that Day every person shall be totally occupied with his own situation.



34. } - = . - - ' - - - {
On that Day--a result of its intensity--the human being shall not pay heed to any
of his relatives. Not to his brother,

35. } - - - {
Not his mother or father,

36. } - - - - - =' - {
Not his wife or children.

37. } - - - - - + - - - . ' - - - ' {
Each one among them shall be too occupied with his own situation to pay heed
to others. Abu ^Abd Ar-Rahman As-Sulamiyy, Az-Zuhriyy, Abu Al-^Aliyah, Ibn As-
Sumayfi^ and Ibn Muhaysin recited ya^nih.

38. } - - - - - - - - = {
The faces of the upright, righteous people shall be illuminated on the Day of
Judgment because they know of the goodness and luxury that awaits them.

39. } - - - - - =' - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Their faces shall be delightful and gleaming with happiness due to the
generosity that Allah endowed upon them.

40. } - = ' + - ' = - - - - - = {
As to the faces of the blasphemers, they shall be dusty and ridden with
sadness.

41. } - ' + - - {
And their faces shall be covered with darkness. Ubayy Ibn Ka^b said about
Surat al-Haqqah, 14: } - ' - = ` - = ' - - ' - = ' { that the mountains
and earth shall demolish into dust that covers the faces of the blasphemers but not
the faces of the believers. Ayahs 40 and 41 of Surat ^Abasa support this meaning.
Al-Hakim narrated Ubayy Ibn Ka^bs saying and classified it as sahih. Adh-
Dhahabiyy concurred with him.

42. } = - ' - ' = - ' {
Those are the faces of the blasphemers and doers of iniquity.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AT-TAKWIR :-:--- :~
Makkiyyan by consensus.
Comprised of twenty-nine (29) ayahs.

Meaning Ayah
-=' .-=' - --

1. When the sun loses its spacious
light and darkens out;

. - -' ) 1 (
2. When the stars scatter and fall,
losing their glitter;

- - = -' ) 2 (
3. When the mountains are
wrenched out and leveled;

- - ' - = ' ) 3 (
4. When the she-camels, ten
months pregnant, are left
untended;

- ' = = ' - ' ) 4 (
5. When the beasts are herded
together for requital;

- = = ' ) 5 (
6. When the oceans completely
dry out;

= - ' = - ' ) 6 (
7. When the souls are paired
together, each with its alike;

- = - -' ) 7 (
8. When the female infant who was
buried alive, is asked,

- ' - - - ' ) 8 (
9. For what sin was she murdered;

- ' - - - ' - ) 9 (
10. When the journals recording
deeds of men, good or bad, are
spread open;

= -' - - - ) 10 (
11. When the sky is vigorously
scraped;

- = - ' - -' ) 11 (
12. When the fire of Hell is fueled to
a blazing fervid heat;

- - = = ' ) 12 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

13. When Paradise is brought
nearer;

- ' - = ' - ) 13 (
14. Then, shall each soul know what
it has brought forward in its
journal.

- = ' - . - - - - ' = ) 14 (
15. Verily, I swear by the receding
stars,

` . - = '' - - ) 15 (
16. The planets that set and hide,

. - ' = ' ) 16 (
17. And the night as it falls and
disappears,

. - = . - '' ) 17 (
18. And the dawn as it breathes out
its light;

. - - - - - -' ) 18 (
19. Verily, this Quran is the Word of
Allah brought down by
Archangel Jibril, a most
honorable messenger,

- - - ' - ) 19 (
20. Supported with extreme power
to carry out what Allah ordered
him without any weakness or
powerlessness,

.- - ' - - = ) 20 (
21. Obeyed by the angels of the sky
and entrusted with the
Revelation.

.- - ` ' = - ) 21 (
22. And, O people of Makkah,
contrary to your claim,
Muhammad is not insane.

- = - - - =' - ' - ) 22 (
23. And surely Muhammad saw
Jibril in the clear eastern
horizon.

-' - - ' ' - ` .- - - ' ) 23 (
24. And surely Muhammad does not
withhold any of the Revelation.

.- - - - - - ' ' = ' - ) 24 (
25. The Quran, contrary to your
claim, is not the word of an
- = ' = - - - - ' - ) 25 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
accursed Satan.

26. So, where else would you go,
but the Book of Allah?


- - - . - ' ) 26 (
27. Verily, this Quran is a preaching
to all the creations;

` .- - '' ' ' ) 27 (
28. With benefit to whoever among
you wills to go the straight path
of becoming Muslim;

- - - - - - - ' - . - ' ) 28 (
29. But you shall not have a will
except as Allah, the Owner of
the Worlds, wills.

' - - ' - ` '' ' - -
.- - '' ' ) 29 (

THE EXPLANATION

Al-Hakim narrated from the route of Ibn ^Umar that the Messenger of Allah
said:
>> .--' --' -'--' - ' =-- -= .- <<
This means: <<The one who desires to envision the Day of Judgment let him read
Surah at-Takwir.>> Al-Hakim established the hadith as Sahih with which adh-
Dhahabiyy concurred and Ahmad reported the hadith.

1. } . - -' {
Ibn ^Abbas said it means: When the sun loses its light and becomes dark. The
scholars of interpretation said the sun will be gathered and wrapped and thrown into
Hellfire.

2. } - - = -' {
When the stars scatter and drop and lose their light;

3. } - - ' - = ' {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
When the mountains are wrenched out from the earth and leveled as earth
was first created without mountains or valleys.

4. } - ' = = ' - ' {
^Ishar ( = ' - ) is the plural of ^ushara ( - =) which is the she-camel ten (10)
months pregnant. She is called ^ushara until she delivers so long as her pregnancy
does not exceed twelve (12) months. Such a camel is very precious to her owners,
yet they have to leave her untended, without a shepherd and without one milking
her, because they are overwhelmed by other matters. This similitude alludes to the
Day of Judgment when no one pays any heed to what he used to have.^Uttilat
( - ' = =) means, ' left out and neglected due to being occupied by the dire events of
the day of judgment.'

5. } - = = ' {
This refers to when the beasts are gathered after Resurrection. Ibn ^Abbas
said: The beasts will be gathered on that day to take their due from one another,
after which they will turn into soil. Although the beasts are not accountable for their
deeds, still this happens to elucidate the Justice of the Creator. This ayah also
carries an explicit proof that animals have souls.

6. } = - ' = - ' {
Imam Al-Bukhariyy commented in his Sahih that al-Hasan said the ayah
means: The water of the oceans will be gone, without any drop left. ^Aliyy Ibn Abi
Talib and Ibn ^Abbas said sujjirat ( = -) means will be lit in a blaze, as reported
by al-Qurtubiyy. Ibn Kathir and Abu ^Amr recited sujirat (=-) with a single jim.

7. } - = - -' {
Imam al-Bukhariyy narrated in his commentaries that ^Umar Ibn al-Khattab
used to say about the meaning of this ayah: " the man among the people of
Paradise will be wed to his equal, and the man among the people of Hellfire will be
wed to his equal. Then he recited the saying of Allah: (As-Saffat, 22)
} + = - ' = .- - ' - = {
This ayah means: [Assemble those who committed iniquities along with their
spouses]"
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

Hafidh Ibn Hajar said: "This narration has a continuous Sahih chain of narration.
Al-Hakim narrated a similar meaning from the route of ^Umar Ibn al-Khattab that he
explained the meaning as: They are the two men doing the deeds that make them
enter Paradise and Hellfire, the sinner with the sinner and the pious with the pious.
Al-Hakim classified it as sahih and adh-Dhahabiyy agreed.



8. } - ' - - - ' {
This ayah refers to the abhorrent practice of some during the Era of
Ignorance of burying the female infants born to them while they were still alive. The
man preferred to kill his own female infant out of fear that she might be disgraced if
captured in a raid or sold into slavery, or out of fear of poverty. The honorable
people at the time refrained from such a practice and stopped others from doing it.
Sa^sa^ah, the grandfather of al-Farazdaq, used to buy the female infants from their
fathers. He had rescued seventy (70) of them by the time Prophet Muhammad,
sallallahu ^alayhi wa sallam, renewed the call of al-Islam.
The significance of her being asked is to severely reprimand the doer of such
an abhorrent deed.

9. } - ' - - - ' - {
This is a narrative of the statement with which she would be addressed. Her
reply would be, I was murdered for no reason. By this, the abhorrence of the act
stands out and the murderers would be clearly exposed. ^Aliyy Ibn Abi Talib, Ibn
Mas^ud, Ibn ^Abbas, Abu ^Abd Ar-Rahman, Ibn Ya^mar, Ibn Abi ^Ablah and Harun
from Abi ^Amr recited sa'altu
(-''-) with a fathah on the sin and an 'alif after it and recited bi'ayyi dhambin qutiltu
( - ' - - - - ' ) with a silent lam and a dammah on the ta'.

10. } - - - = -' {
Al-Qurtubiyy and al-Mawardiyy said the meaning is: The journals in which the
angels record the good and bad deeds of those concerned will be folded by death,
and then laid open again on the Day of Judgment. Then every person will stand at
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
his journal and learn what is written in it and would say (as Allah told us in Surah al-
Kahf, 49:
} ' - ' - ' - ` - - ' - ` - - ` ' ' - = {
This means: [This book, wondrously, does not skip counting neither a small nor an
enormous matter] Nafi^, ^Asim, Abu Ja^far, Ibn ^Amir and Ya^qub recited nushirat
(--) with a single shin. The rest of the scholars of recitation recited with
nushshirat ( -- ) with a double shin.

11. } - = - ' - -' {
Az-Zajjaj said it means: When the sky will be wrenched out as in wrenching
out the roof of a house. Al-kasht ( =-') is the wrenching out of something in firm
adhesion to another thing. ^Abdullah recited qushitat ( - = - ).



12. } - - = = ' {
At such time when the blazing fire of Hell is fervidly fueled. As-sa^ir ( -' - )
is the blazing and fervor of the fire. At-Tirmidhiyy and Ibn Majah narrated from the
route of Abu Hurayrah that the Messenger of Allah, sallallahu ^alayhi wa sallam,
said:
>> - ` ---- -= -- -' '+-'= - ` -= -= -- -' '-' '= -
'=- - + - -= -- -' '+-'= - . <<
This means: <<The fire of the Hell was fueled for one thousand (1,000) years until it
became red in color, then one-thousand (1,000) years until it became white in color,
then one-thousand (1,000) years until it became black in color. Hence, it is dark and
pitch-black in color.>> Nafi^, Ibn Dhakwan, Hafs from ^Asim recited su^^irat ( -)
with a double ^ayn, others recited su^irat ( -) with a single ^ayn.Shu^bah recited
both ways.

13. } - - ' - = ' {
The reference here is to when Paradise will be brought closer. Az-Zajjaj said:
The interpretation of that is when the time of their entry into and looking at Paradise
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
becomes near. Al-Hasan said: They will be brought close to Paradise while it
remains in its place.

The forthcoming ayahs are the reply statements to the first ayah } . - -' {
and the ayahs joined to it by conjunction
10
.

14. } - = ' - . - - - - ' = {
The term nafs (self, . - - ) is indefinite thereby reflecting a general context.
The ayah means that every soul shall know the good deeds it brought in its journal
that would admit it to Paradise or the bad deeds that would make it deserving of
Hellfire, may Allah protect us.

15. } ` . - = '' - - {
An-Nasafiyy and others said la (`) is a linguistic additive meaning: Verily, I
swear by al-khunnas ( = ' . - ). Al-Khunnas ( =' . - ) is the plural of khanisah ( --'=)
and khanasa ^anhu ( -= .-=) means 'to be delayed or receded from.' Al-Hafidh
said: Al-Bukhariyy said al-khunnas ( . - = ') is 'to recede and conceal itself in its
habitat like when the gazelles recede into their caves.'
Al-Farra said that the ayah is in reference to the five stars that run their
course by receding in their tracks just as the gazelles recede back in their caves. He
said what is meant by the five stars is:
'Mercury ( '==), Venus ( ' ), Mars ---' ( +- ), Jupiter ( ---'),
Saturn (.=).'
Then al-Farra said: "Sa^id Ibn Mansur narrated from ^Aliyy with a hasan
classification that they are the planets appearing at night and receding unseen at
daylight." In his book 'Lisan Al-^Arab' he said: "Khunusuha ( '+--=) is the
receding at daylight and al-khunus (-=') is to recede and conceal."

16. } . - ' = ' {
Al-kunnas ( . - ') is the plural of kanis ( .-') and kanisah ( --'). Kanis
( -' . ), if attributed to a beast, means the beast entering its habitat--like the wild
cows and the gazelles. Al-jawariyy ( =' ) are the moving planets and al-kunnas

10
8 and - which appears at the beginning of ayas 2 w a w junction used for joining is the letter The article of con
10-13 linking them to the first ayah.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
( .-') are those planets that set and hide. Hence, the ayah refers to the moving
planets that set and hide.

17. } . - = . - '' {
Al-Khalil said: Allah adjured by the setting in of the night and by its
disappearance. The term ^as^as ( . - =) is antonymic (--`); such terms
contain in the same word opposite meanings (like appearing and disappearing).

18. } . - - - - - -' {
As-subh ( - - -') is dawn, the beginning of daylight. Idha tanaffas ( . - - - )
i.e., if it's light spreads out. This ayah contains an adjuration; Allah adjures by the
Dawn and its spread-out light. The reply statement that shows the subject matter of
the adjuration is the following ayah (#19).





19. } - - - ' - {
The revealed Quran, highly praised to Allah, is the utterance
11
of an
honorable angel and messenger to Allah, Jibril, who came down with the revelation
on all the prophets, peace be upon them

20. } .- - ' - - = {
Jibril is extremely empowered to carry out his assignments without weakness
or powerlessness. His strength enabled him to wrench out the villages of the people

11
Allah, clear of creations attributes, is clear of being attributed with utterance. Allahs Speech is eternal and
everlasting, not a letter or sound or language. Allah enabled Jibril to understand the meaning of His Eternal
Speech. Jibril, at the orders of Allah, came down with the text --indicative of Allahs Eternal Speech-- Allah
created in the Guarded Tablet. Jibril conveyed the text and uttered it to the prophets according to a sound that
Allah created.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
of Prophet Lut (Lot) and turn them upside down, as he was ordered. Jibril has a
very high status to Allah.

21. } .- - ` ' = - {
This ayah means Jibril is obeyed by the other angels in the skies and is
entrusted with bringing the Revelation down to the prophets of Allah. The saying of
Allah, thamma ( `), refers to the skies. Ibn Hisham said thamma ( ` ) with a fathah is
a name reflecting the far away place. Jibril is amin ( .--)
12
i.e., he is entrusted with
bringing the Revelation down to the prophets of Allah. Ubayy Ibn Ka^b and Ibn
Mas^ud recited thumma (`) with a dammah on the tha'.

22. } - = - - - =' - ' - {
This is a conjunction to the reply statement of the adjuration in ayah 19. It
means: O People of Makkah, unlike the lies the blasphemers fabricate, Muhammad
is not insane. Rather, he is truthful and may Allah reward him greatly for what he
gave his nation. Majnun ( -=-)
13
is the one subdued by Jinn or the one who
suffered an ailment in his brains that veils his mind.

23. } ' - -' - - ' ` .- - - ' {
This ayah refers to that Muhammad saw Jibril in his original form having six
hundred (600) wings. He saw him in the far horizon ( ' ' ' .- - - ) from where the sun
rises.

24. } .- - - - - - ' ' = ' - {
Muhammad, sallallahu ^alayhi wa sallam, is not a miser in conveying what
was revealed to him. Ibn Kathir, Abu ^Amr, and al-Kisaiyy read the term bidanin
( .- - - -) with the letter dha' () instead of dad (). Read as such, it means
Muhammad is neither accused of bringing forward something which was not
revealed to him, nor of short-conveying any of what was revealed to him, nor of
adding to what was conveyed to him. Al-Bukhariyy said adh-dhanin ( .--=') means

12
amin ( ) means ma'mun ( ) which means entrusted. This is the same form as qatil ( ) which means
maqtul ( ) and rajim ( ) which means marjum ( ).
13
Majnun ( ) means, ' insane ', and is called as such because his mind is subdued and veiled.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
the accused and ad-danin ( .---') means the miser. Likewise it was narrated by
^Abdur-Razzaq from the route of Ibrahim an-Nakh^iyy.

25. } - = ' = - - - - ' - {
Contrary to the false claim of the blasphemers of Quraysh, the Quran is not
the word of one of the devils--pelted away with meteors--uttering through the tongue
of Muhammad, sallallahu ^alayhi wa sallam. Some of the devils eavesdrop near the
first sky whereupon the angels pelt them away with meteors. Rajim ( - = ) means
marjum (=-) i.e., pelted with meteors.

26. } - - - . - ' {
What other route would you follow but the Quran which provides the
guidance and soundness? This ayah shows that the blasphemers strayed by their
fabrications about the Prophet. One time they attributed to him insanity, another
time soothsaying, and other than that. The Prophet, sallallahu ^alayhi wa sallam, is
clear of their accusations.

27. } ` .- - '' ' ' {
An-Nasafiyy said it means the Quran is truly a preachment for the creation.


28. } - - - - - - - ' - . - ' {
The Quran is a preachment for those who willed to follow the Straight Path by
embracing Islam and they will indeed benefit from it. As for those who do not
embrace Islam, they do not benefit from the Quran.

Then in the following ayah, Allah elucidated that the slaves will of embracing Islam,
and thus being on the straight path, is only by the Will of Allah.

29. } ' - - ' - ` ' - - .- - '' ' '' {
You shall not will for yourselves to be on the Straight Path by embracing
Islam unless Allah willed that for you eternally. Allah made it known that their being
guided to the good ending is only by and in accordance with the Will of Allah. In the
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
ayah, Allah mentioned specifically ones will to follow the Straight Pathand not
ones will to go astray to elucidate the honor of the belief.
Al-Qurtubiyy said: Allah showed in this ayah that the good the slave does is
by the Will of Allah in order to benefit him, and the evil the slave commits is by the
Will of Allah in order to deprive him. Allah said in Surah al-An^am, 111:
} - - . + - ' = ' - - = - - ' + - ' -' ' - ' + - ' ' - ' - '- - ' ` - - - ' -' ' - `
'' ' - - {
This ayah means: [Even if Allah sends the angels to them and the dead speak to
them and Allah assemble everything in front of their own eyes, they still would not
believe unless Allah willed for them to believe. And Allah said in Surah Yunus, 100:
} . - - . - - ' ' ' - ` '' ' - {
This ayah means: [No soul can believe except by the Will of Allah.] Allah said in
Surah al-Qasas, 56:
} = - ` ' - - . - - + - '' . ' - - - = . - - + - {
This ayah means: [O Muhammad, you will not be able to guide whomever you love,
but Allah guides whomever He wills.] There are many other verses and religious
reports showing that Allah guides one by Islam and misguides one by blasphemy.
(End of Qurtubiyy's saying.)
Allah is rubbul-^alamin ( .--''' ) i.e., the Owner of all the creatures and
their deeds. By precedence He is the Creator of their deeds. Allah said in Surah
as-Saffat, 96:
} ' - - ' - - ' = '' {
This ayah means: [Allah has created you and your doings.]
The Messenger of Allah said:
>> -'- . -'- ''- - --- <<
This means: <<Indeed, Allah has created every doer and his doing.>> Narrated by
al-Bayhaqiyy, al-Hakim, and Ibn Hibban. Allah said in Surah al-An^am, 110:
} ' - - + - - - - ' - - {
This ayah means: [We (Allah) shall change their hearts and turn their sights.]
The fact that Allah controls and changes the hearts of the slaves clearly
indicates that Allah is the Creator of the actions of the hearts. Likewise, the fact that
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Allah controls and turns the sights of the slaves clearly indicates that Allah is the
Creator of the doings of the extremities and other external body organs.
Praise be to Allah, the One Who guides whomever He willed out of His
generosity and makes misguided whomever He willed out of His justice. Hence, the
one who attributes the ultimate will to the slaves and not to the Creator, who is the
Owner of the slaves, is undoubtedly a misguided blasphemer.
Muslim narrated that the blasphemers came to debate with the Messenger
about the Destining of Allah, so Allah revealed in Surah al-Qamar, ayahs 47, 48, and
49:
} - .- - = - ' ` - ) 47 ( . - + = ' = ' -' - = - - -
- - ) 48 ( - - - -' - - ' = - . ' - ) 49 ( {
These ayahs mean: [The blasphemers are in a state of misguidance and madness
(47). On the Day of Judgment they will be dragged through the fire of Hell on their
faces and will be told to taste the touch of Hell (48). Verily, We (Allah) have created
all things in accordance with (Allahs) Decree (49).]
Those who say the slave creates his own actions are blasphemers by the
evidence of the Quran, the Sunnah, and the unanimous agreement of the salaf and
khalaf. The sayings of those who oppose them do not have any consideration due
to the following confirmed saying of the Prophet, sallallahu ^alayhi wa sallam,
narrated by Abu Dawud:
>> - =- ---' - -` <<
This means: <<Those who deny the Destining of Allah are the Majus of this
nation.>>
Al-Lalakaiyy and al-Bayhaqiyy narrated about many of the scholars of the
salaf that they pronounced those who deny the Destining of Allah as blasphemers.
Among such scholars were the companions, ^Abdullah Ibn ^Abbas and ^Abdullah
Ibn ^Umar, as well as a number of the followers of the Companions and their
followers. The two great imams, Imam Malik and Imam ash-Shafi^iyy explicitly
stated that this is a case of blasphemy. Henceforth, it is not permissible to doubt in
the blasphemy of the one who says the slave creates his own actions, for, may Allah
protect us, they are belying the saying of Allah in Surah ar-Ra^d, 16 } '' = '' .
- . { and Surah as-Saffat, 96: } ' - - ' - - ' = '' { . Surah ar-Ra^d, 16
means: [Say, Allah is the Creator of all things.] Surah as-Saffat, 96 means: [Verily,
Allah created you and your doings.]
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Ibn Jarir and others reported that when } - - - - - - - ' - . - ' { was revealed
Abu Jahl said, 'we are meant by this ayah, if we willed to, we follow the Straight
Path, and if we willed not to, we do not follow it.' So Allah revealed } ' - - ' - `
.- - '' ' '' ' - - { .
Abu Bakr As-Siddiq, Abu Al-Mutawakkil and Abu ^Imran recited wa ma yasha'un (
'--) with a ya'.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-INFITAR '=--V :~
Makkiyyan by consensus.
Comprised of nineteen (19) ayahs.

Meaning Ayah
-=' .-=' - --

1. When the sky is cleft asunder;

= - - ' - -' ) 1 (
2. When the stars fall off their
positions;

` - - - ' ) 2 (
3. When the oceans are flooded;

= ' = - ' ) 3 (
4. When the graves are turned
inside out and upside down;

` - - - ' ) 4 (
5. Then shall every soul learn what
obedience it has sent forward
and what right of Allah it has
kept back.

= - - - ' - . - - - - ' = ) 5 (
6. O blasphemer man! What has
seduced and cheated you to
turn away from your generous
Lord?

- ' = - - = ' - ' - - ` ' + - ' - ) 6 (
7. The One Who created you--
fashioned you proportionately
and harmoniously;

- = - ' = - ' = ' - ) 7 (
8. Your Lord has created you in
the form conforming to His
Eternal Will.

= - ' - ' - - ) 8 (
9. No! But you indeed deny the
Day of Judgment!

` .- -'' - - - - . - ) 9 (
10. Appointed over you are angels
who document your doings and
sayings,

.- = ' = ' - ' = ) 10 (
11. Generously honorable angels
that write down your deeds.
.- - -' ' - ) 11 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

12. They know all your doings, evil
or good.
' - - ' - - ' - ) 12 (
13. As for the meritorious they are in
a bliss.

- - - ' - ' ' ) 13 (
14. And the doers of iniquities
(blasphemers) shall be in the
fire of Hell,

- = = - ' ' = - ' ) 14 (
15. Which they will enter and suffer
on the Day of Judgment,

.- -' - ' + - ' - - ) 15 (
16. And from there they will not be
able to leave.

.- - -' - ' + - = ' - ) 16 (
17. O what will explain to you the
extent of the Day of Judgment?

.- -' - ' - ' - ) 17 (
18. Again, what will explain to you
the extent of the Day of
Judgment?

.- -' - ' - ' - ` ) 18 (
19. The Day when no soul shall be
able to do aught for another. For
the entire matter, that day, will
be with Allah.

- ` - . - - ' . - - = ' - - ' - - ` -
' ' - - - - ) 19 (

THE EXPLANATION

1. } = - - ' - -' {
Al-Farra said: The infitar ( '=--) of the sky is its clefting asunder. This
refers to the Day when the sky will split apart with crevices.

2. } ` - - - ' {
And when the stars drop off from their positions.

3. } = ' = - ' {
Ar-Rabi^ Ibn Khathim said fujjirat ( = ) means flooded. Al-Bukhariyy
narrated this and commented by saying: The Hafidh said in his book Al-Fath: What
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
is copied from the sayings of ar-Rabi^ is that fujirat ( = ) with a single ) ( befits
this aforementioned interpretation. The meaning then is 'and when the oceans are
flooded.

4. } ` - - - ' {
On the Day when the graves shall be agitated, turned inside out and upside
down, split open and the dead shall be resurrected and quickened.

5. } = - - - ' - . - - - - ' = {
This ayah is the reply statement for the previous four ayahs. It predicates,
when the aforementioned matters happen, every soul shall learn about the
obedience it had performed and sent forward, and about the right of Allah one had
not fulfilled and thus kept one behind deserving the punishment of Allah. This
meaning was mentioned by Ibn ^Abbas.

6. } - ' = - - = ' - ' - - ` ' + - '- {
What is meant by al-insan ( ' - - `) here specifically is the blasphemer human
being. It was said it was revealed about 'Ubayy Ibn Khalaf. The ayah addresses the
blasphemers by asking, "What has seduced you, i.e., drawn you away and cheated
you to the extent that you have blasphemed and disbelieved in your generous Lord
Who bestowed upon you a variety of endowments?" Seduction here refers to the
matters that seduce man such as money, prestige, desires, and devils. Al-
Baydawiyy said "The answer to the question, What has seduced you? is the devil."
Al-Karim ( - ') is one of the names of Allah meaning He is the Forgiving
One Who does not punish the sinner shortly after he errs. Allah mentioned His
name, Al-Karim, here to emphasize to the blasphemer the importance of refraining
from being seduced away from Allah, before the punishment eventually befalls him.
That Allah is Al-Karim does not mean the blasphemer will be forgiven or will be
treated as an equal to the obedient person. Rather, if he does not repent from his
blasphemy, he will be severely punished. This becomes especially clear when one
remembers the attributes of Allah of al-Qahr ( +-'), 'subjugating His slaves', and al-
Intiqam ( '---`), 'justly punishing those who deserve to be punished.' One must not
listen should the devil whisper to him, Do as you like, for your Lord is Karim and
does not punish anyone.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Muhammad Ibn Sabih Ibn as-Sammak, the ascetic role model, said in his
poetry:
=--- '- ---' -' '- '-- '=' -
''+- =- .- = '-'-- = ---
This means: O you who is concealing the sin, are you not ashamed? For Allah sees
you even when you are alone. You have blurred yourself, by the fact that Allah
allowed you some time so you may repent before punishing you, as well as by the
fact that Allah has not uncovered the long history of your sins.
Dhun-Nun al-Misriyy said: "Many of those are unknowingly seduced because
Allah has not uncovered their sins." May Allah forgive us and cover our sins in this
life and in the Hereafter, Amin.

7. } = ' - - = - ' = - ' {
Your Lord is the One Who destined that you be created from a sperm-drop.
He made your body parts harmonious, without any disproportion. He made them
sound, enabling them to perform their functions. Thus, He did not make one hand
longer than the other, one eye wider than the other, or some body parts black and
others white.
Al-Bukhariyy said: Al-A^mash and ^Asim recited fa^adalak ( = ' - )
14
with a
single dal ) ( . However, the people of al-Hijaz recited it with a doubled dal ) ( . The
first recitation means Allah created you in conformity with the form He eternally
Willed--whether beautiful, ugly, tall, or short. The second recitation means
harmoniously created.
It is mentioned in Al-Fath: "The summary of both recitations is that the one
with the doubled dal ) ( means harmoniously created, and the one with the single
dal ) (
15
means created you with whatever attribute He willed for you."

8. } = - ' - ' - - {
Your Lord is the One Who created you with some attributes among the
various attributes, in conformity to His eternal Will. The qualities a person has
whether tall or short, male or female, resembling his kin or not, was willed for him by
Allah in eternity.

14
Likewise recited by Hamzah, Al-Kisa'iyy, and Khalaf.
15
Likewise recited by Ibn Kathir, Nafi^, Abu ^Amr and Ibn ^Amir.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

9. } ` .- -'' - - - - . - {
After Allah elucidated--by the intellectual proofs--the truthfulness of the
Resurrection and Assembly, Allah stated some ramifications. Kalla ) ` ( in this
verse severely reprimands the blasphemers for being seduced by the devil away
from the generosity of Allah. The part of the ayah ( .- -'' - - - - . -) confirms that
the blasphemers deny the Day of Judgment and claim it will not take place. Abu
Ja^far recited bal yukadhdhibuna (--- . -) with a ya'.


10. } .- = ' = ' - ' = {
Then Allah informed the blasphemers that the record of their deeds is kept.
Among the angels are those who record their doings and sayings.

11. } .- - -' ' - {
These angels are greatly honored to Allah. They record the doings of the
slaves. Moreover, what goes on in peoples hearts Allah makes known to them. The
angels record accordingly, so that the people may also be judged for what is in their
hearts. Aggrandizing the angels in this verse signifies the importance of the Day of
Judgment.

12. } ' - - ' - - ' - {
Nothing of your doings, whether good or evil, will be concealed from these
angels and they will record it all.

13. } ` - - - ' - {
Al-birr ( -') with a kasrah is 'the goodness and merit.' Al-abrar ( -`) is the
plural of al-barr ( '-') who is 'the doer of goodness and merit.' Ar-Raghib-al-
Asbahaniyy said: When al-birr ( -') is attributed to the slave towards his Lord, it
refers to the slaves exaggeration in being obedient to his Lord. When attributed to
Allah, it means bestowing reward on the slave. Al-birr ( -') is of two kinds, one
pertains to the creed and the other to the acts of worship. Both are elucidated in the
saying of Allah in Surah al-Baqarah, Ayah 177:
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
} - ' . - ' - ' ''' - . - . - - ' . ' - ' - - ' . - = ' - ` =
- ' ` . - .- ' - - ' -' - - ' - - ' - = ' = ' - ' - .- - - -' ' - ' -
- -' -' ' ' ' .- ' -' -' .- ` - ' = - + - - ' ' ' -
- - - ' = - ' - - .- - ' =- ' ' - ' .- = -' ' -' - ' .- -' -' {
This ayah means: [It is not meritorious that you turn your faces--without being
believers--towards East or West; but it is meritorious to believe in Allah and the Last
Day, and the Angels, and the Book, and the Messengers; to spend of your money
that you love, for your kin, for orphans, for the needy, for the wayfarer, for those who
ask, and for the slaves to pay for their freedom; to be steadfast in prayer, and to pay
Az-Zakat; to fulfill the contracts which you have made; and to be patient, in financial
and physical adversities, and throughout warring periods. Such are the people of
truth, the God-fearing ones.]
This ayah includes matters pertaining to the belief, obligatory actions, and
supererogatory acts of worship. For the true believers who are God-fearing in this
life, the enjoyment is through obedience to Allah, and accepting the Destining of
Allah, and feeling content by it. Their enjoyment in the Hereafter shall be Paradise.

14. } - = = - ' ' = - ' {
Al-fujjar ( ' = - ') is the plural of fajir ( =' ) and the infinitive form is al-fujur
(=-'). Ar-Raghib al-Asbahani defined al-fujur as clefting the cover of the
Religion. The blasphemers are the ones meant here. The punishment for their ill-
doings shall be dwelling in the fervor of Hellfire.

15. } .- -' - ' + - ' - - {
On the Day of Judgment (the day of reward and/or punishment for ones
deeds), the blasphemers shall enter Hell and suffer from its fervor.

16. } .- - -' - ' + - = ' - {
Once they enter Hell, they (the blasphemers) will never depart from it. By
that, the promise and threat of punishing the blasphemers with everlasting torture in
Hellfire will be fulfilled.

17. } ' - .- -' - ' - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Ar-Raziyy said: The scholars hold different opinions regarding the addressee.
Some said the blasphemer is the one addressed in this ayah, in order to severely
reprimand him. The majority, including al-Baydawiyy, said the Prophet, sallallahu
^alayhi wa sallam, is the one addressed to reflect that no one--including the Prophet-
-knows the extent of Hellfire, and to make the people more in awe of the Day of
Judgment.

18. } .- -' - ' - ' - ` {
The words of ayah 17 were repeated again in this ayah to enhance in our
minds the seriousness and importance of the Judgment Day.

19. } - ` ' - - - . - - ' . - - = ' - - ` ' ' - - - - - {
On that day, no creature shall be able to benefit another in the least with the
exception of the intercession that takes place by the Will of Allah. No blasphemous
soul will be able to benefit any other blasphemous soul. The entire matter will be
with Allah on that day and no one can contend. In this ayah there is an indication
that Allah is attributed with Existence and Everlastingness. His attributes are eternal
and everlasting by virtue of the Eternity and the Everlastingness of Allahs Self
16
.
Allah is clear of change because changing from one state to another is an attribute
of the creations. Allah is clear from any of the creations attributes. Dhun-Nun al
Misriyy said: Whatever you imagine in your mind, Allah is different from It. i.e.,
Allah is not similar to it.
Ibn Kathir and Abu ^Amr recited yawmu ( -) with a dammah on the mim
17
. The rest
recited it with a fathah on the mim
18
.


16
Refers to the reality of Allah. No one but Allah knows the reality of Allah. Our knowledge of Allah
constitutes knowing what is befitting to attribute to Allah and what is not befitting to attribute to Him.
17
In this context it reflects an attribute of yawmuddin.
18
In this context it refers to the things mentioned that will occur on the Day of Judgment.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-MUTAFFIFIN ---=-- :~
Makkiyyan by consensus.
Comprised of thirty-six (36) ayahs.

Meaning Ayah
-=' .-=' - --

1. Woe to those stinting when
weighing or measuring out
goods.

.- - - = - ' ' . - ) 1 (
2. Those who, when they receive
by measure from people, are
keen to receive full measure,

- - - ' -' ' = '' - .- - '
) 2 (
3. But when they give by measure
or weight to people, give less
than what is due.

- = - - '' ) 3 (
4. Do they not think they will be
resurrected,

` ` - - + - = - ' . = - ) 4 (
5. On a day of great importance?

- = = - ' ) 5 (
6. The Day of Judgment when all
mankind shall rise to be judged
by the Lord of the Worlds?

.- - '' ' ' ' -' - - - ) 6 (
7. Nay, surely the book of the
blasphemers is incarcerated in
Sijjin.

` .- = - - ' ' = - ' ' - ) 7 (
8. And what makes you know what
Sijjin is?

.- = - ' - ' - ) 8 (
9. The book of the blasphemers is
fully inscribed.

- ' - ) 9 (
10. Severe punishment that Day to
those who deny,

.- - - - ' ' - - - - . - ) 10 (
11. Those who deny the Day of
Judgment.

.- -' - - - - - .- - ' ) 11 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
12. And none deny it except every
transgressor beyond bounds,
the blasphemer!

- - - ' - ` - ` - - - . ) 12 (
13. When our ayahs are recited to
him, he says, Tales of the
Ancients!

- =' - ' ' - -' - - ' = ' - - ` .- '
) 13 (
14. Nay, but their hearts are rusted
with the sins they do!

` - - - -' ' - + - ' ' = . -
) 14 (
15. Verily, that Day, they shall be
veiled from seeing their Lord.

` - = = - ' - - - - + - . = + -
) 15 (
16. Thereafter, they [the
blasphemers] will enter the Fire
of Hell.

- = = ' '' - ' + - ` ) 16 (
17. Further, the angels will tell the
blasphemers, This is the torture
you denied!

- - - - - - - ' - ' - - ` ) 17 (
18. Nay, verily the Book of the
meritorious is in ^Illiyyin
(Paradise).

` ' - ` .- - ' = - ' - ) 18 (
19. And what makes you know what
^Illiyyin is?

- ' = ' - ' - ) 19 (
20. The Book of the Meritorious is
fully inscribed,

- ' - ) 20 (
21. To which bear witness the elite
angels from every sky.

- - - ' - - + - - ) 21 (
22. Truly the meritorious will be in a
bliss,

` - - - ' - ) 22 (
23. On raised couches looking at
what Allah bestowed upon them.

' = ` = - - = - ) 23 (
24. You will recognize in their faces
the glistening of bliss,

-' - - + = - - ) 24 (
25. From the purest sealed non-
intoxicating wine they shall
- = - - = . - - - - ) 25 (
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Someone might say
,
drink,


26. Sealed with musk, and for this
let the aspirants aspire,

. ' - - - ' = ' = - - -' - =
- ' - - - ' ) 26 (
27. Mixed with it a drink from
Tasnim:

- - - - . - = - ) 27 (
28. A spring in Paradise, from which
shall drink the best and the
meritorious.

- - - ' ' + - - - ' - - = ) 28 (
29. Those who blasphemed used to
laugh at those who believed,

- - .- - ' . - -' - = .- - '
= - - ) 29 (
30. And whenever they passed
them by, they winked at one
another in mockery;

-' - - + - - ) 30 (
31. And when they returned to their
families, they returned in a jest;

.- + - ' - - + ' ' - ' - -
) 31 (
32. And whenever they saw the
believers, they would say,
These are the people truly
astray!

'' ` '' - '
) 32 (
33. But, they had not been sent as
record keepers of the believers
deeds!

.- = ' = + - ' = ' - ' - ) 33 (
34. Indeed, on this Day the
believers will reciprocate and
laugh at the blasphemers,

= - - ' - ' . - - - .- - ' - ''
) 34 (
35. They will be raised on couches
in Paradise watching the
blasphemers in castigation.

' = ` = - - = - ) 35 (
36. By rewarding the believers on
this Day of Judgment, will have
not the blasphemers been paid
back for their mockery of the
believers?

' - - -' ' - ' - ' ` . ) 36 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,




THE EXPLANATION

Hafidh Ibn Hajar said in his book Al-Fath: Ibn Majah and an-Nasaiyy
reported in a sahih chain from the route of Ibn ^Abbas that he said when the
Prophet, sallallahu ^alayhi wa sallam, came to Madinah, its people were most
devious in measurements. Allah revealed waylul-lilmutaffifin ( .- - - = - ' ' . - ) and
thereafter they became good with their measurements.

1. } .- - - = - ' ' . - {
Ar-Raghib al-Asbahani mentioned in his book Al-Mufradat: "Al-Asma^i noted
that wayl ( - . ) is 'repugnance.' As to those who said wayl ( - . ) is a valley in Hell,
they did not mean the terms actual linguistic definition was 'a valley in Hell.'
Rather, the intended meaning was whomever Allah threatened by al-wayl ( ' - . )
deserves a place in Hellfire and will indeed experience it." At-Tirmidhiyy reported
the hadith:
>> - '-- .- '--= .-- '' - +- -+= .-' <<
This means: << Al-wayl ( ' - . ) is a valley in Hell in which the blasphemer shall fall
forty (40) years before he reaches its bottom.>> At-Tirmidhiyy said: " this hadith is
gharib
19
and I recognize it as marfu^
20
only from the route of Ibn Lahi^ah." Ibn
Lahi^ah was an extremely weak narrator even before his books got burnt, as ^Abd
ar-Rahman Ibn Mahdiyy and Yahya Ibn Ma^in reported. The linguists said al-
mutaffif ( -' = - - ) is derived from at-tafif ( =' - -- ) meaning what is little. Hence, al-
mutaffif ( -' = - - ) is the one who cheats others out of their due in measuring and
weighing. Al-mutaffifun ( -' = - - ) is the plural of al-mutaffif ( -' = - - ). Therefore,
the ayah means: Those who cheat others out of their due in measuring and weighing
deserve punishment in Hellfire, and they shall experience it.

2. } - - - ' -' ' = '' - .- -' {

19
Gharib: The hadith which is narrated only by one narrator. It is weak, unless the narrator is upright and
trustworthy.
20
Marfu^: The hadith which is attributed to the Prophet by one of the companions, their followers, or anyone
after them until nowadays, whether among the Prophet's sayings, actions, confirmations or attributes. Such
hadith might or might not be sahih.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
They are the ones who make sure to receive from people the full measure
due to them.

3. } - = - - '' {
Among their attributes is that when they give by measure or weight to people,
they give less than what is due.

4. } ` - = - ' . = - ` - - + {
The meaning is that as if they do not know with certainty that they shall be
resurrected and judged for this ill-practice. An-Nasafiyy said: The interrogative
hamzah () was added to the lam alif (`), an article of absolute negation, as a
reprimand. The ayah entails severe denouncing and amazement at their daringness
to short-change others. The interpreters said adhdhann ( .=') in the ayah means, '
knowledge and certainty.'

5. } - = = - ' {
They shall be resurrected on a day of grand importance--the Day of Judgment.

6. } .- - '' ' ' ' -' - - - {
On the Day of Judgment the people shall rise from their graves at the
command of Allah and face what they deserve of reward and/or punishment. We ask
Allah out of His generosity and mercy to forgive us and to conceal our ill doings. Al-
Bukhariyy narrated in his Sahih from the route of ^Abdullah Ibn ^Umar that the
Prophet said:
<< .--''' ' '-' -- - ) 6 ( -= --- '-- ' =- -= -- >>
<< On that Day (mentioned in ayah 6) the people shall rise for judgment until one is
covered in his own sweat up to the middle of his ears.>> That is., he will drown in a
pool, mid-ear high, of his own sweat.

7. } ` - - ' ' = - ' ' - .- = {
The word kalla (`) reflects a strong order to refrain from stinting in
weighing and measuring under the threat of punishment. It was also said to mean
Verily. The book of the doers of iniquities, i.e., the journals in which their deeds are
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
recorded, shall be in Sijjin. Az-Zabidiyy, in his book Taj Al-^Arus, said: "Sijjin
contains the book of the doers of iniquities. Ibn ^Abbas reported Sijjin contains their
journals as reported in as-Sahah. Abu ^Ubaydah said Sijjin has the grammatical
structure of fi^^il ( .- ) and its root is Sijn ( .=-) or the prison. Similar to that is
Fissiq ( - -), the root of which is Fisq ( - ). It was said Sijjin is a valley in Hell,
may Allah protect us. Al-Baydawiyy certified that Sijjin is Hell itself. Ibn al-Athir
said: 'Sijjin is a name for the Fire of Hell.' Ar-Raghib al-Asbahaniyy said Sijjin is a
name for Hell which corresponds to that ^Illiyyin is a name for Paradise.

8. } .- = - ' - ' - {
This ayah intensifies the matter of Sijjin to accentuate the feeling of fear from
it.

9. } - ' - {
It means a 'written book', and it was said that it means a 'sealed book'. An-
Nasafiyy said: The book is a comprehensive book--a record of evil; in it the deeds of
the devils and blasphemers among the jinns and humans are written. As mentioned
before, this book is imprisoned in Sijjin which is an indication of the low status of the
blasphemers, the meanness of their deeds, and Allahs degradation of them. Ar-
Raziyy said:
Allah told us that the book (of the doers of iniquities) is in
Sijjin and then explained Sijjin by being a written book. It is as if it
was said their book is in a written book; so what does that mean?
Imam Abu Bakr ash-Shashiyy al-Qaffal al-Kabir answered: The
saying of Allah
{ - ' - } is not an explanation of Sijjin. Rather, the inherent
meaning is: Nay, verily the book of the doers of iniquities is in Sijjin
and it is a written book. Hence, this attributes two attributes to the
book of the doers of iniquities--that it is in Sijjin and that it is written.
The saying of Allah in ayah (8) (.- = - ' - ' - ) came in-
between the two attributes and Allah knows best.

10. } .- - - - ' ' - - - - . - {
Those who belie shall face severe punishment.

11. } .- -' - - - - - .- - ' {
That is those who deny the Day of Judgment.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

12. } - - - ' - ` - ` - - - . {
Only those who exceed the bounds are the ones who deny the Day of
Judgment--those who are athim ( - ` ), that is, extremely sinful for their blasphemy.
Athim ( - ` ) is a form which expresses an exaggeration in meaning.


13. } - =' - ' ' - -' - - ' = ' - - ` .- ' {
The one who denies the Judgment Day whenever the ayahs of Allah are
recited to him says, These are only but tall-tales of the earlier people. Azzajjaj said
asatir (-='-) means, ' fabrications.'

14. } ` - - - -' ' - + - ' ' = .- {
Nay, these are not false tales of the earlier people. Al-Bukhariyy said that
Mujahid said that ran ( ) is the affixation of sins. Hafidh Ibn Hajar said in his
book Al-Fath:
It was narrated to us in Fawaid ad-Dibajiyy that Mujahid
said with regards to the saying of Allah: { - . + - ' ' = } the
sins have been affixed on their hearts until they became totally
submerged.
Ran () and ar-rayn ( ' - . ) mean film, and it is similar
to the rust on cast things. Ibn Hibban, al-Hakim, at-Tirmidhiyy,
and an-Nasaiyy narrated from the route of al-Qa^qa^ Ibn Hakim
from Abu Salih from Abu Hurayrah that the Prophet said:
>> = '== --' = -- - ' -' ---
- - -- '= ' -'-- - ' + -' '- -= '+- -'
''- - : +-' '= .- ` <<
This means: <<If the slave commits a sin his heart is
soared. If he quits and seeks forgiveness the sore is cured;
however, if he recommits sins, the sore will be increased until the
heart is scarred and this is the ran () that Allah mentioned in
His saying kalla bal rana ^ala qulubihim ( ` + - ' ' = . - ).
(This is the end of the words of the Hafidh)

Hafidh Ibn Hajar (with a chain of narration) mentioned that Mujahid said:
They (the scholars) used to explain ar-rayn ( ' - . ) by stamping. The saying of Allah
ma kanu yaksibun { - - - - -' ' } means [as a result of their disobedience and
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
sins]. The interpreters of the Quran said when their disobedience and sins
increased, it overwhelmed their hearts. ^Abdur-Razzaq narrated in his Tafsir from
the route of al-Hasan that he said: It is the sin committed on top of another until the
heart is scarred, and consequently, becomes black. Al-Mundhiriyy said: It was
narrated from the route of Anas that the Messenger of Allah said:
<< '' '- '---` '`= '=-' -- -- >>
<<The hearts get rusted like the rust of copper and are cleansed by seeking
forgiveness.>> (Narrated by al-Bayhaqiyy)
In the recitation of Hafs from ^Asim one slightly stops without releasing a
breath at the lam () (while wanting to continue) and then he recites ran ().
Nafi^, Ibn Kathir, Abu ^Amr and Ibn ^Amir continue the recitation without stopping
and recite with the idgham
21
of the lam () and ra' (). However, Abu Bakr, Hamzah
and Al-Kisa'iyy recited with the imalah
22
of the fathah
23
on the ra' () and with
idgham.

15. } ` - = = - ' - - - - + - . = + - {
Here, kalla ( ' ' ) contains the meaning of the strict order to refrain from the
sins and disobedience that cause the heart to blacken with scars. Innahum ( + - )
refers to the blasphemers. ^An-rabbihim ( + - . =) means from seeing their Lord
as mentioned by the astute scholar, ^Izz ad-Din Ibn ^Abd as-Salam, in his book Al-
Isharah Ila al-'Ijaz. Yawma idhin ( - - - - ) means on the Day of Judgment.
Lamahjubun ( - = = - ') means they are indeed prohibited. An-Nasafiyy said alhajb
(-== ' ) is the prohibition.
The meaning of this ayah, hence, is that on the Day of Judgment, the
blasphemers shall indeed be prohibited from seeing their Lord. This ayah degrades
the blasphemers and makes it clear that Allah does not accept them.
Al-Bayhaqiyy narrated with his chain of narration to Imam Muhammad Ibn
Idris ash-Shafi^iyy that he said about this ayah } ` - = = - ' - - - - + - . = + - { : '
The fact that Allah prohibited them from seeing Him, as a sign that they are not
accepted by Him, indicates that those who are accepted by Allah shall see Him.'
These words are extremely beautiful because it is an analogy derived from the

21
Idgham is joining a silent letter with an inflected letter and pronouncing them as one double letter.
22
Imalah is sounding the letter slightly away from the fathah sound toward a kasrah sound (represented by the
letter 'i' after the letter in a transliterated word).
23
Fathah is an inflection sign represented by the letter 'a' after the letter in a transliterated word.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
meaning of the ayah and is supported by the evidence of the saying of Allah in
Surah al-Qiyamah, Ayahs 22 and 23:
} -' - - - - - - = ) 22 ( =' - ' + - ' ) 23 ( {
These ayas mean: [On the Day of Judgment the beautiful faces of the believers
those accepted by Allahshall be looking at their Lord.] Also al-Bayhaqiyy in his
Siyar reported his chain of narration up to Sufyan Ibn ^Uyaynah that he said about
the ayah
} ` - - - - + - . = + - - = = - ' { :
'If both the righteous and the blasphemers had been veiled from seeing Allah, then
what merit would the righteous have over the blasphemers?' It was reported in the
same book (Siyar) that a person asked Imam Malik Ibn Anas,
O Abu ^Abdullah, do the ayahs } -' - - - - - - = ) 22 ( =' - ' + - '
) 23 ( { (Surah al-Qiyamah) mean that the believers will look at Allah?
He said, Yes, with these eyes.
I said, Some people say nadhirah ( =' -) in ayah 23 means awaiting
the reward from Allah.
Imam Malik replied, No, it means seeing Allah. Have you not heard
what Musa said as mentioned in Surah al-^Araf, 143 } = - -
= - ' { ? (This means: [O Allah, allow me to see you.]. Do you think he
would have asked Allah for an impossible matter? Allah said } . '
- - { which means [You will not see Me,] i.e., in this world which is
going to annihilate, however, once they get to the abode of perpetuity
they shall look with their everlasting eyes at Allah Who is Everlasting.
Allah said : } ` - = = - ' - - - - + - . = + - ) 15 ( { Al-Mutaffifin."
The scholars who lived within three hundred years after the immigration of the
Prophet (salaf) and those who lived after them (khalaf) have held mutual consent on
the belief of seeing Allah, the Exalted, with the eyes in the Hereafter. And that it is
exclusive for the believers who shall see Him while they are in Paradise. They will
see Him without a manner of being, without likening Him to the creation, and without
a direction. Imam Abu Hanifah an-Nu^man Ibn Thabit, may Allah raises his rank, in
his books Al-Wasiyyah and Al-Fiqh Al-Akbar said:
) - ` --- `- = -=' .` ''- - '-' - ---' -- += ` -- -='
- ` +- .-='- .-- --- = '-- -' -= .- --- ` ''- - .-'
'--' = ''- -- -- -=-' +' -' -- '= .' '- - `
- -'' -- ` -' ='- -- `- -- -- = -- `- (
This means: (The people of Paradise shall truly see Allah without a manner of being,
resemblance or direction. The believers shall see Him while they are in Paradise
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
with their eyes without a distance between Him and them. The proximity to and
farthness from Allah DO NOT pertain to the length or shortness of distance, rather, it
is a meaning pertaining to highness and lowness of status. The obedient person is
close to Allah without a manner of being, and the sinful person is far from Allah
without a manner of being. Likewise seeing Allah in the hereafter is without a
manner of being.)
Abu Hanifahs statement elucidates that Allah will not be in a direction or a place,
whereas the people of Paradise will be in their locations in Paradise. They will see
Him without doubting that it is He whom they have seen, just as the person looking
at the full moon on a clear night does not doubt that what he sees is the moon. This
meaning was reflected in the saying of the Messenger of Allah that was narrated by
al-Bukhariyy:
<< -- - -'-- ` --' '-' --' - '- -'--' - - -- >>
which means: <<You shall see your Lord on the Day of Judgment without any
doubt, just as you do not doubt seeing the full moon on a clear night. Yet you shall
not throng and cling together to see Him>>.
Al-Bayhaqiyy said he heard Imam Abu at-Tayyib Sahl Ibn Muhammad as-
Su^lukiyy say in his book Al-Imla about the saying of the Prophet: << - ` -'-
-->> (with a dammah on the ta ( ) and shaddah
24
on the mim ( ) of - -'- ( )
that it means you shall not throng and cling together. The meaning is also the
same when using a fathah on the ta ( ). In such case, the root word would be
tatadammun ( - - -'- ). However, if one uses a dammah on the ta ( ) and a single
mim ( ), the root of the word would be ad-daym ( - -') which means you shall not
face any injustice in that some will see Him and some will not. Rather all of you (the
believers) shall see Him while you are in your direction and He is clear of directions.
The similitude with seeing the full moon is not to liken the Creator to the moon, for
Allah is clear from that. (End of the words of Abu at-Tayyib).
The reason the Messenger of Allah drew a similitude between the believers
seeing the full moon on a clear night and their seeing Allah in the Hereafter was to
eliminate the element of doubt.
In one of the narrations of the hadith by al-Bukhariyy, the term la tudarun ( `
'- -) was pronounced with a single ra' ) ( , and in Muslims narration, the term
la tudarrun ( '- - ` ) was pronounced with doubling the ra' ) ( . The author of

24
The shaddah indicates doubling the letter in concern.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Lisan Al-^Arab reported that Abu Mansur said that the root of the first is ad-dayr
( - -') and the second is ad-durr ( -'); and both mean the same thing--without
you hurting one another attempting to see Allah alone, i.e., all to yourself without the
others. It was said also the meaning is without disputing and ending up belying one
another about seeing Allah.
The importance of this rather lengthy explanation is to present the reader with
ample refutation to the Qadariyyah--those who deny the Qadar (Destining of Allah).
The Prophet described them as the majus of this nation. The Qadariyyah deny that
the believers will see Allah on the Day of Judgment.
In his Tafsir, Az-Zamakhshariyy, who belongs to the misguided school of the
Mu^tazilah, displayed impoliteness with the Prophet, sallallahu ^alayhi wa sallam, (in
addition to other abhorrent matters). The renowned, great Imam, Abu Hayyan al-
Andalusiyy, (in his famous Tafsir, Al-Bahr Al-Muhit, in the Chapter on Surah An-
Naml) warned against az-Zamakhshariyys Tafsir. In verses of his poetry,
highlighting straying of az-Zamakhshariyy, Abu Hayyan said that az-Zamakhshariyy:
(1) out of ignorance confirms fabricated hadiths, (2) attributes to the impeccable
Prophet that which is non befitting, and (3) twists the terms around to support the ill-
school of the Mu^tazilah. Abu Hayyan meant that az-Zamakhshariyy was one of the
Mu^tazilah and a proud, outspoken advocate of that school. Strangely enough,
some people who consider themselves Sunni use az-Zamakhshariyys Tafsir while
ignoring the warning of Abu Hayyan.

16. } + - ` - = = ' '' - ' {
After they will have been veiled from seeing their Lord they shall enter the
burning heat and fervor of Hellfire.

17. } - - - - - - - ' - ' - - ` {
The angels in charge of the Fire of Hell shall tell the blasphemers, This is the
torture that you have denied in this world.

18. } ` ' - ` .- - ' = - ' - {
Al-Fakhr ar-Raziyy said: After Allah, the Exalted, mentioned the state of the
doers of iniquities who short weigh and measure, Allah mentioned the state of the
meritorious that do not short weigh and measure. Kalla ( `) means: Nay, the case
is not as the doers of iniquities deluded themselves into denying the Day of
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Judgment and saying about the Book of Allah it is only the false tales of the earlier
people. Then Allah, in this ayah, told us that the Book (their recorded deeds) of
those good, meritorious believers is in ^Illiyyin. Ibn ^Abbas said ^Illiyyin is Paradise.

19. } - ' = ' - ' - {
Al-Qurtubiyy said that it means: O Muhammad what makes you know what
^Illiyyin is? The address here is in the context of showing the honored and
privileged high status of the Prophet.

20. } - ' - {
The book of the meritorious is sealed and is not forgotten or erased.

21. } - - - ' - - + - - {
The elite angels from every sky attend the arrival of that book to ^Illiyyin as a
gesture of honor to the concerned believer.


22. } ` - - - ' - {
The People of Truth and Obedience shall be enjoying the bliss of Paradise.

23. } ' = ` = - - = - {
As-Samin al-Halabiyy said that al-araik ( = - ' ') is the plural of arikah ( -)
which is everything one uses as a cushion. The believers will be joyfully and
restfully leaning against cushions looking at the endowments given to them. Al-
Qushayriyy said: Allah confirmed the fact that they will look and did not specify what
they will be looking at among the enjoyments, because the enjoyments differ from
one person to another.

24. } - -' - - + = - {
Al-Farra said: an-nadrah ( --') is the glittering of the luxuries and its dew
and the meaning is that if you see them, you will recognize that they are among the
People of Bliss by their beauty and illumination. Abu Ja^far and Ya^qub recite
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
tu^rafu ( -) with a dammah on the ta' and a fathah on the ra', and recited nadratu
(--) with a dammah on the ta'.

25. } - = - - = . - - - - {
The People of Bliss shall drink from the rahiq ( - = ), which according to
most of the scholars is a non-intoxicating wine--the purist and highest quality of all
non-intoxicating wines, as mentioned by al-Khalil. Al-Hasan said that ar-rahiq
( -=') is a spring in Paradise covered with musk. Makhtum ( - = -) means in
sealed containers.

26. } - ' - - - ' . ' - - - ' = ' = - - -' - = {
Al-Kisaiyy recited khitamuhu ( -' - =) as khatamuhu ( - -' =) with a fathah on
the kha and an alif after it and a fathah on the ta which means the seal of the
container is of musk, as mentioned by Ibn ^Abbas. Ubayy Ibn Ka^b, ^Urwah and
Abu al-^Aliyah recited khatamuhu ( --=) with a fathah on the kha' and the ta' and a
dammah on the mim without an 'alif.
Let those who want that which was described about Paradise and its bliss hasten to
the obedience of Allah.



27. } - - - - . - = - {
This non-intoxicating wine shall be mixed with tasnim ( - - - -) which is a spring
in Paradise with a very high status. It was said it is water.

28. } - - - ' ' + - - - ' - - = {
^Aynan ( ' - - =) which means, 'a praised spring', is inflected with nasb as a
subject to verb amdahu ( --) which means, ' I praise the spring of Tasnim from
which shall drink those who enter Paradise first.' Ibn Mas^ud and Ibn ^Abbas said:
Al-muqarrabun ( - - - ') (the best people of Paradise) drink it pure and unmixed
whereas al-abrar ( ` - ) (the meritorious) drink it mixed. The saying of most of the
scholars is that the abrar are the People of al-Yamin
25
and the muqarrabun are

25
The People of al-Yamin are the people who shall receive their Books with their right hands; an indication of
success on the Day of Judgment.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
those who entered Paradise first. It was said the muqarrabun shall enjoy drinking
from it and they are the best of the occupants of Paradise.

29. } - - .- - ' . - -' - = .- - ' = - - {
Ibn al-Jawziyy said that ajramu ( - = ) means those who associated
partners with Allah and ( = - - - - .- - ' . -) means they used to mock and
ridicule the believers among the companions of the Prophet such as ^Ammar Ibn
Yasir, Bilal, Khabbab and others may Allah accept their deeds.

30. } -' - - + - - {
The blasphemers wink their eyelids and eyebrows in mocking the believers as
they pass by them.

31. } + ' ' - ' - - .- + - ' - - {
When the blasphemers return to their families they joyfully laugh sarcastically
at the mention of the believers. Abu Ja^far, Hafs from ^Asim, ^Abdur-Razzaq from
Ibn ^Amir recited fakihin ( .- + ) without an alif.



32. } '' ` '' - ' {
When the blasphemers see the believers they say, These are truly astray for
believing in Muhammad.

33. } .- = ' = + - ' = ' - ' - {
The blasphemers were not put in charge of keeping record of the believers
deeds.

34. } = - - ' - ' . - - - .- - ' - '' {
On this day, the Day of Judgment, those who believed shall laugh at the
blasphemers as the blasphemers laughed at them in this world.

35. } ' = ` = - - = - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
That is, the believers would be resting on cushioned couches in Paradise,
looking at the torture of the blasphemers and their degradation after they had lived
luxuriously and lavishly in this world.

36. } ' - ' ` . ' - - -' ' - {
Have the blasphemers been paid back for their mockery of the believers in
this world by rewarding the believers the great bliss on the Day of Judgment? The
answer would be, Yes.
Ibn Aljawziyy said, 'this is an interrogative form for the purpose of establishing
the fact in concern.' Allah the exalted knows best.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-INSHIQAQ '-~-V :~
Makkiyyan by consensus.
Comprised of twenty-five (25) ayahs.

Meaning Ayah
-=' .-=' - --

1. When the sky is cleft asunder
from the clouds,

- - - - ' - -' ) 1 (
2. And hearkens and submits to
the command of its Lord; and it
is capable of it.

- - = ' + - ' - - ) 2 (
3. And when the Earth is flattened
out for the assembly,

` - - ) 3 (
4. And brings out and gives up the
dead in it,

- ' = - ' +- ' - - - ' ) 4 (
5. And hearkens and submits to
the command of its Lord, and it
is capable of it.

- - = ' + - ' - - ) 5 (
6. O son of Adam! You shall
travail and toil toward meeting
the judgment of your Lord, and
the result of your deeds you
shall face.

' + - ' - ` ' =- = - ' ' = - ' - -
- ` - ) 6 (
7. Then, he who is given his record
in his right hand,

-' - - . - ' - ' -- - - - ) 7 (
8. Soon he shall be presented with
his deeds with ease,

- - - ' -' - = - -' = - - ) 8 (
9. And he will turn to his wives in
Paradise joyfully!

- - ' ' - ' - - - ) 9 (
10. But the one who is given his
record behind his back,

- + = -' - - . - ' - ) 10 (
11. Soon he will cry for perdition,

- ` =- - - ) 11 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
12. And he will burn in a fervid Fire.

- - ' - - ) 12 (
13. In this world, such blasphemer
used to turn to his wives joyfully!

- - ' ' - ) 13 (
14. He thought he shall not return to
Allah, for he denied the Day of
Judgment!

= - . ' . = - ) 14 (
15. Nay, he shall return, for his Lord
was Ever-Knowing of all his
matters!

- - - - ' - ' - ) 15 (
16. Indeed I do adjure by the dusk;

` - -'' - - ) 16 (
17. And by the night and what it
conceals;

- ' - . - '' ) 17 (
18. And by the moon in her fullness.

- - ' - - ) 18 (
19. O people, you shall surely
undergo hardships, one stage
after the other.

- = . = ' - - = . - - ' ) 19 (
20. What then is the matter with the
blasphemers of Makkah that
they do not believe?

+ ' ' - ` - - - ) 20 (
21. And when the Quran is recited
to them, they do not submit and
humble themselves in
prostration,

- ' + - ' = ` - = - -
) 21 (
22. Rather, the blasphemers belie
Muhammad, the Quran, and the
Resurrection.

- .- - ' . - - - - ) 22 (
23. But Allah has full knowledge of
the sins and lies they conceal in
their chests.

= - ' - - ' = '' ) 23 (
24. So announce to them the news
of severe torture,

- ' - - - - ) 24 (
25. Except to those who believed
and performed the good deeds;
` + ' ' = '' -' ' - = - - .- - '
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
they shall have full reward.
- - - - = = ) 25 (
THE EXPLANATION

1. } - - - - ' - -' {
Al-Mawardiyy and others said: This is among the signs of the occurrence of
the Day of Judgment. Ibn ^Abbas said inshaqqat ( - - - -) means to be cleaved by
the white clouds and the ayah means the sky shall cleave away from the white
clouds and the angels shall descend in the white clouds.

2. } - - = ' + - ' - - {
The meaning is that the sky shall attentively listen and obediently submit to
the order of Allah. Wahuqqat ( - - = ) means the sky rightfully listens and submits to
its Lord and this is due to Allah.

3. } ` - - {
Mujahid said: What is meant is the Earth on the Day of Judgment. Ibn
^Abbas said: The Earth shall be flatly stretched and expanded. Imam al-Qushayriyy
said: The Earth will be flattened smooth after its woods and mountains are
demolished.

4. } - ' = - ' +- ' - - - ' {
Al-Hakim narrated from the route of Ibn ^Abbas: The Earth brings out the
dead buried in it and gives them up until none are left.

5. } - - = ' + - ' - - {
As explained in ayah #2 above, the sky shall attentively listen and obediently
submit to the order of Allah, and rightfully listens and submits to its Lord and this is
due to Allah.

6. } ' + - ' - ` - ' =- = - ' ' = - ' - - ` - {
An-Nasafiyy said, 'this ayah addresses mankind.' Al-^Izz Ibn ^Abd as-Salam
mentioned the meaning of the ayah is: [O son of Adam, you shall work hard and toil
toward meeting the judgment of your Lord]. Ar-Raghib al-Asbahaniyy said al-kadh
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
( -') is to travail and toil and al-Qurtubiyy said it is to work and acquire. Al-
Qushayriyy said famulaqih ( - ` - ) means you shall see the result of your deeds on
the Day of Judgment--goodness for good and distress for evil.

7. } -- - - - -' - - . - ' - ' {
Al-Qushayriyy said that this is the charitable believer. He shall be given the
record of his deeds in his right hand. The Hafidh Ibn Hajar said: In Hadith Jabir,
according to Ibn Abu Hatim and al-Hakim:
-=' .=-- -' - -'--- '= -'--= .- -'--= -- .- '-= --
-'--->>
.- -=' .=-- ` --- '-'-= --'=- -' - -'--- -' - -'--= '=
' --- - - '`- ='- <<
<<The one whose good deeds exceed his bad deeds shall enter Paradise without
being punished about his bad deeds. The one whose good deeds are equal to his
bad deeds shall be lightly presented with his deeds, his bad deeds will be
overlooked--after which he enters Paradise. And the one whose bad deeds exceed
his good deeds is the one who had tormented himself, and the intercession is meant
for the likes of him.>>

8. } - - - ' -' - = - -' = - - {
It is the easy and light presentation of ones deeds. Al-Hakim narrated that
the Prophet explained al-hisab al yasir (---' '-=') by saying:
<< -'--- =-- '+-= ' '=-- >>
This means: <<to look at his bad deeds and to overlook them.>> Al-Hakim said this
hadith is sahih according to the criteria of Muslim. Imam al Bukhariyy reported from
^Aishah that she said:
The Prophet, sallallahu ^alayhi wa sallam, said: << -'--' - --'=- -= .-'
'` = >>
This means: <<Anyone who is questioned about his deeds shall be
tortured.>> I (Lady ^Aishah) said:
''- - ' - .-' } -- - - - -' - - . - ' - ' ) 7 ( ' -' - = - -' = - -
- - - ) 8 ( {
This means: Did not Allah say (verse 7 and 8 above)?
The Messenger said:
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
>> -=` -'--' - '-=' .'-- -= .-' ' '-- <<
<<This is in reference to presenting one with his deeds, however, anyone
who is questioned about his deeds shall be tortured.>> (end of the words
of Lady ^Aishah).
The Hafidh Ibn Hajar said that al-Qurtubiyy said: 'the saying of the Prophet
<<innama dhalika al-^ard>>: ( - ' =' '- ) means that al-hisab which is
mentioned in the ayah is in reference to presenting the believer with his deeds. The
purpose is for him to know the endowment Allah bestowed upon him in that He
covered his misdeeds in this world and forgave him for it on the Day of Judgment.'

9. } - - ' ' - ' - - - {
It means the believer shall in Paradise turn to his wives among al-hur al ^in,
the extremely beautiful women that Allah created for him, and his wives among the
daughters of Adam. Masrura ( - -) means happy and joyful for the endowment
Allah has bestowed on him.

10. } -' - - . - ' - - + = {
This is in reference to the blasphemer. His right hand shall be chained to his
neck and his left hand put behind his back. He will be given his book in his left hand
behind his back.

11. } - ` =- - - {
When he sees the severity of the torture he will be encountering, he shall cry
out 'Woe! What destruction have I brought onto myself?'

12. } - - ' - - {
He shall enter the extremely burning fire and be burnt by its blaze. Ibn Kathir,
Nafi^, Ibn ^Amir and al-Kisaiyy recited yusalla ( '--) with a dammah on the ya
) ( and a fathah on the sad ) ( and doubling the lam ) ( . ^Asim, Abu ^Amr and
Hamzah recited yasla with a single ya' and a fathah; however, Hamzah and Al-
Kisa'iyy recited with imalah.

13. } - - ' ' - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
The blasphemer in this world used to be happy among his own people,
arrogant because of his wealth and his social rank, and forgetful and absent-minded
of the matters of the Hereafter.

14. } . = - = - . ' {
The blasphemer used to believe that he shall not return to Allah because he
used to belie the Resurrection.


15. } - - - - ' - ' - {
Al-Farra said that surely he shall return to his Lord, for his Lord knew in
eternity that he shall return to Him and knew in eternity of all of his forthcoming
different situations.

16. } ` - -'' - - {
Some interpreters said la (`) is only an addition here. Hence, the meaning is
an adjuration in which Allah adjured by the shafaq ( - -' ) (according to most of the
scholars the redness in the horizon after sunset that lasts until nightfall). Abu
Hanifah said it is the whiteness after sunset.

17. } - ' - . - '' {
The Hafidh Ibn Hajar said: Sa^id Ibn Mansur reported from Ibn ^Abbas
regarding this ayah that it means The night and what is included in it. The chain of
narration is sahih. What is meant is what the night covers among the mountains,
trees, oceans, and earth. Mujahid said: Wama wasaqa ( - ' - ) means what the
night gathers; that is, the night gathers that which was spread out during daylight.
During the day, people leave their homes and go about taking care of their daily
living chores. The animals likewise emerge and look for food. Then when it
becomes dark, humans and animals come back and gather in their homes for the
night. ^Ikrimah said, 'the night takes everything back to its resting quarters.'

18. } - - - - ' {
Al-Qushayriyy said that they ayah means: When the moon becomes
complete, gathered together and full. Al-Farra said the moon becomes full on the
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
thirteenth (13th) to sixteenth (16th) day. Al-Mundhiriyy said that an-Nasaiyy
narrated with a good chain of narration and al-Bayhaqiyy that the Messenger of
Allah said:
>> .--' '- -' '-- +- . .- '- ``` '-- : - -= `` =---
-= .-= -= <<
This means: <<Fasting three days of every month has a similar reward to fasting
the entire time. Those white days are the morning of the thirteenth, fourteenth and
fifteenth.>>

19. } - = . = ' - - = . - - ' {
Latarkabunna ( . - - '), with a fathah on the ta' and a dammah on the ba', as
was recited by ^Asim, Nafi^, Abu ^Amr, and Ibn ^Amir means: O people, you shall
undergo hardships. Al-Hakim narrated from Ibn ^Abbas that he said tabaqan ^ann
tabaq ( - = . = ' - - =) means one situation after another. What is meant here is the
dire times and difficulties, i.e. first with death and then Resurrection after it, then
presenting one with ones deeds, and then what comes after that on the Day of
Judgment. Sa^id Ibn Jubayr said: 'One encounter after another'. The people who
were degraded in this world shall be raised in the Hereafter and the people who
were raised in this world shall be degraded in the Hereafter.
Ibn Kathir, Hamzah and al-Kisa'iyy recited Latarkabanna ( - - ' . ) with a fathah on
the ta' and the ba'. Read as such, it has two meanings, the first being an address to
the Prophet, sallallahu ^alayhi wa sallam, and the second being in reference to the
sky to the effect that it encounters changes.
Ibn Mas^ud, Abu Al Jawza' and Abu al-Ashhab recited the term as
Layarkabanna ( .--') with a ya' and a fathah on the ba'. Abu Al Mutawakkil,
Abu ^Imran and Ibn Ya^mar recited the term as Layarkabunna ( .--') with a ya'
and a dammah on the ba'. The term ^an
(. =) in the ayah means, 'after.'

20. } + ' ' - ` - - - {
What is the matter with the blasphemers of Makkah that they do not believe in
Muhammad and the Quran? Ibn al-Jawziyy said this is an interrogative posed to
denounce the blasphemers for leaving out the belief whose proofs of validity are
evident.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

21. } - ' + - ' = ` - = - - {
Abu Hayyan said: They do not humble themselves by prostrating and do not
submit to the Quran when it is read to them.

22. } - - - - .- - ' . - {
Instead, the blasphemers belie Muhammad, the Quran, and the
Resurrection.

23. } = - ' - - ' = '' {
Al-Farra said: Allah knows what they gather in their chests among the sins
and belying the Religion.

24. } - ' - - - - {
Az-Zajjaj said: Give the blasphemers the news of the severe torture that will
befall them, as opposed to giving to the believers the good tidings of the bliss in
Paradise.

25. } ` .- - ' - - - - = = + ' ' = '' -' ' -= - - {
As for those who believed in the Testification of Faith, they shall have a
complete reward. Al-Qurtubiyy said: The function of exclusion of illa (`) is not in
effect. Hence, the meaning is as if Allah said: As to those who believed in the
Testification of Faith (No one is God except Allah and Muhammad is the Messenger
of Allah), that is they performed their obligations, lahum ajrun ( = + ') they shall
have reward ghayru mamnun ( - - - - =) complete and not short. Then al-
Qurtubiyy said: Some scholars said the function of illa (`) in the ayah is not that of
exclusion; rather it has the meaning of waw (). As such the meaning would be as if
Allah said: And those who believed shall be rewarded. And Allah knows best.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-BURUJ :-- :~
Makkiyyan by consensus.
Comprised of twenty-two (22) ayahs.

Meaning Ayah
-=' .-=' - --

1. I (Allah) adjure by the sky, and
its constellations.

' - -' - ' ) 1 (
2. And by the promised Day of
Judgment,

= - ' - ' ) 2 (
3. And by the witness and the
witnessed;

+ - - - ' - ) 3 (
4. Damned are the ditchers of the
ditch of fire,

' = - . - ` - = ) 4 (
5. The fueled blazing fire.

' ' -' ) 5 (
6. They sat over against the fire,

' + - ' = ) 6 (
7. Witnessing the believers
persevere what they have done
to them.

+ - .- - - - '' - ' - - ' - ' =
) 7 (
8. They denounced them for no
reason other than that they
believed in Allah, the
Undefeated and
Comprehensively Praised!

+ - - - - - ' - ` - ' ''' - - - -
-- - = ' ) 8 (
9. Allah, the Creator and Owner of
the skies and the Earth, Who
witnesses all what they have
done.

- -' = ' - ' - ' ` ''
-- + - - . ' = ) 9 (
10. Those that burnt and tortured
the believers, men and women,
and then did not repent from
their blasphemy and doings, will
have the chastisement of Hell
and the torture of burning in
' ` ' - - - ' .- - - - ' - - .- - '
- = + ' - + = - = + ' - - -
- = ' ) 10 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
Fire.

11. Those that believe and do
righteous deeds will be
rewarded with Paradise,
beneath which rivers flow. Such
is the great triumph!

+ ' ' = '' -' ' - = - - .- - '
' + - = - . - = - ' - = ` = ' ' + -
- - ' - ' ) 11 (
12. Allahs torture of the unjust ill-
doers is severe.

-- - - ' = - . = - ) 12 (
13. He is the One Who started their
creation, and will recreate them
again.

-- - - - - - ) 13 (
14. He is amply Forgiving, and
abundantly kind to the believers,

' - ' ) 14 (
15. Lord of the ^Arsh (Ceiling of
Paradise), of ultimate Glory,

-- = - ' ' ) 15 (
16. He does all what He wills.

-- - ' - ' ' ) 16 (
17. Has not the news reached you
O Muhammad, of the previous
forces;

-- - = ' - . - = ' ) 17 (
18. Of Pharaoh and the Thamud?

- ` = ) 18 (
19. Yet, the blasphemers of Makkah
reject to believe in you and the
Quran.

-- - - - .- - ' . - ) 19 (
20. But Allah knows all that which
they do.

- '' =- = - + - . ) 20 (
21. Indeed, this is a glorious Quran,

-- = - . - ) 21 (
22. Inscribed in a Guarded Tablet.

- = - ' ) 22 (

THE EXPLANATION

1. } - ' ' - -' {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
Allah adjured by the sky. Imam Yahya Ibn Salam al-Basriyy said: dhatil-buruj
( - ' ) means the sky that has constellations. There are twelve (12)
constellations that are homes for the stars, the sun, and the moon. The sun
covers them in a year and the moon in twenty eight (28) days. The moon runs in
every constellation two and one-third (2 1/3) days--a total of twenty-eight (28)
days, and then it hides for two (2) nights. The sun runs a month in every
constellation. These constellations are:

(i) Aries ( .-=') (ii) Taurus ( `') (iii) Gemini ( =') (iv) Cancer ( '=-')
(v)Leo (--`) (vi) Virgo ('---') (vii) Libra ( ' - - ) (viii) Scorpio (-') (ix)
Sagittarius (-')
(x) Capricorn ( -=' ) (xi) Aquarius ('-') Pisces (=')

There are twenty-eight (28) constellations of the moon. They are:
(1). Ash-sharatan ('= -') (15). Al-ghafr ( - ')
(2). Al-butayn (. -= -') (16). Az-zubaniyy (-'- ')
(3). Ath-thurayya ( ' ` '- ) (17). Al-iklil (.-'`)
(4). Ad-dabaran ( - -') (18). Al-qalb ( -' -' )
(5). Al-haq^ah (-+') (19). Ash-shawlah (' -')
(6). Al-han^ah (-+') (20). An-na^aim ( -' -' )
(7). Adh-dhira^ ( -' ) (21). Al-baldah (-'-')
(8). An-nathrah ( ` -') (22). Sa^d adh-dhabih (---' --)
(9). At-tarf (=') (23). Sa^d bula^ (' - --)
(10). Al-Jabhah (+-=') (24). Sa^d as-su^ud (-' --)
(11). Az-zubrah (- ') (25). Sa^d al-akhbiyah (--=` --)
(12). As-sarfah ( -') (26). Al-far^ al-muqqaddam ( ---' -')
(13). Al-^awwa ( ') (27). Al-far^ al-mu'akhkhar ( -' -' = )
(14). As-simak I ('--') (28). Batn al-hut (=' .=-)

Mujahid, al-Hasan and ^Ikrimah said, the term al-buruj ( -') refers to
palaces as in the saying of Allah in Surah an-Nisa ayah 78 } - - - '
---- { which means: [Even if you were in well-built palaces.]

2. } = - ' - ' {
This is a second adjuration whereby Allah adjures by the Promised Day. By
consensus the Promised Day is the Day of Judgment.

3. } + - - - ' - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
^Aliyy and Ibn Jubayr, in interpreting this ayah, said that ash-shahid ( - ' -') is
the day of Friday and al-mashhud ( + - -') is the day of ^Arafah. Friday was called
shahid because it testifies for every doer that which he did. The day of ^Arafah was
called mashhud because the day of ^Arafah is when people observe the Hajj season
and the angels attend. Al-Hasan Ibn ^Aliyy said ash-shahid is Muhammad and al-
mashhud is the Day of Judgment.
Az-Zajaj and al-Mubarrad said: The answer statement that clarifies the
subject matter of the adjuration in the first three (3) verses becomes clear in ayah
#12:
( -- - - ' = - . = - ) which means, 'Allahs torture of the unjust ill-doers is severe.'
Hence, the adjuration and its answer statement are: [I adjure by the sky and with its
constellations (ayah #1), and by the promise of the Day of Judgment (ayah #2), and
by the witness and the witnessed (ayah#3) that Allahs torture of the unjust ill-doers
is severe.] The ayahs in between ayah #3 and ayah #12 confirm the adjuration.

4. } ' = - . - ` - = {
Those who ditched the ditches of fire are damned. That is, they are deprived
of goodness. Al-ukhdud ( ` - = ) is an excavation ditched in the ground. The plural
is akhadid ( --'=). In the past, a group of blasphemers dug a ditch in the ground
and set it ablaze with a fervid fire. They threatened to throw the believers in it if they
would not quit their Religion. Those who left their Religion were released; those who
persisted on adhering to the belief were thrown in and burned. Ashab al-ukhdud
( ' = - ` - = ) are those blasphemers who burned the believers.
Al-Farra said: There was a king who ordered a ditch dug, filled with wood,
and ignited. He threw some of the believers in that blazing ditch (wanting to burn
them alive) while those who had dug the ditch sat around to watch. Allah made the
fire rise up from the ditch and burn the blasphemers instead of the believers. This is
the meaning of the saying of Allah in ayah #10 ( - = ' - = + ' - + = - = + ' )
[They shall have the torture of Hellfire in the Hereafter and the torture of burning in
this world.] Abu al-^Aliyah has a saying close to that of al-Farra. However, Abu
Hayyan said their saying opposes the saying of the majority of the scholars (the
jumhur). It was said that in the aforementioned story, the fire actually burned those
in it but those above it were saved.
The interpreters mentioned about the ditch-diggers more than ten (10)
sayings. Ibn Kathir said: It is likely that similar incidents happened frequently in the
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
world, as mentioned by Ibn Abi Hatim. Of these ten (10) sayings is what Hafidh Ibn
Hajar said in his book, Al-Fath: " Ash-Shafi^iyy, ^Abdur-Razzaq and others narrated
with a hasan chain that ^Aliyy said: The majus had a Book revealed to them which
they read, and from which they took knowledge. One day, their leader drank
alcohol, became drunk, and as a result fornicated with his own sister." When he
woke up, he gathered his greedy subjects, bribed them, and told them, trying to
justify his abhorrent act, Adam used to marry his sons to his daughters. Some
followed him and those who opposed where killed."
Hafidh Ibn Hajar proceeded to say: " ^Abd Ibn-Hamid narrated with a sahih
chain from the route of ^Abdur-Rahman Ibn Abziyy about the interpretation of Surah
al-Buruj that when the Muslims defeated the Persians, ^Umar ordered the people to
gather. He told them, The Majus are not People of a Book to enforce al-jizyah on
them, and they are not idolaters to enforce the pertinent rules on them. ^Aliyy said:
But they are a People of a Book, and he told the aforementioned story. However,
he said the king fornicated with his daughter, not his sister. He ended the story by
mentioning that the king prepared the ditch of fire for the people who opposed him.

5. } ' ' -' {
Ibn al-Jawziyy said that the fire ( ' -') in this ayah has a permutative
application that replaces al-ukhdud ( ` - = ). Therefore, it is as if Allah said:
[Damned are the ditchers of the Fire.] Ar-Raghib al-Asbahaniyy said that al-waqud
( ') is a term used to mean the wood used for fuel and for the resulting flame of
fire. Abu Razin al-^Aqiliyy, Abu ^Abd ar-Rahman as-Sulamiyy, al-Hasan,
Mujahid,Abu al-^Aliyah, Ibn Ya^mar, and Ibn Abu ^Ablah recited the term al-wuqud
( ' ) with a dammah on the waw.

6. } ' + - ' = {
The king and his companions were seated by the ditch, offering blasphemy to
the believers. They pushed in whoever refused to concede.

7. } + - .- - - - '' - ' - - ' - ' = {
They witnessed what they did to the believers. In these ayahs, Allah told us
about a people whose certainty of belief was so strong that they preferred to be
thrown in the ditch of fire rather than quit their religion.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,



8. } + - - - - - ' - ` -- - = ' - ' ''' - - - - {
The blasphemers denounced them for no other reason than that they
believed in Allah, the ^Aziz (Undefeated) and the Hamid (Praised for all situations).
Ibn Abi ^Ablah recited naqimu (---) with a kasrah on the qaf.

9. } - -' = ' - ' - ' ` -- + - - . ' = '' {
Allah is the One Who created the Heavens and the Earth and He is their
Owner. What those people did to the believers was not concealed from Him.

10. } ' - = + ' - + = - = + ' - - - ' ` ' - - - ' .- - - - ' - - .- - ' = - {

Those who burnt and tortured the believers and repented neither from that
act nor from their blasphemy, shall have the torture in Hellfire for their blasphemy
and shall have the torture of burning in fire for their burning the believers. According
to most of the scholars, both of these tortures are in Hell. Some scholars said the
burning in fire is in this life and this is when the ditch-fire rose to them and burned
them, as was mentioned earlier about the saying of al-Farra and Abu al-^Aliyah (in
the explanation of ayah #4).

11. } ' + - = - . - = - ' - = + ' ' = '' -' ' - = - - .- - ' ` - ' = ' ' + -
- - ' {
This ayah gives the all-inclusive meaning that the believers shall be
rewarded gardens in Paradise, under which rivers run. For them, this is the great
triumph. Al-Farra said that the believers triumphed by escaping the torture of the
blasphemers in this life and the torture of Hellfire in the Hereafter. This is as per his
saying that the ditch-fire did not burn the believers, rather rose up and burned the
King and his companions.

12. } -- - - ' = - . = - {
Ibn ^Abbas said: Allahs torture of the unjust ones and the tyrants is severe.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

13. } -- - - - - - {
Allah is the One Who brought them into existence and Allah is the One Who
will bring them back to life after they will have turned into soil.

14. } ' - ' {
After Allah mentioned the severity of His torture, Allah mentioned that He is
abundantly forgiving and that He covers the sins of His slaves. He is kind and
generous to them. It was said: He is the abundantly forgiving for the sinful believers
and He is kind and generous to them.

15. } -- = - ' ' {
Hamzah and al-Kisaiyy recited al-majid ( -- = - ') by a kasrah on the dal ) ( .
As such, the meaning would be attributing a great status to the ^Arsh (the ceiling of
Paradise). Others have recited al-majid ( -- = - ') with dammah on the dal ) ( . As
such, it means the Attribute of Allah, Al-Majid, which means the One attributed with
the great and perfect Power and Wisdom.
Allah, the Exalted, specifically mentioned the ^Arsh next to His Name to honor
the ^Arsh. Also it draws attention to that Allah is the Owner, Subjugator, and
Protector of the ^Arsh, which is the greatest in size of all the creations. Therefore,
Allah surely subjugates what is less in size than the ^Arsh. Allah said in Surah at-
Tawbah, 129:
} - = ' ' ) 129 ( { .
This ayah means: [He is the Lord, i.e., Owner, of the great ^Arsh.]
It is not permissible to delude oneself that Allahs specifying the ^Arsh (by
mentioning it) indicates Allah is established over it. Some mushabbihah
26
wrongly
claim that this is the meaning of the saying of Allah in Surah Taha, ayah 5:
} - - ' ' = . - = ' ) 5 ( { .
Rather, the belief of the Salaf and those who genuinely followed them was to clear
Allah from resembling the creation supporting their belief by the saying of Allah in
Surah ash-Shura, 11:
} - ' ` - . - ' {
This ayah means: [Absolutely nothing is like Allah.]

26
Those who liken Allah to the creations.
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,
The famous Hafidh, Imam al-Bayhaqiyy, said in his book, Al-I^tiqad ^Ala
Madhhab as-Salaf Ahl as-Sunnah Wal Jama^ah:
It must be known that the istiwa ( --) of Allah, Whom we clear of
resembling the creations, is not an istiwa of straightening up from a
tilted position, nor of being established in a place, nor touching any of
His creations. Rather, He has an istiwa over his ^Arsh just as He told--
without a manner of being. It is without a place and different from all His
creations. His ityan ( '--) is not from one place to another. His maji
( - = ) is not that of a motion. His nuzul ( - ) is not that of transfer.
His Self is not a body. His wajh (=) is not a picture. His yad ( --) is not
a limb. His ^ayn ( .-=) is not a pupil. Rather, these attributes belong to
Allah as they are, and in using them we clear Allah from any manner of
being. Allah said in Surah ash-Shura, 11: } ' . - - ' ` - { which
means: [Absolutely nothing is like Him in any way.] Allah said in Surah
al-Iklas, 4: } - = - ' . - ' { [He has none similar to Him] and Allah
said in Surah Maryam, 65: } ' - - - ' ' - . { which means: [Do you
know any similar to Him? There is none.]
Then al-Bayhaqiyy narrated with his own chain of narration that al-Awza^iyy, Malik,
Sufyan ath-Thawriyy, and al-Layth Ibn Sa^d were asked about these hadiths (Hadith
an-Nuzul and what is similar to it). They replied, Take them as they are, however,
without a manner of being. Then al-Bayhaqiyy said: The one who attributes to
Allah a manner of being has likened Allah to his creations and their created
attributes. Some of Ahl as-Sunnah interpreted the istiwa to mean conquering,
subjugating, and defeating.

16. } -- - ' - ' ' {
Nothing makes Allah powerless.

17. } - = ' -- - = ' - . {
The ayah means: O Muhammad, you have received the news of the throngs
of the previous nations who engaged in tyranny and the punishment that befell them.
Likewise, a torture shall befall the blasphemers of Quraysh like the torture that befell
those forces. The throngs of tyranny are those who came together and prepared to
fight the prophets of Allah. In the following ayah, Allah named them.

18. } = - ` {
This ayah names the throngs of Pharaoh and Thamud.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
19. } -- - - - .- - ' . - {
The blasphemers of Makkah do not believe in you, O Muhammad, or the
Quran. They have not learned their lesson from the previous nations.

20. } =- = - + - . - '' {
None of the blasphemers doings escapes the Knowledge of Allah.


21. } -- = - . - {
Rather, this is a generous Quran. It is the Speech of Allah; not a form of
poetry, fortune telling, or sorcery.


22. } - = - ' {
The Quran was copied from the Guarded Tablet, as were the rest of the
Revealed Books. The Quran is preserved from any perversion--addition or
omittance--and is protected from the devils.
Nafi^ recited mahfudh ( - = -) with a double dammah on the dha ) (
(mahfudhun) making it an adjective to the term Quran in the previous ayah. Read
like this, the meaning is that the Quran is protected from perversion and change.
The remaining of the seven (7) reciters read mahfudh ( - = -) with jarr on the dha
) ( . (Mahfudhin) recited as such is an adjective to lawh ( '). Read like this, the
meaning is the tablet is protected and preserved.
Abu Al-^Aliyah, Abu Al-Jawza', Abu ^Imran and Ibn As-Sumayfi^ recited Qur'anu
majidi
( = - -- ) without tanwin and with a kasrah on majid.
The scholars hold different opinions whether the Guarded Tablet is above or below
the ^Arsh. And Allah knows best.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
SURAH AT-TARIQ '=- :~
Makkiyyan by consensus.
Comprised of seventeen (17) ayahs.

Meaning Ayah
-=' .-=' - --

1. I (Allah) adjure by the sky and
the star,

' =' ' - -' ) 1 (
2. And O Muhammad, what will
make you know what the star
is?

' =' ' - ' - ) 2 (
3. It is the star with the most
brilliant light;

- ' `' = -' ) 3 (
4. There is no soul but has an
angel protecting it.

= ' = ' + - ' = ' - ' . - - . ) 4 (
5. But let man think pensively from
what he is created!

= - - ' ` ' - - ' = - ) 5 (
6. Man is created from spurting
joined seminal fluids,

' - . - ' = ) 6 (
7. Fluid that comes from the males
backbone and the females ribs.

- - -' - ' -' . - - . - = - ) 7 (
8. Allah has the power to quicken
man after his death!

' - ' = ' = - ) 8 (
9. The Day that ones concealed
convictions, doings, and
intentions will be exposed,

- -' ' - - - ) 9 (
10. Man will have no power or
helper to prevent him from the
torture of Allah.

. - ' ' - ` -' - ) 10 (
11. I (Allah) adjure by the sky which
gives rain after rain,

= ' ' - -' ) 11 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
12. And by the Earth which cracks
open with sprouting vegetation,

` - -' ) 12 (
13. This Quran distinguishes good
from evil.

. - - ' - ) 13 (
14. It is not revealed for
amusement, rather it is serious.

+ '' - ' - ) 14 (
15. The blasphemers of Makkah are
scheming a scheme,

- - -- - + - ) 15 (
16. And I (Allah) shall lead them to
their punishment without them
knowing.

- - -- ) 16 (
17. O Muhammad, wait a little for
the punishment of the
blasphemers and do not be
hasty.

- - + ' + - .- ' ' . + - ) 17 (

THE EXPLANATION

1. } ' =' ' - -' {
Al-Mawardiyy said: This ayah entails two adjurations. The known sky
( ' - -') is one. At-tariq ( ' =') is the second, and it is the star. Imam al-Bukhariyy
said that at-tariq is 'what comes to you at night.' This is the meaning of at-tariq in the
hadith of the Prophet, sallallahu ^alayhi wa sallam, narrated by Malik:
>> -=- =- ''=` '+-' .-'' = .- <<
This means: <<O Allah, I seek refuge with You from things that come to me during
night and during day save those who come in goodness.>>

2. } ' =' ' - ' - {
That is, 'what makes you know, O Muhammad what at-tariq is?' This is an
interrogative meant to elucidate the grand status of the star. Sufyan Ibn ^Uyaynah
said: 'every statement of inquiry in the Quran that has the term wa ma adraka ( ' -
) Allah has informed Muhammad about it and the statement that has the term
wa ma yudrika (=--- '-) Allah did not inform him about it.'
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,


3. } - ' `' = -' {
Ibn ^Abbas said this ayah means the brilliant star. Different scholars have
different opinions. Al-Hasan said this is a name of the entire kind, because all stars
have a piercing brilliance. Al-Qushayriyy said that most of the scholars are of that
opinion.

4. } = ' = ' + - ' = ' - ' . - - . {
The meaning is that over every soul there is an angel protecting it. Qatadah
Ibn Da^amah As-Sadusiyy said: They record mans good and/or evil deeds. Ibn
^Abbas said lamma ^alayha hafidh ( = ' = ' + - ' = ' - ') means except there is a
protector over it. The Hafidh Ibn Hajar said that the statement of Ibn ^Abbas was
narrated by Abu Hatim with a sahih chain of narration, however, Abu ^Ubaydah
determined it was munka
27
r. Abu Hayyan said that this is a famous language
application in the tribe of Hudhayl and others. Al-Farra said that the meaning is that
'every soul has a protector over it.'Ubayy Ibn Ka^b and Abu Al-Mutawakkil recited
'inna () with a double nun and kulla (.) with a double lam and a fathah.
Abu Ja^far, Ibn ^Amir, ^Asim Al-Jahdariyy, Hamzah and Abu Hatim from Ya^qub
recited lamma ( - ' ' ) with doubling the mim and recited as such means, 'except there
is a protector over it.' The rest recited it with a single mim and as such means, 'verily,
there is a protector over it.'

5. } = - - ' ` ' = - ' - - {
From what has Allah created man? Let man think about this matter and he
will know that the One Who started him from a joined semen-drop has the Power to
bring him back from the dead to life. Allah said in Surah ar-Rum, 27:
} - ' = - -- - ` ' = ' - - - - ' {
Which means: [Allah is the One Who started the creation and He has Power to
bring it back from the dead to life which we conceive as an easy matter to Allah.]

6. } ' - . - ' = {

27
Munkar is a classification pertaining to Hadith stipulating that its narration is weak.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Allah created man from a pouring fluid as explained by Sibawayh. Ar-Raghib
said a fluid that runs rapidly. Abu Hayyan said: What is meant by main dafiq ( ' -
) is 'the semen of the man and the seminal fluid of the woman when they join
together in the womb.' Allah used a singular term for the joined seminal fluids.
^Abdur-Razzaq narrated from the route of al-A^mash that he used to say: The
bones and nerves are created from the fluid of the man and the blood and flesh from
the fluid of the woman. It was mentioned that dafiq ( ) means madfuq ( --)
according to the school of the people of Hijaz--whenever they turn the object (al
maf^ul, --') into a subject doer (fa^il, .=') and use it as an adjective--as such it
means poured fluid. The Arabs say ^ishatun radiyah ( -- --=) and mean
mardiyyah (---).

7. } - - -' - ' -' . - - . - = - {
This pouring fluid comes from between the backbone of the man and from
between the ribs of the woman, as was mentioned by ath-Thawriyy.
Ibn Mas^ud, Ibn Sirin, Ibn As-Sumayfi^ and Ibn Abu ^Ablah recited as-Sulub ( ' -' - )
with a dammah on both the lam () and the sad ().

8. } ' - ' = ' = - {
Allah has the power to bring man back to life after he dies. It was said that the
ayah meant that Allah has the power to turn him from being elderly back to youth
and from youth to childhood and from childhood back to a sperm-drop (nutfah).

9. } - -' ' - - - {
On the Day when what is concealed in the hearts is tested and exposed. The
meaning is in reference to what the hearts conceal of convictions and intentions and
what the body organs conceal of the various doings.

10. } . - ' ' - ` -' - {
The person who blasphemed for disbelieving in the Resurrection shall not
have any power or helper to deter the punishment of Allah from him.

11. } = ' ' - -' {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
That is, the sky that brings rain after rain, as was mentioned by al-Hakim from
the route of Ibn ^Abbas. The Hafidh Ibn Hajar said this has a sahih chain of
narration. Imam al-Bukhariyy said that Mujahid said that dhatir-raj^ ( = ' )
means clouds that bring back the rain.


12. } ` - -' {
In Sahih al-Bukhariyy from the route of Mujahid he said: Dhatis-sad^ (
- -') means the land cracks open with sprouting plants. Al-Qurtubiyy said trees,
fruits, and rivers.

13. } . - - ' - {
The Quran is a truthful saying. Imam al-Bukhariyy narrated this meaning
from Ibn ^Abbas. The meaning is that the Quran separates good from evil.

14. } + '' - ' - {
This Quran was revealed as a serious matter--not for amusement and
playing.

15. } - - -- - + - {
The blasphemers of Makkah are devious, meeting in the house of an-
Nadwah, plotting schemes against the Messenger of Allah.

16. } - - -- {
Abu Hayyan said: The meaning is that Allah shall punish them for their
scheming and that they will be led unknowingly to their punishment. This kind of
punishment was called kayd ( - - ) out of the technique of muqabalah
28
--
equivalence--('-'--) to Verse #15:

28
In the technique of muqabalah, although the same word is used, the attributed meaning is different. Kayd
( ) when attributed to mankind means deceit and Allah is clear of it. But when attributed to Allah it means
Allah makes the due punishment reach the unjust ones without them expecting or anticipating it. Likewise, the
terms makr ( ) and istihza' ( ), when attributed to mankind reflect abhorrent meanings and when
attributed to Allah reflect the justice of Allah in delivering the due punishment to those who deserve it.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
} -- --- +- {
Just as this technique is used in the saying of Allah in Surah Al-^Imran, 54:
} '' - - {
And in Surah al-Baqarah, 15:
} '' + - + - - - {
Where the meaning in both is an indication of the punishment of Allah.

17. } - - + ' + - .- ' ' . + - {
This ayah means wait a little O Muhammad until the punishment befalls the
blasphemers and do not be expeditious in that. Amhilhum ruwayda ( - - + ' + - )
means wait a little. Thus, it entails a threat of severe punishment in the hereafter.
Allah defeated the blasphemers in the Battle of Badr. Ibn Al-Bariziyy and Ibn
Al-Jawziyy said that this ayah ordering wait a little was abrogated by the ayah
ordering to fight them with the sword in jihad in Surah at-Tawbah, 5:
} - ' - - ' ` - -- = - - = .- - - ' ' - ' = ' + - {
However, going by that the ayah entails a threat of severe punishment in the
hereafter, means the ayah is not abrogated.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-A^LA _--V :~
Makkiyyan by consensus, as per Ibn Jawziyy.
Comprised of nineteen (19) ayahs.

Meaning Ayah
-=' .-=' - --

1. Say, I clear My Lord, the highest
in status, from all non-befitting
attributes.

= - - - - - ` ' = ) 1 (
2. The One Who created
everything in orderly proportion.

- ' = - ' ) 2 (
3. And the One Who pre-destined
the ending of man, and guided
the livestock to their meadows.

- + - - ' ) 3 (
4. And the One Who brings out the
vegetation in the pastures.

= - ' = - ' ) 4 (
5. And then He makes it dry and
dark in color.

= ' ` = ' = ) 5 (
6. We shall guarantee that you
memorize the Quran and do not
forget it,

= - - - - ` - - - ) 6 (
7. Except for what Allah willed. For
He knows what is manifest of
sayings and doings, and what is
hidden.

` - = - ' - + = ' ' - - '' ' - ' -
) 7 (
8. We shall facilitate for you the
good doings and sayings, and
prescribe for you an easy and
straight path.

- - ' ' - - - ) 8 (
9. So use the Quran to admonish
the people of Makkah, if the
admonition benefits them.

- - - - -' ) 9 (
10. The one who fears Allah shall
heed what the Quran says.
- = - . - - - - ) 10 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

11. But the one who will die as a
blasphemer shall avoid and
distance oneself from heeding,

' + - - = - - ` - - ) 11 (
12. The one who will enter the Great
Fire,

- ' ' -' ' - - - ' ) 12 (
13. In which he will never die nor
live comfortably.

` ` ' +- - - ` ' - = - ) 13 (
14. But he will triumph who, with
belief, purifies himself from
blasphemy,

. - - ' - - ) 14 (
15. And remembers the Oneness of
Allah and prays.

' - - - ) 15 (
16. Nay, you blasphemers prefer
the life of this world.

' - - -' ' - = ' ` - . - ) 16 (
17. For the believers, Paradise is
better and more enduring.

` - - - = = ) 17 (
18. And this triumph is in the Books
of the earliest Revelations.

- = -' - ' - ` ' ) 18 (
19. The Books revealed to Ibrahim
and Musa.

- - - - - = - ) 19 (

THE EXPLANATION

1. } = - - - - - ` ' = {
Ibn al-Jawziyy said: Most of the scholars (the jumhur) said it means: Say
sabbih-isma rabbikal-a^la ( = - - - - - ` ' = ) i.e., Say, I clear my Lord highest in
status, from all non-befitting attributes. Some said it means clear your Lord from
what is non-befitting to Him, and al-a^la ( ` ' = ) the highest in status- is an
attribute of rabbika ( = - )your Lord.
^Abul Qasim az-Zajjaji said about the derivative al-^ala ( `') of the names
of Allah that it means glory, high status, or exalted. Al-Khalil Ibn Ahmad said: Allah
the Exalted is dhul-^ala wal^uluww ( '' `' ). Al-^ala ( `') means the
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
highness of the status and al-^uluww ( '') is the glorification. Az-Zajjaji said: Al-
^aliyy ( '') and Al-^ali ( ''') also mean the subjugator of all things. And al-a^la
('=`) does not mean a high place for Allah.
The Hafidh Ibn Hajar said in his book Al-Fath: 'It is established that Allah is
not a body, so He does not need a place in which to dwell. Allah existed eternally
without a place.' Know may Allah guide you and us that the merit lays in the
highness of status and not in the highness of place. The prophets lived and were
buried on the Earth, save ^Isa, the son of Mary, for he is alive, and the prophets are
better (have a higher status) than the angels who reside in the heavens, and better
than the angels who carry the ^Arsh.

2. } - ' = - ' {
Allah created everything and made His creations have proportionate and
orderly parts.

3. } - + - - ' {
Mujahid said: Allah pre-destined for man whether to die as a believer or as a
blasphemer, and Allah guides the livestock to their pastures.
Al-Kisa'iyy, alone, recited qadara (-) with a single dal ().

4. } = - ' = - ' {
Allah made the vegetation which the animals use for food, grow.

5. } = ' ` = ' = {
Al-Farra said: Plants which become dry are called ghutha ( ' ` =). Al-ahwa
(=`) means the plants which turn black in color due to aging.

6. } ` = - - - - - - - {
Allah guarantees for you, O Muhammad, to memorize the Quran and to not
forget it.

7. } ` - = - ' - + = ' ' - - '' '- ' - {
Al-Hasan and Qatadah said: The meaning of Surah Hud, 107: } ` ' - ' -
= - { is except for that (of the Quran) which Allah pre-destined to abrogate both its
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
judgment and recitation. The saying of Allah ( - = - ' - + = ' ' - - ) means Allah
knows the doings and sayings that are manifested and concealed. Hence, the
meaning of the verse is: [Except for that which Allah willed in eternity to abrogate its
judgment and recitation; Allah knows the doings and sayings that are manifested
and concealed.]

8. } - - ' ' - - - {
Allah facilitates for you the sayings and doings of goodness and reveals easy,
just, and straight rules to follow.

9. } - -' - - - {
Admonish the people of Makkah by what is in the Quran, if the admonition is
accepted by them. Al-Baydawiyy said: Perhaps this conditional article (if, ) is to
denote that the admonition is obligatory if accompanied with the conviction that it will
benefit.

10. } - = - . - - - - {
The one who fears Allah shall be admonished by what is in the Quran.

11. } ` ' + - - = - - - - {
The one who will die as a blasphemer shall avoid the admonition and stay
away from it.

12. } - ' ' -' ' - - - ' {
The blasphemer will enter the great, fervid fire of the Hereafter which is much
stronger than the fire of this world. This ayah describes the ending of the
blasphemer in the Hereafter. The fire of this world is the small fire.

13. } ` ` ' +- - - ` ' - = - {
In this fire, the blasphemer shall not die and thus be relieved of the torture,
nor shall he live a good and comfortable life.

14. } - . - - ' - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Ibn ^Abbas said: The one who purifies himself from blasphemy by adhering
to the belief shall be triumphant. ^Abdur-Razzaq narrated from the route of Sa^id
Ibn al-Musayyab that he said: The one who pays the Zakah of Fitr shall triumph.



15. } - - ' - {
That is, he remembered the Oneness
29
of Allah and prayed the five (5)
prayers. It was said, 'and prayed the two ^Id prayers or 'the supererogatory prayers'.
The first saying preponderates.

16. } ' - - -' ' - = ' ` - . - {
Abu ^Amr and Zayd from Ya^qub recited bal yu'thiruna ( - ` ) which explains the
intended meaning of the recitation with the ta' (). Al-Farra' and Az-Zajjaj preffered
the ta' (), because it is narrated from the route of 'Ubayy Ibn Ka^b. Thus, the
intended meaning is that the blasphemers prefer this life over the Hereafter because
they disbelieve in Allah.

17. } ` - - - = = {
Paradise for the believers is better and more enduring than this life is for its
seekers.

18. } - ' - - = -' ` ' {
This triumph-- of the one who pays the Zakah and remembers the Oneness of
Allah and prays the five (5) prayers--was mentioned in the earlier revelations as well
as the Quran. Al-Qushayriyy said: This admonition is also mentioned in the earlier
revelations because tawhid (clearing Allah from resembling the creation), the
promise of reward, and threat of punishment by Allah do not differ with the different
rules revealed to the Prophets.

19. } - - - - - = - {

29
The term means that Allah is clear from having partners, divisibility, bodily attributes, resemblance to the
creation and all non-befitting attributes.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
The books (Journals) revealed to Ibrahim were ten (10) as narrated by Ibn
Hibban. However, the chain of narration is subject to debate. In this narration the
journals contain the following: 'The mindful needs to use his time wisely, look after
his personal wellbeing, protect his tongue, and the one who considers his speech
part of his actions will speak less except whenever he is involved and needs to
speak.' And Allah knows best.


The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-GHASHIYAH -~'- :~
Makkiyyan by consensus.
Comprised of twenty-six (26) ayahs.

Meaning Ayah
-=' .-=' - --

1. O Muhammad, indeed you have
received the news of the Day of
Judgment!

- -' ' -- - = ' - . ) 1 (
2. The faces of the blasphemers
that day will be humiliated with
torture.

-' = - - - - - = ) 2 (
3. The blasphemers labored hard
and toiled.

- -' - ' -' = ) 3 (
4. They shall burn in a fervid fire.

- -' = ' - ' - - ) 4 (
5. They shall drink of a spring, the
fervor of which is attained.

- - . - = . - - - - ) 5 (
6. The only food for them will be
dry, thorny bushes

' = + ' . - ' ` - - . - ) 6 (
7. Which will neither fatten nor
satiate the hungry.

` . - - - ` = . - - - ) 7 (
8. Other faces that Day will be
gleaming with bliss,

- =' - - - - - - = ) 8 (
9. Pleased with their striving in this
world,

- - ' + - - ' ) 9 (
10. In a Paradise high in place and
status.

- '' = - = ) 10 (
11. Therein they will not hear a word
of vanity.

` ' +- - - - ` - = ) 11 (
12. Therein will be running springs.

- ' = . - = ' +- ) 12 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
13. Therein will be platforms raised
high,

= - - ' +- ) 13 (
14. Goblets placed ready for their
drinking,

= - - ) 14 (
15. And cushions set in rows to lean
against,

- - - ' - - ) 15 (
16. And spread out, luxurious
carpets.

` ` - - - ) 16 (
17. Do the blasphemers of Makkah
not look at the camels how they
were created?

` ' = - - ` - - ' = - - . - ) 17 (
18. And at the sky, how it is raised
high, without pillars?

- - - ' - -' ' ) 18 (
19. And at the mountains, how they
are fixed firm onto the earth?

- - - - - ' - = ' ' - ) 19 (
20. And at the earth, how it is
enlarged and spread out?

' ` - = = - - - ) 20 (
21. Therefore admonish the
blasphemers, for you are the
admonisher.

- - - - ' - - - ) 21 (
22. You are not ordered to fight
them.

= - - - - + - ' = - - ' ) 22 (
23. However, the one who turns
away from the belief and
blasphemes, Allah shall defeat
him.

` - ' - . - ) 23 (
24. Allah will chastise him with the
everlasting mighty tortures of
Hell.

- - - - ' '' ` - ) 24 (
25. Indeed to Allah they shall return.

+ -' - ' - - ' ) 25 (
26. Then Allah will call them to
account.

+ -' - = ' - - ' = ` ) 26 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,


THE EXPLANATION

1. } - -' ' -- - = ' - . {
The meaning is [O Muhammad you have received the news of al-ghashiyyah
( - -' ') the overwhelming fire.] Hal ( . ) here means you have, as mentioned by
Qutrub. Ibn ^Abbas said al-ghashiyyah is 'the Day of Judgment that overwhelms the
people with striking fears. Sa^id Ibn Jubayr said al-ghashiyyah is 'the fire which
overwhelms the faces of the blasphemers.'

2. } -' = - - - - - = {
The faces of the blasphemers on the Day of Judgment shall be degraded with
torture.

3. } - -' - ' -' = {
Al-Qurtubiyy said the ayah means 'laboring and toiling themselves in this life,
because the Hereafter is not an abode of performing deeds.' Nasibah ( - -' -)
means toiled. This ayah refers to all the blasphemers who labored in this life to
blaspheme and commit sins. ^Abdur Razzaq narrated from the route of Qatadah
that he said: Khashi^atun ( -' = ) means degraded in Hellfire, ^amilatunn-
nasibah ( - -' - ' -' =) means laboring hard and toiling in the Hellfire by moving
heavily with fetters, manacles, and neck bonds, as the camels would move in mud.'

4. } - -' = ' - ' - - {
The blasphemers shall suffer and burn in the fervid heat of Hellfire as said by
al-Khalil Ibn Ahmad. It is also said salaytu ash-shat ( '-' --'-) means I broiled
the lamb. Abu Hurayrah narrated that the Prophet, sallallahu ^alayhi wa sallam,
said:
>> -= -= -- -' '-' '= - -'= - ` ---- -= -- -' -'= - `
-'=- - + - -= -- -' <<
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
which means: <<The Fire of Hell was fueled for one thousand (1,000) years until it
turned red, and for one thousand (1,000) years until it turned white, and for one
thousand (1,000) years until it turned black. Now it is pitch black.>> (Narrated by at-
Tirmidhiyy.) The people of Basrah and ^Asim, but not Hafs, recited tusla ( '--)
with a dammah on the ta'.

5. } - - . - = . - - - - {
Al-Hasan said: The blasphemers shall drink from a spring that reached its
hottest level.

6. } ' = + ' . - ' ` - - . - {
Mujahid said ad-dari^ ( - -') is a thorny vegetation strongly rooted in the
ground. The people of Quraysh call it ash-shabriq ( --') when moist and ad-dari^
( - -') once it dries. Animals do not graze on the dry dari^. The interpreters said
when this ayah was revealed, the blasphemers said, Indeed, our camels get fat
feeding on ad-dari^. So, Allah revealed Ayah #7.

7. } ` . - - - ` = . - - - {
This ayah means this dari^ shall neither fatten nor satiate the hungry.
Thereby, Allah belied the blasphemers.

8. } - - = - =' - - - - {
Other faces on the Day of Judgment shall be bright, shining with enjoyment
and bliss.

9. } - - ' + - - ' {
Faces that will be pleased for striving to be obedient in this world, for such
endeavors are rewarded with Paradise.

10. } - '' = - = {
Such faces will be rewarded in a Paradise high both in place and in status.
An-Nabighah al-Ja^diyy said, I composed and recited the following verses of poetry
to the Prophet and he liked them:
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
'- ' =- +=- =' - ' -=- '--' '- '-'-- '-
These verses mean: Our glory and success have reached the sky, and we are
hopeful to be further elevated. The Prophet said, O Abu Layla, further elevated to
where? I said, To Paradise. The Prophet said, Yes, God willing.



11. } ` ' +- - - - ` - = {
^Abdur-Razzaq narrated that Qatadah said the ayah means: Not a word of
vanity or sin would be heard. Ibn Kathir, Abu ^Amr and Ruways recited (yusma^u),
Nafi^ recited (la tusma^u fiha laghiyatun) and the rest recited (la tasma^u fiha
laghiyatun).

12. } - ' = . - = ' +- {
Paradise has an ^ayn ( . - =) running with water. ^Ayn here refers to the class
of things rather than a specific one. Thus, the ayah means that in Paradise there
are many springs running with water.

13. } = - - ' +- {
It has platforms elevated in the air so that the believer may see all the bliss
that Allah has endowed upon him in Paradise. Ibn ^Abbas said: The platforms,
raised high in the sky, have plaques of gold and are decorated with pearls, rubies
and aquamarines. Surur ( -) is the plural of sarir (--), which is a platform.

14. } = - - {
Al-kub ( ') is a round cup without handles (a goblet). The plural is akwab
(goblets, ). The goblets are placed on the edges of the springs ready for the
believers use.

15. } - - - ' - - {
Both an-numruq ( --') and an-numruqah ( --') are defined in Al-Qamus
Al-Muhit as the small cushion. The plural is namariq ( - '- ) or cushions. This
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
ayah means,' cushions will be lined up, one next to the other, for the believers to
lean on and rest against.

16. } ` ` - - - {
In Al-Qamus Al-Muhit it is mentioned that az-zarabiyy (-') are an-
namariq and al-busut ( = - -') or everything which is spread out. Everything one
leans against for rest is a zirbiyyu ( - ). These carpets are wide and luxurious,
numerous and spread here and there in the sitting areas.


17. } ` ' = - - ` = - - . - - - ' {
It means the blasphemers of Makkah ought to take a lesson from what
camels are created from. Allah specified the camel over other animals because the
Arabs did not consider any other animal to have a greater monetary value. As well,
the camel, unlike other animals, has many attributes beneficial for man. Its meat is
edible and its milk is palatable. It has great strength and endurance to do hard work.
It is able to rise from a sitting position carrying a heavy load. It can be used as a
pack animal and can be ridden for long-distance travel. It grazes on almost any kind
of vegetation and can go without drinking water for more than ten (10) days. It is
easily led, even by a boy, and responds to tonal changes in voice commands.
The camel is also a very sentimental animal. Several trustworthy people told
the story of a man who, (knowing the story of the camel who longed for and cried in
the presence of the Prophet, sallallahu ^alayhi wa sallam), began singing praises of
the Prophet in front of a camel. He and others witnessed that camel begin to shed
heavy tears.
Al-Hasan al-Basriyy narrated from the route of Anas Ibn Malik the hadith of
the moaning of the stump of the palm tree longing for the Prophet, sallallahu ^alayhi
wa sallam. This incident happened after the people of Madinah built a mimbar for
the Prophet to stand on to deliver his speeches. Before that, he used to lean against
the stump of a particular palm tree when delivering his speeches. When the Prophet
climbed the mimbar for the first time, all the people present heard the moaning of the
stump. The Prophet came down from the mimbar and comfortingly stroked the
stump. The people said they heard the stumps moaning change to resemble the
moaning of a boy being pacified. When narrating this hadith, al-Hasan al-Basriyy
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
used to say, O Muslims, the wood longs for meeting the Messenger of Allah. You
ought to long to meet him more than the wood longs.
Ibn ^Abbas, Abu ^Imran Al-Jawniyy, Al-Asma^iyy from Abu ^Amr recited (Al-
'ibl).Ubayy Ibn Ka^b, ^Aishah, Abu Al-Mutawakkil, Al-Jahdariyy, Ibn As-Sumayfi^,
Yunus Ibn Habib and Harun, both from Abu ^Amr, recited (Al-'ibill). Harun reported
about Abu ^Amr that (Al-'ibil) means, 'the clouds that carry the water.' Aliyy Ibn Abu
Talib, Ibn ^Abbas, Abu Al-^Aliyah, Abu ^Imran recited (khalaqtu, rafa^tu, nasabtu
and satahtu).

18. } - - - ' - -' ' {
And look at how the sky is raised so high up, without pillars (to support it).



19. } - - - - - - ' - = ' ' {
And [look at] how the mountains are erected firmly onto earth and do not tilt,
no matter how high they are.

20. } ' ` - = = - - - {
And [look at] how the earth is stretched out and enlarged.

21. } - - - - ' - - - {
O Muhammad, warn them, for you are but the Warner for them. In his Tafsir,
Ibn al-Jawziyy said: At that time the Prophet was not ordered with other than
admonishing the blasphemers, and what supports this saying is the following Ayah
(#22).

22. } - - ' = - - - - + - ' = {
Imam al-Bukhariyy said the ayah means: Allah did not direct you to fight the
blasphemers. This verse was later abrogated by the ayah which mentioned using
the sword against them. The ayahs pertaining to fighting the blasphemers were
revealed after the immigration. Before that time, the Prophet was not ordered to
fight them, rather he was ordered to overlook fighting them. His reason for not
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
fighting them, although they harmed him by beating and cursing him, was not lack of
courage. Rather, he was waiting for the Revelation of the order to fight them. The
prophets before Prophet Muhammad fought many blasphemers.
Ibn Al-Jawziyy said that some interpreters said the meaning of lasta ^alayhim
bi-musaytir ( = - - - - + - ' = - - ') is that, 'you are not assigned as a controller over
them in a manner to coerce them to become believers.' According to this
explanation the ayah is not abrogated. ^Ikrimah, Mujahid, Qatadah, and Al-
Halawani from the route of Ibn ^Amir recited bi-musaytir (=----) with a sin.

23. } ` - ' - . - {
It means Allah shall defeat the one who turns his back to the belief and
blasphemes. 'Illa (`) in the ayah does not mean exclusion; otherwise the meaning
would be invalid. The intended meaning is that the Messenger does not control the
blasphemers; however, Allah shall immensely torture those blasphemers for their
blasphemy.
Ibn ^Abbas, ^Amr Ibn Al-^ass, Anas Ibn Malik, Abu Majlaz, Qatadah and Sa^id Ibn
Jubayr recited 'ala (`) with a fathah on the alif () and a single lam ().

24. } - ' '' - - - ` - {
By punishing him the great torture in Hellfire, in which he will dwell forever.
He shall never come out of it and will not die, thus he will never escape the torture.
It is the great torture because it is greater than the other tortures of this world.

25. } + -' - ' - - ' {
Ibn ^Abbas said it means: To Allah they shall return. 'Ubayy, ^A'ishah, and
Ja^far recited 'iyyabahum (+-'-) with double ya' ().

26. } + -' - = ' - - ' = ` {
Then Allah shall subject them to settle their accounts.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-FAJR :=-- :~
Makkiyyan by consensus.
Comprised of thirty (30) ayahs.

Meaning Ayah
-=' .-=' - --

1. I [Allah] adjure by every dawn,

= - ' ) 1 (
2. And the Ten Nights,

- = ' - ' ) 2 (
3. And the even and odd prayers,

- ' - -' ) 3 (
4. And every coming and passing
away of the night.

- - . - '' ) 4 (
5. Is there not in these adjurations
enough evidence for those who
are mindful?

= = - ' - = ' . ) 5 (
6. O Muhammad, have you not
seen what Allah has done to the
people of the first ^Ad?

' - = - . - - - ' ) 6 (
7. The tribe of ^Ad of Iram who
were not city dwellers,

' - ' ) 7 (
8. The like of which, in height and
strength of its people, were not
created in the entire land?

- ' ' + ' ` - ' = - ' - ' ` ) 8 (
9. And to the people of Thamud
who cut out huge rocks in the
valley for their houses?

'' - = -' -' = .- - ' - ` ) 9 (
10. And to Pharaoh of the stakes?

= ` ' - ) 10 (
11. All these transgressed and
blasphemed in the lands.

- ' = .- - ' ` ) 11 (
12. And piled therein mischief and
blasphemy.

' - - ' ' +- ` ' ) 12 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
13. Therefore, your Lord did pour on
them severe chastisements,

- = - = - + - ' = - - ) 13 (
14. For your Lord is watchful over
them.

' = - ' - - '' - ) 14 (
15. As for the blasphemer, when his
Lord tests him by giving him
endowments, he says
snobbishly, My Lord has
honored me.

' - ' ` - - ' - ' - - ` - - - ' - -
. - - - - ) 15 (
16. And when his Lord tests him by
impoverishing him, he says, My
Lord has humiliated me!

- - ' - ' - ` - - - - ' = - - -
. -' ) 16 (
17. Nay, It is untrue. Yet you do not
assist the orphan despite your
richness!

` . - ` - - - ' - - ) 17 (
18. And you do not encourage one
another to feed the poor!

` .- - - ' ' = ' = -' = - ) 18 (
19. And you devour the inheritance
of women and children,

-' ' ' - ` ' - ' ) 19 (
20. And you love money to excess,
whether lawful or unlawful, and
are stingy about it!

' - = ' - = ' - ' - = - ) 20 (
21. Nay, when the Earth is
repeatedly quaked until no
buildings stand,

` - ` ' ' ) 21 (
22. And when the reward of your
Lord comes, and the angels of
every sky line up, rank after
rank,

' - - ' - - = ' - ' = - ' = ) 22 (
23. And when part of Hell is brought
before the slaves and the
blasphemer remembers his
negligence and sins, but
remembering will not help him!

- - - - - - - - + = - - - - - = ` - ' - -
-' ' ) 23 (
24. The blasphemer will say, I wish
- - - - - '' - - - -' - = ' - ) 24 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
I had done good deeds in
preparation for the eternal life!

25. For on that Day, no one will
inflict a chastisement similar to
what Allah inflicts,

- - - - ` - = - - = - - ) 25 (
26. And no one will shackle the
blasphemers with chains as
Allah will.

` ' ` ` - - = ) 26 (
27. O you peaceful soul that
accepted the preordainment of
Allah,

- - - = - ' . - -' ' + - - ' - ) 27 (
28. Come back to the reward of
your Lord accepting the reward
and accepted by the Lord,

- - - - - = - ' = ) 28 (
29. And then enter among the
righteous of My [Allah's] slaves,

' - = ' =' ) 29 (
30. And enter My [Allah's] Paradise
with the most accepted
worshipers of Allah.

- - = ' = ) 30 (

THE EXPLANATION

1. } = - ' {
In his books, An-Nukat and Al-^Uyun, al-Mawardiyy said: Allah adjured by
the breaking of daylight from the eastern horizon. Allah adjured by the same thing in
Surah al-Takwir, 18: } . - - - - - -' { . What is meant by al-fajr ( = - ') here is the
general kind, that is, the daybreak of every day and not one day in particular.

2. } - = ' - ' {
This is a second abjuration. It was said what is most probably meant is the
last nights of Ramadan because they contain the one night (the Night of al-Qadr)
which is better than one-thousand (1,000) months. Ibn ^Abbas however, said they
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
are the ten (10) days of al-Adha (which are the first ten days of Dhul Hijjah), due to
hadith Jabir in the Sahihs of Ibn Hibban and Abu ^Awanah:
>> --= .- '- .- '- ==' -= '- .- - <<
This means: <<There are no more better days to Allah than the ten days of Dhul
Hijjah.>>

3. } - ' - -' {
Al-Hakim narrated in his Mustadrak from the route of ^Imran Ibn Husayn that
the Prophet was asked about ash-shaf^ ( - -') and al-watr ( - ') and the Prophet
answered:
>> - '+-- -- '+-- `-' <<
This means: <<They are the prayers among which there are even cycles ( --) and
odd cycles (-).>>
Hamzah, al-Kisa'iyy, and Khalaf recited wal-witr ( -') with a kasrah on the
waw which is the recitation of Quraysh, Tamim, and Asad. Reciting with a fathah is
the recitation of the people of Hijaz.

4. } - - . - '' {
Qatadah said that ^Abdur-Razzaq narrated: When the night passes, that is,
begins and ends. What is meant is not a specific night, rather nights in general. Ibn
Kathir and Ya^qub recited yasri ( --) with a ya' whether or not continuing the
recitation. Nafi^ and Abu ^Amr concurred when continuing the recitation. Ibn ^Amir,
^Asim, Hamzah and Al-Kisai'yy recited without a ya' whether or not continuing the
recitation.

5. } = = - ' - = ' . {
^Abdur-Razzaq narrated from Qatadah that lidhi hijr ( = = - ') means the
mindful person and hal fi dhalika qasamun ( - = ' . ) is an interrogative used
for confirmation. Therefore, the meaning is: The person who is mindful would know
that the things by which Allah adjured contain wonders and evidences that the
Creator is different from the creation and that Allah is the Owner of everything.
Those things are worthy to adjure by, for they show that they have a Creator.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
6. } ' - = - . - - - ' {
It means have you not learned, O Muhammad, about what your Lord has
done to ^Ad? The offspring of ^Ad are meant here, and they are the first tribe of
^Ad, whom Allah destroyed. Mentioning the example of ^Ad is a threat and a
warning to the people of Quraysh because the people of the first ^Ad were much
stronger than the blasphemers of Quraysh, yet they were destroyed for their
blasphemy. Ibn Mas^ud and Ibn Ya^mar recited bi^adi-'Irama ( '- ) with a
kasrah on the dal and without tanwin.

7. } ' - ' {
Al-Bukhariyy said that Mujahid said irama dhatil-^imad ( ' - ' ) means
the ancient ^Ad and al-^imad ( ' - ') means they were not city dwellers. Qatadah
said: They were people living in tents. The ancient means the first ^Ad. The Hafidh
Ibn Hajar said: The most authentic of all sayings is that Iram is the name of the tribe
of the people of Iram, the son of Sam, the son of Nuh. ^Ad are the sons of ^Ad, the
son of ^Aws, the son of Iram. ^Ad was linked here to Iram to distinguish it from the
second ^Ad. Earlier, in the interpretation of Surah al-Ahqaf, it was shown that ^Ad
was actually two (2) tribes and this is supported by the saying of Allah in Surah an-
Najm, 50: } ' ' ' ' = = ' - { which means: [He destroyed the first ^Ad.]

8. } - ' ' + ' ` - ' = - ' - ' ` {
It was mentioned earlier what Allah said about them that they said, Who is
more powerful then ourselves? This was because no tribe was created before them
with similar height and strength. Abu Al-Mutawakkil, Abu Al-Jawza' and Abu ^Imran
recited (takhluq and mithlaha). ^Amr Ibn Dinar recited (nakhluq and mithlaha).

9. } ' = .- - ' - ` '' - = -' - {
Thamud are the people of Prophet Salih. They were named after their
grandfather, Thamud, the son of ^Abir the son of Iram the son of Sam the son of
Nuh. The meaning of jabus-sakhra ( = -' -' =) is 'they dug out and sculptured
the rock to make their homes.' They are the same people meant by the saying of
Allah in Surah al-A^raf 77 & 78:
} - - ' . - - - ' - - - ' - - ' - - - - '' -' - '' + - - . = - = ' -' - .- ' ) 77 (
.- - `' = = - - ' - = ' + - - = ' ) 78 ( {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
These ayahs mean: [They slaughtered the camel and disobeyed the order of their
Lord and they said, O Salih, bring about the torture you have promised us if you
were truthful. (77). So they were destroyed the morning after, in their own land--
their hearts ruptured inside their chests (78).]
The story of the camel to which Allah gave an honorable status by annexing it
to Himself and making it a sign is in the saying of Allah in Surah ash-Shu^ara, 155:
} ' - - - ' - ' + ' ' - - - ' {
Al-Qurtubiyy said: When it was the camels day to drink, she would drink all of their
water in the beginning of the day. At the end of the day, she would give them milk.
When it was their day to drink, they used the water for themselves, their livestock,
and their land. They were not allowed to drink from the water on her day and she
was not allowed to drink from the water on their day.
What is meant by al-wad ( ') in the ayah is the Valley of al-Qura, a valley
between al-Madinah and ash-Sham. In the ancient times, this valley used to be the
dwelling place of the people of ^Ad and Thamud and therein Allah destroyed them.

10. } = ` ' - {
Pharaoh used to tie the hands and feet of whomever he was torturing to four
(4) stakes. ^Abdullah Ibn Mas^ud said: Pharaoh staked his wife like that, and then
put an enormous rock on her back until she died. This was narrated by al-Hakim.
The name of Pharaohs wife was Asiyah bint Muzahim.
Al-Bukhariyy (in his Sahih) narrated that the Messenger of Allah said:
>> -= --- -- = - -- ` '--' .- .-- ' -` '=' .- .-
'=' -'- '= --`' .-- '--' '= --'= .- <<
This means: <<Many men have become perfect but among the women none have
become perfect except Asiyah, the wife of Pharaoh, and Maryam Bint ^Imran.
Moreover, the merit of ^Aishah compared to the women is like the merit of the meat
broth compared to the rest of the food.>>

11. } - ' = .- - ' ` {
This is in reference to the people of ^Ad and Thamud who transgressed and
rebelled. They disbelieved in the prophets of Allah and harmed them.

12. } ' - - ' ' +- ` ' {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
That is, they committed much injustice and harm--blaspheming and killing,
among other transgressions.

13. } = - + - ' = - - - = - {
It is a simile meaning the extreme torture befell them. As-sabb ( --') is
pouring the torture on them and it reflects continuity. As-sawt ( -') is the whip,
and it reflects the pain. Hence, the meaning is that they were tortured a continuous
and painful torture. Allah mentioned as-sawt (the whip), because to the Arabs at
that time, it symbolized the extreme pain.

14. } ' - - '' - ' = - {
In the Chapter of Interpretation of his Sahih, al-Bukhariyy said labil-mirsad
( ' - - '' - ') means all shall return to Allah for judgment. The Hafidh Ibn Hajar said
in his book, Al-Fath: Al-mirsad ( ' - - ') has the structure of mifa^l of the term al-
rasad ( --') which means the place of monitoring. Applying this term to Allah
must be with the proper meaning that befits Allah. Hence, the ayah means, as
^Abdur-Razzaq related that al-Hasan said: [Allah is watchful over the deeds of the
sons of Adam.] Not one of their deeds escapes Allah, and indeed Allah shall
present those accountable with their deeds and reward and/or punish them
accordingly.
This ayah refutes those who say tawil ( '-' .- )inferring a suitable meaning
from a mutashabih ayah--is prohibited. Applying their methodology of using only the
literal meaning would make Allah bound inside boundaries in the place of
monitoring. By consensus, uttering such a meaning is blasphemy. Therefore, this
ayah, by consensus, is subject to inference (tawil). Thus, the correct meaning
ascribed to the ayah is what al-Hasan said (as mentioned above). Moreover, the
Prophet supplicated to Allah to make Ibn ^Abbas knowledgeable about tawil when
he said >> .-'-' -'= +'' << as it was related by at-Tabaraniyy and others.
The only people who prohibit tawil are the mujassimah who liken Allah to His
creations. It is enough to refute them to mention that Imam Ahmad Ibn Hanbal
made tawil for the saying of Allah } = - ' = { Ayah #22 of Surah al-Fajr, and
inferred the meaning from it that the reward of Allah comes. The Hafidh al-
Bayhaqiyy narrated this hadith and Ibn Kathir in his book, Al-Bidayyah Wan-
Nihayyah established the hadith as sahih and concurred with al-Bayhaqiyy. .This
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
shows that he claim of the mujassimah that they follow Imam Ahmad Ibn Hanbal is
false and a mere fabrication and is a pretense to spread their blasphemy and
misguidance. Imam Ahmad is clear of such people.
The famous Hanbaliyy faqih and jurisprudent, Ibn al-Jawziyy, authored his
book Daf^ Shubah at-Tashbih to extinguish the harm of the mujassimah that started
to spread at his time.
Abu Nu^aym narrated about ^Aliyy Ibn Abi Talib that he said:
) - '-+' = .- = --' ''=' .+= -- - (
This means: The one who claims that our God is bound by limits is definitely
ignorant about the Creator Who is worshipped.
Imam Abu Ja^far at-Tahawiyy, who died in the year 321AH, mentioned in his
authored work on the creed of Ahlus-Sunnah wal-Jama^ah, Al-^Aqidah At-
Tahawiyyah,
) ''- - - - ' -=' .= ' ` '` '- = '+=' -=- ` ` '-
--' '=----' -'- (
This means: Allah is clear from limits, ends, sides, organs, instruments; unlike the
entire creations, the six (6) directions do not contain him.
There is no doubt that the Muslims hold the unanimous agreement that Allah
is clear from attributes of the creations such as direction and place, just as was
mentioned by the astute Imam Abu Mansur al-Baghdadiyy in his book, Al-Farqu
Baynal Firaq. What elucidates this meaning more is the saying of Allah in Surah
ash-Shura, 11:
} ' ` - . - ' - {
This ayah means: [Absolutely nothing is like Allah in any way.] Likewise it is shown
in the hadith of the Prophet, sallallahu ^alayhi wa sallam, narrated by al-Bukhariyy
(in his Sahih), Ibn al-Jarud, and al-Bayhaqiyy (in Al-Asma Was-Sifat):
>> --= - .- ' - ' <<
This means: <<Allah existed eternally and there was nothing else existing.>> Hence
everything other than Allah, whether place or other than place, is a creation. That is,
the creations come into being after they were not existent. Allah existed without a
beginning before creating any of the creations. Just as the sound mind
acknowledges that Allah existed without a place before creating a place, the sound
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
mind acknowledges that Allah exists without a place after creating the places,
because Allah does not need anything.
In the book Al-Fatawa al-Hindiyyah, the following edict is mentioned:
- '-' '-`'- --
This means: The one who confirms that Allah is in a place is a blasphemer. The
one who worships something that dwells in a place (or in all places) is worshipping
other than Allah. The one who associates partners with Allah is definitely not a
believing Muslim. Imam al-Ghazaliyy said:
) -- ` - '-' --' - -- ` (
This means: Worship is only valid after one holds a correct belief about the
worshipped.


15. } ' - ' ` - - ' - ' - - ` ' - - . - - - - - - - {
The saying of Allah faammal-innsan ( ' - ' ` ' - - ) refers to the blasphemer.
Idha mabtalahu rabbuhu ( - - ' - ` - - ) means if his Lord subjects him to a test.
Faakramahu wa na^^amahu ( - - - ' ) means and endowed upon him
[money, prestige and other bestowments.] Fayaqulu rabbi akraman ( - - -
. - ) means he will say, Allah favored me, [by the money and prestige He has
given me.] The blasphemer, out of extreme snobbism and arrogance, would think
that he has a high status with Allah. Whereas, the truth of the matter is what the
Prophet, sallallahu ^alayhi wa sallam, said:
>> -' ' - -- '+-- ' -- '- -- '-= - --= -- '---' <<
This means: <<If to Allah this world had the value of a mosquitos wing, He would
not have given the blasphemer a sip of water.>> (Narrated by at-Tirmidhiyy and Ibn
Majah.)

16. } - - ' - ' - ` . -' - - - - ' = - - - {
The saying of Allah waamma idha mabtalahu ( - - ' - ' - ` - ) means if
Allah subjects the blasphemer to a test. Faqadara ^alayhi rizqahu ( - ' = - - )
means and strained his livelihood by impoverishing him and constricting his
sustenance. Abu Ja^far al-Madaniyy and Ibn ^Amir ad-Dimashqiyy recited faqadara
( - - ) with a shaddah on the dal (faqaddara) and the meaning is the same, to strain
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
and constrain, however the latter form expresses an exaggeration in the meaning.
Fayaqulu rabbi ahanan ( . -' - - - ) means the blasphemer shall say, Allah
humiliated me by impoverishing me. The one who does not believe in the
Resurrection thinks that a lavish livelihood indicates a high status and having a
constricted livelihood is degrading. This is so because of his ill and short vision.
The believer knows that a constricted livelihood could lead one to be happy in this
life and the Hereafter. The Imam of the Muslims and the head of the Shafi^iyy
scholars of his time, Imam Abu Ishaq ash-Shiraziyy at one point was so poor that he
did not have his basic needs of food and clothing. When visitors would come to him,
he would not stand up all the way to greet them, so that none of his unlawful
nakedness would be exposed.
Abu al-^Atahiyah said a verse of poetry:
- -- -' '= '---' -- -'-- .-' '+-- -' '-
This verse means: If this life preserves ones Religion for him, then what he misses
of this world shall not harm him. Acquiring lavishly worldly things might lead the
enemies among waylayers and others to harm you. Living lavishly also might
mislead one to overindulge in his desires and love for this world.
This conforms to the saying of the Prophet, sallallahu ^alayhi wa sallam,
narrated by al-Hakim with whom adh-Dhahabiyy concurred and established as
sahih:
>> =` '= '---' - =` - '---' '= <<
This hadith means: <<The sweetness of this world is the bitterness of the Hereafter
and the bitterness of this world is the sweetness of the Hereafter.>>
Al-Bukhariyy narrated in his Sahih the saying of the Prophet:
>> -- --- -= - - - .- <<
This means: <<The one for whom Allah willed goodness, He inflicts with worldly
calamities.>>

17. } ` . - ` - - - ' - - {
The term kalla ( ` ) reflects scolding and warning the blasphemers. The
meaning is that the high status is not measured by richness, and degradation is not
measured by poverty. Rather, the highness in status is for one to be guided to
perform the obedience, and the degradation is for one to be guided to commit sins.
Bal la tukrimunal-yatim ( . - ` - - - - - ' ) means the blasphemers do not treat the
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
orphan kindly although they are rich. It was said the meaning is: 'They do not give
the orphan his due right in the inheritance.' The yatim ( ' - - - ) (orphan) is the young
child whose father died. If both his parents are dead, he is called latim (-='). If only
his mother is dead, he is called ^ajiyy ( ==). This is mentioned in Al-Misbah.

18. } ` .- - - ' ' = ' = -' = - {
It means you do not encourage one another to feed the poor person.

19. } -' ' ' - ` ' - ' {
Al-Layth Ibn Nasr al-Khurasaniyy, the student of al-Khalil Ibn Ahmad said that
al-lammu ( '') means the throngs of people and at-turath ( -') means the
inheritance. The meaning of the ayah is that they used to deprive the women and
children from their due inheritance--instead taking it for themselves.

20. } ' - = ' - = ' - ' - = - {
You have an extreme love of money--whether it comes from a lawful or an
unlawful source, with attitudes of al-hirs ( ='), ash-shuh ( --'), and al-bukhl
( .=-'). You are stingy in spending it in good ways, and spend only on your own
desires. Your hearts are so attached to gathering and collecting money in a
dispraised manner. You take pride in your wealth, and use it as a reason to look
down on others; this meaning is referred to in Arabic by al-hirs ( ='). In Al-
Misbah Al-Munir al-bukhl ( .=-') or stinginess, means holding back from spending
the obligatory spending. Examples are being stingy in paying the Zakah to those
who deserve it and in satisfying the needs of the needy Muslims. Ash-shuh ( --') is
the extreme case of al-bukhl.
The people of Basrah recited ayas 17 to 20 with a ya' (Yukrimuna,
Yahadduna, ya'kuluna, yuhibbuna) and the rest recited with a ta'.

21. } ` - ` ' ' {
The saying of Allah kalla ( ` ) includes denouncing the blasphemers and
promising them torture for exceeding the acceptable bounds of the religion.
The saying of Allah: ( ` - ` ' ' ) means: 'When the earth
quakes time after another until every building on it is demolished.'

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
22. } ' - - ' - - = ' - ' = - ' = {
Concerning the saying of Allah ( = - ' = ) Ibn Kathir said in his book, Al-
Bidayah Wan-Nihayah around the year 241 AH: Al-Bayhaqiyy narrated from al-
Hakim from Abu ^Amr Ibn as-Sammak from Hanbal that Ahmad Ibn Hanbal made
tawil, i.e., ascribed to the saying of Allah ( = - ' = ) the meaning that the reward of
Allah comes. Al-Bayhaqiyy said this chain of narration does not warrant any
objection to it and Ibn Kathir agreed with him. It is not a secret that Ahmad Ibn
Hanbal is one of the most reputable scholars of the salaf.
In his Tafsir, al-Qurtubiyy said under this ayah: "The saying of Allah ( ' =
= - )
Means, when the matter that Allah predestined and ordered comes." Al-Hasan al-
Basriyy, who is a renowned follower of the companions (tabi^iyy) reported that. This
is a form of eliminating the mudaf ( '--') i.e., that which is annexed to it. This
means eliminating the meaning the matter Allah predestined and ordered from
comes.
Al-Qurtubiyy later said:
) '- ` '---` =-' ' - '- ' '- .- =-''- --- ` -'-` .= -
` ` ' - '- ` - -'= = (
This statement means: Allah, the Exalted, is not attributed with transferring from
one place to another. How can transfer and movement be attributed to Him when
He exists without a place and is clear of time, and periods and intervals do not lapse
on Him?
The Hafidh Ibn al-Jawziyy (a Hanbaliyy scholar) in his Tafsir, Zad Al-Masir,
when talking about the saying of Allah in Surah al-Baqarah, ayah 210,
{ = - - . ` ' - ' . - . ' = '' + - -'- } said: Imam Ahmad Ibn Hanbal said,
what is meant is the advent of the matter which Allah created with His Power and
the matter that Allah ordered.' Allah elucidated that meaning in Surah an-Nahl, Ayah
33:
} = - - -' - {
This ayah means: [Until the matter that Allah ordered comes.]
Ibn al-Jawziyy denounced those who said that the maji ( =-') (coming) is
the coming of the Self of Allah and the nuzul ( -) (descent) is that of the Self of
Allah. In his famous book, Daf^ Shubah At-Tashbih, he showed that Imam Ahmad is
clear of such sayings.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
In summary, it is not permissible for one to believe that Allah is attributed with
motion and transfer. Rather, we attribute to Allah that which Allah attributed to
Himself, in a befitting manner, clearing Allah from resembling or being like any of the
creations. The truth is what al-Bayhaqiyy said in his book, Al-Asma Was-Sifat:
Allah, the Exalted, has no place. Then al-Bayhaqiyy said: Movement, immobility,
and being established are properties of bodies. Allah does not have a partner. He
is not divisible. He does not need any of the creation. Absolutely nothing is like Him
by any way. This meaning is clear in what Allah said in Surah an-Nahl, Ayah 26:
} ' + - ' = = - = - ' . - + -' - -- '' - ' ` - - = . - - ' ' - + .- - - -
- - {
This ayah does not mean that Allah came to the pillars of their buildings by moving
Himself. Rather, it means that Allah created the destruction of their buildings.
In conclusion, the one who says the salaf did not make tawil is refuted by
what is confirmed about Imam Ahmad Ibn Hanbal (whom such people falsely claim
to follow). Tawil, or inferring proper meanings from the Quran, was confirmed
about others among the elites of the Companions and the salaf such as Ibn ^Abbas
who made tawil to the saying of Allah in Surah adh-Dhariyat, 47:
} - - ' - ' ' - - - - ' - -' {
He said it means that Allah built the heavens strongly. Ibn ^Abbas also made tawil
to the saying of Allah in Surah al-Qalam, ayah 42:
} ' - . = - - - - {
He ascribed to it the meaning that on the day when severe hardship and distress
shall be manifested.
The reason for elaborating here the permissibility of making tawil for the
mutashabih
30
ayahs, is out of necessity to refute the followers of Ibn Taymiyah al-
Harraniyy who claimed that the one who does not explain the mutashabih ayahs by
their literal meanings is a blasphemer. By their claim, they judge the Muslims at
large as blasphemers. Indeed, they are the ones who deserve to be judged as
blasphemers for including in their judgment as blasphemers the companions and
others among the astute Muslim scholars who came after them and about whom it is

30
The ayas of the Qur'an that linguistically bear more than one meaning are known as mutashabih ayas.
However, religiously, the scholars ascribe only the linguistic meanings that are befitting to Allah and do not
contradict the ayas of the Qur'an that are muhkam (have one meaning only).
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
confirmed that they practiced tawil (such as Imam Ahmad Ibn Hanbal and others.)
Praise be to Allah for making us follow the school of Ahlus-Sunnah.
The second part of Ayah 22 ( ' - - ' - - = ' - ' ) means 'the angels of every sky
shall descend and stand in ranks after ranks staring at the humans and jinn.'

23. } ` - - - - - - - - + = - - - - - = -' ' - ' - - {
The meaning of this ayah is explained by the hadith narrated by Muslim in his
Sahih from the route of ^Abdullah Ibn Mas^ud that the Messenger of Allah said:
>> '+-=- ='- -' -- '- . - '- -' -- '+' ---- -+=- -- <<
This means: <<On that Day, a part of Hell will be brought, having seventy thousand
(70,000) steering instruments, and with every steering instrument, seventy thousand
(70,000) angels driving it.>> Hence the meaning is not that the angels will bring all
of Hellfire, but rather only a part of it. They will bring it close to the people, so they
see it. The God-fearing believers will not be frightened, but the blasphemers will
almost die from fear when they see it. On the day when part of Hellfire is brought
closer, the blasphemer shall remember his sins and what he was negligent of among
the matters of the religion.
The last part of the ayah, ( -' ' - ) is an interrogative negating that the
recollection of the blasphemer on that day will benefit him.

24. } -' - = ' - - - - - - '' - - - {
The blasphemer would say, If only I had done good deeds in the life that was
doomed to end, in preparation for my life which does not end.


25. } - - - - ` - = - - = - - {
On that day no one shall inflict as chastisement similar to what Allah will
chastise.
Al-Kisa'iyy, Ya^qub and Al-Mufaddil recited yu^adhabu ( - - ) with a fathah on the
dhal. Recited as such the meaning would be, ' on that day no one shall be inflicted
with a chastisement similar to the chastisement with which the blasphemer will be
inflicted.' The rest recited with a kasrah.

26. } ` - = ' ` ` - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
And no one shall shackle up and bond another as Allah will do to the
blasphemers.

27. } - - - = - ' . - -' ' + - - ' - {
Imam al-Bukhariyy said that al-mutmainnah ( - - - = - ') means the soul that
believes about the reward. It was said that al-mutmainnah means the safe, that is,
the one who believes in and accepts the decree of Allah.

28. } - - - - - = - ' = {
Al-Hasan said it means return to the reward of your Lord, accepting the
reward, and accepted by Allah.

29. } ' - = ' =' {
It means enter among the righteous of the slaves of Allah.

30. } - - = ' = {
And enter Paradise with the highly accepted worshipers of Allah.
At-Tabaraniyy and al-Hakim narrated from the route of Sa^id Ibn Jubayr that he
said: Ibn ^Abbas died in at-Taif and I attended his funeral. A kind of bird we have
never before seen the likes of came and entered his coffin. We watched it, and it
never came out. When he was buried ayahs 27-30, Surah al-Fajr were heard being
recited next to his grave. No one there knew who was reciting them. Adh-
Dhahabiyy said that this story is mutawatir and that they believed the white bird was
Ibn ^Abbass knowledge.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-BALAD :~ ----
Makkiyyan by agreement.
Comprised of twenty (20) ayahs.

Meaning Ayah
-=' .-=' - --

1. I [Allah] adjure by this city of
Makkah.

' ` - ' - ' - + - - ) 1 (
2. And you, Muhammad, inhabit
and aggrandize this city.

- ' - ' - + - . = - - ) 2 (
3. And I [Allah] adjure by Adam
and his pious offspring.

- ' ' - - ' ) 3 (
4. Indeed we have created man
into travail.

' - - ' = - - ' ` - - ' - - ) 4 (
5. Does the strong blasphemer
think none has power to
resurrect him and chastise him?

- - = - ' = - - - . ' - - = ) 5 (
6. The blasphemer says, I have
abundantly squandered wealth
in animosity of Muhammad.

' - - ' - - ` - - ' ) 6 (
7. Does he think no one watches
over him?

- = - - ' - - = - ) 7 (
8. Have We not made a pair of
eyes for him to see,

. - - - = ' . = - ' ) 8 (
9. And endowed upon him a
tongue and a pair of lips,

. - - - - ' -' - ' ) 9 (
10. And have we not shown him the
avenue of vice and avenue of
virtue?

' - - - . - - = -' - ) 10 (
11. But he did not hasten to the
hardships present in the path of
the correct belief.

` - - ' = - ) 11 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
12. And what makes you know the
high status of adhering to the
path of the correct belief?

' - ' - - - ' ) 12 (
13. It is freeing a slave,

- = ) 13 (
14. Or feeding on a day of famine,

- - - - ' = ) 14 (
15. An orphan who is a kin,

- - - ' -- - - ) 15 (
16. Or an indigent lay on the
ground.

- - - - - ' -- ) 16 (
17. And therein he was among the
believers who ordered one
another with patience and
compassion.

- -'' - - - - - .- - ' . - ' `
- = - '' - - - ) 17 (
18. Such people will receive their
books with their right hands.

- - - - ' ' = - = - ' ) 18 (
19. As to those who disbelieved in
the Quran shall receive their
books with their left hands.

- .- - ' - ' - - ' ' = - ' - -' -'-
) 19 (
20. They shall be Locked behind the
firmly shut gates of Hellfire.

- - - ' - + - ' = ) 20 (

THE EXPLANATION

1. } ` - ' - ' - + - - {
The most authentic meaning is: [I [Allah] adjure by this city.] Al-Qurtubiyy
said: 'The city is Makkah, by the consensus of the scholars. The meaning is: I
[Allah] adjure by this sacred city of Makkah in which you (Muhammad) inhabit due to
your high status with Me and My acceptance of you.'

2. } - ' - ' - + - . = - - {
Al-Bukhariyy narrated from Mujahid in Fath al-Bari, Volume 8, page 703: You
(Muhammad) are not sinful in the city of Makkah as other people are. This ayah
praises the Prophet, who lived in Makkah and aggrandized it, by not committing
prohibited matters therein. The Prophet showed the due respect for the sacred
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
house in Makkah while the blasphemers were committing blasphemy there. This
ayah dispraises the blasphemers.

3. } - ' ' - - ' {
In this ayah Allah adjures by Adam and the righteous among his offspring,
including the prophets and the ones who called to Islam. It was said the sons of
Ibrahim and his offsprings are meant by this ayah.

4. } ' - - ' = - - ' ` - - ' - - {
This means Adam and his offspring will face the hardships of this life and the
hereafter. The adjuration ends here and the answer statement that reveals its
subject matter begins here. Allah adjures by whatever He willed among His
creations to draw our attention to their grand status. Al-insan ( ` ' - - ) here is used
for the humankind, that is, refers to Adam and his offspring. Al-Bukhariyy said: Fi
kabad ( - - ) means into hardships. Ibn ^Abbas said it means toil. Al-Hasan said:
He faces the hardships of this life and the Hereafter. Al-Qurtubiyy said:

"Our scholars said that the first hardship man encounters is
the cutting off of his umbilical cord followed by the hardship of being
strapped into cloths, then the hardship of nursing, without which he
would die, then the hardship of teething and movement of his
tongue, then he is weaned, which is harder on him than hitting. He
encounters circumcision, pain, and grief. He encounters the
strictures of his teacher, the policy of his moralizer, and the strong
presence of his tutor. Then he encounters marriage and its
obligations. He is occupied with children, servants, and soldiers.
He builds houses and palaces. Then he faces old age, with
accompanying knee and foot pains. One faces many calamities too
lengthy to enumerate: eye, ear, tooth, and headaches. He has
financial responsibilities and faces the burden of debt. He might be
beaten, or imprisoned. Every day that passes one faces calamities
and hardships. After all of that he faces death. Then the
questioning by the two angels, the closing in of the grave and its
darkness, the Resurrection and facing his deeds--and until he ends
up in Paradise or in Hellfire. Had the matter been ones own choice
one would not have chosen all of these hardships. This signifies
that the human being has a Creator who manages him and decreed
for him these situations. So let one submit to the orders of the
Creator."

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
5. } - = - ' = - - - . ' - - = - {
Ar-Raziyy said ayahsabu ( - - = - ) is an interrogative with the purpose to
denounce. The meaning of the ayah is does the extremely strong human being
among the blasphemers of Quraysh think that because of his strength no one has
the power to resurrect him and thereby punish him?

6. } ' - - ' - - ` - - ' {
The blasphemer would say, I have spent an abundance of money in
animosity to Muhammad. Abu Bakr, ^Aishah, Abu ^Abd Ar-Rahman, Qatadah, Abu
Al-^Aliyah, Abu Ja^far recited (lubbadan), ^Umar Ibn Al-Khattab, Abu Al-Mutawakkil,
Abu ^Imran recited (labdan), ^Uthman, Al-Hasan recited (lubudan), Aliyy Ibn Abu
Talib, Ibn Abu Al-Jawza' recited (libadan).

7. } - = - - ' - - = - {
Does he think that no one sees him? Rather, recording angels take down all
what he says or does during his lifetime. And they would count it all for the Day of
Judgment, when no wealth or children shall benefit one, only ones coming to Allah
with a soundly believing heart.

8. } . - - - = ' . = - ' {
After Allah told us about the strong people of Quraysh and their sayings and
refuting them, He established for us the perfectness of the Power of Allah by listing
some of His endowments on mankind. So in this verse is an interrogative to confirm
the meaning therein. The meaning is: [We have made a pair of eyes for him to
see.]

9. } . - - - - ' -' - ' {
And We have made a tongue for him with which to give utterance and a pair
of lips to close his mouth. One uses the tongue and the lips to eat, drink, blow and
for other needs. The meaning here is: Is not the case that Allah created for the
person things which signify that Allah has the power to resurrect him after his death?

10. } . - - = -' -' - - - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Allah showed the human being the route of virtue and the route of vice as was
mentioned by ^Aliyy, al-Bukhariyy and others. The Hafidh Ibn Hajar said: At-
Tabaraniyy produced with a good chain of narration from the route of Ibn Mas^ud
that he said an-najdayn ( . - - = -') is the route of virtue and the route of vice, and al-
Hakim said it is sahih. In his book, Al-Mufradat, ar-Raghib said: An-najd ( -=-') is
the thick and slim place. And wa hadaynahun-najdayn ( . - - = -' -' - - - ) is an
example of the routes of truth and falsehood in the creed, truthfulness and lies in the
sayings, and good and ugly in the doings. Allah elucidated that He made these two
routes known in His saying in Surah al-Insan, 3:
} .- - -' -' - - - ' - {
This ayah means: [We have made the path known to him.]

11. } ` - - ' = - {
This means will he not cross the hardships that one encounters as he travels
the path of the correct belief about Allah and His messenger, thereby spending
precious wealth in the ways of Allah, among other things. Al-Bukhariyy said this
ayah means: [He did not cross those hardships in this life.]

12. } ' - - - ' ' - {
This is what makes you know what crossing those hardships is. The ayah
reflects the importance of the matter and of aggrandizing ones adherence to the
Religion.

13. } - = {
It means: It is setting a slave free. This is a practice highly rewardable.

14. } - - - - ' = {
Offering food is full of merit, and more so when the fed one is hungry. The
ayah means or feeding on a day of famine.As-Saghab (--') means, 'hunger'.
Ibn Kathir, Abu ^Amr, Al-Kisa'iyy recited fakka ( =) with a fathah on the kaf () and
raqabata ( -) with a fathah and Aw 'At^ama ( =) with a fathah on the hamzah
and the mim ,and with a silent ta' () without an alif ().

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
15. } - - - ' -- - - {
That is, feeding an orphan who is a kin. This way one earns the reward for
the charity of feeding and the reward for being kind to ones kin.

16. } - - - ' -- - - {
Or feeding an indigent person who is laid on the ground because of his
extreme poverty.

17. } - = - '' - - - - -'' - - - - - .- - ' . - ' ` {
The saying of Allah thumma kana minal-ladhina ' amanu ( .- - ' . - ' `
- - ) means he was a believer when setting the slave free and when feeding the
orphan or indigent'--because the condition for the acceptance of the deeds is for one
to be a believer in Allah and His Messenger. Ibn as-Salah said in his explanation of
Sahih Muslim: This term thumma ( `) in the ayah does not mean the state of being
a believer comes after offering food. They (the people of truth) recited the following
verse of poetry to substantiate the intended meaning:
- -= =' .- '- - ` -- '- ` '- .-' .
This verse uses thumma ( `) to list the rulership of the son, the father, and the
grandfather. Ibn as-Salah said: The rulership of the father and the grandfather was
mentioned in sequence after the sons rulership. However, it is known that the father
and grandfather ruled before the son.
The saying of Allah watawasaw bissabri ( - -'' - - - ) means they advised
one another to be patient in being obedient to Allah and in refraining from sinning.
The saying of Allah watawasaw bilmarhamah ( - = - '' - - - ) means, they
advised one another with sympathy and mercy. The Messenger of Allah said in
what was related by al-Hakim with whom adh-Dhahabiyy concurred and established
it as sahih:
>> '--' . -=- ` . -= << .
The great Hafidh al-^Iraqiyy mentioned in his book, Al-Amaliyy, " Ahlus-sama ( .
'--') means the angels. Hence this narration means: <<Be merciful to the
occupants of earth and the occupants of the Heavens--the angels--will be merciful to
you.>>
And by the meaning of this narration one needs to explain the following
famous narration:
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
>> '--' .- -=- ` .- -= <<
Hence this famous narration of the hadith means: <<Be merciful to the people on
Earth and the angels, who occupy the skies, will bring down onto you the mercy of
Allah.>>

18. } - - - - ' ' = - = - ' {
Those who are characterized by such good characteristics shall receive their
books with their right hands.


19. - ' - - ' ' = - ' - -' -' - { - .- - ' }
Those who blasphemed and belied the Quran shall receive their books with
their left hands.

20. } - - - ' - + - ' = {
The gates of Hellfire will be shut on them and not a door will open for them.
Ibn Kathir, Nafi^, Ibn ^Amir, Al-Kisa'iyy, Abu Bakr from ^Asim recited (musadah)
without a hamzah.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

SURAH ASH-SHAMS ~ : c-~-
Makkiyyan by agreement.
Comprised of fifteen (15) ayahs.

Meaning Ayah
-=' .-=' - --

1. I [Allah] adjure by the sun and by
its light,

' ' = - . - -' ) 1 (
2. And the moon as it follows,

- - - ' ` ' ) 2 (
3. And by the day that clearly brings
out the sun,

= ' + -' ` ' ) 3 (
4. And by the night that conceals the
sun,

' ' - - . - '' ) 4 (
5. And by the sky and its Creator,

' ' - - ' - ' - -' ) 5 (
6. And by the Earth and the One Who
expanded it,

` ' ' = = ' - ) 6 (
7. And by every soul, and the One
Who gave it order and proportion.

' - ' - . - - ) 7 (
8. Allah inspired God-fearingness in
the believer and iniquitousness in
the blasphemer.

' - - ' = ' + - + ' ' ) 8 (
9. Triumphant is the one who purifies
himself with good deeds,

' ' . - - ' - ) 9 (
10. And the one who corrupts himself
fails.

' ' - . - ' = - ) 10 (
11. As result of indulging in sins and
transgression, the Thamud people
belied their prophet.

' = - - ` - - - ) 11 (
12. For the most wicked among them
hastened into slaughtering the she-
camel.

' ' - - - - - ) 12 (
13. The Messenger of Allah, Salih, told
them to beware and not to
' ' - - - '' ' - '' - + ' ' - ) 13 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
slaughter the she-camel nor bar
her from having her drink.

14. They belied Prophet Salih and
slaughtered the she-camel, so their
Lord crushed them for their sin and
leveled the earth on them,

+ - - - - + - + - ' = - - - ' - - - -
' - ) 14 (
15. And Allah does not fear its
consequences

` ' ' - - = ' = - ) 15 (

THE EXPLANATION

1. } ' ' = - . - -' {
These are two (2) adjurations. Allah adjured by the sun and its light. Imam
al-Bukhariyy said: Mujahid said that duhaha (' ' = -) means its (the suns) light.

2. } - - - ' ` ' {
Imam al-Bukhariyy said this is when the moon follows the sun, because when
the sun sets, the crescent appears the first night of the month.

3. } = ' + -' ` ' {
The meaning is when the day exposes the sun. When the day spreads out,
the sun is clearly exposed.

4. } ' ' - - . - '' {
When the night falls, it covers the light of the sun with its darkness.

5. } ' ' - - ' - ' - -' {
It means by the sky and the One who created it.

6. } ` ' ' = = ' - {
Al-Bukhariyy said tahaha ( ' ' = =) means, 'dahaha ( ' ' =)'. The ayah means
and by the Earth and the One Who expanded it.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

7. } ' - ' - . - - {
Every self (nafs, . - -) is meant in the ayah. It was also said wa nafs ( . - - ) is
O Adam. Wama sawwaha (' - ' - ) means and the One Who created it
proportionate in parts and organs. Al-Asbahaniyy said in Al-Mufradat that the
meaning is that Allah created the shape of man in accordance to His Wisdom.

8. } ' - - ' = ' + - + ' ' {
Ibn al-Jawziyy said al-ilham ( ` ' + ' ) is inspiration. Al-Fakhr ar-Raziyy said:
Allah inspired the God fearing believer with piety and inspired the blasphemer with
his iniquities. Sa^id Ibn Jubayr said alhamaha (' + - + ' ) means made its God-
fearingness and iniquitousness incumbent on the concerned self. Al-Fakhr ar-
Raziyy said: It is explicit that Allah created the God-fearingness of the believer and
the iniquitousness of the blasphemer.
This interpretation agrees with the hadith that Muslim narrated in his Sahih
from the route of Yahya Ibn Ya^mar from the route of Abu al-Aswad ad-Duliyy that
he said:
) .--=' .- -= ' ' : - - - =-- -' '-' .-- '- --
-'= ---` +--- - '- '-- - '----- '-- -- '- - .- +-'= -- +
-- +-'= - - .- -'- +-'= ==' ' '-'= - ` '- ' +-'=
.-- '-= '-- ` --- ='- - '= - . -' ---- '= =' .- -=-
='-= =` ` =-''-'-- ' - - =-=- ' '- ''-- - =-+ --=` -
- - '- `'- - - '-- --- .- .-'= .-- '- -- =-- -' '-'
-'= - - - - '- '-- - '----- '-- -- '- - .- +-'= -- +
=' ---- +- -- +-'= - - .- ` '- +-'= ==' ---` +---
.= = - '- } ' - ' - . - - }{ ' - - ' = ' + - + ' ' { (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
This means: <<^Imran Ibn al-Husayn told me, 'Do you consider what people go
through today and travail about as a predestined matter, or as something that they
ask the Prophet about and hence become accountable for?' I said, 'It is
predestined.' He said, 'But is not that injustice!' I got scared and I said, 'Every thing
is created by Allah and is owned by Him. He is not to be questioned about matters,
but we are to be questioned about matters.' He said, 'I only wanted to test your
mind. Two men from the Muzaynah tribe came to the Prophet and asked him, Do
you consider what people go through today and travail about as a predestined
matter, or as something that they ask the Prophet about and hence become
accountable for? The Prophet replied that it is predestined and the proof is in the
saying of Allah:
} ' - ' - . - - }{ ' - - ' = ' + - + ' ' {
This hadith explains the ayah beyond any doubt that Allah is the Creator of
everything. The Prophet, sallallahu ^alayhi wa sallam, used to make the following
supplication as was narrated by Muslim and an-Nasaiyy:
>> '' .- -= -- '+ '-- --- +'' <<
This means: <<O Allah give myself God-fearingness and purify it, for You are the
One Who purifies it.

9. } - ' - ' ' . - {
Ibn al-Jawziyy said in Zad Al-Masir: Ibn ^Abbas said, Triumphant is ones self
which is purified by Allah. Qatadah said Triumphant is the one who purifies himself
by being obedient to Allah and by performing the good deeds. So the meaning is
purifying one self with performing good deeds.

10. } ' ' - . - ' = - {
Al-Qurtubiyy said: Ibn ^Abbas said Disappointed is the self whom Allah
made misguided and sinful. Qatadah said: Disappointed is the one who brings
sins and iniquities onto himself. This was related by ^Abdur-Razzaq. In Al-Misbah
Al-Munir it is mentioned dasaytah ( ---) means everything that you conceal. What
is meant by the ayah is that the blasphemer concealed his true self and indulged in
sins, so he ruined himself.

11. } ' = - - ` - - - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Al-Bukhariyy said: Mujahid said ( '=-) i.e., 'because of its sins.' The
meaning is that sinning drove them to belie. Al-Qurtubiyy said 'bitaghwaha ( '=-)
is because of its transgression by exceeding the limit in committing sins.' Thamud
belied the Prophet of Allah, Salih. Thamud is a famous Arab tribe that resided in al-
Hijr between Hijaz and Tabuk. They came after the people of ^Ad, and like them,
worshipped idols.

12. } - - - ' ' - - {
The one who slaughtered the she-camel hastened. Al-Bukhariyy narrated in
his Sahih that the Messenger of Allah delivered a speech in which he mentioned the
she-camel and the one who slaughtered it. He said that } ' ' - - - - - { refers to
>> - -- - .`- = --- '= -= .= '+' - <<
In the narration of Kitab Al-Anbiya, the Prophet, sallallahu ^alayhi wa sallam, said:
>> - -' - -- = .= '+' --- <<
Both narrations of the hadith mean: <<Quickly a prosperous man from a strong tribe
like Abu Zam^ah slaughtered the she-camel. The Hafidh Ibn Hajar said in Al-Fath
that the one who slaughtered the she-camel was named Qudar Ibn Salif. It was said
he was bluish-red and whitish-red (Ashab, -+-) in color. Abu Zam^ah is al-Aswad
Ibn ^Abd al-Muttalib.

13. } ' ' - - - '' ' - '' - + ' ' - {
Prophet Salih told them to beware not to slaughter the she-camel. An-
Nasafiyy said: The ending harakah--inflection mark--on the term ( ' -) (camel) is a
fathah and implies a warning. That is, beware not to slaughter the she-camel. This
technique of warning--by ending a term with a fathah as an inflection mark is similar
to one saying in Arabic ( --` --`) (the lion, the lion) to warn someone against a lion
in the vicinity, or ( =' - =' - ) (beware, beware.) to warn against an imminent danger
which is about to occur.
Wa suqyaha ( ' ' - - - ) means beware also not to violate the drinking day
assigned to the she-camel. She had a drinking day and they had a day.

14. } ' - + - - - - + - + - ' = - -- ' - - - - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
They belied Salih, peace be upon him, and they killed the she-camel. That is,
the wicked one among them killed her. The action was attributed to all of them
because they accepted what he did and supported him in that. ^Aqaruha ( - = ' )
means, ' they killed the camel by stabbing it.' Fadamdama ^alayhim rabbuhum
bidhambihim ( + - - - - + - + - ' = - - - ) means, 'Allah destroyed them and enclosed the
torture on them for their sins of blaspheming, belying and killing. Yahyah Ibn Salam
said that fasawwaha ( ' - ) means Allah destroyed both the old and the young
among them. For Allah is entitled to create harm and pain for children without any
reason on their part. Allah does what He wills in His creations. Some said: It means
Allah leveled the Earth on them.

15. } ` ' ' - - = ' = - {
Abu Ja^far, Nafi^ and Ibn ^Amir recited the ayah with the beginning fa
instead of the waw. The meaning is that Allah did that to them and He does not fear
anyone, as was said by Ibn ^Abbas. This ayah contains the meaning that Allah is
clear from being harmed by anyone.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-LAYL :~ J---
Makkiyyan by consensus.
Comprised of twenty-one (21) ayahs.

Meaning Ayah
-=' .-=' - --

1. I [Allah] adjure by the night that
conceals what is between the
sky and the Earth,

- - . - '' ) 1 (
2. And by the day as it appears
with its light,

' + -' ' = - ) 2 (
3. And by the Creator of the male
and female,

-' ' = ' - ` ` - ) 3 (
4. Verily your deeds are diverse.

- - ' - - ) 4 (
5. So he who gives charity and is
God-fearing,

- - = = . - ' - ' ) 5 (
6. And believes in the Testification
of Faith,

- - = '' - - - ) 6 (
7. We shall guide him and prepare
him for Paradise.

- - ' ' - - - - - ) 7 (
8. But he who is a miser who
overlooks and thinks he does
not need the reward,

- . - ' - - - - . = ) 8 (
9. And disbelieved in the
Testification of Faith,

- - = '' - - ) 9 (
10. We shall prepare him for
Hellfire.

- ' ' - - - - - ) 10 (
11. His wealth that he held back
from spending in virtue shall not
benefit him if he falls headlong
into Hellfire.

- '' - - = - - ' - ) 11 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
12. Verily, We have shown the path
of guidance as opposed to the
path of misguidance.

- + ' ' ' - - ' = ) 12 (
13. Verily the rewards of this life and
the Hereafter are for Us to give.

' ' - ' ` = ` ' ) 13 (
14. O people of Makkah, I [Allah]
have warned you and made you
dread a fervid blazing fire.

= ' - ' - - - - ' ) 14 (
15. None shall everlastingly burn
therein but the one who dies as
a blasphemer.

` - - ` ' ` ` - - ) 15 (
16. The one who belied the Prophet
and turned away from believing
in Allah and His Messenger.

' - - - ' ) 16 (
17. As to the God-fearing one, he
shall be kept distant from it.

- ' + - - = - ` - - ) 17 (
18. The one who spends his wealth
sincerely for increased
acceptance by Allah,

- - '' - - - - ' ) 18 (
19. But not to reciprocate a favor
done to him by others,

' - ` = - - - . - - - - = - = ) 19 (
20. Rather seeking the reward from
his Lord, the Exalted.

` - = ' - - ` ' = ) 20 (
21. And soon he shall be satisfied
with his reward in Paradise.

- - - ' ) 21 (

THE EXPLANATION

1. } - - . - '' {
This is an adjuration by the night whose darkness conceals everything between
the sky and earth.


The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
2. } ' = - ' + -' {
And an adjuration by the day that appears with its light showing against the
darkness.

3. } -' ' = ' - ` ` - {
And an adjuration by the One Who created the male and the female. Hence,
Allah has adjured by His Self. It was said Adam was meant by the male and Eve by
the female. And it was said the intended meaning is general.

4. } - - ' - - {
This is the reply statement of the adjuration which clarifies its subject matter.
As-sa^iyy ( -') is the pursuance to perform a deed. The meaning of the ayah is
that the deeds of the slaves are diverse. Some slaves are diligent in performing
deeds that lead them to winning in the Hereafter and some are diligent in performing
deeds that lead them to their destruction. The hadith of the Prophet, sallallahu
^alayhi wa sallam, gives a similar meaning:
>> '+--- '= '+--- --- ' ' '-'= '-' <<
This hadith means: <<The people head toward two things. Some head toward
making themselves winners in the Hereafter, thereby escaping chastisement and
some head towards destroying themselves.>>

5. } - - = = . - ' - ' {
It means: As for the one who is God fearing and spends what is due on him.
The jumhur, that is, most of the scholars, said this ayah refers to Abu Bakr as-Siddiq
who is ^Abdullah Ibn Abu Quhafah. It also was said that Abu ad-Dahdah al-Ansariyy
was meant by this ayah.

6. } - - = '' - - - {
This ayah means and believed in the Testification of Faith which is: No one
is God except Allah; Muhammad is the Messenger of Allah. It was also said the
meaning is and believed in Paradise.



The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

7. } - ' ' - - - - - - {
We shall guide him to the causes of goodness and righteousness and
prepare him for Paradise. Al-Farra said in Ma^ani Al-Quran that fasanuyassiruhu
( - - - - - ) means We shall prepare him. This ayah is a clear proof that Allah is the
One Who enables the slave to do good. That is, Allah creates in him the ability to do
good because Allah is the Creator of everything.

8. } - - - . = - . - ' - {
This ayah means as to the one who is stingy in spending what is religiously
due on him, and who thinks he can do without the reward of Allah-- and thereby
does not want it.

9. } - - = '' - - {
This ayah means and disbelieved in the Testification of Faith, or disbelieved
in Paradise.

10. } - ' ' - - - - - {
This ayah means, We shall prepare him for Hellfire. This ayah and ayah 7
contain a proof that Allah is the One Who enables the believer to believe, and the
blasphemer to blaspheme, as was mentioned by Imam al-Juwayniyy in Al-Irshad
and others. Enabling here does not mean acceptance by Allah, rather it means
Allah enables them to do that deed. Allah is the One Who enables the slave to do
good deeds or bad deeds. Allah is the One Who created tongues, hearts, and
organs for the believer and the blasphemer. If it was not for Allah enabling the
believer to believe he would not have believed, and if it was not for Allah enabling
the blasphemer to blaspheme, he would not have blasphemed. This is elucidated in
the saying of Allah in Surah al-Baqarah, ayah 15:
} + - - + -' - = - - - {
Ibn al-Jawziyy said that Ibn Mas^ud said wayamudduhum ( - - - ) means to enable
them. Mujahid said it means to make them increase and fi tughyanihim (
+ -' - =) means, in their blasphemy. At-Tirmidhiyy narrated the hadith of the
Prophet:
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
>> '= .- ` -= <<
This hadith means: <<O Allah help me do the good deeds and do not help others
against me.>> In Al-Bukhariyy from the route of ^Aliyy, he said: The Prophet,
sallallahu ^alayhi wa sallam, was attending a funeral and dug the ground with the
edge of something and said:
>> -=' .- ---- '-' .- ---- --- ` -= .- -- '- <<
This means: <<Everyone among you has been assigned his seat in Hellfire and in
Paradise.>> they asked, Then should we quit performing deeds and rely on what is
recorded in our book? The Prophet said:
>> - . '-= - - '-' . .- ' .- '- - '= '-' - - '-' . .-' -
- '--' . .- ' .- '- - .-' - . '--' <<
This means: <<Perform. For everyone will have a smooth path towards what he
was created for. The one who is deemed to die as a believer will have a smooth
path towards performing the deeds of those deemed to die as believers. The one
who is deemed to die as a blasphemer will have a smooth path towards acts of
disbelief. Then the Prophet recited Ayahs 510 of Surah al-Layl.>>
Abu Ja^far recited (al-yusura and al-^usura) with a dammah on the sin in both.

11. } - '' - - = - - ' - {
This ayah means, his wealth that he was too stingy to spend in the routes of
goodness shall not benefit him once he falls headlong into Hell.

12. } - + ' ' ' - - ' = {
This ayah means: Allah has shown the path of guidance as opposed to the
path of misguidance.

13. } ' ' - ' ` = ` ' {
This ayah means: The path toward the reward in this life and the Hereafter is
through obedience to Allah. This meaning is contained in the saying of Allah in
Surah an-Nisa 134:
} -' ` -- - ' . - ' - - -' ` '' - - ' - - ` - - - ' - - - '' ' = {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
This ayah means: [Strayed has the one who seeks the reward in this life and the
Hereafter from other than Allah, the True Owner of the reward.]
Hence, the one who seeks the reward in this life and the hereafter from other than
Allah, its true Owner, has strayed and followed the wrong path.



14. } = ' - ' - - - - ' {
This ayah means: Allah has warned and made the people of Makkah dread
a fire fervidly ablaze.

15. } ` - - ` ` ' ` - - {
This ayah means: The one who is deemed to enter and dwell in Hellfire
forever is the one who is deemed to die as a disbeliever.

16. } ' - - - ' {
This ayah further explains: 'the one who belied the Prophet and turned away
from believing in Allah and His Messenger.'

17. } ' + - - = - - ` - - {
This ayah means: The God-fearing one shall be kept distant from Hellfire.
Ibn ^Abbas said that this ayah refers to Abu Bakr as-Siddiq who will not enter
Hellfire.

18. } - - '' - - - - ' {
This ayah means: The one who seeks to increase his reward by sincerely
spending his wealth in charity, seeking reward from Allah alone, not desiring
recognition from the people for his deeds. This ayah was revealed about Abu Bakr
as-Siddiq when he bought Bilal al-Habashiyy and then set him free. Bilal al-
Habashiyy was a Muslim slave who was severely tortured because of his belief. The
blasphemers said that Abu Bakr bought and freed Bilal because he owed him a
favor. So Allah revealed the following ayah.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
19. } ' - ` = - - - . - - - - = - = {
This ayah means that Abu Bakr did not do that in return for a favor that he
owed to anyone.

20. } ` - = ' - - ` ' = {
This ayah means: Rather Abu Bakr did that seeking the reward from Allah
alone.



21. } - - - ' {
This ayah means: For that, Abu Bakr shall be satisfied with the reward he
shall receive in Paradise.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AD-DUHA :~ _=~-
Makkiyyan by consensus.
Comprised of eleven (11) ayahs.

Meaning Ayah
-=' .-=' - --

1. I [Allah] adjure by the morning
light,

= -' ) 1 (
2. And by the night when it settles
in darkness.

= - . - '' ) 2 (
3. O Muhammad, your Lord has
not forsaken you nor hated you,

' ' - = - = = ' - ) 3 (
4. And verily the Hereafter has
better reward for you than this
world.

' ` . - = ' - = = ` ' ) 4 (
5. And soon, in the Hereafter, you
shall be greatly rewarded and
you will be well satisfied.

- - = - =- = - - ' ) 5 (
6. Did not Allah know you have
become an orphan and give you
shelter under your uncle?

' ' -- - - - = - ' ) 6 (
7. And He knew you had no
knowledge of the Quran and the
detailed rules and Allah guided
you to that knowledge.

`' - - = - + ) 7 (
8. And Allah knew you were in
need and gave you your
sufficiency.

-' = - = ` - = ' ) 8 (
9. Hence do not humiliate the
orphan,

- - - ' ' - ' ` + - - ) 9 (
10. Nor repulse the one who asks,

. -' -' ' - ` + - - ) 10 (
11. But spread and rehearse the - = = - - - - ' - ) 11 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
bounty of your Lord.


THE EXPLANATION

The interpreters of the Quran agreed that this surah was revealed after the
Revelation had stopped for a while. Al-Bukhariyy narrated in his Sahih from the
route of Jundub Ibn Sufyan that he said: The Messenger of Allah suffered an illness.
By the time he stayed in for two or three nights, a woman came and said, O
Muhammad, I hope your devil has left you for I have not seen him near you since
two or three nights. So Allah revealed the first two (2) ayahs of Surah ad-Duha.
The woman in the narration was the one-eyed Umm Jamil, the daughter of Harb, the
wife of Abu Lahab. This was narrated by the Hafidh Ibn Hajar in Fath Al-Bari.

1. } = -' {
This is an adjuration by the light of morning.

2. } = - . - '' {
It is an adjuration by the night when it settles in, which is the meaning of saja
( = -). Al-Bukhariyy said that Mujahid said idha saja ( = - ) means settles in.
others said it means when it rests still in darkness. The Hafidh said in Al-Fath that
al-Fara said that wallayli idha saja ( = - . - '' ) means when it becomes dark
and rests its entire duration.

3. } ' ' - = - = = ' - {
The ayah means: [O Muhammad your Lord has not left you nor hated you.]
Ar-Raghib al-Asbahaniyy said in Al-Mufradat: 'Leaving was expressed by ma
wadda^aka rabbuka ( ' - = - = = ) just as one would say wada^tu fulanan ( -=
'-`) that is I left that person. Al-qala ( '-') is the extreme hatred. And hatred is an
expression of rejection and unacceptance.

4. } ' ` . - = ' - = = ` ' {
O Muhammad, the Hereafter is better for you than this world. Because what
Allah has prepared for His Messenger in the Hereafter is grander than the prestige
He gave him in this world.

5. } - - = - =- = - - ' {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
The meaning is that Allah, in the Hereafter, shall give you Muhammad a lot and
you shall be well-satisfied. ^Aliyy Ibn Abi Talib said this is in reference to his
interceding for his nation until he is satisfied.

6. } ' ' -- - - - = - ' {
This means: [Is it not the case that Allah knew that you, Muhammad, have
become an orphan, losing your father before your mother? Allah gave you shelter
when He put you under the guardianship of your uncle, Abu Talib, and saved you
from the hardship of earning your livelihood.]

7. } - = - `' - + {
The ayah means: [You, Muhammad, did not know the Quran or the details of
the laws of the Religion. Then Allah guided you to know them.] Allah said in Surah
ash-Shura,
(52) } ' - ' ' - - - - - ' - ` ` ' -- {
This ayah means: [You did not know the Quran or the details of the matters of the
belief.] Although he did not know the Quran or the details of the belief prior to his
Revelation, the Prophet always believed correctly in his Lord and cleared Him from
having partners or resembling the creation. It was said that he got lost as a young
child in the ramifications of Makkah and Allah facilitated his return to his grandfather
^Abdul Muttalib.

8. } - = ' ' ' -' = - = {
This means Allah knew of your poverty, O Muhammad, so He satisfied you by
giving you sustenance. The meaning of faaghna ( - = ' ) is you have your
sufficiency.

9. } - - - ' ' - ' ` + - - {
This means: [Do not humiliate the orphan,] as mentioned by Mujahid. Al-
Qurtubiyy said: This ayah signals for one to be gentle and charitable to the orphan.
In the Musnad of Imam Ahmad Ibn Hanbal from Abu Umamah that the Messenger of
Allah said:
>> '--= --- '+-'= - -- . ' ' - ` =--- ' --- --- .- <<
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
This hadith means: <<The one who gently strokes an orphans head for the sake of
Allah alone, shall have a good deed for every hair that his hand touched.>>





10. } . -' -' ' - ` + - - {
This means: [Do not scold and repulse the one who asks for something.
Rather, give him what he asked for, or else pleasantly decline.] Abu Hayyan said:
Abu ad-Darda, al-Hasan, and others said that the one who asks for something here
refers to the one who asks to be taught the knowledge of the Religion and not the
one who asks for money.

11. } - = = - - - - ' - {
Al-Qurtubiyy said: Spread that which Allah bestowed upon you by thanking
and praising Allah. To talk about the bounties of Allah and recognizing them is
thanking Allah for them. In Ar-Risalah Al-Qushayriyyah the author said:
I heard Shaykh Abu ^Abd ar-Rahman as-Sulamiyy say, I heard
Teacher Abu Sahl as-Su^lukiyy say, I heard al-Junayd say, I was
seven (7) years old playing by as-Sariyy and people were talking about
thanking Allah. As-Sariyy asked me, Boy, what is thanking Allah? I
said, Not to disobey Allah using any of his endowments upon us.
Muhammad Ibn al-Fadl was asked about the fruit of being thankful to
Allah and said, Loving for the sake of Allah and fearing Allah. Abu
Bakr Ibn Abu Sa^dan al-Baghdadiyy said, Thanking Allah is to thank
Him for the calamities, the same as you thank Him for the
endowments. It was said an-ni^matu ( -' - ) means prophethood
and at-tahadduth biha means conveying the message.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH ASH-SHARH :~ :~-
Makkiyyan.
Comprised of eight (8) ayahs.

Meaning Ayah
-=' .-=' - --

1. Have we not expanded and
enlightened your chest , O
Muhammad,

- - = ' - - ' ) 1 (
2. And removed your burden by
making you impeccable,

= - = ' - - ) 2 (
3. And lightened for you the back
galling burdens of prophethood,

+ = . - - - ' ) 3 (
4. And raised high the esteem in
which you are held?

= ' ' - ) 4 (
5. So, verily, there is relief after
every hardship.

- - - ' - ' ) 5 (
6. Verily, there is relief after every
hardship.

- - - ' - ) 6 (
7. So, once you are over with it,
exaggerate in supplication,

- - -' - = ' ) 7 (
8. And turn your intentions and
likings to your Lord.

- =' = - ' ) 8 (

THE EXPLANATION

1. } - - = ' - - ' {
Allah expanded Muhammads chest by enlightening it with wisdom, and
widened it to receive the Revelation. The interrogative format of the ayah
emphasizes the confirmation that the Prophets chest was expanded.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
2. } = - = ' - - {
Abu Hayyan said in An-Nahr Al-Madd: This ayah is in reference to the
Prophets impeccability from sinning and to his being pure from the filth of wrong-
doings. Allah has guaranteed Prophet Muhammad protection from certain matters.
Prophets are impeccable from committing blasphemy, enormous sins, and small,
abject sins, prior to and after becoming prophets, as was mentioned by Imam Abu
al-Hasan al-Ash^ariyy and others.

3. } + = . - - - ' {
This ayah refers to the back-galling burdens of prophethood. What is meant
by the previous ayah is to lighten the heavy burdens of prophethood. So, Allah
facilitated that for him. The meaning entails that had prophethood been a load to be
lifted, then as a result one would have heard the galling of the back, that is, the
squeaking sound of the back when it carries a heavy load.

4. } = ' ' - {
Hassan Ibn Thabit, in praising the Prophet, said the following poetry:

-'= = ' -'= --' -+-- '- +-- - .-
- ` -- ' --' - ' ' ' = -+- -' .-

These verses mean: He is gleaming with illumination. Bearing on him the
seal of prophethood, given by Allah, so apparent and testifying. Allah joined
the name of the Prophet to His Own, five (5) times in the call of the muezzin
when he says 'ashhadu' (I testify).
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Allah raised the esteem of the Prophet, sallallahu ^alayhi wa sallam, by
joining the mentioning of the Prophet to the mentioning of Allah in the
Testification of Faith: I testify (know, believe, and utter) that no one is God
but Allah and that Muhammad is the Messenger of Allah. This testification is
said in the call for prayers (in both the adhan and the iqamah), in the
tashahhud of prayers, on the mimbar during the Friday Prayer and other, and
in other places in the Quran. It was said that wa rafa^na laka dhikrak ( ' -
= ') means We have raised your esteem with the angels of the
heavens. It was also said it means: We have raised the esteem of
mentioning your name by taking the covenant on the prophets and obligating
them to believe in you and admit to your merit. Once one of the kings of the
non-Arabs who had embraced Islam asked those in his session, Who is the
greatest among the People? One said, You are. He said, No, the greatest
of all men is the one whom the muezzin mentions five times every day.

5. } - - - ' - ' {
The Hafidh Ibn Hajar said in Al-Fath that Malik produced from the route
of Zayd Ibn Aslam from the route of his father, Aslam al-^Adwiyy, who was
the freed slave of ^Umar Ibn al-Khattab, that he wrote to Abu ^Ubaydah, who
is ^Amir Ibn ^Abdullah Ibn al-Jarrah, saying: Whatever hardship befalls a
person, Allah gives him relief after it, and a single hardship shall not beat two
reliefs. Al-Hakim said this is confirmed about ^Umar and ^Aliyy. (End of the
quotation from Fath Al-Bari). The meaning of the ayah is that along with
hardship and difficulties comes relief and ease.

6. } - - - ' - {
This is a repetition to emphasize confirming that the relief shall occur.
The Messenger of Allah suffered many hardships from the blasphemers, and
then the relief followed when Allah made him victorious over them. Abu Ja^far
recited the sin () with a dammah in both al-^usur ( - ' ) and usur ( - - )




The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

7. } - - -' - = ' {
Al-Bukhariyy said that Mujahid said that fannsab ( -' - - ) means turn
to your Lord with your need. Al-Qurtubiyy said that Ibn ^Abbas said it means,
once you are done with your prayer fannsab ( - - -' ) i.e., exaggerate in
supplication and ask Allah for your need. Ibn Mas^ud said: If you are done
with your obligatory prayers direct yourself to the optional night time prayers.

8. } - =' = - ' {
Mujahid said it means turn your intention and your preference to your
Lord. The Hafidh Ibn Hajar mentioned Mujahids saying in Al-Fath from the
route of Ibn al-Mubarak in Al-Zuhd from the route of Sufyan from the route of
Mansur from the route of Mujahid.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AT-TIN :~ ---
Makkiyyan, and it was said Madiniyyan.
Comprised of eight (8) ayahs.

Meaning Ayah
-=' .-=' - --

1. I [Allah] adjure by the fig and the
olive,

- - ' .- -' ) 1 (
2. And Mount Sinai,

.- -- - = ) 2 (
3. And this secure city of Makkah,

- ' - ' - ` .- - ) 3 (
4. We [Allah] have indeed created
man in the best shape.

- - ' = - - ' ' ` - - - . - = ' - - ) 4 (
5. Then We [Allah] do return some
to the lowest situations.

.- ' ' - . - - -' - ` ) 5 (
6. Except those who believe and
do righteous deeds for they shall
have continuous reward.

` .- - ' + ' ' = '' -' ' - = - -
- - - - = = ) 6 (
7. After that what makes you
disbelieve in the Resurrection
and Day of Judgment?

.- -'' - - - = - - - ' - ) 7 (
8. Is not Allah the best of judges in
forming all what He created?

.- - ' = ' = ' - '' . - ' ) 8 (

THE EXPLANATION

1. } - - ' .- -' {
Al-Bukhariyy said that Mujahid said the figs and the olives that people eat are
meant by this ayah. Allah adjured by the fig and the olive, just as He adjured by the
morning light, the city of Makkah, the sun, the day and the night, and other things
Allah created which have benefit. Allah adjures by His Self and by whatever He
willed among His creations that have a certain status. However, Allah prohibited us
from adjuring by other than Allah.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

2. } .- -- - = {
The Hafidh Ibn Hajar said in Al-Fath that Mujahid said that wa tur ( = ) is
the mountain and sinin ( .- -- -) is the blessed Sina ( '-- -) and it could be said
Sayna ( '- - -) which is Sinai. It is the location which contains tur Sina which is the
mountain upon which Allah spoke to Musa. Musa heard the eternal and everlasting
Speech of Allah, the eternal attribute of His Self, which is neither a letter nor a
sound.
^Aliyy, Sa^d Ibn Abi Waqqas, Abu al-^Aliyah and Abu Majlaz recited it wa turi
sayna'a ( '--- =) with a fathah on the sin (). Ibn Mas^ud and Abu ad-Darda'
recited it turi sina'a ('--- =) with a kasrah on the sin ().

3. } - ' - ' - ` .- - {
This is the blessed city of Makkah, which is a city safe for those who live in it,
for those who enter it, and for the birds and animals in it.

4. } ' - - ' = - - ' ` - - - . - = ' - - {
This is the object of the adjuration. The people in general are meant in this
ayah. The meaning of ahsani taqwim ( - - - . - = ) is in the best picture. This ayah
is a proof to the invalidity of the theory of evolution. It is blasphemy to say the origin
of man is an ape.

5. } . - - -' - ` .- ' ' - {
Then We shall bring some members of the human beings to asfala safilin
( .- ' ' - . - - ) which is the fire. It was said asfala safilin means to the lowest
situation in ones life--which is becoming old after having been young and becoming
weak after having been strong.

6. } ` - - - - = = + ' ' = '' -' '- = - - .- - ' {
This means those who believed and did the righteous deeds shall not be
brought to the fire. Ibn ^Abbas said that falahum ajrun ghayru mamnun ( = + '
- - - - =) means not lacking anything. It was said the meaning is they shall have
an uninterrupted reward for their obedience and patience with being inflicted with the
calamity of old age and weakness.


The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,



7. } .- -'' - - - = - - - ' - {
Some said this address is for the blasphemers in a manner which reprimands
them and discredits them. The meaning is: If you know that Allah created you in the
best of shapes, and that He shall return you to the lowest of your situations, and that
He transfers you from one state to another, then what makes you disbelieve in the
Resurrection and the Judgment thereafter? Moreover, Muhammad informed you
about these matters.

8. } - ' = ' = ' - '' . - ' .- {
Al-Qurtubiyy said: The meaning is that Allah is the best of judges regarding
all of His creations. It was said that the meaning is the best of all who judge. Abu
Dawud and at-Tirmidhiyy narrated from Abu Hurayrah that he said the Messenger of
Allah said:
>> .--'=' ='- - .-' ' +--' --' .--' -- .- ) 8 ( '- '- .--'
.--'-' .- =' '= <<
This means: << Let the one among you who recites Surah at-Tin say at the end of
ayah 8, 'surely so, and I testify to that.' (Bala wa 'ana ^ala dhalika mina
ashshahidin)>>
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-^ALAQ :~ --
Makkiyyan by consensus.
Comprised of nineteen (19) ayahs.

Meaning Ayah
-=' .-=' - --

1. Read, O Muhammad, in the
name of your Lord who created
the creations.

= - -' - ' = - ' ) 1 (
2. He created man from a blood
clot.

' = ` ' = . - ' - - ) 2 (
3. Read, and your Lord is clear of
shortage and is most giving of
bounty.

= - ` ) 3 (
4. He, Who taught man to write
with a pen,

- ' ' - '' - ' = ) 4 (
5. He taught man what he knew
not.

' = ` ' - ' ' - ' - - ) 5 (
6. Nay, the blasphemer
transgresses all bounds in
sinning,

` ` = - ' ' - - ) 6 (
7. Because he saw himself
wealthy, and thought it sufficient
not to worship his Lord.

- - - -' ) 7 (
8. Verily, you shall return to your
Lord.

= ' = - ' ) 8 (
9. Do you see the one who
forbade--


+ - - - ' - - ) 9 (
10. Muhammad when he turned to
pray?

- - = ' - ) 10 (
11. Do you see, since Muhammad - + ' ' = ' - - ) 11 (
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
has this attribute of being
guided,

12. And enjoins God-fearingness, is
not his prohibitor a loser?

- -'' - - ) 12 (
13. Do you see the one who belied
the Quran and turned away
from the belief?

' - - - - ) 13 (
14. Does he not know that Allah
sees him and his doings?

- '' ' - ' - ' ) 14 (
15. Let him beware, for if he does
not desist, We [Allah] shall drag
him in humility by the forelock;

` - -' -'' - . - - - ' - - - ' . - ' ) 15 (
16. The owner of said forelock is
lying and sinful.

- =' = - ' - -' - ) 16 (
17. Let him then call on his tribe and
companions for his support,

- ' - - - ' ) 17 (
18. For We [Allah] call the tough
angels of punishment.

- -' - ' - - - ) 18 (
19. Nay, Muhammad, heed him not.
Pray, prostrate, and come close
in being accepted by your Lord.

` ` - - = - = - ) 19 (

THE EXPLANATION

The Hafidh Ibn al-Jawziyy said: This is the first Surah of the Quran that was
revealed and this is the saying of most of the interpreters of the Quran. Al-
Bukhariyy narrated from the route of ^Aishah that she said: At first the Prophet,
sallallahu ^alayhi wa sallam, received the good dream, and then the angel came to
him and said:
} ' = - ' = - -' - ) 1 ( ' = ` ' = . - ' - - ) 2 ( ` = - ) 3 ( { .
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
The first that was revealed of this Surah was up to the saying of Allah ( ' = ` ' - ' - -
' - ') (ayah 5). The rest of the Surah was revealed some time after that, as was
mentioned by the Hafidh Ibn Hajar in Al-Fath.

1. } ' = - ' = - -' - {
That is, mention the name of Allah as an opening to your recitation. He is the
One Who created all the creations.

2. } ' = ` ' = . - ' - - {
Allah created mankind from an ^alaq ( ' =), which is the plural of ^alaqah
( -'=), and it means the coagulated blood clot that has not dried. ^Abdullah Ibn
Mas^ud said that the Messenger of Allah told us:
>> - ` =' .`- -'= - ` -=- '-- .-- - .=- -'= -=- -=
'-' -'- -- ' - ---- ='-' -' .-- ` =' .`- -- : ---
= --- - - '-= ' <<
which means: <<The creation of one of you starts as a sperm drop for forty (40)
days in the womb of his mother, then a thick coagulated blood clot for the same
duration, then a piece of meat shaped as if it was bitten by ones teeth--for the same
duration. Then Allah sends the angel to blow the soul into him and orders the angel
to write four (4) matters: the persons sustenance, his deeds, his death time, and
whether he will die as a believer or a disbeliever.>> (Narrated by al-Bukhariyy and
Muslim). The nutfah ( -=-') in the hadith is the sperm-drop from which man is
created. The ^alaqah ( -'') is the small portion of a coagulated blood clot. The
mudghah (--') is a piece of meat shaped as if it was bitten by ones teeth.

3. } ` = - {
The meaning entails a confirmation of the first ayah to start reciting, and
informs that Allah is most generous and is clear of any attributes of shortage. Al-
Akram ( `) is an attribute that reflects an exaggerated meaning of generosity.

4. } ' - '' - ' = - ' {
Allah taught man to write using the pen. The first one to write using a pen was
Prophet Idris, sallallahu ^alayhi wa sallam, as was narrated by Ibn Hibban.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
5. } ' ' - ' - - ` ' = ' - {
Allah taught man that which he did not know, among writing, different means
of livelihood, and other than those. It was said that what is meant by al-innsan
( ' - - `) here is Prophet Muhammad and the proof of this saying is Surah an-Nisa,
113:
} ' - . - ' ' - = - ' = {
This ayah means: [Allah taught you, O Muhammad, that which you did not know.]

6. } ` = - ' ' - - ` {
The saying of Allah, kalla ( `), is a scolding and reprimand to those who are
ungrateful to Allah for His endowments and transgress, exceeding all bounds by
sinning. Innal-innsana layatgha ( = - ' ' - - ` ) is in reference to Abu Jahl who
is ^Amr Ibn Hisham. He attended the Battle of Badr fighting on the side of the
blasphemers. He was killed in that battle which took place the second year after the
Hijrah, as reported by Ibn Al-Mundhir from the route of Abu Hurayrah. At-tughyan
('-=') means crossing all bounds by sinning.

7. } - - - -' {
This ayah means once he saw himself having money and wealth, he thought
that sufficient. He thought he did not need to worship his Lord.

8. } = ' = - ' {
Ar-ruj^a ( = ') means to return and the returning. This ayah contains a
threat and promise of punishment for the transgrssor who thought he did not need to
worship his Lord. As well, the meaning contains humiliation for him because he will
be resurrected, and he will have to face the judgment in the Hereafter for his
transgression.

9. & 10. } ' - - - = { } + - - - ' - - {
The one meant by al-ladhi yanha ( + - - - ') is Abu Jahl, who prevented the
Messenger of Allah from praying in the mosque, as reported by Ibn Jarir from the
route of Ibn ^Abbas.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
11. & 12. } - -'' - - { } - + ' ' = ' - - {
The meaning is: O Abu Jahl, do you not see, since Muhammad has these
good attributes, that the one who prohibits him God-fearingness and prayer will be
destroyed?

13. & 14. } ' - ' - '' ' - { } ' - - - - {
Abu Jahl is meant here because he belied the Book of Allah and turned away
from the belief. Allah sees him and knows about all of his doings. This is a scolding
and a reprimand to Abu Jahl.

15. & 16. } - =' = - ' - -' - { } ` - -' -'' - . - - - ' - - - ' . - ' {
Al-Bukhariyy narrated in his Sahih from the route of Ibn ^Abbas that he said
that Abu Jahl said, If I see Muhammad praying next to the Ka^bah, I shall step on
his neck. When the news reached the Prophet, sallallahu ^alayhi wa sallam, he
said:
>> -`-' --=` . ' <<
This means: <<If he had attempted, the angels would have destroyed him.>> The
saying of Allah, kalla ( `), is scolding and reprimanding Abu Jahl and his likes for
prohibiting the worshippers of Allah from worshipping Allah. The saying of Allah
lanasfa^amm_ binnasiyah ( - -' -'' - . - - - ') means, We [Allah] shall order him to be
strongly dragged in humiliation by his forelock. An-nasiyah ( --'-') is the forelock
and (-' ---) is to grab something and pull it strongly. Allah specified
mentioning the forelock because it was the habit of the Arabs to grab a person by his
forelock if they wanted to humiliate him. An-nasiyyah can also be used as an
expression to refer to the human being as a whole. The saying of Allah nasiyatin
kadhibatin ( - ' - -' -) means the owner of this forelock (i.e., the person himself) is
a liar and a sinner.

17. } - ' - - - ' {
In mockery of Abu Jahl, the ayah reflects that Allah says: [Let him call on his
companions and tribe members for support.]
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
At-Tirmidhiyy and others reported from the route of Ibn ^Abbas that the prophet,
sallallahu ^alayhi wa sallam, was praying and Abu Jahl came to him and said, ' have
not I prohibited you from doing that!?', so the prophet scolded him and Abu Jahl
replied, 'you do know that I have the most numbers of people behind me.' Hence,
the ayah was revealed.

18. } - -' - ' - - - {
For Allah will call (order) the tough angels of torture to castigate them.

19. } ` ` - - = - = - {
This means: The matter is not like what Abu Jahl thinks, so do not obey him
(regarding his prohibiting you from praying). So pray to Allah and come closer to
being accepted by Allah by performing the obedience and worship.

Imam Abu Hanifah said in Al-Fiqh Al-Akbar:

The closeness (qurb, ) and farness (bu^d, --) when
attributed to Allah do not mean length or shortness of distance.
Rather, it is a meaning pertaining to one's being honored and
accepted, or dishonored and not accepted by Allah. The obedient
person is close (qarib, --) to Allah--without a manner of being, and
the sinful person is far (ba^id, ---) from Allah--without a manner of
being. Closeness or farness in this sense applies to the one
supplicating Allah. Likewise ones being close to Allah in Paradise and
standing before Allah are without a manner of being.

This signifies that the honorable salaf cleared Allah from any manner of
being, that is, from any attribute of the creations. Iman Abu Sulayman al-Khattabiyy
said, as was related about him by the Hafidh al-Bayhaqiyy in his book, Al-Asma
Was-Siffat, What we and every Muslim must know is that our Lord is clear of
pictures and forms because a picture requires a manner of being and Allah and His
Attributes are clear from any manner of being.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-QADR :~ ---
Makkiyyan according to most scholars.
Madiniyyan according to ad-Dahhak and others.
Comprised of five (5) ayahs.

Meaning Ayah
-=' .-=' - --

1. We [Allah] have indeed revealed
the Quran on the Sublime
Night.

- - ' ' - ' -' - ' - ' - ) 1 (
2. And what will make you,
Muhammad, know what the
Sublime Night is?

' - - - ' ' - ' ' - ) 2 (
3. The worship on the Sublime
Night is better than the worship
of a thousand months.

+ - - ' . - - = - - ' ' - ' ) 3 (
4. On that night the Angels of
every sky descend, including
Jibril, by Allahs orders on every
matter Allah decreed for the
coming year.

- ' - - ` + - ' - ' +- ' -
- . . - ) 4 (
5. The Sublime Night is full of
peace and goodness until
daybreak.

- ` = - ' ' = - - = ) 5 (

THE EXPLANATION

1. } - - ' ' - ' -' - ' - ' - {
Al-Bukhariyy said: the ha (-) in anzalnahu ( -' - ' - ) refers to the Quran. The
plural pronoun We was used to confirm that the One Who revealed the Quran is
Allah alone. The use of the plural pronoun (we) for the action of one (I) in the Arabic
language is a technique which ascertains and makes the action of one more
confirmed.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
The Hafidh Ibn Hajar said in Al-Fath: "Ibn at-Tin said that the linguists say
that this usage is for glorification. The Glorified One uses it to glorify Himself and
others use it to glorify Him." Furthermore, he said that this is the mashhur
31
saying.
Al-Hakim narrated in his Mustadrak from the route of Ibn ^Abbas that he said:
'The Quran was brought down in its entirety to the lower sky on the Sublime Night
(Laylatul-Qadr). Then it came down again over the course of twenty (20) years.' Al-
Hakim said this narration is sahih according to the conditions of al-Bukhariyy and
Muslim. The Quran came down in its entirety from the Guarded Tablet to the lower
sky on the Sublime Night which was the twenty-fourth (24
th
) of Ramadan that year.
After that, Jibril, peace be upon him, brought the Quran down in parts to
Muhammad. This night was called Laylatul-Qadr (the Sublime Night) because of its
high status, honor, and grandeur.

2. } - - ' ' - ' ' - ' - {
This ayah means: [What makes you know, O Muhammad what the Sublime
Night is?] Said as such, it draws attention to its grand status and makes one long to
feel its peace and goodness.

3. } + - - ' . - - = - - ' ' - ' {
What is meant by one-thousand (1,000) months is literally the number itself.
That is, one-thousand (1,000) months, or eighty-three and one-third (83 1/3
rd
) years
that do not contain a Sublime Night in it. This was said by Abu Al-^Aliyah ar-
Riyahiyy as mentioned by al-Qurtubiyy. The reward of a good deed done on this
night is more than the reward earned for doing it for one-thousand (1,000) months.

4. } - - - ' ` - . . - + - ' - ' +- ' - {
The angels will descend on that night from every sky, and Jibril will descend
with them. Ar-Ruh ( ') is Jibril, who is the most honorable of all angels. Fiha
( ' +- ) refers to the Sublime Night. Biidhni rabbihimm ( + - ' -) means by the
orders of their Lord. Minn kulli amr ( - . . -) means by every matter Allah has
decreed to happen during the entire coming year starting by the Sublime Night.

5. } - ` = - ' ' = - - = {

31
The mashhur saying is the saying which is adopted by most of the scholars.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
The Sublime Night is full of peace, goodness, and blessings, and is clear of
evil all night long--until the fajr -the break of dawn. Al-Kisa'iyy recited matli^i ( =- ' )
with a kasrah on the lam. Ibn Kathir, Nafi^, ^Asim, Abu ^Amr, Ibn ^Amir and Hamzah
recited matla^i ( ' = -) with a fathah on the lam.
The scholars hold different opinions as to specifying which night is the
Sublime Night. One sign is that the sun on the following morning would be whitish
with no rays. The authentic saying is that it is during the last ten days of Ramadan
which is the saying of ash-Shafi^iyy, Malik, al-Uza^iyy, Abu Thawr, and Ahmad.
Their saying is due to the narration of Al-Bukhariyy about the saying of Ibn ^Abbas
that the prophet said:
<< '-- .- =` -' '---'>>
This means, << seek the Sublime Night during the last ten days of Ramadan.>>
^Aliyy, ^Aishah, and Ubayy Ibn Ka^b said it is the twenty-seventh (27
th
) night of
Ramadan. Some scholars said: Allah kept its exact time hidden so that the person
would endeavor with worship and obedience all the nights of the holy month of
Ramadan.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-BAYYINAH :~ ----
(Surah Lam Yakun)
Maddiniyan according to most scholars some said Makkiyyan.
Comprised of eight (8) ayahs.

Meaning Ayah
-=' .-=' - --

1. Those who disbelieve, among
the People of the Book and
among the polytheists, were not
to quit their blasphemy until
Muhammad was sent with the
clear evidence.

. - - .- - ' . - ' ' - ' .
- - - ' + - -' - - = .- - - - .- - - '
) 1 (
2. A messenger from Allah reciting
the Quran from memory clear
from doubt and fabrication.

+ = - ' - = - ' - - '' . - - ) 2 (
3. Containing straight ayahs
showing good from evil.

- - - - ' +- ) 3 (
4. Nor did the People of the Book
separate into factions until after
Muhammad was revealed as a
prophet.

` ' - ' - .- - ' - - ' - - - . -
- - - ' + - ' = ' - ) 4 (
5. Indeed they have been ordered
in their Books to worship Allah
alone, sincerely, on the straight
path of Ibrahim and Muhammad;
to perform the Obligatory
Prayers, pay Zakat when due--
for that is the right and straight
Religion.

- ' - ` - ' ' .- - ' = - '' - -
-' -- - - ' - - = .- -' ` - -
- - - ' .- = ' ' '(5)

6. Those who disbelieve among
the People of the Book and
among the polytheists will be
everlastingly in Hellfire, for they
are the most evil of all creatures.

' - ' . . - - .- - '
' +- .- - '' = - + = ' - .- - - '
- - ' - = - ' ) 6 (
7. Those that believe and do = - ' ' = '' -' ' - = - - .- -'
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
righteous deeds are the best of
all the creatures.

- - ' - = ) 7 (
8. Their reward with Allah is
eternity in Gardens of Eden,
beneath which rivers flow. Allah
accepted their deeds and
rewarded them and they will be
well pleased with their reward.
For such reward is for those
who feared their Lord.

. - = - - = ' - = + - - - = =
' + - = - ` '' - - - ' +- .- - '' = ' + -
- - = . - ' = ' - = - + - =
) 8 (

THE EXPLANATION

1. } - - - ' + - -' - - = .- - - - .- - - ' ' - ' . . - - .- - ' . - ' {
Imam al-Bukhariyy narrated from the route of Anas Ibn Malik that he said:
The Prophet, sallallahu ^alayhi wa sallam, said to Ubayy Ibn Ka^b:
>> =-'= -- - : '-' . .- - .--' .- ' } 1 { .- - '
- : - ' -'-- , - <<
This means: <<Allah ordered me to read ( ' - ' . . - - .- - ' . - ') on you.
Ubayy Ibn Ka^b said, And Allah named me? The Prophet said, Yes. So Ubayy
Ibn Ka^b cried. The Hafidh Ibn Hajar said that Ubayy Ibn Ka^b cried, either out of
delight, or out of humbleness and fear of falling short in thanking Allah for this
endowment. Then he said that Abu ^Ubayd said: What is meant by reading on
Ubayy is for Ubayy to learn the recitation from the Prophet and to be well-rooted in
it, and to establish the Sunnah of testing one's Quranic recitation with the teachers.
Also it draws the attention to the merit of Ubayy and his achievement in memorizing
the Quran. Hence, it was not meant by the Prophet reading on Ubayy for the
Prophet to learn anything from him.
Al-Qurtubiyy said in his Tafsir: This hadith contains the judgment of the rule
of the scholar reading on the student. Some said that the Prophet read on Ubayy to
teach humbleness to the people so that no one would look down on learning and
reading on one who is below him in status.
The ayah refers to the Jews and Christians (ahlil-kitab) and mushrikin
( .---') refers to the idol worshippers. Munnfakkina ( .- - - -) means to quit their
blasphemy. Hatta tatiyahumul-bayyinah ( - - - ' + - -' - - =) means until they
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
received the evidence. That is, until Allah sent Muhammad, who showed them their
misguidance and ignorance. Then, some of the People of the Book and the
polytheists believed in him. The ayah shows the endowment of Allah on those who
believed among both groups in that Allah saved them from blasphemy by revealing
Muhammad, sallallahu ^alayhi wa sallam, as a prophet.

2. } + = - ' - = - ' - - '' . - - {
Rasulumm-minallahi ( '' . - - ) refers to Muhammad, sallallahu ^alayhi
wa sallam. Yatlu suhufamm-mutahharah ( - ' - - + = - ' - = ) means he recites the
Suhuf, [that is, the Quran], from memory and not from a book.' Mutahharah ( + = -)
means the Quran is pure from doubt and fabrication.

3. } - - - - ' +- {
Contained in the journals of the Qur'an are valuable written matters, straight
and clear of deviation. The truth as opposed to misguidance is shown in its glorious
ayahs.

4. } ' - ' - .- - ' - - ' - ` - - - ' + - ' = ' - - - . - {
What is meant by al-ladhina utul-kitab ( ' - ' - .- - ') are those who
disbelieved among the Jews and the Christians. Al-Qurtubiyy said: In this ayah,
Allah characterized the People of the Book as those who divided into factions, that
is, away from the Prophet-- although there are other blasphemers who did so. They
are specified by that because one tends to think they knew about the correct belief
from the Books revealed to them. Hence those who do not have a Book are more
so included in being divided into factions. Illa mimm-ba^di majaathumul-bayyinah
( ` - - - ' + - ' = ' - - - .- ) means, 'until they received the clear evidence--
Muhammad.' They used to be united on that Muhammad will be revealed; however,
when Allah revealed him, they denied his prophethood and divided. Some
blasphemed out of envy and transgression and some of them believed in the
prophethood of Muhammad, sallallahu ^alayhi wa sallam.

5. } - ' - ` -- - - ' - - = .- -' ' .- - ' = - '' - - - ' -' ` = ' ' ' - -
- - - ' .- {
They were ordered in their Books, the Torah and the Injil, to worship Allah
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
without any partners ( ` '' - - - ' ), sincerely and clear of polytheism, worshipping
Allah alone ( = - ' .- - ' ). Ad-din ( .- -') means the worship and hunafaa ( ' - - =)
means leaning away from all religions but Islam. In Al-Mufradat, Ar-Raghib al-
Asbahaniyy said al-hanf ( --=') is leaning away from misguidance to the straight
path. Al-hanif ( ---=') is the one who leans away. Tahannaf ( - -= -) is for one to
seek the straight path. The Arabs called everyone who got circumcised or went to
pilgrimage a hanifan ( '---=). Wa yuqimus-salata ( ' ' -' -- - - ) means they
perform the obligatory prayers at their prescribed times. Wayutuz-zakata ( - -
' ') means they pay Zakat when it is due on them. Wa dhalika dinul-qayyimah
( - - - ' .- = ' ) means that which they were ordered with is the Straight Religion.
Az-Zajaj said: This is the Religion of the Straight Path. Al-Qurtubiyy said: Or it
would be said this is the Religion of the Nation who is on the Straight Path.

6. } + = ' - .- - - ' ' - ' . . - - .- - ' - = - ' ' +- .- - '' = -
- - ' {
Allah ruled that the blasphemers of both groups will dwell everlastingly in
Hellfire as Allah said in Surah al-Ahzab, 64-65:
} - - + ' - = .- ' ' . ' '' ) 64 ( - '' = - - ' +- .- ` ' - ' - = - `
- - - ) 65 ( {
This ayah means: [Allah deprived the blasphemers from any goodness and
prepared for them a Hellfire in which they shall dwell forever. They will find no
supporter there.] The nation of Prophet Muhammad, sallallahu ^alayhi wa sallam,
holds the consensus on that Hellfire is everlasting, and the blasphemers will be in it
forever. In his Treatise, Elucidating the Creed of the Salaf, Imam Abu Ja^far at-
Tahawiyy mentioned: Paradise and Hellfire are created and do not annihilate; they
do not come to an end.
Thus, without doubt, the saying of Ibn Taymiyah al-Harraniyy that Hellfire will
be annihilated is invalid. Ibn Qayyim al-Jawziyyah, a student of Ibn Taymiyah
confirmed this saying of Ibn Taymiyah in his book, Hadi Al-Arwah Ila Bilad Al-Afrah.
Ibn Hazm had said in Maratib Al-Ijma^ in the Chapter on The Consensus of the
Beliefs which Renders the One who Oppose as a Blasphemer: The People of Truth
are in unanimous agreement that Hellfire is true and is an everlasting abode of
chastisement. It does not annihilate and its occupants do not annihilate without an
end.
Allah started by mentioning the People of the Book among other blasphemers
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
because they denied the prophethood of Muhammad. And their crime is more
enormous since they disbelieved in him although they had the knowledge about his
Revelation. The saying of Allah, ulaika hum sharrul-bariyyah ( - - ' - = - ' )
means those are the worst of all creatures and the literal meaning is the entire
creations. It was also said that the meaning could have been the worst among the
blasphemers who were contemporaries of the Prophet, sallallahu ^alayhi wa sallam,
because it is possible that some blasphemers of previous nations, like Pharaoh and
the killer of Salihs she-camel were worse.

7. } - - ' - = = - ' ' = '' -' ' - = - - .- - ' {
This ayah means those who believed and did righteous deeds are the best of
the creatures. Nafi^and Ibn Dhakwan from the route of Ibn ^Amir read al-bariyyah
( - - ') with the hamzah () in both ayahs, which is the original way. However, the
jumhur, i.e., most of the scholars read without the hamzah but instead they doubled
the ya ().

8. } = ' + - = - . - = - - = ' - = + - - - = ` '' - - - ' +- .- - '' = ' + -
- - = . - ' = ' - = - + -= {
Their reward from their Lord will be Paradise; the Gardens of Eden in which
they will reside. Paradise has rivers running underneath it, and therein they will
dwell forever, for Allah has accepted their deeds and has willed to reward them.
They will be pleased with the reward of Allah. This great and generous reward--
described by Allah and promised to the believers who did the righteous deeds--is
indeed for the one who feared Allah in this world, secretly and publicly, by
performing what Allah obligated one with and refraining from what Allah deemed
sinful. And Allah knows best.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AZ-ZALZALAH :~ -:-:-
Makkiyyan according to Ibn Mas^ud and Jabir.
Maddiniyyan according to Ibn ^Abbas.
Comprised of eight (8) ayahs.

Meaning Ayah
-=' .-=' - --

1. When the Earth is made to
quake violently its due quake,

' ' - ` ' + ' ' ) 1 (
2. And the Earth brings out what is
within her,

- = = ` ' + '' - ` ) 2 (
3. And man asks, What is the
matter with the Earth.

' ` ' + ' ' - ' - - ) 3 (
4. On that Day Earth shall tell her
tales of good and evil done on
her surface,

' ' - = - = - - - - - ) 4 (
5. For her Lord will have inspired
her to tell.

' + ' = = - ' - ) 5 (
6. On that Day men shall proceed
after judgment to witness the
result of their deeds.

- - - - - + '' - = - ' ' -' - - ' -' - -
) 6 (
7. Then the one who has done an
atoms weight of goodness shall
see it,

- - - = ' - ` - . - - . - ) 7 (
8. And one who has done an
atoms weight of evil shall see it.

- . - - - - ' - ` - . - ) 8 (






The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
THE EXPLANATION

1. } - ' ' ` ' + ' ' {
An-Nasa'iyy in Fada'il Al-Qur'an, Al-Hakim and Ahmad narrated that a man asked
the prophet to teach him the recitation of a comprehensivr surah. The prophet
recited Surah Az-Zalzalah in its entirety. The man said, ' I adjure by the one (Allah)
who sent you to deliver the truth, I shall not add anything beyond this Surah', and he
left. The prophet said:
<< .=-' -' .=-' -' >>
This means, ' If this man does so he shall succeed, if this man does so he shall
succeed.>>
This is when the earth is made to shake severely. Muqatil said, ' it quakes as
a result of the power of Israfil's scream until everything on top of it breaks out of the
strength of the quake. It will not calm down until it throws off of it the mountains,
structures and trees. Then it shakes and agitates and brings out what is buried in it.
As to when this great quake will occur, there are two (2) opinions. Most of the
scholars said it takes place during this life, and it will be one of the signs of the
nearing of the Day of Judgment. Kharijah Ibn Zayd Ibn Thabit al-Ansariyy, one of
the seven (7) jurisprudents (scholars of fiqh), said it is the shaking on the Day of
Judgment.
Abu Al-^Aliyah, Abu ^Imran Al-Jawniyy and Al-Jahdariyy recited zalzalaha ( ' + ' ' )
with a fathah on the zay ().

2. } - = = ` ' + '' - ` {
Al-Farra said: When the earth brings out what is in it among gold, silver, or
dead things.

3. } ' ` ' + ' ' - ' - - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
There are two sayings about this ayah. One saying is that al-insan ( ` ' - - )
refers to mankind, including both believers and blasphemers. This is the saying of
those who saw the quaking as one of the signs of the nearing of the Day of
Judgment. The second is that al-insan ( ` ' - - ) refers specifically to the
blasphemer, as said by Ibn al-Jawziyy in Nuzhat Al-A^yun An-Nawadhir and al-
Farra in Ma^ani Al-Quran. This is the saying of those who said the great quake is
the shaking of the Earth on the Day of Judgment. This is because the believer
knows about the Day of Judgment, so he does not ask. But the blasphemer, who
disbelieves in the Resurrection, asks, What is the matter with the Earth?

4. } - = - - - - - ' ' - = {
On the Day of Judgment the Earth shall tell her tales of what was done on her
surface--both the good and the evil. Allah makes her utter and bears witness on the
slaves by spelling out what they have done on her surface. For the God-fearing
believers, Earth will testify to their good deeds because their bad deeds will have
been erased for them. For the blasphemer, Earth will testify to his doings of
iniquities, blasphemy, and sinning. He will not have even a single good deed to
which Earth might testify. The Muslims sinners are two (2) groups. For one group,
Earth will testify to their good deeds and their evil deeds. For the other, Allah
conceals their deeds, and Earth will not testify to what they have done on her
surface. These are the tales of Earth.
At-Tirmidhiyy, Ahmad, Al-Hakim and others narrated that the messenger of
Allah said:
>> ''-= '- -- , '= '- - '' , ' :
- - - - .-= -- '+= '= .-= '-- - --= . '= -+-- ''-=
- <<
This means: << Do you know what her news is? They said, ' Allah and His
messenger know best', he said, 'Her news entail that she testifies to every slave--
male or female--that one did on her surface so and so on such and such a day.'>>

5. } = = - ' - ' + ' {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Earth will tell her tales by an inspiration and permission from Allah. Al-
Bukhariyy said: It can be said awha laha ( ' + ' = ) and awha ilayha ( '+-' = )
and waha laha ( '+' =) and waha ilayha ( '+-' =) all have the same meaning it
was inspired to her. From this ayah, we know that Allah, at this time, creates a
comprehension in Earth and makes her knowledgeable of what has been done on
her surface.

6. } + '' - = - ' ' -' - - ' -' - - - - - - - {
This means the people will leave the station where they will be presented with
their deeds in groups. One group heads right toward Paradise, and the
blasphemers head left toward Hellfire. Liyuraw a^malahum ( + '' - = - ') means
so that they see the result of their deeds. Hence the meaning is: They leave in
groups the station at which they were judged, to dwell in their residences in Paradise
or Hellfire. Abu Bakr As-Siddiq, ^A'ishah and al-Jahdariyy recited liyaraw (-') with
a fathah on the ya'.


7. } - - - = ' - ` - . - - . - {
^Abdullah Ibn Mas^ud said: This ayah is the wisest ayah of the Quran. Al-
Qurtubiyy reported Ibn Mas^uds saying and concurred with him. The Prophet
mentioned this ayah and called it al-fadhdhah al-jami^ah ( -'=' '-') as reported
in Sahih al-Bukhariyy. The Hafidh Ibn Hajar said he called it al-jami^ah because it is
all-inclusive (of all kinds of obedience and all kinds of sinning), and called it al-
fadhdhah because it is exclusive in its meaning. The one among those who will die
as believers, who does an atoms weight of good shall see it in his record and shall
see his reward for it. The blasphemer shall not see any good in the Hereafter.

8. } - - ' - ` - . - - . - - {
The one who does an atoms weight of evil shall see it and see the
punishment for it. Mithqala dharratin ( ' - ` -) which means, 'an atom's weight',
presents the technique of mafhum al-khitab--which draws the attention to that it is
understandable that whatever is above an atoms weight, whether plenty or little, will
be seen. As-Suyutiyy said in Al-Iklil: Both ayahs urge one to do good--whether
perceived plenty or little--and warns against doing plenty and/or little evil. In Al-
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Muwatta of Imam Malik he said: It reached me that a needy person asked ^Aishah
for food when she had grapes. She told a person to give him one grape. So he
looked at her in a wonder. She told him, Do you wonder? How many dharrah
(atoms weight) do you see in this grape?
Aban from ^Asim recited yurah (--) with a dammah on the ya' in both ayahs.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-^ADIYAT :~ '-'-
Makkiyyan according to Ibn Mas^ud, Jabir and others.
Madiniyyan according to Ibn ^Abbas, Anas, and others.
Comprised of eleven (11) ayahs.

Meaning ah y A
-=' .-=' - --

1. I [Allah] adjure by the panting
steeds,

' = - - ' - ' ' ) 1 (
2. That strike sparking fire with
their hoofs,

' =- ' - - '' ) 2 (
3. That raid in the morning,

' = - - - - '' ) 3 (
4. Raising the dust,

' - - - ` ' ) 4 (
5. And reaching with their riders
the midst of the foe.

' - = - . = - ) 5 (
6. Indeed, the blasphemer is
ungrateful to his Lord.

` - ' - ' ' - - ) 6 (
7. Allah, indeed, is a witness to
what he does.

-- + - ' = ' ' = - ) 7 (
8. And fervidly he loves the wealth.

-- - - ' - = ' - = ' - ) 8 (
9. Does he not know that when the
graves are scattered open and
the dead rise?


` - ' - - - ' ' - ` ) 9 (
10. And when the good and/or evil
concealed in the chests is made
known?

- -' ' - . - = ) 10 (
11. On that Day and other their Lord
knows what they do.

- - = ' - - - - + - + - ) 11 (


The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
THE EXPLANATION

1. } ' = - - ' - ' ' {
Ibn ^Abbas and Anas said al-^adiyat ( '-'') means 'the horses that pant when
they gallop vigorously during attacks against the enemy for the sake of Allah.' ^Aliyy
and Ibn Mas^ud said that the ayah refers to the camels during the season of
Pilgrimage. Al-Farra said that :ad-dabhu ( ---') is the sound of the breathing of
the camels when they run. Ibn ^Abbas said that none of the animals pant--except
the horse, the dog, and the fox.

2. } ' =- ' - - '' {
When the horses gallop vigorously they strike fire with their hoofs that spark out.

3. } ' = - - - - '' {
That is, the horses are used to launch a raid in the morning, because then the
people would be unalerted and unprepared. This was said by Fakhruddin ar-Raziyy.

4. } ' - - - ` ' {
Imam Al-Bukhariyy said: Thereby raising the dust by that attack.

5. } ' - = - . = - {
That is, the horses carrying their riders reached the middle of the raided crowd.

6. } ` ' ' - - - ' - {
This ayah is the object of the adjuration and it means, 'the blasphemer is
ungrateful to his Lord.' Al-Bukhariyy said al-kanud ( -') is 'the ungrateful. Ibn
^Abbas said what is meant by al-insan ('--`) here is the blasphemer.

7. } -- + - ' = ' ' = - {
It means Allah is the witness to his blasphemy. The underlying meaning is
Allahs promise of punishing him for his blasphemy. This was said by Ibn ^Abbas.
However, Al-Hasan said: wa'inahu ( -) refers to 'the human being' in that he
stands a witness to his own doings.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,



8. } -- - - ' - = ' - = ' - {
The meaning is that he has a great love for wealth. Al-khayr ( -=') here is
'wealth,' as said by ar-Raghib al-Asbahaniyy and others. Lashadid ( -- - - ') means, '
he has a strong love for money.'

9. } ` - - ' ' - ` - ' - {
That is, does not the aforementioned human being know that on the Day of
Judgment when the graves are opened and their inhabitants come out quickened by
Allah?

10. } - -' ' - . - = {
When the matters concealed inside the chests shall be exposed and sorted into
good and evil. Abu Sulayman ad-Dimashqiyy said: If the blasphemer were to know
what will have been prepared for him on that Day, he would have quit blasphemy
and embraced Islam.

11. } - - = ' - - - - + - + - {
That is, Allah knows about them. Nothing escapes His knowledge; neither on
that Day of Judgment nor on other days. Allah specified the Day of Judgment
because on that Day Allah shall subject them to the results of their deeds. Hence
when these matters mentioned in ayahs 9 and 10 happen Allah shall subject them to
the results of their deeds.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-QARI^AH :~ -'--
Makkiyyan by consensus.
Comprised of eleven (11) ayahs.

Meaning ah y A
-=' .-=' - --

1. The Day of Judgment.

= ' - ' ) 1 (
2. What is the Day of Judgment?

= ' - ' ' - ) 2 (
3. And what makes you know what
the Day of Judgment is?

= ' - ' ' - ' - ) 3 (
4. On that day the people will be
like moths scattered about
pounding in disorientation,

` - - ' - '' ' -' - - ) 4 (
5. And the mountains will be
demolished into like carded
wool.

- - - ' . + '' ' - = ' - ) 5 (
6. As to the one whose balance of
good deeds overweighs his bad
deeds,

-- - - ' - ` . - ' - ' ) 6 (
7. He shall be in good standing in
Paradise.

- - -- = + ) 7 (
8. As to the one whose balance of
good deeds is found light,

- -- - - - = . - ' ) 8 (
9. His dwelling place shall be the
pit of Hellfire.


- ' - ' ) 9 (
10. And what makes you know what
it is?

- ' - ' - ) 10 (
11. An utmost fiercely, fervid fire.

- -' = ' - ) 11 (


The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

THE EXPLANATION

1. } = ' - ' {
Al-qari^ah ( ='-') is 'the Day of Judgment' and is called as such because it
pounds on the hearts of the creatures with its dreadfulness and disasters. Al-qar^
(-') is 'the strong pounding.'

2. } = ' - ' ' - {
The ayah is an interrogative intended for invoking dire fears in the hearts.

3. } = ' - ' ' - ' - {
Another interrogative intended to aggrandize and glorify that Day because of
its quality of invoking fears.

4. } '' ' -' - - ` - - ' - {
This Day, which pounds the hearts, occurs when the people will be like moths
scattered floundering in disorientation. Imam Al-Bukhariyy said kalfarashil-mabthuth
( `--' -'') means 'like the disarrayed locusts riding on top of one another,'
likewise, the people mingle and cross one another.
^Izzuddin Ibn ^Abd As-Salam said: The way the blasphemers proceed into
Hellfire is likened to the dense population of moths falling into it.
Al-mabthuth ( `--' ( means 'scattered and spread out.'

5. } - - - ' . + '' ' - = ' - {
Imam Al-Bukhariyy said: kal^ihn ( .+'') is 'like the different colors of the
dyed wool.' Ar-Raghib al-Asbahaniyy said: al^ihn ( .+') is 'the dyed wool.' The
meaning is that the mountains will become like the dyed hand-fluffed wool. That is
the mountains turn into tiny particles and demolish.

6. } -- - - ' - ` . - ' - ' {
The one whose pan of good deeds overweighs his pan of bad deeds will
succeed.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
7. } - - -- = + {
This person will lead a pleasing life, which is in Paradise.


8. } -- - - - = . - ' - {
The one whose pan of bad deeds overweighs his pan of good deeds will lose.
The blasphemer shall not have good deeds in the Hereafter; he will only have a pan
of bad deeds.

9. } - ' - ' {
Qatadah said: Such person will end up in fire; he shall drop in Hell despite the
vast distance to its bottom. Fa'ummuhu ( - ' ) means, 'his residence,' or 'his dwelling
place,' since he will have no other resort or dwelling place. This name which literally
means mother was given to it because originally people resort to their mothers. It
was said it meant that he will fall into Hellfire head first. Ibn Mas^ud, Talhah Ibn
Masraf, and Al-Jahdariyy recited Fa'immuhu (-') with a kasrah on the hamzah.

10. } - ' - ' - {
The original word is ( ' -) which is in reference to Hellfire ( -'+'). The ha
(-) was added to the original word for the purpose of stopping the recitation at the
word ma hiyah ( - ' -). Hamzah and Ya^qub recited mahia ( ' -) with eliminating
the ha (-) when continuing the recitation into the next ayah, and attaching the ha (-)
when stopping the recitation. The rest of the reciters attached the ha (-) in both
cases. Az-Zajaj said that the ha (-) in ( - ) is made part of the stopping of the
recitation to show the fathah on the ya. Hence, when stopping the recitation' we
stop at hiyah ( - ) and when continuing the recitation we say hiya narun (' - ).

11. } - -' = ' - {
Their dwelling place will be fire which is strongly ablaze and extremely heated
to its utmost.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AT-TAKATHUR :~ :-'---
Makkiyyan
Comprised of eight (8) ayahs)

Meaning Ayah
-=' .-=' - --

1. Your piling up of children and
wealth have occupied you from
obedience to Allah.

`' -' ' + ' ) 1 (
2. Even you have visited the
graves taking pride in your
deceased ones.

-' - - ' - - = ) 2 (
3. But nay, your case does not
justify such pride, and soon you
shall know.

` - ' - - ) 3 (
4. Again, your case does not justify
such pride, and soon you shall
know.

` ` - ' - - ) 4 (
5. Nay, had you known the matter
with certainty, you would have
been occupied from taking pride
and piling up of children and
wealth.

` .- - - ' ' = - ' - ' ) 5 (
6. Certainly, you shall see Hellfire.

- = = ' - ' ) 6 (
7. Again, surely you shall see
Hellfire.

.- - - ' . - = ' + - - ' ` ) 7 (
8. Then you shall be questioned
that Day about the joys Allah
endowed upon you.

- -' . = - - - - . ' ' - - ' ` ) 8 (

THE EXPLANATION

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
It was said that the reason for the revelation of this surah was that the Jews used
to say, ' We are more numerous than such and such tribe, and such tribe are more
numerous than such and such tribe.' This kept them occupied until they died while
astray. Hence, this ayah was revealed about them.

1. } `' -' ' + ' {
Ibn ^Abbas said it means 'piling up wealth and children,' and al-Bukhariyy
narrated it with a contingency regarding the chain. The meaning is that you have
been occupied from obedience to Allah by taking pride in your pile of money and
number of children.
Abu Bakr As-Siddiq, Ibn ^Abbas, Ashsha^biyy, Abu Al-^Aliyah and Abu ^Imran
recited 'a'alhakum ( ' + ' ) with two separate hamzahs in an interrogative context.
^Aishah recited 'alhakum ( ' + ' ) with one extended hamzah also in an interrogative
context.

2. } -' - - ' - - = {
That is, when you visit the graves you take pride in your deceased ancestors.
You visit the graves, counting your dead therein, to take pride in their large number.
It was said the meaning is 'until you have died while engaged with your situation.'
You have now come to the graves as visitors and you shall leave from it to your
dwelling places in Paradise or in Hellfire, just as the visitor returns to his home.
Muslim narrated from Matraf from his father that he said: I went to the
Prophet, sallallahu ^alayhi wa sallam, while he was reciting `' -' ' + ' { }, he said:
>> ---' -' '- ` =''- .- .- '- =' . ' ''- ''- .- --
----' ---- --'-' ---' <<
This means: << The son of Adam says, 'O my money, O my money.' The Prophet
answers, 'O son of Adam do you benefit from your money except from what you
have eaten and excreted, and what you have worn and consumed, and what you
have paid in charity and fulfilled?>>'
Imam al-Bukhariyy and Muslim narrated from the route of Anas that he said:
I heard the Messenger of Allah, sallallahu ^alayhi wa sallam, say:
<< ' =- '-= ''- ' --- -= --- '-` =- ``` ---' ---
'-= --- ''->>
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
This means: <<Three things follow the funeral of the one who dies: his family
members, his wealth and his deeds. His family members and wealth leave him and
come back and his deeds stay with him.>>


3. } ` - ' - - {
It means 'the successful course is not doing what you are doing, i.e., taking
pride and piling up children and wealth.' Sawfa ta^lamun ( -'- -) means: 'you
shall see the result of your doing once you die.'

4. } ` ` - ' - - {
This is a threat of torture after another repeated to emphasize the promise of
chastisement.

5. } ` .- - - ' ' = - ' - ' {
Kalla ( `) is repeated again for scolding and ordering one to refrain. The
meaning is: If you had known the matter with certitude, it would have occupied you
from taking pride in your deceased and piling up money.

6. } - = = ' - ' {
That is the fire. This is another threat of torture containing an underlying
adjuration. Al-Qurtubiyy said: 'The address is for the blasphemers who are doomed
to be in Hellfire.'

7. } .- - - ' . - = ' + - - ' ` {
That is, 'you shall see with certitude the physical entity of Hellfire, because
the ^ayn ( .-=) of something is the thing itself. Mujahid, ^ikrimah, Hamid and Ibn Abi
^Ablah recited laturawanna ( -') and laturawannaha ( '+--') with a dammah on
the ta' and without a hamzah.
At-Tirmidhiyy narrated from Abu Barzah Al-Aslamiyy that he said that the
Messenger of Allah, sallallahu ^alayhi wa sallam, said:
<< >> .= - . - -'= .= -'- '-- --= .= '-- -= --= '-- - `
--- - --- .- .- ''- -`- '-- --= .= << >>
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
which means: <<On the Day of Judgment one shall not move his feet to the next
station until he is asked about how did he spend the years of his life, what did he do
with his knowledge, from where did earn his money, and where did he spend it, and
what did he wear his body out on.>>
Imam al-Bukhariyy narrated in his Sahih from the route of ^Abdullah Ibn
^Abbas that he said that the Prophet, sallallahu ^alayhi wa sallam, said:
<< -' =-' '-' .- -` '-+- -- '--->>
This means: <<Two endowments many people benefit a little from, health and free
time.>>

8. } - -' . = - - - - . ' ' - - ' ` {
The apparent meaning is that one will be asked on the Day of Judgment
about the luxuries in general. That is every enjoyable matter--whether food, drink,
housing, vehicles, safety, cold water, health, free time, and everything which is
considered among the enjoyments of this life. The blasphemer will be asked as a
measure of severe reprimand for not thanking Allah and not performing At-Tawhid
(clearing Allah from partners and from resembling the creation). The believer will be
asked about thanking Allah for His endowments; thanking Allah entails not using any
of the endowments that Allah bestowed upon one in committing sins.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-^ASR :~ :~-
Makkiyyan according to most of the scholars.
Comprised of three (3) ayahs.

Meaning Ayah
-=' .-=' - --

1. I [Allah] adjure by the Time.

- ' ) 1 (
2. Verily, man is heading to
destruction and punishment,

` - = - ' ' - - ) 2 (
3. Except those who believe and
do righteous deeds and advise
one another to adhere to the
True Religion and to be patient.

` ' = '' -' ' - = - - .- - '
-'' - - - = '' - - - - ) 3 (

THE EXPLANATION

1. } - ' {
Al-^Asr ( -') means 'the time.' Allah adjured by the time, for it contains
various wondrous matters and various changes. All of which signify the existence of
the Creator. It was said it is an adjuration by Salatul- ^Asr ( -' `-) (the Mid-
Afternoon Prayer), which is the middle prayer of the day, according to the saying of
most of the scholars. This is due to the hadith narrated by Muslim and Ibn Majah:
>> -' `- =-' `-' .= '-'- <<
This means: <<They occupied us from the middle prayer, the prayer of ^Asr.>>

2. } ` - = - ' ' - - {
This is the object of the adjuration. Al-insan ( '--`) is the name of the kind
of human beings and what is meant apparently is the human beings in general.
Therefore, it is permissible to exclude from it. Lafi khusr ( -= -') means 'definitely
loosing.' That is, in terms of that they will be destroyed and punished.


The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
3. ( ` - - .- - ' - -'' - - - = '' - - - '= '' -' ' - = }
Illal-ladhina 'amanu wa ^amilus-salihat ` ' = '' -' ' - = - - .- - ' ( )
means, 'except those who believe in Allah and the Messenger and are obedient.'
The saying of Allah, wa tawasaw bilhaqqi ( =''- --) means, 'they advised one
another to adhere to the affirmed matter which entails the entire goodness--the
denial of which is not palatable.' That is to worship Allah alone, be obedient to Allah,
and follow His Books and Messengers. Wa tawasaw bissabr ( --''- --),
means, 'and advised one another to be patient with obeying Allah, with refraining
from sins, and to be patient with calamities.'
Muslim narrated in his Sahih that the Messenger of Allah, sallallahu ^alayhi
wa sallam, said:
>> - - --'- .--'' ` -=` =' .-' -= ' -- .--' -` '-==
' -= ' ' -= ' -- - --'- <<
This means: <<The situation of the believer is astonishing, for his entire situations
are that of goodness; and this is only for the believer. If he encounters a delightful
matter, he thanks Allah for it and this is goodness for him, and if he encounters a
hardship, he is patient with it, and this is goodness for him.>>
It was said about the meaning of this surah: If the human being lives for long
in this world he will suffer shortages and weaknesses--except the believers--for the
rewards of the deeds they did in their youth and vigor will be recorded for them.
It was narrated about ash-Shafi^iyy that he said: This surah is sufficient for
the people who are mindful for it contains the standards, if one fulfills, one reaches
the utmost of his perfection. One of these standards is to know the true Religion,
secondly to implement accordingly, thirdly to teach the one who does not know it
and fourthly to be patient with learning it, implementing it and teaching it.
At-Tabaraniyy narrated in Al-Awsat from the route of Abu Madinah ad-
Darimiyy (a companion): Two among the companions of the Prophet used not to
leave one another until one recites on the other Surah al-^Asr until the end. The
Hafidh al-Haythamiyy said: At-Tabaraniyy narrated it in Al-Awsat and the chain of
narrators qualify it as Sahih.
This shows that the companions did things they saw as good even though not
mentioned in the Quran, the authentic Sunnah or the Ijma^. This is why Imam
Muhammad Ibn Idris ash-Shafi^iyy said: The innovated matters are two kinds. One
innovated in contradiction to the Quran or the Sunnah or the practice of the
companions or the consensus, and such is the innovation of misguidance. The
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
second is what is innovated among the good matters that do not contradict any of
the aforementioned matters, and as such is an innovation which is not dispraised.
Al-Bayhaqiyy narrated it.
The same is signified in the hadith of Muslim from the route of Jarir Ibn
^Abdullah al-Bajliyy that he said the Messenger, sallallahu ^alayhi wa sallam, said:
>> .--- -= .- --- '+- .-= .- = '= ' --= -- `-` .- .-
.- '+- .-= .- ' -'= ' --- -- `-` .- .- - =
- .- .--- -= .- --- .- <<
This means, ' <<The one who innovates a good innovation in Islam shall be
rewarded for it and similarly rewarded when another imitates him in performing that
deed without the reward of the latter being decreased. And the one who innovates a
bad innovation in Islam will be sinful for it and will similarly bear a sin when another
imitates him in that bad innovation without any of the latters sins being lessened.>>'
An-Nawawiyy said this hadith specifies the meaning of the other hadith of the
Prophet, sallallahu ^alayhi wa sallam,
<< '`- =-- . =-- `-=- .>>
Hence the meaning would be: <<most of the innovations are of the invalid and
dispraised innovations of misguidance>>. This was elaborated upon in the Chapter
on the Friday Prayer and we mentioned there that innovations are of five kinds:
obligatory, recommended, forbidden, disliked, and permissible. (This is the end of
an-Nawawiyys words.)
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
SURAH AL-HUMAZAH :~ :-+-
Makkiyyan.
Comprised of nine (9) ayahs.

Meaning Ayah
-=' .-=' - --

1. Chastises shall be for every
talebearer and backbiter,

- ' - . ' . - ) 1 (
2. Who accumulates wealth, holds
it back, and counts it in pride.

' - - = - ' ` - - = ) 2 (
3. He thinks his wealth prevents
him from dying.

- - ' = '' - - - = - ) 3 (
4. Nay, he shall be dropped into
the crushing pit of Hell.

` - = = ' - - - - ' ) 4 (
5. And what makes you know what
the crushing pit of Hell is?

- = = ' ' - ' - ) 5 (
6. The fervidly blazing fire of Allah,

- - ' '' ' - ) 6 (
7. The one which penetrates down
to their hearts.

' = ' = - - ' ` - - ) 7 (
8. Indeed, it shall be firmly shut on
them,

- - - + - ' = ' + - ) 8 (
9. By stakes of iron poles.


- - - - - = ) 9 (

THE EXPLANATION

1. } - ' - . ' . - {
Al-wayl (.-') means, 'disappointment, chastises, and destruction.' Sa^id Ibn
Mansur narrated from Ibn ^Abbas that al-humazah ( -+') is 'the one who spreads
tale bearings to divide the brothers.' Ar-Raghib said al-lumaz ( -'') is 'backbiting
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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and tracking the shortcomings of others.' Rajulun lammaz ( .= '-' ) is 'one who
excessively does that.'

2. } ' - - = - ' ` - - = {
Ibn ^Amir, Abu Ja^far, Hamzah, al-Kisaiyy, Khalaf, and Rawh recited it with
doubling the mim () in ( - = ); however, the rest of them recited it with a single mim.
The meaning is 'the one who accumulates wealth, counts it, and takes pride in its
large amount.' What is meant is to dispraise holding money back from spending in
the ways of Allah. The jumhur recited ^Addadah ( --=) with a double dal and Abu
^Abd Ar-Rahman As-Sulamiyy , Al-Hasan and Ibn Ya^mar recited ^adadah ( --=)
with a single dal. The first means, 'gathered the money in preparation for the years
to come'. The second means, 'gathered the money to pride oneself about its
exorbitant amount.'

3. } - - = - - - ' = '' - {
That is, out of his ignorance he thinks out of his ignorance that his wealth will
prevent him from death--so he performs as if he will not die.

4. } ` - = = ' - - - - ' {
Kalla ( `) contains refuting the delusion of the blasphemer and refraining him
from what he thinks; for his wealth shall not make him eternal. Rather, it will not
even remain for him. It might be inherited by the one whom he likes or whom he
dislikes. Layumbadhanna fil-hutamah ( ---' -==' ) means 'he shall be thrown
and dumped into al-hutamah ( -==') which is one of the names of Hell. It is called
as such because it crushes all what is dumped into it. It crushes the bones after
consuming the flesh. Abu Bakr As-Siddiq, ^Umar Ibn Al-Khattab, Abu ^Abd Ar-
Rahman, Al-Hasan, Ibn Abi ^Ablah and Ibn Muhaysin recited layunbadhanni
( ----') with a kasrah on the nun and an 'alif was reported ,and it means, ' both his
money and himself shall be thrown and dumped in Hell.'

5. } ' - ' - - = = ' {
This is an interrogative meant to reflect the greatness of the dire
consequences of al-hutamah (-==')--Hell.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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6. } - - ' '' ' - {
That is al-hutamah (-==') is the fire fervidly ablaze.


7. } ' ' ' = ' = - - ' - - {
This means the fire will go inside their abdomens until it reaches their chests
and mount on the center of their hearts and burn them. Nothing in the body of a
human being is gentler than the heart or more harmed by the least harm that
touches it. So imagine the situation when the fire of Hell engulfs it.

8. } - - - + - ' = ' + - {
Hellfire shall be vaulted on them. The blasphemers will despair of any hope
to come out of the fire.

9. } - - - - - = {
The Hellfire will be firmly locked and shut with al-^amad ( --'), which are
stakes that hold the gates in place. In Al-Misbah, al-^amad ( --') is the plural of
^amud ( -=). Abu ^Ubayday said: Al-^amud ( -') is every rectangular pole
made of wood or iron.' The gates of the fire shall be shut on them and bound by iron
stakes so that the heat and distress of the fire bounces back onto them. May Allah
protect us. Amin.
Hamzah, Al-Kisa'iyy and ^Asim but not Hafs recited it as ^umud ( --=) with a
dammah on the ^ayn and the mim.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-FIL :~ J---
Makkiyyan.
Comprised of five (5) ayahs.

Meaning Ayah
-=' .-=' - --

1. Have you not known how your
Lord dealt with the People of the
Elephant?

.- - ' ' = - ' - = - . - - - '
) 1 (
2. Has He not foiled their
treacherous scheme of
destroying the Ka^bah,

.- ' - - - - . = - ' ) 2 (
3. And sent against them
continuous flights of birds,

.- -' - - = + - ' = . - ) 3 (
4. Launching at them with stones
and clay from Sijjin (Hellfire).

.- = - . - ' = = - +- - - ) 4 (
5. Then He made their body parts
like leaves digested and
excreted by animals.

' - - - + ' = ) 5 (

THE EXPLANATION

1. } .- - ' ' = - ' - = - . - - - ' {
Al-Bukhariyy (in his Sahih) said: Mujahid said that alam tara ( ' - ) means
'have you not known.' The Hafidh Ibn Hajar in Al-Fath said that al-Farra said it
means 'have you not been informed.'
The ayah refers to the story of the 'People of the Elephant.' The Hafidh Ibn
al-Jawziyy and others among the scholars of interpretation of the Quran have said:

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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When Abrahah Ibn as-Sabbah al-Ashram--the King of Yemen before As-
hamah an-Najashiyy-- led his soldiers to demolish the Ka^bah he took an elephant
with him. When he approached Makkah he ordered his companions to raid on the
livestock of the people. They captured a number of camels that belonged to ^Abdul
Muttalab, who is Shaybah al-Hamad. Abrahah sent one of his soldiers to deliver a
message to ^Abdul Muttalib , the sharif (prince) of Makkah. Abrahah's message to
^Abdul Muttalib was: "I have not come to fight, but to demolish the Ka^bah." The
soldier entered Makkah and met ^Abdul Muttalib and told him: "The king sent me to
inform you that he did not come to battle. Rather, he came to demolish this house
(the Ka^bah), and then he will leave.
^Abdul Muttalib said: "We shall not fight him and we do not have the
manpower to do so. We shall make the house accessible for him to carry out what
he came for. This is the House of God and His Khalil, Prophet Ibrahim, peace be
upon him. If Allah willed to stop him, it is His House and sacred place. And if He
willed to make it accessible for Abrahah then, I swear by God that we do not have
the power to stop him." Then he said come with me to the King.
When ^Abdul Muttalib went in to see Abrahah, Abrahah treated him royally
and was generous to him. Abrahah asked his interpreter to ask ^Abdul Muttalib the
reason for his request to see the King. The interpreter asked him so ^Abdul Muttalib
said: "My need is for him to give me back the two-hundred (200) camels that he
took from me during the raid.
Abrahah told his interpreter to tell ^Abdul Muttalib: When I first saw you I was
impressed, but that has changed, I have come to demolish a house which is an
embodiment of you and your forefathers' religion and you have not talked to me
about that. Rather, you are concerned about some camels that I took away from
you.
^Abdul Muttalib said: I am the owner of these camels. This house has a Lord
Who will protect it. Abrahah ordered that ^Abdul Muttalib's camels be returned to
him.
^Abdul Muttalib returned to Makkah and ordered the tribe of Quraysh to
spread out in the various routes and mountaintops out of the fear of the harm of the
army when they enter Makkah. ^Abdul Muttalib went to the Ka^bah, held onto the
door handle and said:
'- +' = ` '- ''-= +-- --' '-
''= .- ---' -= ' -=- +--
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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O Lord, I do not hope but for you to deal with them. So Lord, prevent them
from harming that which is in Your protection. The enemy of the House is Your
enemy. Stop them from destroying Your villages. Then Abrahah was ready to
enter Makkah, but his elephant sat down refusing to move forward. They tried to run
him but it refused. They tried to make him charge forward toward Yemen, it stood
up and ran. Likewise, the elephant refused to move forward when they directed him
toward the countries of ash-Sham and toward the East. However, when they
directed the elephant toward the sacred Makkiyyan territory, it refused to move.
Allah sent birds from the sea side with each bird carrying three (3) stones;
one in each foot and one in the beak. Each stone was bigger than a lentil and
smaller than a chickpea. On each stone was written the name of its target and when
released, would strike its target's head, penetrating into the brain. Abrahah's army
was destroyed. They were unable to enter the sacred Makkiyyan territory. Al-
Qurtubiyy said: The people of the Elephant were sixty-thousand.
Abrahah Ibn as-Sabbah became ill and his body parts fell off, one part at a
time. He did not die until his chest was separated from his heart. Abu Yaksun al-
Kindiyy (Abrahahs minister) escaped with a bird following him, until he reached an-
Najashiyy and informed of what had happened. Then the bird struck him with the
stone and he died between the hands of the King. By this Allah showed how his
companions were destroyed.
Some scholars said: The incident of the Elephant occurred, although before
the Prophet's birth and before the challenge (that he encountered), to ascertain the
Prophets situation and lay the grounds for his advent.
The Prophet, sallallahu ^alayhi wa sallam, was born in the Year of the
Elephant, eight (8) nights after the beginning of Rabi^ al-Awwal. It was said twelve
(12) nights after the beginning of that month. May Allah raise his rank and the ranks
of his Al and companions and honor them and be most generous to them and
protect his nation from what he feared for them.

2. } .- ' - - - - . = - ' {
Kaydahum ( --) is 'their scheming to destroy and ruin the Ka^bah.' Fitadlil
( .-'-- ) means 'stopped and failed.' The meaning is that their scheming failed to
be fulfilled and they did not accomplish their goal.

3. } .- -' - - = + - ' = . - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
Al-Bukhariyy said in his Sahih: Mujahid said Ababil (.--'-) means
'continuous and gathered groups.' The Hafidh Ibn Hajar said in Al-Fath: Al-Farras
said: Ababil (.--'-) means has no similar example. And other than that was said.

4. } .- = - . - ' = = - +- - - {
Al-Bukhariyy: Ibn ^Abbas said: min sijjil ( .-=- .-) means, ' from clay and
stones.' The word sijjil ( .-=-) is not originally an Arabic word. In Al-Qamus it is
mentioned: min sijjil ( .-=- .- ) means, 'from records.' That is, from among what
was written for them to be tortured with. Allah said: (Surah al-Mutaffifin, 8-9)
} '- .-=-'- } 8 { - '- } 9 { {
and al-sijjil ( .-=-') here has the same meaning as Sijjin (Hellfire). Al-Azhariyy
said: "This is the best and most confirmed of what I have seen.
Abu ^Abd Ar-Rahman as-Sulamiyy recited it as yarmihim (+---) with a ya'.

5. } ' - - - + ' = {
That is, Allah made their dismembered and separated body parts similar to
the leaves of plants that have been eaten by the animals, digested, and then
excreted from the body.

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
SURAH QURAYSH :~ c-:-
Makkiyyan, according to most scholars.
Comprised of four (4) ayahs.

Meaning Ayah
-=' .-=' - --

1. For the endowment that I [Allah]
bestowed upon Quraysh,

` - ` . - ) 1 (
2. That they are accustomed to the
winter and spring journeys,

- ` + - - -' ' - -' ' = ) 2 (
3. So let them worship the Lord of
this honored House of Makkah,

- - - ' - - - - ' ) 3 (
4. The One Who fed them after
hunger and made them feel safe
from the fear of the People of
the Elephant.

' . - + - - = . - + - = -
= ) 4 (

THE EXPLANATION

1. } ` - ` . - {
Al-Bukhariyy said that Ibn ^Uyaynah said: Li'ilaf ( `-`) means, 'for the
endowment I [Allah] bestowed upon Quraysh.' The lam () is for astonishment.
That is, 'be astonished for Li'ilaf Quraysh ( .- `-`) as mentioned by al-Kisaiyy
and al-Akhfash. Al-Bukhariyy said that Mujahid said: Li'ilaf ( `-`) means,' the
people of Quraysh have gotten accustomed to that during the winter and the
summer.'
As if the meaning of the ayah is, 'be astonished, for the people of Quraysh
have gotten accustomed to the winter journey and the summer journey and left out
worshipping the Lord of this house.' It was said the lam () is linked to what is
before so the meaning would be,' Allah made them--the People of the Elephant--like
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
the leaves of plants after being eaten and excreted (destroyed), so that Quraysh
prevails and maintains that which they were accustomed to regarding taking the
winter and summer journeys.' It was also said the meaning of this ayah is linked to
what is after it, so the meaning would be, 'Let the people of Quraysh worship the
Lord of this House for they were accustomed to the two journeys.' They were safe
during both journeys. If a tribulation should face them, they would say we are the
people of Allah's Sacred Territory; hence they would not be afflicted with harm. The
two journeys were taken for trading, one during summer to ash-Sham, and one
during the winter to Yemen.
Ibn ^Amir recited li'laf ( ` ` ) without a ya' after the hamzah, and Abu Ja^far
recited lilaf ( ' `- ) with a silent ya' without a hamzah.
Az-Zabidiyy mentioned in Taj Al-^Arus that Quraysh has ten (10) different
meanings one of which is the tribe of Quraysh. Their great grand father is An-Nadr
Ibn Kinanah Ibn Khuzaymah Ibn Mudrikah Ibn Elyas Ibn Mudar. Hence everyone
who is an offspring of Mudar is a Qurashiyyan from the offsprings of Kinanah and
those who fall before him in the lineage.

2. } - ` ' - -' ' = + - - -' {
The meaning is that the tribe of Quraysh was safe from enemies in the sacred
territory. The sacred territory was an arid valley with no vegetation or trees.
Quraysh lived on trading and used to have two journeys every year, once to Yemen
in the winter and once in the summer to ash-Sham. If it were not for these two
journeys, the valley would have been desolate. By the grace of Allah on Quraysh,
the two journeys they were accustomed to did not constitute a hardship for them.

3. } - ' - - - ' - - - {
Allah ordered them to worship Him and not to liken Him to the creations. For
Allah bestowed many endowments upon them. Rabba hadhal bayt ( ---' - ) is
a reminder of Allahs endowment upon them making the Ka^bah honorable.

4. } = . - + - - = . - + - = - ' {
Allah is the one who fed them after hunger and gave them safety after a dire
fear of the people of the Elephant. It was said other than that. Al-Qurtubiyy said:
'The term is general.'
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-MA^UN :~ :-'- -
Makiyyan, and it was said Madiniyyan.
Comprised of seven (7) ayahs.

Meaning Ayah
-=' .-=' - --

1. Do you see the one who denies
the Requital of reward and/or
torture, and Judgment in the
Hereafter?

' - - .- -'' - - - - ) 1 (
2. Such is the one who does
injustice to and oppresses the
orphan,

- - - ' - - - ' = ' - ) 2 (
3. And does not command feeding
the indigent.

` .- - - ' ' = ' = . = - ) 3 (
4. So severe torture shall be for
the worshippers--

.- ' - - ' ' . - ) 4 (
5. Who pray their prayers, without
excuse, outside the prescribed
times;

- . = .- - ' ` ' - + - ) 5 (
6. Those who are insincere in their
prayers,

- .- - ' ) 6 (
7. And reject the obligatory Zakah


=' - ' - - - ) 7 (

THE EXPLANATION

1. } .- -'' - - - - ' - - {
Yukadhdhibu bid-din ( .--''- -- ) means, 'the one who disbelieves and
denies the Judgment in the Hereafter and the reward and/or punishment for ones
deeds.'

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
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,
2. } - - - ' - - - ' = ' -
Al-Bukhariyy said in his Sahih: Mujahid said yadu^^u ( --) means,' to do
injustice to the orphan and to oppress him.' Al-Qurtubiyy said: They used to not
give inheritance to women and children and say,' the one who plunges with the
spear and strikes with the sword gets the money.'

3. } ` .- - - ' ' = ' = . = - {
That is, he does not urge feeding the needy, because he disbelieved in the
reward and/or punishment on the Day of Judgment. So, they did not feed the needy
even though they were able to, and they did not encourage it when they did not have
the means. Hence they did not order feeding the needy. Rather, they would say as
was revealed about them in Surah Yasin, ayah 47
{ '-- ' .- =- -= - }
This ayah means: {Do we feed the one whom if Allah willed would have fed him.}

4. } .- ' - - ' ' . - {
Al-wayl ( .-' ) is the extreme torture.

5. } - . = .- - ' ` ' - + - {
Al-Bukhariyy said: Mujahid said: Sahun ( '-) means 'negligent of it.' The
Hafidh Ibn Hajar said: He is the one who performs the prayer outside its prescribed
time. That is, without having an excuse such as traveling. Ibn al-Jawziyy said: This
ayah was revealed about the hypocrites who do not hope for reward for performing
their prayers and do not fear punishment for leaving them out.

6. } - .- - ' {
These are the ones who, when they were with the Prophet, sallallahu ^alayhi
wa sallam, prayed insincerely, and when they were not with him, did not pray at all.
Insincerity, (ar-riya') ( '-'), is among the sins of the heart. It is intending by the
good deeds, such as prayers, fasting, and reciting Quran, to be praised and
respected by people. Insincerity removes the reward of the accompanying deed. If
one removes the insincerity from his heart and repents of it during the deed, he is
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
rewardable for what he does after repentance. There is no reward for any deed
done for the sake of Allah if combined with insincerity.
In the hadith of Abu Dawud and an-Nasaiyy from the route of Abu Umamah
Sudayy Ibn ^Ajlan al-Bahiliyy that he said:
>> '- .= '= : ' ' '- -' =` .--'- = `= -- - - '-
' . '-`` ''=' ' - ` -- = : .- .--- ` - - - ' ' ` ' - `
- ` .-' ' ' += - -- '- ' '-''= . <<

This means: "What reward does a man have who invades seeking reward
from Allah and seeking to have a reputation among the people?" The Prophet said:
(la shay'a lahu) (' - `) which means He earns nothing. The question
repeated three (3) times and each time the Prophet said (la shay'a lahu) ( ' - `)
which means: 'He earns nothing.' Then the Prophet, sallallahu ^alayhi wa sallam,
told him:
>> - ` .-' .- .--- ` - ' += - -- ' '-''= ' <<
This means: << Allah does not accept of the deeds except what was done sincerely
for the sake of Allah, wanting to be accepted and rewarded by Him alone.>>

7. } =' - ' - - - {
Al Bukhariyy said: Mujahid said: (al-ma^un) ( ='-') means, ' the entire
good doings'. Some Arabs said (al-ma^un) (='-') is the water, and ^Ikrimah said;
'The maximum of it is paying the obligatory Zakah, and the minimum of it is lending
things to others.'
The Hafidh said in Al-Fath: At-Tabariyy and al-Hakim reported from Mujahid
from the route of ^Aliyy the same as the saying of ^Ikrimah."

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-KAWTHAR :~ :-:--
Makkiyyan according to Ibn ^Abbas, Madiniyyan according to Mujahid.
Comprised of three (3) ayahs.

Meaning Ayah
-=' .-=' - --

1. We [Allah] have granted you, O
Muhammad, the River of al-
Kawthar.

` ' ' - - = = ' - ) 1 (
2. So, pray the Feast Prayer and
slaughter camels in sacrifice to
your Lord.

' . - = - = - ) 2 (
3. For sure your enemy is the one
deprived of all goodness.

= - -' - ` - - ) 3 (

THE EXPLANATION

Al-Bazzar and others reported with a sahih chain of narration from the route
of Ibn ^Abbas that he said: Ka^b Ibn al-Ashraf came to Makkah, so the people of
Quraysh complained to him about prophet Muhammad. They said,' Muhammad
claims he is better than us, when we are the tenders of the pilgrims, the water
supply, and the keys to the Ka^bah.' Ka^b Ibn al-Ashraf said, 'You are better than
him, so Allah revealed to the Prophet
} = - -' - ` - - { , which means: {For sure your enemy is the one deprived of all
goodness.}

1. } ` ' ' - - = = ' - {
Al-Bukhariyy narrated from the route of Anas that the Prophet, sallallahu
^alayhi wa sallam, said:
>> -'-'= +-- '- -=' -- '- '---- '- -' =-' -' : '- - '- = .--
' : --= ' =- '== -' `' - --= =- =-- - ''= .- - - <<
This means: <<As I was walking in Paradise, I came across a river having banks of
carved pearls. I said: What is this O Jibril? Jibril said: 'This is the Kawthar that your
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Lord has given you.' Its fragrance or its clay--the narrator (Hadabah Ibn Khalid)
doubted whether the Prophet said fragrance or clay--turned out to be musk.>>
When asked about the saying of Allah: } ` ' ' - - = = ' - { ^Aishah said:
>> =- -- .+= .- =-' - --- =- -'= -'-='- --- -== +-
--- <<
This means: <<It is a river that was given to your Prophet. Its banks are of carved
pearls and its cups are as numerous as the stars. The one who does not know its
status will not be covered by its benefit.>>'
One has to believe in the Basin, a place in which Allah prepared a drink for
the occupants of Paradise. They drink from it before they enter Paradise and after
they cross the Sirat ( the Bridge to Paradise), after which they never feel thirsty. Yet,
when they drink in Paradise, they drink out of pleasure and not need. Two drains
from Paradise pour the drink into it. Al-Bukhariyy and Malik and others narrated that
the Messenger of Allah said:
>> - ='-= +''-` -- -= -- '= ' .-' =' '= = '-
-- `-= '- -- ` -- -'=- ' ... ' '-- =''- - '-=-
'-=- '-=- <<
This means: <<I am your attender by the basin. Some men among you will be
raised to me, and as I bend to hand them a drink they will be driven away, and I will
say: 'O my Lord they are my companions'. The Lord will say: 'you do not know
what they have innovated after you.'>> This is the text of al-Bukhariyy. Malik added
in his narration: <<Then I say damn them, damn them, damn them.>>
Muslim and Ahmad narrated from the route of Anas that he said : 'the Prophet
took a nap, and then raised his head while smiling. When we asked him about the
reason of his smile he said that a surah was revealed to him, and he recited Surah
Al-Kawthar until the end. Then he asked do you know what Al-Kawthar is? We said
Allah and his Messenger know best, he said:
>> -'--' - -- -'= - -` -= -'= -=' .= = - --'== +-
` =- ' '-- -- .- - '- ' +-- --' -'-=- '--' - -= ---
-- `-= '- -- <<
This means :<< it is a river in Paradise, with a plenty of goodness which Allah gave
to me. Its cups are as numerous as the stars in the sky. On the Day of Judgment
the members of my nation come to drink from it. Some of them fumble and are
prevented from drinking.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
So I would say: ' My Lord, he is a member of my nation '. I would be told,' You
do not know the innovations they have committed after you.'>>
This hadith gives the benefit of providing a clearer, more precise
comprehension of the scholars saying that all the companions of the Prophet are
^adl (upright). Their saying all the companions of the Prophet are ^adl is in the
context of their narration of the hadith of the Prophet because none of them fabricate
in this regard. It does not mean that all the companions were God-fearing and
righteous. The Prophet did not say that none of his companions commits a sin and
none of them will be tortured in his grave. Rather, the hadiths report otherwise. Al-
Bukhariyy and others narrated that the Prophet, sallallahu ^alayhi wa sallam, said
about a servant assigned to carry the Prophet's luggage during one of the raids:
<< '-' ->> which means: <<He is in Hellfire.>> He had stolen a wrap around
from the spoils and got killed by an arrow that struck him.

2. } = - = - ' . - {
This ayah means, 'Pray the ^Id (Feast) Prayer and slaughter camels on that
Day as a sacrifice to your Lord.' Camels were a very precious commodity to the
Arabs at the time of the Prophet. The Muslims were ordered to slaughter them and
offer their meat in charity to the needy Muslims. This practice was contrary to the
practice of those who do not enjoin feeding the needy. And other meanings were
said.

3. } = - -' - ` - - {
Al-Bukhariyy said: Ibn ^Abbas said (shani'aka) ( =--'-) is 'your enemy' and
(al-abtar) ( ` - - ) is 'the one who is deprived of all goodness.' That is, 'the one who is
cut off from all that is good.'
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-KAFIRUN :~ :-'--
Makiyykan according to Ibn Mas^ud and Madiniyyan according to Ibn ^Abbas.
Comprised of six (6) ayahs.

Meaning Ayah
-=' .-=' - --

1. Say, O Muhammad, "O you
blasphemers,

' ' ' + - ' - . ) 1 (
2. I do not and will not worship
what you worship,

` - - - ' - - - = ) 2 (
3. And you do not and shall not
worship Allah, Whom I worship.

` - - = ' - - -' = - - ) 3 (
4. And I will not worship what you
have worshipped,

` -- - = ' - - -' = ' - ) 4 (
5. And you do not and shall not
worship Allah, Whom I worship.

` - - = ' - - -' = - - ) 5 (
6. You have your false religion and
I have my True Religion."

.- ' -- ' ) 6 (

THE EXPLANATION



Abu Dawud, Ahmad, and others narrated from the route of Farwah Ibn Nawfal
from the route of his father that he said: 'The Messenger of Allah taught me
something to say when I retire to bed. He told me to recite ya ayyuhal kafirun: (
' ' ' + - ' - -' .- - '+-' ) which means: 'Recite Surah al-Kafirun ; for it
clears you from shirk (associating partners with Allah.)

1. } + - ' - . ' ' ' {
That is: Say, O Muhammad, to the kafirun ( ''). The kafirun here refer
to specific blasphemers among the people who asked the Prophet to worship their
idols for one year and then they would worship his God for one year. Allah revealed
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
this surah affirming that this shall not happen. That was narrated by Ibn Abu Hatim
from the route of Ibn ^Abbas, as mentioned by the author of Al-Fath. Qul ( .) shows
the proof that he was ordered by Allah to say to them: 'ya ayyuhal kafirun ( -'- '+
'')' (O you blasphemers) right at their headquarters and gathering place. This
address humiliates them and proves that the Prophet, sallallahu ^alayhi wa sallam,
did not give heed to them, for Allah is his protector.

2. } ` - - - ' - - - = {
Al-Bukhariyy said: 'Now and for the rest of my life, I will not fulfill your request
that I worship the idols that you worship.'

3. } ` - - = ' - - -' = - - {
That is, you shall not worship Allah now or in the future since Allah knew
about them eternally that they shall not believe.

4. } ` -- - = ' - - -' = ' - {
This is a repetition of the meaning contained in the previous ayah. This ayah
corroborates that the blasphemers will not achieve their greedy ambitions, will never
embrace Islam, will never believe and will die as blasphemers.

5. } ` - - = ' - - -' = - - {
This is a repetition of the meaning contained in the third ayah and it
corroborates the meaning in ayah #3 and #4.

6. } .- ' -- ' {
The ayah contains a threat. Similar to that is the saying of Allah in Surah al-
Qasas, 55 :{ ''-= ' '-''-= '-' } which means,' we have our deeds and you
have yours'. (Lakum dinukum) ( -- ') means, 'you have your untrue religion of
associating partners with Allah, which you follow and implement. (Wa liya din) ( '
.-) means, 'I have the True Religion of Islam.' That is, you have your blasphemy of
shirk (associating partners with Allah) and I have my belief of clearing Allah of
partners. This represents the ultimate denial of their false belief.
This threat is similar to Surah al-Kahf, 29. } - - ' ' - . - . - - ' ' - . - { This
ayah does not mean that the one who chooses to be a believer is the same as the
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
one who chooses blasphemy. Rather, the meaning entails that the believer is
rewardable and the blasphemer will be tortured. The continuation of the ayah of
Surah al-Kahf, 29 } ' + - + - ' = ' - .- - '' =' ' ' -- - = ' - { which means we have
prepared for the blasphemers a fire that surround them.

Note that the scholars said whoever says the two ayahs show that the one who
chooses a religion other than Islam is not blameworthy becomes a blasphemer.
Because he would be belying the saying of Allah in Surah Al-^Imran, 85:
} - = - - - . - ` ` - - - . - - - . ' ' -- ` .- -' = ' . - = {
This ayah means: Whoever chooses a religion other than Islam it shall not be
accepted from him and he shall be among the losers in the Hereafter.

Ya^qub recited the term ( -- ) by confirming the ya () whether in stopping at the
term or continuing with the recitation. Nafi^, Hisham, Khalaf fom the route of Al-
Bazziyy and Hafs recited the term (wa liya) ( ' ) with a fathah on the ya ().
It is worthwhile to note that the saying of Allah signifies that what are other than
Islam among the belief systems is called a religion even though it is wrong and
invalid. The ayah means, ' O blasphemer you have your wrong and invalid religion
and I have my true and valid religion, Islam.'

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AN-NASR :~ :~--
Madiniyyan by consensus.
Comprised of three (3) ayahs.

Meaning Ayah
-=' .-=' - --

1. When the help of Allah and
opening Makkah come,

'' - - ' = - - - ' ) 1 (
2. And you see the people enter
the Religion of Allah in
multitudes one after the other,

' = '' .- ' =- - ' -' --
) 2 (
3. Then praise your Lord and seek
His forgiveness, for He is All-
Forgiving.

- ' - - ' - - - - - = - - - = - - -
) 3 (

THE EXPLANATION

Al-Qurtubiyy and others said: It is called the Surah of farewell. Ibn ^Abbas said
it is the last Surah revealed to the Prophet, sallallahu ^alayhi wa sallam, and it is
reported in Sahih Muslim. Ibn ^Umar said this surah was revealed to Prophet during
the Farewell Pilgrimage, after which the Prophet lived for some eighty (80) days. Al-
Bukhariyy and others related from the route of Ibn ^Abbas that the last ayah
revealed to Prophet Muhammad, sallallahu ^alayhi wa sallam, was Ayah 281of
Surah Al-Baqarah:
{-'=- ` --- '- .-- . - ` - ' - =- '-- --}.
This ayah means: [And guard yourselves with God-fearingness in preparation for a
day in which you shall be returned to Allah. Then every soul shall be paid back in
full what it has earned, and they shall not encounter injustice.]

1. } - - - ' '' - - ' = {
Mujahid said :An-nasr ( --') is 'the help' and al-fath ( ---') is 'the opening of
Makkah.' The Hafidh ^Abdur-Rahman Ibn al-Jawziyy related in his interpretation
that al-Hasan said: When the Messenger of Allah opened Makkah the Arabs said:
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Should Muhammad be victorious over the people dwelling in the sacred territory
whom Allah protected from the People of the Elephant, then know you have no
power to stand up to him. So they embraced Islam in large batches, one after the
other.

2. } ' = '' .- ' =- - ' -' -- {
After the opening of Makkah the people started embracing Islam in large
groups, one batch after the other. Prior to that people used to embrace the Religion
one or two at a time. Ahmad (in his Musnad) and ^Abd ar-Razzaq in his (Tafsir)
narrated from the route of Abu Hurayrah that he said: 'when Surah an-Nasr was
revealed to the Prophet, he said:
>> '-' .-' --- .--' . '- . --'-- -=' '-- '--` <<
This means: <<The people of Yemen have come to you and they have thin and soft
hearts. The belief is Yemeni and the wisdom is Yemeni>>. This is in al-Bukhariyy
and Muslim.
The people mentioned in the hadith are the ones about whom Ayah 54 of
Surah al-Ma'idah was revealed:
} -'=- .-'' '= = .----' '= ' --=- +-=- -- - -'- -
- .--- -'= - - '-- .- --- - .- =' -` -' '=- ` {
This means: [Allah will bring forth a people whom He accepts and they love Him.
They are humble with the believers, rough and proud over the blasphemers, and
they perform Jihad for the sake of Allah, not fearing anyone's blame in their pursuit.]
Al-Hakim (in his Mustadrak) and Ibn ^Asakir narrated that when the ayah was
revealed, the Prophet, sallallahu ^alayhi wa sallam, pointed at Abu Musa al-
Ash^ariyy and said: << - >> which means: <<They are the people of this
man.>>
Al-Qurtubiyy said in his Tafsir: that al-Qushayriyy said: The followers of Abu
al-Hasan al-Ash^ariyy are his people because every time a people are attributed to a
prophet, what is meant is his followers. The Hafidh Ibn ^Asakir said when he
mentioned this hadith << - >>: It is known by the intellectual proofs and the
proofs of the fundamental texts that no one among the offspring of Abu Musa al-
Ash^ariyy refuted the falsehood of the innovators by irrefutable proofs from the
Quran, Sunnah, Ijma^ (Consensus), and Qiyas except Imam Abu al-Hasan al-
Ash^ariyy. The hadith of Abu Musa is a clear evidence of the merit of Imam Abu al-
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Hasan al-Ash^ariyy. He endeavored against the enemies of the truth and defeated
them. Imam Abu al-Hasan al-Ash^ariyy shattered their words and gatherings with
irrefutable intellectual proofs and transmitted texts.
We have mentioned this beneficial information because of it's conformity to
the honorable ayahs. Also, to elucidate and introduce what many scholars have
said, like the Hafidh al-Bayhaqiyy and Ibn Hajar and, the explainer of Al-Qamus and
the author of Ithaf Assadah Al-Muttaqqin. Az-Zabidiyy said in the second chapter: If
the term Ahlus-Sunnah Wal Jama^ah is used without restriction then what is meant
by it is the Ash^ariyys and Maturidiyys.


3. } ' - - ' - - - - - = - - - = - - - - {
There are two sayings about the saying of Allah { = - - - = - - - - }. Ibn
^Abbas said it means 'the prayer'. A group of interpreters said it means 'the known
Tasbih
32
.' Pertaining the saying of Allah wastaghfirhu innahu kana tawwaba
{ - - ' - - - - - ' }, al-Bukhariyy narrated from the route of ^Aishah that she
said: After the revelation of surah Al-Fath, the Prophet, sallallahu ^alayhi wa sallam,
said the following Tasbih in every prayer that he prayed: << =-'=-- --=- '--
' -= +'' >> which means: <<O Allah, my Lord, You are clear from all non-
befitting attributes and all praise is due to You. O Allah I seek your forgiveness.>>
And in another narration from ^Aishah she said: The Prophet used to say a
lot in his ruku^ (bowing) and sujud (prostration) the following Tasbih:
<< ' -= +'' --=- '-- +'' =-'=-- >>
This means: <<O Allah, my God and my Lord, You are clear from all non-befitting
attributes and all praise is due to You. O Allah I seek your forgiveness.>>
The Prophet, sallallahu ^alayhi wa sallam, said the second Tasbih slightly
different from the first as a gesture of the permissibility of making tawil of the Quran.
That is, inferring a befitting meaning from the Quran. This hadith stands as proof
that not every tawil of the Quran is dispraised simply because it is named tawil.
Rather, what is dispraised is the tawils of the people of innovation like the
Mu^tazilah who made tawil about the saying of Allah in Surah al-Qiyamah, 22 & 23:
} -' - - - - - - = ) 22 ( =' - ' + - ' ) 23 ( {

32
Tasbih means saying subhanallah ( ) which means, ' Allah is exalted and clear of all non-befitting
attributes.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
They said it means 'on that day the faces will be waiting for the reward of their Lord.'
This tawil is dispraised because it opposes the text. Making tawil without a proper
indication for doing so is not permissible, as mentioned by az-Zarkashiyy in Al-
Burhan Fi ^Ulum Al-Quran. That making tawil without a proper indication for doing
so is not permissible is the saying of Imam Fakhr ud-Din ar-Raziyy. As-Suyutiyy
related and concurred with this saying in his book, Al-Itqan Fi ^Ulum Al-Quran,
where he said:

These words of the Imam (Fakhr ud-Din ar-Raziyy) should be sufficient
to you. In his aforementioned book, as-Suyutiyy included a chapter
containing tawil (inference) for some mutashabih ayahs of the Quran to
clear Allah from all non-befitting attributes that might be suggested in the
literal meanings of the ayahs. For example, as-Suyutiyy mentioned Ibn
^Abbas's tawil of Surah al-Qalam, 42: } ' - . = - - - - { . Ibn ^Abbas
said that it means 'a day of distress and hardship,' as related by al-
Hakim. Adh-Dhahabiyy concurred and judged it as Sahih.
Also said was: Likewise the attribute of (-) (aboveness) in the saying
of Allah in Surah al-An^am, 18: } - ' - = ' - ' { and in Surah an-
Nahl, 50: } + . - + - ' = - { is the aboveness without a direction
(as-Suyutiyy said that because it is not permissible to attribute direction
to Allah. He is not a body and He exists as He always existed i.e.,
without a place). Pharaoh said as mentioned in Surah al-A^raf, 127: } ' -
' + { which means: 'We are above them in subjugation.'
Definitely he did not mean he was above them in place. (The end of as-
Suyutiyys words of Al-Itqan.)

The tawil made by Ibn ^Abbas of Surah al-Qalam, 42: } ' - . = - - - - {
mentioned above also signifies that tawil is not categorically dispraised simply it is
named tawil. Rather, Ibn ^Abbas's tawil is actually the trace of the blessing of the
supplication that the Prophet made for him. Al-Bukhariyy narrated the supplication
that the Prophet made for Ibn ^Abbas in the following terminology: << -'= +''
-=' >> which means: <<O Allah teach him the interpretation of the hadith.>>
The terminology of the Prophet's supplication reported by Ahmad and at-Tabaraniyy
is: << -'= .--' +- +'' .-'-' >> which means: <<O Allah make him
knowledgeable about the Religion and teach him the Science of Tawil.>> The
Hafidh al-Haythamiyy in Majma^ Az-Zawaid said: Ahmad and at-Tabaraniyy
narrated it with different chains and at-Tabaraniyy and al-Bazzar narrated it with the
following terminology: << -' .-'- -'= +''>> which means: <<O Allah teach
him the tawil of the Quran.>> Ahmad has two chains of narrations both qualify the
hadith as Sahih.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
The Hafidh said in (Fath Al-Bari): Because of what we know about Ibn
^Abbass knowledge of Tafsir and jurisprudence of the Religion, it is obvious that the
supplication of the Prophet was answered. The truthfulness of all of that is shown in
the tawil made by Ibn ^Abbas of Surah adh-Dhariyat, 47: } - - ' - ' ' - - - - ' - -' { .
Bi'aydin ( - - ' -) means 'strongly' as al-Qurtubiyy related in his Tafsir and ^Aliyy Ibn
Abu Talhah related in his Sahifah (concise treatise) from Ibn ^Abbas.
Al-Bukhariyy said the following in his Sahih regarding the saying of Allah {
' - - ' - - - - - = - - - = - - - - } Tawwab ( -) when attributed to Allah
means 'the All-Forgiving' and when attributed to the slave it means 'the one who
repents from sinning.' Then he narrated from Sa^id Ibn Jubayr from Ibn ^Abbas that
he said:
^Umar used to let me sit in session with the older men of Badr.
One of them was conscious of the age difference between us and
asked ^Umar, why do you let him in with us when we have children
his age? ^Umar replied, 'he belongs to the same source of
knowledge as yours.'
One day ^Umar invited this man to sit with him and I see he
brought me in to make a point. ^Umar said: What do you say about
the saying of Allah in Surah an-Nasr, 1: } - - ' = - - - ' '' { ?
One of them said: 'Allah ordered us to praise Him and to seek
His forgiveness if He makes us victorious and enables us to open
Makkah.' Others kept silent.
^Umar asked: 'is this what you say O Ibn ^Abbas?' I said: 'No.'
He said: 'What do you say?' I said, 'it is the death time of the
Prophet, sallallahu ^alayhi wa sallam, which Allah revealed to him.
Allah said { - - - ' '' - - ' = } that is, [when the victory of Allah
and the opening of Makkah come about, this is the sign for your
death time.] and { - - ' - - - - - = - - - = - - - - ' } [so make
tasbih and praise Allah and seek forgiveness, for He is the All-
Forgiving.' ^Umar said, 'This is the meaning I know.'
The Hafidh Ibn Hajar said in Al-Fath: This hadith contains an obvious merit
for Ibn ^Abbas. This merit is a trace of the blessings of the supplication made by the
Prophet to Allah to make Ibn ^Abbas knowledgeable of tawil and jurisprudence, as
mentioned earlier in the Chapter of Knowledge. The hadith also contains the
permissibility of making tawil of the Quran utilizing the pertinent indications. Such a
practice is only possible by those who are deeply and strongly rooted in knowledge.
This is why ^Aliyy said: 'or a comprehension of the Quran that Allah instills in a
man.' (The words of the Hafidh in Al-Fath end here.)
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

SURAH AL-MASAD :~ -~--
Makkiyyan by consensus.
Comprised of five (5) ayahs.

Meaning Ayah
-=' .-=' - --

1. Abu Lahab is a loser and shall
continue loosing until destroyed.

- - - + ' - - - - - - ) 1 (
2. His wealth and gains shall not
protect him from the torture of
Allah.

- - ' - '' - - = - = ' - ) 2 (
3. He will soon be burnt in a fervid
fire of blazing flame.

- + ' ' - ' - - - ) 3 (
4. And his wife the tale-bearer and
inciter of enmity,

- = = ' '' - = - - ) 4 (
5. On the Day of Judgment will
carry a twisted iron chain around
her neck.

- - - . - . - = ' -- = ) 5 (

THE EXPLANATION

1. } - - - + ' - - - - - - {
Imam Al-Bukhariyy said: Tabab ( '--) means 'loss and tatbib ( -----) means
'destruction. As-Samin in ^Umdat Al-Huffadh said: { - - - + ' - - - - - - } means:
'Abu Lahab shall be continually in an entire loss.' The hands ( - -) were specified in
the ayah because they are the tools of doing work. Allah said in Surah al-Hajj, 10:
} - - - - - ' - - = ' { which means: [This is the result of what your hands have done]
and his legs and tongue had performed too but were not mentioned.
Al-Bukhariyy narrated in his Sahih from Ibn ^Abbas that he said: When Surah
ash-Shu^ara', #214 ( .--` =---= -- ) was revealed, the Prophet, sallallahu
^alayhi wa sallam, climbed Mount Safa and called out, O sons of Fihr, O sons of
^Adiyy, calling to the various tribes of Quraysh until they gathered and the one who
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
could not come sent a representative to see what was happening. Abu Lahab and
Quraysh came. The Prophet, sallallahu ^alayhi wa sallam, said:
>> ' -- -'= -- --- ''- `-= --= --- -- '' : '- -
'-- ` =-'= '--= , ' : ---- -= -- .-- ' --- -' . - '- -+' : =' '--
'---= -+' -' -'- ! -'- } - - - + ' - - - - - - ) 1 ( = ' - - - ' - '' - - = -
) 2 ( { <<
This means: << Were I to inform you that enemy horsemen are in the valley ready
to raid you, would you believe me? They said, Yes, for we have not experienced
from you other than the truth. He said: Then I warn you of a great torture to befall
you should you not believe.
Abu Lahab said: Tabban laka ( =' '--) which means: 'May you loose the
rest of the day, is this why you gathered us?' So the ayahs:
} - - - + ' - - - - - - ) 1 ( - = ' - - - ' - '' - - = ) 2 ( {
were revealed.>>
Abu Lahab is ^Abd al-^Uzza Ibn ^Abd al-Muttalib, the uncle of the Prophet.
His wife is the one-eyed Umm Jamil, the sister of Abu Sufyan Ibn Harb.
Al-Hakim narrated in Al-Mustadrak (adh-Dhahabiyy concurred and qualified
as Sahih) that Lahab, the son of Abu Lahab, used to curse the Prophet. The
Prophet, sallallahu ^alayhi wa sallam, supplicated to Allah, saying :<< -'= ='- +''
=-'>> which means: <<O Allah, send your dog after him.>> Lahab went out in a
caravan to ash-Sham and landed in a certain location. He said, 'I fear Muhammads
supplication.' The people said, Nay, and they put down their luggage around him
and sat to guard him. Soon after that a lion came, snatched Lahab, and took him
away.
The Hafidh Ibn Hajar said: 'Abu Lahab was mentioned in the Quran by his
nickname instead of his given name (^Abd al-^Uzza ) because he was more known
by (Abu Lahab) and because it is linked to the name of an idol.' Then he said: 'Abu
Lahab died after the battle of Badr which he did not attend. Rather, he sent a
replacement in his stead. However, when he heard what happened to Quraysh he
died of melancholy thoughts. Ibn Kathir alone recited lahb ( -+') with a silent ha'.

2. } '' - - = - = ' - - - ' - {
The wealth Abu Lahab gathered and his gain of fame shall not take the
torture of Allah away from him. Mujahid said, 'the children and the man's offspring
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
are included in the term kasab ( --)'. Hence, Abu Lahab's children and offspring,
also, shall not take the torture of Allah away from him.

3. } - + ' ' - ' - - - {
Abu Lahab shall burn in a strong fire that has a blazing flame.

4. } - = = ' '' - = - - {
Abu Lahab's wife was Umm Jamil, the daughter of Harb, the sister of Abu
Sufyan Ibn Harb (the son of Harb), who is the father of Mu^awiyah. Al-Bukhariyy
said that Mujahid said: Hammalatal hatab ( -==' ''-=) means, 'she spreads the
tales to cause enmity.' The Hafidh Ibn Hajar said: Sa^id Ibn Mansur related from
the route of Muhammad Ibn Sirin that he said: The wife of Abu Lahab used to
talebear to the mushriks, the blasphemers who associate partners with Allah, about
Muhammad and his companions.'
Al-Farra said: She used to tale-bear and instigate issues to incite enmity
among them and this action was given the name of Hammalatal hatab ( ''-=
-==') --literally, the carrier of the crackling wood for fuel. Also other than that was
said.

5. } - - - . - . - = ' -- = {
Al-^Izz Ibn ^Abd as-Salam said: It means: On the Day of Judgment and
around her neck ('--= ) there will be (--- .- .-=) an iron chain, seventy (70)
cubits in length, and it will be twisted (---).
Al-Qurtubiyy said: The ruling that Abu Lahab and his wife will remain
everlastingly in Hellfire is contingent upon them remaining in a state of blasphemy
until they die. When they in fact died as blasphemers, what the Prophet had foretold
came true. Thus this 'ayah contains a miracle for the Prophet, sallallahu ^alayhi wa
sallam.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-IKHLAS :~ >=V
Makkiyyan, according to Ibn Mas^ud and others.
Madiniyyan in the one of the two sayings of Ibn ^Abbas, and other said it.
Comprised of four (4) ayahs.

Meaning Ayah
-=' .-=' - --

1. Say (O Muhammad) He is Allah,
the One clear of partners and
similars.

- = '' . ) 1 (
2. Allah is the One needed by all
and He needs none.

- - -' '' ) 2 (
3. He does not beget children and
He is not begotten.

- ' - ' - ' - ' ) 3 (
4. And there is none, in any way,
similar to Him.

- = - ' . - ' ) 4 (

THE EXPLANATION

Al-Bukhariyy, Abu Dawud, an-Nasa'iyy and others narrated that a man woke up
at night to pray and recited repeatedly in his prayer Surah al-Ikhlas. He informed the
Prophet about that, so the Prophet said, << -' -'` --' '+- ---- --- -'
>>, which means, << I swear by Allah, the one who controls my self, that Surah al-
Ikhlas is equivalent (in reward) to one third (1/3
rd
) of the Qur'an.>>
At-Tirmidhiyy and al-Hakim narrated from the route of Ubayy Ibn Ka^b that the
mushriks said: O Muhammad give us a genealogy of your Lord. So Allah revealed
Surah al-Ikhlas.
The Prophet said: } - = '' . { ) 1 ( } - - -' '' { ) 2 ( , He is the One Who is
needed by all and needs none, He does not beget children and is not begotten and
none is similar to Him by anyway. Because everything which is begotten is going to
die and everything that dies is inherited and Allah does not die and is not inherited.
The Prophet, sallallahu ^alayhi wa sallam, said: { } - = - ' . - ' , i.e., He has
neither equal nor similars and absolutely nothing is like Him by anyway. Al-Hakim
classified it as Sahih and adh-Dhahabiyy concurred.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
The Hafidh Ibn Hajar said in Al-Fath: Imam Al-Bayhaqiyy reported in Al-Asma
Was-Sifat with a hasan chain from Ibn ^Abbas that the Jews came to the Prophet
and said, Describe for us your Lord, the One whom you worship, so Allah revealed
} - = '' . { (the entire Surah,) and the Prophet, sallallahu ^alayhi wa sallam,
said: << .= = - -- -- >> which means, <<This is the attribute of my
Lord, the Exalted.>>

1. } - = '' . {
[Say, O Muhammad, He (Allah), is One] Al-Bukhariyy said: ( -=) means
'One.' Allah is One
33
in that He has no partner, no similar, no manager. Nothing is
like Him and He is not similar to anything and He is the Creator of everything.
In his book Sharh Kitab At-Tawhid of Sahih Al-Bukhariyy, the Hafidh Ibn Hajar
said:
Ahlus-Sunnah explained the tawhid by negating likening Allah to the
creations and negating the nonexistence of Allah and His attributes.
Al-Junayd said (as reported by Abu al-Qasim al-Qushayriyy):
-=-' .- ---' --=-' ( )
This means, 'Tawhid is to know and believe that the Creator is different
from the creation.'
Abu al-Qasim at-Tamimiyy said in the book Al-Hujjah: at-Tawhid ( --=-')
is the infinitive form of wahhada yuwahhidu ( -= -=- ( and the meaning
of wahhadtu Allah ( - -=), is 'I believe that Allah is the One and only
God, there is neither equal nor similar to Him in His Self and His
Attributes.' It was said: The meaning of wahhadtuhu ( --=), is 'I knew
that He is the One who is clear of having partners or similars in His Self
and in His Attributes.'
Ibn Battal said: Included in the explanation of the chapter is that Allah is
not a body because the body is made of composed things.
Imam Al-Bukhariyy introduced the Chapter of Tawhid in his Sahih with the
words: This chapter shows the reports about the Prophet calling his
nation to have the conviction of tawhid about Allah.
The author of Lisan Al-^Arab said: Tawhid is to believe that Allah is one
with no partners.
(This is the end of the words of Ibn Hajar.)

33
One when attributed to Allah does not mean a number; rather it means Allah does not have with Him partners,
similars or managers.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

The Prophet, sallallahu ^alayhi wa sallam, called the people to the conviction
of tawhid and taught them the matters of the belief and the rules of the Religion,
showing them what their Lord revealed to them. Ibn Majah narrated in his Sunan
from the route of Jundub Ibn ^Abdullah that he said: We were with the Prophet as
strong youth nearing adolescence and we learned the matters of the belief before
learning the Quran. Then we learned the Quran and that strengthened our belief.
The chain of narration of this hadith is Sahih as mentioned by the Hafidh al-Busiriyy
in Misbah Az-Zujajah.

It is mentioned in the book, Al-Bayan Wat-Tahsil:
Imam Malik Ibn Anas said: I heard that Abu Musa al-Ash^ariyy
wrote to ^Umar Ibn al-Khattab that certain men have learned the recitation
of the Quran. ^Umar wrote him back that reward them and generously
give them bounties. Abu Musa wrote him: When we did that the people
hastened to learn the recitation so that seven hundred have finished
learning the recitation of the Quran. ^Umar wrote to him: "Let the people
alone, for I fear they read the Quran and not learn the rules of the
Religion contained therein."
Imam Malik said: ^Umar said that out of fear that the people would
make unsound tawil (inference) of the Quran. The Judge Muhammad Ibn
Rushd said: What he (^Umar) said is clear, because it is more important
to become knowledgeable about the Quran by learning its rules, Hududs,
Mafsal, Mujmal, Khas, ^Amm, Nasikh, Mansukh than to memorize most of
the Quran. So the one who memorizes most of the Quran without being
knowledgeable about it and without knowing any of its meanings is like the
donkey that carries a load of journals.
^Abdullah Ibn ^Umar labored for eight (8) years to learn Surah al-
Baqarah, because he learned it by learning the rules of Fiqh and the
meanings contained in its verses. And Allah is the One Who guides to the
acceptable deeds.

Imam Al-Bayhaqiyy said in Al-Asma Was-Sifat when he explained the
glorious names of Allah in the Chapter of Mentioning the Names that Clear Allah
from Resembling the Creations:
Among the names is Al-Ahad ( -=`), al-Halimi said: 'He is the
One to Whom there is no similar nor equal.' likewise Al-Wahid ( -=')
means, 'He is the One to Whom there is no partner nor numbers.' This
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
is why Allah called Himself by that name when He attributed to Himself
that He is:
} - ' - ' - ' - ' { ) 3 ( } - = - ' . - ' { ) 4 (
As if the saying of Allah: Lam yalid wa lam yulad } - ' - ' - ' - ' { is of
the explanation of Ahad ( -=) and the meaning is 'nothing branched
from Him and He is not branched from anything.'

Allah, the Exalted, is clear from bodily attributes and manners of being. In
conformity with that, Imam Abu Sulayman al-Khattabiyy said in A^lam Al-Hadith
Sharh Al-Bukhariyy: What is incumbent upon us and upon every Muslim is to know
that Allah is not a picture nor a form, because a picture requires a manner of being
of which Allah and His Attributes are clear. He said in the book of his own
compilation, Shan Ad-Du^a: The difference between Al-Wahid ( -=') and Al-
Ahad (-=`) is that Al-Wahid ( -=') is 'the One and only in His Self with no similar,'
and Al-Ahad (-=`) is 'the One and only in meaning which none share with Him.'

Imam Abu Hanifah said: 'Allah is One not as in numbers, but rather in that
there is no partner with him.' Hence there is no partner with Allah in His Self or in His
Attributes. No one has an attribute similar to Allah, for nothing is like Him in anyway.
The saying, mahma tasawarta bibalika fallahu bikhilafi dhalika ( =''-- -- '-+-
' - =' `=- ) means: "Whatever you can imagine in your mind, Allah is different
from it." This statement was said by Thawban Ibn Ibrahim Dhun-Nun al-Misriyy, who
is among the prominent people who narrated from Malik.
The Hafidh Ahmad Ibn Salamah at-Tahawiyy, in his Treatise on the Creed in
which he spoke about the creed of the Salaf said: Allah is clear from limits, ends,
sides, organs, instruments, and unlike all creations the six directions do not contain
him. And he said: The one who attributes to Allah any of the attributes of the
creations is a blasphemer. Imam at-Tahawiyy's statement is very clear to anyone
who is even slightly mindful. The ayah was recited (Ahadun-illahus-Samad) with
tanwin, (Ahadu Allahu) with dammah on the dal and without tanwin, and (Ahad
Allahu) with a silent dal. Ibn Al-Jawziyy said, The best is the first--(Ahadun-illahus-
Samad) with tanwin with a dammah.

2. } - - -' '' {
Al-Bayhaqiyy said in Al-Asma Was-Sifat: Al-Halimi said that it means 'the
One whom people seek for their needs.' He is the One to whom all the creatures
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
are in need and He does not need anything. Imam Al-Bukhariyy said in his Sahih:
Abu Wail said: He is the As-Sayyid ( ---') who needs none. Abu Wail is the
brother of Ibn Salamah. He narrated from ^Umar and ^Aliyy and ^Ammar and
others and al-A^mash and others narrated from him.

Al-Bayhaqiyy narrated in Al-Asma Was-Siffat by his chain to Ibn ^Abbas that
he said: As-Samad ( ---') means, 'the One clear of cavities,' and we narrated this
saying from the route of Sa^id Ibn al-Musayyab, Sa^id Ibn Jubayr, Mujahid, al-
Hasan, as-Suddi, Addahhak and others. The meaning is that Allah is not like
mankind. He is not like any of His creations.

3. } - ' - ' - ' - ' {
Imam Al-Bukhariyy narrated the Qudsiyy hadith:
>> - ' ---- =' ' .- ' .- --- . - -- '- ---- '- =' '
-- '- ---= .' ' -' ---' '- -' - -=- -- '- --- '- - ' -'
-= - ' .- ' -' <<
This means: <<The son of Adam belied Me, and he is not entitled to that. He
cursed Me, and he is not entitled to that. He belies me by saying that I shall not
recreate him as I have created him the first time. He curses Me by saying that Allah
took a son for Himself while I am As-Samad ( ---') who does not need any of the
creations and all are in need of Me. I am the One Who did not beget children, nor
am I begotten, and there is neither similar nor equal to Me.>>
The Hafidh Ibn Hajar said in Fath Al-Bari: Since Allahs existence is an
intellectual necessity
34
, His existence is eternal without a beginning, He existed
before the existence of things and every begotten child is a creation, then He is clear
from begetting children. And since none of His creations is similar to Him or equal to
Him, He is clear from having a companion that delivers and hence He is clear from
being begotten. The saying of Allah in Surah al-An^am, 101: } ' - ' ' - -
- =' - ' . - { has this meaning.
(This is the end of the words of Ibn Hajar.)

34
The sound mind deduces and only accepts that this universe has a creator who is Alive, Willing and
knowledgeable and does not resemble any of the creations.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Hence, the saying of Allah: } - ' - ' - ' - ' { negates that Allah is attributed
with bodily attributes, that something detaches off Him or attaches to Him, and that
He combines with something.

4. } - = - ' . - ' {
The Hafidh Ibn Hajar said that the meaning of the ayah is, 'no one is similar to
Him.' Allah has no similar in any way. Al-kuf' ( -' ) means 'the similar.' Imam Al-
Bukhariyy narrated from the route of Abu Sa^id al-Khudriyy that a man heard
another man recite } - = '' . { (the entire surah) repeatedly. The next morning
that man went to the Prophet and told him this, as if insinuating that what the man
recited was too little, the Prophet said:
>> -' -'` --' '+- <<
This means: It is equivalent (in reward) to one-third of the Quran. The Hafidh, Ibn
Hajar said :(yataqalluha) ( '+ ''---) with doubling the lam ( ) its original form is ( '+'''---)
which means 'believing it is too little' and what the man meant by his words is that
the recitation was too little and not belittling the ayah itself.
Imam Al-Bukhariyy mentioned in the Book of Al-Adhan, the Chapter of
Combining Two Sunnahs in One Rak^ah, that in a hadith a man told the Prophet, 'I
love it' meaning he loves the Surah of } - = '' . { the Messenger of Allah told
him:
<< -=' ='= ''- =-= >>
This means :<< your love for it admitted you to Paradise.>>
Muslim narrated that the Prophet said:
>> ' -' -'` -- -- '' -' -'` '-' -- -= =- } .
- = '' { -' -'` -- <<
This means: <<Is one of you unable to recite one-third (1/3
rd
) of the Quran in one
night? They said, How can one read one-third (1/3
rd
) of the Quran in one night?
The Prophet said: } - = '' . { is equivalent to one-third (1/3
rd
) of the Quran.>>
Abu Dawud, at-Tirmidhiyy, and an-Nasaiyy narrated from ^Abdullah Ibn
Khubayb al-Ansariyy (in the terms of Abu Dawud), that he said: We went out on a
dark and rainy night seeking the Prophet so that he prays for us. When we found
him, the Prophet said, 'Say (Qul , .)', but I did not say anything. Then he said,
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Say (Qul , .), and I said nothing. Then he said, Say (Qul , .). I said: O
Messenger of Allah, what should I say? He said:
<< - . .- =--- ---- .-= --- .-= .---' } - = '' . { >>
This means: <<Say } - = '' . { and the two Surahs, al-Falaq and an-Nas at
night and in the morning and that should make you sufficient in everything.>>

Imam Al-Bukhariyy narrated in the Book of Medicine the Chapter of An-Nafth
in Ruqyah from ^Aishah that she said: When the Prophet retired to bed he made an-
nafth (he gently blew without wetness and with a little noise) in his hands after
reciting } - = '' . { and the two Surahs, al-Falaq and an-Nas, then he wiped
his hands over his face and whatever he could reach of his body. When he got ill he
ordered me to do that for him. Imam al-Bukhariyy mentioned in the Chapter of Ar-
Ruqa Bil Quran and Al-Mu^awidhat from Lady ^A'ishah that the Prophet, sallallahu
^alayhi wa sallam, used to make An-nafth (blow gentle air on himself) in the illness
in which he died that is after reciting the three surahs and when he became
overwhelmed by his illness I used to blow the gentle air after I recite the three
Surahs on him and use his hand to wipe on him for the blessings of his hand.
IMPORANT NOTE: Lady ^Aishah referred to the blessings contained in the
hands of the Prophet This reflects the belief of the companions in the blessings of
the body of the Prophet, a matter contrary to the ill conviction of--the Wahhabiyy
movement-- those who deny tawasul (asking Allah for good things by the Prophet,
sallallahu ^alayhi wa sallam.)
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AL-FALAQ :~ ---
Makkiyyan according to Jabir and ^Ata and others and
Madiniyyan according to one of the two sayings of Ibn ^Abbas.
Comprised of five (5) ayahs.

Meaning Ayah
-=' .-=' - --

1. Say, O Muhammad, I seek
refuge with the Lord of the
Dawn.

' - ' - = . ) 1 (
2. From every evil that Allah
created.

' = ' - - . - ) 2 (
3. From the evil that come with
nightfall,

- -' = - . - ) 3 (
4. From the evil of the female
sorcerers who blow gently on
knots,

- - ' ' `' - -' - . - ) 4 (
5. And the evil of the envious one
who reveals his envy.

- - = - -' = - . - ) 5 (

THE EXPLANATION

Muslim, At-Tirmidhiyy, An-Nasa'iyy and Ahmad narrated that the Messenger of Allah
said:
>> .+'`- ' '- '= -'- , .---' <<
This means, ' Revealed to me are verses of the Qur'an that I have not encountered
a similar to them, the mu^awidhatayn ( Surah Al-Falaq and Surah An-Nas).'

1. } ' - ' - = . {
Imam Al-Bukhariyy said that Mujahid said al-falaq ( '-') means 'dawn' and
qul ( ) . means 'say', that is: O Muhammad, say a^udhu ( =) which means 'I seek
refuge', that is, with Allah the Lord of the Dawn.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,



2. } ' = ' - - . - {
The Hafidh Ibn Hajar said about al-Bukhariyys book of Al-Qadar of his Sahih:
Al-Bukhariyy points out that this ayah refutes those who claim that the slave creates
his own actions. Had the evil--from which one is ordered to seek refuge with Allah
been ones own creation, it would have been meaningless for the committer to seek
refuge with Allah from that evil. Because it is only valid to seek refuge with the One
Who has the Power to remove that matter sought of with him.
Ibn Ya^mar recited khuliqa ( ' =) with dammah on the kha' ( ) and a kasrah
on the lam ( ).

3. } - -' = - . - {
Imam Al-Bukhariyy said that Mujahid said the ghasiq ( -'=) of the night is
'when the sun sets.' Ar-Raghib said in Al-Mufradat that this is an expression of the
calamities that occur at night like at-tariq ( '=' ) which is the calamity that befalls
at night. Al-Qurtubiyy said: 'At night the beasts come out of the woods, and the
harmful creatures come out from their places, and the people of evil and menace
spread out.'
At-Tirmidhiyy narrated that the Messenger of Allah looked at the moon and
said to ^A'ishah:
<< - -'' -' -- .- -'- ---- >>
Which means, << Seek refuge with Allah from its evil, for it is the ghasiq idha waqab
( the evil that comes with nightfall.)>>

4. } - - ' ' `' - -' - . - {
An-naffathat ( '`'--') is the female sorcerers. Naffathat ( '`'--) is the plural
of naffathah ( `' --) a form of exaggeration, as mentioned by as-Samim al-Halabiyy.
It is mentioned in Al-Mufradat that an-nafth ( ---') is blowing gently a little saliva, but
it is less than spitting. The meaning of } - - ' ' `' - -' - . - { is, [Also I seek
refuge with Allah from the evil of the female sorcerers that blow gently little saliva on
the knots of a thread as they read on them.]

The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
5. } - - = - -' = - . - {
This ayah refers to the envious person when he reveals his envy. Envy is to
hate the bliss for other Muslims, feel burdened about it, to wish it is removed from
them and to act on it accordingly. This includes whether the bliss is of a material or
religious context. The envy of the envious is not effective unless he reveals it, for
instance, by scheming to have the bliss removed from that Muslim in a harmful
manner. However, if he does not reveal his envy then the envious one is the only
one harmed by his envy, because he feels distressed for the bliss that the other
Muslims have. It was said envy was the first sin committed in Paradise, that is, Iblis
when he was envious of Prophet Adam. Envy was also the first sin committed on
earth. Cain was envious of his brother, Abel. His envy led him to kill his brother.
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
SURAH AN-NAS :~ '--
Makkiyyan according to Jabir, ^Ata, and others and
Madiniyyan according to one of the two sayings of Ibn ^Abbas.
It is the same as the one before it because both were revealed together.
Comprised of six (6) ayahs.

Meaning Ayah
-=' .-=' - --

1. Say, O Muhammad, I seek
refuge with the Owner and
Creator of mankind.

' -' - = . ) 1 (
2. The King of mankind,

' -' = ' - ) 2 (
3. The God of mankind,

' -' ' ) 3 (
4. From the evil of the devil who
withdraws in humiliation when
Allah is mentioned;

- . - ' - = ' - ' ) 4 (
5. The one who whispers to the
hearts of mankind to obey him,

' -' - - - - - ' ) 5 (
6. Among jinns and among
mankind.

' -' - = ' . - ) 6 (

THE EXPLANATION

1. } ' - = . ' - {
Qul ( ) . means 'say', that is, O Muhammad, say a^udhu ( =) which
means 'I seek refuge'. Bi Rabbin-nas ( - '-' ) means, 'with Allah the Lord of
mankind.' Lord of Mankind is the Owner and Creator of mankind. Al-^Izz Ibn ^Abd
as-Salam said: When Allah ordered us to seek refuge from the evil of the devil, He
informed us that it is Allah with Whom we seek refuge.

2. } ' -' = ' - {
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
Since there are kings among mankind Allah mentioned that He is the King of
all mankind.

3. } ' -' ' {
And since among mankind there are some who unrightfully worship other
than Allah, Allah made it known that He is the God of mankind. That is, He is the
One Who controls everything and He is the one who owns everything. He raises the
status of whomever He willed and degrades whomever He willed. He is the only
One Who is worshipped rightfully. No one deserves to be worshipped but Him.
Worship is the extreme humbling of oneself. The great linguist and astute Imam, the
honorable Taqiyyud-Din ^Aliyy Ibn ^Abd al-Kafi as-Subkiyy said in Al-Fatawa:
Worship is the utmost submission and humbling oneself.

4. } ' - = ' - ' - . - {
That is, from the evil of the one who whispers, who is the devil. Al-waswasah
( --'), whispering 'is the evil talk to oneself.' Imam Al-Bukhariyy said that Ibn
^Abbas said: Al-waswas ( - ' ) means 'when the child is born the devil
whispers to him. If the name of Allah is mentioned the devil quits and departs, and if
Allah is not mentioned the devil establishes himself over the child's heart.' Ar-
Raghib said: The ayah } - ' - . - ' - = ' { means: I seek refuge with
Allah from the devil who withdraws in humiliation whenever Allah is mentioned.

5. } - - - ' ' -' - - {
As-Sudur ( --') in this ayah means 'the hearts.' Al-^Izz Ibn ^Abd as-
Salam said: Yuwaswisu (--) means 'calls to his obedience by that which
reaches into the hearts.' Imam Muslim and Ahmad (in his Musnad) narrated --the
terms are that of Muslim--from the route of Sufyan that the Messenger of Allah,
sallallahu ^alayhi wa sallam, said:
<< '- '- '' -`-' .- -- .=' .- -- - . - ` -= .- -- '-
--'- ` '-' -'= --'= - ` '- ' - - -=- ` >>
This means: <<Each and every one of you has been assigned a companion from
the jinns and a companion from the angels. They said, 'Also you, O Messenger of
Allah?' He said, 'Even me, however, Allah helped me over him (the devil), so he
embraced Islam, and he only orders me with goodness.'>>
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,
It is important to note that it is not permissible for anyone to believe that the
devil enters and/or possesses any of the prophet's bodies.


6. } ' -' - = ' . - {
Al-jinnah ( -=') is the jinns. Ibn al-Jawziyy said: There are two sayings
regarding the meaning of this ayah. The first is that the devil whispers into the hearts
of an-nas ( ' -') which include the jinn and the mankind. Allah called the jinns here
nas ( '-) as He called them rijala ( `'=) in Surah al-Jinn, 6: { . - ' = - -
. = ' }and Allah called them nafarun ( --) in Surah al-Jinn, 1: { . = ' . - - - - - - }.
This is the saying of al-Farra and according to this saying the word al-waswas
( - ' ) means the devil whispers to the jinn as he whispers to mankind.
The second saying is that al-waswas ( - ') (the devil), who calls the
hearts of mankind to his obedience, is from the jinns. The meaning would be: from
the evil of al-waswas ( ' - ) who is among the jinns. Moreover, the saying of
Allah wan-nas } '-' { is linguistically in conjunction with the saying of Allah al-
waswas } -' { . Thereby the meaning would be: I seek refuge with Allah from
the evil of al-waswas ( - ' ) and the evil of an-nas ( ' -'), so as if Allah ordered
us to seek refuge from the jinns and mankind. This is the saying of az-Zajjaj.
Qadi ^Iyad said: Chapter. Know that the nation unanimously agree that the
Prophet, sallallahu ^alayhi wa sallam, is impeccable from the devil and is protected
from him both, of all things harmful in the body and all whisperings in thoughts.
Then he said in the following chapter: 'as to the sayings of the Prophet, sallallahu
^alayhi wa sallam, the proofs stand clear by virtue of his miracles that he is truthful.
The nation hold the consensus that pertaining to the matters that can only be known
through conveyance, the Prophet, sallallahu ^alayhi wa sallam, is impeccable from
conveying them contrary to what they are neither intentionally, nor purposely, nor
forgetfully, nor erroneously.'
The Jeweled Interpretation of Juz' ^Amma Tafsir Juz' ^Amma
Someone might say
,

END NOTE




Translated by Riad Nachef, the slave of Allah, who longs for the Mercy and
Forgiveness of Allah. Completed this Thursday the 25
th
day of March, 1999 at six
oclock PM after ^Asr in Lexington, Kentucky. I Praise Allah, the Lord of the Worlds,
who enabled me to start this endeavor and to bring it to a conclusion. May Allah
raise the rank of Prophet Muhammad, the Seal of all the Prophets and Messengers
and his pure family members and genuinely meritorious companions.
May Allah make this work of widespread benefit and a reason for me to
escape Hellfire and be admitted to Paradise.

Amin.