The Tafsīr of Sūrat Al-Anbiyā' (Chapter - 21)

Which was revealed in Makkah

The Virtues of Sūrat Al-Anbiyā'

Al-Bukhāri recorded that 'Abdur-Raḥmān bin Yazīd said that 'Abdullāh said, "Banu Isrā'īl,^{1Sūrah Al-Isrā'.} Al-Kahf, Maryam, Ṭa Ha and Al-Anbiyā' - they are among the earliest and most beautiful Sūrahs and they are my treasure."^{2Fatḥ Al-Bāri, 4:289.}

Qur’anبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 21:1–6ٱقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ مَا يَأْتِيهِم مِّن ذِكْرٍ مِّن رَّبِّهِم مُّحْدَثٍ إِلَّا ٱسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ لَاهِيَةً قُلُوبُهُمْ وَأَسَرُّوا۟ ٱلنَّجْوَى ٱلَّذِينَ ظَلَمُوا۟ هَلْ هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ أَفَتَأْتُونَ ٱلسِّحْرَ وَأَنتُمْ تُبْصِرُونَ قَالَ رَبِّى يَعْلَمُ ٱلْقَوْلَ فِى ٱلسَّمَآءِ وَٱلْأَرْضِ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ بَلْ قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍۭ بَلِ ٱفْتَرَىٰهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِـَٔايَةٍ كَمَآ أُرْسِلَ ٱلْأَوَّلُونَ مَآ ءَامَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَٰهَآ أَفَهُمْ يُؤْمِنُونَ

«1. Draws near for mankind their reckoning, while they turn away in heedlessness.» «2. Comes not unto them an admonition from their Lord as a recent revelation but they listen to it while they play.» «3. With their hearts occupied. Those who do wrong, conceal their private counsels, (saying): "Is this more than a human being like you? Will you submit to magic while you see it?"» «4. He said: "My Lord knows what is said in the heavens and on earth. And He is the All-Hearer, the All-Knower."» «5. Nay, they say: "These are mixed up false dreams! Nay, he has invented it! - Nay, he is a poet! Let him then bring us an Āyah like the ones that were sent before!"» «6. Not one of the towns of those which We destroyed, believed before them; will they then believe.»

The Hour is at hand but People are heedless This is a warning from Allāh of the approach of the Hour, and that people are heedless of it, i.e., they are not working for it or preparing for it. An-Nasā'ī recorded that Abu Sa'īd reported from the Prophet ﷺ:

Qur’an 21:1فِى غَفْلَةٍ مُّعْرِضُونَ

«while they turn away in heedlessness», he ﷺ said,

Qur’anفِى ٱلدُّنْيَا

«in this world.»^{1An-Nasā'ī in Al-Kubrā, 6:407.}

Allāh says:

Qur’an 16:1أَتَىٰٓ أَمْرُ ٱللَّهِ فَلَا تَسْتَعْجِلُوهُ

«The Event ordained by Allāh will come to pass, so seek not to hasten it»

Qur’an 54:1–2ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ وَإِن يَرَوْا۟ ءَايَةً يُعْرِضُوا۟

«The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away.» [54:1,2]. Then Allāh states that they do not listen to the revelation (Waḥy) that He sends down to His Messenger ﷺ, which is addressed to the Quraysh and all disbelievers like them.

Qur’an 21:2مَا يَأْتِيهِم مِّن ذِكْرٍ مِّن رَّبِّهِم مُّحْدَثٍ

«Comes not unto them an admonition from their Lord as a recent revelation» meaning, newly-revealed,

Qur’an 21:2إِلَّا ٱسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ

«but they listen to it while they play.» This is like what Ibn 'Abbās said, "Why do you ask the People of the Book about what they have, which has been altered and distorted, and they have added things and taken things away, when your Book is the most recently revealed from Allāh, and you read it pure and unadulterated?" Al-Bukhāri recorded something similar to this.^{2Fatḥ Al-Bāri, 13:505.}

Qur’an 21:3وَأَسَرُّوا۟ ٱلنَّجْوَى ٱلَّذِينَ ظَلَمُوا۟

«Those who do wrong, conceal their private counsels»

meaning, what they say to one another in secret.

Qur’an 21:3هَلْ هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ

«Is this more than a human being like you?» meaning, the Messenger of Allāh ﷺ. They did not believe that he could be a Prophet because he was a human being like them, so how could he have been singled out to receive revelation, and not them? They said:

Qur’an 21:3أَفَتَأْتُونَ ٱلسِّحْرَ وَأَنتُمْ تُبْصِرُونَ

«Will you submit to magic while you see it?» meaning, will you follow him and be like one who submits to magic when he knows that it is magic? Allāh said in response to their fabrications and lies:

Qur’an 21:4قَالَ رَبِّى يَعْلَمُ ٱلْقَوْلَ فِى ٱلسَّمَآءِ وَٱلْأَرْضِ

«He said: "My Lord knows what is said in the heavens and on earth..."»

Nothing at all is hidden from the One Who knows that, and He is the One Who reveals this Qur'ān which contains news of the earliest and last generations. No one can produce the like of this except the One Who knows all the secrets of the heavens and the earth.

Qur’an 21:4وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

«And He is the All-Hearer, the All-Knower.» means, He hears all that they say and He knows all their circumstances. This is a warning and a threat to them. The Disbelievers' Ideas about the Qur'ān and the Messenger ﷺ; their demand for a Sign and the Refutation of that

Qur’an 21:5بَلْ قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍۭ بَلِ ٱفْتَرَىٰهُ

«Nay, they say: "These are mixed up false dreams! Nay, he has invented it!..."»

Here Allāh tells us of the stubbornness and heresy of the disbelievers, and the various things they said about the Qur'ān, and how they were confused and misguided about it. Sometimes they described it as magic, and sometimes they described it as poetry, or mixed up false dreams, or a fabrication. As Allāh says:

Qur’an 17:48ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَالَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًا

«See what examples they have put forward for you. So they have gone astray, and never can they find a way» [17:48]

Qur’an 21:5فَلْيَأْتِنَا بِـَٔايَةٍ كَمَآ أُرْسِلَ ٱلْأَوَّلُونَ

«Let him then bring us an Āyah like the ones that were sent before!»

They were referring to the she-camel of Ṣāliḥ, and the signs of Mūsā and 'Īsā. And Allāh says,

Qur’an 17:59وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِٱلْـَٔايَٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلْأَوَّلُونَ

«And nothing stops Us from sending the Āyāt but that the people of old denied them.» [17:59].

So Allāh said here:

Qur’an 21:6مَآ ءَامَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَٰهَآ أَفَهُمْ يُؤْمِنُونَ

«Not one of the towns of those which We destroyed, believed before them; will they then believe?»

None of the peoples to whom Messengers were sent were given a sign at the hands of their Prophet and believed. On the contrary, they disbelieved and We destroyed them as a result. Would these people believe in a sign if they saw it? Not at all! In fact,

Qur’an 21:1–10ٱقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِى غَفْلَةٍ مُّعْرِضُونَ مَا يَأْتِيهِم مِّن ذِكْرٍ مِّن رَّبِّهِم مُّحْدَثٍ إِلَّا ٱسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ لَاهِيَةً قُلُوبُهُمْ وَأَسَرُّوا۟ ٱلنَّجْوَى ٱلَّذِينَ ظَلَمُوا۟ هَلْ هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ أَفَتَأْتُونَ ٱلسِّحْرَ وَأَنتُمْ تُبْصِرُونَ قَالَ رَبِّى يَعْلَمُ ٱلْقَوْلَ فِى ٱلسَّمَآءِ وَٱلْأَرْضِ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ بَلْ قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍۭ بَلِ ٱفْتَرَىٰهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِـَٔايَةٍ كَمَآ أُرْسِلَ ٱلْأَوَّلُونَ مَآ ءَامَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَٰهَآ أَفَهُمْ يُؤْمِنُونَ وَمَآ أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ وَمَا جَعَلْنَٰهُمْ جَسَدًا لَّا يَأْكُلُونَ ٱلطَّعَامَ وَمَا كَانُوا۟ خَٰلِدِينَ ثُمَّ صَدَقْنَٰهُمُ ٱلْوَعْدَ فَأَنجَيْنَٰهُمْ وَمَن نَّشَآءُ وَأَهْلَكْنَا ٱلْمُسْرِفِينَ لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَٰبًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ

Qur’an 10:96–97إِنَّ ٱلَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ وَلَوْ جَآءَتْهُمْ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ

«Truly, those, against whom the Word of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.» [10:96-97].

Indeed, they witnessed clear signs and definitive proof at the hands of the Messenger of Allāh, ﷺ, signs which were far clearer and more overwhelming than any that had been witnessed in the case of any other Prophet, may the blessings and peace of Allāh be upon them all.

Qur’an 21:7–9وَمَآ أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ وَمَا جَعَلْنَٰهُمْ جَسَدًا لَّا يَأْكُلُونَ ٱلطَّعَامَ وَمَا كَانُوا۟ خَٰلِدِينَ ثُمَّ صَدَقْنَٰهُمُ ٱلْوَعْدَ فَأَنجَيْنَٰهُمْ وَمَن نَّشَآءُ وَأَهْلَكْنَا ٱلْمُسْرِفِينَ

«7. And We sent not before you but men to whom We revealed. So ask the people of the Reminder if you do not know.»

«8. And We did not place them in bodies that did not eat food, nor were they immortals.»

«9. Then We fulfilled to them the promise. So We saved them and those whom We willed, but We destroyed Al-Musrifin.» The Messengers are no more than Human Beings

Here Allāh refutes those who denied that human Messengers could be sent:

Qur’an 21:7وَمَآ أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ

«And We sent not before you but men to whom We revealed.»

meaning, all the Messengers who came before you were men, human beings. There were no angels among them. This is like the Āyāt:

Qur’an 12:109وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ

«And We sent not before you any but men unto whom We revealed, from among the people of townships» [12:109]

Qur’an 46:9قُلْ مَا كُنتُ بِدْعًا مِّنَ ٱلرُّسُلِ

«Say: "I am not a new thing among the Messengers..."» [46:9]

Allāh tells us that the previous nations denied that and said:

Qur’an 64:6أَبَشَرٌ يَهْدُونَنَا

«"Shall mere men guide us?"» [64:6]. So Allāh says here:

Qur’an 21:7فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ

«So ask the people of the Reminder if you do not know.»

meaning, ask the people of knowledge among the nations such as the Jews and Christians and other groups: 'were the Messengers who came to you human beings or angels?' Indeed they were human beings. This is a part of the perfect blessing of Allāh towards His creation: He sent to them Messengers from among themselves so that they could receive the Message from them and learn from them.

Qur’an 21:8وَمَا جَعَلْنَٰهُمْ جَسَدًا لَّا يَأْكُلُونَ ٱلطَّعَامَ

«And We did not place them in bodies that did not eat food...»

meaning, rather they had bodies that ate food, as Allāh says:

Qur’an 25:20وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ ٱلْمُرْسَلِينَ إِلَّآ إِنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ وَيَمْشُونَ فِى ٱلْأَسْوَاقِ

«And We never sent before you any of the Messengers but verily, they ate food and walked in the markets» [25:20] meaning, they were human beings who ate and drank like all other people, and they went to the marketplaces to earn a living and engage in business; that did not affect them adversely or reduce their status in any way, as the idolators imagined.

Qur’an 25:7–8وَقَالُوا۟ مَالِ هَٰذَا ٱلرَّسُولِ يَأْكُلُ ٱلطَّعَامَ وَيَمْشِى فِى ٱلْأَسْوَاقِ لَوْلَآ أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُۥ نَذِيرًا أَوْ يُلْقَىٰٓ إِلَيْهِ كَنزٌ أَوْ تَكُونُ لَهُۥ جَنَّةٌ يَأْكُلُ مِنْهَا

«And they say: "Why does this Messenger eat food, and walk about in the markets. Why is not an angel sent down to him to be a warner with him? Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat?"» [25:7-8]

Qur’an 21:8وَمَا كَانُوا۟ خَٰلِدِينَ

«nor were they immortals» meaning, in this world; on the contrary, they lived, then they died.

Qur’an 21:34وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ ٱلْخُلْدَ

«And We granted not to any human being immortality before you» [21:34]

But what distinguished them from others was that they received revelation from Allāh, and the angels brought down to them from Allāh His rulings concerning His creation, what He commanded and what He prohibited.

Qur’an 21:9ثُمَّ صَدَقْنَٰهُمُ ٱلْوَعْدَ

«Then We fulfilled to them the promise.» the promise that their Lord made to destroy the evildoers. Allāh fulfilled His promise and did that. He says:

Qur’an 21:9فَأَنجَيْنَٰهُمْ وَمَن نَّشَآءُ

«So We saved them and those whom We willed,» meaning, their followers among the believers,

Qur’an 21:9وَأَهْلَكْنَا ٱلْمُسْرِفِينَ

«but We destroyed Al-Musrifin.» meaning, those who disbelieved the Message brought by the Messengers.

Qur’an 21:10–15لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَٰبًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنشَأْنَا بَعْدَهَا قَوْمًا ءَاخَرِينَ فَلَمَّآ أَحَسُّوا۟ بَأْسَنَآ إِذَا هُم مِّنْهَا يَرْكُضُونَ لَا تَرْكُضُوا۟ وَٱرْجِعُوٓا۟ إِلَىٰ مَآ أُتْرِفْتُمْ فِيهِ وَمَسَٰكِنِكُمْ لَعَلَّكُمْ تُسْـَٔلُونَ قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ فَمَا زَالَت تِّلْكَ دَعْوَىٰهُمْ حَتَّىٰ جَعَلْنَٰهُمْ حَصِيدًا خَٰمِدِينَ

«10. Indeed, We have sent down for you a Book in which there is Dhikrukum. Will you not then understand?»

«11. How many a town given to wrongdoing, have We destroyed, and raised up after them another people!»

«12. Then, when they sensed Our torment, behold, they (tried to) flee from it.»

«13. Flee not, but return to that wherein you lived a luxurious life, and to your homes, in order that you may be questioned.»

«14. They cried: "Woe to us! Certainly we have been wrongdoers."»

«15. And that cry of theirs ceased not, till We made them as a field that is reaped, extinct.»

The Virtue of the Qur'ān

Here Allāh points out the noble status of the Qur'ān and urges them to recognize its worth:

Qur’an 21:10لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَٰبًا فِيهِ ذِكْرُكُمْ

«Indeed, We have sent down for you a Book in which there is Dhikrukum».

Ibn 'Abbās said: "Honor for you."^{1Aṭ-Ṭabari, 21:611.}

Qur’anأَفَلَا تَعْقِلُونَ

«Will you not then understand?» means, will you not understand this blessing, and accept it? This is like the Āyah:

Qur’an 43:44وَإِنَّهُۥ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ وَسَوْفَ تُسْـَٔلُونَ

«And verily, this is indeed a Reminder for you and your people, and you will be questioned.» [43:44] How the Evildoers were destroyed

Qur’an 21:11وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً

«How many a town given to wrongdoing, have We destroyed,» meaning, they were very many. This is like the Āyah:

Qur’an 17:17وَكَمْ أَهْلَكْنَا مِنَ ٱلْقُرُونِ مِنۢ بَعْدِ نُوحٍ

«And how many generations have We destroyed after Nūḥ!» [17:17]

Qur’an 22:45فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَٰهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا

«And many a township did We destroy while they were given to wrongdoing, so that it lie in ruins» [22:45].

Qur’an 21:11وَأَنشَأْنَا بَعْدَهَا قَوْمًا ءَاخَرِينَ

«and raised up after them another people!» means, another nation which came after them.

Qur’an 21:12فَلَمَّآ أَحَسُّوا۟ بَأْسَنَآ

«Then, when they sensed Our torment,» when they realized that the torment would undoubtedly come upon them, just as their Prophet had warned them,

Qur’an 21:12إِذَا هُم مِّنْهَا يَرْكُضُونَ

«behold, they (tried to) flee from it.» they tried to run away.

Qur’an 21:13لَا تَرْكُضُوا۟ وَٱرْجِعُوٓا۟ إِلَىٰ مَآ أُتْرِفْتُمْ فِيهِ وَمَسَٰكِنِكُمْ

«Flee not, but return to that wherein you lived a luxurious life, and to your homes,»

This is a way of ridiculing them. It will be said to them by way of ridicule: "Do not run away from the coming torment; go back to the delights and luxuries and fine homes in which you were living." Qatādah said, "Mocking them."

Qur’an 21:13لَعَلَّكُمْ تُسْـَٔلُونَ

«in order that you may be questioned» about whether you gave thanks for what you had.

Qur’an 21:11–24وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنشَأْنَا بَعْدَهَا قَوْمًا ءَاخَرِينَ فَلَمَّآ أَحَسُّوا۟ بَأْسَنَآ إِذَا هُم مِّنْهَا يَرْكُضُونَ لَا تَرْكُضُوا۟ وَٱرْجِعُوٓا۟ إِلَىٰ مَآ أُتْرِفْتُمْ فِيهِ وَمَسَٰكِنِكُمْ لَعَلَّكُمْ تُسْـَٔلُونَ قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ فَمَا زَالَت تِّلْكَ دَعْوَىٰهُمْ حَتَّىٰ جَعَلْنَٰهُمْ حَصِيدًا خَٰمِدِينَ وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا لَٰعِبِينَ لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًا لَّٱتَّخَذْنَٰهُ مِن لَّدُنَّآ إِن كُنَّا فَٰعِلِينَ بَلْ نَقْذِفُ بِٱلْحَقِّ عَلَى ٱلْبَٰطِلِ فَيَدْمَغُهُۥ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ ٱلْوَيْلُ مِمَّا تَصِفُونَ وَلَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَنْ عِندَهُۥ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِۦ وَلَا يَسْتَحْسِرُونَ يُسَبِّحُونَ ٱلَّيْلَ وَٱلنَّهَارَ لَا يَفْتُرُونَ أَمِ ٱتَّخَذُوٓا۟ ءَالِهَةً مِّنَ ٱلْأَرْضِ هُمْ يُنشِرُونَ لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا فَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ هَٰذَا ذِكْرُ مَن مَّعِىَ وَذِكْرُ مَن قَبْلِى بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّ فَهُم مُّعْرِضُونَ

«They cried: "Woe to us! Certainly we have been wrong- doers."»

They will confess their sins when it will be of no benefit to them.

Qur’an 21:15فَمَا زَالَت تِّلْكَ دَعْوَىٰهُمْ حَتَّىٰ جَعَلْنَٰهُمْ حَصِيدًا خَٰمِدِينَ

«And that cry of theirs ceased not, till We made them as a field that is reaped, extinct.» meaning, "they will keep on saying that, admitting their wrong- doing, until We harvest them as it were, and their movements and voices come to a stop."

Qur’an 21:16–20وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا لَٰعِبِينَ لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًا لَّٱتَّخَذْنَٰهُ مِن لَّدُنَّآ إِن كُنَّا فَٰعِلِينَ بَلْ نَقْذِفُ بِٱلْحَقِّ عَلَى ٱلْبَٰطِلِ فَيَدْمَغُهُۥ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ ٱلْوَيْلُ مِمَّا تَصِفُونَ وَلَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَنْ عِندَهُۥ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِۦ وَلَا يَسْتَحْسِرُونَ يُسَبِّحُونَ ٱلَّيْلَ وَٱلنَّهَارَ لَا يَفْتُرُونَ

«16. We created not the heavens and the earth and all that is between them for play.»

«17. Had We intended to take a pastime, We could surely have taken it from Us, if We were going to do (that).»

«18. Nay, We fling the truth against the falsehood, so it destroys it, and behold, it disappears. And woe to you for that which you ascribe.» «19. To Him belongs whosoever is in the heavens and on earth. And those who are near Him are not too proud to worship Him, nor are they weary.»

«20. They glorify His praises night and day, they never slacken.»

Creation was made with Justice and Wisdom

Allāh tells us that He created the heavens and the earth in truth, i.e. with justice.

Qur’an 53:31لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى

«that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.» [53:31].

He did not create all that in vain or for (mere) play:

Qur’an 38:27وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا بَٰطِلًا ذَٰلِكَ ظَنُّ ٱلَّذِينَ كَفَرُوا۟ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِنَ ٱلنَّارِ

«And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!» [38:27]

Qur’an 21:17لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًا لَّٱتَّخَذْنَٰهُ مِن لَّدُنَّآ إِن كُنَّا فَٰعِلِينَ

«Had We intended to take a pastime, We could surely have taken it from Us, if We were going to do (that).»

Ibn Abi Najīḥ said, narrating from Mujāhid:

Qur’an 21:17لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًا لَّٱتَّخَذْنَٰهُ مِن لَّدُنَّآ

«Had We intended to take a pastime, We could surely have taken it from Us,»

“Meaning, 'From Ourself,' He is saying, 'We would not have created Paradise or Hell or death or the resurrection or the Reckoning.'”^{1Aṭ-Ṭabari, 18:421.}

Qur’an 21:17إِن كُنَّا فَٰعِلِينَ

«if We were going to do (that).» Qatādah,^{2Aṭ-Ṭabari, 18:420.} As-Suddi, Ibrāhīm An-Nakha'i and Mughīrah bin Miqsam said: “This means, 'We will not do that.'” Mujāhid said, every time the word

إِن

«if» is used in the Qur'ān, it is a negation.^{3Ad-Durr Al-Manthūr, 5:620.}

Qur’an 21:18بَلْ نَقْذِفُ بِٱلْحَقِّ عَلَى ٱلْبَٰطِلِ

«Nay, We fling the truth against the falsehood,» means, 'We explain the truth and thus defeat falsehood.' Allāh says:

Qur’an 21:18فَيَدْمَغُهُۥ فَإِذَا هُوَ زَاهِقٌ

«so it destroys it, and behold, it disappears.» it is fading and vanishing.

Qur’an 21:18وَلَكُمُ ٱلْوَيْلُ

«And woe to you» O you who say that Allāh has offspring.

Qur’an 21:18مِمَّا تَصِفُونَ

«for that which you ascribe.» that which you say and fabricate.

Then Allāh informs of the servitude of the angels, and how they persevere in worship night and day:

Everything belongs to Allāh and serves Him

Qur’an 21:19وَلَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَنْ عِندَهُۥ

«To Him belongs whosoever is in the heavens and on earth. And those who are near Him» i.e., the angels,

Qur’an 21:19لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِۦ

«are not too proud to worship Him,» they do not feel proud and do not refuse to worship Him. This is like the Āyah:

Qur’an 4:172لَّن يَسْتَنكِفَ ٱلْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا ٱلْمَلَٰٓئِكَةُ ٱلْمُقَرَّبُونَ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِۦ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا

«Al-Masīḥ will never be proud to reject being a servant of Allāh, nor the angels who are the near. And whosoever rejects His worship and is proud, then He will gather them all together unto Himself.» [4:172]

Qur’an 21:19وَلَا يَسْتَحْسِرُونَ

«nor are they weary.» means, they do not get tired or feel bored.

Qur’an 21:20يُسَبِّحُونَ ٱلَّيْلَ وَٱلنَّهَارَ لَا يَفْتُرُونَ

«They glorify His praises night and day, they never slacken.»

They persist in their worship night and day, obeying Allāh to the utmost, and they are able to do this, as Allāh says:

Qur’an 66:6لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

«who do not disobey Allāh in what He commands them, but do what they are commanded» [66:6]

Qur’an 21:21–23أَمِ ٱتَّخَذُوٓا۟ ءَالِهَةً مِّنَ ٱلْأَرْضِ هُمْ يُنشِرُونَ لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا فَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ

«21. Or have they taken (for worship) gods from the earth who raise the dead?»

«22. Had there been therein (in the heavens and the earth) gods besides Allāh, then verily, both would have been ruined. Glorified be Allāh, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!»

«23. He cannot be questioned as to what He does, while they will be questioned.»

Refutation of false gods

Allāh denounces those who take other gods instead of Him:

Qur’an 21:21أَمِ ٱتَّخَذُوٓا۟ ءَالِهَةً مِّنَ ٱلْأَرْضِ هُمْ يُنشِرُونَ

«Or have they taken gods from the earth who raise the dead?»

meaning, can they bring the dead back to life and bring them forth from the earth? They cannot do any of that, so how can they make them rivals to Allāh and worship them alongside Him? Then Allāh tells us that if there were another god besides Him, the heavens and the earth would be ruined:

Qur’an 21:22لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ

«Had there been therein gods» means, in the heavens and the earth,

Qur’an 21:22لَفَسَدَتَا

«then verily, both would have been ruined.» This is like the Āyah:

Qur’an 23:91مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٍ وَمَا كَانَ مَعَهُۥ مِنْ إِلَٰهٍ إِذًا لَّذَهَبَ كُلُّ إِلَٰهٍۭ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ سُبْحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ

«No son did Allāh beget, nor is there any god along with Him. Then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allāh above all that they attribute to Him!» [23:91].

And Allāh says here:

Qur’an 21:22فَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ

«Glorified be Allāh, the Lord of the Throne, above all that they associate with Him!»

meaning, glorified be He above what they say about Him having offspring or partners; glorified and exalted and sanctified be He far above all the lies that they fabricate.

Qur’an 21:23لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ

«He cannot be questioned about what He does, while they will be questioned.»

He is the Ruler Whose rule cannot be overturned and none can object to it, because of His might, majesty, pride, knowledge, wisdom, justice and subtlety.

Qur’an 21:23وَهُمْ يُسْـَٔلُونَ

«while they will be questioned.» means, He is the One Who will ask His creation about what they did. This is like the Āyah:

Qur’an 15:92–93فَوَرَبِّكَ لَنَسْـَٔلَنَّهُمْ أَجْمَعِينَ عَمَّا كَانُوا۟ يَعْمَلُونَ

«So, by your Lord, We shall certainly call all of them to account. For all that they used to do.» [15:92-93]

Qur’an 23:88وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ

«And He protects (all), while against Whom there is no protector» [23:88]

Qur’an 21:24–25أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ هَٰذَا ذِكْرُ مَن مَّعِىَ وَذِكْرُ مَن قَبْلِى بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّ فَهُم مُّعْرِضُونَ وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ

«24. Or have they taken for worship gods besides Him? Say: "Bring your proof. This is the Reminder for those with me and the Reminder for those before me." But most of them know not the Truth, so they are averse.»

«25. And We did not send any Messenger before you but We revealed to him (saying): "There is no God but I, so worship Me."»

Qur’an 21:24أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً قُلْ

«Or have they taken for worship gods besides Him? Say:» – O Muḥammad –

Qur’an 21:24هَاتُوا۟ بُرْهَٰنَكُمْ

«Bring your proof.» your evidence for what you are saying.

Qur’an 21:24هَٰذَا ذِكْرُ مَن مَّعِىَ

«This is the Reminder for those with me» means, the Qur'ān.

Qur’an 21:24وَذِكْرُ مَن قَبْلِى

«and the Reminder for those before me» means, the previous Books, unlike what you claim. Each Book was revealed to each Prophet who was sent with the message that there is no god except Allāh, but you idolators do not recognize the truth, so you turn away from it. Allāh says:

Qur’an 21:25وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ

«And We did not send any Messenger before you but We revealed to him (saying): "There is no god but I..."»

This is like the Āyāt:

Qur’an 21:25–29وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا سُبْحَٰنَهُۥ بَلْ عِبَادٌ مُّكْرَمُونَ لَا يَسْبِقُونَهُۥ بِٱلْقَوْلِ وَهُم بِأَمْرِهِۦ يَعْمَلُونَ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ٱرْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِۦ مُشْفِقُونَ وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَٰهٌ مِّن دُونِهِۦ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ

Qur’an 43:45وَسْـَٔلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ ٱلرَّحْمَٰنِ ءَالِهَةً يُعْبَدُونَ

«And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious?"» [43:45]

Qur’an 16:36وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّٰغُوتَ

«And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allāh, and avoid Ṭāghūt (all false deities)."» [16:36]

Every Prophet who was sent by Allāh called people to worship Allāh Alone, with no partner or associate. The natural inclination of man (Al-Fiṭrah) also bears witness to that. The idolators have no proof and their dispute is of no use before their Lord; on them is wrath, and for them will be a severe torment.

Qur’an 21:26–29وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا سُبْحَٰنَهُۥ بَلْ عِبَادٌ مُّكْرَمُونَ لَا يَسْبِقُونَهُۥ بِٱلْقَوْلِ وَهُم بِأَمْرِهِۦ يَعْمَلُونَ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ٱرْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِۦ مُشْفِقُونَ وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَٰهٌ مِّن دُونِهِۦ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ

«26. And they say: "The Most Gracious has begotten children." Glory to Him! They are but honored servants.» «27. They speak not until He has spoken, and they act on His command.»

«28. He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.»

«29. And if any of them should say: "Verily, I am a god besides Him," such We should recompense with Hell. Thus We recompense the wrongdoers.»

The Refutation of Those Who claim that the Angels are the Daughters of Allāh; description of their Deeds and Status

Here Allāh refutes those who claim that He has offspring among the angels - exalted and sanctified be He. Some of the Arabs believed that the angels were the daughters of Allāh, but Allāh says:

Qur’an 21:26سُبْحَٰنَهُۥ بَلْ عِبَادٌ مُّكْرَمُونَ

«Glory to Him! They are but honored servants.»

meaning, the angels are servants of Allāh who are honored by Him and who hold high positions of noble status. They obey Him to the utmost in all their words and deeds.

Qur’an 21:27لَا يَسْبِقُونَهُۥ بِٱلْقَوْلِ وَهُم بِأَمْرِهِۦ يَعْمَلُونَ

«They speak not until He has spoken, and they act on His command.»

meaning, they do not initiate any matter before Him or go against His commands; on the contrary, they hasten to do as He commands, and He encompasses them with His knowledge so that nothing whatsoever is hidden from Him.

Qur’anيَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ

«He knows what is before them, and what is behind them,»

Qur’an 21:28وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ٱرْتَضَىٰ

«and they cannot intercede except for him with whom He is pleased.»

This is like the Āyāt:

Qur’an 2:255مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ

«Who is he that can intercede with Him except with His permission?» [2:255]

Qur’an 34:23وَلَا تَنفَعُ ٱلشَّفَٰعَةُ عِندَهُۥٓ إِلَّا لِمَنْ أَذِنَ لَهُۥ

«Intercession with Him profits not except for him whom He permits» [34:23].

There are many Āyāt which say similar things.

Qur’an 21:28وَهُم مِّنْ خَشْيَتِهِۦ

«And they for fear of Him» means, because they fear Him.

Qur’an 21:28–29مُشْفِقُونَ وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَٰهٌ مِّن دُونِهِۦ

«And they stand in awe. And if any of them should say: "Verily, I am a god besides Him,"»

meaning, whoever claims to be a god instead of Allāh, i.e., alongside Allāh,

Qur’an 21:29فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ

«such We should recompense with Hell. Thus We recompense the wrongdoers.»

meaning, everyone who says this. This is a conditional sentence, and the condition stated does not necessarily have to take place. This is like the Āyāt:

Qur’an 43:81قُلْ إِن كَانَ لِلرَّحْمَٰنِ وَلَدٌ فَأَنَا۠ أَوَّلُ ٱلْعَٰبِدِينَ

«Say: "If the Most Gracious had a son, then I am the first of worshippers."» [43:81]

Qur’an 39:65لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ ٱلْخَٰسِرِينَ

«If you join others in worship with Allāh, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers.» [39:65]

Qur’an 21:30–33أَوَلَمْ يَرَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَٰهُمَا وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ حَىٍّ أَفَلَا يُؤْمِنُونَ وَجَعَلْنَا فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَّعَلَّهُمْ يَهْتَدُونَ وَجَعَلْنَا ٱلسَّمَآءَ سَقْفًا مَّحْفُوظًا وَهُمْ عَنْ ءَايَٰتِهَا مُعْرِضُونَ وَهُوَ ٱلَّذِى

Qur’an 21:33خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّ فِى فَلَكٍ يَسْبَحُونَ

«30. Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. Will they not then believe?»

«31. And We have placed on the earth firm mountains, lest it should shake with them, and We placed therein broad highways for them to pass through, that they may be guided.»

«32. And We have made the heaven a roof, safe and well-guarded. Yet they turn away from its signs».

«33. And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.»

The Signs of Allāh in the Heavens and the Earth and in the Night and the Day

Here Allāh tells of His perfect might and power in His creation and subjugation of all things.

Qur’an 21:30أَوَلَمْ يَرَ ٱلَّذِينَ كَفَرُوٓا۟

«Have not those who disbelieve known»

means, those who deny His Divine nature and worship others instead of Him, do they not realize that Allāh is the One Who is Independent in His powers of creation and is running the affairs of all things with absolute power? So how can it be appropriate to worship anything else beside Him or to associate others in worship with Him? Do they not see that the heavens and the earth were joined together, i.e. in the beginning they were all one piece, attached to one another and piled up on top of one another, then He separated them from one another, and made the heavens seven and the earth seven, placing the air between the earth and the lowest heaven. Then He caused rain to fall from the sky and vegetation to grow from the earth. He says:

Qur’an 21:30وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ حَىٍّ أَفَلَا يُؤْمِنُونَ

«And We have made from water every living thing. Will they not then believe?» meaning, they see with their own eyes how creation develops step by step. All of that is proof of the existence of the Creator Who is in control of all things and is able to do whatever He wills.

In everything there is a Sign of Him, showing that He is One.

Sufyān Ath-Thawri narrated from his father from 'Ikrimah that Ibn 'Abbās was asked; "Did the night come first or the day?" He said, "Do you think that when the heavens and the earth were joined together, there was anything between them except darkness? Thus you may know that the night came before the day."^{1Aṭ-Ṭabari, 18:433.}

Ibn Abi Ḥātim recorded that Ibn 'Umar said that a man came to him and questioned him about when the heavens and earth were joined together then they were parted. He said, "Go to that old man (Shaykh) and ask him, then come and tell me what he says to you." So he went to Ibn 'Abbās and asked him. Ibn 'Abbās said: "Yes, the heavens were joined together and it did not rain, and the earth was joined together and nothing grew. When living beings were created to populate the earth, rain came forth from the heavens and vegetation came forth from the earth." The man went back to Ibn 'Umar and told him what had been said. Ibn 'Umar said, "Now I know that Ibn 'Abbās has been given knowledge of the Qur'ān. He has spoken the truth, and this is how it was." Ibn 'Umar said: "I did not like the daring attitude of Ibn 'Abbās in his Tafsīr of the Qur'ān, but now I know that he has been given knowledge of the Qur'ān."^{2Ibn Abi Ḥātim, 8:2450.}

Sa'īd bin Jubayr said: "The heavens and the earth were attached to one another, then when the heavens were raised up, the earth became separate from them, and this is their parting which was mentioned by Allāh in His Book." Al-Ḥasan and Qatādah said, "They were joined together, then they were separated by this air."

Qur’an 21:30وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ حَىٍّ

«And We have made from water every living thing.» meaning, the origin of every living thing is in water.

Imām Aḥmad recorded that Abu Hurayrah said, "I said: O Messenger of Allāh, when I see you I feel happy and content, tell me about everything." He ﷺ said,

Ḥadīthكُلُّ شَيْءٍ خُلِقَ مِنْ مَاءٍ

«Everything was created from water.»

"I said, tell me about something which, if I do it, I will enter Paradise." He ﷺ said:

Ḥadīthأَفْشِ السَّلَامَ، وَأَطْعِمِ الطَّعَامَ، وَصِلِ الْأَرْحَامَ، وَقُمْ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، ثُمَّ ادْخُلِ الْجَنَّةَ بِسَلَامٍ

«Spread (the greeting of) Salām, feed others, uphold the ties of kinship, and stand in prayer at night when people are sleeping. Then you will enter Paradise in peace.»^{3Aḥmad, 2:295, 323, 324.}

This chain of narration fulfills the conditions of the Two Ṣaḥīḥs, apart from Abu Maymūnah, who is one of the men of the Sunans, his first name was Sālim; and At-Tirmidhi classed him as Ṣaḥīḥ.

Qur’an 21:31وَجَعَلْنَا فِى ٱلْأَرْضِ رَوَٰسِىَ

«And We have placed on the earth firm mountains,»

means, mountains which stabilize the earth and keep it steady and lend it weight, lest it should shake with the people, i.e., move and tremble so that they would not be able to stand firm on it - because it is covered with water, apart from one-quarter of its surface. So the land is exposed to the air and sun, so that its people may see the sky with its dazzling signs and evidence. So Allāh says,

Qur’an 21:31أَن تَمِيدَ بِهِمْ

«lest it should shake with them,» meaning, so that it will not shake with them.

Qur’an 21:31وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا

«and We placed therein broad highways for them to pass through,

means, mountain passes through which they may travel from region to region, country to country. As we can see, the mountains form barriers between one land and another, so Allāh created gaps - passes - in the mountains so that people may travel from here to there. So He says:

Qur’an 21:31لَّعَلَّهُمْ يَهْتَدُونَ

«that they may be guided.»

Qur’an 21:32وَجَعَلْنَا ٱلسَّمَآءَ سَقْفًا مَّحْفُوظًا

«And We have made the heaven a roof, safe and well-guarded.» means, covering the earth like a dome above it. This is like the Āyah,

Qur’an 51:47وَٱلسَّمَآءَ بَنَيْنَٰهَا بِأَيْي۟دٍ وَإِنَّا لَمُوسِعُونَ

«With Hands We constructed the heaven. Verily, We are able to extend the vastness of space thereof.» [51:47]

Qur’an 91:5وَٱلسَّمَآءِ وَمَا بَنَىٰهَا

«By the heaven and Him Who built it.» [91:5]

Qur’an 50:6أَفَلَمْ يَنظُرُوٓا۟ إِلَى ٱلسَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَٰهَا وَزَيَّنَّٰهَا وَمَا لَهَا مِن فُرُوجٍ

«Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it?» [50:6].

The building and making described here refers to the raising of the dome, as when the Messenger of Allāh ﷺ said,

Ḥadīthبُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ

«Islām is built on five.»^{4Fatḥ Al-Bāri, 1:64.}

i.e., five pillars, which can only refer to a tent as familiar among the Arabs.

Qur’an 21:32مَّحْفُوظًا

«safe and well-guarded.» means, high and protected from anything reaching it. Mujāhid said, "Raised up."^{5Aṭ-Ṭabari, 18:436.}

Qur’an 21:32وَهُمْ عَنْ ءَايَٰتِهَا مُعْرِضُونَ

«Yet they turn away from its signs.» This is like the Āyah:

Qur’an 12:105وَكَأَيِّن مِّنْ ءَايَةٍ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ

«And how many a sign in the heavens and the earth they pass by, while they are averse therefrom» [12:105].

They do not think about how Allāh has created it, so vast and high, and adorned it with heavenly bodies both stationary and moving by night and day, such as the sun which completes its circuit in one day and night, until it completes its allotted time, which no one knows except Allāh, Who created it and subjugated it and directed its course. Then Allāh says, drawing attention to some of His signs,

Qur’an 21:33وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ

«And He it is Who has created the night and the day,»

meaning, the one with its darkness and stillness, and the other with its light and human interaction; sometimes the one is longer while the other is shorter, then they switch.

Qur’anوَٱلشَّمْسَ وَٱلْقَمَرَ

«and the sun and the moon,» the sun with its own light and its own path and orbit and allotted time, and the moon which shines with a different light and travels on a different path and has its own allotted time.

Qur’an 21:33كُلٌّ فِى فَلَكٍ يَسْبَحُونَ

«each in an orbit floating.» means, revolving. Ibn 'Abbās said, "They revolve like a spinning wheel, in a circle."^{6Aṭ-Ṭabari, 20:520, 521.} This is like the Āyah:

Qur’an 6:96فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًا ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ

«(He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the All-Mighty, the All-Knowing.» [6:96]

Qur’an 21:34–35وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ ٱلْخُلْدَ أَفَإِي۟ن مِّتَّ فَهُمُ ٱلْخَٰلِدُونَ كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ

«34. And We granted not to any human being immortality before you; then if you die, would they live forever?»

«35. Everyone is going to taste death, and We shall test you with evil and with good by way of trial. And to Us you will be returned.»

No One has been granted Immortality in this World

Qur’an 21:34وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ

«And We granted not to any human being immortality before you;» means, O Muḥammad.

Qur’an 21:34ٱلْخُلْدَ

«immortality» means, in this world. On the contrary,

Qur’an 55:26–27كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٰلِ وَٱلْإِكْرَامِ

«Whatsoever is on it (the earth) will perish. And the Face of your Lord full of majesty and honor will remain forever.» [55:26-27].

Qur’an 21:34أَفَإِي۟ن مِّتَّ

«then if you die» means, O Muḥammad,

Qur’an 21:34فَهُمُ ٱلْخَٰلِدُونَ

«would they live forever?» means, they hope that they will live forever after you, but that will not happen; everything will pass away. So Allāh says:

Qur’an 21:35كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ

«Everyone is going to taste death,»

Qur’an 21:35وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةً

«and We shall test you with evil and with good by way of trial.» Meaning, "We shall test you, sometimes with difficulties and sometimes with ease, to see who will give thanks and who will be ungrateful, who will have patience and who will despair." 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās:

Qur’an 21:35وَنَبْلُوكُم

«and We shall test you» means, We will test you,

Qur’an 21:35بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةً

«with evil and with good by way of trial.» means, with difficulties and with times of prosperity, with health and sickness, with richness and poverty, with lawful and unlawful, obedience and sin, with guidance and misguidance.

Qur’an 21:35وَإِلَيْنَا تُرْجَعُونَ

«And to Us you will be returned.» means, and We will requite you according to your deeds.^{1Aṭ-Ṭabari, 18:440.}

Qur’an 21:36–37وَإِذَا رَءَاكَ ٱلَّذِينَ كَفَرُوٓا۟ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا ٱلَّذِى يَذْكُرُ ءَالِهَتَكُمْ وَهُم بِذِكْرِ ٱلرَّحْمَٰنِ هُمْ كَٰفِرُونَ خُلِقَ ٱلْإِنسَٰنُ مِنْ عَجَلٍ سَأُو۟رِيكُمْ ءَايَٰتِى فَلَا تَسْتَعْجِلُونِ

«36. And when those who disbelieved see you, they take you not except for mockery (saying): "Is this the one who talks about your gods?" While they disbelieve at the mention of the Most Gracious.»

«37. Man is created of haste. I will show you My Āyāt. So ask Me not to hasten (them).»

How the Idolators mocked the Prophet ﷺ

Allāh tells His Prophet ﷺ:

Qur’an 21:36وَإِذَا رَءَاكَ ٱلَّذِينَ كَفَرُوٓا۟

«And when those who disbelieved see you,»

meaning, the disbelievers of the Quraysh, such as Abu Jahl and his like.

Qur’an 21:36إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا

«they take you not except for mockery» means, they make fun of you and insult you, saying,

Qur’an 21:36أَهَٰذَا ٱلَّذِى يَذْكُرُ ءَالِهَتَكُمْ

«"Is this the one who talks about your gods?"» meaning, is this the one who insults your gods and ridicules your intelligence? Allāh says:

Qur’an 21:36وَهُم بِذِكْرِ ٱلرَّحْمَٰنِ هُمْ كَٰفِرُونَ

«While they disbelieve at the mention of the Most Gracious.» meaning, they disbelieve in Allāh and yet they mock the Messenger of Allāh ﷺ. As Allāh says:

Qur’an 25:41–42وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا ٱلَّذِى بَعَثَ ٱللَّهُ رَسُولًا إِن كَادَ لَيُضِلُّنَا عَنْ ءَالِهَتِنَا لَوْلَآ أَن صَبَرْنَا عَلَيْهَا وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ ٱلْعَذَابَ مَنْ أَضَلُّ سَبِيلًا

«And when they see you, they treat you only in mockery (saying): "Is this the one whom Allāh has sent as a Messenger? He would have nearly misled us from our gods, had it not been that we were patient and constant in their worship!" And they will know, when they see the torment, who it is that is most astray from the path!» [25:41-42]

Qur’an 21:37خُلِقَ ٱلْإِنسَٰنُ مِنْ عَجَلٍ

«Man is created of haste.» This is like the Āyah:

Qur’an 17:11وَكَانَ ٱلْإِنسَٰنُ عَجُولًا

«and man is ever hasty» [17:11], in all matters. The reason why the haste of man is mentioned here is that when mention is made of those who mock the Messenger ﷺ, (the believers) will want to avenge them swiftly, and that so should happen sooner. Allāh says,

Qur’an 21:37خُلِقَ ٱلْإِنسَٰنُ مِنْ عَجَلٍ

«Man is created of haste.» because He delays (the punishment) until a time when, once He seizes him, He will never let him go. He delays it, then He hastens it; He waits, then He does not delay any longer. So He says:

Qur’an 21:37سَأُو۟رِيكُمْ ءَايَٰتِى

Qur’an 21:36–44وَإِذَا رَءَاكَ ٱلَّذِينَ كَفَرُوٓا۟ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا ٱلَّذِى يَذْكُرُ ءَالِهَتَكُمْ وَهُم بِذِكْرِ ٱلرَّحْمَٰنِ هُمْ كَٰفِرُونَ خُلِقَ ٱلْإِنسَٰنُ مِنْ عَجَلٍ سَأُو۟رِيكُمْ ءَايَٰتِى فَلَا تَسْتَعْجِلُونِ وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ لَوْ يَعْلَمُ ٱلَّذِينَ كَفَرُوا۟ حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ ٱلنَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنظَرُونَ وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُوا۟ مِنْهُم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ قُلْ مَن يَكْلَؤُكُم بِٱلَّيْلِ وَٱلنَّهَارِ مِنَ ٱلرَّحْمَٰنِ بَلْ هُمْ عَن ذِكْرِ رَبِّهِم مُّعْرِضُونَ أَمْ لَهُمْ ءَالِهَةٌ تَمْنَعُهُم مِّن دُونِنَا لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلَا هُم مِّنَّا يُصْحَبُونَ بَلْ مَتَّعْنَا هَٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ ٱلْعُمُرُ أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ أَفَهُمُ ٱلْغَٰلِبُونَ

«I will show you My Āyāt» meaning, My vengeance, ruling and power over those who disobey Me.

Qur’an 21:37فَلَا تَسْتَعْجِلُونِ

«So ask Me not to hasten (them).»

Qur’an 21:38–40وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ لَوْ يَعْلَمُ ٱلَّذِينَ كَفَرُوا۟ حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ ٱلنَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنظَرُونَ

«38. And they say: "When will this promise (come to pass), if you are truthful."»

«39. If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs, and they will not be helped.»

«40. Nay, it will come upon them all of a sudden and will perplex them, and they will have no power to avert it nor will they get respite.»

The Idolators seek to hasten on the Punishment

Allāh also tells us how the idolators seek to hasten punishment upon themselves, out of denial, rejection, disbelief, stubbornness and a belief that it will never happen. He says:

Qur’an 21:38وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ

«And they say: "When will this promise (come to pass), if you are truthful".»

And Allāh says:

Qur’an 21:39لَوْ يَعْلَمُ ٱلَّذِينَ كَفَرُوا۟ حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ ٱلنَّارَ وَلَا عَن ظُهُورِهِمْ

«If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs,»

meaning, if only they knew for certain that it will inevitably come to pass, they would not seek to hasten it. If only they knew how the torment will overwhelm them from above them and from beneath their feet.

Qur’an 39:16لَهُم مِّن فَوْقِهِمْ ظُلَلٌ مِّنَ ٱلنَّارِ وَمِن تَحْتِهِمْ ظُلَلٌ

«They shall have coverings of Fire, above them and coverings (of Fire) beneath them» [39:16]

Qur’an 7:41لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ

«Theirs will be a bed of Hell (Fire), and over them coverings (of Hellfire)» [7:41].

And in this Āyah Allāh says:

Qur’an 21:39حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ ٱلنَّارَ وَلَا عَن ظُهُورِهِمْ

«when they will not be able to ward off the Fire from their faces, nor from their backs,» And Allāh says:

Qur’an 14:50سَرَابِيلُهُم مِّن قَطِرَانٍ وَتَغْشَىٰ وُجُوهَهُمُ ٱلنَّارُ

«Their garments will be of tar, and fire will cover their faces» [14:50]. The torment will surround them on all sides,

Qur’an 21:39وَلَا هُمْ يُنصَرُونَ

«and they will not be helped.» means, and they will have no helper. This is like the Āyah:

Qur’an 13:34وَمَا لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ

«And they have no guardian against Allāh» [13:34].

Qur’an 21:40بَلْ تَأْتِيهِم بَغْتَةً

«Nay, it will come upon them all of a sudden» means, the Fire will come upon them suddenly, i.e., it will take them by surprise.

Qur’an 21:40فَتَبْهَتُهُمْ

«and will perplex them,» means, it will scare them, and they will succumb to it in confusion, not knowing what they are doing.

Qur’an 21:40فَلَا يَسْتَطِيعُونَ رَدَّهَا

«and they will have no power to avert it» means, they will have no means of doing so.

Qur’anوَلَا هُمْ يُنظَرُونَ

«nor will they get respite.» means, it will not be delayed for them even for an instant.

Qur’an 21:41–43وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُوا۟ مِنْهُم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ قُلْ مَن يَكْلَؤُكُم بِٱلَّيْلِ وَٱلنَّهَارِ مِنَ ٱلرَّحْمَٰنِ بَلْ هُمْ عَن ذِكْرِ رَبِّهِم مُّعْرِضُونَ أَمْ لَهُمْ ءَالِهَةٌ تَمْنَعُهُم مِّن دُونِنَا لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلَا هُم مِّنَّا يُصْحَبُونَ

«41. Indeed (many) Messengers were mocked before you, but the scoffers were surrounded by what they used to mock.»

«42. Say: "Who can guard and protect you in the night or in the day from the Most Gracious?" Nay, but they turn away from the remembrance of their Lord.»

«43. Or have they gods who can guard them from Us? They have no power to help themselves, nor can they be protected from Us.»

The Lessons to be learned from Those Who mocked the Messengers in the Past

Allāh says consoling His Messenger ﷺ for the pain and insult caused by the mockery and disbelief of the idolators,

Qur’anوَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِٱلَّذِينَ سَخِرُوا۟ مِنْهُم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ

«Indeed (many) Messengers were mocked before you, but the scoffers were surrounded by what they used to mock.»

meaning, the punishment which they thought would never come to pass. This is like the Āyah:

Qur’an 6:34وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا وَلَا مُبَدِّلَ

Qur’an 6:34لِكَلِمَٰتِ ٱللَّهِ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ

«Verily, Messengers were denied before you, but with patience they bore the denial, and they were hurt; till Our help reached them, and none can alter the Words of Allāh. Surely, there has reached you the information (news) about the Messengers (before you)» [6:34].

Then Allāh menitons His favor for His creatures; He protects them by night and by day, taking care of them and watching over them with His Eye that never sleeps.

Qur’an 21:42قُلْ مَن يَكْلَؤُكُم بِٱلَّيْلِ وَٱلنَّهَارِ مِنَ ٱلرَّحْمَٰنِ

«Say: "Who can guard and protect you in the night or in the day from the Most Gracious?"»

means, other than the Most Gracious Himself?

Qur’an 21:42بَلْ هُمْ عَن ذِكْرِ رَبِّهِم مُّعْرِضُونَ

«Nay, but they turn away from the remembrance of their Lord.»

means, they do not recognize the blessings and favor of Allāh towards them; they turn away from His signs and blessings.

Qur’an 21:43أَمْ لَهُمْ ءَالِهَةٌ تَمْنَعُهُم مِّن دُونِنَا

«Or have they gods who can guard them from Us?»

This is a rhetorical question aimed at denouncing and rebuking. The meaning is, do they have any gods who can protect them and take care of them other than Us? It is not as they imagine or as they claim. Allāh says:

Qur’an 21:43لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ

«They have no power to help themselves,»

these gods on whom they rely instead of Allāh cannot even help themselves.

Qur’an 21:43وَلَا هُم مِّنَّا يُصْحَبُونَ

«nor can they be protected from Us.» Al-'Awfi reported from Ibn 'Abbās,"Nor can they be guarded from Us."^{1Aṭ-Ṭabari, 18:448.}

Qur’an 21:44–47بَلْ مَتَّعْنَا هَٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ ٱلْعُمُرُ أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ أَفَهُمُ ٱلْغَٰلِبُونَ قُلْ إِنَّمَآ أُنذِرُكُم بِٱلْوَحْىِ وَلَا يَسْمَعُ ٱلصُّمُّ ٱلدُّعَآءَ إِذَا مَا يُنذَرُونَ وَلَئِن مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَٰسِبِينَ

«44. Nay, We gave the luxuries of this life to these men and their fathers until the period grew long for them. See they not that We gradually reduce the land from its outlying borders? Is it then they who will overcome?»

«45. Say: "I warn you only by the revelation. "But the deaf will not hear the call, (even) when they are warned.»

«46. And if a breath of the torment of your Lord touches them, they will surely cry: "Woe unto us! Indeed we have been wrongdoers."»

«47. And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.»

How the Idolators are deceived by their long and luxurious Lives in this World, and the Explanation of the Truth

Allāh explains that they have been deceived and misled by the luxuries that they enjoy in this world and the long life that they have been given, so they believe that they are following something good. Then Allāh warns them:

Qur’an 21:44أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ

«See they not that We gradually reduce the land (in their control) from its outlying borders?»

This is like the Āyah:

Qur’an 46:27وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُم مِّنَ ٱلْقُرَىٰ وَصَرَّفْنَا ٱلْـَٔايَٰتِ لَعَلَّهُمْ يَرْجِعُونَ

«And indeed We have destroyed towns round about you, and We have shown the Āyāt in various ways that they might return.» [46:27] Al-Ḥasan Al-Baṣri said: "This means the victory of Islām over disbelief."^{1Aṭ-Ṭabari, 1:494.} The meaning is: Do they not learn a lesson from the fact that Allāh supported those (believers) against their enemies, He destroyed the disbelieving nations and the evil-doing townships, and He saved His believing servants? So Allāh says:

Qur’an 21:44أَفَهُمُ ٱلْغَٰلِبُونَ

«Is it then they who will overcome?» meaning, on the contrary, they are the ones who will be overcomed, who will be defeated, humiliated and brought low.

Qur’an 21:45قُلْ إِنَّمَآ أُنذِرُكُم بِٱلْوَحْىِ

«Say: "I warn you only by the revelation."»

meaning, 'I only convey to you the warning of Allāh's punishment and vengeance, and this is no more than that which Allāh reveals to me.' But this is of no benefit to the one whom Allāh has made blind and has put a seal over his hearing and his heart. He says:

Qur’an 21:45وَلَا يَسْمَعُ ٱلصُّمُّ ٱلدُّعَآءَ إِذَا مَا يُنذَرُونَ

«But the deaf will not hear the call, (even) when they are warned.»

Qur’an 21:46وَلَئِن مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ

«And if a breath of the torment of your Lord touches them, they will surely, cry: "Woe unto us! Indeed we have been wrongdoers!"»

If these disbelievers were affected by the slightest touch of Allāh's punishment, they would confess their sins and admit that they had wronged themselves in this world.

Qur’an 21:47وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا

«And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything.»

meaning, "We shall set up the Balances of justice on the Day of Resurrection." The majority of scholars state that it is one Balance, and the plural form is used here to reflect the large number of deeds which will be weighed therein.

Qur’an 21:47فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَٰسِبِينَ

«then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.»

This is like the Āyāt:

Qur’an 18:49وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

«and your Lord treats no one with injustice» [18:49]

Qur’an 4:40إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَٰعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

«Surely, Allāh wrongs not even of the weight of speck of dust, but if there is any good, He doubles it, and gives from Him a great reward.» [4:40]

Qur’an 31:16يَٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ

«"O my son! If it be equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allāh will bring it forth. Verily, Allāh is Subtle, Well-Aware."» [31:16]

In the Two Ṣaḥīḥs it was recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said:

Ḥadīthكَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمَنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيمِ

«Two words which are light on the tongue, heavy in the Balance and beloved to Ar-Raḥmān: "Subḥān Allāhi wa bi ḥamdihi, Subḥān Allāhil 'Aẓīm (Glory and praise be to Allāh, Glory be to Allāh the Almighty)."»^{2Fatḥ Al-Bāri, 13:547; Muslim, 4:2072.} Imām Aḥmad also recorded that 'Ā'ishah said that one of the Companions of the Messenger of Allāh ﷺ sat down before him and said, "O Messenger of Allāh, I have two slaves who lie to me, betray me and disobey me, and I hit them and insult them. How do I stand with regard to them?" The Messenger of Allāh ﷺ said:

Ḥadīthيُحْسَبُ مَا خَانُوكَ وَعَصَوْكَ وَكَذَّبُوكَ وَعِقَابُكَ إِيَّاهُمْ، فَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ بِقَدْرِ ذُنُوبِهِمْ، كَانَ كَفَافًا لَا لَكَ وَلَا عَلَيْكَ، وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ دُونَ ذُنُوبِهِمْ، كَانَ فَضْلًا لَكَ، وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ فَوْقَ ذُنُوبِهِمْ، اقْتُصَّ لَهُمْ مِنْكَ الْفَضْلُ الَّذِي بَقِيَ قِبَلَكَ

«The extent to which they betrayed you, disobeyed you and lied to you will be measured against the punishment you meted out to them. If your punishment was commensurate with their misconduct, then you will be equal and you will not have anything counted for you or against you. If your punishment of them was less than that what they deserved for their misconduct, then this will count in your favor. If your punishment of them was more than what they deserved for their misconduct, then Allāh will take what is due to them from you.»

Then the man started to weep before the Messenger of Allāh ﷺ, and the Messenger of Allāh ﷺ asked,

«مَالَهُ لَا يَقْرَأُ كِتَابَ اللهِ

Qur’an 21:47وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَٰسِبِينَ

»

«What is the matter with him? Has he not read the words of Allāh, «And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We to take account.»?»

The man said, "O Messenger of Allāh, I think there is nothing better than keeping away from these people – meaning his slaves – I call upon you to bear witness that they are all free."^{3Aḥmad, 4:280.}

Qur’an 21:48–50وَلَقَدْ ءَاتَيْنَا مُوسَىٰ وَهَٰرُونَ ٱلْفُرْقَانَ وَضِيَآءً وَذِكْرًا لِّلْمُتَّقِينَ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ وَهَٰذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَٰهُ أَفَأَنتُمْ لَهُۥ مُنكِرُونَ

«48. And indeed We granted to Mūsā and Hārūn the criterion, and a shining light and a Reminder for those who have Taqwā.»

«49. Those who fear their Lord in the unseen, and they are afraid of the Hour.»

«50. And this is a blessed Reminder which We have sent down; will you then deny it?»

The Revelation of the Tawrāh and the Qur'ān

We have already noted that Allāh often mentions Mūsā and Muḥammad together – may the peace and blessings of Allāh be upon them both – and He often mentions their Books together as well. He says:

Qur’an 21:48وَلَقَدْ ءَاتَيْنَا مُوسَىٰ وَهَٰرُونَ ٱلْفُرْقَانَ

«And indeed We granted to Mūsā and Hārūn the criterion»

Mujāhid said, "This means the Scripture."^{1Aṭ-Ṭabari, 18:453.} Abu Ṣāliḥ said: "The Tawrāh." Qatādah said: "The Tawrāh, what it permits and it forbids, and how Allāh differentiated between truth and falsehood."^{2Aṭ-Ṭabari, 18:453.} In conclusion, we may say that the heavenly Books included the distinction between truth and falsehood, guidance and misguidance, transgression and the right way, lawful and unlawful, and that which will fill the heart with light, guidance, fear of Allāh and repentance. So Allāh says:

Qur’an 21:48ٱلْفُرْقَانَ وَضِيَآءً وَذِكْرًا لِّلْمُتَّقِينَ

«the criterion, and a shining light and a Reminder for those who have Taqwā.»

meaning, a reminder and exhortation for them. Then He describes them as:

Qur’an 21:49ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ

«Those who fear their Lord in the unseen.» This is like the Āyah:

Qur’an 21:45–57قُلْ إِنَّمَآ أُنذِرُكُم بِٱلْوَحْىِ وَلَا يَسْمَعُ ٱلصُّمُّ ٱلدُّعَآءَ إِذَا مَا يُنذَرُونَ وَلَئِن مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَٰسِبِينَ وَلَقَدْ ءَاتَيْنَا مُوسَىٰ وَهَٰرُونَ ٱلْفُرْقَانَ وَضِيَآءً وَذِكْرًا لِّلْمُتَّقِينَ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ وَهَٰذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَٰهُ أَفَأَنتُمْ لَهُۥ مُنكِرُونَ وَلَقَدْ ءَاتَيْنَآ إِبْرَٰهِيمَ رُشْدَهُۥ مِن قَبْلُ وَكُنَّا بِهِۦ عَٰلِمِينَ إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا هَٰذِهِ ٱلتَّمَاثِيلُ ٱلَّتِىٓ أَنتُمْ لَهَا عَٰكِفُونَ قَالُوا۟ وَجَدْنَآ ءَابَآءَنَا لَهَا عَٰبِدِينَ قَالَ لَقَدْ كُنتُمْ أَنتُمْ وَءَابَآؤُكُمْ فِى ضَلَٰلٍ مُّبِينٍ قَالُوٓا۟ أَجِئْتَنَا بِٱلْحَقِّ أَمْ أَنتَ مِنَ ٱللَّٰعِبِينَ قَالَ بَل رَّبُّكُمْ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ٱلَّذِى فَطَرَهُنَّ وَأَنَا۠ عَلَىٰ ذَٰلِكُم مِّنَ ٱلشَّٰهِدِينَ وَتَٱللَّهِ لَأَكِيدَنَّ أَصْنَٰمَكُم بَعْدَ أَن تُوَلُّوا۟ مُدْبِرِينَ

Qur’an 50:33مَّنْ خَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ وَجَآءَ بِقَلْبٍ مُّنِيبٍ

«Who feared the Most Gracious in the unseen and came with a repenting heart.» [50:33]

Qur’an 67:12إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

«Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.» [67:12]

Qur’an 21:49وَهُم مِّنَ ٱلسَّاعَةِ مُشْفِقُونَ

«and they are afraid of the Hour.» means, they fear it. Then Allāh says:

Qur’an 21:50وَهَٰذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَٰهُ

«And this is a blessed Reminder which We have sent down;» means, the Magnificent Qur'ān, which falsehood cannot approach, from before it or behind it, revealed by the All-Wise, Worthy of all praise.

Qur’an 21:50أَفَأَنتُمْ لَهُۥ مُنكِرُونَ

«will you then deny it?» means, will you deny it when it is the utmost in clarity and truth?

Qur’an 21:51–56وَلَقَدْ ءَاتَيْنَآ إِبْرَٰهِيمَ رُشْدَهُۥ مِن قَبْلُ وَكُنَّا بِهِۦ عَٰلِمِينَ إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا هَٰذِهِ ٱلتَّمَاثِيلُ ٱلَّتِىٓ أَنتُمْ لَهَا عَٰكِفُونَ قَالُوا۟ وَجَدْنَآ ءَابَآءَنَا لَهَا عَٰبِدِينَ قَالَ لَقَدْ كُنتُمْ أَنتُمْ وَءَابَآؤُكُمْ فِى ضَلَٰلٍ مُّبِينٍ قَالُوٓا۟ أَجِئْتَنَا بِٱلْحَقِّ أَمْ أَنتَ مِنَ ٱللَّٰعِبِينَ قَالَ بَل رَّبُّكُمْ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ٱلَّذِى فَطَرَهُنَّ وَأَنَا۠ عَلَىٰ ذَٰلِكُم مِّنَ ٱلشَّٰهِدِينَ

«51. And indeed We bestowed aforetime on Ibrāhīm his guidance, and We were Well-Acquainted with him.»

«52. When he said to his father and his people: "What are these images to which you are devoted?"»

«53. They said: "We found our fathers worshipping them."»

«54. He said: "Indeed you and your fathers have been in manifest error."»

«55. They said: "Have you brought us the Truth, or are you one of those who play about?"»

«56. He said: "Nay, your Lord is the Lord of the heavens and the earth, Who created them and to that I am one of the witnesses."»

The Story of Ibrāhīm and his People

Allāh tells us about His close Friend Ibrāhīm, peace be upon him, and how He bestowed upon him guidance aforetime, i.e., from an early age He inspired him with truth and evidence against his people, as Allāh says elsewhere:

Qur’an 6:83وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَٰهَآ إِبْرَٰهِيمَ عَلَىٰ قَوْمِهِۦ

«And that was Our proof which We gave Ibrāhīm against his people» [6:83].

The point here is that Allāh is telling us that He gave guidance to Ibrāhīm aforetime, i.e., He had already guided him at an early age.

Qur’an 21:51وَكُنَّا بِهِۦ عَٰلِمِينَ

«and We were Well-Acquainted with him.» means, and he was worthy of that. Then Allāh says:

Qur’an 21:52إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا هَٰذِهِ ٱلتَّمَاثِيلُ ٱلَّتِىٓ أَنتُمْ لَهَا عَٰكِفُونَ

«When he said to his father and his people: "What are these images, to which you are devoted?"»

This is the guidance which he had been given during his youth: his denunciation of his people's worship of idols instead of Allāh. Ibrāhīm said:

Qur’an 21:52مَا هَٰذِهِ ٱلتَّمَاثِيلُ ٱلَّتِىٓ أَنتُمْ لَهَا عَٰكِفُونَ

«"What are these images, to which you are devoted?"» meaning, which you worship with such devotion.

Qur’an 21:53قَالُوا۟ وَجَدْنَآ ءَابَآءَنَا لَهَا عَٰبِدِينَ

«They said: "We found our fathers worshipping them."»

means, they had no other evidence apart from the misguided actions of their forefathers. Ibrāhīm said:

Qur’an 21:54لَقَدْ كُنتُمْ أَنتُمْ وَءَابَآؤُكُمْ فِى ضَلَٰلٍ مُّبِينٍ

«Indeed you and your fathers have been in manifest error.»

meaning, Speaking to your fathers whose actions you cite as evidence would be the same as speaking to you. Both you and they are misguided and are not following any straight path.' When he called their intelligence into question, and said that their fathers were misguided and belittled their gods,

Qur’an 21:55قَالُوٓا۟ أَجِئْتَنَا بِٱلْحَقِّ أَمْ أَنتَ مِنَ ٱللَّٰعِبِينَ

«They said: "Have you brought us the Truth, or are you one of those who play about?"»

They said: 'These words that you are saying, are you speaking in jest or are you telling the truth? For we have never heard such a thing before.'

Qur’an 21:56قَالَ بَل رَّبُّكُمْ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ٱلَّذِى فَطَرَهُنَّ

«He said: "Nay, your Lord is the Lord of the heavens and the earth, Who created them..."»

meaning, your Lord, beside Whom there is no other god, is the One Who created the heavens and the earth and all that they contain; He is the One Who initiated their creation; He is the Creator of all things.

Qur’an 21:56وَأَنَا۠ عَلَىٰ ذَٰلِكُم مِّنَ ٱلشَّٰهِدِينَ

«and to that I am one of the witnesses.»

means, and I bear witness that there is no God other than Him and no Lord except Him.

Qur’an 21:57–63وَتَٱللَّهِ لَأَكِيدَنَّ أَصْنَٰمَكُم بَعْدَ أَن تُوَلُّوا۟ مُدْبِرِينَ فَجَعَلَهُمْ جُذَٰذًا إِلَّا كَبِيرًا لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ قَالُوا۟ مَن فَعَلَ هَٰذَا بِـَٔالِهَتِنَآ إِنَّهُۥ لَمِنَ ٱلظَّٰلِمِينَ قَالُوا۟ سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُۥٓ إِبْرَٰهِيمُ قَالُوا۟ فَأْتُوا۟ بِهِۦ عَلَىٰٓ أَعْيُنِ ٱلنَّاسِ لَعَلَّهُمْ يَشْهَدُونَ قَالُوٓا۟ ءَأَنتَ فَعَلْتَ هَٰذَا بِـَٔالِهَتِنَا يَٰٓإِبْرَٰهِيمُ قَالَ بَلْ فَعَلَهُۥ كَبِيرُهُمْ هَٰذَا فَسْـَٔلُوهُمْ إِن كَانُوا۟ يَنطِقُونَ

«57. "And by Allāh, I shall plot a plan for your idols after you have gone away and turned your backs."» «58. So he broke them to pieces, except the biggest of them, that they might turn to it.» «59. They said: "Who has done this to our gods? He must indeed be one of the wrongdoers."» «60. They said: "We heard a young man talking against them, who is called Ibrāhīm."» «61. They said: "Then bring him before the eyes of the people, that they may testify."» «62. They said: "Are you the one who has done this to our gods, O Ibrāhīm?"» «63. He said: "Nay, this one, the biggest of them did it. Ask them, if they can speak!"»

How Ibrāhīm broke the Idols Then Ibrāhīm swore an oath, which some of his people heard, to plot against their idols, i.e., to break them and destroy them after they had gone away and turned their backs, when they went out to their festival. They had a festival which they would go out to celebrate. Abu Isḥāq reported from Abu Al-Aḥwaṣ from 'Abdullāh [Ibn Mas'ūd], "When the people of Ibrāhīm went out to celebrate their festival, they passed by him and said, 'O Ibrāhīm, are you not coming out with us?' He said, 'I am sick.' " It was only the day before that he had said,

Qur’an 21:57وَتَٱللَّهِ لَأَكِيدَنَّ أَصْنَٰمَكُم بَعْدَ أَن تُوَلُّوا۟ مُدْبِرِينَ

«And by Allāh, I shall plot a plan for your idols after you have gone away and turned your backs.» and some of the people had heard him.

Qur’an 21:58فَجَعَلَهُمْ جُذَٰذًا

«So he broke them to pieces,» means, he smashed them all, except for the biggest idol. This is like the Āyah,

Qur’an 37:93فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ

«Then he turned upon them, striking (them) with (his) right hand» [37:93].

Qur’an 21:58لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ

«that they might turn to it.» It was said that he put a hammer in the hands of the biggest idol so that the people would think that it had become jealous on its own account and objected to these smaller idols being worshipped alongside it, so it had broken them.

Qur’an 21:59قَالُوا۟ مَن فَعَلَ هَٰذَا بِـَٔالِهَتِنَآ إِنَّهُۥ لَمِنَ ٱلظَّٰلِمِينَ

«They said: "Who has done this to our gods? He must indeed be one of the wrongdoers."»

When they came back and saw what Ibrāhīm had done to their idols, humiliating them and lowering their status, proving that they were not divine and that those who worshipped them were fools,

Qur’an 21:59قَالُوا۟ مَن فَعَلَ هَٰذَا بِـَٔالِهَتِنَآ إِنَّهُۥ لَمِنَ ٱلظَّٰلِمِينَ

«They said: "Who has done this to our gods? He must indeed be one of the wrongdoers."»

because of this action of his.

Qur’an 21:60قَالُوا۟ سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُۥٓ إِبْرَٰهِيمُ

«They said: "We heard a young man talking against them, who is called Ibrāhīm."»

Those who had heard him swearing to plot against them said, we heard a young man talking about them, and they said that he was called Ibrāhīm.

Qur’an 21:61قَالُوا۟ فَأْتُوا۟ بِهِۦ عَلَىٰٓ أَعْيُنِ ٱلنَّاسِ

«They said: "Then bring him before the eyes of the people..."»

meaning, in front of a large audience so that all the people could be present. This was Ibrāhīm's ultimate purpose, so that he could tell this great gathering about the extent of their ignorance and how foolish they were to worship idols which could not defend themselves from harm or help themselves, so how could they ask them for help?

Qur’an 21:62–63قَالُوٓا۟ ءَأَنتَ فَعَلْتَ هَٰذَا بِـَٔالِهَتِنَا يَٰٓإِبْرَٰهِيمُ قَالَ بَلْ فَعَلَهُۥ كَبِيرُهُمْ هَٰذَا

«They said: "Are you the one who has done this to our gods, O Ibrāhīm?" He said: "Nay, this one, the biggest of them did it..."»

referring to the one he had left alone and had not broken.

Qur’an 21:63فَسْـَٔلُوهُمْ إِن كَانُوا۟ يَنطِقُونَ

«Ask them, if they can speak!» He was hoping that they would admit of their own volition that these idols could not speak and that this idol would not say anything because it was inanimate. In the Two Ṣaḥīḥs it was recorded from Abu Hurayrah that the Messenger of Allāh ﷺ said:

«إِنَّ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ لَمْ يَكْذِبْ غَيْرَ ثَلَاثٍ: ثِنْتَيْنِ فِي ذَاتِ اللَّهِ قَوْلُهُ:

«Ibrāhīm, upon him be peace, did not tell lies except on three occasions, two for the sake of Allāh – when he said:

Qur’an 21:63بَلْ فَعَلَهُۥ كَبِيرُهُمْ هَٰذَا

«Nay, this one, the biggest of them did it.»

and when he said:

Qur’an 37:89إِنِّى سَقِيمٌ

«Verily, I am sick» [37:89].

قَالَ: وَبَيْنَا هُوَ يَسِيرُ فِي أَرْضِ جَبَّارٍ مِنَ الْجَبَابِرَةِ وَمَعَهُ سَارَةُ، إِذْ نَزَلَ مَنْزِلًا فَأَتَى الْجَبَّارَ رَجُلٌ فَقَالَ: إِنَّهُ قَدْ نَزَلَ هَهُنَا رَجُلٌ بِأَرْضِكَ مَعَهُ امْرَأَةٌ أَحْسَنُ النَّاسِ، فَأَرْسَلَ إِلَيْهِ فَجَاءَ، فَقَالَ: مَا هَذِهِ الْمَرْأَةُ مِنْكَ؟ قَالَ: هِيَ أُخْتِي. قَالَ: فَاذْهَبْ فَأَرْسِلْ بِهَا إِلَيَّ، فَانْطَلَقَ إِلَى سَارَةَ فَقَالَ: إِنَّ هَذَا الْجَبَّارَ قَدْ سَأَلَنِي عَنْكِ، فَأَخْبَرْتُهُ أَنَّكِ أُخْتِي، فَلَا تُكَذِّبِينِي عِنْدَهُ، فَإِنَّكِ أُخْتِي فِي كِتَابِ اللَّهِ، وَإِنَّهُ لَيْسَ فِي الْأَرْضِ مُسْلِمٌ غَيْرِي وَغَيْرُكِ، فَانْطَلَقَ بِهَا إِبْرَاهِيمُ ثُمَّ قَامَ يُصَلِّي، فَلَمَّا أَنْ دَخَلَتْ عَلَيْهِ فَرَآهَا أَهْوَى إِلَيْهَا فَتَنَاوَلَهَا فَأُخِذَ أَخْذًا شَدِيدًا، فَقَالَ: ادْعِي اللَّهَ لِي وَلَا أَضُرُّكِ، فَدَعَتْ لَهُ، فَأُرْسِلَ فَأَهْوَى إِلَيْهَا، فَتَنَاوَلَهَا فَأُخِذَ بِمِثْلِهَا أَوْ أَشَدَّ، فَفَعَلَ ذَلِكَ الثَّالِثَةَ، فَأُخِذَ فَذَكَرَ مِثْلَ الْمَرَّتَيْنِ الْأُولَيَيْنِ، فَقَالَ: ادْعِي اللَّهَ لِي فَلَا أَضُرُّكِ، فَدَعَتْ لَهُ فَأُرْسِلَ، ثُمَّ دَعَا أَدْنَى حُجَّابِهِ فَقَالَ: إِنَّكَ لَمْ تَأْتِنِي بِإِنْسَانٍ، وَلَكِنَّكَ أَتَيْتَنِي بِشَيْطَانٍ، أَخْرِجْهَا وَأَعْطِهَا هَاجَرَ. فَأُخْرِجَتْ وَأُعْطِيَتْ هَاجَرَ، فَأَقْبَلَتْ، فَلَمَّا أَحَسَّ إِبْرَاهِيمُ بِمَجِيئِهَا، انْفَتَلَ مِنْ صَلَاتِهِ، وَقَالَ: مَهْيَمْ. قَالَتْ: كَفَى اللَّهُ كَيْدَ الْكَافِرِ الْفَاجِرِ، وَأَخْدَمَنِي هَاجَرَ» «and when he was traveling in the land of one of the tyrants, and Sārah was with him; when he made camp, a man came to the tyrant and said, "A man has made camp in your land and with him is a woman who is the most beautiful of people." The tyrant sent for Ibrāhīm, and asked him, "What is the relationship of this woman to you?" He said, "She is my sister." The tyrant said, "Go and send her to me." So Ibrāhīm went to Sārah and said, "This tyrant asked me about you, and I told him that you are my sister, so do not let him think that I am lying. For you are indeed my sister according to the Book of Allāh, and there are no Muslims on the earth apart from you and I." So Ibrāhīm brought her to him, then he stood and prayed. When she entered upon the tyrant, he reached for her desirously once he saw her. But he suffered a severe seizure. So he said, "Pray to Allāh for me and I will not harm you." So she prayed for him and it released him. Then he reached for her desirously, but he was stricken similarly before or worse. This continued three times, and each time he said the same as he had said the first time. Then he called the closest of his guards and said, "You have not brought me a human being, you have brought me a devil! Take her out and give her Hājar. So she was taken out and given Hājar, and she went back. When Ibrāhīm realized that she had come back, he finished his prayer and turned around. He said, "What happened?" She said, "Allāh took care of the evil disbeliever's plot, and he gave me Hājar as a servant."»

Muḥammad bin Sīrīn said, "When Abu Hurayrah narrated this Ḥadīth, he said, 'This is your mother, O sons of the water of the heaven.' "^{1Fatḥ Al-Bāri, 6:447 ; Muslim, 4:1840.}

Qur’an 21:64–67فَرَجَعُوٓا۟ إِلَىٰٓ أَنفُسِهِمْ فَقَالُوٓا۟ إِنَّكُمْ أَنتُمُ ٱلظَّٰلِمُونَ ثُمَّ نُكِسُوا۟ عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَٰٓؤُلَآءِ يَنطِقُونَ قَالَ أَفَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكُمْ شَيْـًٔا وَلَا يَضُرُّكُمْ أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَفَلَا تَعْقِلُونَ

«64. So they turned to themselves and said: "Verily, you are the wrongdoers."» «65. Then they turned to themselves: "Indeed you know well that these speak not!"»

«66. He said: "Do you then worship besides Allāh, things that can neither profit you nor harm you?"»

«67. "Fie upon you, and upon that which you worship besides Allāh! Have you then no sense?"»

The People's admission of their gods' incapability, and Ibrāhīm's preaching

Allāh tells us that when Ibrāhīm said what he said, his people

Qur’an 21:64فَرَجَعُوٓا۟ إِلَىٰٓ أَنفُسِهِمْ

«turned to themselves» meaning, they blamed themselves for not taking precautions and protecting their gods. They said:

Qur’an 21:64إِنَّكُمْ أَنتُمُ ٱلظَّٰلِمُونَ

«Verily, you are the wrongdoers» i.e., because you neglected them and did not guard them.

Qur’an 21:65ثُمَّ نُكِسُوا۟ عَلَىٰ رُءُوسِهِمْ

«Then they turned to themselves» means, they looked at the ground, and said:

Qur’an 21:65لَقَدْ عَلِمْتَ مَا هَٰٓؤُلَآءِ يَنطِقُونَ

«Indeed you (Ibrāhīm) know well that these speak not!» Qatādah said: "The people admitted their guilt and confusion, and said,

Qur’an 21:65لَقَدْ عَلِمْتَ مَا هَٰٓؤُلَآءِ يَنطِقُونَ

«"Indeed you know well that these speak not!"» 'So how can you tell us to ask them, if they cannot speak and you know that they cannot speak?' At this point, when they admitted that, Ibrāhīm said to them:

Qur’an 21:66أَفَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكُمْ شَيْـًٔا وَلَا يَضُرُّكُمْ

«Do you then worship besides Allāh, things that can neither profit you nor harm you?»

Qur’an 21:58–72فَجَعَلَهُمْ جُذَٰذًا إِلَّا كَبِيرًا لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ قَالُوا۟ مَن فَعَلَ هَٰذَا بِـَٔالِهَتِنَآ إِنَّهُۥ لَمِنَ ٱلظَّٰلِمِينَ قَالُوا۟ سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُۥٓ إِبْرَٰهِيمُ قَالُوا۟ فَأْتُوا۟ بِهِۦ عَلَىٰٓ أَعْيُنِ ٱلنَّاسِ لَعَلَّهُمْ يَشْهَدُونَ قَالُوٓا۟ ءَأَنتَ فَعَلْتَ هَٰذَا بِـَٔالِهَتِنَا يَٰٓإِبْرَٰهِيمُ قَالَ بَلْ فَعَلَهُۥ كَبِيرُهُمْ هَٰذَا فَسْـَٔلُوهُمْ إِن كَانُوا۟ يَنطِقُونَ فَرَجَعُوٓا۟ إِلَىٰٓ أَنفُسِهِمْ فَقَالُوٓا۟ إِنَّكُمْ أَنتُمُ ٱلظَّٰلِمُونَ ثُمَّ نُكِسُوا۟ عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَٰٓؤُلَآءِ يَنطِقُونَ قَالَ أَفَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكُمْ شَيْـًٔا وَلَا يَضُرُّكُمْ أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَفَلَا تَعْقِلُونَ قَالُوا۟ حَرِّقُوهُ وَٱنصُرُوٓا۟ ءَالِهَتَكُمْ إِن كُنتُمْ فَٰعِلِينَ قُلْنَا يَٰنَارُ كُونِى بَرْدًا وَسَلَٰمًا عَلَىٰٓ إِبْرَٰهِيمَ وَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَخْسَرِينَ وَنَجَّيْنَٰهُ وَلُوطًا إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا لِلْعَٰلَمِينَ وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ نَافِلَةً وَكُلًّا جَعَلْنَا صَٰلِحِينَ

meaning, if they can- not speak and they can neither benefit you nor harm you, then why do you worship them instead of Allāh?

Qur’an 21:67أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَفَلَا تَعْقِلُونَ

«Fie upon you, and upon that which you worship besides Allāh! Have you then no sense?» 'Do you not realize the extent of the mis- guidance and extreme disbelief which you are following, which no one could accept but one who is an igno- rant and evil wrong- doer?' He defeated them in argument and left them with no way out. Allāh said:

Qur’an 6:83وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَٰهَآ إِبْرَٰهِيمَ عَلَىٰ قَوْمِهِۦ

«And that was Our proof which We gave Ibrāhīm against his people» [6:83]

Qur’an 21:68–70قَالُوا۟ حَرِّقُوهُ وَٱنصُرُوٓا۟ ءَالِهَتَكُمْ إِن كُنتُمْ فَٰعِلِينَ قُلْنَا يَٰنَارُ كُونِى بَرْدًا وَسَلَٰمًا عَلَىٰٓ إِبْرَٰهِيمَ وَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَخْسَرِينَ

«68. They said: "Burn him and help your gods, if you will be doing."»

«69. We said: "O fire! Be you cool and safety for Ibrāhīm!"»

«70. And they wanted to harm him, but We made them the worst losers.» How Ibrāhīm was thrown into the Fire and how Allāh controlled it

When their arguments were refuted and their incapability became clear, when truth was made manifest and falsehood was defeated, they resorted to using their power and strength, and said:

Qur’an 21:68حَرِّقُوهُ وَٱنصُرُوٓا۟ ءَالِهَتَكُمْ إِن كُنتُمْ فَٰعِلِينَ

«"Burn him and help your gods, if you will be doing."» So they gathered together a huge amount of wood. As-Suddi said, "I if a woman was sick, she would make a vow that if she recovered she would bring wood to burn Ibrāhīm. Then they made a hole in the ground and set it aflame, and it burned with huge sparks and immense flames. There had never been a fire like it. They put Ibrāhīm, peace be upon him, into a catapult, at the suggestion of a nomadic Kurdish man from Persia."^{1Al-Qurṭubi, 11:303.} Shu'ayb Al-Jabā'i said, "His name was Hayzan, and Allāh caused the earth to swallow him up, and he will remain sinking into it until the Day of Resurrection. When they threw him he said, 'Sufficient for me is Allāh, and He is the best disposer of affairs.' "^{2Aṭ-Ṭabari, 18:465.} This is similar to what Al-Bukhāri recorded from Ibn 'Abbās that Ibrāhīm said, "Sufficient for me is Allāh, and He is the best disposer of affairs," when he was thrown into the fire, and Muḥammad ﷺ said it when they said:

Qur’an 3:173إِنَّ ٱلنَّاسَ قَدْ جَمَعُوا۟ لَكُمْ فَٱخْشَوْهُمْ فَزَادَهُمْ إِيمَٰنًا وَقَالُوا۟ حَسْبُنَا ٱللَّهُ وَنِعْمَ ٱلْوَكِيلُ

«Verily, the people have gathered against you, therefore, fear them. But it increased them in faith, and they said: "Allāh is sufficient for us, and He is the best disposer of affairs."»^{3Fatḥ Al-Bāri, 8:77.} [3:173]. Sa'īd bin Jubayr reported that Ibn 'Abbās said: "When Ibrāhīm was thrown into the fire, the keeper (angel) of the rain said: 'When will I be commanded to send rain?' But the command of Allāh was more swift. Allāh said:

Qur’an 21:69يَٰنَارُ كُونِى بَرْدًا وَسَلَٰمًا عَلَىٰٓ إِبْرَٰهِيمَ

«O fire! Be you cool and safety for Ibrāhīm!», and there was no fire left on earth that was not extinguished."^{4Aṭ-Ṭabari, 18:466.} Ibn 'Abbās and Abu Al-'Āliyah said: "Were it not for the fact that Allāh said,

Qur’anوَسَلَٰمًا

«and safety», Ibrāhīm would have been harmed by its coldness."^{5Aṭ-Ṭabari, 18:466, 465.} Qatādah said: "On that day there was no creature that did not try to extinguish the fire for Ibrāhīm, except for the gecko."^{6Aṭ-Ṭabari, 18:467.} Az-Zuhri said: "The Prophet ﷺ commanded that it should be killed, and called it a harmful vermin."^{7Aṭ-Ṭabari, 18:467. Similar was recorded by Muslim, no. 2238.}

Qur’an 21:70وَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَخْسَرِينَ

«And they wanted to harm him, but We made them the worst losers.»

they were defeated and humiliated, because they wanted to plot against the Prophet of Allāh, but Allāh planned against them and saved him from the fire, and thus they were defeated.

Qur’an 21:71–75وَنَجَّيْنَٰهُ وَلُوطًا إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا لِلْعَٰلَمِينَ وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ نَافِلَةً وَكُلًّا جَعَلْنَا صَٰلِحِينَ وَجَعَلْنَٰهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَآ إِلَيْهِمْ فِعْلَ ٱلْخَيْرَٰتِ وَإِقَامَ ٱلصَّلَوٰةِ وَإِيتَآءَ ٱلزَّكَوٰةِ وَكَانُوا۟ لَنَا عَٰبِدِينَ وَلُوطًا ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَٰهُ مِنَ ٱلْقَرْيَةِ ٱلَّتِى كَانَت تَّعْمَلُ ٱلْخَبَٰٓئِثَ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَٰسِقِينَ وَأَدْخَلْنَٰهُ فِى رَحْمَتِنَآ إِنَّهُۥ مِنَ ٱلصَّٰلِحِينَ

«71. And We rescued him and Lūṭ to the land which We have blessed for the nations.»

«72. And We bestowed upon him Isḥāq, and Ya'qūb Nāfilatan. Each one We made righteous.»

«73. And We made them leaders, guiding by Our command, and We revealed to them the doing of good deeds, performing Ṣalāh, and the giving of Zakāh, and of Us (Alone) they were the worshippers.»

«74. And (remember) Lūṭ, We gave him wisdom and knowledge, and We saved him from the town who practised Al-Khabā'ith.^{1Meaning filthy, evil behavior.} Verily, they were a people given to evil, and were rebellious.»

«75. And We admitted him to Our mercy; truly, he was of the righteous.»

The Migration of Ibrāhīm to Ash-Shām (Greater Syria), accompanied by Lūṭ

Allāh tells us that He saved Ibrāhīm from the fire lit by his people, and brought him out from among them, migrating to the land of Ash-Shām, to the sacred regions thereof.

Qur’an 21:72وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ نَافِلَةً

«And We bestowed upon him Isḥāq, and Ya'qūb Nāfilatan.» 'Aṭā' and Mujāhid said, "Nāfilatan means as a gift."^{2Aṭ-Ṭabari, 18:471.} Ibn 'Abbās, Qatādah^3Ibid. and Al-Ḥakam bin 'Uyaynah^{4Ad-Durr Al-Manthūr 5:643.} said, "The gift of a son who has a son," meaning that Ya'qūb was the son of Isḥāq, as Allāh says:

Qur’an 11:71فَبَشَّرْنَٰهَا بِإِسْحَٰقَ وَمِن وَرَآءِ إِسْحَٰقَ يَعْقُوبَ

«But We gave her glad tidings of Isḥāq, and after Isḥāq, of Ya'qūb» [11:71]. 'Abdur-Raḥmān bin Zayd bin Aslam said, "He asked for one [son], and said,

Qur’an 37:100رَبِّ هَبْ لِى مِنَ ٱلصَّٰلِحِينَ

«"My Lord! Grant me from the righteous."» So Allāh gave him Isḥāq, and gave him Ya'qūb in addition.

Qur’an 21:72وَكُلًّا جَعَلْنَا صَٰلِحِينَ

«Each one We made righteous.» means, both of them were good and righteous people.

Qur’an 21:73وَجَعَلْنَٰهُمْ أَئِمَّةً

«And We made them leaders,» means, examples to be followed.

Qur’an 21:73يَهْدُونَ بِأَمْرِنَا

«guiding by Our command,» inviting to Him by His leave. Allāh says:

Qur’an 21:73وَأَوْحَيْنَآ إِلَيْهِمْ فِعْلَ ٱلْخَيْرَٰتِ وَإِقَامَ ٱلصَّلَوٰةِ وَإِيتَآءَ ٱلزَّكَوٰةِ

«and We revealed to them the doing of good deeds, performing Ṣalāh, and the giving of Zakāh,» Here the general is followed by the specific.

Qur’an 21:73وَكَانُوا۟ لَنَا عَٰبِدِينَ

«and of Us (Alone) they were the worshippers.» means, they did what they enjoined others to do.

The Prophet Lūṭ

Then Allāh mentions Lūṭ, whose full name was Lūṭ bin Hārān bin Āzar. He believed in Ibrāhīm and followed him, and migrated with him, as Allāh says:

Qur’an 29:26فَـَٔامَنَ لَهُۥ لُوطٌ وَقَالَ إِنِّى مُهَاجِرٌ إِلَىٰ رَبِّىٓ

«So Lūṭ believed in him. He (Ibrāhīm) said: "I will emigrate for the sake of my Lord"» [29:26]. Allāh gave him wisdom and knowledge; He sent Revelation to him, made him a Prophet and appointed him to Sadūm (Sodom) and its vicinity, but they rejected him and resisted him, so Allāh utterly destroyed them, as He tells us in several places in His Book. Allāh says;

Qur’an 21:74–75وَنَجَّيْنَٰهُ مِنَ ٱلْقَرْيَةِ ٱلَّتِى كَانَت تَّعْمَلُ ٱلْخَبَٰٓئِثَ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَٰسِقِينَ وَأَدْخَلْنَٰهُ فِى رَحْمَتِنَآ إِنَّهُۥ مِنَ ٱلصَّٰلِحِينَ

«and We saved him from the town who practised Al-Khabā'ith. Verily, they were a people given to evil, and were rebellious. And We admitted him to Our mercy ; truly, he was of the righteous.»

Qur’an 21:76–77وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ فَٱسْتَجَبْنَا لَهُۥ فَنَجَّيْنَٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ وَنَصَرْنَٰهُ مِنَ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَآ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَأَغْرَقْنَٰهُمْ أَجْمَعِينَ

«76. And (remember) Nūḥ, when he cried (to Us) aforetime. We answered to his invocation and saved him and his family from the great distress.»

«77. We helped him against the people who denied Our Āyāt. Verily, they were a people given to evil. So We drowned them all.»

Nūḥ and His People

Allāh tells us how He responded to His servant and Messenger Nūḥ, peace be upon him, when he prayed to Him against his people for their disbelief in him:

Qur’an 54:10فَدَعَا رَبَّهُۥٓ أَنِّى مَغْلُوبٌ فَٱنتَصِرْ

«Then he invoked his Lord (saying): "I have been overcome, so help (me)!"» [54:10]

Qur’an 71:26–27وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى ٱلْأَرْضِ مِنَ ٱلْكَٰفِرِينَ دَيَّارًا إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا۟ عِبَادَكَ وَلَا يَلِدُوٓا۟ إِلَّا فَاجِرًا كَفَّارًا

«And Nūḥ said: "My Lord! Leave not any inhabitant of the disbelievers on the earth! If You leave them, they will mislead Your servants, and they will beget none but wicked disbelievers» [71:26-27]. So Allāh says here,

Qur’an 21:76إِذْ نَادَىٰ مِن قَبْلُ فَٱسْتَجَبْنَا لَهُۥ فَنَجَّيْنَٰهُ وَأَهْلَهُۥ

«And (remember) Nūḥ, when he cried (to Us) aforetime. We answered to his invocation and saved him and his family» meaning, those who believed with him, as Allāh says elsewhere:

Qur’an 11:40وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ وَمَنْ ءَامَنَ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٌ

«...and your family - except him against whom the Word has already gone forth - and those who believe. And none believed with him, except a few» [11:40].

Qur’an 21:76مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ

«from the great dis- tress.» meaning, from difficulty, rejection and harm. For he remained among them for one thousand years less

Qur’an 21:73–81وَجَعَلْنَٰهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَآ إِلَيْهِمْ فِعْلَ ٱلْخَيْرَٰتِ وَإِقَامَ ٱلصَّلَوٰةِ وَإِيتَآءَ ٱلزَّكَوٰةِ وَكَانُوا۟ لَنَا عَٰبِدِينَ وَلُوطًا ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَٰهُ مِنَ ٱلْقَرْيَةِ ٱلَّتِى كَانَت تَّعْمَلُ ٱلْخَبَٰٓئِثَ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَٰسِقِينَ وَأَدْخَلْنَٰهُ فِى رَحْمَتِنَآ إِنَّهُۥ مِنَ ٱلصَّٰلِحِينَ وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ فَٱسْتَجَبْنَا لَهُۥ فَنَجَّيْنَٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ وَنَصَرْنَٰهُ مِنَ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَآ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَأَغْرَقْنَٰهُمْ أَجْمَعِينَ وَدَاوُۥدَ وَسُلَيْمَٰنَ إِذْ يَحْكُمَانِ فِى ٱلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ ٱلْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَٰهِدِينَ فَفَهَّمْنَٰهَا سُلَيْمَٰنَ وَكُلًّا ءَاتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُۥدَ ٱلْجِبَالَ يُسَبِّحْنَ وَٱلطَّيْرَ وَكُنَّا فَٰعِلِينَ وَعَلَّمْنَٰهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّنۢ بَأْسِكُمْ فَهَلْ أَنتُمْ شَٰكِرُونَ وَلِسُلَيْمَٰنَ ٱلرِّيحَ عَاصِفَةً تَجْرِى بِأَمْرِهِۦٓ إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا وَكُنَّا بِكُلِّ شَىْءٍ عَٰلِمِينَ

fifty, calling them to Allāh, and no one had believed in him except for a few. His people were plotting against him and advising one another century after century, generation after generation, to oppose him.

Qur’an 21:77وَنَصَرْنَٰهُ مِنَ ٱلْقَوْمِ

«We helped him against the people» means, 'We saved him and helped him against the people,'

Qur’an 21:77ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَآ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَأَغْرَقْنَٰهُمْ أَجْمَعِينَ

«who denied Our Āyāt. Verily, they were a people given to evil. So We drowned them all.»

meaning, Allāh drowned them all, and not one of them was left on the face of the earth, as their Prophet had prayed would happen to them.

Qur’an 21:78–82وَدَاوُۥدَ وَسُلَيْمَٰنَ إِذْ يَحْكُمَانِ فِى ٱلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ ٱلْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَٰهِدِينَ فَفَهَّمْنَٰهَا سُلَيْمَٰنَ وَكُلًّا ءَاتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُۥدَ ٱلْجِبَالَ يُسَبِّحْنَ وَٱلطَّيْرَ وَكُنَّا فَٰعِلِينَ وَعَلَّمْنَٰهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّنۢ بَأْسِكُمْ فَهَلْ أَنتُمْ شَٰكِرُونَ وَلِسُلَيْمَٰنَ ٱلرِّيحَ عَاصِفَةً تَجْرِى بِأَمْرِهِۦٓ إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا وَكُنَّا بِكُلِّ شَىْءٍ عَٰلِمِينَ وَمِنَ ٱلشَّيَٰطِينِ مَن يَغُوصُونَ لَهُۥ وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ وَكُنَّا لَهُمْ حَٰفِظِينَ

«78. And (remember) Dāwud and Sulaymān, when they gave judgement in the case of the field in which the sheep of certain people had Nafashat; and We were witness to their judgement.»

«79. And We made Sulaymān to understand (the case); and to each of them We gave wisdom (Ḥukm) and knowledge. And We subjected the mountains and the birds to glorify Our praises along with Dāwud. And it was We Who were the doer (of all these things).»

«80. And We taught him the making of metal coats of mail (for battles), to protect you in your fighting. Are you then grateful?»

«81. And to Sulaymān (We subjected) the wind strongly raging, running by his command towards the land which We had blessed. And of everything We are the All-Knower.»

«82. And of the Shayāṭīn were some who dived for him, and did other work besides that; and it was We Who guarded them.»

Dāwud and Sulaymān and the Signs which They were given; the Story of the People whose Sheep pastured at Night in the Field

[Abu] Isḥāq narrated from Murrah from Ibn Mas'ūd: "That crop was grapes, bunches of which were dangling."^{1Aṭ-Ṭabari, 18:474.} This was also the view of Shurayḥ.^{2Aṭ-Ṭabari 18:475.} Ibn 'Abbās said: "Nafash means grazing."^{3Aṭ-Ṭabari 18:477, 478.} Shurayḥ, Az-Zuhri and Qatādah said: "Nafash only happens at night."^{4Aṭ-Ṭabari 18:477, 478.} Qatādah added, "[and] Al-Haml is grazing during the day."^{5Aṭ-Ṭabari 18:477.}

Qur’an 21:78وَدَاوُۥدَ وَسُلَيْمَٰنَ إِذْ يَحْكُمَانِ فِى ٱلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ ٱلْقَوْمِ

«And (remember) Dāwud and Sulaymān, when they gave judgement in the case of the field in which the sheep of certain people had pastured at night;»

Ibn Jarīr recorded that Ibn Mas'ūd said: "Grapes which had grown and their bunches were spoiled by the sheep. Dāwud (David) ruled that the owner of the grapes should keep the sheep. Sulaymān (Solomon) said, 'Not like this, O Prophet of Allāh!' [Dāwud] said, 'How then?' [Sulaymān] said: 'Give the grapes to the owner of the sheep and let him tend them until they grow back as they were, and give the sheep to the owner of the grapes and let him benefit from them until the grapes have grown back as they were. Then the grapes should be given back to their owner, and the sheep should be given back to their owner.' This is what Allāh said:

Qur’an 21:79فَفَهَّمْنَٰهَا سُلَيْمَٰنَ

«And We made Sulaymān to understand (the case).»"^{6Aṭ-Ṭabari 18:475.} This was also reported by Al-'Awfi from Ibn 'Abbās.^{7Aṭ-Ṭabari 18:475.}

Qur’an 21:79فَفَهَّمْنَٰهَا سُلَيْمَٰنَ وَكُلًّا ءَاتَيْنَا حُكْمًا وَعِلْمًا

«And We made Sulaymān to understand (the case); and to each of them We gave wisdom and knowledge.»

Ibn Abi Ḥātim recorded that when Iyās bin Mu'āwiyah was appointed as a judge, Al-Ḥasan came to him and found Iyās weeping. [Al-Ḥasan] said, "Why are you weeping?" [Iyās] said, "O Abu Sa'īd, What I heard about judges among them a judge is he, who studies a case and his judgment is wrong, so he will go to Hell; another judge is he who is biased because of his own whims and desires, so he will go to Hell; and the other judge he who studies a case and gives the right judgement, so he will go to Paradise." Al-Ḥasan Al-Baṣari said: "But what Allāh tells us about Dāwud and Sulaymān (peace be upon them both) and the Prophets and whatever judgements they made proves that what these people said is wrong. Allāh says:

Qur’an 21:78وَدَاوُۥدَ وَسُلَيْمَٰنَ إِذْ يَحْكُمَانِ فِى ٱلْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ ٱلْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَٰهِدِينَ

«And (remember) Dāwud and Sulaymān, when they gave judgement in the case of the field in which the sheep of certain people had pastured at night; and We were witness to their judgement.» Allāh praised Sulaymān but He did not condemn Dāwud." Then he – Al-Ḥasan – said, "Allāh enjoins three things upon the judges: not to sell thereby for some miserable price; not to follow their own whims and desires; and not to fear anyone concerning their judgements." Then he recited:

Qur’an 38:26يَٰدَاوُۥدُ إِنَّا جَعَلْنَٰكَ خَلِيفَةً فِى ٱلْأَرْضِ فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ

«O Dāwud! Verily, We have placed you as a successor on the earth; so judge you between men in truth and follow not your desire - for it will mislead you from the path of Allāh.» [38:26]

Qur’an 5:44فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ

«Therefore fear not men but fear Me» [5:44]

Qur’anوَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا

«and sell not My Āyāt for a miserable price.» [5:44]^{8Tahdhīb Tārikh Dimashq 3:184 ; Ibn Abi Ḥātim 8:2458.}

I say: with regard to the Prophets (peace be upon them all), all of them were infallible and supported by Allāh. With regard to others, it is recorded in Ṣaḥīḥ Al-Bukhāri from 'Āmir bin Al-'Āṣ that the Messenger of Allāh ﷺ said:

Ḥadīthإِذَا اجْتَهَدَ الْحَاكِمُ فَأَصَابَ، فَلَهُ أَجْرَانِ، وَإِذَا اجْتَهَدَ فَأَخْطَأَ، فَلَهُ أَجْرٌ

«If the judge does his best, studies the case and reaches the right conclusion, he will have two rewards. If he does his best, studies the case and reaches the wrong conclusion, he will have one reward.»^{9Fatḥ Al-Bāri 13:330.}

This Ḥadīth refutes the idea of Iyās, who thought that if he did his best, studied the case and reached the wrong conclusion, he would go to Hell. And Allāh knows best.

Similar to story in the Qur'ān is the report recorded by Imām Aḥmad in his Musnad from Abu Hurayrah, who said that the Messenger of Allāh ﷺ said:

«بَيْنَمَا امْرَأَتَانِ مَعَهُمَا ابْنَانِ لَهُمَا، إِذْ جَاءَ الذِّئْبُ فَأَخَذَ أَحَدَ الابْنَيْنِ فَتَحَاكَمَتَا إِلَى دَاوُدَ، فَقَضَى بِهِ لِلْكُبْرَى، فَخَرَجَتَا فَدَعَاهُمَا سُلَيْمَانُ فَقَالَ: هَاتُوا السِّكِّينَ أَشُقُّهُ بَيْنَكُمَا: فَقَالَتِ الصُّغْرَى: يَرْحَمُكَ اللهُ هُوَ ابْنُهَا لَا تَشُقَّهُ، فَقَضَى بِهِ لِلصُّغْرَى»

«There were two women who each had a son. The wolf came and took one of the children, and they referred their dispute to Dāwud. He ruled that the (remaining) child belonged to the older woman. They left, then Sulaymān called them and said, "Give me a sword and I will divide him between the two of you." The younger woman said, "May Allāh have mercy on you! He is her child, do not cut him up!" So he ruled that the child belonged to the younger woman».^{10Aḥmad 2:322.}

This was also recorded by Al-Bukhāri and Muslim in their Ṣaḥīḥs.^{11Al-Bukhāri 6769; Muslim 1720.} An-Nasā'ī also devoted a chapter to this in the Book of Judgements.^{12An-Nasā'ī in Al-Kubrā 5958.}

Qur’an 21:79وَسَخَّرْنَا مَعَ دَاوُۥدَ ٱلْجِبَالَ يُسَبِّحْنَ وَٱلطَّيْرَ

«And We subjected the mountains and the birds to glorify Our praises along with Dāwud.»

This refers to the beauty of his voice when he recited his Book, Az-Zabūr. When he recited it in a beautiful manner, the birds would stop and hover in the air, and would repeat after him, and the mountains would respond and echo his words. The Prophet ﷺ passed by Abu Mūsā Al-Ash'ari while he was reciting Qur'ān at night, and he had a very beautiful voice, he stopped and listened to his recitation, and said:

Ḥadīthلَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ

«This man has been given one of the wind instruments (nice voices) of the family of Dāwud.»

He said: "O Messenger of Allāh, if I had known that you were listening, I would have done my best for you."^{13Fatḥ Al-Bāri 8:711.}

Qur’an 21:80وَعَلَّمْنَٰهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّنۢ بَأْسِكُمْ

«And We taught him the making of metal coats of mail, to protect you in your fighting.» meaning, the manufacture of chain-armor. Qatādah said that before that, they used to wear plated armor; he was the first one to make rings of chain-armor.^{14Aṭ-Ṭabari 18:480.} This is like the Āyah:

Qur’an 34:10–11وَأَلَنَّا لَهُ ٱلْحَدِيدَ أَنِ ٱعْمَلْ سَٰبِغَٰتٍ وَقَدِّرْ فِى ٱلسَّرْدِ

«And We made the iron soft for him. Saying: "Make you perfect coats of mail, and balance well the rings of chain armor."» [34:10-11],

meaning, do not make the pegs so loose that the rings (of chain mail) will shake, or make it so tight that they will not be able to move at all. Allāh says:

Qur’an 21:80لِتُحْصِنَكُم مِّنۢ بَأْسِكُمْ

«to protect you in your fighting.» meaning, in your battles.

Qur’an 21:80فَهَلْ أَنتُمْ شَٰكِرُونَ

«Are you then grateful?» means, 'Allāh blessed you when He inspired His servant Dāwud and taught him that for your sake.'

The Power of Sulaymān is unparalleled

Qur’an 21:81وَلِسُلَيْمَٰنَ ٱلرِّيحَ عَاصِفَةً

«And to Sulaymān (We subjected) the wind strongly raging,» means, 'We subjugated the strong wind to Sulaymān.'

Qur’an 21:81تَجْرِى بِأَمْرِهِۦٓ إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا

«running by his command towards the land which We had blessed.» meaning, the land of Ash-Shām (Greater Syria).

Qur’an 21:81وَكُنَّا بِكُلِّ شَىْءٍ عَٰلِمِينَ

«And of everything We are the All-Knower.»

He had a mat made of wood on which he would place all the equipment of his kingship; horses, camels, tents and troops, then he would command the wind to carry it, and he would go underneath it and it would carry him aloft, shading him and protecting him from the heat, until it reached wherever he wanted to go in the land. Then it would come down and deposit his equipment and entourage. Allāh says:

Qur’an 38:36فَسَخَّرْنَا لَهُ ٱلرِّيحَ تَجْرِى بِأَمْرِهِۦ رُخَآءً حَيْثُ أَصَابَ

«So, We subjected to him the wind; it blew gently by his order whithersoever he willed.» [38:36]

Qur’an 34:12غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ

«its morning was a month's (journey), and its afternoon was a month's» [34:12]

Qur’an 21:82وَمِنَ ٱلشَّيَٰطِينِ مَن يَغُوصُونَ لَهُۥ

«And of the Shayāṭīn were some who dived for him,» means, they dived into the water to retrieve pearls, jewels, etc., for him.

Qur’an 21:82وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ

«and did other work besides that;» This is like the Āyah:

Qur’an 38:37–38وَٱلشَّيَٰطِينَ كُلَّ بَنَّآءٍ وَغَوَّاصٍ وَءَاخَرِينَ مُقَرَّنِينَ فِى ٱلْأَصْفَادِ

«And also the Shayāṭīn, every kind of builder and diver. And also others bound in fetters.» [38:37-38].

Qur’an 21:82وَكُنَّا لَهُمْ حَٰفِظِينَ

«and it was We Who guarded them.» means, Allāh protected him lest any of these Shayāṭīn did him any harm. All of them were subject to his control and domination, and none of them would have dared to approach him. He was in charge of them and if he wanted, he could set free or detain whomever among them he wished. Allāh says:

Qur’an 38:38وَءَاخَرِينَ مُقَرَّنِينَ فِى ٱلْأَصْفَادِ

«And also others bound in fetters.» [38:38]

Qur’an 21:83–84وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ فَٱسْتَجَبْنَا لَهُۥ فَكَشَفْنَا مَا بِهِۦ مِن ضُرٍّ وَءَاتَيْنَٰهُ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَٰبِدِينَ

«83. And (remember) Ayyūb, when he cried to his Lord: "Verily, distress has seized me, and You are the Most Merciful of all those who show mercy."»

«84. So We answered his call, and We removed the distress that was on him, and We restored his family to him, and the like thereof along with them as a mercy from Ourselves and a Reminder for all those who worship Us.»

The Prophet Ayyūb

Allāh tells us about Ayyūb (Job), and the trials that struck him, affecting his wealth, children and physical health. He had plenty of livestock, cattle and crops, many children and beautiful houses, and he was tested in these things, losing every thing he had. Then he was tested with regard to his body, and he was left alone on the edge of the city and there was no one who treated him with compassion apart from his wife, who took care of him. It was said that it reached the stage where she was in need, so she started to serve people (to earn money) for his sake. The Prophet ﷺ said:

Ḥadīthأَشَدُّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ، ثُمَّ الصَّالِحُونَ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ

«The people who are tested the most severely are the Prophets, then the righteous, then the next best and the next best».^{1Aṭ-Ṭabarāni 24:245, 246.}

According to another Ḥadīth:

Ḥadīthيُبْتَلَى الرَّجُلُ عَلَى قَدْرِ دِينِهِ، فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ فِي بَلَائِهِ

«A man will be tested according to his level of religious commitment; the stronger his religious commitment, the more severe will be his test.»^{2Aḥmad 1:180.}

The Prophet of Allāh, Ayyūb, upon him be peace, had the utmost patience, and he is the best example of that. Yazīd bin Maysarah said: "When Allāh tested Ayyūb, upon him be peace, with the loss of his family, wealth and children, and he had nothing left, he started to focus upon the remembrance of Allāh, and he said: 'I praise You, the Lord of lords, Who bestowed His kindness upon me and gave me wealth and children, and there was no corner of my heart that was not filled with attachment to these worldly things, then You took all of that away from me and You emptied my heart, and there is nothing to stand between me and You. If my enemy Iblīs knew of this, he would be jealous of me.' When Iblīs heard of this, he became upset. And Ayyūb, upon him be peace, said: 'O Lord, You gave me wealth and children, and there was no one standing at my door complaining of some wrong I had done to him. You know that. I used to have a bed prepared for me, but I forsook it and said to myself: You were not created to lie on a comfortable bed. I only forsook that for Your sake.' "^{3Ḥilyat Al-Awliyā' 5:239.} This was recorded by Ibn Abi Ḥātim.

Ibn Abi Ḥātim recorded from Abu Hurayrah that the Prophet ﷺ said:

Ḥadīthلَمَّا عَافَى اللَّهُ أَيُّوبَ أَمْطَرَ عَلَيْهِ جَرَادًا مِنْ ذَهَبٍ، فَجَعَلَ يَأْخُذُ مِنْهُ بِيَدِهِ وَيَجْعَلُهُ فِي ثَوْبِهِ، قَالَ: فَقِيلَ لَهُ: يَا أَيُّوبُ أَمَا تَشْبَعُ؟ قَالَ: يَا رَبِّ وَمَنْ يَشْبَعُ مِنْ رَحْمَتِكَ

«When Allāh healed Ayyūb, He sent upon him a shower of golden locusts, and he started to pick them up and gather them in his garment. It was said to him, "O Ayyūb, have you not had enough?" He said, "O Lord, who can ever have enough of Your mercy?»^{4Ibn Abi Ḥātim 8:2461, similar with Al-Bukhāri no. 3391.} The basis of this Ḥadīth is recorded in the Two Ṣaḥīḥs, as we shall see below.

Qur’an 21:84وَءَاتَيْنَٰهُ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ

«and We restored his family to him (that he had lost) and the like thereof along with them»

It was reported that Ibn 'Abbās said: "They themselves were restored to him."^{5Aṭ-Ṭabari 18:506, 507.} This was also narrated by Al-'Awfi from Ibn 'Abbās.^{6Aṭ-Ṭabari 18:506, 507.} Something similar was also narrated from Ibn Mas'ūd and Mujāhid, and this was the view of Al-Ḥasan and Qatādah.^{7Aṭ-Ṭabari 18:506, 507.} Mujāhid said: "It was said to him, 'O Ayyūb, your family will be with you in Paradise; if you want, We will bring

Qur’an 21:82–90وَمِنَ ٱلشَّيَٰطِينِ مَن يَغُوصُونَ لَهُۥ وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ وَكُنَّا لَهُمْ حَٰفِظِينَ وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ فَٱسْتَجَبْنَا لَهُۥ فَكَشَفْنَا مَا بِهِۦ مِن ضُرٍّ وَءَاتَيْنَٰهُ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَٰبِدِينَ وَإِسْمَٰعِيلَ وَإِدْرِيسَ وَذَا ٱلْكِفْلِ كُلٌّ مِّنَ ٱلصَّٰبِرِينَ وَأَدْخَلْنَٰهُمْ فِى رَحْمَتِنَآ إِنَّهُم مِّنَ ٱلصَّٰلِحِينَ وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَٰضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِى ٱلظُّلُمَٰتِ أَن لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَٰهُ مِنَ ٱلْغَمِّ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ وَزَكَرِيَّآ إِذْ نَادَىٰ رَبَّهُۥ رَبِّ لَا تَذَرْنِى فَرْدًا وَأَنتَ خَيْرُ ٱلْوَٰرِثِينَ فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ إِنَّهُمْ كَانُوا۟ يُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا۟ لَنَا خَٰشِعِينَ

them back to you, or if you want, We will leave them for you in Paradise and will compensate you with others like them.' He said, 'No, leave them for me in Paradise.' So they were left for him in Paradise, and he was compensated with others like them in this world."

Qur’an 21:84رَحْمَةً مِّنْ عِندِنَا

«as a mercy from Ourselves» means, 'We did that to him as a mercy from Allāh towards him.'

Qur’an 21:84وَذِكْرَىٰ لِلْعَٰبِدِينَ

«and a Reminder for all those who worship Us.» means, 'We made him an example lest those who are beset by trials think that We do that to them because We do not care for them, so that they may take him as an example of patience in accepting the decrees of Allāh and bearing the trials with which He tests His servants as He wills.' And Allāh has the utmost wisdom with regard to that.

Qur’an 21:85–86وَإِسْمَٰعِيلَ وَإِدْرِيسَ وَذَا ٱلْكِفْلِ كُلٌّ مِّنَ ٱلصَّٰبِرِينَ وَأَدْخَلْنَٰهُمْ فِى رَحْمَتِنَآ إِنَّهُم مِّنَ ٱلصَّٰلِحِينَ

«85. And (remember) Ismā'īl, Idrīs and Dhul-Kifl: All were from among the patient.»

«86. And We admitted them to Our mercy. Verily, they were of the righteous.»

Ismā'īl, Idrīs and Dhul-Kifl

Ismā'īl was the son of Ibrāhīm Al-Khalīl, peace be upon them both. He has already been mentioned in Sūrah Maryam, where mention was also made of Idrīs. From the context and the fact that Dhul-Kifl is mentioned alongside Prophets, it appears that he was also a Prophet. Others say that he was a righteous man, a just king and a fair judge. Ibn Jarīr refrained from making any decisive comment.^{1Aṭ-Ṭabari 18:507.} And Allāh knows best.

Qur’an 21:87–88وَذَا ٱلنُّونِ إِذ ذَّهَبَ مُغَٰضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِى ٱلظُّلُمَٰتِ أَن لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَٰهُ مِنَ ٱلْغَمِّ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ

«87. And (remember) Dhun-Nūn, when he went off in anger, and imagined that We shall not punish him! But he cried through the darknesses (Ẓulumāt) (saying): "There is no God but You, Glorified be You! Truly, I have been of the Ẓālimīn wrongdoers."»

«88. So We answered his call, and delivered him from the distress. And thus We do deliver the believers.»

Yūnus

This story is mentioned here, and in Sūrat Aṣ-Ṣāffāt and Sūrah Nūn. Yūnus bin Mattā, upon him be peace, was sent by Allāh to the people of Nineveh, which was a town in the area of Mawṣil [in northern Iraq]. He called them to Allāh, but they rejected him and persisted in their disbelief. So he left them in anger, threatening them with punishment after three [days]. When they realized that he was telling the truth and that a Prophet never lies, they went out to the desert with their children and cattle and flocks. They separated the mothers from their children, then they beseeched Allāh and pleaded to Him, with the camels and their young groaning, the cows and their calves mooing, and the sheep and their lambs bleating, so Allāh spared them from the punishment. Allāh says:

Qur’an 10:98فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ

Qur’an 10:98فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ

«Was there any town that believed (after seeing the punishment), and its faith saved it? Except the people of Yūnus; when they believed, We removed from them the torment of disgrace in the life of the world, and permitted them to enjoy for a while» [10:98].

Yūnus, meanwhile, went and traveled with some people on a ship, which was tossed about on the sea. The people were afraid that they would drown, so they cast lots to choose a man whom they would throw overboard. The lot fell to Yūnus, but they refused to throw him overboard. This happened a second and a third time. Allāh says:

Qur’an 37:141فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ

«Then he (agreed to) cast lots, and he was among the losers.» [37:141]

meaning, the draw went against him, so Yūnus stood up, removed his garment and cast himself into the sea. Then Allāh sent from the Green Sea - according to what Ibn Mas'ūd said – a large fish which cleaved the oceans until it came and swallowed Yūnus when he threw himself into the sea. Allāh inspired that large fish not to devour his flesh or break his bones, (as if He said) Yūnus is not food for you, rather your belly is a prison for him.

Qur’an 21:87وَذَا ٱلنُّونِ

«And (remember) Dhun-Nūn,» Here Nūn refers to the fish; it is correct for it to be attributed to him here.

Qur’an 21:87إِذ ذَّهَبَ مُغَٰضِبًا

«when he went off in anger,» Ad-Ḍaḥḥāk said: "Anger towards his people."^{1Aṭ-Ṭabari 18:511.}

Qur’an 21:87فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ

«and imagined that We shall not punish him!»

meaning, constrict him in the belly of the fish. Something similar to this was reported from Ibn 'Abbās, Mujāhid, Aḍ-Ḍaḥḥāk and others.^{2Aṭ-Ṭabari 18:514, 515.} This was the view favored by Ibn Jarīr, and he quoted as evidence for that the Āyah:

Qur’an 65:7وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ فَلْيُنفِقْ مِمَّآ ءَاتَىٰهُ ٱللَّهُ لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا مَآ ءَاتَىٰهَا سَيَجْعَلُ ٱللَّهُ بَعْدَ عُسْرٍ يُسْرًا

«and the man whose resources are restricted, let him spend according to what Allāh has given him. Allāh puts no burden on any person beyond what He has given him. Allāh will grant after hardship, ease» [65:7].

Qur’an 21:87فَنَادَىٰ فِى ٱلظُّلُمَٰتِ أَن لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ

«But he cried through the depths of darkness (saying): "There is no God but You, Glorified be You! Truly, I have been of the wrongdoers."»

Ibn Mas'ūd said regarding the 'depths of darkness': "The darkness of the belly of the fish, the darkness of the sea and the darkness of the night."^{3Al-Qurṭubi 11:333.} This was also narrated from Ibn 'Abbās, 'Amr bin Maymūn, Sa'īd bin Jubayr, Muḥammad bin Ka‘b, Ad-Daḥḥāk, Al-Ḥasan and Qatādah.^{4Aṭ-Ṭabari 18:516, 517.} Sālim bin Abu Al-Ja'd said: "The darkness of the fish in the belly of another fish in the darkness of the sea."^{5Aṭ-Ṭabari 18:517.} Ibn Mas'ūd, Ibn 'Abbās and others said: "This was because the fish took him through the sea, cleaving it until it reached the bottom of the sea. Yūnus heard the rocks at the bottom of the sea uttering glorification of Allāh, at which point he said:

Qur’an 21:87لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ

«There is no God but You, Glorified be You! Truly, I have been of the wrongdoers»"^{6Ibn Abi Shaybah 11:541; 13:578.}

'Awf Al-A'rābi said: "When Yūnus found himself in the belly of the fish, he thought that he had died. Then he moved his legs. When he moved his legs, he prostrated where he was, then he called out: 'O Lord, I have taken a place of worship to You in a place which no other person has reached.' "^{7Aṭ-Ṭabari 18:518.}

Qur’an 21:88فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَٰهُ مِنَ ٱلْغَمِّ

«So 'We answered his call, and delivered him from the distress.»

means, 'We brought him forth from the belly of the fish and from that darkness.'

Qur’an 21:88وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ

«And thus We do deliver the believers.»

means, when they are in difficulty and they call upon Us and repent to Us, especially if they call upon Us with these words at the time of distress.

The leader of the Prophets ﷺ encouraged us to call upon Allāh with these words. Imām Aḥmad recorded that Sa'd bin Abi Waqqāṣ, may Allāh be pleased with him, said: "I passed by 'Uthmān bin 'Affān, may Allāh be pleased with him, in the Masjid, and greeted him. He stared at me but did not return my Salām. I went to 'Umar bin Al-Khaṭṭāb and said: 'O Commander of the faithful, has something happened in Islām?' I said that twice. He said, 'No, why do you ask?' I said, 'I passed by 'Uthmān a short while ago in the Masjid and greeted him, and he stared at me but he did not return my Salām.' 'Umar sent for 'Uthmān and asked him, 'Why did you not return your brother's Salām?' He said, 'That is not true.' Sa'd said, 'Yes it is.' It reached the point where they both swore oaths. Then 'Uthmān remembered and said, 'Yes, you are right, I seek the forgiveness of Allāh and I repent to Him. You passed by me a short while ago but I was preoccupied with thoughts of something I had heard from the Messenger of Allāh ﷺ, which I never think of but a veil comes down over my eyes and my heart.' Sa'd said: 'And I will tell you what it was. The Messenger of Allāh ﷺ told us the first part of the supplication then a bedouin came and kept him busy, then the Messenger of Allāh ﷺ got up and I followed him. When I felt worried that he would enter his house, I stamped my feet. I turned to the Messenger of Allāh ﷺ, who said,

Ḥadīthمَنْ هَذَا، أَبُو إِسْحَاقَ؟

«Who is this? Abu Isḥāq?» I said, "Yes, O Messenger of Allāh." He said,

«فَمَهْ»

«What is the matter?» I said, "Nothing, by Allāh, except that you told us the first part of the supplication, then this bedouin came and kept you busy." He said,

Ḥadīthنَعَمْ دَعْوَةُ ذِي النُّونِ إِذْ هُوَ فِي بَطْنِ الْحُوتِ

«Yes, the supplicaiton of Dhun-Nūn when he was in the belly of the fish:

Qur’an 21:87لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ

«There is no God but You, Glorified be You! Truly, I have been of the wrongdoers.»

فَإِنَّهُ لَمْ يَدْعُ بِهَا مُسْلِمٌ رَبَّهُ فِي شَيْءٍ قَطُّ إِلَّا اسْتَجَابَ لَهُ»

No Muslim ever prays to his Lord with these words for anything, but He will answer his prayer.»"^{8Aḥmad 1:170.}

It was also recorded by At-Tirmidhi, and by An-Nasā'ī in Al-Yawm wal-Laylah.^{9Tuḥfat Al-Aḥwadhi 9:479, An-Nasā'ī in Al-Kubrā 6:168.}

Ibn Abi Ḥātim recorded that Sa'd said that the Messenger of Allāh ﷺ said:

Ḥadīthمَنْ دَعَا بِدُعَاءِ يُونُسَ اسْتُجِيبَ لَهُ

«Whoever offers supplication in the words of the supplication of Yūnus, will be answered.»

Abu Sa'īd said: "He was referring to:

Qur’an 21:88وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ

«And thus We do deliver the believers.»"^{10Al-Ḥākim 2:584.}

Qur’an 21:89–90وَزَكَرِيَّآ إِذْ نَادَىٰ رَبَّهُۥ رَبِّ لَا تَذَرْنِى فَرْدًا وَأَنتَ خَيْرُ ٱلْوَٰرِثِينَ فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ إِنَّهُمْ كَانُوا۟ يُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا۟ لَنَا خَٰشِعِينَ

«89. And (remember) Zakariyyā, when he cried to his Lord: "O My Lord! Leave me not single (childless), though You are the Best of the inheritors."»

«90. So We answered his call, and We bestowed upon him Yaḥyā, and cured his wife for him. Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and they were Khāshi'īn before Us.»

Zakariyyā and Yaḥyā

Allāh tells us of His servant Zakariyyā, who asked Allāh to grant him a son who would be a Prophet after him. The story has already been given in detail at the beginning of Sūrah Maryam and also in Sūrah 'Imrān. Here an abbreviated version is given.

Qur’anإِذْ نَادَىٰ رَبَّهُۥ

«when he cried to his Lord» means, in secret, hiding it from his people.

Qur’an 21:89رَبِّ لَا تَذَرْنِى فَرْدًا

«O My Lord! Leave me not single,» means, with no child and no heir to stand among the people after me.

Qur’an 21:89وَأَنتَ خَيْرُ ٱلْوَٰرِثِينَ

«though You are the Best of the inheritors.» This is a supplication and form of praise befitting the topic. Allāh says:

Qur’an 21:90فَٱسْتَجَبْنَا لَهُۥ وَوَهَبْنَا لَهُۥ يَحْيَىٰ وَأَصْلَحْنَا لَهُۥ زَوْجَهُۥٓ

«So We answered his call, and We bestowed upon him Yaḥyā, and cured his wife for him.» Ibn 'Abbās, Mujāhid and Sa'īd bin Jubayr said: "She was barren and never had a child, then she gave birth."^{1Aṭ-Ṭabari 18:520.}

Qur’an 21:90إِنَّهُمْ كَانُوا۟ يُسَٰرِعُونَ فِى ٱلْخَيْرَٰتِ

«Verily, they used to hasten on to do good deeds,» means, acts of worship and acts of obedience towards Allāh.

Qur’an 21:90وَيَدْعُونَنَا رَغَبًا وَرَهَبًا

«and they used to call on Us with hope and fear,» Ath-Thawri said, "Hoping for that (reward) which is with Us and fearing that (punishment) which is with Us."^{2Tafsīr Ath-Thawri 204.}

Qur’an 21:90وَكَانُوا۟ لَنَا خَٰشِعِينَ

«and they were Khāshi'īn before Us.» 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās that this means, sincerely believing in that which was revealed by Allāh.^{3Aṭ-Ṭabari 16:2.} Mujāhid said: "Truly believing."^{4Aṭ-Ṭabari 16:2.} Abu Al-'Āliyah said: "Fearing."^{5Aṭ-Ṭabari 16:2.} Abu Sinān said: "Khushū' means the fear which should never leave our hearts." It was also reported from Mujāhid that the Khāshi'īn are those who are humble." Al-Ḥasan, Qatādah and Ad-Daḥḥāk said, "The Khāshi'īn are those who humble themselves before Allāh."^{6Al-Kashshāf 3:133, Al-Baghawi 3:267, Ibn Abi Shaybah 13:580.} All of these suggestions are close in meaning.

Qur’an 21:91وَٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَٰهَا وَٱبْنَهَآ ءَايَةً لِّلْعَٰلَمِينَ

«91. And she who guarded her chastity, We breathed into her through Our Rūḥ, and We made her and her son a sign for nations.»

'Īsā and Maryam the True Believer

Here Allāh mentions the story of Maryam and her son 'Īsā, just after mentioning Zakariyyā and his son Yaḥyā, may peace be upon them all. He mentions the story of Zakariyyā first, followed by the story of Maryam because the one is connected to the other. The former is the story of a child being born to an old man of advanced years, from an old woman who had been barren and had never given birth when she was younger. Then Allāh mentions the story of Maryam which is even more wondrous, for in this case a child was born from a female without (the involvement of) a male. These stories also appear in Sūrah Āl 'Imrān and in Sūrah Maryam. Here Allāh mentions the story of Zakariyyā and follows it with the story of Maryam, where He says:

Qur’an 21:91وَٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا

«And she who guarded her chastity,» means, Maryam (peace be upon her). This is like the Āyah in Sūrah At-Taḥrīm:

Qur’an 66:12وَمَرْيَمَ ٱبْنَتَ عِمْرَٰنَ ٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا

«And Maryam, the daughter of 'Imrān who guarded her chastity. And We breathed into it [her garment] through Our Rūḥ» [66:12].

Qur’an 21:91وَجَعَلْنَٰهَا وَٱبْنَهَآ ءَايَةً لِّلْعَٰلَمِينَ

«and We made her and her son a sign for the nations.» means, evidence that Allāh is able to do all things and that He creates whatever He wills; verily, His command, when He intends a thing, is only that He says to it, "Be" – and it is! This is like the Āyah:

Qur’an 19:21وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ

«And (We wish) to appoint him as a sign to mankind» [19:21]

Qur’an 21:92–94إِنَّ هَٰذِهِۦٓ أُمَّتُكُمْ أُمَّةً وَٰحِدَةً وَأَنَا۠ رَبُّكُمْ فَٱعْبُدُونِ وَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ كُلٌّ إِلَيْنَا رَٰجِعُونَ فَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِۦ وَإِنَّا لَهُۥ كَٰتِبُونَ

«92. Truly, this, your Ummah is one, and I am your Lord, therefore worship Me.»

«93. But they have broken up and differed in their religion among themselves. (And) they all shall return to Us.»

«94. So whoever does righteous good deeds while he is a believer, his efforts will not be rejected. Verily, We record it for him (in his Book of deeds).» Mankind is One Ummah

Qur’an 21:92إِنَّ هَٰذِهِۦٓ أُمَّتُكُمْ أُمَّةً وَٰحِدَةً

«Truly, this, your Ummah is one,»

Ibn 'Abbās, Mujāhid, Sa'īd bin Jubayr, Qatādah and 'Abdur-Raḥmān bin Zayd bin Aslam said, "Your religion is one religion."^{1Aṭ-Ṭabari 18:523.} Al-Ḥasan Al-Baṣri said: "In this Āyah, Allāh explains to them what they should avoid and what they should do." Then He said:

Qur’an 21:92إِنَّ هَٰذِهِۦٓ أُمَّتُكُمْ أُمَّةً وَٰحِدَةً

«Truly, this, your Ummah is one religion,» "Meaning, your path is one path. Certainly this is your Sharī'ah (Divine Law) which I have clearly explained you." So Allāh says:

Qur’an 21:92وَأَنَا۠ رَبُّكُمْ فَٱعْبُدُونِ

«and I am your Lord, therefore worship Me.» This is like the Āyah:

Qur’an 23:51يَٰٓأَيُّهَا ٱلرُّسُلُ كُلُوا۟ مِنَ ٱلطَّيِّبَٰتِ وَٱعْمَلُوا۟ صَٰلِحًا

«O (you) Messengers! Eat of the Ṭayyibāt (good things) and do righteous deeds.» Until His saying,

Qur’an 23:52وَأَنَا۠ رَبُّكُمْ فَٱتَّقُونِ

«And I am your Lord, so have Taqwā of Me.» [23:51-52]

The Messenger of Allāh ﷺ said:

Ḥadīthنَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِدٌ

«We Prophets are brothers from different mothers and our religion is one.»^{2Fatḥ Al-Bāri 6:550.}

What is meant here is that they all worshipped Allāh Alone with no partner or associate, although the Laws of each Messenger may have differed, as Allāh says:

Qur’an 5:48لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا

«To each among you, We have prescribed a Law and a clear way» [5:48]

Qur’an 21:93وَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ

«But they have broken up and differed in their religion among themselves.» meaning, the nations were divided over their Messengers; some of them believed in them and some rejected them. Allāh says:

Qur’an 21:93كُلٌّ إِلَيْنَا رَٰجِعُونَ

«(And) they all shall return to Us.» meaning, 'on the Day of Resurrection, when We will requite each person according to his deeds. If they are good, then he will be rewarded and if they are evil then he will be punished.' Allāh says:

Qur’an 21:94فَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤْمِنٌ

«So whoever does righteous good deeds while he is a believer,» meaning, his heart believes and his deeds are righteous.

Qur’an 21:94فَلَا كُفْرَانَ لِسَعْيِهِۦ

«his efforts will not be rejected.» This is like the Āyah:

Qur’an 18:30إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا

«certainly We shall not make the reward of anyone who does his deeds in the most perfect manner to be lost.» [18:30] which means, his efforts will not be wasted; they will be appreciated and not even a speck of dust's weight of injustice will be done. Allāh says:

Qur’an 21:94وَإِنَّا لَهُۥ كَٰتِبُونَ

«Verily, We record it for him.» means, all his deeds are recorded and nothing of them at all is lost.

Qur’an 21:95–97وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَٰهَآ أَنَّهُمْ لَا يَرْجِعُونَ حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ فَإِذَا هِىَ شَٰخِصَةٌ أَبْصَٰرُ ٱلَّذِينَ كَفَرُوا۟ يَٰوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍ مِّنْ هَٰذَا بَلْ كُنَّا ظَٰلِمِينَ

«95. And a ban is laid on every town which We have destroyed that they shall not return.» «96. Until, when Ya'jūj and Ma'jūj (Gog and Magog people) are let loose, and they swoop down from every Ḥadab.»

«97. And the true promise shall draw near. Then, you shall see the eyes of the disbelievers fixedly staring in horror. (They will say:) "Woe to us! We were indeed heedless of this - nay, but we were wrongdoers."»

Those who have been destroyed, will never return to this World

Qur’an 21:95وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ

«And a ban is laid on every town» Ibn 'Abbās said, "it is enforced", i.e., it has been decreed that the people of each township that has been destroyed will never return to this world before the Day of Resurrection, as is reported clearly [through other narrations] from Ibn 'Abbās, Abu Ja'far Al-Bāqir, Qatādah and others.^{1Al-Baghawi 3:268, Aṭ-Ṭabari 18:525, Ar-Rāzi 22:191.}

Ya'jūj and Ma'jūj

Qur’an 21:96حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ

«Until, when Ya'jūj and Ma'jūj are let loose,» We have already mentioned that they are from the progeny of Ādam, upon him be peace; they are also descents of Nūh through his son Yāfith (Japheth), who was the father of the Turks, Turk referring to the group of them who were left behind the barrier which was built by Dhul-Qarnayn. Allāh says:

Qur’an 18:98–99هَٰذَا رَحْمَةٌ مِّن رَّبِّى فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ وَكَانَ وَعْدُ رَبِّى حَقًّا وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ

«This is a mercy from my Lord, but when the promise of my Lord comes, He shall level it down to the ground. And the promise of my Lord is ever true. And on that Day, We shall leave them to surge like waves on one another...»[18:98-99]. And in this Āyah, Allāh says:

Qur’an 21:96حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ

«Until, when Ya'jūj and Ma'jūj are let loose, and they swoop down from every Ḥadab.»

meaning, they will come forth quickly to spread corruption. A Ḥadab is a raised portion of land. This was the view of Ibn 'Abbās, 'Ikrimah, Abu Sālih, Ath-Thawri and others.^{2Aṭ-Ṭabari 18:532.} This is how their emergence is described, as if the listener can see it.

Qur’an 35:14وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ

«And none can inform you like Him Who is the All-Knower.» [35:14].

This is information given by the One Who knows what has happened and what is yet to come, the One Who knows the unseen in the heavens and on earth. There is no god except Him.

Ibn Jarīr narrated that 'Ubaydullāh bin Abi Yazīd said, "Ibn 'Abbās saw some young boys playing and pouncing on one another, and said, this is how Ya'jūj and Ma'jūj will emerge."^{3Aṭ-Ṭabari 18:528.} Their emergence has been described in numerous Ḥadīths of the Prophet ﷺ.

The First Ḥadīth

Imām Aḥmad recorded that Abu Sa'īd Al-Khudri said: "I heard the Messenger of Allāh ﷺ say:

«تُفْتَحُ يَأْجُوجُ وَمَأْجُوجُ، فَيَخْرُجُونَ عَلَى النَّاسِ، كَمَا قَالَ الله عَزَّ وَجَلَّ:

Qur’an 21:96وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ

فَيَغْشَوْنَ النَّاسَ وَيَنْحَازُ الْمُسْلِمُونَ عَنْهُمْ إِلَى مَدَائِنِهِمْ وَحُصُونِهِمْ، وَيَضُمُّونَ إِلَيْهِمْ مَوَاشِيَهُمْ، وَيَشْرَبُونَ مِيَاهَ الْأَرْضِ، حَتَّى إِنَّ بَعْضَهُمْ لَيَمُرُّ بِذَلِكَ النَّهَرِ لَيَمُرُّ بِالنَّهَرِ فَيَشْرَبُونَ مَا فِيهِ حَتَّى يَتْرُكُوهُ يَابِسًا، حَتَّى إِنَّ مَنْ بَعْدَهُمْ لَيَمُرُّ بِذَلِكَ النَّهَرِ فَيَقُولُ: قَدْ كَانَ هَهُنَا مَاءٌ مَرَّةً، حَتَّى إِذَا لَمْ يَبْقَ مِنَ النَّاسِ أَحَدٌ إِلَّا أَحَدٌ فِي حِصْنٍ أَوْ مَدِينَةٍ، قَالَ قَائِلُهُمْ: هَؤُلَاءِ أَهْلُ الْأَرْضِ قَدْ فَرَغْنَا مِنْهُمْ بَقِيَ أَهْلُ السَّمَاءِ، قَالَ: ثُمَّ يَهُزُّ أَحَدُهُمْ حَرْبَتَهُ، ثُمَّ يَرْمِي بِهَا إِلَى السَّمَاءِ فَتَرْجِعُ إِلَيْهِ مُخَضَّبَةً دَمًا لِلْبَلَاءِ وَالْفِتْنَةِ، فَبَيْنَمَا هُمْ عَلَى ذَلِكَ، بَعَثَ الله عَزَّ وَجَلَّ دُودًا فِي أَعْنَاقِهِمْ كَنَغَفِ الْجَرَادِ الَّذِي يَخْرُجُ فِي أَعْنَاقِهِ، فَيُصْبِحُونَ مَوْتَى لَا يُسْمَعُ لَهُمْ حِسٌّ، فَيَقُولُ الْمُسْلِمُونَ: أَلَا رَجُلٌ يَشْرِي لَنَا نَفْسَهُ فَيَنْظُرَ مَا فَعَلَ هَذَا الْعَدُوُّ؟ قَالَ: فَيَتَجَرَّدُ رَجُلٌ مِنْهُمْ مُحْتَسِبًا نَفْسَهُ، قَدْ أَوْطَنَهَا عَلَى أَنَّهُ مَقْتُولٌ، فَيَنْزِلُ فَيَجِدُهُمْ مَوْتَى، بَعْضُهُمْ عَلَى بَعْضٍ، فَيُنَادِي: يَا مَعْشَرَ الْمُسْلِمِينَ، أَلَا أَبْشِرُوا إِنَّ اللهَ عَزَّ وَجَلَّ قَدْ كَفَاكُمْ عَدُوَّكُمْ، فَيَخْرُجُونَ مِنْ مَدَائِنِهِمْ وَحُصُونِهِمْ، وَيُسَرِّحُونَ مَوَاشِيَهُمْ، فَمَا يَكُونُ لَهُمْ رَعْيٌ إِلاَّ لُحُومُهُمْ، فَتَشْكَرُ عَنْهُمْ كَأَحْسَنِ مَا شَكِرَتْ عَنْ شَيْءٍ مِنَ النَّبَاتِ أَصَابَتْهُ قَطُّ»

«Ya'jūj and Ma'jūj will be let loose and will emerge upon mankind, as Allāh says: «and they swoop down from every Ḥadab.»

They will overwhelm the people, and the Muslims will retreat to their cities and strongholds, bringing their flocks with them. They [Ya'jūj and Ma'jūj] will drink all the water of the land until some of them will pass a river and drink it dry, then those who come after them will pass by that place and will say, "There used to be water here once." Then there will be no one left except those who are in their strongholds and cities. Then one of them will say, "We have defeated the people of the earth; now the people of heaven are left." One of them will shake his spear and hurl it into the sky, and it will come back stained with blood, as a test and a trial for them. While this is happening, Allāh will send a worm in their necks, like the worm that is found in date-stones or in the nostrils of sheep, and they will die and their clamor will cease. Then the Muslims will say, "Who will volunteer to find out what the enemy is doing?" One of them will step forward and volunteer, knowing that he will likely be killed. He will go down and will find them dead, lying on top of one another. Then he will call out, "O Muslims! Rejoice that Allāh has sufficed you against your enemy!" Then they will come out of their cities and strongholds, and will let their flocks out to graze, but they will have nothing to graze upon except the flesh of these people (Ya'jūj and Ma'jūj), but it will fill them better than any vegetation they have ever eaten before.»^{4Aḥmad 3:77.} It was also recorded by Ibn Mājah.^{5Ibn Mājah 2:1363.}

The Second Ḥadīth

Imām Aḥmad also recorded from An-Nawwās bin Sam'ān Al-Kilābi that the Messenger of Allāh ﷺ mentioned the Dajjāl one morning. "Sometimes he described him as insignificant and sometimes he described him as so significant that we felt as if he were in the cluster of palm trees.^{6When that happened, he could see it in our faces. We asked him about that and said, 'O Messenger of Allāh, you mentioned the Dajjāl this morning and spoke as if he was insignificant, and now you have described him as so significant that we feel as though he is in the cluster of palm trees'. (This portion is not found in Ibn Kathīr's original manuscript, but is available in the Ḥadīth collection of Aḥmad).} He said:

Ḥadīthغَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيْكُمْ. فَإِنْ يَخْرُجْ وَأَنَا فِيكُمْ، فَأَنَا حَجِيجُهُ دُونَكُمْ، وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ، فَكُلُّ امْرِىءٍ حَجِيجُ نَفْسِهِ، وَاللهُ خَلِيفَتِي عَلَى كُلِّ مُسْلِمٍ، وَإِنَّهُ شَابٌّ جَعْدٌ قَطَطٌ، عَيْنُهُ طَافِيَةٌ، وَإِنَّهُ يَخْرُجُ خَلَّةً بَيْنَ الشَّامِ وَالْعِرَاقِ فَعَاثَ يَمِينًا وَشِمَالًا، يَا عِبَادَ اللهِ اثْبُتُوا

«There are other things that I fear for you more than the Dajjāl. If he emerges while I am among you, I will deal with him for you. If he emerges when I am not among you, then each man will have to deal with him for himself, and Allāh will take care of each Muslim on my behalf. He (the Dajjāl) will be a young man with short, curly hair and a floating eye. He will emerge in a place between Syria and Iraq and will spread mischief right and left. O servants of Allāh, be steadfast!»

We said, 'O Messenger of Allāh, how long will he remain on earth?' He said,

Ḥadīthأَرْبَعُونَ يَوْمًا، يَوْمٌ كَسَنَةٍ، وَيَوْمٌ كَشَهْرٍ، يَوْمٌ كَجُمُعَةٍ، وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُمْ

«Forty days: one day like a year, one day like a month, one day like a week, and the rest of the days like your days.»

We said, 'O Messenger of Allāh, on that day which will be like a year, will the prayers of one day and one night be sufficient?' He said,

Ḥadīthلَا، اقْدُرُوا لَهُ قَدْرَهُ

«No, but you will have to compute it according to its due proportion (and pray accordingly).»

We said, 'O Messenger of Allāh, how fast will he move across the land?' He said,

Ḥadīthكَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ

«Like a cloud driven by the wind.»

He said,

«فَيَمُرُّ بِالْحَيِّ فَيَدْعُوهُمْ فَيَسْتَجِيبُونَ لَهُ، فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ، وَالْأَرْضَ فَتُنْبِتُ، وَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ، وَهِيَ أَطْوَلُ مَا كَانَتْ ذُرًى، وَأَمَدُّهُ خَوَاصِرَ، وَأَسْبَغُهُ ضُرُوعًا، وَيَمُرُّ بِالْحَيِّ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ، فَتَتْبَعُهُ أَمْوَالُهُمْ فَيُصْبِحُونَ مُمْحِلِينَ، لَيْسَ لَهُمْ مِنْ أَمْوَالِهِمْ شَيْءٌ، وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا: أَخْرِجِي كُنُوزَكِ، فَتَتْبَعُهُ كُنُوزُهَا كَيَعَاسِيبِ النَّحْلِ - قَالَ: - وَيَأْمُرُ بِرَجُلٍ فَيُقْتَلُ، فَيَضْرِبُهُ بِالسَّيْفِ فَيَقْطَعُهُ جَزْلَتَيْنِ رَمْيَةَ الْغَرَضِ، ثُمَّ يَدْعُوهُ فَيُقْبِلُ إِلَيْهِ، يَتَهَلَّلُ وَجْهُهُ، فَبَيْنَمَا هُمْ عَلَى ذَلِكَ، إِذْ بَعَثَ اللَّهُ عَزَّ وَجَلَّ الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ، فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ، وَاضِعًا يَدَيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ، فَيَتْبَعُهُ فَيُدْرِكُهُ فَيَقْتُلُهُ عِنْدَ بَابِ لُدٍّ الشَّرْقِيِّ - قَالَ: - فَبَيْنَمَا هُمْ كَذَلِكَ، إِذْ أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ أَنِّي قَدْ أَخْرَجْتُ عِبَادًا مِنْ عِبَادِي، لَا يَدَانِ لَكَ بِقِتَالِهِمْ، فَحَرِّزْ عِبَادِي إِلَى الطُّورِ، فَيَبْعَثُ اللَّهُ عَزَّ وَجَلَّ يَأْجُوجَ وَمَأْجُوجَ، كَمَا قَالَ تَعَالَى:

Qur’an 21:96وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ

»

«He will come to a people and call them [to his way] and they will respond to him. He will issue a command to the sky and it will rain, and to the earth and it will bring forth vegetation, then their livestock will come to them in the evening with their humps very high and their udders full of milk and their flanks wide and fat. Then he will come to another people and call them [to his way] and they will refuse, and their wealth will leave with him, and they will be faced with drought, with none of their wealth left. Then he will walk through the wasteland and will say to it, "Bring forth your treasure," and its treasure will come forth like a swarm of bees. Then he will issue commands that a man be killed, and he will strike him with a sword and cut him into two pieces, and (put these pieces as far apart) as the distance between an archer and his target. Then he will call him, and the man will come to him with his face shining. At that point Allāh will send the Messiah 'Īsā bin Maryam, who will come down to the white minaret in the eastern side of Damascus, wearing two garments lightly dyed with saffron and with his hands resting on the wings of two angels. He will search for him (the Dajjāl) until he catches up with him at the eastern gate of Ludd, where he will kill him. Then Allāh will reveal to 'Īsā ibn Maryam the words: "I have brought forth from amongst My creatures people against whom none will be able to fight. Take My servants safely to the Mount (Ṭūr)." Then Allāh will send Ya'jūj and Ma'jūj, as Allāh says: «and they swoop down from every Ḥadab.»»

فَيَرْغَبُ عِيسَى وَأَصْحَابُهُ إِلَى اللهِ عَزَّ وَجَلَّ، فَيُرْسِلُ اللهُ عَلَيْهِمْ نَغَفًا فِي رِقَابِهِمْ فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ، فَيَهْبِطُ عِيسَى وَأَصْحَابُهُ فَلَا يَجِدُونَ فِي الْأَرْضِ بَيْتًا إِلَّا قَدْ مَلَأَهُ زَهَمُهُمْ وَنَتْنُهُمْ، فَيَرْغَبُ عِيسَى وَأَصْحَابُهُ إِلَى اللهِ عَزَّ وَجَلَّ، فَيُرْسِلُ اللهُ عَلَيْهِمْ طَيْرًا كَأَعْنَاقِ الْبُخْتِ، فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثُ شَاءَ اللهُ»

«‘Īsā and his companions will beseech Allāh, and Allāh will send against them insects which will attack their necks, and in the morning they will all perish as one. Then 'Īsā and his companions will come down and they will not find a single spot on earth that is free from their putrefaction and stench. Then 'Īsā and his companions will again beseech Allāh, and He will send birds with necks like those of Bactrian camels, and they will carry them and throw them wherever Allāh wills.»

Ibn Jābir said: "Atā' bin Yazīd As-Saksaki told me, from Ka'b or someone else: 'They will throw them into Al-Mahbal.' Ibn Jābir said: "I said, 'O Abu Yazīd, and where is Al-Mahbal?" He said, "In the east (where the sun rises)." He said:

«وَيُرْسِلُ اللهُ مَطَرًا لَا يَكُنُّ مِنْهُ بَيْتُ مَدَرٍ وَلَا وَبَرٍ أَرْبَعِينَ يَوْمًا، فَيَغْسِلُ الْأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ، وَيُقَالُ لِلْأَرْضِ: أَنْبِتِي ثَمَرَكِ وَرُدِّي بَرَكَتَكِ، قَالَ: فَيَوْمَئِذٍ يَأْكُلُ النَّفَرُ مِنَ الرُّمَّانَةِ فَيَسْتَظِلُّونَ بِقِحْفِهَا، وَيُبَارَكُ فِي الرِّسْلِ حَتَّى إِنَّ اللَّقْحَةَ مِنَ الْإِبِلِ لَتَكْفِي الْفِئَامَ مِنَ النَّاسِ، وَاللَّقْحَةَ مِنَ الْبَقَرِ تَكْفِي الْفَخِذَ، وَالشَّاةَ مِنَ الْغَنَمِ تَكْفِي أَهْلَ الْبَيْتِ، قَالَ: فَبَيْنَمَا هُمْ عَلَى ذَلِكَ، إِذْ بَعَثَ اللهُ عَزَّ وَجَلَّ رِيحًا طَيِّبَةً، فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ كُلِّ مُسْلِمٍ - أَوْ قَالَ: كُلِّ مُؤْمِنٍ - وَيَبْقَى شِرَارُ النَّاسِ، يَتَهَارَجُونَ تَهَارُجَ الْحُمُرِ، وَعَلَيْهِمْ تَقُومُ السَّاعَةُ«

«Then Allāh will send rain which no house of clay or (tent of) camel's hair will be able to keep out, for forty days, and the earth will be washed until it looks like a mirror. Then it will be said to the earth: bring forth your fruit and restore your blessing. On that day a group of people will be able to eat from one pomegranate and seek shade under its skin, and everything will be blessed. A milch-camel will give so much milk that it will be sufficient for a whole group of people, and a milch-cow will give so much milk that it will be sufficient for a whole clan, and a sheep will be sufficient for an entire household. At that time Allāh will send a pleasant wind which will reach beneath their armpits and will take the soul of every Muslim - or every believer - and there will be left only the most evil of people who will commit fornication like mules, and then the Hour will come upon them.»"^{7Aḥmad 5:181.}

This was also recorded by Muslim^{8Muslim 4:2250.} but not by Al-Bukhāri. It was also recorded by the Sunan compilers, with different chains of narrators. At-Tirmidhi said, "It is Ḥasan Ṣaḥīḥ."^{9Abu Dāwud 4:496, Tuḥfat Al-Aḥwadhi 6:499, An-Nasā'ī in Al-Kubrā 6:235, Ibn Mājah 2:1356.}

The Third Ḥadīth

Imām Aḥmad recorded from Ibn Ḥarmalah, from his maternal aunt who said: "The Messenger of Allāh ﷺ gave a Khutbah, and he had a bandage on his finger where he had been stung by a scorpion. He said:

«إِنَّكُمْ تَقُولُونَ: لَا عَدُوَّ لَكُمْ، وَإِنَّكُمْ لَا تَزَالُونَ تُقَاتِلُونَ عَدُوًّا، حَتَّى يَأْتِيَ يَأْجُوجُ وَمَأْجُوجُ: عِرَاضَ الْوُجُوهِ، صِغَارَ الْعُيُونِ، صُهْبَ الشِّعَافِ، مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ كَأَنَّ وُجُوهَهُمُ الْمَجَانُّ الْمُطْرَقَةُ«

«You say that you have no enemy, but you will keep fighting your enemies until Ya'jūj and Ma'jūj come, with their wide faces, small eyes and reddish hair, pouring down from every mound with their faces looking like burnished shields.»"^{10Aḥmad 5:271. There is a deficiency in its chain. It may be supported by other narrations.}

Ibn Abi Ḥātim recorded a Ḥadīth of Muḥammad bin 'Amr from Khālid bin 'Abdullāh bin Ḥarmalah Al-Mudlaji, from his paternal aunt, from the Prophet ﷺ, and he mentioned something similar.^{11Ibn Abi Ḥātim 8:2468.}

It was confimred by Ḥadīths that 'Īsā bin Maryam will perform Ḥajj to the Al-Bayt Al-'Atīq (i.e., the Ka'bah). Imām Aḥmad recorded that Abu Sa'īd said: "The Messenger of Allāh ﷺ said:

«لَيُحَجَّنَّ هَذَا الْبَيْتُ وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوجِ يَأْجُوجَ وَمَأْجُوجَ«

«He will certainly come to this House and perform Ḥajj and 'Umrah, after the emergence of Ya'jūj and Ma'jūj.»

This was recorded by Al-Bukhāri.^{12Aḥmad 3:27, Al-Bukhāri 1593.}

Qur’an 21:97وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ

«And the true promise (Day of Resurrection) shall draw near.» the Day of Resurrection, when these terrors and earthquakes and this chaos will come to pass. The Hour has drawn nigh and when it comes to pass, the disbelievers will say: "This is a difficult Day." Allāh says:

Qur’an 21:97فَإِذَا هِىَ شَٰخِصَةٌ أَبْصَٰرُ ٱلَّذِينَ كَفَرُوا۟

«Then, you shall see the eyes of the disbelievers fixedly staring in horror.»

because of the horror of the tremendous events that they are witnessing.

Qur’anيَٰوَيْلَنَا

«Woe to us!» means, they will say, 'Woe to us!'

Qur’an 21:97قَدْ كُنَّا فِى غَفْلَةٍ مِّنْ هَٰذَا

«We were indeed heedless of this» means, in the world.

Qur’an 21:91–101وَٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَٰهَا وَٱبْنَهَآ ءَايَةً لِّلْعَٰلَمِينَ إِنَّ هَٰذِهِۦٓ أُمَّتُكُمْ أُمَّةً وَٰحِدَةً وَأَنَا۠ رَبُّكُمْ فَٱعْبُدُونِ وَتَقَطَّعُوٓا۟ أَمْرَهُم بَيْنَهُمْ كُلٌّ إِلَيْنَا رَٰجِعُونَ فَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِۦ وَإِنَّا لَهُۥ كَٰتِبُونَ وَحَرَٰمٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَٰهَآ أَنَّهُمْ لَا يَرْجِعُونَ حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ فَإِذَا هِىَ شَٰخِصَةٌ أَبْصَٰرُ ٱلَّذِينَ كَفَرُوا۟ يَٰوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍ مِّنْ هَٰذَا بَلْ كُنَّا ظَٰلِمِينَ إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ لَوْ كَانَ هَٰٓؤُلَآءِ ءَالِهَةً مَّا وَرَدُوهَا وَكُلٌّ فِيهَا خَٰلِدُونَ لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ أُو۟لَٰٓئِكَ عَنْهَا مُبْعَدُونَ

«nay, but we were wrongdoers.» they will admit their wrongdoing at the time when that will not help them at all.

Qur’an 21:98–103إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ لَوْ كَانَ هَٰٓؤُلَآءِ ءَالِهَةً مَّا وَرَدُوهَا وَكُلٌّ فِيهَا خَٰلِدُونَ لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ أُو۟لَٰٓئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِى مَا ٱشْتَهَتْ أَنفُسُهُمْ خَٰلِدُونَ لَا يَحْزُنُهُمُ ٱلْفَزَعُ ٱلْأَكْبَرُ وَتَتَلَقَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ هَٰذَا يَوْمُكُمُ ٱلَّذِى كُنتُمْ تُوعَدُونَ

«98. Certainly you and that which you are worshipping now besides Allāh, are (but) fuel (Ḥaṣab) for Hell! (Surely) you will enter it.»

«99. Had these been gods, they would not have entered there (Hell), and all of them will abide therein forever.»

«100. Therein they will be breathing out with deep sighs and roaring and therein they will hear not.»

«101. Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell).»

«102. They shall not hear the slightest sound of it (Hell), while they abide in that which their own selves desire.» «103. The greatest terror will not grieve them, and the angels will meet them, (with the greeting:) "This is your Day which you were promised."»

The Idolators and their gods are Fuel for Hell

Allāh says to the people of Makkah, the idolators of the Quraysh and those who followed their religion of idol worship:

Qur’an 21:98إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ

«Certainly you and that which you are worshipping now besides Allāh, are (but) Ḥaṣab for Hell!». Ibn 'Abbās said: "Kindling."^{1Al-Qurṭubi 11:343.} This is like the Āyah:

Qur’anوَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ

«whose fuel is men and stones» [66:6]. According to another report, Ibn 'Abbās said:

Qur’an 21:98حَصَبُ جَهَنَّمَ

«Ḥaṣab for Hell» means firewood in (the dialect of the people of) Zanjiyyah.^{2Zanj, in modern Arabic refers to any black people. It is defined in Lisān Al-'Arab and Aṣ-Ṣiḥāḥ as a people of [ancient] Sudan, its plural is Zunūj, which is also the name of a tribe of Qaḥṭāni 'Arabs.} Mujāhid, 'Ikrimah and Qatādah said: "Its fuel." Ad-Ḍaḥḥāk said: "The fuel of Hell means that which is thrown into it."^{3Aṭ-Ṭabari 18:536.} This was also the view of others.^{4Aṭ-Ṭabari 18:536.}

Qur’an 21:98أَنتُمْ لَهَا وَٰرِدُونَ

«(Surely) you will enter it.» means, you will go into it.

Qur’an 21:99لَوْ كَانَ هَٰٓؤُلَآءِ ءَالِهَةً مَّا وَرَدُوهَا

«Had these been gods, they would not have entered there,» means, if these idols and false gods which you worshipped instead of Allāh, had really been gods, they would not have entered the Hellfire.

Qur’an 21:99وَكُلٌّ فِيهَا خَٰلِدُونَ

«and all of them will abide therein forever.» means, the worshippers and the objects of their worship will all abide therein forever.

Qur’an 21:100لَهُمْ فِيهَا زَفِيرٌ

«Therein they will be breathing out with deep sighs and roaring» This is like the Āyah:

Qur’an 11:106لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ

«they will have (in the Fire), Zafir and Shahīq» [11:106]. Zafir refers to their exhalation, and Shahīq refers to their inhalation.

Qur’an 21:100وَهُمْ فِيهَا لَا يَسْمَعُونَ

«and therein they will hear not.»

The State of the Blessed

Qur’an 21:101إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ

«Verily, those for whom the good has preceded from Us,» 'Ikrimah said, "Mercy." Others said it means being blessed.

Qur’an 21:101أُو۟لَٰٓئِكَ عَنْهَا مُبْعَدُونَ

«they will be removed far therefrom.»^{5Aṭ-Ṭabari 18:451.} When Allāh mentions the people of Hell and their punishment for their associating others in worship with Allāh, He follows that with a description of the blessed who believed in Allāh and His Messengers. These are the ones for whom the blessing has preceded from Allāh, and they did righteous deeds in the world, as Allāh says:

Qur’an 10:26لِّلَّذِينَ أَحْسَنُوا۟ ٱلْحُسْنَىٰ وَزِيَادَةٌ

«For those who have done good is the best reward and even more» [10:26]

Qur’an 55:60هَلْ جَزَآءُ ٱلْإِحْسَٰنِ إِلَّا ٱلْإِحْسَٰنُ

«Is there any reward for good other than good?» [55:60] Just as they did good in this world, Allāh will make their final destiny and their reward good; He will save them from punishment and give them a great reward.

Qur’an 21:101–102أُو۟لَٰٓئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا

«they will be removed far therefrom. They shall not hear the slightest sound of it,» means, they will not feel its heat in their bodies.

Qur’an 21:102وَهُمْ فِى مَا ٱشْتَهَتْ أَنفُسُهُمْ خَٰلِدُونَ

«while they abide in that which their own selves desire.» means, they will be safe from that which they fear, and they will have all that they love and desire. It was said that this was revealed to point out an exception in the case of those who are worshipped instead of Allāh, and to exclude 'Uzayr and the Messiah from their number. Ḥajjāj bin Muḥammad Al-A'war reported from Ibn Jurayj, and 'Uthmān bin 'Atā' reported from Ibn 'Abbās:

Qur’an 21:98إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ

«Certainly you (disbelievers) and that which you are worshipping now besides Allāh, are (but) Ḥaṣab for Hell! (Surely) you will enter it.» Then He made an exception and said:

Qur’an 21:101إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ

«Verily, those for whom the good has preceded from Us.» It was said that this referred to the angels and 'Īsā, and others who are worshipped instead of Allāh. This was the view of 'Ikrimah, Al-Ḥasan and Ibn Jurayj. Muḥammad bin Isḥāq bin Yasār said in his book of Sīrah: "According to what I have heard, the Messenger of Allāh ﷺ sat down one day with Al-Walīd bin Al-Mughīrah in the Masjid, and An-Naḍr bin Al-Ḥārith came and sat down with them. There were also other men of Quraysh in the Masjid. The Messenger of Allāh ﷺ spoke, then An-Naḍr bin Al-Ḥārith came up to him and the Messenger of Allāh ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,

Qur’an 21:98إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ

«Certainly you and that which you are worshipping now besides Allāh, are (but) Ḥaṣab for Hell! (Surely) you will enter it.» Until His Statement,

Qur’an 21:100وَهُمْ فِيهَا لَا يَسْمَعُونَ

«and therein they will hear not.»

Then the Messenger of Allāh ﷺ got up and went to sit with 'Abdullāh bin Al-Zab'ari As-Sahmi. Al-Walīd bin Al-Mughīrah said to 'Abdullāh bin Al-Zab'ari, "By Allāh, An-Naḍr bin Al-Ḥārith could not match the son of 'Abd Al-Muṭṭalib in argument. Muḥammad claims that we and these gods that we worship are fuel for Hell." 'Abdullāh bin Az-Zab'ari said: "By Allāh, if I meet with him I will defeat him in argument. Ask Muḥammad whether everyone that is worshipped instead of Allāh will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship 'Uzayr, and the Christians worship Al-Masīḥ, 'Īsā bin Maryam." Al-Walīd and those who were sitting with him were amazed at what 'Abdullāh bin Az-Zab'ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allāh ﷺ, who said:

«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ، فَهُوَ مَعَ مَنْ عَبَدَهُ، إِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِهِ«

«Everyone who likes to be worshipped instead of Allāh will be with the ones who worshipped him, for indeed they are worshipping the Shayṭān and whoever told them to worship him.»

Then Allāh revealed the words:

Qur’an 21:101–102إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ أُو۟لَٰٓئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِى مَا ٱشْتَهَتْ أَنفُسُهُمْ خَٰلِدُونَ

«Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell). They shall not hear the slightest sound of it (Hell), while they abide in that which their own selves desire.»

It was revealed about the mention of 'Īsā, 'Uzayr and rabbis and monks who were also worshipped, who had spent their lives in devotion towards Allāh, but the misguided people who came after them took them as lords instead of Allāh. Concerning the notion of worshipping the angels as daughters of Allāh, the following words were revealed:

Qur’an 21:26وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا سُبْحَٰنَهُۥ بَلْ عِبَادٌ مُّكْرَمُونَ

«And they say: "The Most Gracious has begotten children." Glory to Him! They are but honored slaves». Until His saying,

Qur’an 21:29وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَٰهٌ مِّن دُونِهِۦ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ

«And if any of them should say: "Verily, I am a god besides Him," such a one We should recompense with Hell. Thus We recompense the wrongdoers.» [21:26-29].

Concerning 'Īsā bin Maryam, the fact that he is worshipped alongside Allāh, and the amazement of Al-Walīd and the others who were present at the argument [of 'Abdullāh bin Az-Zab'ari], the following words were revealed:

Qur’an 43:57–61وَلَمَّا ضُرِبَ ٱبْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ وَقَالُوٓا۟ ءَأَٰلِهَتُنَا خَيْرٌ أَمْ هُوَ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًۢا بَلْ هُمْ قَوْمٌ خَصِمُونَ إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَٰهُ مَثَلًا لِّبَنِىٓ إِسْرَٰٓءِيلَ وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُم مَّلَٰٓئِكَةً فِى ٱلْأَرْضِ يَخْلُفُونَ وَإِنَّهُۥ لَعِلْمٌ لِّلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا

«And when the son of Maryam is quoted as an example, behold, your people cry aloud (laugh out at the example). And say: "Are our gods better or is he?" They quoted not the above example except for argument. Nay! But they are a quarrelsome people. He was not more than a slave. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he shall be a known sign for the Hour. Therefore have no doubt concerning it.» [43:57-61]

meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour,

Qur’an 43:61فَلَا تَمْتَرُنَّ بِهَا وَٱتَّبِعُونِ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ

«Therefore have no doubt concerning it. And follow Me (Allāh)! This is the straight path» [43:63]."^{6Ibn Hishām 1:384.}

What Ibn Az-Zab'ari said was a serious mistake, because the Āyah was addressed to the people of Makkah concerning their worship of idols which were inanimate and could not think. It was a rebuke for their worship of them, so Allāh said:

Qur’an 21:98إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ

«Certainly you (disbelievers) and that which you are worshipping now besides Allāh, are (but) Ḥaṣab for Hell!»

How could this be applied to Al-Masīḥ, 'Uzayr and others who did righteous deeds and did not accept the worship of those who worshipped them?

Qur’an 21:103لَا يَحْزُنُهُمُ ٱلْفَزَعُ ٱلْأَكْبَرُ

«The greatest terror will not grieve them,»

It was said that this means death, as was narrated by 'Abdur-Razzāq from Yaḥyā bin Rabī'ah from 'Atā.' Or it was said that the greatest terror refers to the blast of the Trumpet, as Al-'Awfi said narrating from Ibn 'Abbās^{7Aṭ-Ṭabari 18:542.} and Abu Sinān, Sa'īd bin Sinān Ash-Shaybāni. This was the view favored by Ibn Jarīr in his Tafsīr.

Qur’an 21:103وَتَتَلَقَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ هَٰذَا يَوْمُكُمُ ٱلَّذِى كُنتُمْ تُوعَدُونَ

«and the angels will meet them, (with the greeting :) "This is your Day which you were promised".»

meaning, the angels will greet them on the Day of Resurrection when they emerge from their graves with the words:

Qur’an 21:103هَٰذَا يَوْمُكُمُ ٱلَّذِى كُنتُمْ تُوعَدُونَ

«"This is your Day which you were promised".»

meaning, hope for the best.

Qur’an 21:104يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُۥ وَعْدًا عَلَيْنَآ

Qur’an 21:104إِنَّا كُنَّا فَٰعِلِينَ

«104. And (remember) the Day when We shall roll up the heaven like a Sijill for books. As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it.»

The Heavens will be rolled up on the Day of Resurrection

Allāh says: this will happen on the Day of Resurrection:

Qur’an 21:104يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ

«And (remember) the Day when We shall roll up the heaven like a Sijill for books.»

This is like the Āyah:

Qur’an 39:67وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦ وَٱلْأَرْضُ جَمِيعًا قَبْضَتُهُۥ يَوْمَ ٱلْقِيَٰمَةِ وَٱلسَّمَٰوَٰتُ مَطْوِيَّٰتٌۢ بِيَمِينِهِۦ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ

«They made not a just estimate of Allāh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified be He, and High be He above all that they associate as partners with Him!» [39:67]

Al-Bukhāri recorded that Nāfi' reported from Ibn 'Umar that the Messenger of Allāh ﷺ said:

Ḥadīthإِنَّ اللهَ يَقْبِضُ يَوْمَ الْقِيَامَةِ الْأَرَضِينَ وَتَكُونُ السَّمَوَاتُ بِيَمِينِهِ

«On the Day of Resurrection, Allāh will seize the earth and the heavens will be in His Right Hand.»

This was recorded by Al-Bukhāri, may Allāh have mercy on him.^{1Fatḥ Al-Bāri, 13:404.}

Qur’an 21:104كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ

«like a Sijill rolled up for books.» What is meant by Sijill is book. As-Suddi said concerning this Āyah: "As-Sijill is an angel who is entrusted with the records; when a person dies, his Book (of deeds) is taken up to As-Sijill, and he rolls it up and puts it away until the Day of Resurrection." But the correct view as narrated from Ibn 'Abbās is that As-Sijill refers to the record (of deeds).^{2Aṭ-Ṭabari 18:543.} This was also reported from him by 'Ali bin Abi Ṭalḥah and Al-'Awfi.^{3Aṭ-Ṭabari 18:543.} This was also stated by Mujāhid, Qatādah and others.^{4Aṭ-Ṭabari 18:543.} This was the view favored by Ibn Jarīr, because this usage is well-known in the (Arabic) language. Based on the above, the meaning is: the Day when the heaven will be rolled up like a scroll. This is like the Āyah:

Qur’an 37:103فَلَمَّآ أَسْلَمَا وَتَلَّهُۥ لِلْجَبِينِ

«Then, when they had both submitted themselves (to the will of Allāh), and he had laid him prostrate on his forehead.» [37:103]

There are many more linguistic examples in this respect. Allāh knows best.

Qur’an 21:104كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُۥ وَعْدًا عَلَيْنَآ إِنَّا كُنَّا فَٰعِلِينَ

«As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it.»

means, this will inevitably come to pass on the Day when Allāh creates His creation anew. As He created them in the first place, He is surely able to re-create them. This must inevitably come to pass because it is one of the things that Allāh has promised, and He does not break His promise. He is able to do that. Because He says:

Qur’an 21:104إِنَّا كُنَّا فَٰعِلِينَ

«Truly, We shall do it.» Imām Aḥmad recorded that Ibn 'Abbās said: "The Messenger of Allāh ﷺ stood among us exhorting us, and said:

Ḥadīthإِنَّكُمْ مَحْشُورُونَ إِلَى اللهِ عَزَّ وَجَلَّ حُفَاةً عُرَاةً غُرْلًا، كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْدًا عَلَيْنَا، إِنَّا كُنَّا فَاعِلِينَ

«You will be gathered before Allāh barefoot, naked and uncircumcised.

Qur’an 21:102–112لَا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِى مَا ٱشْتَهَتْ أَنفُسُهُمْ خَٰلِدُونَ لَا يَحْزُنُهُمُ ٱلْفَزَعُ ٱلْأَكْبَرُ وَتَتَلَقَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ هَٰذَا يَوْمُكُمُ ٱلَّذِى كُنتُمْ تُوعَدُونَ يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُۥ وَعْدًا عَلَيْنَآ إِنَّا كُنَّا فَٰعِلِينَ وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّٰلِحُونَ إِنَّ فِى هَٰذَا لَبَلَٰغًا لِّقَوْمٍ عَٰبِدِينَ وَمَآ أَرْسَلْنَٰكَ إِلَّا رَحْمَةً لِّلْعَٰلَمِينَ قُلْ إِنَّمَا يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَهَلْ أَنتُم مُّسْلِمُونَ فَإِن تَوَلَّوْا۟ فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍ وَإِنْ أَدْرِىٓ أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ مِنَ ٱلْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ وَإِنْ أَدْرِى لَعَلَّهُۥ فِتْنَةٌ لَّكُمْ وَمَتَٰعٌ إِلَىٰ حِينٍ قَٰلَ رَبِّ ٱحْكُم بِٱلْحَقِّ وَرَبُّنَا ٱلرَّحْمَٰنُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it.»^{5Aḥmad 1:235.} And he mentioned the entire Ḥadīth. It was also recorded in the Two Ṣaḥīḥs, and Al-Bukhāri mentioned it in his Tafsīr of this Āyah.^{6Fatḥ Al-Bāri 8:292, Muslim 4:2194.}

Qur’an 21:105–107وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّٰلِحُونَ إِنَّ فِى هَٰذَا لَبَلَٰغًا لِّقَوْمٍ عَٰبِدِينَ وَمَآ أَرْسَلْنَٰكَ إِلَّا رَحْمَةً لِّلْعَٰلَمِينَ

«105. And indeed We have written in Az-Zabūr after Adh-Dhikr that My righteous servants shall inherit the land.»

«106. Verily, in this there is a plain Message for people who worship Allāh.»

«107. And We have sent you (O Muḥammad ﷺ) not but as a mercy for the 'Ālamīn.»

The Earth will be inherited by the Righteous

Allāh tells us of His decree for His righteous servants who are the blessed in this world and in the Hereafter, those who will inherit the earth in this world and in the Hereafter. As Allāh says:

Qur’an 7:128إِنَّ ٱلْأَرْضَ لِلَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِۦ وَٱلْعَٰقِبَةُ لِلْمُتَّقِينَ

«Verily, the earth is Allāh's. He gives it as a heritage to whom He wills of His servants; and the (blessed) end is for those who have Taqwā.» [7:128]

Qur’an 40:51إِنَّا لَنَنصُرُ رُسُلَنَا وَٱلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ يَقُومُ ٱلْأَشْهَٰدُ

«Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.» [40:51]

Qur’an 24:55وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى ٱلْأَرْضِ كَمَا ٱسْتَخْلَفَ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ ٱلَّذِى ٱرْتَضَىٰ لَهُمْ

«Allāh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them» [24:55]. Allāh tells us that this is recorded in the Books of Divine Laws and Decrees, and that it will inevitably come to pass. Allāh says:

Qur’an 21:105وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ

«And indeed We have written in Az-Zabūr after Adh-Dhikr» Al-A'mash said: "I asked Sa'īd bin Jubayr about the Āyah:

Qur’an 21:105وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ

«And indeed We have written in Az-Zabūr after Adh-Dhikr». He said: 'Az-Zabūr means the Tawrāh, the Injīl and the Qur'ān.' "^{1Aṭ-Ṭabari 18:547.} Mujāhid said, "Az-Zabūr means the Book."^{2Aṭ-Ṭabari 18:547.} Ibn 'Abbās, Ash-Sha'bi, Al-Ḥasan, Qatādah and others said, "Az-Zabūr is that which was revealed to Dāwud, and Adh-Dhikr is the Tawrāh." Mujāhid said: "Az-Zabūr means the Books which came after Adh-Dhikr, and Adh-Dhikr is the Mother of the Book (Umm Al-Kitāb) which is with Allāh."^{3Aṭ-Ṭabari 18:547.} This was also the view of Zayd bin Aslam: "It is the First Book." Ath-Thawri said: "It is Al-Lawḥ Al-Maḥfūẓ."

Qur’an 21:105أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّٰلِحُونَ

«that My righteous servants shall inherit the land.»

Mujāhid said, narrating from Ibn 'Abbās, "This means, the land of Paradise."^{4Aṭ-Ṭabari 18:549.} This was also the view of Abu 'Āliyah, Mujāhid, Sa'īd bin Jubayr, Ash-Sha'bi, Qatādah, As-Suddi, Abu Ṣāliḥ, Ar-Rabī' bin Anas and Ath-Thawri (may Allāh have mercy on them).^{5Aṭ-Ṭabari 18:549, 550.}

Qur’an 21:106إِنَّ فِى هَٰذَا لَبَلَٰغًا لِّقَوْمٍ عَٰبِدِينَ

«Verily, in this (the Qur'ān) there is a plain Message for people who worship Allāh.»

means, 'in this Qur'ān which We have revealed to Our servant Muḥammad ﷺ, there is a plain Message which is beneficial and is sufficient for a people who worship Allāh.' This refers to those who worship Allāh in the manner which He has prescribed and which He loves and is pleased with, and they would rather obey Allāh than follow the Shayṭān or their own desires.

Muḥammad ﷺ is a Mercy to the Worlds

Qur’an 21:107وَمَآ أَرْسَلْنَٰكَ إِلَّا رَحْمَةً لِّلْعَٰلَمِينَ

«And We have sent you not but as a mercy for the 'Ālamīn.»

Here Allāh tells us that He has made Muḥammad ﷺ a mercy to the 'Ālamīn, i.e., He sent him as a mercy for all of them [peoples], so whoever accepts this mercy and gives thanks for this blessing, will be happy in this world and in the Hereafter. But whoever rejects it and denies it, will lose out in this world and in the Hereafter, as Allāh says:

Qur’an 14:28–29أَلَمْ تَرَ إِلَى ٱلَّذِينَ بَدَّلُوا۟ نِعْمَتَ ٱللَّهِ كُفْرًا وَأَحَلُّوا۟ قَوْمَهُمْ دَارَ ٱلْبَوَارِ جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ ٱلْقَرَارُ

«Have you not seen those who have changed the blessings of Allāh into disbelief, and caused their people to dwell in the house of destruction? Hell, in which they will burn, - and what an evil place to settle in!» [14:28-29]

And Allāh says, describing the Qur'ān:

Qur’an 41:44قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُو۟لَٰٓئِكَ يُنَادَوْنَ مِن مَّكَانٍۭ بَعِيدٍ

«Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them. They are those who are called from a place far away."» [41:44]

Muslim reports in his Ṣaḥīḥ: Ibn Abi 'Umar told us, Marwān Al-Fazāri told us, from Yazīd bin Kīsān, from Ibn Abi Ḥāzim that Abu Hurayrah said that it was said, "O Messenger of Allāh, pray against the idolators." He said:

Ḥadīthإِنِّي لَمْ أُبْعَثْ لَعَّانًا، وَإِنَّمَا بُعِثْتُ رَحْمَةً

«I was not sent as a curse, rather I was sent as a mercy.» This was recorded by Muslim.^{6Muslim 4:2006.}

Imām Aḥmad recorded that 'Amr bin Abi Qurrah Al-Kindi said: "Ḥudhayfah was in Al-Madā'in and he was mentioning things that the Messenger of Allāh ﷺ had said. Ḥudhayfah came to Salmān and Salmān said: 'O Ḥudhayfah, the Messenger of Allāh ﷺ [would sometimes be angry and would speak accordingly, and would sometimes be pleased and would speak accordingly. I know that the Messenger of Allāh ﷺ] addressed us and said:

Ḥadīthأَيُّمَا رَجُلٍ مِنْ أُمَّتِي سَبَبْتُهُ [سَبَّةً] فِي غَضَبِي أَوْ لَعَنْتُهُ لَعْنَةً، فَإِنَّمَا أَنَا رَجُلٌ مِنْ وَلَدِ آدَمَ أَغْضَبُ كَمَا تَغْضَبُونَ، إِنَّمَا بَعَثَنِي اللهُ رَحْمَةً لِلْعَالَمِينَ فَاجْعَلْهَا صَلَاةً عَلَيْهِ يَوْمَ الْقِيَامَةِ

«Any man of my Ummah whom I have insulted or cursed when I was angry - for I am a man from among the sons of Ādam, and I get angry just as you do. But Allāh has sent me as a Mercy to the Worlds, so I will make that [my anger] into blessings for him on the Day of Resurrection."»^{7Aḥmad 5:437.}

This was also recorded by Abu Dāwud from Aḥmad bin Yūnus from Zā'idah.^{8Abu Dāwud 5:45. There is a similar Ḥadīth recorded by Muslim, no. 2601.}

It may be asked: what kind of mercy do those who disbelieve in him get? The answer is what Abu Ja'far bin Jarīr recorded from Ibn 'Abbās concerning the Āyah:

Qur’an 21:107وَمَآ أَرْسَلْنَٰكَ إِلَّا رَحْمَةً لِّلْعَٰلَمِينَ

«And We have sent you not but as a mercy for the 'Ālamīn.»

He said, "Whoever believes in Allāh and the Last Day, mercy will be decreed for him in this world and in the Hereafter; whoever does not believe in Allāh and His Messenger, will be protected from that which happened to the nations of earthquakes and stoning."^{9Aṭ-Ṭabari 18:552.}

Qur’an 21:108–112قُلْ إِنَّمَا يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَهَلْ أَنتُم مُّسْلِمُونَ فَإِن تَوَلَّوْا۟ فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍ وَإِنْ أَدْرِىٓ أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ مِنَ ٱلْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ وَإِنْ أَدْرِى لَعَلَّهُۥ فِتْنَةٌ لَّكُمْ وَمَتَٰعٌ إِلَىٰ حِينٍ قَٰلَ رَبِّ ٱحْكُم بِٱلْحَقِّ وَرَبُّنَا ٱلرَّحْمَٰنُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

«108. Say: "It is revealed to me that your God is only one God. Will you then be Muslims?"»

«109. But if they turn away say: "I give you a notice to be known to us all alike. And I know not whether that which you are promised is near or far."»

«110. "Verily, He knows that which is spoken aloud and He knows that which you conceal."»

«111. "And I know not, perhaps it may be a trial for you, and an enjoyment for a while."»

«112. He said :"My Lord! Judge You in truth! Our Lord is the Most Gracious, Whose help is to be sought against that which you attribute!"»

The main Objective of Revelation is that Allāh be worshipped

Allāh commands His Messenger ﷺ to say to the idoators:

Qur’an 21:108إِنَّمَا يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَهَلْ أَنتُم مُّسْلِمُونَ

«"It is revealed to me that your God is only one God. Will you then be Muslims?"»

meaning, will you then follow that and submit to it?

Qur’an 21:109فَإِن تَوَلَّوْا۟

«But if they turn away» means, if they ignore that to which you call them.

Qur’an 21:109فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍ

«say: "I give you a notice to be known to us all alike..."»

meaning, 'I declare that I am in a state of war with you as you are in a state of war with me. I have nothing to do with you just as you have nothing to do with me.' This is like the Āyah:

Qur’an 10:41وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعْمَلُ وَأَنَا۠ بَرِىٓءٌ مِّمَّا تَعْمَلُونَ

«And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!"» [10:41]

Qur’an 8:58وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَٱنۢبِذْ إِلَيْهِمْ عَلَىٰ سَوَآءٍ

«If you fear treachery from any people, throw back (their covenant) to them (so as to be) on equal terms (that there will be no more covenant between you and them)» [8:58]

which means: so that both you and they will know that the treaty is null and void. Similarly, Allāh says here:

Qur’an 21:109فَإِن تَوَلَّوْا۟ فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍ

«But if they turn away say: "I give you a notice to be known to us all alike..."»

meaning, 'I have already informed you that I have nothing to do with you and you have nothing to do with me.' No one knows when the Hour will come

Qur’an 21:109وَإِنْ أَدْرِىٓ أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ

«And I know not whether that which you are promised (i.e., the Day of Resurrection) is near or far.»

meaning: 'it will inevitably come to pass, but I have no knowledge of whether it is near or far.'

Qur’an 21:110إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ مِنَ ٱلْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ

«Verily, He (Allāh) knows that which is spoken aloud (openly) and He knows that which you conceal.»

Allāh knows the Unseen in its entirety; He knows what His creatures do openly and what they do secretly. He knows what is visible and what is concealed; He knows what is secret and hidden. He knows what His creatures do openly and in secret, and He will requite them for that, for both minor and major actions.

Qur’an 21:111وَإِنْ أَدْرِى لَعَلَّهُۥ فِتْنَةٌ لَّكُمْ وَمَتَٰعٌ إِلَىٰ حِينٍ

«And I know not, perhaps it may be a trial for you, and an enjoyment for a while.»

meaning, 'I do not know, perhaps it is a trial for you, and an enjoyment for a while.' Ibn Jarīr said: 'perhaps that is being delayed for you as a test for you, and enjoyment for an allotted time.^{1Aṭ-Ṭabari 18:554.} This was narrated by 'Awn from Ibn 'Abbās. And Allāh knows best.

Qur’an 21:112قَٰلَ رَبِّ ٱحْكُم بِٱلْحَقِّ

«He said: "My Lord! Judge You in truth!»

means, judge between us and our people who disbelieve in the truth. Qatādah said: "The Prophets (peace be upon them) used to say:

Qur’an 7:89رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَٰتِحِينَ

«"Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment."» [7:89], and the Messenger of Allāh ﷺ was commanded to say this too."^{2Al-Qurṭubi 11:351.}

It was reported from Mālik from Zayd bin Aslam that when the Messenger of Allāh ﷺ witnessed any fighting, he would say:

Qur’an 21:112رَبِّ ٱحْكُم بِٱلْحَقِّ

«"My Lord! Judge You in truth!"»

Qur’an 21:112وَرَبُّنَا ٱلرَّحْمَٰنُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

«Our Lord is the Most Gracious, Whose help is to be sought against that which you attribute!»

means, 'against the various lies and fabrications that you utter, some of which are worse than others; Allāh is the One Whose Help we seek against that.'

This is the end of the Tafsīr of Sūrat Al-Anbiyā'. To Allāh be praise and blessings.