The Tafsīr of Sūrat Aṣ-Ṣāffāt (Chapter - 37)

Which was revealed in Makkah

The Virtues of Sūrat Aṣ-Ṣāffāt

Qur’an 37:1–24وَٱلصَّٰٓفَّٰتِ صَفًّا فَٱلزَّٰجِرَٰتِ زَجْرًا فَٱلتَّٰلِيَٰتِ ذِكْرًا إِنَّ إِلَٰهَكُمْ لَوَٰحِدٌ رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ ٱلْمَشَٰرِقِ إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِزِينَةٍ ٱلْكَوَاكِبِ وَحِفْظًا مِّن كُلِّ شَيْطَٰنٍ مَّارِدٍ لَّا يَسَّمَّعُونَ إِلَى ٱلْمَلَإِ ٱلْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ إِلَّا مَنْ خَطِفَ ٱلْخَطْفَةَ فَأَتْبَعَهُۥ شِهَابٌ ثَاقِبٌ فَٱسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَم مَّنْ خَلَقْنَآ إِنَّا خَلَقْنَٰهُم مِّن طِينٍ لَّازِبٍۭ بَلْ عَجِبْتَ وَيَسْخَرُونَ وَإِذَا ذُكِّرُوا۟ لَا يَذْكُرُونَ وَإِذَا رَأَوْا۟ ءَايَةً يَسْتَسْخِرُونَ وَقَالُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ أَوَءَابَآؤُنَا ٱلْأَوَّلُونَ قُلْ نَعَمْ وَأَنتُمْ دَٰخِرُونَ فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ وَقَالُوا۟ يَٰوَيْلَنَا هَٰذَا يَوْمُ ٱلدِّينِ هَٰذَا يَوْمُ ٱلْفَصْلِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ ٱحْشُرُوا۟ ٱلَّذِينَ ظَلَمُوا۟ وَأَزْوَٰجَهُمْ وَمَا كَانُوا۟ يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ وَقِفُوهُمْ إِنَّهُم مَّسْـُٔولُونَ

An-Nasā'ī recorded that 'Abdullāh bin 'Umar, may Allāh be pleased with him, said, "The Messenger of Allāh ﷺ used to command us to make our prayers short and he used to recite Aṣ-Ṣāffāt when he lead us in prayer."^{1An-Nasā'ī 2:95.} This was recorded by An-Nasā'ī only.

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

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

Qur’an 37:1–5وَٱلصَّٰٓفَّٰتِ صَفًّا فَٱلزَّٰجِرَٰتِ زَجْرًا فَٱلتَّٰلِيَٰتِ ذِكْرًا إِنَّ إِلَٰهَكُمْ لَوَٰحِدٌ رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ ٱلْمَشَٰرِقِ

«1. By those ranged in ranks.» «2. By those who drive the clouds in a good way.» «3. By those who bring the Dhikr.» «4. Verily, your God is indeed One;» «5. Lord of the heavens and of the earth, and all that is between them, and Lord of every point of the sun's risings.» The angels witness to the Oneness of Allāh. It was reported that 'Abdullāh bin Mas'ūd, may Allāh be pleased with him, said:

Qur’an 37:1وَٱلصَّٰٓفَّٰتِ صَفًّا

"«By those ranged in ranks.» - they are the angels;

Qur’an 37:2فَٱلزَّٰجِرَٰتِ زَجْرًا

«By those who drive the clouds in a good way.» they are the angels;

Qur’an 37:3فَٱلتَّٰلِيَٰتِ ذِكْرًا

«By those who bring the Dhikr.» they are the angels."^{1Aṭ-Ṭabari 21:7.} This was also the view of Ibn 'Abbās, may Allāh be pleased with him, Masrūq, Sa'īd bin Jubayr, 'Ikrimah, Mujāhid, As-Suddi, Qatādah and Ar-Rabī' bin Anas.^{2Al-Qurṭubi 15:61 62.} Qatādah said, "The angels form ranks in the heavens."^{3Aṭ-Ṭabari 21:7.} Muslim recorded that Ḥudhayfah, may Allāh be pleased with him, said, "The Messenger of Allāh ﷺ said:

Ḥadīthفُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاءَ

«We have been favored over the rest of mankind in three ways: our ranks have been made like the ranks of the angels; the entire earth has been made a Masjid for us; and its soil has been made a means of purification for us if we cannot find water.»"^{4Muslim 1:371.}

Muslim, Abu Dāwud, An-Nasā'ī and Ibn Mājah recorded that Jābir bin Samurah, may Allāh be pleased with him, said, "The Messenger of Allāh ﷺ said:

Ḥadīthأَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟

«Will you not form ranks as the angels form ranks in the presence of their Lord?» We said, 'How do the angels form ranks in the presence of their Lord?' He ﷺ said:

Ḥadīthيُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّفِّ

«They complete the rows nearer the front and they consolidate the rows.»"^{5Muslim 1:223, Abu Dāwud 1:431, An-Nasā'ī 2:92, Ibn Mājah 1:317 .} As-Suddi and others said that the Āyah

Qur’an 37:2فَٱلزَّٰجِرَٰتِ زَجْرًا

«By those who drive the clouds in a good way.» means that they drive the clouds.

Qur’an 37:3فَٱلتَّٰلِيَٰتِ ذِكْرًا

«By those who bring the Dhikr.» As-Suddi said, "The angels bring the Scriptures and the Qur'ān from Allāh to mankind."

The One True God is Allāh

Qur’an 37:4–5إِنَّ إِلَٰهَكُمْ لَوَٰحِدٌ رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ

«Verily, your God is indeed One, Lord of the heavens and the earth,» This is the One by Whom the oath is sworn, stating that there is no God worthy of worship but He, Lord of the heavens and the earth,

Qur’anوَمَا بَيْنَهُمَا

«and all that is between them,» means, of created beings.

Qur’an 37:5وَرَبُّ ٱلْمَشَٰرِقِ

«and Lord of every point of the sun's risings.» means, He is the Sovereign Who is controlling His creation by subjugating it and all that is in it of stars, planets and heavenly bodies which appear from the east and set in the west. Mentioning the east is sufficient and there is no need for the west to be mentioned too, because it is implied in what is said. This has also been stated clearly elsewhere, in the Āyāt:

Qur’an 70:40فَلَآ أُقْسِمُ بِرَبِّ ٱلْمَشَٰرِقِ وَٱلْمَغَٰرِبِ إِنَّا لَقَٰدِرُونَ

«So I swear by the Lord of all the points of sunrise and sunset in the east and the west that surely We are able.» (70:40)

Qur’an 55:17رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ

«(He is) the Lord of the two easts and the Lord of the two wests.» (55:17)

which refers to the rising and setting points of the sun and the moon in both winter and summer.

Qur’an 37:6–10إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِزِينَةٍ ٱلْكَوَاكِبِ وَحِفْظًا مِّن كُلِّ شَيْطَٰنٍ مَّارِدٍ لَّا يَسَّمَّعُونَ إِلَى ٱلْمَلَإِ ٱلْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ إِلَّا مَنْ خَطِفَ ٱلْخَطْفَةَ فَأَتْبَعَهُۥ شِهَابٌ ثَاقِبٌ

«6. Verily, We have adorned the near heaven with the stars.» «7. And to guard against every rebellious Shayṭān.» «8. They cannot listen to the higher group for they are pelted from every side.» «9. Outcast, and theirs is a constant torment.» «10. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.»

The Adornment and Protection of the Heaven comes from Allāh

Allāh tells us that He has adorned the lowest heaven with the heavenly bodies for those among the people of the earth who look at it. The stars and planets in the sky give light to the people of earth, as Allāh says:

Qur’an 67:5وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ وَجَعَلْنَٰهَا رُجُومًا لِّلشَّيَٰطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ

«And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayāṭīn, and have prepared for them the torment of the blazing Fire.» (67:5),

Qur’an 15:16–18وَلَقَدْ جَعَلْنَا فِى ٱلسَّمَآءِ بُرُوجًا وَزَيَّنَّٰهَا لِلنَّٰظِرِينَ وَحَفِظْنَٰهَا مِن كُلِّ شَيْطَٰنٍ رَّجِيمٍ إِلَّا مَنِ ٱسْتَرَقَ ٱلسَّمْعَ فَأَتْبَعَهُۥ شِهَابٌ مُّبِينٌ

«And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it from every outcast Shayṭān. Except him who steals the hearing then he is pursued by a clear flaming fire.» (15:16-18). And Allāh says here:

Qur’an 37:7وَحِفْظًا

«And to guard» meaning, to protect as it should be protected,

Qur’an 37:7مِّن كُلِّ شَيْطَٰنٍ مَّارِدٍ

«against every rebellious Shayṭān.» means, every insolent and impudent devil, when he wants to eavesdrop (on news in the heavens), a piercing fire comes and burns him. Allāh, may He be glorified, says:

Qur’an 37:8لَّا يَسَّمَّعُونَ إِلَى ٱلْمَلَإِ ٱلْأَعْلَىٰ

«They cannot listen to the higher group» meaning, they cannot reach the higher group – which refers to the heavens and the angels in them - when they speak of what has been revealed by Allāh of His Laws and decrees. We have already mentioned this when explaining the Ḥadīths quoted when we discussed the Āyah,

Qur’an 34:23حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُوا۟ مَاذَا قَالَ رَبُّكُمْ قَالُوا۟ ٱلْحَقَّ وَهُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ

«when fear is banished from their hearts, they say: "What is it that your Lord has said?" They say: "The truth. And He is the Most High, the Most Great.» (34:23). Allāh says:

Qur’an 37:8وَيُقْذَفُونَ

«for they are pelted» meaning, they are hit,

Qur’an 37:8مِن كُلِّ جَانِبٍ

«from every side.» means, from all directions from which they try to reach the heaven.

Qur’an 37:9دُحُورًا

«Outcast,» means, they are rejected, and are repelled and prevented from reaching it, and they are pelted.

Qur’an 37:9وَلَهُمْ عَذَابٌ وَاصِبٌ

«and theirs is a constant torment.» means, in the Hereafter, they will have an ongoing, everlasting and painful torment, as Allāh says:

Qur’an 67:5وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ

«and [We] have prepared for them the torment of the blazing Fire» (67:5).

Qur’an 37:10إِلَّا مَنْ خَطِفَ ٱلْخَطْفَةَ

«Except such as snatch away something by stealing,» means, except for the one among the Shayāṭīn who manages to get something, which is a word he has heard from the heaven. Then he throws it down to the one who is beneath him, who in turn throws it down to the one who is beneath him. Perhaps the flaming fire will strike him before he is able to throw it down, or perhaps he will throw it - by the decree of Allāh – before the flaming fire strikes him and burns him. So the other devil takes it to the soothsayer, as we have seen previously in the Ḥadīth. Allāh says:

Qur’an 37:10إِلَّا مَنْ خَطِفَ ٱلْخَطْفَةَ فَأَتْبَعَهُۥ شِهَابٌ ثَاقِبٌ

«Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.» meaning, shining brightly. Ibn Jarīr recorded that Ibn 'Abbās, may Allāh be pleased with him, said, "The Shayāṭīn had places where they sat in the heavens listening to what was being revealed by Allāh. The stars did not move and the Shayāṭīn were not struck. When they heard the revelation, they would come down to earth and to every word they would add nine of their own. When the Messenger of Allāh ﷺ was sent, if a Shayṭān wanted to take his seat in the heavens, the flaming fire would come and would not miss him; it would burn him every time. They complained about this to Iblīs, may Allāh curse him, and he said, 'Something must have happened.' He sent his troops out and they found the Messenger of Allāh ﷺ standing in prayer between the two mountains of Nakhlah." - Wakī' said, "This means in the valley of Nakhlah." - "They went back to Iblīs and told him about that, and he said, 'This is what has happened.' "^{1Aṭ-Ṭabari 21:12.}

Qur’an 37:11–19فَٱسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَم مَّنْ خَلَقْنَآ إِنَّا خَلَقْنَٰهُم مِّن طِينٍ لَّازِبٍۭ بَلْ عَجِبْتَ وَيَسْخَرُونَ وَإِذَا ذُكِّرُوا۟ لَا يَذْكُرُونَ وَإِذَا رَأَوْا۟ ءَايَةً يَسْتَسْخِرُونَ وَقَالُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ أَوَءَابَآؤُنَا ٱلْأَوَّلُونَ قُلْ نَعَمْ وَأَنتُمْ دَٰخِرُونَ فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ

«11. Then ask them: "Are they harder to create, or those whom We have created?" Verily, We created them of a sticky clay.» «12. Nay, you wondered while they mock.» «13. And when they are reminded, they pay no attention.» «14. And when they see an Āyah (a sign) from Allāh, they mock at it.» «15. And they say: "This is nothing but evident magic!"» «16. "When we are dead and have become dust and bones, shall we verily be resurrected?"» «17. "And also our fathers of old?"» «18. Say : "Yes, and you shall then be humiliated."» «19. It will be a single Zajrah,^{1See the Tafsīr of Sūrat Aṣ-Ṣāffāt [37:19].} and behold, they will be staring!»

The Certainty of Life after Death

Allāh says: 'Ask these people, those who deny the resurrection, which is harder to create? Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures - everything in between them?' Ibn Mas'ūd said that they admitted that these things were harder to create than they were.^{2Aṭ-Ṭabari 21:19.} If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny? As Allāh says:

Qur’an 40:57لَخَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ أَكْبَرُ مِنْ خَلْقِ ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

«The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not» (40:57)

Then Allāh explains that they were created from something weak, as He says:

Qur’an 37:11إِنَّا خَلَقْنَٰهُم مِّن طِينٍ لَّازِبٍۭ

«Verily, We created them of a sticky clay.» Mujāhid, Sa'īd bin Jubayr and Aḍ-Ḍaḥḥāk said, "This is the useful kind of mud which sticks to itself."^{3Al-Qurṭubi 15:69, Aṭ-Ṭabari 21:22.} Ibn 'Abbās, may Allāh be pleased with him, and 'Ikrimah said, "It is sticky and useful." Qatādah said, "It is that which sticks to the hand."

Qur’an 37:12بَلْ عَجِبْتَ وَيَسْخَرُونَ

«Nay, you wondered while they mock.» means, 'you were astounded, O Muḥammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allāh told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatādah said, "Muḥammad ﷺ was astounded by the mockery of the misguided ones among the sons of Ādam."^{4Aṭ-Ṭabari 21:23.}

Qur’an 37:14وَإِذَا رَأَوْا۟ ءَايَةً

«And when they see an Āyah» means, clear evidence and proof,

Qur’an 37:14يَسْتَسْخِرُونَ

«they mock at it.» Mujāhid and Qatādah said, "They make fun of it."^{5Aṭ-Ṭabari 21:24.}

Qur’an 37:25–51مَا لَكُمْ لَا تَنَاصَرُونَ بَلْ هُمُ ٱلْيَوْمَ مُسْتَسْلِمُونَ وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ قَالُوٓا۟ إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ ٱلْيَمِينِ قَالُوا۟ بَل لَّمْ تَكُونُوا۟ مُؤْمِنِينَ وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَٰنٍۭ بَلْ كُنتُمْ قَوْمًا طَٰغِينَ فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ فَأَغْوَيْنَٰكُمْ إِنَّا كُنَّا غَٰوِينَ فَإِنَّهُمْ يَوْمَئِذٍ فِى ٱلْعَذَابِ مُشْتَرِكُونَ إِنَّا كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ إِنَّهُمْ كَانُوٓا۟ إِذَا قِيلَ لَهُمْ لَآ إِلَٰهَ إِلَّا ٱللَّهُ يَسْتَكْبِرُونَ وَيَقُولُونَ أَئِنَّا لَتَارِكُوٓا۟ ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍۭ بَلْ جَآءَ بِٱلْحَقِّ وَصَدَّقَ ٱلْمُرْسَلِينَ إِنَّكُمْ لَذَآئِقُوا۟ ٱلْعَذَابِ ٱلْأَلِيمِ وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ أُو۟لَٰٓئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ فَوَٰكِهُ وَهُم مُّكْرَمُونَ فِى جَنَّٰتِ ٱلنَّعِيمِ عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍۭ بَيْضَآءَ لَذَّةٍ لِّلشَّٰرِبِينَ لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ عِينٌ كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ

Qur’an 37:15وَقَالُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ

«And they say: "This is nothing but evident magic!"» means, 'this that you have brought is nothing but plain magic.'

Qur’an 37:16–17أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ أَوَءَابَآؤُنَا ٱلْأَوَّلُونَ

«When we are dead and have become dust and bones, shall we (then) verily be resurrected? And also our fathers of old?» They thought that this was unlikely to happen, and they did not believe it.

Qur’an 37:18قُلْ نَعَمْ وَأَنتُمْ دَٰخِرُونَ

«Say: "Yes, and you shall then be humiliated".» means, 'tell them, O Muḥammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Āyāt:

Qur’an 27:87وَكُلٌّ أَتَوْهُ دَٰخِرِينَ

«And all shall come to Him, humbled» (27:87), and

Qur’an 40:60إِنَّ ٱلَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

«Verily, those who scorn My worship, they will surely enter Hell in humiliation!» (40:60) Then Allāh says:

Qur’an 37:19فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ

«It will be a single Zajrah, and behold, they will be staring!» means, it will be a single command from Allāh, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allāh knows best.

Qur’an 37:20–26وَقَالُوا۟ يَٰوَيْلَنَا هَٰذَا يَوْمُ ٱلدِّينِ هَٰذَا يَوْمُ ٱلْفَصْلِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ ٱحْشُرُوا۟ ٱلَّذِينَ ظَلَمُوا۟ وَأَزْوَٰجَهُمْ وَمَا كَانُوا۟ يَعْبُدُونَ مِن دُونِ ٱللَّهِ فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ وَقِفُوهُمْ إِنَّهُم مَّسْـُٔولُونَ مَا لَكُمْ لَا تَنَاصَرُونَ بَلْ هُمُ ٱلْيَوْمَ مُسْتَسْلِمُونَ

«20. They will say: "Woe to us! This is the Day of Recompense!"» «21. (It will be said:) "This is the Day of Judgement which you used to deny."» «22. (It will be said to the angels:) Assemble those who did wrong, together with their companions and what they used to worship,» «23. Instead of Allāh, and lead them on to the way of flaming Fire (Hell);» «24. But stop them, verily, they are to be questioned.» «25. "What is the matter with you? Why do you not help one another?"» «26. Nay, but that Day they shall surrender.»

The Day of Recompense

Allāh tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.

Qur’an 37:20وَقَالُوا۟ يَٰوَيْلَنَا هَٰذَا يَوْمُ ٱلدِّينِ

«They will say: "Woe to us! This is the Day of Recompense!"» And the angels and the believers will say:

Qur’an 37:21هَٰذَا يَوْمُ ٱلْفَصْلِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ

«This is the Day of Judgement which you used to deny.» This will be said to them as a rebuke and reproof. Allāh will command the angels to separate the disbeliever from the believers in the place where they are standing. Allāh says:

Qur’an 37:22ٱحْشُرُوا۟ ٱلَّذِينَ ظَلَمُوا۟ وَأَزْوَٰجَهُمْ

«(It will be said to the angels :) Assemble those who did wrong, together with their companions» An-Nu'mān bin Bashīr, may Allāh be pleased with him, said, "Their companions means their counterparts, those who are like them."^{1Aṭ-Ṭabari 21 :27.} This was also the view of Ibn 'Abbās, Sa'īd bin Jubayr, 'Ikrimah, Mujāhid, As-Suddi, Abu Ṣāliḥ, Abu Al-'Āliyah and Zayd bin Aslam."^{2Aṭ-Ṭabari 21 :27, 28.} Sharīk said, narrating from Simāk, from An-Nu'mān: "I heard 'Umar say:

Qur’an 37:22ٱحْشُرُوا۟ ٱلَّذِينَ ظَلَمُوا۟ وَأَزْوَٰجَهُمْ

«Assemble those who did wrong, together with their companions» means, 'Those who are like them. So those who committed Zinā will be gathered with others who committed Zinā, those who dealt in Ribā will be gathered with others who dealt in Ribā, those who drank wine will be gathered with others who drank wine.' Mujāhid and Sa'īd bin Jubayr narrated from Ibn 'Abbās:

Qur’an 37:22وَأَزْوَٰجَهُمْ

«their companions» means "Their friends."

Qur’an 37:22–23وَمَا كَانُوا۟ يَعْبُدُونَ مِن دُونِ ٱللَّهِ

«and what they used to worship. Instead of Allāh,» means, instead of Allāh, i.e., their idols and false gods will be gathered together with them in the same place.

Qur’an 37:23فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ

«and lead them on to the way of flaming Fire.» means, take them to the way to Hell. This is like the Āyah:

Qur’an 17:97وَنَحْشُرُهُمْ يَوْمَ ٱلْقِيَٰمَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَىٰهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَٰهُمْ سَعِيرًا

«and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire» (17:97).

Qur’an 37:24وَقِفُوهُمْ إِنَّهُم مَّسْـُٔولُونَ

«But stop them, verily, they are to be questioned.» means, stop them so that they may be questioned about the things they did and said in this world. As Aḍ-Ḍaḥḥāk said, narrating from Ibn 'Abbās, this means, 'detain them, for they are to be brought to account.' 'Abdullāh bin Al-Mubārak said, "I heard 'Uthmān bin Zā'idah say, 'The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:

Qur’an 37:25مَا لَكُمْ لَا تَنَاصَرُونَ

«What is the matter with you? Why do you not help one another?».' " meaning, 'as you claimed that you would all help one another.'

Qur’an 37:26بَلْ هُمُ ٱلْيَوْمَ مُسْتَسْلِمُونَ

«Nay, but that Day they shall surrender.» means, they will be subjected to the command of Allāh, and they will not be able to resist it or avoid it. And Allāh knows best.

Qur’an 37:27–37وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ قَالُوٓا۟ إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ ٱلْيَمِينِ قَالُوا۟ بَل لَّمْ تَكُونُوا۟ مُؤْمِنِينَ وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَٰنٍۭ بَلْ كُنتُمْ قَوْمًا طَٰغِينَ فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ فَأَغْوَيْنَٰكُمْ إِنَّا كُنَّا غَٰوِينَ فَإِنَّهُمْ يَوْمَئِذٍ فِى ٱلْعَذَابِ مُشْتَرِكُونَ إِنَّا كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ إِنَّهُمْ كَانُوٓا۟ إِذَا قِيلَ لَهُمْ لَآ إِلَٰهَ إِلَّا ٱللَّهُ يَسْتَكْبِرُونَ وَيَقُولُونَ أَئِنَّا لَتَارِكُوٓا۟ ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍۭ بَلْ جَآءَ بِٱلْحَقِّ وَصَدَّقَ ٱلْمُرْسَلِينَ

«27. And they will turn to one another and question one another.» «28. They will say: "It was you who used to come to us from the right side."»

«29. They will reply: "Nay, you yourselves were not believers."»

«30. "And we had no authority over you. Nay! But you were a transgressing people."»

«31. "So now the Word of our Lord has been justified against us, that we shall certainly taste (the torment)."»

«32. "So we led you astray because we were ourselves astray."»

«33. Then verily, that Day, they will (all) share in the torment.»

«34. Certainly, that is how We deal with the criminals.»

«35. Truly, when it was said to them: "Lā ilāha illallāh," they puffed themselves up with pride.»

«36. And (they) said: "Are we going to abandon our gods for the sake of a mad poet?"»

«37. Nay! he has come with the truth and he confirms the Messengers.»

The arguing of the Idolators on the Day of Resurrection

Allāh tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:

Qur’an 40:47–48فَيَقُولُ ٱلضُّعَفَٰٓؤُا۟ لِلَّذِينَ ٱسْتَكْبَرُوٓا۟ إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيبًا مِّنَ ٱلنَّارِ قَالَ ٱلَّذِينَ ٱسْتَكْبَرُوٓا۟ إِنَّا كُلٌّ فِيهَآ إِنَّ ٱللَّهَ قَدْ حَكَمَ بَيْنَ ٱلْعِبَادِ

«The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire?" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allāh has judged between (His) servants!"» (40:47-48)

Qur’an 34:31–33وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ ٱلْقَوْلَ يَقُولُ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ لَوْلَآ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ لِلَّذِينَ ٱسْتُضْعِفُوٓا۟ أَنَحْنُ صَدَدْنَٰكُمْ عَنِ ٱلْهُدَىٰ بَعْدَ إِذْ جَآءَكُم بَلْ كُنتُم مُّجْرِمِينَ وَقَالَ ٱلَّذِينَ

Qur’an 34:33ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ بَلْ مَكْرُ ٱلَّيْلِ وَٱلنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادًا وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ وَجَعَلْنَا ٱلْأَغْلَٰلَ فِىٓ أَعْنَاقِ ٱلَّذِينَ كَفَرُوا۟ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ

«But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you? Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allāh and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do?» (34:31-33)

Similarly, they are described here as saying:

Qur’an 37:28إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ ٱلْيَمِينِ

«It was you who used to come to us from the right side.»

Ad-Ḍaḥḥāk reported that Ibn 'Abbās said; "They will say, 'You used to force us because of your position of power over us, for we were weak and you were strong.'" Qatādah said, "Men will say to the Jinn, 'You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way.'" As-Suddi said, "You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth."^{1Aṭ-Ṭabari 21:32.} Ibn Zayd said, it means: "You stood in the way between us and goodness, and you repelled us from Islām and faith and doing the good deeds that we had been commanded to do."^{2Aṭ-Ṭabari 21:32.} Yazīd Ar-Rishk said, "from Lā ilāha illallāh."

Qur’an 37:29قَالُوا۟ بَل لَّمْ تَكُونُوا۟ مُؤْمِنِينَ

«They will reply: "Nay, you yourselves were not believers."»

The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."

Qur’an 37:30وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَٰنٍۭ

«And we had no authority over you.» means, 'we had no proof of the truth of that to which we called you.'

Qur’an 37:30بَلْ كُنتُمْ قَوْمًا طَٰغِينَ

«Nay! But you were a transgressing people.»

'You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'

Qur’an 37:31–32فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ فَأَغْوَيْنَٰكُمْ إِنَّا كُنَّا غَٰوِينَ

«So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.»

Those who were arrogant will say to those who were deemed weak, 'the Word of Allāh has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'

Qur’an 37:32فَأَغْوَيْنَٰكُمْ

«So we led you astray» means, 'so we called you to misguidance,'

Qur’an 37:32إِنَّا كُنَّا غَٰوِينَ

«because we were ourselves astray.» means, 'we called you to follow the path which we were on, and you responded.' Allāh says:

Qur’an 37:33فَإِنَّهُمْ يَوْمَئِذٍ فِى ٱلْعَذَابِ مُشْتَرِكُونَ

«Then verily, that Day, they will (all) share in the torment.» means, all of them will be in Hell, each according to what he deserves.

Qur’an 37:34–35إِنَّا كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ إِنَّهُمْ كَانُوٓا۟ إِذَا قِيلَ لَهُمْ لَآ إِلَٰهَ إِلَّا ٱللَّهُ يَسْتَكْبِرُونَ

«Certainly, that is how We deal with criminals. Truly, when it was said to them: "Lā ilāha illallāh," they puffed themselves up with pride.»

means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Ḥātim narrated that Abu Hurayrah, may Allāh be pleased with him, said that the Messenger of Allāh ﷺ said:

Ḥadīthأُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَلَّ

«I have been commanded to fight the people until they say Lā ilāha ill-Allāh. Whoever says Lā ilāha illallāh, he and his property are safe from me except for his obligation, and his reckoning will be with Allāh, may He be glorified.»^{3Muslim 1:52.}

Allāh revealed in His Book the story of people who were arrogant, as He says:

Qur’an 37:35–36إِنَّهُمْ كَانُوٓا۟ إِذَا قِيلَ لَهُمْ لَآ إِلَٰهَ إِلَّا ٱللَّهُ يَسْتَكْبِرُونَ وَيَقُولُونَ أَئِنَّا لَتَارِكُوٓا۟ ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍۭ

«Truly, when it was said to them: "Lā ilāha illallāh," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet?"»

meaning, 'Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet?' - meaning the Messenger of Allāh ﷺ. Allāh said in refutation of their attitude:

Qur’an 37:37بَلْ جَآءَ بِٱلْحَقِّ

«Nay! he has come with the truth» meaning, the Messenger of Allāh ﷺ has brought the truth with all that Allāh has revealed to him of stories and commandments.

Qur’an 37:37وَصَدَّقَ ٱلْمُرْسَلِينَ

«and he confirms the Messengers.» means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allāh, as they said he would.

Qur’an 41:43مَّا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ

«Nothing is said to you except what was said to the Messengers before you» (41:43).

Qur’an 37:38–49إِنَّكُمْ لَذَآئِقُوا۟ ٱلْعَذَابِ ٱلْأَلِيمِ وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ أُو۟لَٰٓئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ فَوَٰكِهُ وَهُم مُّكْرَمُونَ فِى جَنَّٰتِ ٱلنَّعِيمِ عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍۭ بَيْضَآءَ لَذَّةٍ لِّلشَّٰرِبِينَ لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ عِينٌ كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

«38. Verily, you are going to taste the painful torment;»

«39. And you will be requited nothing except for what you used to do.»

«40. Save the chosen servants of Allāh.»

«41. For them there will be a known provision,»

«42. Fruits; and they shall be honored,»

«43. In the Gardens of Delight,»

«44. Facing one another on thrones.»

«45. Round them will be passed a cup of pure wine»

«46. White, delicious to the drinkers.»

«47. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.»

«48. And beside them will be Qāṣirāt-Aṭ-Ṭarf with (wide and beautiful) eyes.»

«49. as if they were Bayḍ Maknūn.»

The Punishment of the Idolators and the Reward of the sincere Believers

Allāh says, addressing the people:

Qur’an 37:38–39إِنَّكُمْ لَذَآئِقُوا۟ ٱلْعَذَابِ ٱلْأَلِيمِ وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

«Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.»

Then He makes an exception in the case of His sincerely believing servants. This is like the Āyāt:

Qur’an 103:1–3وَٱلْعَصْرِ إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ

«By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...» (103:1-3),

Qur’an 95:4–6لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ ثُمَّ رَدَدْنَٰهُ أَسْفَلَ سَٰفِلِينَ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ

«Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds» (95:4-6).

Qur’an 19:71–72وَإِن مِّنكُمْ إِلَّا وَارِدُهَا كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّٰلِمِينَ فِيهَا جِثِيًّا

«There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwā. And We shall leave the wrongdoers therein to their knees.» (19:71-72); and

Qur’an 74:38–39كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ رَهِينَةٌ إِلَّآ أَصْحَٰبَ ٱلْيَمِينِ

«Every person is a pledge for what he has earned, except those on the right» (74:38-39).

Allāh says here:

Qur’anإِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

«Save the chosen servants of Allāh.» meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allāh wills.

Qur’an 37:41أُو۟لَٰٓئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ

«For them there will be a known provision,» Qatādah and As-Suddi said, "This means Paradise."^{1Aṭ-Ṭabari 21:35.} It is explained further in the next Āyah:

Qur’anفَوَٰكِهُ

«Fruits» meaning, of different kinds.

Qur’an 37:42وَهُم مُّكْرَمُونَ

«and they shall be honored,» means, they will be served and will live a life of luxury.

Qur’an 37:43–44فِى جَنَّٰتِ ٱلنَّعِيمِ عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ

«In the Gardens of Delight, facing one another on thrones.»

Mujāhid said, "One of them will not look at one another's backs."^{2Al-Qurṭubi 15:77.}

Qur’an 37:45–47يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍۭ بَيْضَآءَ لَذَّةٍ لِّلشَّٰرِبِينَ لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ

«Round them will be passed a cup of pure wine - white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.»

This is like the Āyah:

Qur’an 56:17–19يَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ لَّا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ

«Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.»(56:17-19).

Allāh refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches - which is the meaning of Ghawl - causing people to lose their minds completely. So He says here:

Qur’an 37:45يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍۭ

«Round them will be passed a cup of pure wine»

meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Mālik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.

Qur’an 37:46لَذَّةٍ لِّلشَّٰرِبِينَ

«delicious to the drinkers.» means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.

Qur’an 37:47لَا فِيهَا غَوْلٌ

«Neither will they have Ghawl from that»

means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn 'Abbās, may Allāh be pleased with him, Mujāhid, Qatādah and Ibn Zayd.^{3Aṭ-Ṭabari 21:38.} This is unlike the wine of this world, which causes colic and so on, because it is too watery.

Qur’an 37:47وَلَا هُمْ عَنْهَا يُنزَفُونَ

«nor will they suffer intoxication therefrom.»

Mujāhid said, "It will not cause them to lose their minds."^{4Aṭ-Ṭabari 21:40.} This was also the view of Ibn 'Abbās, Muḥammad bin Ka'b, Al-Ḥasan. 'Aṭā' bin Abi Muslim Al-Khurāsāni, As-Suddi and others. Ad-Ḍaḥḥāk reported that Ibn Abbās said, "Wine causes four things: intoxication, headache, vomiting and urine."^{5Al-Qurṭubi 15:79.} So, when Allāh mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Sūrat Aṣ-Ṣāffāt.

Qur’anوَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ

«And beside them will be Qāṣirāt Aṭ-Ṭarf»

means, chaste females, who will not look at anyone other than their husbands, as Ibn 'Abbās, Mujāhid, Zayd bin Aslam, Qatādah, As-Suddi and others said.^{6Aṭ-Ṭabari 21:41, 42.}

Qur’an 37:48عِينٌ

«with (wide and beautiful) eyes »means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allāh says:

Qur’an 37:52–76يَقُولُ أَءِنَّكَ لَمِنَ ٱلْمُصَدِّقِينَ أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ قَالَ هَلْ أَنتُم مُّطَّلِعُونَ فَٱطَّلَعَ فَرَءَاهُ فِى سَوَآءِ ٱلْجَحِيمِ قَالَ تَٱللَّهِ إِن كِدتَّ لَتُرْدِينِ وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ ٱلْمُحْضَرِينَ أَفَمَا نَحْنُ بِمَيِّتِينَ إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ إِنَّ هَٰذَا لَهُوَ ٱلْفَوْزُ ٱلْعَظِيمُ لِمِثْلِ هَٰذَا فَلْيَعْمَلِ ٱلْعَٰمِلُونَ أَذَٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ ٱلزَّقُّومِ إِنَّا جَعَلْنَٰهَا فِتْنَةً لِّلظَّٰلِمِينَ إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٓ أَصْلِ ٱلْجَحِيمِ طَلْعُهَا كَأَنَّهُۥ رُءُوسُ ٱلشَّيَٰطِينِ فَإِنَّهُمْ لَـَٔاكِلُونَ مِنْهَا فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى ٱلْجَحِيمِ إِنَّهُمْ أَلْفَوْا۟ ءَابَآءَهُمْ ضَآلِّينَ فَهُمْ عَلَىٰٓ ءَاثَٰرِهِمْ يُهْرَعُونَ وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ ٱلْأَوَّلِينَ وَلَقَدْ أَرْسَلْنَا فِيهِم مُّنذِرِينَ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُنذَرِينَ إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ وَلَقَدْ نَادَىٰنَا نُوحٌ فَلَنِعْمَ ٱلْمُجِيبُونَ وَنَجَّيْنَٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ

Qur’an 37:48وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ عِينٌ

«And beside them will be Qāṣirāt Aṭ-Ṭarf, with (wide and beautiful) eyes.»

Qur’an 37:49كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

«as if they were Bayḍ Maknūn.» Their bodies are described as having the most perfect color. 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās, may Allāh be pleased with him:

Qur’an 37:49كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

«as if they were Bayḍ Maknūn.» means, as if they were hidden pearls.^{7Aṭ-Ṭabari 21:43.}

Al-Ḥasan said:

Qur’an 37:49كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

«as if they were Bayḍ Maknūn.» means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa'īd bin Jubayr said:

Qur’an 37:49كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

«as if they were Bayḍ Maknūn.» means, "The inside of the egg." 'Aṭā' Al-Khurāsāni said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:

Qur’an 37:49كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

«as if they were Bayḍ Maknūn.» means, "The white of the egg when its shell is removed." Ibn Jarīr's view concerning the meaning of Maknūn (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allāh knows best.

Qur’an 37:50–61فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ يَقُولُ أَءِنَّكَ لَمِنَ ٱلْمُصَدِّقِينَ أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ قَالَ هَلْ أَنتُم مُّطَّلِعُونَ فَٱطَّلَعَ فَرَءَاهُ فِى سَوَآءِ ٱلْجَحِيمِ قَالَ تَٱللَّهِ إِن كِدتَّ لَتُرْدِينِ وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ ٱلْمُحْضَرِينَ أَفَمَا نَحْنُ بِمَيِّتِينَ إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ إِنَّ هَٰذَا لَهُوَ ٱلْفَوْزُ ٱلْعَظِيمُ لِمِثْلِ هَٰذَا فَلْيَعْمَلِ ٱلْعَٰمِلُونَ

«50. Then they will turn to one another, mutually questioning.»

«51. A speaker of them will say: "Verily, I had a companion (in the world),"»

«52. "Who used to say: 'Are you among those who believe.»

«53. (That) when we die and become dust and bones, shall we indeed be indebted (Madīnūn)?'"»

«54. (The speaker) said: "Will you look down?"»

«55. So he looked down and saw him in the midst of the Fire.»

«56. He said: "By Allāh! You have nearly ruined me."»

«57. "Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell)."»

«58. "Are we then not to die (any more)?"»

«59. "Except our first death, and we shall not be punished?"»

«60. Truly, this is the supreme success!»

«61. For the like of this let the workers work.»

The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in Hell, and His Gratitude for the Blessings of Allāh

Allāh tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.

Qur’an 37:51قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ

«A speaker of them will say: "Verily, I had a companion..."»

Al-'Awfi reported that Ibn 'Abbās, may Allāh be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."^{1Aṭ-Ṭabari 21:45.}

Qur’an 37:52يَقُولُ أَءِنَّكَ لَمِنَ ٱلْمُصَدِّقِينَ

«Who used to say: "Are you among those who believe..."»

means, 'do you believe in the resurrection after death, and the Reckoning and reward or punishment?' He used to say that by way of astonishment, disbelief and stubbornness.

Qur’an 37:53أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ

«(That) when we die and become dust and bones, shall we indeed be indebted (Madīnūn).»

Mujāhid and As-Suddi said, "Brought to account."^{2Aṭ-Ṭabari 21:47.} Ibn 'Abbās, may Allāh be pleased with him, and Muḥammad bin Ka'b Al-Quraẓi said, "Rewarded or punished according to our deeds."^{3Aṭ-Ṭabari 21:47.} Both views are correct.

Qur’an 37:54قَالَ هَلْ أَنتُم مُّطَّلِعُونَ

«(The speaker) said: "Will you look down?"»

meaning, look over. The believer will say this to his companions among the people of Paradise.

Qur’an 37:55فَٱطَّلَعَ فَرَءَاهُ فِى سَوَآءِ ٱلْجَحِيمِ

«So he looked down and saw him in the midst of the Fire.»

Ibn 'Abbās, may Allāh be pleased with him, Sa'īd bin Jubayr, Khulayd Al-'Uṣari, Qatādah, As-Suddi and 'Aṭā' Al-Khurāsāni said, "This means, in the middle of Hell."^{4Aṭ-Ṭabari 21:48.} Al-Ḥasan Al- Baṣri said, "In the middle of Hell as if he were a burning star."^{5Aṭ-Ṭabari 21:48.}

Qur’an 37:56قَالَ تَٱللَّهِ إِن كِدتَّ لَتُرْدِينِ

«He said: "By Allāh! You have nearly ruined me."»

The believer will say, addressing the disbeliever: 'By Allāh, you nearly caused me to be doomed, if I had obeyed you.'

Qur’an 37:57وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ ٱلْمُحْضَرِينَ

«Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).»

means, 'Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'

Qur’an 7:43وَمَا كُنَّا لِنَهْتَدِىَ لَوْلَآ أَنْ هَدَىٰنَا ٱللَّهُ

«and never could we have found guidance, were it not that Allāh had guided us!» (7:43)

Qur’an 37:58–59أَفَمَا نَحْنُ بِمَيِّتِينَ إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ

«Are we then not to die (any more)? Except our first death, and we shall not be punished?»

This is what the believers will say when they feel joy at what Allāh has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allāh says:

Qur’an 37:60إِنَّ هَٰذَا لَهُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

«Truly, this is the supreme success!» Al-Ḥasan Al-Baṣri said, "They know that death brings an end to every delight, so they will say,

Qur’an 37:58–59أَفَمَا نَحْنُ بِمَيِّتِينَ إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ

«Are we then not to die? Except our first death, and we shall not be punished?» It will be said, "No,

Qur’an 37:60إِنَّ هَٰذَا لَهُوَ ٱلْفَوْزُ ٱلْعَظِيمُ

«Truly, this is the supreme success!»."^{6Ad-Durr Al-Manthūr 7 :95.}

Qur’an 37:61لِمِثْلِ هَٰذَا فَلْيَعْمَلِ ٱلْعَٰمِلُونَ

«For the like of this let the workers work.» Ibn Jarīr said, "These are the Words of Allāh, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.^{7Aṭ-Ṭabari 21 :52.}

The Story of Two Israelites

They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Āyah. Abu Ja'far bin Jarīr recorded that Furāt bin Tha'labah Al-Bahrāni said concerning the Āyah,

Qur’an 37:51إِنِّى كَانَ لِى قَرِينٌ

«Verily, I had a companion» "There were two men who were partners and had collected eight thousand Dinārs. One of them had a craft and the other did not. The one who had a craft said to the other, 'You do not have a craft, so I think I will divide the money with you and leave you ' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinārs. He called his companion and showed him the house, saying, 'What do you think of this house? I bought it for one thousand Dinārs.' He said, 'How beautiful it is.' When he went out he said, 'O Allāh, this companion of mine has bought this house for one thousand Dinārs; I ask You for one of the houses of Paradise - and he gave one thousand Dinārs in charity.' Then as much time passed as Allāh willed should pass.

The first man married a woman with a dowry of one thousand Dinārs, and invited his companion and made food for him. When he came, he said, 'I have married this woman with a dowry of one thousand Dinārs.' He replied; 'How beautiful this is.' And when he left, he said, 'O Lord, my companion has married a woman with a dowry of one thousand Dinārs; I ask you for a wife from among Al-Hūr Al-'Īyn' - and he gave one thousand Dinārs in charity. Then as much time passed as Allāh willed should pass.

Then the first man bought two gardens for two thousand Dinārs, then he called his companion and showed them to him. He said, 'I have bought these two gardens for two thousand Dinārs.' He replied, 'How beautiful this is.' When he came out, he said, 'O Lord, my companion has bought two gardens for two thousand Dinārs; I ask you for two gardens in Paradise' - and he gave two thousand Dinārs in charity.

Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allāh. The man said, 'This is like a man who has such and such.' The angel said, 'That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, 'I had a companion who used to say: Are you among those who believe?' It was said to him, 'He is in Hell.' He said, 'Will you look down?' So he looked down and saw him in the midst of Hell. At this, he said:

Qur’an 37:56–57تَٱللَّهِ إِن كِدتَّ لَتُرْدِينِ وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ ٱلْمُحْضَرِينَ

«By Allāh! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).»"^{8Aṭ-Ṭabari 21:45. This narration is among those, the Muslim is not required to believe in.}

Qur’an 37:62–70أَذَٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ ٱلزَّقُّومِ إِنَّا جَعَلْنَٰهَا فِتْنَةً لِّلظَّٰلِمِينَ إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٓ أَصْلِ ٱلْجَحِيمِ طَلْعُهَا كَأَنَّهُۥ رُءُوسُ ٱلشَّيَٰطِينِ فَإِنَّهُمْ لَـَٔاكِلُونَ مِنْهَا فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى ٱلْجَحِيمِ إِنَّهُمْ أَلْفَوْا۟ ءَابَآءَهُمْ ضَآلِّينَ فَهُمْ عَلَىٰٓ ءَاثَٰرِهِمْ يُهْرَعُونَ

«62. Is that (Paradise) better entertainment or the tree of Zaqqūm?» «63. Truly, We have made it (as) a trial for the wrongdoers.» «64. Verily, it is a tree that springs out of the bottom of Hell-fire,» «65. The shoots of its fruit stalks are like the heads of Shayāṭīn.» «66. Truly, they will eat thereof and fill their bellies therewith.» «67. Then on the top of that they will be given boiling Ḥamīm.» «68. Then thereafter, verily, their return is to the flaming fire of Hell.» «69. Verily, they found their fathers on the wrong path;» «70. So they (too) hastened in their footsteps!»

The Tree of Zaqqūm and its Companions

Here Allāh asks: 'Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or

Qur’an 37:62أَمْ شَجَرَةُ ٱلزَّقُّومِ

«or the tree of Zaqqūm» which is in Hell?' The meaning here is a specific kind of tree which is called Zaqqūm. This is like the Āyah:

Qur’an 23:20وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنۢبُتُ بِٱلدُّهْنِ وَصِبْغٍ لِّلْـَٔاكِلِينَ

«And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.» (23:20) - which is the olive tree. This is supported by the Āyah:

Qur’an 56:51–52ثُمَّ إِنَّكُمْ أَيُّهَا ٱلضَّآلُّونَ ٱلْمُكَذِّبُونَ لَـَٔاكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ

«Then moreover, verily, - you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqūm.» (56:51-52).

Qur’an 37:63إِنَّا جَعَلْنَٰهَا فِتْنَةً لِّلظَّٰلِمِينَ

«Truly, We have made it (as) a trial for the wrongdoers.» Qatādah said, "The tree of Zaqqūm is mentioned as a test for those who are misguided. They said, 'Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allāh revealed the words:

Qur’an 37:64إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٓ أَصْلِ ٱلْجَحِيمِ

«Verily, it is a tree that springs out of the bottom of Hell-fire.» meaning, it is nourished by the fire, for it was created from fire."^{1Aṭ-Ṭabari 21:52.} Mujāhid said:

Qur’an 37:63إِنَّا جَعَلْنَٰهَا فِتْنَةً لِّلظَّٰلِمِينَ

«Truly, We have made it (as) a trial for the wrongdoers.» Abu Jahl, may Allāh curse him, said, "Zaqqūm means dates and butter which I eat [Atazaqqamuhu]."^{2Aṭ-Ṭabari 21:53.} I say that the meaning of the Āyah is, "We have told you, O Muḥammad, of the tree of Zaqqūm as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Āyah:

Qur’an 17:60وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَٰكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلْمَلْعُونَةَ فِى ٱلْقُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَٰنًا كَبِيرًا

«And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'ān. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allāh» (17:60).

Qur’an 37:64إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٓ أَصْلِ ٱلْجَحِيمِ

«Verily, it is a tree that springs out of the bottom of Hell-fire.» means, its roots grow at the bottom of Hell.

Qur’an 37:65طَلْعُهَا كَأَنَّهُۥ رُءُوسُ ٱلشَّيَٰطِينِ

«The shoots of its fruit stalks are like the heads of Shayāṭīn.» this is a description of how ugly and repulsive it is. It is likened to

Qur’an 37:65رُءُوسُ ٱلشَّيَٰطِينِ

«the heads of Shayāṭīn », even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.

Qur’an 37:66فَإِنَّهُمْ لَـَٔاكِلُونَ مِنْهَا فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ

«Truly, they will eat thereof and fill their bellies therewith.» Allāh mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allāh says:

Qur’an 88:6–7لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ لَّا يُسْمِنُ وَلَا يُغْنِى مِن جُوعٍ

«No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.» (88:6 -7).

Qur’an 37:67ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ

«Then on the top of that they will be boiling Ḥamīm» Ibn 'Abbās, may Allāh be pleased with him, said, "This means they will be given boiling Ḥamīm to drink after they have eaten from Zaqqūm."^{3Aṭ-Ṭabari 21:55.} According to another report, he said that this means a mixture made from boiling water.^{4Aṭ-Ṭabari 21:52. For an explanation of Ḥamīm, see the Tafsīr of Sūrat Ar-Raḥmān (55:44).} Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Ḥātim recorded that Sa'īd bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqūm. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.

Qur’an 37:68ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى ٱلْجَحِيمِ

«Then thereafter, verily, their return is to the flaming fire of Hell.»

means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Āyah,

Qur’an 55:44يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ

«They will go between it (Hell) and the fierce boiling water!» (55:44).

Qatādah recited this Āyah when discussing this Āyah.^{5Aṭ-Ṭabari 21:56.} This is a good interpretation. 'Abdullāh bin Mas'ūd recited it differently, with the meaning "Their return in the afternoon." 'Abdullāh, may Allāh be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:

Qur’an 25:24أَصْحَٰبُ ٱلْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرًّا وَأَحْسَنُ مَقِيلًا

«The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose» (25:24).^{6Aṭ-Ṭabari 21:56.}

Allāh's saying;

Qur’an 37:69إِنَّهُمْ أَلْفَوْا۟ ءَابَآءَهُمْ ضَآلِّينَ

«Verily, they found their fathers on the wrong path;»

means, 'We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allāh says:

Qur’an 37:70فَهُمْ عَلَىٰٓ ءَاثَٰرِهِمْ يُهْرَعُونَ

«So they (too) hastened in their footsteps!»

Mujāhid said, "This is like running."^{7Aṭ-Ṭabari 21:57.} Sa'īd bin Jubayr said, "They followed ignorance and foolishness."

Qur’an 37:77–102وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ سَلَٰمٌ عَلَىٰ نُوحٍ فِى ٱلْعَٰلَمِينَ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ ثُمَّ أَغْرَقْنَا ٱلْـَٔاخَرِينَ وَإِنَّ مِن شِيعَتِهِۦ لَإِبْرَٰهِيمَ إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍ سَلِيمٍ إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَاذَا تَعْبُدُونَ أَئِفْكًا ءَالِهَةً دُونَ ٱللَّهِ تُرِيدُونَ فَمَا ظَنُّكُم بِرَبِّ ٱلْعَٰلَمِينَ فَنَظَرَ نَظْرَةً فِى ٱلنُّجُومِ فَقَالَ إِنِّى سَقِيمٌ فَتَوَلَّوْا۟ عَنْهُ مُدْبِرِينَ فَرَاغَ إِلَىٰٓ ءَالِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ مَا لَكُمْ لَا تَنطِقُونَ فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ فَأَقْبَلُوٓا۟ إِلَيْهِ يَزِفُّونَ قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ وَٱللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ قَالُوا۟ ٱبْنُوا۟ لَهُۥ بُنْيَٰنًا فَأَلْقُوهُ فِى ٱلْجَحِيمِ فَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَسْفَلِينَ وَقَالَ إِنِّى ذَاهِبٌ إِلَىٰ رَبِّى سَيَهْدِينِ رَبِّ هَبْ لِى مِنَ ٱلصَّٰلِحِينَ فَبَشَّرْنَٰهُ بِغُلَٰمٍ حَلِيمٍ فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ قَالَ يَٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ

Qur’an 37:71–74وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ ٱلْأَوَّلِينَ وَلَقَدْ أَرْسَلْنَا فِيهِم مُّنذِرِينَ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُنذَرِينَ إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

«71. And indeed most of the earlier ones went astray before them;» «72. And indeed We sent among them warners;» «73. Then see what was the end of those who were warned.» «74. Except the chosen servants of Allāh.» Allāh tells us that most of the previous nations went astray, worshipping other gods alongside Allāh. He states that He sent among them warners to alert them to the anger, wrath and vengeance of Allāh towards those who disbelieve in Him and worship others besides Him. He tells us that they persisted in their opposition to their Messengers and their disbelief in them, so He destroyed those who disbelieved in Him and saved the believers and caused them to prevail. Allāh says:

«

Qur’an 37:73–74فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُنذَرِينَ إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

»

«Then see what was the end of those who were warned. Except the chosen servants of Allāh».

Qur’an 37:75–80وَلَقَدْ نَادَىٰنَا نُوحٌ فَلَنِعْمَ ٱلْمُجِيبُونَ وَنَجَّيْنَٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ سَلَٰمٌ عَلَىٰ نُوحٍ فِى ٱلْعَٰلَمِينَ إِنَّا كَذَٰلِكَ نَجْزِى

Qur’an 37:80–82ٱلْمُحْسِنِينَ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ ثُمَّ أَغْرَقْنَا ٱلْـَٔاخَرِينَ

«75. And indeed Nūḥ invoked Us, and We are the best of those who answer.» «76. And We rescued him and his family from the great distress,» «77. And, his progeny, them We made the survivors.» «78. And left for him (a goodly remembrance) among the later generations» «79. "Salām (peace!) be upon Nūḥ among the all creatures!"» «80. Verily, thus We reward the gooddoers.» «81. Verily, he [Nūḥ] was one of Our believing servants.» «82. Then We drowned the others.»

Nūḥ and His People

When Allāh tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nūḥ and the rejection of his people. Only a few of Nūḥ's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear - for every time he called them, they turned away from him even more - he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allāh became angry because Nūḥ was angry with them. He says:

Qur’an 37:75وَلَقَدْ نَادَىٰنَا نُوحٌ فَلَنِعْمَ ٱلْمُجِيبُونَ

«And indeed Nūḥ invoked Us, and We are the best of those who answer.»

Qur’an 37:76وَنَجَّيْنَٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ

«And We rescued him and his family from the great distress.» means, their disbelief and their insults.

Qur’an 37:77وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ

«And, his progeny, them We made the survivors.﴾ 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās, may Allāh be pleased with him, "There was no one left apart from the offspring of Nūḥ, peace be upon him."^{1Aṭ-Ṭabari 21:59.} Sa'īd bin Abi 'Arūbah said, narrating from Qatādah concerning the Āyah,

Qur’an 37:77وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ

«And, his progeny, them We made the survivors.» "All people descended from the offspring of Nūḥ, peace be upon him."^{2Aṭ-Ṭabari 21:59.} At-Tirmidhi, Ibn Jarīr and Ibn Abi Ḥātim narrated from Samurah, may Allāh be pleased with him, that the Prophet ﷺ said, concerning the Āyah,

Qur’an 37:77وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ

«And, his progeny, them We made the survivors»:

Ḥadīthسَامٌ، وَحَامٌ، وَيَافِثُ

«Sām, Ḥām and Yāfith.»^{3Tuḥfat Al-Aḥwadhi 5:365, Aṭ-Ṭabari 21:59. See the note below.} Imām Aḥmad recorded from Samurah, may Allāh be pleased with him, that the Messenger of Allāh ﷺ said:

Ḥadīthسَامٌ أَبُو الْعَرَبِ، وَحَامٌ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّومِ

«Sām was the father of the Arabs, Ḥām was the father of the Ethiopians and Yāfith was the father of the Romans.»"^{4Aḥmad 5:9.} This was also recorded by At-Tirmidhi.^{5Tuḥfat Al-Aḥwadhi 9:98. The majority consider these to be unauthentic.} What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Rūmā (Roma) the son of Līṭī, the son of Yūnān, the son of Yāfith, the son of Nūḥ, peace be upon him.

Qur’anوَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ

«And left for him among the later generations.» Ibn 'Abbās, may Allāh be pleased with him, said, "He is remembered in a good way."^{6Aṭ-Ṭabari 21:60.} Mujāhid said this means "An honorable mention by all the Prophets."^{7Aṭ-Ṭabari 21:60.} Qatādah and As-Suddi said, "Allāh caused him to be praised constantly by others."^{8Aṭ-Ṭabari 21:60.} Ad-Ḍaḥḥāk said it means "Salām and praise."

Qur’an 37:79سَلَٰمٌ عَلَىٰ نُوحٍ فِى ٱلْعَٰلَمِينَ

«Salām (peace!) be upon Nūḥ among the all creatures!»

This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.

Qur’anإِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

«Verily, thus We reward the gooddoers.» means, 'This is how We reward those of Our servants who do deeds of obedience to Allāh. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allāh says:

Qur’anإِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ

«Verily, he [Nūḥ] was one of Our believing servants.»

meaning, one of the sincere believers in the Oneness of Allāh, one of those who had certain faith.

Qur’an 37:82ثُمَّ أَغْرَقْنَا ٱلْـَٔاخَرِينَ

«Then We drowned the others.» means, 'We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'

Qur’an 37:83–87وَإِنَّ مِن شِيعَتِهِۦ لَإِبْرَٰهِيمَ إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍ سَلِيمٍ إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَاذَا تَعْبُدُونَ أَئِفْكًا ءَالِهَةً دُونَ ٱللَّهِ تُرِيدُونَ فَمَا ظَنُّكُم بِرَبِّ ٱلْعَٰلَمِينَ

«83. And verily, among those who followed his way was Ibrāhīm.»

«84. When he came to his Lord with a Sālim heart.»

«85. When he said to his father and to his people: "What is it that which you worship?"»

«86. "Is it a falsehood - gods other than Allāh - that you desire?"» «87. "Then what think you about the Lord of the all that exists?"»

The Story of Ibrāhīm and His People

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās, may Allāh be pleased with him:

Qur’an 37:83وَإِنَّ مِن شِيعَتِهِۦ لَإِبْرَٰهِيمَ

«And verily, among those who followed his ways was Ibrāhīm.» means, he was one of the followers of his religion.^{1Aṭ-Ṭabari 21:61.} Mujāhid said, "He was following his path and his way."^{2Aṭ-Ṭabari 21:61.}

Qur’an 37:84إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍ سَلِيمٍ

«When he came to his Lord with a Sālim heart.» Ibn 'Abbās, may Allāh be pleased with him, said, "This means that he bore witness that none has the right to be worshipped except Allāh."^{3Al-Qurṭubi 15:91.} Ibn Abi Ḥātim recorded that 'Awf said, "I said to Muḥammad bin Sīrīn, 'What is the Sālim heart?' He said, 'One which knows that Allāh is true and that the Hour will undoubtedly come to pass, and that Allāh will resurrect those who are in the graves.'"^{4Al-Qurṭubi 15:91.} Al-Ḥasan said, "One that is free from Shirk."^{5Aṭ-Ṭabari 21:62.} 'Urwah said, "One that is not cursed."^{6Aṭ-Ṭabari 21:62.}

Qur’an 37:85إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَاذَا تَعْبُدُونَ

«When he said to his father and to his people: "What is it that which you worship?"» He denounced his people for their worship of idols and false gods, Allāh said:

Qur’an 37:86–87أَئِفْكًا ءَالِهَةً دُونَ ٱللَّهِ تُرِيدُونَ فَمَا ظَنُّكُم بِرَبِّ ٱلْعَٰلَمِينَ

«Is it a falsehood - gods other than Allāh - that you desire? Then what think you about the Lord of the all that exists?» Qatādah said, "This means, 'what do you think He will do with you when you meet Him, given that you worshipped others alongside Him?"^{7Aṭ-Ṭabari 21 :63.}

Qur’an 37:88–98فَنَظَرَ نَظْرَةً فِى ٱلنُّجُومِ فَقَالَ إِنِّى سَقِيمٌ فَتَوَلَّوْا۟ عَنْهُ مُدْبِرِينَ فَرَاغَ إِلَىٰٓ ءَالِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ مَا لَكُمْ لَا تَنطِقُونَ فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ فَأَقْبَلُوٓا۟ إِلَيْهِ يَزِفُّونَ قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ وَٱللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ قَالُوا۟ ٱبْنُوا۟ لَهُۥ بُنْيَٰنًا فَأَلْقُوهُ فِى ٱلْجَحِيمِ فَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَسْفَلِينَ

«88. Then he cast a glance at the stars,» «89. And he said: "Verily, I am sick."» «90. So they turned away from him and departed.» «91. Then he turned to their gods and said: "Will you not eat?"» «92. "What is the matter with you that you speak not?"» «93. Then he turned upon them, striking (them) with (his) right hand.» «94. Then they came hastily towards him.» «95. He said: "Worship you that which you (yourselves) carve?"» «96. "While Allāh has created you and what you make!"» «97. They said: "Build for him a building and throw him into the blazing fire!"» «98. So, they plotted a plot against him, but We made them the lowest.» Ibrāhīm, peace be upon him, said this to his people so that he could stay behind in the city when they went out for their festival. The time was approaching for them to go out to celebrate a festival of theirs, and he wanted to be alone with their gods so that he could break them, so he told them something that was true, for he was indeed sick of the implications of what they believed in.

Qur’an 37:90فَتَوَلَّوْا۟ عَنْهُ مُدْبِرِينَ

«So they turned away from him and departed.»

Qatādah said, "The Arabs say of one who thinks deeply that he is looking at the stars."^{1Ad-Durr Al-Manthūr 7:100.} What Qatādah meant is that he looked at the heavens thinking of a way to distract his people. So he said,

Qur’an 37:89إِنِّى سَقِيمٌ

«Verily, I am sick.» meaning, weak. Ibn Jarīr narrated here a Ḥadīth from Abu Hurayrah, may Allāh be pleased with him, stating that the Messenger of Allāh ﷺ said:

«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثِ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللَّهِ تَعَالَى، قَوْلُهُ:

Qur’an 37:89إِنِّى سَقِيمٌ

وَقَوْلُهُ:

Qur’an 21:63بَلْ فَعَلَهُۥ كَبِيرُهُمْ هَٰذَا

وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»

«Ibrāhīm (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allāh: (one is) when he said, «Verily, I am sick»; and (the second) when he said, «Nay, this one, the biggest (his wife) of them (idols) did it.» and (the third) when he said concerning (his wife) Sārah, "She is my sister.”»

This Ḥadīth is recorded in the books of the Ṣaḥīḥ and Sunan with various chain of narrations.^{2Fatḥ Al-Bāri 6:447, Muslim 4:1840, Abu Dāwud 2:659, Tuḥfat Al-Aḥwadhi 9:5, An-Nasā'ī in Al-Kubrā 6:440} But this is not the kind of real lie for which a person is to be condemned - Allāh forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,

Qur’an 37:89إِنِّى سَقِيمٌ

«Verily, I am sick» was, 'I am sick at heart of your worshipping idols instead of Allāh.' Al-Ḥasan Al-Baṣri said, "The people of Ibrāhīm went out to their festival and they wanted to make him go out too. So he lay down on his back and said,

Qur’an 37:89إِنِّى سَقِيمٌ

«Verily, I am sick.» and he started looking at the sky. When they had gone out, he turned to their gods and broke them."^{3Aṭ-Ṭabari 21:63.} This was recorded by Ibn Abi Ḥātim. Allāh said:

Qur’an 37:90فَتَوَلَّوْا۟ عَنْهُ مُدْبِرِينَ

«So they turned away from him and departed.» meaning, he went to them after they had left, quickly and secretly.

Qur’an 37:91فَقَالَ أَلَا تَأْكُلُونَ

«and said: "Will you not eat?"» They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrāhīm, peace be upon him, looked at the food that was before them, he said:

Qur’an 37:91–92أَلَا تَأْكُلُونَ مَا لَكُمْ لَا تَنطِقُونَ

«Will you not eat? What is the matter with you that you speak not?»

Qur’an 37:93فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ

«Then he turned upon them, striking (them) with (his) right hand.»

Al-Farrā' said, "This means, he started to hit them with his right hand." Qatādah and Al-Jawhari said, "He turned to them, hitting them with his right hand."^{4Aṭ-Ṭabari 21:67.} He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsīr of Sūrat Al-Anbiya'.^{5See volume six, the Tafsīr of Sūrat Al-Anbiyā’ [21 :58].}

Qur’an 37:94فَأَقْبَلُوٓا۟ إِلَيْهِ يَزِفُّونَ

«Then they came hastily towards him.» Mujāhid and others said, "This means, they came rushing. The story is told in brief here; in Sūrat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrāhīm, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:

Qur’an 37:95أَتَعْبُدُونَ مَا تَنْحِتُونَ

«Worship you that which you carve?» meaning, 'do you worship instead of Allāh idols which you yourselves carve and fashion with your own hands?'

Qur’an 37:96وَٱللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

«While Allāh has created you and what you make!» This may mean, 'Allāh has created you and what you do;' or it may mean, 'Allāh has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhāri in the Book Af'āl Al-'Ibād from Ḥudhayfah, attributed to the Prophet ﷺ:

Ḥadīthإِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَهُ

«Allāh has created every doer of deeds and what he does.» Thereupon he recited:

Qur’an 37:96وَٱللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

«While Allāh has created you and what you make! »^{6As-Sunnah, Ibn Abi 'Āṣim 1:158.} When the proof had been established against them, they resolved to seize him by force and they said:

Qur’an 37:97ٱبْنُوا۟ لَهُۥ بُنْيَٰنًا فَأَلْقُوهُ فِى ٱلْجَحِيمِ

«Build for him a building (i.e., furnace) and throw him into the blazing fire!» There happened what we have already discussed in our Tafsīr of Sūrat Al-Anbiya', (21:68-70) and Allāh saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allāh says:

Qur’an 37:98فَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَٰهُمُ ٱلْأَسْفَلِينَ

«So, they plotted a plot against him, but We made them the lowest.»

Qur’an 37:103–126فَلَمَّآ أَسْلَمَا وَتَلَّهُۥ لِلْجَبِينِ وَنَٰدَيْنَٰهُ أَن يَٰٓإِبْرَٰهِيمُ قَدْ صَدَّقْتَ ٱلرُّءْيَآ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّ هَٰذَا لَهُوَ ٱلْبَلَٰٓؤُا۟ ٱلْمُبِينُ وَفَدَيْنَٰهُ بِذِبْحٍ عَظِيمٍ وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ سَلَٰمٌ عَلَىٰٓ إِبْرَٰهِيمَ كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ وَبَشَّرْنَٰهُ بِإِسْحَٰقَ نَبِيًّا مِّنَ ٱلصَّٰلِحِينَ وَبَٰرَكْنَا عَلَيْهِ وَعَلَىٰٓ إِسْحَٰقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِۦ مُبِينٌ وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَٰرُونَ وَنَجَّيْنَٰهُمَا وَقَوْمَهُمَا مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ وَنَصَرْنَٰهُمْ فَكَانُوا۟ هُمُ ٱلْغَٰلِبِينَ وَءَاتَيْنَٰهُمَا ٱلْكِتَٰبَ ٱلْمُسْتَبِينَ وَهَدَيْنَٰهُمَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ وَتَرَكْنَا عَلَيْهِمَا فِى ٱلْـَٔاخِرِينَ سَلَٰمٌ عَلَىٰ مُوسَىٰ وَهَٰرُونَ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ وَإِنَّ إِلْيَاسَ لَمِنَ ٱلْمُرْسَلِينَ إِذْ قَالَ لِقَوْمِهِۦٓ أَلَا تَتَّقُونَ أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ ٱلْخَٰلِقِينَ ٱللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ

Qur’an 37:99–113وَقَالَ إِنِّى ذَاهِبٌ إِلَىٰ رَبِّى سَيَهْدِينِ رَبِّ هَبْ لِى مِنَ ٱلصَّٰلِحِينَ فَبَشَّرْنَٰهُ بِغُلَٰمٍ حَلِيمٍ فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ قَالَ يَٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ فَلَمَّآ أَسْلَمَا وَتَلَّهُۥ لِلْجَبِينِ وَنَٰدَيْنَٰهُ أَن يَٰٓإِبْرَٰهِيمُ قَدْ صَدَّقْتَ ٱلرُّءْيَآ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّ هَٰذَا لَهُوَ ٱلْبَلَٰٓؤُا۟ ٱلْمُبِينُ وَفَدَيْنَٰهُ بِذِبْحٍ عَظِيمٍ وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ سَلَٰمٌ عَلَىٰٓ إِبْرَٰهِيمَ كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ وَبَشَّرْنَٰهُ بِإِسْحَٰقَ نَبِيًّا مِّنَ ٱلصَّٰلِحِينَ وَبَٰرَكْنَا عَلَيْهِ وَعَلَىٰٓ إِسْحَٰقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِۦ مُبِينٌ

«99. And he said: "Verily, I am going to my Lord. He will guide me!" «100. "My Lord! Grant me (offspring) from the righteous."» «101. So, We gave him the glad tidings of a forbearing boy.» «102. And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!" He said: "O my father! Do that which you are commanded, if Allāh wills, you shall find me of the patient."» «103. Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;» «104. We called out to him: "O Ibrāhīm!"» «105. "You have fulfilled the dream!" Verily, thus do We reward the doers of good.» «106. Verily, that indeed was a manifest trial.» «107. And We ransomed him with a great sacrifice;» «108. And We left for him among the later generations.» «109. "Salām (peace!) be upon Ibrāhīm!"» «110. Thus indeed do We reward the doers of good.» «111. Verily, he was one of Our believing servants.» «112. And We gave him the glad tidings of Isḥāq - a Prophet from the righteous.» «113. We blessed him and Isḥāq. And of their progeny are (some) that do right, and some that plainly wrong themselves.»

Ibrāhīm's Emigration, the Test of the Sacrifice of Ismā'īl, and how Allāh blessed Him

Allāh tells us that after He helped His close friend Ibrāhīm, peace be upon him, against his people, and after Ibrāhīm gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:

Qur’an 37:99–100إِنِّى ذَاهِبٌ إِلَىٰ رَبِّى سَيَهْدِينِ رَبِّ هَبْ لِى مِنَ ٱلصَّٰلِحِينَ

«Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.»

meaning, obedient children, in compensation for his people and relatives whom he had left. Allāh said:

Qur’an 37:101فَبَشَّرْنَٰهُ بِغُلَٰمٍ حَلِيمٍ

«So We gave him the glad tidings of a forbearing boy.»

This child was Ismā'īl, peace be upon him, for he was the first child of whom glad tidings were given to Ibrāhīm, peace be upon him, and he was older than Isḥāq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Ismā'īl, peace be upon him, was born when Ibrāhīm, peace be upon him, was eighty-six years old, and Isḥāq was born when Ibrāhīm was ninety-nine years old. According to their Book, Allāh commanded Ibrāhīm to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Isḥāq. This is not right because it goes against what their own Scripture says. They inserted the name of Isḥāq because he is their ancestor, while Ismā'īl is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean 'the only son who is with you,' because Ismā'īl had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.

Qur’an 37:102فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ

«And, when he (his son) was old enough to walk with him,»

means, when he grew up and started to go with his father and walk with him, for Ibrāhīm used to go every so often to check on his son and his mother in the land of Fārān (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Burāq, traveling there swiftly, and Allāh knows best. It was reported from Ibn 'Abbās, peace be upon him, Mujāhid, 'Ikrimah, Sa'īd bin Jubayr, 'Aṭā' Al-Khurāsāni, Zayd bin Aslam and others that

Qur’an 37:102فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ

«And, when he (his son) was old enough to walk with him,»

means, when he became a young man and was able to work as his father did.^{1Aṭ-Ṭabari 21:72 73.}

Qur’an 37:102فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ

«And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"»

'Ubayd bin 'Umayr said, "The dreams of the Prophets are revelation," then he recited this Āyah:

Qur’an 37:102قَالَ يَٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ

«he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"».^{2Aṭ-Ṭabari 21:75.} He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allāh and obeying his father.

Qur’an 37:102قَالَ يَٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ

«He said: "O my father! Do that which you are commanded..."» meaning, 'obey the command of Allāh and sacrifice me.'

Qur’an 37:102سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ

«if Allāh wills, you shall find me of the patient.» meaning, 'I will be patient and will seek the reward for that with Allāh.' He, may peace and blessings be upon him, believed in what had been promised. Allāh said:

Qur’an 19:54–55وَٱذْكُرْ فِى ٱلْكِتَٰبِ إِسْمَٰعِيلَ إِنَّهُۥ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّا

«And mention in the Book Ismā'īl. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Ṣalāh and the Zakāh, and his Lord was pleased with him.» (19:54-55).

Qur’an 37:103فَلَمَّآ أَسْلَمَا وَتَلَّهُۥ لِلْجَبِينِ

«Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;» means, when both of them had pronounced the Shahādah and remembered Allāh - Ibrāhīm because he was about to offer a sacrifice and Ismā'īl because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allāh; Ibrāhīm obeyed the command of Allāh and Ismā'īl obeyed Allāh and his father. This was the view of Mujāhid, 'Ikrimah, Qatādah, As-Suddi and Ibn Isḥāq,^{3Aṭ-Ṭabari 21:77.} and others. The meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn 'Abbās, may Allāh be pleased with him, Mujāhid, Sa'īd bin Jubayr, Aḍ-Ḍaḥḥāk and Qatādah said:

Qur’an 37:103وَتَلَّهُۥ لِلْجَبِينِ

«and he had laid him prostrate on his forehead;» means, "He turned him upside down on his face."^{4Aṭ-Ṭabari 21:77, 78.} Imām Aḥmad recorded that Ibn 'Abbās, may Allāh be pleased with him, said, "When the rituals were enjoined upon Ibrāhīm, peace be upon him, the Shayṭān appeared to him at the Mas'ā and raced with him, but Ibrāhīm got there first. Then Jibrīl, upon him be peace, took him to Jamrat Al-'Aqabah and the Shayṭān appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusṭā and he stoned him with seven pebbles. Then he laid him prostrate on his face. Ismā'īl, peace be upon him, was wearing a white shirt, and he said, 'O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:

Qur’an 37:104–105أَن يَٰٓإِبْرَٰهِيمُ قَدْ صَدَّقْتَ ٱلرُّءْيَآ

«O Ibrāhīm! You have fulfilled the dream!» Ibrāhīm turned, and saw a fine, horned, white ram." Ibn 'Abbās said, "We used to look for similar types of rams."^{5Aḥmad 1:297.} Hishām mentioned this Ḥadīth at length in Al-Manāsik.

Qur’an 37:104–105وَنَٰدَيْنَٰهُ أَن يَٰٓإِبْرَٰهِيمُ قَدْ صَدَّقْتَ ٱلرُّءْيَآ

«We called out to him: "O Ibrāhīm! You have fulfilled the dream!"» means, 'the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Ismā'īl's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrāhīm was called at that point, and it was said:

Qur’an 37:105قَدْ صَدَّقْتَ ٱلرُّءْيَآ

«You have fulfilled the dream!»^{6Aṭ-Ṭabari 21:74.} Allāh says;

Qur’anإِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ

«Verily, thus do We reward the doers of good.» means, 'this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allāh says:

Qur’an 65:2–3وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُۥٓ إِنَّ ٱللَّهَ بَٰلِغُ أَمْرِهِۦ قَدْ جَعَلَ ٱللَّهُ لِكُلِّ شَىْءٍ قَدْرًا

«And whosoever has Taqwā of Allāh, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allāh, then He will suffice him. Verily, Allāh will accomplish his purpose. Indeed Allāh has set a measure for all things.» (65:2-3). On the basis of this Āyah and this story, some of the scholars of Usūl have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it - unlike some of the Mu'tazilah. The evidence for this is obvious, because Allāh commanded Ibrāhīm, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allāh says:

Qur’an 37:106إِنَّ هَٰذَا لَهُوَ ٱلْبَلَٰٓؤُا۟ ٱلْمُبِينُ

«Verily, that indeed was a manifest trial.» meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allāh and in obedience to Him. Allāh said:

Qur’an 53:37وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ

«And of Ibrāhīm who fulfilled all that.» (53:37), and

Qur’an 37:107وَفَدَيْنَٰهُ بِذِبْحٍ عَظِيمٍ

«And We ransomed him with a great sacrifice».

It was reported that Ibn 'Abbās, may Allāh be pleased with him, said, "A ram which had grazed in Paradise for forty years."^{7Aṭ-Ṭabari 21:90.}

Imām Aḥmad recorded that Ṣafiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allāh ﷺ sent for 'Uthmān bin Ṭalḥah, may Allāh be pleased with him." On one occasion she said, "I asked 'Uthmān, 'Why did the Prophet ﷺ call you?' He said, 'The Messenger of Allāh ﷺ said to me,

Ḥadīthإِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّيَ

“I saw the horns of the ram when I entered the House [i.e., the Ka'bah], and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.»’ ”

Sufyān said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too."^{8Aḥmad 4:68.}

This offers independent evidence that the one who was to be sacrificed was Ismā'īl, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrāhīm sacrificed, and they had been passed down from generation to generation, until the Messenger of Allāh ﷺ was sent. And Allāh knows best.

Reports which state that the One Who was to be sacrificed was Ismā'īl, and that this is Correct without a Doubt

Sa'īd bin Jubayr, 'Āmir Ash-Sha'bi, Yūsuf bin Mihrān, Mujāhid, 'Aṭā' and others reported from Ibn 'Abbās that it was Ismā'īl, peace be upon him. Ibn Jarīr narrated that Ibn 'Abbās said, "The one who was ransomed was Ismā'īl, peace be upon him. The Jews claimed that it was Isḥāq, but the Jews lied."^{9Aṭ-Ṭabari 21:83.} It was reported that Ibn 'Umar said, "The sacrifice was Ismā'īl."^{10Aṭ-Ṭabari 21:82.} Ibn Abi Najīḥ said, narrating from Mujāhid, "It was Ismā'īl, peace be upon him."^{11Aṭ-Ṭabari 21:84.} This was also the view of Yūsuf bin Mihrān.^{12Aṭ-Ṭabari 21:84.} Ash-Sha'bi said, "It was Ismā'īl, peace be upon him, and I saw the horns of the ram in the Ka'bah."^{13Aṭ-Ṭabari 21:84.} Muḥammad bin Isḥāq reported from Al-Ḥasan bin Dīnār and 'Amr bin 'Ubayd from Al-Ḥasan Al-Baṣri that he did not doubt that the one of the two sons Ibrāhīm was commanded to sacrifice was Ismā'īl, peace be upon him.^{14Aṭ-Ṭabari 21:85.} Ibn Isḥāq said, "I heard Muḥammad bin Ka'b Al-Quraẓi say, 'The one whom Allāh commanded Ibrāhīm to sacrifice of his two sons was Ismā'īl.' We find this in the Book of Allāh, because when Allāh finishes the story of the one of the two sons of Ibrāhīm who was to be sacrificed, He then says:

Qur’an 37:112وَبَشَّرْنَٰهُ بِإِسْحَٰقَ نَبِيًّا مِّنَ ٱلصَّٰلِحِينَ

«And We gave him the glad tidings of Isḥāq - a Prophet from the righteous», and

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

«So, We gave her glad tidings of Isḥāq and after Isḥāq, of Ya'qūb» (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Isḥāq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Ismā'īl."^{15Aṭ-Ṭabari 21:84.} Ibn Isḥāq said, "I heard him say that often."^{16Aṭ-Ṭabari 21:85.} Ibn Isḥāq reported from Buraydah bin Sufyān bin Farwah Al-Aslami that Muḥammad bin Ka'b Al-Quraẓi told them that he mentioned that to 'Umar bin 'Abd Al-'Azīz, may Allāh be pleased with him, when he was Khalīfah, while he was with him in Syria. 'Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islām, and he thought that he had been one of their scholars. 'Umar bin 'Abd Al-'Azīz, may Allāh be pleased with him, asked him about that.

Muḥammad bin Ka'b said, "I was with 'Umar bin 'Abd Al-'Azīz. 'Umar said to him, 'Which of the two sons of Ibrāhīm was he commanded to sacrifice?' He said, 'Ismā'īl. By Allāh, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allāh issued this command and the virtue that Allāh mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Isḥāq, because he is their father.' "^{17Aṭ-Ṭabari 21 :85.} 'Abdullāh bin Al-Imām Aḥmad bin Ḥanbal, may Allāh have mercy on him, said, "I asked my father about which son was to be sacrificed – was it Ismā'īl or Isḥāq?" He said, "Ismā'īl." This was mentioned in Kitāb Az-Zuhd.^{18Az-Zuhd, 'Abdullāh bin Aḥmad; 80.}

Ibn Abi Ḥātim said, "I heard my father say, 'The correct view is that the one who was to be sacrificed was Ismā'īl, peace be upon him.'" He said, "And it was narrated that 'Ali, Ibn 'Umar, Abu Hurayrah, Abu Aṭ-Ṭufayl, Sa'īd bin Al-Musayyib, Sa'īd bin Jubayr, Al-Ḥasan, Mujāhid, Ash-Sha'bi, Muḥammad bin Ka'b Al-Quraẓi, Abu Ja'far Muḥammad bin 'Ali and Abu Ṣāliḥ, may Allāh be pleased with them all, said that the one who was to be sacrificed was Ismā'īl."^{19Aṭ-Ṭabari 21 :82-84.}

Al-Baghawi said in his Tafsīr, "This was the view of 'Abdullāh bin 'Umar, Sa'īd bin Al-Musayyib, As-Suddi, Al-Ḥasan Al-Baṣri, Mujāhid, Ar-Rabī' bin Anas, Muḥammad bin Ka‘b Al-Quraẓi and Al-Kalbi."^{20Al-Baghawi 4:32.} This was also reported from Ibn 'Abbās and from Abu 'Amr bin Al-‘Alā’.

Qur’an 37:112وَبَشَّرْنَٰهُ بِإِسْحَٰقَ نَبِيًّا مِّنَ ٱلصَّٰلِحِينَ

«And We gave him the glad tidings of Isḥāq - a Prophet from the righteous.»

having given the glad tidings of the one who was to be sacrificed, who was Ismā'īl, Allāh immediately follows that with mention of the glad tidings of his brother Isḥāq. This is also mentioned in Sūrah Hūd (11:71) and in Sūrat Al-Ḥijr (15:53-55).

Qur’an 37:112نَبِيًّا

«a Prophet» means, from him there will come a righteous Prophet.

Qur’an 37:113وَبَٰرَكْنَا عَلَيْهِ وَعَلَىٰٓ إِسْحَٰقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِۦ مُبِينٌ

«We blessed him and Isḥāq. And of their progeny are (some) that do right, and some that plainly wrong themselves.»

This is like the Āyah:

Qur’an 11:48قِيلَ يَٰنُوحُ ٱهْبِطْ بِسَلَٰمٍ مِّنَّا وَبَرَكَٰتٍ عَلَيْكَ وَعَلَىٰٓ أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ

«It was said: "O Nūḥ! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us."» (11:48)

Qur’an 37:114–122وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَٰرُونَ وَنَجَّيْنَٰهُمَا وَقَوْمَهُمَا مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ وَنَصَرْنَٰهُمْ فَكَانُوا۟ هُمُ ٱلْغَٰلِبِينَ وَءَاتَيْنَٰهُمَا ٱلْكِتَٰبَ ٱلْمُسْتَبِينَ وَهَدَيْنَٰهُمَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ وَتَرَكْنَا عَلَيْهِمَا فِى ٱلْـَٔاخِرِينَ سَلَٰمٌ عَلَىٰ مُوسَىٰ وَهَٰرُونَ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ

«114. And, indeed We gave Our grace to Mūsā and Hārūn.» «115. And We saved them and their people from the great distress,» «116. And helped them, so that they became the victors;» «117. And We gave them the clear Scripture;» «118. And guided them to the right path.» «119. And We left for them among the later generations.» «120. "Salām (peace!) be upon Mūsā and Hārūn!"» «121. Verily, thus do We reward the doers of good.» «122. Verily, they were two of Our believing servants.»

Mūsā and Hārūn

Allāh tells us how He blessed Mūsā and Hārūn with prophethood and how He saved them, along with those who believed, from the oppression of Fir'awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allāh revealed to Mūsā the Clear and Mighty Book, which is the Tawrāh, as Allāh says:

Qur’an 21:48وَلَقَدْ ءَاتَيْنَا مُوسَىٰ وَهَٰرُونَ ٱلْفُرْقَانَ وَضِيَآءً

«And indeed We granted to Mūsā and Hārūn the criterion (of right and wrong), and a shining light» (21:48).

And Allāh says here:

Qur’an 37:117–118وَءَاتَيْنَٰهُمَا ٱلْكِتَٰبَ ٱلْمُسْتَبِينَ وَهَدَيْنَٰهُمَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ

«And We gave them the clear Scripture; and guided them to the right path.»

meaning, with regard to words and deeds.

Qur’an 37:119وَتَرَكْنَا عَلَيْهِمَا فِى ٱلْـَٔاخِرِينَ

«And We left for them among the later generations.»

means, that after they died they would be mentioned in good terms and spoken of highly. Then Allāh explain this further:

Qur’an 37:120–122سَلَٰمٌ عَلَىٰ مُوسَىٰ وَهَٰرُونَ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ

«Salām (peace!) be upon Mūsā and Hārūn! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.»

Qur’an 37:127–153فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ سَلَٰمٌ عَلَىٰٓ إِلْ يَاسِينَ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ وَإِنَّ لُوطًا لَّمِنَ ٱلْمُرْسَلِينَ إِذْ نَجَّيْنَٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ إِلَّا عَجُوزًا فِى ٱلْغَٰبِرِينَ ثُمَّ دَمَّرْنَا ٱلْـَٔاخَرِينَ وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ وَبِٱلَّيْلِ أَفَلَا تَعْقِلُونَ وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌ فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ فَنَبَذْنَٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌ وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ فَـَٔامَنُوا۟ فَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ فَٱسْتَفْتِهِمْ أَلِرَبِّكَ ٱلْبَنَاتُ وَلَهُمُ ٱلْبَنُونَ أَمْ خَلَقْنَا ٱلْمَلَٰٓئِكَةَ إِنَٰثًا وَهُمْ شَٰهِدُونَ أَلَآ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ وَلَدَ ٱللَّهُ وَإِنَّهُمْ لَكَٰذِبُونَ أَصْطَفَى ٱلْبَنَاتِ عَلَى ٱلْبَنِينَ

Qur’an 37:123–132وَإِنَّ إِلْيَاسَ لَمِنَ ٱلْمُرْسَلِينَ إِذْ قَالَ لِقَوْمِهِۦٓ أَلَا تَتَّقُونَ أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ ٱلْخَٰلِقِينَ ٱللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ سَلَٰمٌ عَلَىٰٓ إِلْ يَاسِينَ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ

«123. And verily, Ilyās was one of the Messengers.» «124. When he said to his people: "Will you not have Taqwā?"» «125. "Will you call upon 'Ba'l and forsake the Best of creators,» «126. Allāh, your Lord and the Lord of your forefathers?"» «127. But they denied him, so they will certainly be brought forth,» «128. Save the chosen servants of Allāh.» «129. And We left for him among the later generations.» «130. "Salām (peace!) be upon Ilyāsīn!"» «131. Verily, thus do We reward the doers of good.» «132. Verily, he was one of Our believing servants.»

Ilyās

Qatādah and Muḥammad bin Isḥāq said, "Ilyās is another name for Idrīs."^{1Aṭ-Ṭabari 21 :95.} Ibn Abi Ḥātim recorded that 'Abdullāh bin Mas'ūd, may Allāh be pleased with him, said, "Ilyās is Idrīs."^{2Al-Qurṭubi 15:115.} This was also the view of Aḍ-Ḍaḥḥāk.^{3Aṭ-Ṭabari 21:97.} Wahb bin Munabbih said, "He is Ilyās bin Yāsīn bin Finḥāṣ bin Al-'Īzār bin Hārūn bin 'Imrān."^{4Aṭ-Ṭabari 21:97.}

Allāh sent him to the Children of Israel after Hizqīl (Ezekiel), may peace be upon them both. They had started to worship an idol called Ba'l, and he called them to Allāh, may He be exalted, and forbade them to worship anyone besides Him. Their king believed in him, then he apostatized, and they persisted in their misguided ways, and not one person among them believed in him. So he prayed to Allāh against them, and Allāh withheld the rain from them for three years. Then they asked him to relieve them from that, and promised that they would believe in him if rain came to them. So he prayed to Allāh for them, and the rains came, but they persisted in their evil ways of disbelief. So he asked Allāh to take him to Him. Al-Yasa' bin Akhṭūb had grown up under his care, may peace be upon them both. So Ilyās was commanded to go to such and such a place, and whatever mount came to him, he was to ride on it and not to give it away. A horse of fire was brought to him, so he rode it, and Allāh clothed him with light and covered him with feathers, and he used to fly with the angels as a human angel, heavenly yet also earthly. This is what was narrated by Wahb bin Munabbih from the People of the Book; Allāh knows best how true it is.

Qur’an 37:124إِذْ قَالَ لِقَوْمِهِۦٓ أَلَا تَتَّقُونَ

«When he said to his people: "Will you not have Taqwā?"»

means, 'do you not fear Allāh when you worship others instead of Him?'

Qur’an 37:125أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ ٱلْخَٰلِقِينَ

«Will you call upon Ba'l and forsake the Best of creators,»

Ibn 'Abbās, may Allāh be pleased with him, Mujāhid, 'Ikrimah, Qatādah and As-Suddi said that the word Ba'l means lord.^{5Aṭ-Ṭabari 21:96.} 'Ikrimah and Qatādah said, "This is the language of the people of Yemen."^{6Aṭ-Ṭabari 21:96.} According to another report from Qatādah, it is the language of Azd Shanū'ah.^{7Ad-Durr Al-Manthūr 7:119.} 'Abdur-Raḥmān bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba'labak (Baalbek) which is to the west of Damascus.^{8Aṭ-Ṭabari 21:97.} Aḍ-Ḍaḥḥāk said, "It is an idol which they used to worship."^{9Aṭ-Ṭabari 21:97.}

Qur’an 37:125أَتَدْعُونَ بَعْلًا

«Will you call upon Ba'l» means, 'will you worship an idol,'

Qur’an 37:125–126وَتَذَرُونَ أَحْسَنَ ٱلْخَٰلِقِينَ ٱللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ

«and forsake the Best of creators, Allāh, your Lord and the Lord of your forefathers?»

means, 'He is the One Who is deserving of your worship alone, with no partners or associates.'

Qur’an 37:127فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ

«But they denied him, so they will certainly be brought forth,»

means, for the punishment on the Day of Reckoning.

Qur’anإِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

«Save the chosen servants of Allāh.» means, those who believe in Him alone.

Qur’anوَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ

«And We left for him among the later generations.»

means, he is praised and spoken of highly.

Qur’an 37:130سَلَٰمٌ عَلَىٰٓ إِلْ يَاسِينَ

«Salām (peace!) be upon Ilyāsīn!» Similarly, one might say for Ismā'īl, Ismā'īn. This is the language (dialect) of Bani Asad; they say Mīkāl, Mīkā'īl, and Mīkā'īn. They say Ibrāhīm and Ibrāhām; Isrā'īl, Isrā'īn; Ṭūr Sīnā', Ṭūr Sīnīn. All of that is fine.

Qur’anإِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ

«Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.» We have already discussed the meaning of this above.^{10See Sūrat Aṣ-Ṣaffāt (37:80-81).} And Allāh knows best.

Qur’an 37:133–138وَإِنَّ لُوطًا لَّمِنَ ٱلْمُرْسَلِينَ إِذْ نَجَّيْنَٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ إِلَّا عَجُوزًا فِى ٱلْغَٰبِرِينَ ثُمَّ دَمَّرْنَا ٱلْـَٔاخَرِينَ وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ وَبِٱلَّيْلِ أَفَلَا تَعْقِلُونَ

«133. And verily, Lūṭ was one of the Messengers.» «134. When We saved him and his family, all,» «135. Except an old woman (his wife) who was among those who remained behind.» «136. Then We destroyed the rest.» «137. Verily, you pass by them in the morning.» «138. And at night; will you not then reflect?»

The Destruction of the People of Lūṭ (Lot)

Allāh tells us that He sent His servant and Messenger Lūṭ, peace be upon him, to his people, and they denied him, so Allāh saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allāh destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allāh says:

Qur’an 37:137–138وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ وَبِٱلَّيْلِ أَفَلَا تَعْقِلُونَ

«Verily, you pass by them in the morning. And at night; will you not then reflect?» meaning, 'will you not learn a lesson from them and how Allāh destroyed them, and realize that a similar end awaits the disbelievers.'

Qur’an 37:139–148وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌ فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ فَنَبَذْنَٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌ وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ فَـَٔامَنُوا۟ فَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ

«139. And verily, Yūnus was one of the Messengers.» «140. When he ran to the laden ship:» «141. Then he (agreed to) cast lots, and he was among the losers.» «142. Then a (big) fish swallowed him as he had done an act worthy of blame.» «143. Had he not been of them who glorify Allāh,» «144. He would have indeed remained inside its belly (the fish) till the Day of Resurrection.» «145. But We cast him forth on the naked shore while he was sick,» «146. And We caused a plant of gourd to grow over him.» «147. And We sent him to a hundred thousand (people) or even more.» «148. And they believed; so We gave them enjoyment for a while.»

The Story of Yūnus

We have already discussed the story of Yūnus, peace be upon him, in Sūrat Al-Anbiyā' (21:87-88). In the Two Ṣaḥīḥs it is reported that the Messenger of Allāh ﷺ said:

Ḥadīthمَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى

«It is not right for any person to say I am better than Yūnus bin Mattā.»^{1Fatḥ Al-Bāri 4:193, Muslim 4:1846.}

Qur’an 37:140إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ

«When he ran to the laden ship.» Ibn 'Abbās, may Allāh be pleased with him, said, "It was filled with cargo.

Qur’an 37:141فَسَاهَمَ

«Then he (agreed to) cast lots,» means, to draw lots."^{2Aṭ-Ṭabari 21:106.}

Qur’an 37:141فَكَانَ مِنَ ٱلْمُدْحَضِينَ

«and he was among the losers.» means among those who have been overcome.

This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allāh Yūnus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allāh commanded a large fish from the Green Sea (i.e., Mediterranean Sea) to cleave the oceans and come and swallow Yūnus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yūnus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yūnus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatādah. Some said seven days; this was the view of Ja'far Aṣ-Ṣādiq, may Allāh be pleased with him. Some said forty days; this was the view of Abu Mālik.^{3Aṭ-Ṭabari 21:111.} Mujāhid said, narrating from Ash-Sha'bi, "It swallowed him in the morning and cast him forth in the evening." And Allāh knows best how long exactly was.

Allāh says,

Qur’an 37:143–144فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ

«Had he not been of them who glorify Allāh, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.»

It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Aḍ-Ḍaḥḥāk bin Qays, Abu Al-'Āliyah, Wahb bin Munabbih, Qatādah and others,^{4Aṭ-Ṭabari 21:108, 109.} and it was the view favored by Ibn Jarīr.^{5Aṭ-Ṭabari 21:108.} This is what is indicated in the authentic Ḥadīth which we quote below, if Allāh wills. In a Ḥadīth narrated from Ibn 'Abbās, may Allāh be pleased with him, he ﷺ said:

Ḥadīthتَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّةِ

«Remember Allāh during times of ease and He will remember you during times of difficulty.»^{6Aḥmad 1:307.}

And it was said that what was meant by the Āyah:

Qur’an 37:143فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ

«Had he not been of them who glorify Allāh,»

was the meaning of the following Āyat:

Qur’an 21:87–88فَنَادَىٰ فِى ٱلظُّلُمَٰتِ أَن لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَٰهُ مِنَ ٱلْغَمِّ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ

«But he cried through the darkness (saying): "Lā ilāhā illā Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.» (21:87-88).

This was the view of Sa'īd bin Jubayr and others.^{7Aṭ-Ṭabari 21:110.} Ibn Abi Ḥātim recorded that Anas bin Mālik, may Allāh be pleased with him – and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allāh ﷺ:

«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللَّهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ، فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللَّهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاءِ»

«When it occurred to the Prophet Yūnus, upon him be peace, to call upon Allāh in these words when he was in the belly of the great fish, he said, "Lā ilāhā illā Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allāh, may He be exalted, said, "How do you know this?" They said, "O Lord, who is he?" Allāh, may He be exalted, said, "My servant Yūnus." They said, "Your servant Yūnus, from whom there kept coming acceptable deeds and supplications which were answered?!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation?" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.»^{8Aṭ-Ṭabari 21:109. This narration contains Yazīd Ar-Raqāshi. Under the comments on Sūrah Ṣād 38:21, Ibn Kathīr grades his narrations unauthentic.}

Allāh says:

Qur’an 37:145فَنَبَذْنَٰهُ

«But We cast him forth» meaning, 'We threw him out,'

Qur’anبِٱلْعَرَآءِ

«on the naked shore» Ibn 'Abbās, may Allāh be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.

Qur’an 37:145وَهُوَ سَقِيمٌ

«while he was sick,» means, when he was weak of body.

Qur’an 37:146وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ

«And We caused a plant of gourd to grow over him.» Ibn Mas'ūd and Ibn 'Abbās, may Allāh be pleased with them both, Mujāhid, 'Ikrimah, Sa'īd bin Jubayr, Wahb bin Munabbih, Hilāl bin Yasāf, 'Abdullāh bin Ṭāwūs, As-Suddi, Qatādah, Aḍ-Ḍaḥḥāk, ‘Aṭā’ Al-Khurāsāni and several others, all said that gourd means squash.^{9Aṭ-Ṭabari 21:113 and 114, Ad-Durr Al-Manthūr 7:130 131.}

Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allāh ﷺ used to like squash and would look for it wherever it was on the serving dish.^{10Al-Bukhāri no. 2092.}

Qur’an 37:147وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ

«And We sent him to a hundred thousand (people) or even more.»

It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.

Qur’an 37:147أَوْ يَزِيدُونَ

«or even more.» Makhūl said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Ḥātim. Ibn Jarīr said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more."^{11Aṭ-Ṭabari 21:116.} Ibn Jarīr interpreted this Āyah as he interpreted the Āyāt:

Qur’an 2:74ثُمَّ قَسَتْ قُلُوبُكُم مِّنۢ بَعْدِ ذَٰلِكَ فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

«Then, after that, your hearts were hardened and became as stones or even worse in hardness» (2:74).

Qur’an 4:77إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةً

«Behold! a section of them fear men as they fear Allāh or even more» (4:77), and

Qur’an 37:154–182مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلَا تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَٰنٌ مُّبِينٌ فَأْتُوا۟ بِكِتَٰبِكُمْ إِن كُنتُمْ صَٰدِقِينَ وَجَعَلُوا۟ بَيْنَهُۥ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ سُبْحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَآ أَنتُمْ عَلَيْهِ بِفَٰتِنِينَ إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ وَإِنَّا لَنَحْنُ ٱلصَّآفُّونَ وَإِنَّا لَنَحْنُ ٱلْمُسَبِّحُونَ وَإِن كَانُوا۟ لَيَقُولُونَ لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ ٱلْأَوَّلِينَ لَكُنَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ فَكَفَرُوا۟ بِهِۦ فَسَوْفَ يَعْلَمُونَ وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ ٱلْغَٰلِبُونَ فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ سُبْحَٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَٰمٌ عَلَى ٱلْمُرْسَلِينَ وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

Qur’an 53:9فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

«And was at a distance of two bows' length or (even) nearer» (53:9). The meaning is, not less than that, but rather more.

Qur’an 37:148فَـَٔامَنُوا۟

«And they believed;» means, these people to whom Yūnus, peace be upon him, had been sent all believed.

Qur’an 37:148فَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ

«so We gave them enjoyment for a while.» means, until the time of their appointed end. This is like the Āyah,

Qur’an 10:98فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ

«Was there any town (community) that believed, and its faith (at that moment) saved it? - except the people of Yūnus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.» (10:98)

Qur’an 37:149–160فَٱسْتَفْتِهِمْ أَلِرَبِّكَ ٱلْبَنَاتُ وَلَهُمُ ٱلْبَنُونَ أَمْ خَلَقْنَا ٱلْمَلَٰٓئِكَةَ إِنَٰثًا وَهُمْ شَٰهِدُونَ أَلَآ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ وَلَدَ ٱللَّهُ وَإِنَّهُمْ لَكَٰذِبُونَ أَصْطَفَى ٱلْبَنَاتِ عَلَى ٱلْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلَا تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَٰنٌ مُّبِينٌ فَأْتُوا۟ بِكِتَٰبِكُمْ إِن كُنتُمْ صَٰدِقِينَ وَجَعَلُوا۟ بَيْنَهُۥ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ سُبْحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

«149. Now ask them: "Are there (only) daughters for your Lord and sons for them?"»

«150. Or did We create the angels female while they were witnesses?»

«151. Verily, it is of their falsehood that they say:»

«152. "Allāh has begotten." And, verily, they are liars!»

«153. Has He (then) chosen daughters rather than sons?»

«154. What is the matter with you? How do you decide?»

«155. Will you not then remember?»

«156. Or is there for you a plain authority?»

«157. Then bring your Book if you are truthful!»

«158. And they have invented a kinship between Him and the Jinn, but the Jinn know well that they have indeed to appear (before Him).»

«159. Glorified be Allāh! (He is free) from what they attribute unto Him!»

«160. Except the servants of Allāh, whom He chooses.»

Refutation of Those Who attribute Children to Allāh and say that the Angels are His Daughters

Allāh denounces those idolators who attribute daughters to Allāh - exalted be He above that - and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.

Qur’an 16:58وَإِذَا بُشِّرَ أَحَدُهُم بِٱلْأُنثَىٰ ظَلَّ وَجْهُهُۥ مُسْوَدًّا وَهُوَ كَظِيمٌ

«And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!» (16:58),

i.e., that upsets him, and he would only choose sons for himself. Allāh says: 'Then how can they attribute to Allāh the share that they would not choose for themselves?' Allāh says:

Qur’anفَٱسْتَفْتِهِمْ

«Now ask them» means, quiz them by way of denunciation,

Qur’an 37:149أَلِرَبِّكَ ٱلْبَنَاتُ وَلَهُمُ ٱلْبَنُونَ

«Are there (only) daughters for your Lord and sons for them?» This is like the Āyah:

Qur’an 53:21–22أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰٓ

«Is it for you the males and for Him the females? That indeed is a division most unfair!» (53:21-22).

Qur’an 37:150أَمْ خَلَقْنَا ٱلْمَلَٰٓئِكَةَ إِنَٰثًا وَهُمْ شَٰهِدُونَ

«Or did We create the angels female while they were witnesses?»

means, how did they decide that the angels are female when they did not witness their creation? This is like the Āyah:

Qur’an 43:19وَجَعَلُوا۟ ٱلْمَلَٰٓئِكَةَ ٱلَّذِينَ هُمْ عِبَٰدُ ٱلرَّحْمَٰنِ إِنَٰثًا أَشَهِدُوا۟ خَلْقَهُمْ سَتُكْتَبُ شَهَٰدَتُهُمْ وَيُسْـَٔلُونَ

«And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation? Their testimony will be recorded, and they will be questioned!» (43:19),

which means, they will be questioned about that on the Day of Resurrection.

Qur’an 37:151أَلَآ إِنَّهُم مِّنْ إِفْكِهِمْ

«Verily, it is of their falsehood» means, it is a part of the lies they tell.

Qur’an 37:151–152لَيَقُولُونَ وَلَدَ ٱللَّهُ

«that they say: "Allāh has begotten."» meaning, that offspring have been born to Him.

Qur’an 37:152وَإِنَّهُمْ لَكَٰذِبُونَ

«And verily, they are liars!» Allāh mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allāh and that Allāh had offspring - exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allāh, exalted and sanctified be He - any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allāh says, denouncing them:

Qur’an 37:153أَصْطَفَى ٱلْبَنَاتِ عَلَى ٱلْبَنِينَ

«Has He (then) chosen daughters rather than sons?»

meaning, what would make Him choose daughters rather than sons? This is like the Āyah,

Qur’an 17:40أَفَأَصْفَىٰكُمْ رَبُّكُم بِٱلْبَنِينَ وَٱتَّخَذَ مِنَ ٱلْمَلَٰٓئِكَةِ إِنَٰثًا إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا

«Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters? Verily, you indeed utter an awful saying.» (17:40)

Allāh says:

Qur’an 37:154مَا لَكُمْ كَيْفَ تَحْكُمُونَ

«What is the matter with you? How do you decide?»

meaning, 'what kind of reasoning makes you say that?'

Qur’an 37:155–156أَفَلَا تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَٰنٌ مُّبِينٌ

«Will you not then remember? Or is there for you a plain authority?»

means, 'evidence to prove what you say.'

Qur’an 37:157فَأْتُوا۟ بِكِتَٰبِكُمْ إِن كُنتُمْ صَٰدِقِينَ

«Then bring your Book if you are truthful!»

means, 'produce evidence for that derived from a Book revealed from heaven by Allāh, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'

Qur’an 37:158وَجَعَلُوا۟ بَيْنَهُۥ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا

«And they have invented a kinship between Him and the Jinn,»

Mujāhid said, "The idolators said that the angels were the daughters of Allāh. Abu Bakr, may Allāh be pleased with him, said, 'Then who are their mothers?' They said, 'The daughters of the leaders of the Jinn.'"^{1Aṭ-Ṭabari 21:121.} Qatādah and Ibn Zayd also said this. Allāh - may He be blessed and exalted - says:

Qur’an 37:158وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ

«but the jinn know» meaning, those to whom this is attributed

Qur’an 37:158إِنَّهُمْ لَمُحْضَرُونَ

«know well that they have indeed to appear (before Him).»

means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.

Qur’an 37:159سُبْحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ

«Glorified be Allāh! (He is free) from what they attribute unto Him!»

means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.

Qur’an 37:160إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

«Except the servants of Allāh, whom He chooses.»

The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

Qur’an 37:161–170فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَآ أَنتُمْ عَلَيْهِ بِفَٰتِنِينَ إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ وَإِنَّا لَنَحْنُ ٱلصَّآفُّونَ وَإِنَّا لَنَحْنُ ٱلْمُسَبِّحُونَ وَإِن كَانُوا۟ لَيَقُولُونَ لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ ٱلْأَوَّلِينَ لَكُنَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ فَكَفَرُوا۟ بِهِۦ فَسَوْفَ يَعْلَمُونَ

«161. So, verily you and those whom you worship» «162. Cannot lead astray,» «163. Except those who are predestined to burn in Hell!» «164. And there is not one of us (angels) but has his known place;» «165. And verily, we (angels), we stand in rows;» «166. And verily, we (angels) indeed are those who glorify.» «167. And indeed they used to say:» «168. "If we had a reminder as had the men of old,"» «169. "We would have indeed been the chosen servants of Allāh!"»

«170. But (now) they disbelieve therein, so they will come to know!»

No One believes what the Idolators say except Those Who are even more misguided than They

Allāh says, addressing the idolators:

Qur’an 37:161–163فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَآ أَنتُمْ عَلَيْهِ بِفَٰتِنِينَ إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ

«So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!»

meaning, 'the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'

Qur’an 7:179لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لَّا يَسْمَعُونَ بِهَآ أُو۟لَٰٓئِكَ كَٱلْأَنْعَٰمِ بَلْ هُمْ أَضَلُّ أُو۟لَٰٓئِكَ هُمُ ٱلْغَٰفِلُونَ

«They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.» (7:179).

This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allāh says:

Qur’an 51:8–9إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ يُؤْفَكُ عَنْهُ مَنْ أُفِكَ

«Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allāh).» (51:8-9)

meaning, the one who is misled by it is the one who is turned aside.

The Place of the Angels and Their Ranks glorify Allāh

Then Allāh says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them - that they are the daughters of Allāh –

Qur’an 37:164وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ

«And there is not one of us (angels) but has his known place;»

meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Aḍ-Ḍaḥḥāk said in his Tafsīr:

Qur’an 37:164وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ

"«And there is not one of us (angels) but has his known place;»

Masrūq used to narrate that 'Ā'ishah, may Allāh be pleased with her, said, 'The Messenger of Allāh ﷺ said:

Ḥadīthمَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِمٌ

«There is no place in the lower heaven without an angel standing or prostrating in it.»

This is what Allāh says:

Qur’an 37:164وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ

«And there is not one of us (angels) but has his known place (or position)».”^{1Aṭ-Ṭabari 21:127.}

It was reported that Ibn Mas'ūd said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it." Then he recited:

Qur’an 37:164وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ

«And there is not one of us (angels) but has his known place;»^{2Aṭ-Ṭabari 21:127.}

Sa'īd bin Jubayr similarly said:

Qur’an 37:165وَإِنَّا لَنَحْنُ ٱلصَّآفُّونَ

«And we (angels), we stand in rows.» means, we stand in rows to worship, as we have already seen in the Āyah

Qur’an 37:1وَٱلصَّٰٓفَّٰتِ صَفًّا

«By those ranged in ranks (or rows)»

Abu Naḍrah said, "When the Iqāmah had been given, 'Umar, may Allāh be pleased with him, would turn to face the people and say: 'Make your rows straight, for Allāh wants you to follow the ways of the angels.' Then he would say,

Qur’an 37:165وَإِنَّا لَنَحْنُ ٱلصَّآفُّونَ

«And verily, we stand in rows;» 'Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say 'Allāhu Akbar'" This was recorded by Ibn Abi Ḥātim and Ibn Jarīr.^{3Aṭ-Ṭabari 21:128.}

In Ṣaḥīḥ Muslim it is narrated that Ḥudhayfah, may Allāh be pleased with him, said, "The Messenger of Allāh ﷺ said,

Ḥadīthفُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا

«We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.»"^{4Muslim 1:371.}

Qur’an 37:166وَإِنَّا لَنَحْنُ ٱلْمُسَبِّحُونَ

«And verily, we indeed are those who glorify.»

means, 'we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'

The Quraysh wished that They could have a Reminder as had the Men of old

Qur’an 37:167–169وَإِن كَانُوا۟ لَيَقُولُونَ لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ ٱلْأَوَّلِينَ لَكُنَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ

«And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allāh!"»

means, 'they used to wish - before you, O Muḥammad, came to them - that they would have someone to remind them about Allāh and what happened in earlier times, and to bring them the Book of Allāh.' This is like the Āyāt:

Qur’an 35:42وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى ٱلْأُمَمِ فَلَمَّا جَآءَهُمْ

Qur’an 35:42نَذِيرٌ مَّا زَادَهُمْ إِلَّا نُفُورًا

«And they swore by Allāh their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).» (35:42), and

Qur’an 6:156–157أَن تَقُولُوٓا۟ إِنَّمَآ أُنزِلَ ٱلْكِتَٰبُ عَلَىٰ طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَٰفِلِينَ أَوْ تَقُولُوا۟ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا ٱلْكِتَٰبُ لَكُنَّآ أَهْدَىٰ مِنْهُمْ فَقَدْ جَآءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِـَٔايَٰتِ ٱللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى ٱلَّذِينَ يَصْدِفُونَ عَنْ ءَايَٰتِنَا سُوٓءَ ٱلْعَذَابِ بِمَا كَانُوا۟ يَصْدِفُونَ

«Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Āyāt of Allāh and turns away therefrom? We shall requite those who turn away from Our Āyāt with an evil torment, because of their turning away.» (6:156-157)

Allāh says here:

Qur’an 37:170فَكَفَرُوا۟ بِهِۦ فَسَوْفَ يَعْلَمُونَ

«But they disbelieve therein, so they will come to know!»

This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger ﷺ.

Qur’an 37:171–179وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ ٱلْغَٰلِبُونَ فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ

«171. And, verily, Our Word has gone forth of old for Our servants, the Messengers,» «172. That they verily would be made triumphant,» «173. And that Our hosts! they verily would be the victors.» «174. So, turn away from them for a while,» «175. And watch them and they shall see!» «176. Do they seek to hasten on Our torment?» «177. Then, when it descends in their courtyard, evil will be the morning for those who had warned!» «178. So, turn away from them for a while,» «179. And watch and they shall see!»

The Promise of Victory and the Command to turn away from Idolators

Allāh says,

Qur’an 37:171وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ

«And, verily, Our Word has gone forth of old for Our servants, the Messengers,»

meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Āyah:

Qur’an 58:21كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌ

«Allāh has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allāh is All-Powerful, Almighty.» (58:21), and

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 37:171–172وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ

«And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,»

meaning, 'in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allāh destroyed the disbelievers and saved His believing servants.'

Qur’an 37:173وَإِنَّ جُندَنَا لَهُمُ ٱلْغَٰلِبُونَ

«And that Our hosts they verily would be the victors.»

means, that they would ultimately prevail.

Qur’an 37:174فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ

«So turn away from them for a while,» means, 'bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'

Qur’an 37:175وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ

«And watch them and they shall see!» means, 'watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allāh said, as a threat and a warning,

Qur’anفَسَوْفَ يُبْصِرُونَ

«and they shall see!». Then Allāh says:

Qur’an 37:176أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ

«Do they seek to hasten on Our torment?»

meaning, 'they seek to hasten on the punishment because they disbelieve in you, and Allāh is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'

Qur’an 37:177فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ

«Then, when it descends in their courtyard, evil will be the morning for those who had been warned!»

means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:

Qur’an 37:177فَإِذَا نَزَلَ بِسَاحَتِهِمْ

«Then, when it descends in their courtyard,» means, in their homes;

Qur’an 37:177فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ

«evil will be the morning for those who had been warned!»

means, how terrible that morning will be for them. It was reported in the Two Ṣaḥīḥs that Anas, may Allāh be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, 'Muḥammad by Allāh! Muḥammad and the army!' The Prophet ﷺ said:

Ḥadīthاللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ

«Allāhu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!»"^{1Fatḥ Al-Bāri 2:107, Muslim 2:1043.}

Qur’an 37:178–179وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ

«So turn away from them for a while, and watch and they shall see!»

This is a reiteration of the command stated above. And Allāh knows best.

Qur’an 37:180–182سُبْحَٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَٰمٌ عَلَى ٱلْمُرْسَلِينَ وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

«180. Glorified be your Lord, the Lord of Al-'Izzah! (He is free) from what they attribute unto Him!» «181. And Salām (peace!) be on the Messengers!» «182. And all the praises and thanks be to Allāh, Lord of all that exists.»

Allāh glorified Himself and states that He is far above what the lying wrongdoers say about Him; glorified and sanctified and exalted be He far above what they say. Allāh says:

Qur’an 37:180سُبْحَٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ

«Glorified be your Lord, the Lord of Al-'Izzah!»

meaning, the Owner of might and power Whom none can resist.

Qur’anعَمَّا يَصِفُونَ

«(He is free) from what they attribute unto Him!» means, from what these lying fabricators say.

Qur’an 37:181وَسَلَٰمٌ عَلَى ٱلْمُرْسَلِينَ

«And Salām be on the Messengers!» means, may the peace of Allāh be upon them in this world and in the Hereafter, because what they say about their Lord is sound, correct and true.

Qur’an 37:182وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

«And all the praises and thanks be to Allāh, Lord of all that exists.»

means, praise be to Him at the beginning and end of all things. Because Tasbīḥ (glorification) implies a declaration of being free from all shortcomings, the two ideas appear together here and in many places in the Qur'ān. Allāh says:

Qur’an 37:180–182سُبْحَٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَٰمٌ عَلَى ٱلْمُرْسَلِينَ وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

«Glorified be your Lord, the Lord of Al-'Izzah! (He is free) from what they attribute unto Him! And Salām (peace!) be on the Messengers! And all the praises and thanks be to Allāh, Lord of all that exists.»

Sa'īd bin Abi 'Arūbah narrated that Qatādah said, "The Messenger of Allāh ﷺ said:

Ḥadīthإِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِينَ

«When you send Salām on me, send Salām on all the Messengers, for I am one of the Messengers.»"

This was recorded by Ibn Jarīr and Ibn Abi Ḥātim.^{1Aṭ-Ṭabari 21:134.}

Abu Muḥammad Al-Baghawi recorded in his Tafsīr that 'Ali, may Allāh be pleased with him, said: "Whoever wants a greater measure of reward on the Day of Resurrection, let him say at the end of any gathering,

Qur’an 37:180–182سُبْحَٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَٰمٌ عَلَى ٱلْمُرْسَلِينَ وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ

«Glorified be your Lord, the Lord of honor, glory and power! (He is free) from what they attribute unto Him! And Salām (peace!) be on the Messengers! And all the praises and thanks be to Allāh, Lord of all that exists﴾."^{2Al-Baghawi 4:46.} Other Ḥadīths concerning the expiation for any wrongs that may have occurred during a gathering prescribe saying the words: “Glory be to You, O Allāh, and praise. There is no God except You; I seek your forgiveness and I repent to you.” I have written a chapter dealing exclusively with this topic.

This is the end of the Tafsīr of Sūrat Aṣ-Ṣāffāt. And Allāh, may He be glorified and exalted, knows best.