The Tafsīr of Sūrah Iqra’ (Sūrat Al-‘Alaq) (Chapter - 96)

Which was revealed in Makkah

This was the First of the Qur’ān revealed

Qur’anبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

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

Qur’an 96:1–5ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ خَلَقَ ٱلْإِنسَٰنَ مِنْ عَلَقٍ ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ عَلَّمَ ٱلْإِنسَٰنَ مَا لَمْ يَعْلَمْ

«1. Read! In the Name of your Lord Who created.» «2. He has created man from a clot.» «3. Read! And your Lord is the Most Generous.» «4. Who has taught by the pen.» «5. He has taught man that which he knew not.»

The Beginning of the Prophethood of Muḥammad ﷺ and the First of the Qur’ān revealed

Imām Aḥmad recorded that ‘Ā’ishah said: The first thing that began happening with the Messenger of Allāh ﷺ from the revelation was dreams that he would see in his sleep that would come true. He would not see any dream except that it would come true just like the (clearness of) the daybreak in the morning. Then seclusion became beloved to him. So, he used to go to the cave of Ḥirā’ and devote himself to worship there for a number of nights, and he would bring provisions for that. Then he would return to Khadījah and replenish his provisions for a similar number of nights. This continued until the revelation suddenly came to him while he was in the cave of Ḥirā’.

Arabic quotation as printed; not matched to Tanzil, so not shown as the Qur’anوَٱلتِّينِ وَٱلزَّيْتُونِ وَطُورِ سِينِينَ وَهَٰذَا ٱلْبَلَدِ ٱلْأَمِينِ لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ ثُمَّ رَدَدْنَٰهُ أَسْفَلَ سَٰفِلِينَ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَٰكِمِينَ ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ خَلَقَ ٱلْإِنسَٰنَ مِنْ عَلَقٍ ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ عَلَّمَ ٱلْإِنسَٰنَ مَا لَمْ يَعْلَمْ كَلَّآ إِنَّ ٱلْإِنسَٰنَ لَيَطْغَىٰٓ أَن رَّءَاهُ ٱسْتَغْنَىٰٓ إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ أَرَءَيْتَ ٱلَّذِى يَنْهَىٰ عَبْدًا إِذَا صَلَّىٰٓ أَرَءَيْتَ إِن كَانَ عَلَى ٱلْهُدَىٰٓ أَوْ أَمَرَ بِٱلتَّقْوَىٰٓ أَرَءَيْتَ إِن كَذَّبَ وَتَوَلَّىٰٓ أَلَمْ يَعْلَم بِأَنَّ ٱللَّهَ يَرَىٰ كَلَّا لَئِن لَّمْ يَنتَهِ لَنَسْفَعًۢا بِٱلنَّاصِيَةِ نَاصِيَةٍ كَٰذِبَةٍ خَاطِئَةٍ فَلْيَدْعُ نَادِيَهُۥ سَنَدْعُ ٱلزَّبَانِيَةَ كَلَّا لَا تُطِعْهُ وَٱسْجُدْ وَٱقْتَرِب

The angel came to him while he was in the cave and said, “Read!” The Messenger of Allāh ﷺ said,

Ḥadīthفَقُلْتُ: مَا أَنَا بِقَارِئٍ

«I replied: “I am not one who reads.» Then he said, “So he (the angel) seized me and pressed me until I could no longer bear it. Then he released me and said: 'Read!' So I replied: 'I am not one who reads.' So, he pressed me a second time until I could no longer bear it. Then he released me and said: 'Read!' So I replied: 'I am not one who reads.' So, he pressed me a third time until I could no longer bear it. Then he released me and said:

Qur’an 96:1ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ

«Read in the Name of your Lord who has created.» until he reached the Āyah,

Qur’an 96:5مَا لَمْ يَعْلَمْ

«That which he knew not.»” So he returned with them (those Āyāt) and with his heart trembling until he came (home) to Khadījah, and he said,

«زَمِّلُونِي زَمِّلُونِي»

«Wrap me up, wrap me up!» So they wrapped him up until his fear went away. After that he told Khadījah everything that had happened (and said),

Ḥadīthقَدْ خَشِيتُ عَلَىٰ نَفْسِي

«I fear that something may happen to me.»

Khadījah replied, “Never! By Allāh, Allāh will never disgrace you. You keep good relations with your relatives, you speak the truth, you help the poor and the destitute, you serve your guests generously, and you help the deserving, calamity afflicted people.” Khadījah then accompanied him to her cousin Waraqah bin Nawfal bin Asad bin ‘Abdul-‘Uzzā bin Quṣay, who, during the period of ignorance became a Christian and used to scribe the Scriptures in Arabic. He would write from the Injīl in Hebrew as much as Allāh willed for him to write. He was an old man and had lost his eyesight. Khadījah said to him, “O my cousin! Listen to the story of your nephew.” Waraqah asked, “O my nephew! What have you seen?” Allāh’s Messenger ﷺ described what he saw. Waraqah said, “This is An-Namūs^{1The keeper of the secrets, meaning Jibrīl.} whom Allāh had sent to Mūsā. I wish I was young and could live until the time when your people would drive you out.” Allāh’s Messenger ﷺ asked,

Ḥadīthأَوَ مُخْرِجِيَّ هُمْ؟

«Will they drive me out?»

Waraqah replied in the affirmative and said, “Anyone who came with something similar to what you have brought, was treated with hostility and enmity; and if I should remain alive till that day then I would firmly support you.”

But Waraqah did not remain. He died and the revelation paused^{2From this part to the end of the narration is from Az-Zuhri as narrated by Ma‘mar, as explained at length by Ibn Ḥajar in Fatḥ Al-Bāri no. 6982.} until Allāh’s Messenger ﷺ became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibrīl would appear to him and say, “O Muḥammad! You are truly the Messenger of Allāh!” Therefore, his worry would be eased, his soul would be settled and he would return (down from the mountain). Then, when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibrīl appeared to him again and said to him the same as he had said before.”^{3Aḥmad 6:232.}

This Ḥadīth has been recorded in the Two Ṣaḥīḥs by way of Az-Zuhrī.^{4Fatḥ Al-Bāri 12:368, and Muslim 1:139.} We have already discussed this Ḥadīth's chain of narration, its text and its meanings at length in the beginning of our explanation of Ṣaḥīḥ Al-Bukhāri. Therefore, whoever would like to read it, it is researched there, and all praise and blessings are due to Allāh.

So the first thing that was revealed of the Qur'ān were these noble and blessed Āyāt. They are the first mercy that Allāh bestowed upon His servants and the first bounty that Allāh favored them with.

The Honor and Nobility of Man is in His Knowledge

These Āyāt inform of the beginning of man's creation from a dangling clot, and that out of Allāh's generosity He taught man that which he did not know. Thus, Allāh exalted him and honored him by giving him knowledge, and it is the dignity that the Father of Humanity, Ādam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken and written. And while the last (written) necessitates the first two (intellectual and spoken), the reverse is not true. For this reason Allāh says,

Qur’an 96:3–5ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ عَلَّمَ ٱلْإِنسَٰنَ مَا لَمْ يَعْلَمْ

«Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.» There is a narration that states, “Record knowledge by writing.”^{5This “narration” is an unauthentic Ḥadīth. See Al-Ḥākim 1:106. It is also attributed to a saying of ‘Umar with a weak chain of narration with Ibn Abi Shaybah (26418) and others.} There is also a saying which states, “Whoever acts according to what he knows, Allāh will make him inherit knowledge that he did not know.”^{6This is a false Ḥadīth, and they also narrate it as a saying of ‘Īsā, upon him be peace. It was recorded by Abu Nu‘aym in Al-Ḥilyah 10:14-15. See Aḍ-Ḍa‘īfah no. 422.}

Qur’an 96:6–19كَلَّآ إِنَّ ٱلْإِنسَٰنَ لَيَطْغَىٰٓ أَن رَّءَاهُ ٱسْتَغْنَىٰٓ إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ أَرَءَيْتَ ٱلَّذِى يَنْهَىٰ عَبْدًا إِذَا صَلَّىٰٓ أَرَءَيْتَ إِن كَانَ عَلَى ٱلْهُدَىٰٓ أَوْ أَمَرَ بِٱلتَّقْوَىٰٓ أَرَءَيْتَ إِن كَذَّبَ وَتَوَلَّىٰٓ أَلَمْ يَعْلَم بِأَنَّ ٱللَّهَ يَرَىٰ كَلَّا لَئِن لَّمْ يَنتَهِ لَنَسْفَعًۢا بِٱلنَّاصِيَةِ نَاصِيَةٍ كَٰذِبَةٍ خَاطِئَةٍ فَلْيَدْعُ نَادِيَهُۥ سَنَدْعُ ٱلزَّبَانِيَةَ كَلَّا لَا تُطِعْهُ وَٱسْجُدْ وَٱقْتَرِب

«6. Nay! Verily, man does transgress.» «7. Because he considers himself self-sufficient.» «8. Surely, unto your Lord is the return.» «9. Have you seen him who prevents» «10. A servant when he prays?» «11. Have you seen if he is on the guidance» «12. Or enjoins Taqwā?» «13. Have you seen if he denies and turns away?» «14. Knows he not that Allāh sees?» «15. Nay! If he ceases not, We will scorch his forehead -» «16. A lying, sinful forehead!» «17. Then let him call upon his council.» «18. We will call out the guards of Hell!» «19. Nay! Do not obey him. Fall prostrate and draw near (to Allāh)!»

The Threat against Man’s Transgression for the sake of Wealth

Allāh informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allāh threatens,’ warns and admonishes him in His saying,

Qur’an 96:8إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ

«Surely, unto your Lord is the return.» meaning, 'unto Allāh is the final destination and return, and He will hold you accountable for your wealth, as to where you obtained it from and how did you spend it.'

Scolding of Abu Jahl and the Threat of seizing Him

Then Allāh says,

Qur’an 96:9–10أَرَءَيْتَ ٱلَّذِى يَنْهَىٰ عَبْدًا إِذَا صَلَّىٰٓ

«Have you seen him who prevents. A servant when he prays?» This was revealed about Abu Jahl, may Allāh curse him. He threatened the Prophet ﷺ for performing Ṣalāh at the Ka‘bah. Thus, Allāh firstly admonished him with that which was better by saying,

Qur’an 96:11أَرَءَيْتَ إِن كَانَ عَلَى ٱلْهُدَىٰٓ

«Have you seen if he is on the guidance.» meaning, 'do you think this man whom you are preventing is upon the straight path in his action, or

Qur’an 96:12أَوْ أَمَرَ بِٱلتَّقْوَىٰٓ

«Or enjoins Taqwā?» in his statements? Yet, you rebuke him and threaten him due to his prayer.' Thus, Allāh says,

Qur’an 96:14أَلَمْ يَعْلَم بِأَنَّ ٱللَّهَ يَرَىٰ

«Knows he not that Allāh sees?»

meaning, doesn't this person who is preventing this man who is following correct guidance know that Allāh sees him and hears his words, and He will compensate him in full for what he has done? Then Allāh says by way of warning and threatening,

Qur’an 96:15كَلَّا لَئِن لَّمْ يَنتَهِ

«Nay! If he ceases not,»

meaning, if he does not recant from his discord and obstinacy,

Qur’an 96:15لَنَسْفَعًۢا بِٱلنَّاصِيَةِ

«We will scorch his forehead.» meaning, 'indeed We will make it extremely black on the Day of Judgement.' Then He says,

Qur’an 96:16نَاصِيَةٍ كَٰذِبَةٍ خَاطِئَةٍ

«A lying, sinful forehead!» meaning, the forehead of Abu Jahl is lying in its statements and sinful in its actions.

Qur’an 96:17فَلْيَدْعُ نَادِيَهُۥ

«Then let him call upon his council.» meaning, his people and his tribe. In other words, let him call them in order to seek help from them.

Qur’an 96:18سَنَدْعُ ٱلزَّبَانِيَةَ

«We will call out the guards of Hell!» ‘And they are the angels of torment. This is so that he may know who will win - Our group or his group?’

Al-Bukhāri recorded that Ibn ‘Abbās said, “Abu Jahl said, ‘If I see Muḥammad praying at the Ka‘bah, I will stomp on his neck.’ So this reached the Prophet ﷺ, who said,

Ḥadīthلَئِنْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَةُ

«If he does, he will be seized by the angels.»”^{1Fatḥ Al-Bāri 8:595.} This Ḥadīth was also recorded by At-Tirmidhi and An-Nasā’ī in their Books of Tafsīr.^{2Tuḥfat Al-Aḥwadhi 9:277, and An-Nasā’ī in Al-Kubrā 6:518.} Likewise, it has been recorded by Ibn Jarīr.^{3Aṭ-Ṭabari 12:649.} Aḥmad, At-Tirmidhi, An-Nasā’ī and Ibn Jarīr, all recorded it from Ibn ‘Abbās with the following wording: “The Messenger of Allāh ﷺ was praying at the Maqām (prayer station of Ibrāhīm) when Abu Jahl bin Hishām passed by him and said, ‘O Muḥammad! Haven’t I prevented you from this?’ He threatened the Prophet ﷺ and thus, the Messenger of Allāh ﷺ became angry with him and reprimanded him. Then he said, ‘O Muḥammad! What can you threaten me with? By Allāh, I have the most kinsmen of this valley with me in the large.’ Then Allāh revealed,

Qur’an 96:17–18فَلْيَدْعُ نَادِيَهُۥ سَنَدْعُ ٱلزَّبَانِيَةَ

«Then let him call upon his council. We will call out the guards of Hell!»” Ibn 'Abbās then said, "If he had called his people, the angels of torment would have seized him at that very instant." At-Tirmidhi said, "Ḥasan Ṣaḥīḥ."^{4Aḥmad 1:329, At-Tirmidhi 3349, An-Nasā'ī in Al-Kubrā 11684, and Aṭ-Ṭabari 12:648.}

Ibn Jarīr recorded from Abu Hurayrah that Abu Jahl said, "Does Muḥammad cover his face with dust (i.e., from prostration) while he is among you all?" They (the people) replied, "Yes." Then he said, "By Al-Lat and Al-'Uzzā, if I see him praying like this, I will stomp on his neck, and I will certainly put his face in the dust." So the Messenger of Allāh ﷺ came and he began praying, which made it possible for Abu Jahl to stomp on his neck. Then the people became surprised at him (Abu Jahl) because he began retreating on his heels and covering himself with his hands. Then it was said to him, "What's the matter with you?" He replied, "Verily, between me and him is a ditch of fire, monsters and wings." Then the Messenger of Allāh ﷺ said,

Ḥadīthلَوْ دَنَا مِنِّي لَاخْتَطَفَتْهُ الْمَلَائِكَةُ عُضْوًا عُضْوًا

«If he had come near me, the angels would have snatched him limb by limb.»

The narrator added; "Allāh revealed an Āyah, but I do not know whether it is concerning the Ḥadīth of Abu Hurayrah or not:

Qur’an 96:6كَلَّآ إِنَّ ٱلْإِنسَٰنَ لَيَطْغَىٰٓ

«Nay! Verily, man does transgress.»

to the end of the Sūrah."^{5Aṭ-Ṭabari 12:649.}

Imām Aḥmad bin Ḥanbal, Muslim, An-Nasā'ī and Ibn Abi Ḥātim all recorded this Ḥadīth.^{6Aḥmad 2:370, Mulim :2797, and An-Nasā'ī in Al-Kubrā 11683.}

Amusement for the Prophet ﷺ

Then Allāh says,

Qur’an 96:19كَلَّا لَا تُطِعْهُ

«Nay! Do not obey him.» meaning, 'O Muḥammad! Do not obey him in what he is forbidding from such as steadfastness in worship and performing worship in abundance. Pray wherever you wish and do not worry about him. For indeed Allāh will protect you and help you, and He will defend you against the people.'

Qur’an 96:19وَٱسْجُدْ وَٱقْتَرِب

«Fall prostrate and draw near (to Allāh)!» This is just like what has been confirmed in the Ṣaḥīḥ of Muslim on the authority of Abu Ṣāliḥ who reported from Abu Hurayrah that the Messenger of Allāh ﷺ said,

Ḥadīthأَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاءَ

«The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e., while prostrating).»^{7Muslim 1:350.}

It has also been mentioned previously that the Messenger of Allāh ﷺ used to prostrate when he recited

Qur’an 84:1إِذَا ٱلسَّمَآءُ ٱنشَقَّتْ

«When the heaven is split asunder.» (84:1) and

Qur’an 96:1ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ

«Read! In the Name of your Lord Who has created.»^{8Muslim 1:406.} (96:1)

This is the end of the Tafsīr of Sūrah Iqra' (Sūrat Al-'Alaq). Unto Allāh is due all praise and thanks, and He is the Giver of success and protection against error.