The Revealed Meaning
Every meaning-sentence below names its supporters: the tafsir editions with their verbatim
words, the graded hadith witnesses, the sirah witness and the occasions of revelation. Where the
witnesses differ, both meanings stand with their names. MACHINE-ASSEMBLED from the witnesses -
human scholarly review invited, never claimed.
The waqf authors no meaning of its own. The meaning of each verse is derived from
the hadith, the sirah, the sunnah and the Arabic language as the named witnesses carry them -
and every sentence states who supports it. Grades are transmitted verbatim from their graders,
never re-graded here. (never-a-mufti law)
103:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلْعَصْرِ
Al-ʿAsr = al-dahr/time (the general passage of time — day, night, and their alternation)
supported by 19 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari
ahsan_ur: “Al-ʿAsr = the rotation of day and night (shab-o-roz ki gardish) — the alternation of day and night in which day brings light and night brings darkness, and their lengths vary with the seasons — all pointing to Allah’s power and craftsmanship; hence Allah ﷻ sw”
baghawi: “Ibn ʿAbbas رضي الله عنهما and others said al-ʿAsr = al-dahr (time); Allah ﷻ swore by it because there is a lesson (ibra) in it for the observer”
bayan_ur: “Time (al-zaman) is the witness — the entire sweep of human history testifies to the truth of what follows: that the human being is in loss”
Al-ʿAsr = salat al-ʿasr (the afternoon ʿAsr prayer, a time of special virtue)
supported by 10 editions: baghawi, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, usmani_ur, wasit, zamakhshari
baghawi: “Muqatil said: al-ʿAsr = salat al-ʿasr (the ʿAsr prayer, which is al-Salah al-Wusta — the middle prayer)”
ibnkathir_ur: “Zayd ibn Aslam interpreted al-ʿAsr as salat al-ʿasr (the ʿAsr prayer) or the time of that prayer”
jalalayn: “Or al-ʿAsr = salat al-ʿasr (the afternoon ʿAsr prayer)”
Al-ʿAsr = the period from the sun’s midday decline until its setting (al-ʿashi/the evening time)
supported by 7 editions: baghawi, jalalayn, jalalayn_en, qurtubi, razi, tabari, zamakhshari
baghawi: “Al-Hasan said: al-ʿAsr = from after the sun’s midday decline until its setting; Qatadah said: the last hour of the day”
jalalayn: “Or al-ʿAsr = the period from after the sun’s midday decline until its setting (ma baʿd al-zawal ila al-ghurub)”
jalalayn_en: “Or al-ʿAsr = the period from the sun’s declining to its setting”
The oath referent al-ʿAsr points to the wonders of Allah ﷻ’s power and creation, which are signs of His existence and greatness
supported by 6 editions: baghawi, ibnashur, miqbas, muyassar, qurtubi, wasit
baghawi: “Allah ﷻ swore by al-ʿAsr because it contains a lesson (ibra) for the observer that points to divine power and the signs of Allah ﷻ in the passage of time”
ibnashur: “The oath referent is from the manifestations of the wonders of divine creation (mazahir badiʿ al-tawkin al-rabbani), pointing to the greatness of Allah’s power and breadth of His knowledge; whatever specific meaning al-ʿAsr holds, it is a time that reminds of”
miqbas: “The oath referent is from the manifestations of the wonders of divine creation (mazahir badiʿ al-tawkin al-rabbani), pointing to the greatness of Allah’s power and breadth of His knowledge”
103:2إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ
al-insan designates the genus of all mankind, not a specific individual
supported by 15 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, razi, saadi_ur, tabari, usmani_ur, zamakhshari
ahsan_ur: “al-insan = mankind generically — the declaration covers the entire genus”
baghawi: “al-insan also encompasses the genus of mankind (jins al-nas), not only the kafir”
bayan_ur: “certainly all of mankind (insan) is in khusr (loss); the following verse specifies the four conditions required to escape this universal state”
khusr means loss, destruction, or diminution of one's capital — the opposite of profit
supported by 19 editions: ahsan_ur, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
ahsan_ur: “mankind's loss and halakat (destruction) are clear: days and nights pass in toil, and after death there is no rest but hellfire — the universal default without faith”
bayan_ur: “khusr = loss and damage; the default human condition without the four saving qualities of 103:3”
ibnashur: “al-khusr is a metaphor from commerce signifying a bad outcome (su' al-'aqiba) for one who expected a good outcome — the permanent akhira consequence of squandered life”
khusr has gradations: from complete loss (dunya and akhira) to partial; the kafir's is worst
supported by 5 editions: ibnashur, razi, saadi, saadi_ur, wasit
ibnashur: “khusr has gradations: the greatest and most lasting arises from absence of faith and acknowledgment of Allah ﷻ and the Prophet ﷺ; lesser degrees apply to those who fall short in deeds”
razi: “khusr has gradations: for the genus, it means halak nafs wa-'umr through squandering; for the kafir specifically, it means misguidance and disbelief; the gradations differ in nature and degree”
saadi: “khusr has multiple and varying levels (maratib mutaddida wa-mutafawita): complete loss = losing both dunya and akhira, missing paradise, and deserving hellfire; or partial loss from some aspect but not others”
the human's lifespan is the real capital (ra's al-mal); khusr = squandering it through sin or negligence
supported by 4 editions: baghawi, maarif_en, razi, usmani_ur
baghawi: “al-khusr = khusran wa-nuqsan (loss and diminution); specifically, destruction of one's soul (nafs) and lifespan ('umr) through sins — these are one's two greatest capitals (ra's mal)”
maarif_en: “mankind generically is in khusr; time (al-'asr) is the constantly-depleting capital of human life — like an ice-seller's stock; the oath by time emphasizes this melting capital demanding immediate wise investment”
razi: “the human's greatest capital is their lifespan (ra's maluhu humruhu); virtually no moment passes that is not a form of khusr — whether in sin, in permissibles (opportunity cost), or even in obedience (degrees of khudu' are limitless)”
the sentence 'inna al-insan lafi khusr' is the jawab al-qasam (sworn response to the oath of 103:1)
supported by 6 editions: ahsan_ur, ibnashur, muyassar, qurtubi, saadi, wasit
ahsan_ur: “this sentence is the jawab al-qasam (the sworn response to the oath of 103:1)”
ibnashur: “Allah ﷻ's oath is for ta'kid (reinforcing) the subsequent news; such oaths in the Quran confirm and emphasize the sworn declaration that follows”
muyassar: “Allah ﷻ swears by al-dahr (time) and its wonders of divine power, establishing by oath that mankind (bani Adam) is in halaka (destruction) and nuqsan (diminution)”
three rhetorical layers — inna (ta'kid), lam (ta'kid), and fi (containment) — compound to emphasize the certainty and severity of the khusr
supported by 4 editions: ibnashur, miqbas, razi, wasit
ibnashur: “the oath (qasam), 'inna', and 'lafi' tanwin deliver compound ta'kid (affirmation) befitting the severity of the universal condition declared”
miqbas: “the general statement with the oath and the ta'kid particle in the jawab together produce ta'hwil (alarming warning) and indhar (admonition) about the condition surrounding most people”
razi: “three emphatic devices compound: (1) 'inna' for ta'kid; (2) 'lam' in 'lafi' for ta'kid; (3) 'lafi khusr' containment = the human immersed in loss — all three reinforce the solemn certainty of the declaration”
'lafi khusr' uses metaphorical containment (zharfiyya majaziyya): the human is surrounded/immersed in loss, more emphatic than 'la-khasir'
supported by 4 editions: ibnashur, miqbas, razi, wasit
ibnashur: “'lafi khusr' uses metaphorical containment (zharfiyya majaziyya): the persistence of khusr enveloping the human is likened to a container enclosing its contents — more emphatic than 'la-khasir'”
miqbas: “'lafi khusr' uses metaphorical containment (zharfiyya majaziyya): likening the persistence of khusr to a container surrounding its contents — more eloquent and emphatic than 'inna al-insan la-khasir'”
razi: “'lafi khusr' indicates the human is immersed in khusr, surrounded from every side — more emphatic than the simple predicate 'la-khasir'”
the tanwin (indefiniteness) on 'khusr' signals ta'hwil (great, frightening loss) or ta'zhim (magnification) — 'in a tremendous loss'
supported by 3 editions: ibnashur, razi, wasit
ibnashur: “the tanwin on 'khusr' is for ta'zhim (magnification) and ta'mim (generalization) in the context of the ta'hwil (alarm) and oath”
razi: “the tanwin on 'khusr' serves ta'hwil (to frighten — a tremendous loss whose extent only Allah ﷻ knows); the ta'hwil reading is the correct (sahih) one over the tahqir alternative”
wasit: “the tanwin on 'khusr' is for ta'hwil: 'in a great, frightening khusr' ('azim) — an indefinite of magnification”
some scholars identify al-insan specifically as the kafir/certain named disbelievers, not the genus — the minority interpretation reported by Ibn Abbas رضي الله عنه
supported by 4 editions: baghawi, miqbas_en, qurtubi, razi
baghawi: “some say al-insan means the kafir specifically, evidenced by the exception of the believers; this is the view of Ibn Abbas رضي الله عنه”
miqbas_en: “al-insan = the disbelieving man specifically; khusr = torment because of losing his family and position in paradise; alternatively: loss due to decrease in deeds in old age and their cessation after death”
qurtubi: “Ibn Abbas رضي الله عنه (via Abu Salih) said al-insan means the kafir; another report names specific disbelievers: al-Walid ibn al-Mughira, al-'As ibn Wa'il, al-Aswad ibn 'Abd al-Muttalib, al-Aswad ibn 'Abd Yaghuth”
al-Shafi'i (rahimahu Allah ﷻ): if people pondered Surah Al-'Asr it would suffice them — attested across multiple tafsir traditions
supported by 3 editions: ibnkathir_ar, ibnkathir_en, maarif_en
ibnkathir_ar: “al-Shafi'i (rahimahu Allah) said: if people were to ponder this surah it would suffice them — testimony to its comprehensive guidance in three verses”
ibnkathir_en: “al-Shafi'i said: 'If the people were to ponder on this Surah, it would be sufficient for them' — affirming its comprehensive guidance”
maarif_en: “al-Shafi'i (rahimahu Allah) said: if people thought carefully about Surah Al-'Asr, it would be sufficient guidance for them — testimony to its comprehensive instruction in three verses”
Companions of the Messenger of Allah ﷻ ﷺ would recite Surah Al-'Asr when parting from one another (al-Tabarani)
supported by 3 editions: ibnkathir_ar, ibnkathir_en, maarif_en
ibnkathir_ar: “the Companions of the Messenger of Allah ﷺ, when two of them met, would not part until one had recited Surah Al-'Asr to the other in full (reported by al-Tabarani from 'Abdullah ibn Hisn رضي الله عنه)”
ibnkathir_en: “Companions of the Messenger of Allah ﷺ, when two met, would not part until one had recited Surah Al-'Asr to the other in full and given the greeting of peace (al-Tabarani)”
maarif_en: “whenever two Companions of the Holy Prophet ﷺ met they would not part until one had recited Surah Al-'Asr to the other (transmitted by al-Tabarani from 'Ubaidullah ibn Hisn رضي الله عنه)”
103:3إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ
Salvation from loss requires four qualities collectively: iman, amal salih, tawasi bil-haqq, and tawasi bil-sabr
supported by 14 editions: ahsan_ur, baghawi, bayan_ur, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en
baghawi: “Those who believe and do righteous deeds are not in loss; exception removes them from the judgment of khusran”
tabari: “The excepted from loss are those who affirmed Allah's w Oneness and obeyed Him, performed His obligations, and avoided His prohibitions as expressed by Mujahid”
razi: “Salvation from loss requires all four qualities collectively: iman, amal salih, tawasi bil-haqq, and tawasi bil-sabr; whoever lacks any of the four remains in loss”
Tawasi bil-haqq encompasses amr bil-maruf wa nahy an al-munkar, dawah, nasiha, and the collective obligation to guide others
supported by 8 editions: bayan_ur, ibnashur, razi, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, wasit
razi: “Tawasi bil-haqq encompasses all of religion: ilm (knowledge) and amal (deed); the verse requires collective duty: dawah, nasiha, amr bil-maruf wa nahy an al-munkar”
wasit: “Salvation is conditional on all four qualities together including collective duties: dawah, nasiha, amr bil-maruf wa nahy an al-munkar, and wishing for one's brother what one wishes for oneself”
ibnashur: “Tawasi bil-haqq encompasses teaching correct beliefs and guidance (huda), guiding to good character through amr bil-maruf wa nahy an al-munkar”
Tawasi bil-sabr = patience upon the harm and hardships received when commanding good and forbidding evil
supported by 6 editions: bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, tafhim_ur
ibnkathir_ar: “Tawasi bil-sabr = patience upon calamities and divine decrees, and upon harm from those harmed for commanding good and forbidding evil”
ibnashur: “Tawasi bil-sabr = bearing the hardship of upholding the truth and enduring the harm that comes from those opposed when one commands them to good”
ibnkathir_en: “Tawasi bil-sabr = patience with the plots, the evils, and the harms of those who harm them because they command good and forbid evil”
The first two qualities (iman and amal) perfect the individual; the last two (tawasi) perfect others; salvation is both personal and collective
supported by 5 editions: maarif_en, saadi, saadi_ur, tafhim_en, usmani_ur
saadi: “By the first two qualities the servant perfects himself; by the last two he perfects others; when all four are realized, the servant is saved from loss and gains the great profit”
saadi_ur: “By the first two qualities the believer perfects himself; by the last two he perfects others; all four together = saved from loss and achieving great profit”
usmani_ur: “Four ways to escape loss: iman, amal as practical mirror of the heart's faith, mutual exhortation to truth and sincerity in all matters, mutual exhortation to sabr and steadfastness upon hardships”
Al-Haqq = iman (faith) and tawhid (the Oneness of Allah ﷻ w)
supported by 4 editions: baghawi, jalalayn, jalalayn_en, qurtubi
baghawi: “Al-Haqq = faith (iman) and tawhid (per Muqatil)”
qurtubi: “Al-Haqq = tawhid per Ibn Abbas radiyallahu anhu via al-Dahhak; al-Haqq = the Quran per Qatadah; al-Haqq = Allah ﷻw Himself per al-Suddi”
jalalayn: “Those who believe and do righteous deeds are not in loss; al-Haqq = al-iman (faith)”
Al-Haqq = comprehensive term covering obedience to Allah ﷻ w, abandonment of the forbidden, and all mandated good
supported by 4 editions: ahsan_ur, ibnkathir_ar, ibnkathir_en, zamakhshari
zamakhshari: “Al-Haqq is the firm established matter that cannot be denied: it is all good — tawhid of Allah ﷻw, obedience to Him, following His books and His messengers, asceticism in the world, and desire for the Hereafter”
ibnkathir_ar: “Tawasi bil-haqq = performing acts of obedience and abandoning the forbidden things”
ibnkathir_en: “Tawasi bil-haqq = recommending acts of obedience and avoiding the forbidden things”
Tawasi bil-sabr = patience upon acts of obedience to Allah ﷻ w and upon fulfilling His commands
supported by 4 editions: baghawi, jalalayn, qurtubi, tabari
baghawi: “Al-Sabr = upon performing the obligatory duties and upholding Allah's w command”
tabari: “Tawasi bil-sabr: they advised each other to patience upon acts of obedience to Allah ﷻw (per al-Hasan and Qatadah)”
qurtubi: “Tawasi bil-sabr = upon obedience to Allah ﷻw and refraining from His prohibitions”
Al-Haqq in tawasi bil-haqq = Kitab Allah ﷻ w (the Quran) and the divine commands revealed therein
supported by 3 editions: baghawi, miqbas_en, tabari
baghawi: “Al-Haqq in tawasi bil-haqq = the Quran (per al-Hasan and Qatadah)”
tabari: “Tawasi bil-haqq: they advised each other to act according to what Allah ﷻw revealed in His Book; al-Haqq = Kitab Allah ﷻw (per al-Hasan and Qatadah)”
miqbas_en: “Exhort one another to truth = to belief in Allah's w divine Oneness (tawhid) / the Quran; exhort one another to endurance in performing obligations and avoiding transgressions”
Tawasi bil-sabr = patience upon divine decrees, calamities, and trials that Allah ﷻ w brings upon His servants
supported by 3 editions: miqbas_en, wasit, zamakhshari
zamakhshari: “Al-Sabr covers three dimensions: refraining from disobedience, performing acts of obedience, and bearing whatever Allah ﷻw tests His servants with”
wasit: “Al-Sabr = strength in the soul enabling it to bear hardships upon obedience to Allah ﷻw and upon the calamities and pains that life brings”
miqbas_en: “Al-Sabr = endurance in performing obligations imposed by Allah ﷻw, in avoiding transgressions, and in enduring misfortunes and calamities”
Imam al-Shafi'i rahimahu Allah ﷻ: if people pondered this surah it would suffice them; it encapsulates the complete human way of life
supported by 3 editions: ibnkathir_ar, maarif_en, usmani_ur
ibnkathir_ar: “Imam al-Shafi'i rahimahu Allah said: If people pondered this surah it would suffice them”
usmani_ur: “Imam Shafi'i rahimahu Allah said: If only this one surah had been revealed, it would have been sufficient for the guidance of the wise”
maarif_en: “Imam Shafi'i rahimahu Allah said: If people thought about Surah al-Asr carefully, it would be enough for their guidance; this concise but comprehensive surah outlines a complete way of human life”
The Companions of the Prophet ںw would not part from each other at any meeting until one had recited Surah al-Asr to the other
supported by 3 editions: ibnkathir_ar, maarif_en, usmani_ur
ibnkathir_ar: “When two Companions of the Messenger of Allah ںw met, they would not part until one had recited Surah al-Asr to the other in full, then gave the greeting of peace (narrated by al-Tabarani via Ibn Hisn Abu Madinah)”
usmani_ur: “The pious predecessors (salaf) used to recite Surah al-Asr to one another at every meeting”
maarif_en: “Sayyidna Ubaidullah ibn Hisn radiyallahu anhu reports that whenever two Companions of the Holy Prophet ںw met, they would not part company until one had recited Surah al-Asr in its entirety to the other (transmitted by al-Tabarani)”
Tawasi bil-haqq and tawasi bil-sabr are subsets of amal salih singled out to prevent the misconception that amal is only individual
supported by 3 editions: ahsan_ur, ibnashur, miqbas
miqbas: “Tawasi bil-haqq and tawasi bil-sabr are special cases of amal salih, separately mentioned because the listener might think amal is only what one does for oneself”
ibnashur: “Tawasi bil-haqq and tawasi bil-sabr are special cases of amal salih, separately named to clarify that guiding others is also required amal, not merely individual practice”
ahsan_ur: “Tawasi bil-sabr separately mentioned despite being included within haqq, to show its special honor and preeminent rank; it covers patience upon calamities, obligations, avoiding sins, and sacrificing desires”
Iman is belief in the heart; amal salih is deeds performed with the limbs; the two conditions are distinct and complementary
supported by 3 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “Those excepted from loss are those who believed with their hearts and worked righteous deeds with their limbs; iman is internal, amal is external”
ibnkathir_en: “Believers believed in their hearts and worked righteous deeds with their limbs; the exception specifies this dual criterion”
ibnkathir_ur: “Saved from loss: those with iman in hearts, righteous deeds with limbs, tawasi bil-haqq (urging each other to good and avoiding haram), and tawasi bil-sabr upon divine decrees and harm from opponents of amr bil-maruf”
hadith witness1 rows - shia Al-Kafi-Volume-8-Kulayni 195 | strata: shia-graded-weak
sirah witness1
105:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَٰبِ ٱلْفِيلِ
'أصحاب الفيل' (Owners of the Elephant) refers to Abraha al-Ashram the Abyssinian (ruler of Yemen under the Negus) and his army who came intending to demolish the Ka'bah
supported by 22 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “The event of Abraha and the Elephant army is what 'أصحاب الفيل' refers to — Abraha came from Abyssinia via Yemen to destroy the Ka'bah”
baghawi: “'أصحاب الفيل' refers to Abraha al-Habashi and his troops who came from Abyssinia/Yemen intending to destroy the Ka'bah”
ibnkathir_ar: “'أصحاب الفيل' were Christians whose religion at the time was closer to the truth than Qurayshi idolatry; yet Allah ﷻ destroyed them and preserved the Ka'bah”
'ألم تر' is a rhetorical/confirmatory question (istifham taqriri), not a literal inquiry about whether the Prophet ﷺ visually witnessed the event
supported by 10 editions: ahsan_ur, ibnashur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, wasit
ahsan_ur: “'ألم تر' means 'ألم تعلم' (did you not know?) — the interrogative is for taqrir (confirmation); it addresses the Prophet ﷺ and all his contemporaries, since they all knew the event”
ibnashur: “'ألم تر' is an istifham taqriri (confirmatory interrogative): the negated form asserts the affirmative with confidence, since the listener cannot but affirm what is denied”
jalalayn: “'ألم تر' is a rhetorical question (istifham), not a literal inquiry”
The event demonstrates Allah ﷻ's exclusive power and His miraculous protection of the Sacred House (Ka'bah) against those who sought to destroy it
supported by 10 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, muyassar, saadi, saadi_ur, tabari, wasit
baghawi: “Allah ﷻ destroyed the Elephant army as a divine protection of the Sacred House”
ibnkathir_ar: “Allah ﷻ destroyed the Elephant army as a specific protection of His Sacred House and a sign of His exclusive power”
ibnkathir_en: “Allah ﷻ destroyed the Elephant army and defeated their plot, protecting His Sacred House from demolition”
The event occurred in the year of the Prophet Muhammad ﷺ's birth and was an irhas (pre-prophetic portent) preparing the way for his mission
supported by 10 editions: ahsan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, maarif_en, miqbas, saadi, tafhim_en, usmani_ur, zamakhshari
ahsan_ur: “According to the most famous view, the event occurred in the very year the Prophet ﷺ was born; Arabs' knowledge of it was through mutawatir reports”
ibnashur: “The taqriri function here is metaphorically used as takriim (honoring) of the Prophet ﷺ, marking the event as an irhas for him — analogous to Quran 90:1-2; the verse follows the pattern of 'alam yajidka yatiman fa-awa'”
ibnkathir_ar: “The event was an irhas (preparatory sign/prologue) and tawti'ah for the prophethood of the Prophet ﷺ; he was born in that same year according to the most widely accepted opinion; the implicit divine message: 'We preserved the Ka'bah not for your merit, O Quray”
The 'seeing' (raʾa/ruʾyah) in 'ألم تر' denotes knowledge or being informed (ʿilm/khabar/samaʿ), not literal visual sight
supported by 11 editions: ahsan_ur, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, tafhim_en, tafhim_ur, usmani_ur, wasit
ahsan_ur: “'رأى' here means definitive knowledge (taʿlam), not literal sight; the Arabs knew the story through mutawatir (multiply-corroborated) transmission and it was not long past”
miqbas: “The 'seeing' (ru'yah) is metaphorical — standing for definitive knowledge (ʿilm baligh min al-yaqin) because the event was mutawatir in Mecca and traces of it (the stones) were still physically visible; eyewitnesses of the event's aftermath were still alive”
miqbas_en: “'Hast thou not seen' means 'have you not been informed, O Muhammad' — the interrogative signifies knowledge/being informed (khabar), not literal sight”
hadith witness5 rows - sunni bukhari 2731, sunni abudawud 2765, shia Al-Kafi-Volume-1-Kulayni 522, shia Al-Tawhid-Saduq 142, shia Al-Kafi-Volume-2-Kulayni 114 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded
sirah witness7
105:2أَلَمْ يَجْعَلْ كَيْدَهُمْ فِى تَضْلِيلٍ
Kayd = their plot/scheme to destroy the Ka'bah; Allah ﷻ nullified it completely
supported by 26 editions: zamakhshari, baghawi, tabari, ibnkathir_ar, razi, qurtubi, jalalayn, saadi, miqbas, wasit, muyassar, ibnashur, ibnkathir_en, jalalayn_en, ibnkathir_ur, saadi_ur, zilal_ur, bayan_ur, tafhim_ur, usmani_ur, ahsan_ur, tafhim_en, mukhtasar, mukhtasar_en, miqbas_en, maarif_en
zamakhshari: “The People of the Elephant intended to destroy the Ka'bah; Allah sent birds against them and thwarted their plan entirely”
baghawi: “Kaydahum means their scheming and effort to demolish the Ka'bah; Allah blocked them so they did not reach it nor achieve what they intended”
tabari: “Allah made the Abyssinians' effort to destroy the Ka'bah end in tadlil — going astray from what they intended and attempted”
Tadlil = complete nullification, waste, and failure of their plan — they achieved nothing
supported by 18 editions: baghawi, tabari, razi, qurtubi, jalalayn, saadi, wasit, muyassar, ibnashur, jalalayn_en, saadi_ur, zilal_ur, tafhim_ur, usmani_ur, tafhim_en, mukhtasar, mukhtasar_en, miqbas_en
baghawi: “Fi tadlil = they were blocked from what they wanted; Muqatil renders it as fi khasara (loss); also: fi butlan (nullification)”
tabari: “Fi tadlil means: making them go astray from what they intended and tried to accomplish — like a traveler who loses the road”
razi: “Fi tadlil = fi tadi'ya wa ibtal (in wasting and nullification); 'dallastu kaydahu' means 'I made his scheme wasted and lost' — clearly erroneous in the eyes of every rational person”
The interrogative 'alam yaj'al' is rhetorical/affirmative (taqriri): it affirms that Allah ﷻ did indeed nullify their plot
supported by 5 editions: jalalayn, jalalayn_en, wasit, ahsan_ur, zilal_ur
jalalayn: “Alam yaj'al = He certainly did make; the interrogative is for affirmation (taqrir)”
jalalayn_en: “Did He not make — that is to say, He did indeed make — their stratagem go astray”
wasit: “The interrogative is for taqrir (affirmation) — confirming that Allah ﷻ did indeed make their scheming result in complete loss”
It is called kayd (secret scheme) despite the open march because the true motive was hidden beneath a pretext
supported by 7 editions: razi, wasit, miqbas, ibnashur, tafhim_ur, tafhim_en, bayan_ur
razi: “Called kayd despite open declaration because what Abraha harbored in his heart (jealousy, desire to redirect the Arabs' honor and prestige to himself and his city) was worse than what he showed”
wasit: “Called kayd despite the open march because they harbored more hatred and enmity internally than they displayed externally — like 'what their chests conceal is greater'”
miqbas: “Called kayd because the visible cause (anger at the Kinani who defiled the Qullays church) was merely a pretext; their real goal was to war against Mecca, destroy the Ka'bah, and redirect all Arab pilgrimage to Sana'a to Christianize the Arabs”
The event of the Elephant occurred in the year the Prophet Muhammad ﷺ was born, according to the most widely-held view
supported by 6 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, saadi, saadi_ur, maarif_en
ibnkathir_ar: “The Prophet ﷺ was born in that same year — this is the most widely-cited (ashhar) view among scholars”
ibnkathir_en: “He [the Prophet ﷺ] was born during that same year according to the most popular opinion”
ibnkathir_ur: “The Prophet ﷺ was born in that year — the majority of historians hold this view”
The destruction of the Elephant army was an irhas (divine prologue/forerunner) preparing for and affirming the mission of the Prophet ﷺ
supported by 5 editions: ibnkathir_ar, ibnkathir_en, saadi, saadi_ur, maarif_en
ibnkathir_ar: “The event was an irhas (preparation and prologue) for the sending of the Prophet ﷺ; it was as if destiny was saying: We protected this House not because of your virtue but to honour it by the mission of the unlettered Prophet Muhammad ﷺ”
ibnkathir_en: “This was a means of giving a divine sign (irhas) and preparing the way for the coming of the Messenger of Allah ﷺ, who was born in that same year”
saadi: “The event was from the irhasat (precursors) of the Prophet's ﷺ da'wah and from the adilla (proofs) of his prophethood”
'Fi tadlil' uses a metaphorical container (zarf majazi): the kayd was so utterly identified with failure that it was as if submerged within it
supported by 5 editions: razi, miqbas, ibnashur, tafhim_ur, tafhim_en
razi: “The zarf (container) 'fi' in 'fi tadlil' signifies that their sa'y (effort) was clearly manifest as dalal (error) to every rational person — it was inseparable from its failure”
miqbas: “The containment of kayd in tadlil is majazi (metaphorical): fi here signifies inseparable accompaniment — their kayd was absolutely inseparable from its total nullification”
ibnashur: “Zurfiyyat al-kayd fi al-tadlil majaziyya — the container preposition is borrowed to mean intense inseparable accompaniment: their kayd was made to fail with a failure that never left it; the meaning is that it was nullified utterly”
A key hidden motive behind the Abyssinian campaign was control of the Arabia-to-Syria/Egypt trade route
supported by 3 editions: tafhim_ur, tafhim_en, bayan_ur
tafhim_ur: “The Abyssinians wanted to destroy the Ka'bah, crush Quraysh, intimidate all Arabs, and take control of the trade route running from south Arabia to Syria and Egypt — this was their concealed motive”
tafhim_en: “The Abyssinians' hidden motive was to seize control of the trade route from south Arabia to Syria and Egypt by destroying the Ka'bah and breaking Quraysh's power over it”
bayan_ur: “Beyond destroying the Ka'bah, Abraha's campaign aimed to spread Christianity in Arabia and control the trade route running between the eastern lands and Rome's territories, which the Arabs managed”
hadith witness2 rows - sunni bukhari 2731, sunni abudawud 2765 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
sirah witness3
105:3وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ
Ababil denotes birds sent in successive groups/flocks from multiple directions; it is not the name of a specific bird species
supported by 17 editions: ahsan_ur, baghawi, ibnashur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, zamakhshari, zilal_ur
zamakhshari: “Ababil denotes birds sent in successive groups (متفرقة يتبع بعضها بعضا), coming in waves from multiple directions; each bird carried a stone in its beak and two in its feet”
baghawi: “Ababil = many birds following each other in scattered groups (كثيرة متفرقة يتبع بعضها بعضا), or herds like camels (aqatia' kal-ibil al-mu'abbala); Abu Ubayda: groups in a scattered formation”
tabari: “Ababil = birds scattered and following each other from various directions (متفرقة يتبع بعضها بعضا من نواح شتى); a collective noun with no singular (like shamatit and 'abadid)”
Classical linguists hold that 'ababil' has no singular form from its own root (like asatir, 'abadid, shamatit)
supported by 2 editions: maarif_en, wasit
wasit: “Ababil is a collective noun with no singular from its own root; or the plural of ibbalah (a large bundle of firewood — the birds' group likened to a bundle in its compactness)”
maarif_en: “Ababil is a plural word said to have no singular; it means birds in flocks or swarms — it is not the name of a particular bird; in Urdu 'ababil' denotes swallows but those are not what the verse implies”
Classical grammarians proposed various singular forms for 'ababil': ibalah (al-Rua'si, Zamakhshari), ibul (Kisa'i like 'ajul), ibbil (Mubarrad like sikkin), ibbawl (some)
supported by 6 editions: baghawi, jalalayn, jalalayn_en, miqbas, qurtubi, tabari
baghawi: “Al-Farra': ababil has no singular from its own root; a report: singular is ibalah; Kisa'i: singular is ibul (like 'ajul); others: ibbil”
tabari: “Abu Ubayda and al-Farra': no singular heard from Arabs for ababil; al-Rua'si: singular is ibalah; Kisa'i: singular is ibul (like 'ajul); some say abil”
qurtubi: “On the singular of ababil: Akhfash/Jawhari: no singular (like the usage 'jaat ibilu-ka ababila'); Mubarrad: ibbil (like sikkin); some: ibbawl (like 'ijjawl)”
Each bird carried three stones — one in its beak and two in its claws/feet; narrators describe them as small and precise
supported by 4 editions: baghawi, tafhim_en, tafhim_ur, zamakhshari
zamakhshari: “Each bird carried stones larger than a lentil but smaller than a chickpea; the stones were streaked with red (per Ibn Abbas رضي الله عنهما) and each bore the name of the person it would strike, passing through the body from head to bottom”
baghawi: “Each bird carried three stones — one in its beak and two in its feet — and they struck all they hit with shattering force”
tafhim_ur: “Almost all narrators agree: each bird carried one stone in its beak and two in its claws; people of Makkah preserved these stones for a long time; narrations describe them as dark red, about the size of a small pea (Nawfal ibn Abi Muawiya), or pine-kernel size”
The birds were unprecedented — never seen before the event and never seen after it (attested by Said ibn Jubayr and Ikrimah)
supported by 4 editions: maarif_en, qurtubi, tafhim_en, tafhim_ur
qurtubi: “Said ibn Jubayr: birds from the sky, never seen before or after; a narration attributed (via weak chain) to Ibn Abbas رضي الله عنهما from the Prophet ﷺ: 'they were birds between heaven and earth, nesting and hatching'”
maarif_en: “The birds were somewhat smaller than pigeons; Said ibn Jubayr (as quoted by Qurtubi) attests they were never seen before — unprecedented birds”
tafhim_ur: “Said ibn Jubayr and Ikrimah: such birds had never been seen before or after the event; they were not birds of Najd, Hijaz, or Tihama; Ibn Abbas رضي الله عنهما: beaks like birds, claws like dogs; Ikrimah: heads like birds of prey”
Narrators disagreed on the birds' physical appearance: beaks like birds and paws like dogs (Ibn Abbas رضي الله عنهما), heads like beasts (Ikrimah), green with yellow beaks (Said ibn Jubayr), black sea birds (Qatada); color was disputed (black/green/white/red in different narrations)
supported by 4 editions: baghawi, qurtubi, tafhim_en, tafhim_ur
baghawi: “Ibn Abbas رضي الله عنهما: the birds had beaks like bird beaks and paws like dog paws; Ikrimah: heads like beast heads; Said ibn Jubayr: green with yellow beaks; Qatada: black sea birds, each with 3 stones (2 in feet, 1 in beak), shattering all they struck”
qurtubi: “Ibn Abbas رضي الله عنهما: beaks like bird beaks and paws like dog paws; Ikrimah: green birds from the sea with heads like beast heads, never seen before or after; Aisha رضي الله عنها: most resembled swallows (khatatif); Said ibn Jubayr: green with yellow beaks”
tafhim_ur: “Ibn Abbas رضي الله عنهما: beaks like birds, claws like dogs; Ikrimah: heads like predatory birds — all narrators differed on the birds' precise description”
The event was a providential sign (irhas) preparing the way for the mission of the Prophet ﷺ; he was born in the same year — the 'Year of the Elephant'
supported by 6 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, miqbas, saadi, saadi_ur
ibnkathir_ar: “The event was from the category of irhas (providential signs) and preparation for the mission of the Messenger ﷺ; he was born in that very year according to the most popular opinion”
saadi: “That year was the year in which the Messenger of Allah ﷺ was born, making the event one of the irhasat (preparatory signs) of his prophethood and proofs of his mission”
miqbas: “The sending of birds was simultaneously the cause of the army's destruction and a punishment for intending to demolish the Ka'bah; it demonstrated that Allah ﷻ is the defender of His House — done to prepare the ground for the Prophet's ﷺ mission in that land, ”
The surah presents the destruction of Abraha's army as Allah ﷻ's direct, miraculous defense of the Sacred House — achieved through the most unexpected instrument (small birds) to make divine power unmistakably visible
supported by 7 editions: ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, razi, wasit, zilal_ur
ibnkathir_ar: “The sending of birds against Abraha's army was a divine favor to Quraysh — Allah ﷻ destroyed the army before it could demolish the Ka'bah, thwarting its plot and sending it back in the worst defeat”
razi: “Abraha first schemed against the Ka'bah by building the al-Qulays church, intending to divert pilgrims; Allah ﷻ nullified that plot by fire. He then schemed again by marching to destroy it; Allah ﷻ nullified that by sending the birds — two consecutive plots, b”
wasit: “Allah ﷻ sent vast groups of birds from every side in succession — they were the means of the army's total destruction, the manifestation of His divine power (wa-ma ya'lamu junuda rabbika illa huwa)”
The grammatical indefiniteness of 'tayran' (birds) is deliberate: for diminution/smallness to magnify Allah ﷻ's power (Razi), or to mark an unknown species (Miqbas), or for variety and awe (Wasit)
supported by 3 editions: miqbas, razi, wasit
razi: “Why 'tayran' (birds) is grammatically indefinite: either for diminution — the smaller the means, the more astonishing Allah ﷻ's power — or for magnification, as if to say: 'birds, and what birds! — ones that throw small stones yet never miss a vital point'”
miqbas: “Ababil = groups (jama'at); 'tayran' is indefinite for species/type, because this was a kind of bird unknown to the Arabs”
wasit: “'Tayran' is indefinite for variety and awe (tanthwi' wa-tathwil)”
hadith witness3 rows - sunni bukhari 2731, sunni abudawud 2765, shia Al-Kafi-Volume-8-Kulayni 46 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong)
sirah witness6
105:4تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ
Sijjil means baked/hardened clay (tin matbukh / tin mutahajjir)
supported by 10 editions: qurtubi, jalalayn, wasit, muyassar, jalalayn_en, maarif_en, ahsan_ur, mukhtasar, mukhtasar_en, miqbas_en
qurtubi: “Sijjil is clay stones (hijarat min tin) baked in the fire; the Quran's parallel verse (al-Dhariyat: 33) confirms that sijjil means clay”
jalalayn: “Sijjil means baked clay (tin matbukh)”
wasit: “Sijjil is dried, stony clay (al-tin al-yabis al-mutahajjir): either clay that dried and hardened into stone, or baked clay”
Sijjil is Arabicized Persian sang (stone) + gil/kil (clay) — confirmed by Quranic cross-reference (al-Dhariyat: 33)
supported by 7 editions: tabari, razi, miqbas, maarif_en, bayan_ur, tafhim_ur, tafhim_en
tabari: “Sijjil is Persianized Arabic for sang (stone) + kil (clay) — attested through multiple chains via Ibn Abbas (radiyallahu 'anhu): 'sang wa kil' meaning part stone, part clay; confirmed by the Quran's parallel phrase 'hijarat-in min tin' (Surah al-Dhariyat: 33)”
razi: “Ibn Abbas (radiyallahu 'anhu): sijjil means sang wa kil — part stone, part clay (a Persianized Arabic compound)”
miqbas: “Ibn Abbas (radiyallahu 'anhu): sijjil is clay within stones; and in another report sijjil is Arabicized from Persian sang-kil (sang = stone, kil = clay), meaning the equivalent of baked brick (ajur)”
Each bird carried three stones: one in its beak and two in its claws
supported by 3 editions: tabari, razi, bayan_ur
tabari: “Qatadah reported: each bird carried three stones — one in its beak and two in its claws — and it pelted the army with them”
razi: “Muqatil reported: each bird carried three stones — one in its beak and two in its claws — every stone killed a soldier and had that soldier's name written on it; the stone passed from one side of the body to the other”
bayan_ur: “Each bird carried three small stones: one in its beak and two in its claws”
The stones penetrated completely through the soldiers' bodies, entering one side and exiting the other
supported by 5 editions: zamakhshari, baghawi, razi, wasit, usmani_ur
zamakhshari: “The stones penetrated completely through the soldiers: a stone falling on a man's head would exit from his rear — reported via Ibn Abbas (radiyallahu 'anhu)”
baghawi: “Ibn Abbas (radiyallahu 'anhu) and Ibn Mas'ud (radiyallahu 'anhu) reported: the birds cried out and pelted them with the stones; Allah ﷻ sent a wind that struck the stones and increased their force; every stone that hit a man exited from the other side of his b”
razi: “The stones penetrated completely through the bodies: every stone that struck a spot exited from the opposite side”
The stones caused jadari (pox/smallpox) in whoever they struck; this was the first appearance of pox in Arabia
supported by 5 editions: tabari, razi, qurtubi, miqbas, wasit
tabari: “Ikrimah reported: whenever one of the stones struck a soldier, he broke out in jadari (pox/smallpox); it was the first day jadari was ever seen in the land of Arabia”
razi: “Ikrimah via Ibn Abbas (radiyallahu 'anhu): when Allah ﷻ sent the stones on the Army of the Elephant, every stone that fell on a soldier caused his skin to blister (nafata) and brought out jadari (pox); Said ibn Jubayr confirmed this”
qurtubi: “Ikrimah: every stone that struck a soldier brought out jadari (pox); jadari had never been seen before that day; the stone was the size of a chickpea and bigger than a lentil”
The stones were small — no larger than a lentil or chickpea in size
supported by 5 editions: tabari, razi, qurtubi, miqbas, wasit
tabari: “The stones were small: larger than a lentil (adas) and smaller than a chickpea (himmasa) — attested by Abu al-Kund via Musa ibn Abi Aisha”
razi: “The stones were small: the smallest like a lentil (adasa), the largest like a chickpea (himmasa)”
qurtubi: “Ibn Abbas (radiyallahu 'anhu): whenever a stone struck a soldier his skin blistered (nafata) — and this was the beginning of jadari (smallpox)”
The event occurred in the year of the Prophet ﷺ's birth, constituting a Divine portent (irhas) for his mission
supported by 6 editions: ibnkathir_ar, saadi, ibnashur, ibnkathir_en, ibnkathir_ur, saadi_ur
ibnkathir_ar: “The destruction of the Army of the Elephant was a Divine preparation (irhaj) and portent for the mission of the Prophet ﷺ; he was born in that same year according to the most widespread opinion”
saadi: “The event occurred in the year the Prophet ﷺ was born, making it one of the portents of his prophethood and a proof of his message”
ibnashur: “The protection of the Ka'bah from the Army of the Elephant was a Divine preparation (tawti'a) and sign for the mission of the Prophet ﷺ in that land — answering the prayer of Ibrahim 'alayhi as-salam; those who intended its destruction were repaid with annihil”
Alternative: sijjil refers to the celestial register (diwan) in which the punishment of the disbelievers was decreed — derived from al-sijl or al-isJal
supported by 4 editions: zamakhshari, razi, qurtubi, wasit
zamakhshari: “Sijjil may refer to the celestial register (diwan) in which the punishment of the disbelievers was recorded; derived from al-isJal (sending forth); as sijjin is the register of their deeds, sijjil is the register of their punishment”
razi: “Sijjil is as if it were a proper name for the celestial register (diwan) in which the punishment of the disbelievers was recorded — derived from al-isJal (sending forth); the stones are 'from the decreed punishment'”
qurtubi: “Al-Zajjaj: 'min sijjil' means 'from what was decreed to be their punishment', derived from al-sijl (the record/register); Zamakhshari similarly treats it as a proper name for the celestial record of punishment”
hadith witness5 rows - sunni bukhari 2731, sunni abudawud 2765, shia Al-Kafi-Volume-8-Kulayni 46, shia Al-Kafi-Volume-1-Kulayni 1180, shia Man-La-Yahduruh-al-Faqih-Volume-2-Saduq 634 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-ungraded
sirah witness6
105:5فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍۭ
'Asf ma'kul = the army was made like crop leaves and stalks devoured and trampled by livestock — they were reduced to scattered, fallen remnants after their peak of power
supported by 24 editions: zamakhshari, baghawi, tabari, ibnkathir_ar, razi, qurtubi, jalalayn, saadi, miqbas, wasit, muyassar, ibnashur, ibnkathir_en, jalalayn_en, ibnkathir_ur, saadi_ur, maarif_en, bayan_ur, usmani_ur, ahsan_ur, hilalikhan_en, mukhtasar, mukhtasar_en, miqbas_en
zamakhshari: “Zamakhshari: the army were likened to crop leaves when eaten by worms (al-akkal), or to straw that livestock ate, excreted, dried and scattered — simile for their dismembered bodies; the Quranic expression follows the etiquette of Scripture (ka-qawlihi kānā ya”
baghawi: “Ibn Abbas (radiyallahu 'anhu) and Ibn Mas'ud (radiyallahu 'anhu): they were made like crops and straw eaten by livestock, excreted, dried and scattered; simile for the cutting-apart of their limbs; Mujahid: 'asf = wheat leaves (waraq al-hinta); Ikrimah: like g”
tabari: “Allah ﷻ made the People of the Elephant like crops eaten by livestock, excreted, dried and scattered — their severed limbs compared to scattered dung; Mujahid: 'asf = wheat leaves (waraq al-hinta); Ibn Zaid: crop leaves and green plants eaten by animals then e”
Lexical alternative: 'asf = straw (al-tibn) — the dried stalks remaining after threshing, swept by wind and eaten by animals
supported by 4 editions: baghawi, tabari, razi, wasit
baghawi: “Qatadah: 'asf = straw (al-tibn)”
tabari: “Qatadah via multiple chains: 'asf = straw (al-tibn)”
razi: “Abu Muslim: 'asf = al-tibn (straw), because winds scatter it during threshing; when ma'kul (eaten) it leaves no substance and offers no protection”
Lexical alternative: 'asf = the outer husks/casing of wheat grain (qishr al-hinta) — attributed to Ibn Abbas (radiyallahu 'anhu); confirmed independently via Surah ar-Rahman (12) cross-reference in tafhim
supported by 7 editions: zamakhshari, baghawi, tabari, qurtubi, ibnkathir_ur, tafhim_ur, tafhim_en
zamakhshari: “Alternative: the simile is to grain whose kernel (lubb) was eaten, leaving the empty husk — 'asf = the hollow shell after consumption”
baghawi: “Ibn Abbas (radiyallahu 'anhu): 'asf = the outer husk of wheat grain (al-qishr al-kharij) that lies over the grain seed like an envelope/casing (ka-hay'at al-ghilaf lahu)”
tabari: “Ibn Abbas (radiyallahu 'anhu) via multiple chains: 'asf = the outer covering of wheat (laha' al-burr / qishr), the husk that lies over the grain — the wheat is eaten and its husk left, swept away by winds”
The verse concludes an event in the year of the Prophet ﷺ's birth — the surah seals a Divine portent (irhas) preparing the Arabian Peninsula for his mission
supported by 9 editions: ibnkathir_ar, razi, jalalayn, saadi, ibnkathir_en, jalalayn_en, saadi_ur, tazkirul_en, tazkir_ur
ibnkathir_ar: “This event was a Divine preparation (irhas wa-tawti'a) for the mission of the Prophet ﷺ; he was born in that same year according to the most widespread opinion (ashhar al-aqwal)”
razi: “The event was an irhas (divine portent) for the coming of Muhammad ﷺ; this explains why Hajjaj's later assault on the Ka'bah brought no such punishment — irhas was needed before the Prophet's arrival, not after his prophethood was established by definitive pro”
jalalayn: “This event occurred in the year of the Prophet ﷺ's birth (kana hadha 'am mawlid al-Nabi ﷺ)”
hadith witness3 rows - sunni bukhari 2731, sunni abudawud 2765, shia Man-La-Yahduruh-al-Faqih-Volume-2-Saduq 634 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-ungraded
sirah witness5
106:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ لِإِيلَٰفِ قُرَيْشٍ
Ilaf (إيلاف) means habituating/accustomedness/familiarization; derived from aalafa/alafa (to become accustomed); applied to Quraysh's two trade journeys
supported by 12 editions: baghawi, ibnkathir_en, maarif_en, miqbas, miqbas_en, mukhtasar_en, razi, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “Ilaf (إيلاف) is the masdar of aalafa (آلفَ) meaning to be accustomed/habituated to something; the Quraysh became accustomed (aalafa) to their two trade journeys”
baghawi: “The word إيلاف has variant readings (Abu Ja'far reads لِيلَافِ without hamza; Ibn 'Amir reads with a light hamza without ya); the root is the same: habituating/accustoming”
tabari: “The correct reading of لِإِيلَافِ is with ya after the hamza (from aalafa — to cause to become accustomed); Arabs have two forms: aalaftu (with long alif) giving masdar iilaf, and alfitu (with short alif) giving masdar ilf; Ikrima reads it as 'li-ta'lafa Quray”
The lam in لِإِيلَافِ is lam al-ta'lil connecting to فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ (ayah 3) — 'let them worship because of the blessing of the journeys'
supported by 13 editions: baghawi, ibnashur, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, razi, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “The lam in لِإِيلَافِ قُرَيْشٍ is lam al-ta'lil connecting to فَلْيَعْبُدُوا in ayah 3 — they are commanded to worship the Lord of the House because of the blessing of the two journeys; the fa in فَلْيَعْبُدُوا carries conditional force meaning 'if for no othe”
baghawi: “Al-Zujaj holds that the lam refers to what follows: فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ لِإِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ — 'let them worship the Lord of this House for their habituation to the winter and summer journeys'”
tabari: “Some Kufan grammarians say the lam is for ta'lil connecting to فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ: they should not be distracted by these journeys from faith and following the Prophet ﷺ”
The lam/surah connects to Surah al-Fil — Allah ﷻ destroyed the Army of the Elephant for the sake of Quraysh's security and habituation to the two journeys; the two surahs are thematically inseparable
supported by 14 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, qurtubi, razi, saadi, saadi_ur, tabari, zamakhshari, zilal_ur
zamakhshari: “One view (mentioned by zamakhshari as the third position): لِإِيلَافِ قُرَيْشٍ connects to فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ from al-Fil — like poetic enjambment across two surahs; even Ubayy ibn Ka'b recorded the two surahs as one”
baghawi: “Some scholars counted al-Fil and this surah as one — Ubayy ibn Ka'b had no separation between them in his mushaf; the lam then connects to Allah's ﷻ destruction of the Army of the Elephant for Quraysh's sake”
tabari: “Some Basran grammarians say the lam connects to فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ — Allah ﷻ made Abyssinians like eaten chaff for the sake of Quraysh's habituation; Ibn Abbas رضي الله عنه via Sa'id ibn Jubayr and Mujahid said it means 'My favor upon Quraysh'”
The lam is lam al-ta'ajjub (wonder/amazement): 'Marvel at the habituation of Quraysh' while they turn away from worship; position of Akhfash, Kisa'i, Farra', and preferred by al-Tabari
supported by 11 editions: baghawi, ibnashur, ibnkathir_en, ibnkathir_ur, miqbas, muyassar, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “Another view: the lam expresses wonder — meaning 'Be amazed at the habituation of Quraysh' and their ingratitude despite Allah ﷻ's favor”
baghawi: “Al-Kisa'i and al-Akhfash hold the lam is lam al-ta'ajjub (amazement): 'Be amazed at the habituation of Quraysh to the winter and summer journeys and their abandonment of worship of the Lord of this House'; the Arabs use this lam without stating the verb of ama”
tabari: “Al-Tabari holds the correct view is that the lam is for amazement (ta'ajjub): as if Allah ﷻ says to Muhammad ﷺ 'Marvel at the favor of Allah ﷻ upon Quraysh in their habituation to the winter and summer journeys' — and this is because, by consensus, the two sur”
Quraysh had two established seasonal trade journeys: winter to Yemen (and Abyssinia) and summer to Syria (al-Sham); these were the source of their livelihood and prosperity
supported by 14 editions: ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari, zilal_ur
zamakhshari: “Quraysh had two seasonal trade journeys: winter to Yemen and summer to Syria (al-Sham); through commerce and trade they maintained their livelihood”
tabari: “Ilaf refers to the habituation of Quraysh to the two journeys — winter and summer — such that these journeys caused them no hardship”
ibnkathir_ar: “The Quraysh would travel in winter to Yemen and summer to Syria (al-Sham) for trade; they would return to their city safely due to the reverence others had for them as custodians of Allah's ﷻ sanctuary”
Quraysh traveled in safety because of their status as custodians of the Sacred House (ahl haram Allah ﷻ); other tribes would not attack them; this protection extended to their traveling companions
supported by 9 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, saadi, saadi_ur, zamakhshari, zilal_ur
zamakhshari: “Quraysh traveled in safety because they were the custodians of Allah's ﷻ sanctuary (ahl haram Allah ﷻ); others would not attack them, and anyone traveling with them was also safe; while other tribes were raided Quraysh were untouched”
ibnkathir_ar: “Quraysh traveled safely because of their standing as residents of the haram of Allah ﷻ; whoever recognized them honored them; whoever traveled with them was safe because of them — their winter and summer journeys were thus protected”
qurtubi: “Quraysh would travel for trade without being raided or approached (فَلَا يُغَارُ عَلَيْهَا وَلَا تُقْرَبُ) because they were said to be the people of the house of Allah ﷻ; when the master of the Elephant came to destroy the Ka'ba, Allah ﷻ destroyed him, remind”
Quraysh are the descendants of al-Nadr ibn Kinana; all descendants of al-Nadr are Qurayshi — the name derives from their gathering (taqarrush) after dispersal
supported by 4 editions: baghawi, qurtubi, wasit, zamakhshari
zamakhshari: “Quraysh are the descendants of al-Nadr ibn Kinana”
baghawi: “Quraysh are the descendants of al-Nadr ibn Kinana; whoever is not descended from al-Nadr is not Qurayshi”
qurtubi: “Quraysh are the children of al-Nadr ibn Kinana ibn Khuzayma ibn Mudrika ibn Ilyas ibn Mudar; all who descend from al-Nadr are Qurayshi; they were called Quraysh for their gathering after dispersal”
إِيلَافِهِمْ (ayah 2) is badal/appositive of لِإِيلَافِ قُرَيْشٍ (ayah 1); the surah's opening with a fronted prepositional phrase creates literary suspense (tashwiq) resolved by فَلْيَعْبُدُوا five words later
supported by 4 editions: ibnashur, miqbas, wasit, zamakhshari
zamakhshari: “إيلافهم (ayah 2) specifies and expands on لِإِيلَافِ قُرَيْشٍ (ayah 1) — the structure moves from general to detailed, following the rhetorical pattern of ijmal then tafsil”
miqbas: “The surah opens innovatively (aftitah mubdi') with a prepositional phrase whose governing verb is five words away — this creates suspense and literary anticipation (tashwiq) toward what the prepositional phrase governs”
wasit: “إيلافهم (ayah 2) is badal (substitution) or 'atf al-bayan (explanatory apposition) of لِإِيلَافِ قُرَيْشٍ — moving from the general (ijmal) to the specific (tafsil) as in Allah's ﷻ words 'let me reach the asbab, the asbab of the heavens'”
hadith witness3 rows - sunni abudawud 1496, sunni tirmidhi 3606, sunni tirmidhi 3605 | strata: prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
106:2إِۦلَٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ
The winter journey was to Yemen and the summer journey was to Syria (al-Sham) — Quraysh's two annual caravans
supported by 23 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
tabari: “The winter journey was to Yemen and the summer journey was to Syria — Quraysh made two annual trade journeys”
baghawi: “The winter journey was to Yemen (warmer) and the summer journey was to Syria”
zamakhshari: “Quraysh made two journeys annually: in winter to Yemen and in summer to Syria, for trade and provisioning”
The two journeys were commercial ventures providing Quraysh with trade goods and sustenance that Makkah's barren valley could not yield
supported by 16 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, muyassar, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
tabari: “Quraysh were traders who relied on these annual caravans for their livelihood”
baghawi: “Makkah was a barren valley with no agriculture; Quraysh subsisted entirely on their two trade journeys”
zamakhshari: “The two journeys were commercial ventures providing Quraysh with provisions and trade goods”
Quraysh traveled in security because all Arabs honored them as custodians of the sacred Haram — no tribe would attack them on their journeys
supported by 15 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_en, ibnkathir_ur, maarif_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, wasit, zamakhshari
baghawi: “Quraysh traveled in complete security because Arabs everywhere honored them as inhabitants of Allahʻs ﷻ Haram and custodians of the House — no one would molest them”
zamakhshari: “Quraysh traveled in security throughout the Arabian peninsula because of their custodianship of the sacred Haram”
razi: “Quraysh's sacred status as custodians of the Haram guaranteed them safe travel throughout Arab lands”
The ilaf blessings (journeys + security) are the stated reason for the command in 106:3: worship the Lord of this House
supported by 12 editions: ahsan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, muyassar, razi, saadi, saadi_ur, wasit
razi: “The ilaf and its associated blessings are the stated reason for the command to worship in 106:3 (fa-l-yaʻudu)”
jalalayn: “The ilaf blessings are the reason commanding them to worship the Lord of this House”
jalalayn_en: “The ilaf blessings (journeys + security) are the basis for the command to worship the Lord of this House”
'Ilafihim' in 106:2 is grammatically a badal (explanatory apposition) specifying and repeating the first 'li-ilafi' of 106:1
supported by 6 editions: baghawi, jalalayn, jalalayn_en, miqbas, qurtubi, tabari
tabari: “'Ilafihim' in 106:2 is grammatically a badal (substitutive apposition) specifying the first 'li-ilafi' in 106:1”
baghawi: “'Ilafihim' is a badal (explanatory substitute) of the first 'ilaf' in 106:1”
qurtubi: “'Ilafihim' is a badal (explanatory apposition) of the first 'ilaf' in 106:1, specified by the mafʻul (object) 'rihla'”
The seasonal direction of the journeys followed climatic logic: Yemen (warm) for cold winter, Syria (cool) for hot summer
supported by 5 editions: ahsan_ur, bayan_ur, maarif_en, tafhim_en, tafhim_ur
tafhim_en: “The seasonal direction of the journeys followed climatic logic: cool summer destination, warm winter destination”
tafhim_ur: “The climatic logic: Syria is cool for summer, Yemen/south Arabia is warm for winter”
ahsan_ur: “The seasonal direction followed climatic logic: warm Yemen in cold winter, cool Syria in hot summer”
Hashim ibn ʻAbd Manaf (great-grandfather of the Prophet ﷺ) organized the trade journeys and instituted equitable distribution of gains among Quraysh
supported by 3 editions: baghawi, maarif_en, qurtubi
baghawi: “Hashim ibn ʻAbd Manaf was the first to organize the trade journeys; he and his brothers distributed gains equally between Quraysh's rich and poor”
qurtubi: “Hashim ibn ʻAbd Manaf was the leading organizer of the trade journeys for Quraysh”
maarif_en: “Hashim ibn ʻAbd Manaf organized the trading caravans and instituted the principle of equal distribution of gains among Quraysh's rich and poor”
The destruction of the Elephant army (Surah 105) was for the benefit of Quraysh's security and their ilaf — both surahs form a connected purpose
supported by 9 editions: ahsan_ur, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, razi, saadi, saadi_ur, zamakhshari
zamakhshari: “The destruction of the Elephant army (105) was for the sake of Quraysh's security and their ilaf — both surahs form a connected purpose”
razi: “Allahʻs ﷻ destruction of the Elephant army was connected to preserving Quraysh and their ilaf”
ibnkathir_ar: “The two surahs (105 and 106) are thematically connected: the Elephant was destroyed for the benefit of Quraysh and their ilaf”
hadith witness2 rows - sunni abudawud 1496, sunni-wave3 MusnadAhmad 27607 | strata: prophetic-transmitted (graded-sahih); unclassed
sirah witness1
106:3فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ
Allah ﷻ commands Quraysh to worship Him as gratitude for the blessing of secure trade journeys (ilaf of winter and summer)
supported by 23 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “Allah ﷻ bestows a command of worship upon Quraysh because of the blessing of their secure ilaf (the two trade journeys): 'Command them to worship Him for the sake of their ilaf'”
baghawi: “Allah ﷻ commands Quraysh to worship the Lord of this House (the Ka'bah); the two secure trade journeys were the occasion for this command”
tabari: “The correct view is that the lam in 'li-ilafi' is for wonder/amazement (ta'ajjub): 'Wonder at how Quraysh enjoy their ilaf yet abandon the worship of the Lord of this House who fed them and made them safe' — then comes the command: 'so let them worship'”
'Li-ilafi' syntactically connects to 'fa-li-ya'budu': the surah's opening prepositional phrase is suspended until the worship command in verse 3
supported by 8 editions: ibnashur, jalalayn, jalalayn_en, qurtubi, saadi, saadi_ur, tabari, zamakhshari
zamakhshari: “The prepositional phrase 'li-ilafi' connects syntactically to 'fal-ya'budu' in verse 3; verse 3 is the main clause of the surah”
tabari: “One major grammatical view: 'li-ilafi' connects to 'fal-ya'budu' in verse 3 (the Basran grammarians connect it to 'fa-ja'alahum ka-'asfin ma'kul' of the preceding surah, meaning: 'We did that for Quraysh's ilaf')”
jalalayn: “'Fal-ya'budu' is syntactically connected to 'li-ilafi'; the fa is extra (za'idah); meaning: for the ilaf of Quraysh let them worship the Lord of this House”
The worship command means tawhid (singling out Allah ﷻ with no partner), not merely outward ritual
supported by 9 editions: miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, wasit
razi: “Some scholars say 'fal-ya'budu' means 'fal-yuwahHidu' (let them affirm His Oneness), because it was He who protected the House — not the idols; and since they themselves acknowledged 'the House has a Lord who will protect it', they are bound by that acknowledg”
qurtubi: “Allah ﷻ commands 'fal-ya'budu' meaning both worship and tawhid (the commentator joins the two: 'amara-hum bi-ibadatihi wa-tawhidihi')”
saadi: “The worship command means tawhid (singling out Allah ﷻ) and sincerity (ikhlas) in worship”
'Rabb hādhā al-bayt' designates Allah ﷻ specifically as Lord of the Ka'bah to distinguish Him from Quraysh's idols and invoke their own prior acknowledgment of His lordship
supported by 6 editions: bayan_ur, maarif_en, qurtubi, razi, tafhim_en, tafhim_ur
razi: “Allah ﷻ describes Himself as 'Rabb hādhā al-bayt' to invoke Quraysh's own words when they told Abraha: 'the House has a Lord who will protect it' — and since they relied on Him for protection, they must direct their worship and service to Him alone”
qurtubi: “Allah ﷻ identifies Himself as 'Rabb hadhā al-bayt' for two reasons: (1) to distinguish Himself from their idols; (2) to remind them that the House was the source of their honor over all Arabs”
maarif_en: “Out of all Allah's ﷻ attributes, 'Rabb hadhā al-bayt' is singled out because the House was the source of all Quraysh's blessings — food, security, honor, and trade”
The two surahs (al-Fil and Quraysh) form one thematic unit: the elephant army was destroyed to secure Quraysh's ilaf and honor
supported by 10 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, saadi, saadi_ur, tabari, zamakhshari
zamakhshari: “The two surahs (al-Fil and Quraysh) form one unit: 'in the mushaf of Ubayy ibn Ka'b they are one surah with no separation'; the elephant army was destroyed for the benefit of Quraysh”
baghawi: “According to Ibn Abbas ل (via Ikrimah and Sa'id ibn Jubayr): Quraysh used to winter in Makkah and summer in Ta'if; Allah ﷻ commanded them to settle in the Haram and worship the Lord of this House”
tabari: “The destruction of the Elephant army and the security of Quraysh's journeys are linked: the preceding surah (al-Fil) is contextually tied to this surah”
hadith witness1 rows - sunni abudawud 1496 | strata: prophetic-transmitted (graded-sahih)
sirah witness2
106:4ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ
Allah ﷻ fed Quraysh from hunger — through the two trade journeys and the blessings of the Sacred House attracting provisions to Makkah
supported by 24 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, razi, saadi, saadi_ur, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari
ahsan_ur: “Quraysh's sustenance came through the trade journeys made possible by their honored status as keepers of the Sacred House”
baghawi: “Allah ﷻ fed them after hunger through the bringing of provisions to Makkah — the Haram was a barren valley yet food reached it from all directions”
bayan_ur: “When other Arabs faced poverty, Allah ﷻ gave Quraysh economic prosperity through successful trade and the custodianship of the Ka'bah”
Allah ﷻ made Quraysh secure from fear of enemy raids — through the Haram's sanctity, other Arabs respected their persons and caravans
supported by 12 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_ur, miqbas_en, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit
baghawi: “Allah ﷻ made them secure from fear through the Haram and their status as people of Makkah — no one harassed them in their journeys”
bayan_ur: “Their caravans traveled safely between Yemen and Palestine throughout the year — a divinely-granted security amid universal danger”
ibnashur: “These two blessings — feeding and security — are the grounds of the divine command to worship (fal-ya'budu); they are presented as the motivating cause”
Allah ﷻ placed reverence of the Sacred House in Arab hearts — the divine mechanism that produced both feeding and security for Quraysh
supported by 11 editions: ahsan_ur, ibnkathir_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, qurtubi, razi, tazkir_ur, tazkirul_en, usmani_ur
ahsan_ur: “The Haram's sanctity shielded Quraysh from the raids and attacks that were endemic throughout Arabia”
ibnkathir_en: “Quraysh's connection to the Sacred House gave them security in their journeys that other Arab tribes did not have”
maarif_en: “Security from fear includes security from enemies and robbers who, out of reverence for the Haram, extended their respect to its custodians”
Both blessings trace to Ibrahim عليه السلام's prayer: 'Make this a secure city and provide its inhabitants with fruits' (Q 2:126; Q 14:37)
supported by 5 editions: ibnkathir_ur, qurtubi, tabari, tafhim_en, tafhim_ur
ibnkathir_ur: “Ibrahim عليه السلام's prayer 'provide fruits for their food' (Q 14:37) was literally fulfilled in the bounty Quraysh received”
qurtubi: “Via Ibn Abbas رضي الله عنه: both blessings trace to Ibrahim عليه السلام's prayer: 'Make this a secure city and provide its inhabitants with fruits' (Q 2:126)”
tabari: “Via Ibn Abbas رضي الله عنه: Allah ﷻ fed Quraysh from hunger by Ibrahim عليه السلام's prayer — 'O Lord provide them from the fruits'”
The indefinite tanwin on 'hunger' (joo') and 'fear' (khawf) signals extreme severity — severe hunger and great fear, both removed by Allah ﷻ
supported by 3 editions: muyassar, wasit, zamakhshari
muyassar: “Allah ﷻ fed them from severe hunger (joo' shadid) and secured them from terrible dread and great fear (khawf 'azim)”
wasit: “The indefinite (tanwin) form of 'hunger' (joo') and 'fear' (khawf) signifies greatness — severe hunger and enormous fear, both of which Allah ﷻ removed”
zamakhshari: “The indefinite tanwin on 'joo'' (hunger) and 'khawf' (fear) signals severity — severe hunger and great fear”
One classical view: the specific 'fear' includes the army of the Elephant (Abraha) or the Negus's host who threatened the Ka'bah
supported by 4 editions: jalalayn, jalalayn_en, miqbas_en, zamakhshari
jalalayn: “The fear they were secured from was their fear of the army of the Elephant (Abraha's host)”
jalalayn_en: “The fear from which Allah ﷻ secured them was their fear of the army of the Elephant”
miqbas_en: “One transmitted view: the specific fear was the fear of the Negus and his host who had come to destroy the Ka'bah”
One classical view: 'made them secure from fear' includes security from leprosy (judhma), which does not afflict the people of Makkah
supported by 4 editions: baghawi, qurtubi, tabari, zamakhshari
baghawi: “Dahhak, Rabi', and Sufyan transmitted: 'made them secure from fear' means from the fear of leprosy (judhma) — it does not afflict them in their land”
qurtubi: “One scholarly view: 'made them secure from fear' refers to security from the fear of leprosy (judhma), which does not afflict them”
tabari: “Tabari's conclusion: the verse speaks generally — 'fear' encompasses both enemy raids and leprosy; the correct position affirms both, since Allah ﷻ did not restrict either”
hadith witness1 rows - sunni abudawud 1496 | strata: prophetic-transmitted (graded-sahih)
sirah witness1
107:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ أَرَءَيْتَ ٱلَّذِى يُكَذِّبُ بِٱلدِّينِ
Al-Din in this verse means al-Jaza'/al-Hisab: the Recompense and Reckoning of the Day of Judgment
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
tabari: “Al-Din in this verse means the Jaza' (recompense) and punishment from Allah ﷻ; the one who denies it disobeys Him in His commands and prohibitions, since the denier neither seeks His reward nor fears His punishment”
baghawi: “Al-Din means al-Jaza' wal-Hisab (the recompense and reckoning in the Hereafter)”
zamakhshari: “Al-Din means al-Jaza' (the recompense); the meaning of ara'ayta is 'do you know who the one who denies the Recompense is? If you do not know him, then: he is the one who repels the orphan'”
Ara'ayta is a rhetorical interrogative expressing amazement/wonder (ta'ajjub) and inviting reflection, not a literal question
supported by 10 editions: ahsan_ur, ibnashur, jalalayn, jalalayn_en, miqbas, qurtubi, razi, tafhim_en, tafhim_ur, zamakhshari
zamakhshari: “The interrogative form of ara'ayta serves rhetorically to evoke wonder and astonishment (ta'ajjub) at the condition of the denier; the listener is left in suspense awaiting the description that follows in v. 2”
razi: “Ara'ayta, though in the form of a question, is used rhetorically for intensifying amazement (mubalaghah fi'l-ta'ajjub) rather than as a literal question; it is addressed either to the Prophet ﷺ or to every rational person”
qurtubi: “The interrogative ara'ayta contains an implied ellipsis; the full sense is 'Have you seen the one who denies the Recompense, is he right or wrong?', inviting the listener to reflect”
Denial of the Day of Judgment is the root cause of the moral depravity in vv. 2-3: the denier fears no divine punishment and hopes for no divine reward
supported by 9 editions: bayan_ur, ibnashur, ibnkathir_en, maarif_en, razi, saadi, saadi_ur, tabari, zilal_ur
tabari: “Denial of the Day of Recompense is the underlying cause of the evil conduct described in vv. 2-3: the denier has no internal deterrent, neither hope of divine reward nor fear of divine punishment, which produces oppression of orphans and abandonment of the poo”
ibnkathir_en: “The denial of recompense is the foundation of the moral failure described in vv. 2-3: the denier neither honors the orphan nor urges feeding the poor, because he has no hope of reward and no fear of punishment”
razi: “Denial of the Day of Judgment is the root of all sin: when a person rejects the Resurrection, he abandons no desire or pleasure; hence denial of al-Qiyama functions as the foundation of all kufr and disobedience”
Multiple traditions report different candidates for the occasion of revelation (sabab al-nuzul): al-'As ibn Wa'il, al-Walid ibn al-Mughira, Abu Jahl, Abu Sufyan, and a hypocrite; the verse applies generally to all deniers
supported by 5 editions: baghawi, ibnashur, miqbas_en, qurtubi, razi
baghawi: “Multiple authorities report different persons as the occasion of revelation (sabab al-nuzul): Muqatil names al-'As ibn Wa'il al-Sahmi; al-Suddi and Muqatil ibn Hayyan name al-Walid ibn al-Mughira; al-Dahhak names 'Amr ibn 'A'idh al-Makhzumi; 'Ata' from Ibn Abb”
razi: “Multiple scholars report different candidates for the occasion of revelation: Ibn Jurayj names Abu Sufyan; Muqatil names al-'As ibn Wa'il al-Sahmi; al-Suddi names al-Walid ibn al-Mughira; al-Mawardi names Abu Jahl; Ibn Abbas رضي الله عنه names a hypocrite who ”
qurtubi: “Multiple authorities report different persons as the occasion of revelation: Abu Salih from Ibn Abbas رضي الله عنه and al-Kalbi and Muqatil name al-'As ibn Wa'il al-Sahmi; Ibn Jurayj names Abu Sufyan; al-Suddi names al-Walid ibn al-Mughira; al-Dahhak names 'Am”
Ara'ayta is primarily addressed to the Prophet Muhammad ﷺ; by Quranic convention it simultaneously addresses every rational person
supported by 7 editions: ahsan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, razi, tafhim_en, tafhim_ur
ibnkathir_ar: “Ara'ayta is addressed to the Prophet Muhammad ﷺ: 'O Muhammad ﷺ, have you seen the one who denies al-Din?'”
ibnkathir_en: “Ara'ayta is directed to the Prophet Muhammad ﷺ: 'O Muhammad ﷺ, have you seen the one who denies al-Din?'”
ibnkathir_ur: “Ara'ayta is addressed to the Prophet Muhammad ﷺ: 'Allah ﷻ says: O Muhammad ﷺ, have you seen the one who denies the Day of Judgment?'”
hadith witness9 rows - sunni muslim 1412, sunni bukhari 6370, sunni tirmidhi 160, sunni tirmidhi 2859, sunni ibnmajah 1712 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); weak-kept-visible
sirah witness3
107:2فَذَٰلِكَ ٱلَّذِى يَدُعُّ ٱلْيَتِيمَ
Yada'u al-yatim: he drives/pushes the orphan away with violence and harshness, denying him his rights
supported by 19 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_ur, usmani_ur, zamakhshari
tabari: “Yada'u al-yatim means: he pushes the orphan away from his right and wrongs him (Ibn Abbas رضي الله عنه: he withholds the orphan's right; Mujahid: he drives the orphan away and does not feed him)”
baghawi: “Yada'u: he overpowers the orphan and drives him from his right; al-da'u is pushing with violence and harshness (al-daf'u bil-'unf wal-jafwa)”
zamakhshari: “Yada'u: he pushes the orphan with brutal violence, harshness and injury (daf'an 'anifan bi-jafwa wa-adha)”
The fa in fa-dhalika is causal: denial of the Din (recompense/Hereafter) directly causes the mistreatment of the orphan
supported by 7 editions: ahsan_ur, bayan_ur, ibnashur, razi, saadi, tafhim_en, tafhim_ur
razi: “The fa in fa-dhalika is for causality (sabab): his kufr and denial of the Din was the direct cause (sabab) of his driving away the orphan”
ibnashur: “The fa in fa-dhalika structurally links the two attributes as a causal chain from the denial of the Din; it signals that these behaviors are the consequence (tasabbub) of that denial”
saadi: “Because he does not hope for reward and does not fear punishment, the causal link between denial of the Din and this mistreatment is direct”
Hard-heartedness (qaswat al-qalb) and the absence of hope for reward or fear of punishment are the moral root of the orphan's mistreatment
supported by 4 editions: muyassar, saadi, saadi_ur, wasit
saadi: “The root cause of repelling the orphan is hard-heartedness (qaswat al-qalb) and the absence of hope for divine reward or fear of divine punishment”
saadi_ur: “Hard-heartedness and the absence of hope for reward or fear of punishment explain this cruel treatment of the orphan”
muyassar: “Hard-heartedness (qaswat al-qalb) is identified as the direct moral cause of the violent treatment of the orphan”
The denier of the Din is identified by two manifest characteristics: an active transgression (oppressing the orphan) and an omission (not urging feeding of the poor)
supported by 4 editions: ibnashur, miqbas, razi, wasit
razi: “Allah ﷻ identifies the denier of the Din by two characteristics: one active (driving away the orphan) and one by omission (not urging the feeding of the poor) — one from each category of evil”
miqbas: “The two attributes — driving away the orphan (da'u yatim) and not urging feeding of the poor — are structurally connected as consequences of denial of the Din; the present-tense verbs indicate these are habitual, repeated behaviors”
wasit: “The two traits identify the denier: an active transgression (harming the orphan) and a passive one (not urging good for the poor), showing evil in both action and omission”
Yada'u encompasses multiple dimensions: denying rights/inheritance, rebuffing those who seek help, and habitual (not occasional) oppression as a settled character trait
supported by 3 editions: razi, tafhim_en, tafhim_ur
razi: “The three forms of da'u encompass denying rights, withholding discretionary compassion, and outright physical/verbal abuse of the orphan — any or all may apply”
tafhim_ur: “Yada'u al-yatim encompasses multiple forms: (1) denying the orphan's inheritance by force, (2) rejecting the orphan who comes seeking help, (3) habitually using the orphan as a target of oppression — these are the man's permanent character, not occasional laps”
tafhim_en: “Yadu ul yatim has several meanings: denying inheritance and rights by force, rebuffing the orphan who begs for help, and habitual oppressive treatment — showing this is his settled character not an accident”
Multiple traditions on the occasion of revelation: al-As ibn Wa'il al-Sahmi, al-Walid ibn Mughira, Abu Jahl, Abu Sufyan, or a hypocrite — the figure identified a type of character, not only an individual
supported by 3 editions: baghawi, miqbas, qurtubi
baghawi: “Multiple traditions report the surah was revealed concerning al-As ibn Wa'il al-Sahmi, or al-Walid ibn Mughira, or 'Amr ibn 'A'idh al-Makhzumi, or a hypocrite (via Ibn Abbas رضي الله عنه)”
qurtubi: “Yada'u: repels and pushes the orphan; multiple opinions on the occasion of revelation: al-As ibn Wa'il (Abu Salih via Ibn Abbas رضي الله عنه, Kalbi, Muqatil), al-Walid ibn Mughira (Suddi), a hypocrite (Dahhak via Ibn Abbas رضي الله عنه), Abu Jahl, Abu Sufyan (”
miqbas: “Various traditions on the occasion of revelation: al-As ibn Wa'il, al-Walid ibn Mughira, 'Amr ibn 'A'idh, Abu Sufyan, Abu Jahl — the name of the individual identifies a type, not merely a person”
hadith witness9 rows - sunni muslim 1412, sunni bukhari 6370, sunni tirmidhi 160, sunni tirmidhi 2859, sunni ibnmajah 1712 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); weak-kept-visible
107:3وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
The denier does not urge others (or himself) to feed the poor — the core meaning of وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ
supported by 22 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
zamakhshari: “He does not spur his household to give food to the poor — the sign of denial of the Day of Recompense is withholding good and doing harm to the weak; had he believed in the reckoning he would have feared Allah ﷻ's punishment and refrained”
baghawi: “He neither feeds the poor person himself nor commands others to feed him, because he denies the recompense (al-jaza') of the Hereafter”
tabari: “Does not urge others to feed the needy from food — Allah ﷻ's description of the denier of recompense who cares neither for divine reward nor for divine punishment”
Failure to urge others implies even greater failure to give oneself — a fortiori logic embedded in the verse
supported by 5 editions: ibnkathir_ur, miqbas, muyassar, saadi, saadi_ur
saadi: “Whoever fails even to urge others to feed the poor will certainly not feed them himself — the denial of urging implies even stronger denial of giving”
miqbas: “The verb يَحُضُّ (urge) is used metonymically for giving: whoever is stingy in urging others is even more stingy in actual giving; hence denial of urging implies denial of feeding itself”
muyassar: “Failure to urge implies failure to give: one who does not even prompt others to charity certainly does not practice it himself”
Denial of the Day of Recompense (al-din/al-jaza') is the causal root of both traits in 107:2-3: active harm to the orphan and omission of urging charity
supported by 6 editions: baghawi, ibnashur, maarif_en, razi, tafhim_en, zamakhshari
zamakhshari: “Denial of the Day of Recompense is the cause of both traits (107:2-3): withholding good and harming the weak; belief in judgment would have prevented such conduct”
baghawi: “The cause of not feeding and not urging the feeding of the poor is denial of the Hereafter's recompense; if he believed in accountability he would give charity”
razi: “Two defining traits of the denier of al-din: (1) commission — repulsing the orphan (107:2); (2) omission — not urging the feeding of the poor (107:3); the conjunction 'fa' (then) signals causality — his disbelief is the cause of both”
The genitive 'food of the poor' (طَعَامُ الْمِسْكِينِ) signals ownership: the food is the poor's right owed by the wealthy, not a voluntary charity
supported by 3 editions: miqbas, tafhim_en, tafhim_ur
miqbas: “The genitive 'food of the poor' (طَعَامُ الْمِسْكِينِ) is a genitive of ownership: the food IS the right of the poor owed by the wealthy, not a voluntary charity from the giver; the same construction appears in al-Fajr 89:18 and al-Haqqah 69:34”
tafhim_ur: “The expression 'food OF the poor' (طعام المسكين) rather than 'feeding of the poor' (إطعام المسكين) indicates the food belongs to the poor as their right owed by the wealthy — the giver is not being generous but discharging a debt”
tafhim_en: “The food of the poor is the right of the poor — the verse uses 'food of the poor' (their right) not 'feeding the poor' (a voluntary act) to emphasize this distinction”
The verse parallels al-Fajr 89:17-18 and al-Haqqah 69:34 which use the same Quranic condemnation of this trait
supported by 3 editions: ibnkathir_ar, ibnkathir_ur, miqbas
ibnkathir_ar: “This verse parallels al-Fajr 89:17-18 which uses the same construction (لا تحاضون على طعام المسكين), establishing a consistent Quranic condemnation of the same trait”
miqbas: “The verse parallels al-Fajr 89:18 (لا تحاضون على طعام المسكين) and al-Haqqah 69:34, establishing the same Quranic formula for this sin”
ibnkathir_ur: “The verse parallels al-Fajr 89:18 — a recurring Quranic indictment of those who neither honor orphans nor urge feeding the poor”
hadith witness9 rows - sunni muslim 1412, sunni bukhari 6370, sunni tirmidhi 160, sunni tirmidhi 2859, sunni ibnmajah 1712 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); weak-kept-visible
107:4فَوَيْلٌ لِّلْمُصَلِّينَ
Wayl = severe punishment/destruction — a woe-formula used for the gravest transgressions; identified by some as a valley in Hell
supported by 8 editions: jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, tabari, wasit
tabari: “Wayl (وَيْل) is the valley that flows with the fluids/pus (sadid) of the inhabitants of Hell — it is directed at the hypocrites who pray without intending Allah ﷻ by their prayer”
razi: “Wayl is a formula used exclusively for the gravest transgressions (al-jarima al-shadida), as in 'wayl lil-mutaffifin' and other Quranic usages — it is not a mild rebuke”
wasit: “Wayl means severe destruction and great punishment (halak shadid, adhab azim) for one who combines these three vices after denying the Day of Judgment, hardening toward the orphan, and withholding food from the poor”
Al-musallun (those who pray) are the hypocrites who pray publicly to be seen but abandon prayer in private
supported by 9 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas_en, tabari, tafhim_en, tafhim_ur
tabari: “Al-musallun (those who pray) in this verse are the hypocrites who pray but do not intend Allah ﷻ by their prayer — they perform the outward act without sincerity”
baghawi: “Ibn Abbas رضي الله عنه explained that 'those who pray' (al-musallun) are the hypocrites who leave prayer when they are away from people but pray openly in public”
ibnkathir_ar: “Ibn Abbas رضي الله عنه and others identify al-musallun as the hypocrites who pray openly but do not pray in private (fi al-sirr)”
The fa (فَ) marks a causal branch from v.1–3 — the same type as the denier of the Din is now warned for their corrupted prayer
supported by 6 editions: ibnashur, miqbas, razi, tafhim_en, tafhim_ur, zamakhshari
ibnashur: “The position of the fa (فَ) is explicit in connecting what follows to what precedes in the sense of branching, ordering, and causation — it ties the woe to the same character described in v.1–3”
miqbas: “The fa (فَ) is explicit in connecting what follows to what precedes by way of branching, ordering, and causation (tafriy', tartib, tasabbub) — the same person described in v.1–3 is warned in v.4”
razi: “The connection of v.4 to v.1–3 is explained three ways: (1) prayerless hypocrisy (without khushu') is more indicative of nifaq than worldly cruelty; (2) the verse answers how prayer can fail to prevent evil when built on riya' and sahw; (3) shortfall in compas”
Sahw (negligence) = leaving prayer entirely in private, OR delaying past prescribed time, OR performing without conditions/pillars — all three are valid interpretations documented by the classical scholars
supported by 13 editions: baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, mukhtasar, muyassar, saadi, saadi_ur, tabari, wasit, zamakhshari
tabari: “Sahw (negligence) encompasses three documented interpretations: (1) delaying prayer past its time, (2) abandoning it entirely in private, and (3) being generally heedless and indifferent toward it — all are encompassed by the verb”
baghawi: “Sahw (negligence) means being heedless of prayer's appointed times (mawaqitiha); a narration attributed to the Prophet ﷺ identifies it as 'wasting the time' (ida'at al-waqt)”
zamakhshari: “Woe falls upon those who neglect prayer until it passes its time, or perform it carelessly unlike the prayer of the Prophet ﷺ and the salaf — without khushu', avoiding what is disliked in prayer”
The woe addresses members of the prayer community (ahl al-salah) who have committed to prayer — not those who never prayed at all
supported by 6 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, tafhim_en, tafhim_ur
ibnkathir_ar: “Al-musallun refers to those who belong to the people of prayer (ahl al-salah) and have committed to it — the woe falls on those who are then negligent of it, not on those who never prayed”
ibnkathir_en: “Those addressed as al-musallun are those who pray and have adhered to prayer — the verse addresses the committed prayer-goer, not the one who never prayed”
ibnkathir_ur: “Al-musallun addresses committed members of the prayer community — the word encompasses all degrees of sahw: leaving in private, delaying, lacking khushu', or not fulfilling conditions”
The preposition 'an (from) prayer — not 'fi (in) prayer — indicates total negligence of the prayer concept, freeing sincere believers from this warning
supported by 4 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en
ibnkathir_ar: “Ata' ibn Dinar remarked: 'Praise be to Allah who said [neglectful] of (an) their prayer — not [negligent] in (fi) their prayer' — the preposition an indicates abandonment of the prayer concept, not mere in-prayer distraction”
ibnkathir_en: “Ata' ibn Dinar praised that the verse says 'of (an) their prayer' not 'in (fi) their prayer' — indicating they are negligent of the prayer concept itself, not merely experiencing distraction within prayer”
ibnkathir_ur: “Praise that the Quran says 'of (an) their prayer' not 'in (fi) their prayer' — an means neglect of the prayer concept as a whole, not mere in-prayer wandering of thought”
hadith witness9 rows - sunni muslim 1412, sunni tirmidhi 160, sunni tirmidhi 2859, sunni ibnmajah 1712, sunni abudawud 516 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); weak-kept-visible
107:5ٱلَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
The preposition 'an' (heedless of prayer) not 'fi' (within prayer): 'an' denotes deliberate neglect/abandonment, 'fi' would denote in-prayer forgetfulness which is universal and blameless
supported by 9 editions: ibnkathir_en, ibnkathir_ur, miqbas, razi, saadi, saadi_ur, tafhim_en, tafhim_ur, zamakhshari
ibnkathir_en: “Ata' ibn Dinar رحمه الله praised Allah ʿwʿ for saying 'an salatihim sahun' and not 'fi salatihim' — the former means neglectful of prayer, the latter would mean forgetful within it”
ibnkathir_ur: “Ata' ibn Dinar رحمه الله praised Allah ʿwʿ for saying 'an salatihim' not 'fi salatihim' — the verse covers all who are negligent of prayer to any degree”
miqbas: “'An salatihim sahun' means they passed by and abandoned their prayer — the preposition 'an' shows they bypassed prayer entirely; this verse has no bearing on the fiqh rulings of sahw (in-prayer forgetfulness)”
Sahun = neglecting/delaying prayer past its appointed time — the dominant exegetical position
supported by 9 editions: baghawi, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, tabari
baghawi: “Sahun means wasting the time of prayer (ida'at al-waqt) — narrated from the Prophet صلى الله عليه وسلم and confirmed by the scholars of hadith”
jalalayn: “Sahun (heedless): they are neglectful of prayer, delaying it from its appointed times”
jalalayn_en: “Those who are heedless of their prayers — neglectful, delaying them from their appointed times”
The verse applies to hypocrites who pray in public but neglect prayer in private, caring nothing for reward or punishment
supported by 13 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, qurtubi, razi, tabari, wasit, zamakhshari
ahsan_ur: “This negligence characterises those who do not believe in the Hereafter and accountability — it is a mark of the hypocrites (references Quran 4:142)”
baghawi: “Ibn Abbas رضي الله عنه said: these are the hypocrites — they abandon prayer when away from people and perform it in public”
ibnashur: “The fa (consequence particle) in 'fawaylun lil-musallin' connects verses 4-5 to the preceding portrait — the same person who denies the Din manifests these traits”
The verse encompasses multiple categories of neglect: abandonment, delay past time, failure of pillars, and lack of khushu' — whoever has any portion shares in the wail
supported by 8 editions: ahsan_ur, ibnkathir_en, ibnkathir_ur, saadi, saadi_ur, tabari, tafhim_en, usmani_ur
ahsan_ur: “Encompasses those who do not pray at all; those who were regular then became lazy; those who do not pray at its proper time; those who pray without khushu' — all meanings apply”
ibnkathir_en: “The verse encompasses multiple meanings: (1) abandoning prayer entirely, (2) delaying it past its stipulated time, (3) not fulfilling its pillars and conditions, (4) performing it without humility and contemplation — whoever has any characteristic shares in th”
ibnkathir_ur: “All forms of negligence are encompassed: always praying at the last moment, not fulfilling pillars and conditions, lacking khushu' and contemplation — each person's share of the wail corresponds to their portion”
Naming them 'musallin' (prayer-performers) in verse 4 while describing their neglect is a rhetorical irony — wail is for these specifically, not for every praying person
supported by 3 editions: ibnashur, miqbas, zamakhshari
ibnashur: “On the Makki view: 'musallin' in verse 4 is a sarcastic title — calling them prayer-performers while they neglect prayer; on the Madani view: 'musallin alladhina hum an salatihim sahun' refers specifically to the hypocrites”
miqbas: “The qualifier 'who are heedless of their prayer' restricts the wail to the sahun-musallin specifically — wail is not for every person who prays”
zamakhshari: “Calling them 'musallin' (performers of prayer) while they neglect prayer is a rhetorical device — they are named by what they claim but do not fulfil”
hadith witness11 rows - sunni muslim 1412, sunni tirmidhi 160, sunni tirmidhi 2859, sunni ibnmajah 1712, sunni abudawud 516 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness1
107:6ٱلَّذِينَ هُمْ يُرَآءُونَ
Yura'un (107:6) means riya' (showing off) — performing deeds to be seen and praised by people rather than for Allah ﷻ
supported by 24 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, zamakhshari
tabari: “Yura'un means: they show off their prayer to people when they pray, for they do not pray out of desire for reward from Allah ﷻ or fear of His punishment, but only so that believers see them and think they are among them”
baghawi: “Those who show off — Allah ﷻ described the hypocrites in 4:142 as: 'when they rise to prayer, they rise lazily, making a show to the people and not remembering Allah ﷻ except a little'; if they pray they pray for show, if the prayer passes them by they do not ”
zamakhshari: “Riya' is a reciprocal action (mufaa'alah): the show-off (murai') shows people his deed, and they show him their praise and admiration in return; it specifically means intending one's act for the eyes of others so they regard him as righteous”
The yura'un are identified as the hypocrites (munafiqun) who pray publicly but abandon prayer in private, performing worship only when observed
supported by 7 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, maarif_en, miqbas_en, tabari
tabari: “The yura'un are the hypocrites who were in the time of the Messenger ﷺ, concealing disbelief and outwardly showing Islam; Ibn Abbas رضي الله عنه confirmed: they showed off in prayer when present among people, abandoned it when absent; Ali ibn Abi Talib رضي الل”
baghawi: “Al-Hasan al-Basri: the one who if he prays, prays for show (riya'), and if prayer passes him by, he does not regret it — connecting showing off (v.6) with heedlessness (v.5) as twin marks of hypocrisy”
ibnkathir_ar: “The murai' (show-off) prays not to please Allah ﷻ — the hypocrites' prayer described in 4:142 corresponds exactly to the yura'un of 107:6”
The riya' condemned in this verse extends beyond prayer to all outward deeds and acts of goodness, not prayer alone
supported by 6 editions: bayan_ur, jalalayn, jalalayn_en, tafhim_en, tafhim_ur, usmani_ur
jalalayn: “Yura'un covers showing off in prayer and in other [good deeds] as well — riya' is not restricted to the prayer alone”
jalalayn_en: “The riya' (pretence) covers both prayer and other acts of goodness — not restricted to the prayer alone”
bayan_ur: “Their showing off (riya') encompasses all good deeds — prayer is only one example; every act is performed for public display”
Riya' negates ikhlas (sincerity); deeds performed for human eyes rather than for Allah ﷻ alone are as if they were never performed
supported by 4 editions: ibnkathir_ar, mukhtasar, mukhtasar_en, saadi
saadi: “The surah urges sincerity (ikhlas) in prayer and in all other deeds; the opposite of riya' — deeds must be directed to Allah ﷻ alone to be acceptable”
mukhtasar: “Riya' in worship is the absence of ikhlas (sincerity) — they do not make their deeds sincerely for Allah ﷻ, which is the essential condition for any act of worship to be accepted”
mukhtasar_en: “The condition of valid worship is sincerity (ikhlas) for Allah ﷻ; showing off negates sincerity and thus negates the acceptability of the deed”
hadith witness9 rows - sunni muslim 1412, sunni tirmidhi 160, sunni tirmidhi 2859, sunni ibnmajah 1712, sunni abudawud 516 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); weak-kept-visible
sirah witness1
107:7وَيَمْنَعُونَ ٱلْمَاعُونَ
Al-ma'un = al-zakah (obligatory alms): a small fraction of much wealth owed by every nisab-holder
supported by 10 editions: baghawi, maarif_en, miqbas, miqbas_en, qurtubi, razi, tabari, tafhim_en, tafhim_ur, zamakhshari
baghawi: “Al-maun = al-zakah: reported from Ali رضي الله عنه and agreed upon by Ibn Umar, al-Hasan, Qatadah, and al-Dahhak رضي الله عنهم”
maarif_en: “Majority of commentators — Ali, Ibn Umar, Hasan al-Basri, Qatadah, al-Dahhak رضي الله عنهم and others — hold al-maun = al-zakah; the threat of wail (hell-torment) is appropriate for failure to fulfill a legal obligation”
miqbas: “Al-maun = assistance (i'anah) with money; some say it means zakat upon the poor; in early Islam, sadaqah was obligatory before the institution of specific zakat rates”
Al-ma'un = common household items lent between neighbors (bucket, axe, cooking-pot, needle): things whose lending costs the owner nothing
supported by 13 editions: baghawi, bayan_ur, ibnkathir_ar, jalalayn, jalalayn_en, maarif_en, muyassar, qurtubi, saadi, tabari, tafhim_ur, usmani_ur, wasit
baghawi: “Al-maun = common household items shared between people, such as the axe (fa's), bucket (dalw), and cooking-pot (qidr): the view of Ibn Masud رضي الله عنه, also narrated from Ibn Abbas رضي الله عنهما via Said ibn Jubayr”
bayan_ur: “Al-maun = everyday household items that neighbors borrow and return (matchstick/fire, salt, and similar things); people so hard-hearted they refuse even these tiny courtesies are the surah's ultimate target”
ibnkathir_ar: “Al-maun = household items lent between neighbors, such as the axe and the bucket: reported from Ibn Masud رضي الله عنه; withholding even these trifles marks the extreme of their miserliness”
Al-ma'un = general helpfulness and ma'ruf (goodness) owed between people — the minimal threshold of courtesy and assistance
supported by 7 editions: baghawi, miqbas, miqbas_en, mukhtasar, mukhtasar_en, tabari, wasit
baghawi: “Al-ma'un also includes what cannot lawfully be withheld — water, salt, and fire — per the report of Aisha رضي الله عنها”
miqbas: “Al-maun = ma'ruf (general goodness/courtesy): the general assistance people owe one another; Ibn Shahab and Said ibn al-Musayyab said al-maun = al-mal (wealth) in the dialect of Quraysh”
miqbas_en: “Al-maun = acts of goodness (good deeds generally); or zakat upon the poor; or items lent and borrowed between people such as cooking pots and utensils — all three views documented”
Al-ma'un encompasses both levels: zakat (highest form) and common lending (lowest form) — Ikrimah's reconciling view adopted by several commentators
supported by 4 editions: ahsan_ur, razi, tafhim_en, tafhim_ur
ahsan_ur: “Ma'un etymologically = something little (ma'n = shay' qalil); zakat is called al-maun because it is a small fraction (2.5%) of much wealth; others interpret it as household items neighbors borrow”
razi: “Ikrimah's reconciling view: al-maun's highest form is the zakat al-mafrudah (obligatory alms), and its lowest form is lending a sieve, bucket, or needle — encompassing both”
tafhim_en: “Ikrimah's reconciling view: maun of the highest form = zakat; of the lowest form = lending a sieve, bucket, or needle; 'Ali رضي الله عنه also had a view encompassing both zakat and small kindnesses”
Withholding al-ma'un completes a portrait of dual failure: no proper worship of Allah ﷻ AND no goodness toward His creation
supported by 9 editions: ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, muyassar, razi, saadi, tazkirul_en, wasit
ibnashur: “Withholding al-maun is paired with riya' (107:6) under the same waw ('and'), forming the third element in the sequence of three moral failings that define the one who denies al-din: neglect of prayer (sahun), showing off (riya'), and withholding al-maun”
ibnkathir_ar: “Those who withhold al-maun have failed in both directions: they did not perfect worship of their Lord, nor did they do good toward His creation — they refuse even what they would get back (a loan), so withholding zakat and charity is even more certain for them”
ibnkathir_en: “Withholding al-ma'un: they neither did good in worship of their Lord nor toward His creation — refusing even to lend what they would recover, so zakat and other obligations are even more certain to be withheld by them”
The subjects of 107:4–7 — those who pray with riya' and withhold al-ma'un — are the hypocrites (munafiqun)
supported by 7 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, tabari, usmani_ur, zamakhshari
baghawi: “Those who withhold al-maun are the hypocrites (munafiqun): they pray when seen and abandon prayer when alone, withholding al-maun out of enmity toward the believers”
ibnkathir_ar: “Ibn Abbas رضي الله عنهما and other exegetes identify those described in 107:4–7 as the hypocrites (munafiqun): they prayed when seen, abandoned prayer in private, and refused people what they needed”
ibnkathir_en: “The scholars named in 107:4–7 are the hypocrites who prayed in public but abandoned prayer in private”
Withholding al-ma'un is the culminating, most extreme sign of those who deny the Day of Judgment: they refuse even what costs them nothing
supported by 8 editions: ahsan_ur, ibnashur, maarif_en, qurtubi, saadi, saadi_ur, tazkir_ur, tazkirul_en
ahsan_ur: “Withholding common household items is a form of reprehensible miserliness; being generous with such costless things is praiseworthy, and its opposite is the character of those who deny the Resurrection”
ibnashur: “Withholding al-maun is the most degraded station of miserliness — refusing what even the most reluctant normally give; it is the clearest behavioral sign that the person has no genuine belief in the accounting of the Hereafter”
maarif_en: “The surah's opening verse (107:1) functions as a preamble: the portrait of failings in 107:4–7 — neglect of prayer, riya', and withholding al-maun — belongs specifically to those who deny the Resurrection and its accounting”
hadith witness10 rows - sunni muslim 1412, sunni tirmidhi 160, sunni tirmidhi 2859, sunni ibnmajah 1712, sunni abudawud 516 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); weak-kept-visible
sirah witness1
108:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِنَّآ أَعْطَيْنَٰكَ ٱلْكَوْثَرَ
Al-Kawthar is on the faw'al pattern from kathrah, meaning the utmost extreme of abundance — al-mufrit al-kathrah
supported by 10 editions: bayan_ur, ibnashur, ibnkathir_en, miqbas, qurtubi, tafhim_en, tafhim_ur, wasit, zamakhshari, baghawi
bayan_ur: “Al-Kawthar: the faw'al form (mubalaghah/intensive) meaning something so abundant its quantity cannot be estimated; the most precise rendering is al-khayru'l-kathir”
ibnashur: “Al-Kawthar: a noun on the faw'al pattern from kathrah; its form indicates extreme intensity of the derived meaning; zamakhshari's definition 'al-mufrit al-kathrah' is the best and most precise”
ibnkathir_en: “Al-Kawthar comes from the word Kathrah (abundance) and linguistically means an abundance of goodness — a superlative form denoting the extreme of the root meaning”
Al-Kawthar is the river in Paradise granted to the Prophet ﷺ, as confirmed by the hadith of Anas رضي الله عنه in Sahih Muslim and Bukhari
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, hilalikhan_en, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “Al-Kawthar is the river in Paradise given to the Prophet ﷺ and the hawd whose water the believers will drink before entering Paradise; the hawd's water comes from the Paradise river”
baghawi: “Al-Kawthar is the river in Paradise that Allah ﷻ promised the Prophet ﷺ, with great goodness upon it; his ummah will come to it on the Day of Judgment, its vessels as numerous as stars”
bayan_ur: “Al-Kawthar refers primarily to the river in Paradise; some say it also refers to the hawd on the Day of Resurrection, which is likewise part of al-khayru'l-kathir”
Al-Kawthar includes the hawd (pool) on the Day of Resurrection where the ummah will gather; those who innovate after the Prophet ﷺ will be expelled from it
supported by 13 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, qurtubi, tafhim_ur, tabari, usmani_ur, zamakhshari, muyassar
baghawi: “The hawd where the ummah will gather on the Day of Resurrection: its vessels as numerous as stars; some will be expelled who innovated after the Prophet ﷺ, who will say 'Lord, he is from my ummah' but be told 'you do not know what he changed after you'”
ibnkathir_ar: “The hawd on the Day of Resurrection is fed from the Paradise river via two channels; its vessels are as numerous as the stars; those who innovate after the Prophet ﷺ will be expelled from it”
ibnkathir_en: “The hawd/pool on the Day of Judgment: those who innovate after the Prophet ﷺ will be turned away; the Prophet ﷺ will intercede but be told 'you do not know what he changed after you'”
Ibn Abbas رضي الله عنه interpreted al-Kawthar as al-khayru'l-kathir (abundant goodness); the river in Paradise is one part of that goodness — the most comprehensive view
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “Ibn Kathir preferred 'al-khayru'l-kathir' (abundant goodness) as the most comprehensive meaning, encompassing the river, the hawd, worldly victories, elevation of name, and otherworldly reward”
baghawi: “Ibn Abbas رضي الله عنه via Sa'id ibn Jubayr and Abu Bishr (Bukhari): al-Kawthar means al-khayru'l-kathir (abundant goodness) that Allah ﷻ gave him; the river in Paradise is one part of that goodness”
bayan_ur: “Al-Kawthar = al-khayru'l-kathir — goodness so abundant its quantity cannot be estimated; encompasses the river, prophethood, wisdom, the Quran, multitude of companions, elevation of name, and maqam mahmud”
The surah was revealed in response to enemies who called the Prophet ﷺ 'abtar' (cut off from posterity) after the death of his male offspring
supported by 10 editions: ibnashur, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, muyassar, qurtubi, tafhim_ur, zamakhshari, zilal_ur
ibnashur: “The surah may have been revealed as consolation after the Hudaybiyya incident or the abtar taunts; al-kawthar (abundance) is set against al-abtar (cut-off) as a direct refutation — the Prophet ﷺ has immense abundance while his enemies are the truly cut-off one”
ibnkathir_en: “The surah was revealed regarding al-'As ibn Wa'il, who whenever the Prophet ﷺ was mentioned said 'Leave him, he is cut off (abtar), with no male offspring; when he dies he will be forgotten' — Allah ﷻ revealed this surah in response”
ibnkathir_ur: “The surah was revealed regarding al-'As ibn Wa'il who called the Prophet ﷺ 'abtar'; Abu Lahab also declared after the Prophet's ﷺ son died 'tonight Muhammad's ﷺ lineage is cut off' — this surah answered them”
The river of Kawthar: water whiter than milk, sweeter than honey, cooler than snow; banks lined with pearl tents or gold; soil of musk; vessels as numerous as the stars
supported by 14 editions: baghawi, hilalikhan_en, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, saadi, tafhim_ur, tabari, usmani_ur, wasit, zamakhshari, saadi_ur
baghawi: “River characteristics: water whiter than milk, fragrance finer than musk, vessels as numerous as stars; from the hadith of Ibn 'Umar رضي الله عنه: banks of gold, water flowing over pearls and rubies, soil finer than musk”
hilalikhan_en: “Narrated Anas رضي الله عنه: The Prophet ﷺ came upon a river in Paradise whose banks were made of tents of hollow pearls; Jibril عليه السلام said: 'This is the Kawthar' — Sahih al-Bukhari Vol.6 No.488”
ibnkathir_ar: “The river's banks are domed with hollow pearls; its soil is musk; as reported in the hadith of Anas رضي الله عنه via Ahmad, Bukhari, and Muslim”
Multiple valid scholarly interpretations of al-Kawthar: prophethood, the Quran, Islam, multitude of followers, elevation of name (rafi' al-dhikr), intercession — all subsumed under 'abundant goodness'
supported by 13 editions: baghawi, ibnashur, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, qurtubi, tabari, tafhim_en, tafhim_ur, zamakhshari, zilal_ur, jalalayn_en
baghawi: “Multiple salaf interpretations: al-Hasan — the Quran; Ikrimah — prophethood and the Book; all are encompassed within the comprehensive meaning of al-khayru'l-kathir”
ibnashur: “Salaf interpretations: Ikrimah — prophethood and Book; al-Hasan — Quran; Abu Bakr ibn Ayyash — multitude of the ummah; al-Mawardi — elevation of name, intercession; all are valid dimensions of al-khayru'l-kathir”
ibnkathir_en: “Multiple scholarly interpretations recorded: prophethood, the Quran, Islam, intercession, elevation of name, multitude of followers — all are genuine aspects of the abundant goodness bestowed on the Prophet ﷺ”
The opening particle inna (إنَّا) signals emphasis and the immense greatness of the announced gift — implying distinction for the Prophet ﷺ
supported by 3 editions: ibnashur, miqbas, wasit
ibnashur: “Opening with inna for emphasis, signaling that what is announced is immense and implying distinction for the Prophet ﷺ — parallel to 'inna anzalnahu fi laylat al-qadr'; the statement is cast as a declaration of bestowal, not a report of a past event”
miqbas: “Opening with inna (إنَّا) for emphasis and signaling importance — that the announced gift is something immense, implying distinction for the Prophet ﷺ; cast as a declaration of gift, not a report of a past event”
wasit: “Allah ﷻ opens with inna for emphasis, announcing that what is gifted is something immense; the pronoun of majesty (inna) signals the immensity of the divine bestowal”
The verse is cast as glad tidings (bishara) and a divine bestowal — consolation to the Prophet ﷺ against the enemies' abtar taunt; al-kawthar is the direct antithesis of al-abtar
supported by 5 editions: ibnashur, miqbas, tafhim_ur, zilal_ur, maarif_en
ibnashur: “The purpose is to gladden the Prophet ﷺ and dissolve from his heart what the abtar-taunt may have placed there; kawthar (abundance) is set against abtar (cut-off) as a direct refutation”
miqbas: “The purpose of this announcement is to gladden the Prophet ﷺ and remove from his heart what the enemy's words may have placed there; kawthar is set against abtar as its refutation”
tafhim_ur: “Al-Kawthar was announced to answer the enemies who said 'Muhammad's ﷺ remembrance will end at his death'; it is glad tidings of divine abundance that negates every dimension of the abtar claim”
hadith witness9 rows - sunni muslim 894, sunni bukhari 6578, sunni nasai 904, sunni tirmidhi 3361, sunni nasai 898 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded
108:2فَصَلِّ لِرَبِّكَ وَٱنْحَرْ
Prayer and sacrifice are commanded for Allah ﷻ alone, not for idols or any being other than Him — in direct contrast to the polytheists' practice
supported by 25 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
ahsan_ur: “Prayer and sacrifice exclusively for Allah alone — not to share with anyone, as the mushrikeen did with their idols”
baghawi: “Allah commanded the Prophet ۜ to pray and sacrifice exclusively for Him — because those who prayed and sacrificed to other than Allah were censured”
bayan_ur: “Prayer and sacrifice dedicated to Allah alone — the exclusive right of the Lord”
The fa' in 'fasalli' establishes that prayer and sacrifice are the commanded response of gratitude (shukr) for the blessing of al-Kawthar
supported by 11 editions: ibnashur, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, razi, saadi, saadi_ur, tabari, wasit
ibnashur: “The fa' in 'fasalli' is fa' al-tafriya (consequential): prayer is the commanded act of shukr (gratitude) — glorification and praise in response to the gift of al-Kawthar”
maarif_en: “Prayer and sacrifice commanded as gratitude to Allah for the blessing of al-Kawthar — the 'fa'' establishes the causal link between the gift and the commanded worship”
miqbas: “The fa' in 'fasalli' establishes the command as the consequential response flowing from the gift of al-Kawthar — the imperative is grounded in the preceding blessing”
The primary and majority-attested meaning of 'wanhar' is the sacrifice of animals (budun/camels) — endorsed as correct (sahih) by Ibn Kathir and the majority of classical scholars
supported by 13 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, razi, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
ahsan_ur: “'Wanhar' means sacrifice of animals in Allah 's name — camels and by extension all Eid and Hajj animal sacrifices”
baghawi: “The primary meaning of 'wanhar' is the sacrifice of budun (camels and livestock) — the mainstream scholarly interpretation”
ibnkathir_ar: “The correct view (al-qawl al-sahih) is that 'wanhar' means the sacrifice of budun (camels); attested by Ibn Abbas رضي الله عنهما, Ata', Mujahid, Ikrimah, Hasan, Qatadah, Muhammad ibn Ka'b al-Qurazi, and Dahhak”
The command parallels Quran 6:162-163 ('Inna salati wa nusuki wa mahyaya wa mamati lillahi Rabb al-ʻalamin'), which establishes prayer and sacrifice as the core of total devotion to Allah ﷻ
supported by 8 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, tafhim_en, tafhim_ur, usmani_ur, wasit
ibnkathir_ar: “The command parallels Quran 6:162-163: 'Inna salati wa nusuki wa mahyaya wa mamati lillahi Rabb al-ʻalamin'”
ibnkathir_en: “The command parallels Quran 6:162-163: 'Verily, my Salah, my sacrifice, my living, and my dying are for Allah , the Lord of the worlds'”
ibnkathir_ur: “The command is consistent with Quran 6:162-163: 'inna salati wa nusuki wa mahyaya wa mamati lillahi rabb al-ʻalamin'”
Prayer is the highest form of bodily worship and sacrifice is the highest form of material/monetary worship — together they are the two most complete and excellent acts of nearness to Allah ﷻ
supported by 5 editions: maarif_en, razi, saadi, saadi_ur, usmani_ur
maarif_en: “Prayer is the highest form of physical worship; sacrifice is the highest form of monetary worship — the verse pairs the two greatest forms of devotion as gratitude for al-Kawthar”
razi: “Prayer is the highest form of bodily worship and sacrifice is the highest form of material worship — together they are the two most complete and noblest acts of devotion to Allah ”
saadi: “Prayer is the most complete act of bodily worship (al-taqarrub al-badani) and sacrifice is the highest form of material devotion — together they are the two most excellent and noblest acts of nearness to Allah ”
A widely-reported interpretation: 'salli' = Eid al-Adha prayer ('id al-nahr) and 'wanhar' = the Eid sacrificial offering performed after it — adopted by Jalalayn and reported from Ata', Mujahid, Ikrimah, Qatadah
supported by 8 editions: baghawi, bayan_ur, jalalayn, jalalayn_en, qurtubi, razi, tabari, zamakhshari
baghawi: “The view of Ikrimah, Ata', and Qatadah: 'salli' = Eid al-Adha prayer and 'wanhar' = the Eid sacrifice performed after it”
bayan_ur: “Prayer and sacrifice for Allah — both practiced on Eid al-Adha: the Eid prayer performed first, then the sacrifice offered”
jalalayn: “'Salli li-rabbika' = the prayer of Eid al-Adha ('id al-nahr); 'wanhar budanaka' = sacrifice your camels as the ritual offering”
The verse commands prayer before sacrifice — establishing the ritual order consistent with the Prophetic practice on Eid al-Adha
supported by 5 editions: bayan_ur, qurtubi, razi, tafhim_en, tafhim_ur
bayan_ur: “The verse establishes that prayer comes before sacrifice — the order of the two acts of devotion on Eid al-Adha”
qurtubi: “Prayer precedes sacrifice — consistent with the transmitted account that the Prophet ۜ was commanded to pray then sacrifice (from Anas ibn Malik رضي الله عنه)”
razi: “Prayer comes before sacrifice in the verse's command — establishing the ritual order of prayer first, then sacrifice”
'Li-rabbika' uses the explicit name (Lord) rather than a pronoun to emphasize that rububiyyah (lordship) demands sincere exclusive worship (ikhlas) — prayer and sacrifice must be solely for Allah ﷻ , not for riya'
supported by 3 editions: ibnashur, miqbas, razi
ibnashur: “The shift to 'li-rabbika' (Your Lord) rather than a pronoun emphasizes that rububiyyah (lordship) alone demands worship — signaling ikhlas and exclusivity, contrasting with those who pray to their lords (idols)”
miqbas: “The lam in 'li-rabbika' signals that prayer must be singled out for Allah alone — not directed to any other — emphasizing ikhlas (sincerity) and exclusivity in worship”
razi: “'Li-rabbika' — using the explicit name 'Lord' rather than a pronoun — signals that prayer and sacrifice must be performed with complete sincerity (ikhlas) for Allah alone, not for riya' (showing off)”
MINORITY/REPORTED: Some scholars interpreted 'wanhar' as a prayer-related physical gesture (right hand over left on chest, raising hands, facing qibla with chest) — attributed to Ali رضي الله عنه and Ibn Abbas رضي الله عنه — ruled weak (la yasihh) by Ibn Kathir; difference documented, not adjudicated
supported by 6 editions: baghawi, ibnkathir_ar, ibnkathir_ur, qurtubi, razi, tabari
baghawi: “The view reported from Ibn Abbas رضي الله عنه that 'wanhar' = placing the right hand over the left on the chest during prayer”
ibnkathir_ar: “The narration that 'wanhar' = placing right hand over left in prayer (from Ali رضي الله عنه) is reported and ruled unsound (la yasihh wala yattasil isnaduhu)”
ibnkathir_ur: “The minority view that 'wanhar' = placing right hand over left in prayer is reported and rejected as unsound”
hadith witness12 rows - sunni bukhari 6578, sunni muslim 894, sunni nasai 898, sunni abudawud 760, sunni nasai 904 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; unclassed
sirah witness6
108:3إِنَّ شَانِئَكَ هُوَ ٱلْأَبْتَرُ
The verse reverses the enemy's taunt: it is the hater (not the Prophet ﷺ) who is truly 'abtar' — cut off
supported by 21 editions: ahsan_ur, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tafhim_en, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari
zamakhshari: “The 'shani'' (hater) is the one whose mention is forgotten in this world and the next; if remembered, remembered only with curse — the Prophet ﷺ is not the abtar”
ibnkathir_ar: “The hater is the most abased, most inferior person who will not be remembered”
razi: “Allah reversed the disbelievers' taunt: they said he was abtar but Allah decreed it is they who are abased, their legacy cut off, while the Prophet's ﷺ followers grow daily until the Day of Resurrection”
Verse revealed about al-'As ibn Wa'il (and/or Abu Jahl, 'Uqba ibn Abi Mu'ayt, Quraysh) who called the Prophet ﷺ 'abtar' after the death of his sons
supported by 17 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, miqbas, qurtubi, razi, saadi_ur, tabari, tazkirul_en, usmani_ur, wasit, zamakhshari
zamakhshari: “Verse revealed about al-'As ibn Wa'il who called the Prophet ﷺ 'al-abtar'; 'abtar' means one who has no progeny/posterity”
baghawi: “Verse revealed about al-'As ibn Wa'il al-Sahmi who called the Prophet ﷺ 'al-abtar' after the death of his son from Khadijah رضي الله عنها; al-'As ibn Wa'il said: 'Leave him, he is a man cut off with no descendants — when he dies his memory ends'”
tabari: “Verse revealed about al-'As ibn Wa'il who declared 'I am the hater of Muhammad ﷺ and whoever hates him is the abtar'; also attributed to 'Uqba ibn Abi Mu'ayt, and to Quraysh generally after they called the Prophet ﷺ 'al-sunbur al-munbatir'”
'Shani'' (شانئك) means one who hates/bears deep enmity and spite toward the Prophet ﷺ
supported by 16 editions: baghawi, bayan_ur, hilalikhan_en, ibnkathir_ar, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar_en, qurtubi, razi, saadi, tabari, tafhim_en, tafhim_ur, wasit
baghawi: “'Shani'' means your enemy and hater”
tabari: “'Shani'' means the hater/enemy”
ibnkathir_ar: “'Shani'' means the hater of the Prophet ﷺ and what he brought of guidance and clear light”
'Abtar' (الأبتر) means cut off from all good: no legacy, no remembrance, no achievement
supported by 14 editions: baghawi, ibnkathir_en, jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit
baghawi: “'Abtar' means the most inferior (al-aqall), the most abased (al-adhal), whose legacy is cut off”
tabari: “'Abtar' means al-aqall (the most inferior), al-adhal (the most abased), al-munqata' dabiruh (the one whose posterity is severed)”
razi: “'Abtar' used for one with no male child, or one cut off before reaching his goal, or one without a helper/supporter, or the abject/lowly person”
The verse is a prophecy: the Prophet's ﷺ name and legacy endures through all time while his enemies are forgotten and cut off
supported by 11 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, saadi, tafhim_en, tafhim_ur, tazkirul_en, wasit, zamakhshari
zamakhshari: “The Quraysh said Muhammad ﷺ is a 'sunbur' — when he dies his memory dies — but it is his enemy who is truly forgotten”
baghawi: “They thought in their ignorance that when the Prophet's ﷺ sons died his memory would end; but Allah preserved his memory for all the world to see and obligated all servants to follow his shari'a — forever”
ibnkathir_ar: “Allah preserved the Prophet's ﷺ memory for all the world to see, obligated all servants to follow his Law — to continue until the Day of Gathering”
In Arabian custom 'abtar' meant one whose male line is severed — no sons to carry his name after death
supported by 9 editions: ahsan_ur, bayan_ur, ibnashur, ibnkathir_ur, miqbas, qurtubi, razi, usmani_ur, zamakhshari
zamakhshari: “'Abtar' means the one who has no male progeny; used of an animal whose tail is cut off”
razi: “'Abtar' means one without male heirs to carry his name (the Quraysh custom: when a man's male children died they said 'he is cut off')”
qurtubi: “The Arabs called one whose male children all died and daughters survived 'abtar'; the Prophet's ﷺ sons died so they applied this”
'Abtar' linguistically means an animal whose tail is cut off (dabb al-maqtu' al-dhanab); metaphorically applied to humans
supported by 5 editions: bayan_ur, ibnashur, miqbas, razi, wasit
razi: “'Batar' linguistically means to cut off entirely (isti'sal al-qat'); 'abtar' is an animal whose tail is cut off; figuratively one without male progeny whose memory ends”
miqbas: “'Abtar' linguistically means that which has part of it cut off; in common usage means one without male heirs, likened to an animal with its tail cut off”
wasit: “'Abtar' originally means an animal whose tail is cut off; applied to a person whose good reputation does not endure and leaves no lasting trace”
The pronoun 'huwa' (هو) creates hasr (restriction): specifically YOUR enemy, not you, is the abtar — a reversal by structure
supported by 4 editions: ibnashur, miqbas, razi, tafhim_ur
razi: “The pronoun 'huwa' (هو) creates hasr (restriction): the attribute 'abtar' is restricted to the enemy of the Prophet ﷺ — meaning 'he is the abtar, not you'”
miqbas: “The sentence uses the pronoun 'huwa' to create hasr (restriction/qalb): the attribute 'abtar' is restricted to the enemy of the Prophet ﷺ — 'he is the abtar, not you'”
ibnashur: “The verse uses the separating pronoun 'huwa' to create hasr (restriction/qalb): the attribute 'abtar' is restricted to the enemy of the Prophet ﷺ — meaning 'he is the abtar, not you'”
hadith witness10 rows - sunni bukhari 6578, sunni muslim 894, sunni nasai 904, sunni nasai 898, sunni abudawud 760 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-ungraded
sirah witness19
109:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ يَٰٓأَيُّهَا ٱلْكَٰفِرُونَ
The surah was revealed in response to the Quraysh leaders' proposal that the Prophet ﷺ worship their idols for a year while they worship Allah ﷻ for a year
supported by 8 editions: baghawi, ibnashur, ibnkathir_ur, miqbas, tabari, usmani_ur, wasit, zamakhshari
zamakhshari: “A group of Quraysh said to the Prophet ﷺ: follow our religion and we follow yours — worship our gods for a year and we worship your god for a year; the surah was revealed in response, and the Prophet ﷺ went to the Masjid al-Haram and recited it to them, causin”
baghawi: “The surah was revealed concerning named Quraysh leaders — al-Harith ibn Qays al-Sahmi, al-'As ibn Wa'il, al-Walid ibn al-Mughirah, al-Aswad ibn 'Abd Yaghuth, al-Aswad ibn al-Muttalib, and Umayya ibn Khalaf — who proposed: worship our gods for a year and we wor”
tabari: “The 'Qul' commands Muhammad ﷺ to address the mushrikeen who asked him to worship their gods for a year in exchange for worshipping his God for a year — Allah ﷻ revealed the surah as His answer to their proposal”
The opening 'Qul' signals an emphatic divine command: what follows is a proclamation specifically designated for delivery to the addressees
supported by 8 editions: ibnashur, jalalayn_en, miqbas, mukhtasar, mukhtasar_en, razi, wasit, zilal_ur
razi: “The word 'Qul' carries multiple benefits: the Prophet ﷺ was generally commanded to gentleness and to call with what is best, yet here he is commanded to address the disbelievers directly by their attribute — this signals the divine mandate and gravity of the p”
miqbas: “Opening with 'Qul' signals emphasis on what follows: this is speech specifically designated for proclamation to the people — otherwise the entire Quran is to be conveyed; five surahs begin with this command-to-proclaim”
wasit: “The surah opens with the imperative 'Qul' for emphasis on the proclamation that follows — it is a declaration specifically designated for delivery to the addressees”
The 'kafiroon' addressed are specific disbelievers about whom Allah ﷻ had foreknowledge that they would die upon disbelief
supported by 3 editions: ahsan_ur, tabari, zamakhshari
zamakhshari: “The addressees of this verse are specific disbelievers about whom Allah ﷻ had foreknowledge that they would not believe”
tabari: “The mushrikeen addressed as 'al-kafirun' are specific individuals by name whose disbelief was sealed in Allah ﷻ's prior knowledge; the Prophet ﷺ was commanded to make them despair of what they hoped for; some were killed at the Battle of Badr and others died a”
ahsan_ur: “The 'al' in 'al-kafirun' is the definite article of the genus, but the address here is specifically to those disbelievers about whom Allah ﷻ knew their end would be upon disbelief and shirk — for after this surah's revelation many idolaters did in fact embrace”
Addressing them as 'O disbelievers' deliberately humiliates them, reinforces disavowal, and signals that no shared ground remains
supported by 6 editions: bayan_ur, ibnashur, miqbas, muyassar, wasit, zilal_ur
miqbas: “They are addressed as 'kafireen' to humiliate them and reinforce the basis of disavowal — also signaling that the Prophet ﷺ need not fear them when calling them by what they hate, for Allah ﷻ protects and shields him from their harm”
wasit: “They are addressed with the description 'disbelievers' because that is what they truly were, and in this address there is humiliation and diminishment of their status”
muyassar: “The command 'Qul' is to the Messenger to address those who disbelieve in Allah ﷻ and His Messenger: 'O disbelievers in Allah ﷻ'”
The surah is Makki (Meccan) per the majority position
supported by 6 editions: baghawi, ibnkathir_ar, qurtubi, razi, saadi, tazkirul_en
baghawi: “The surah is Makki, as narrated from Ibn Abbas رضي الله عنهما”
ibnkathir_ar: “The surah is Makki”
razi: “The surah is Makki, comprising six verses”
The Prophet ﷺ regularly recited this surah in the Sunnah prayers — before Fajr, after Maghrib, and in the two rak'ahs of Tawaf — confirmed in Sahih Muslim
supported by 4 editions: ibnkathir_ar, ibnkathir_en, maarif_en, qurtubi
ibnkathir_ar: “It is confirmed in Sahih Muslim from Jabir رضي الله عنه that the Prophet ﷺ recited this surah (Al-Kafirun) and Surah Al-Ikhlas in the two rak'ahs of Tawaf; from Abu Hurayrah رضي الله عنه that he ﷺ recited them in the two rak'ahs of Fajr; and from Ibn 'Umar رضي”
qurtubi: “From Ibn 'Umar رضي الله عنه: the Prophet ﷺ recited this surah and Surah Al-Ikhlas in the sunnah of Fajr during a journey”
ibnkathir_en: “It is confirmed in Sahih Muslim from Jabir رضي الله عنه that the Prophet ﷺ recited this surah and Al-Ikhlas in the two rak'ahs of Tawaf; and from Abu Hurayrah رضي الله عنه that he ﷺ recited them in the Fajr sunnah; and from Ibn 'Umar رضي الله عنه that he ﷺ did”
The surah's core purpose is to establish complete disavowal (bara'ah) from polytheism and its practitioners — the two paths cannot coexist
supported by 7 editions: ibnkathir_ur, muyassar, saadi, saadi_ur, tazkirul_en, usmani_ur, zilal_ur
saadi: “The command is to tell the disbelievers explicitly and clearly: declare full disavowal — outwardly and inwardly — from what they worship besides Allah ﷻ; the surah thereby establishes complete separation between the two groups, culminating in 'to you your reli”
muyassar: “The surah's purpose is to clarify the complete separation between worship of Allah ﷻ and worship of others — showing they cannot coexist — and to make the disbelievers despair of the Prophet ﷺ ever agreeing with them on any element of disbelief”
ibnkathir_ur: “The surah declares disavowal from the actions of the mushrikeen and commands sincerity in worship of Allah ﷻ; though the direct address is to the Quraysh disbelievers, in reality all disbelievers on earth are intended”
hadith witness6 rows - sunni muslim 6307, sunni abudawud 5055, sunni abudawud 2911, sunni ibnmajah 1998, sunni abudawud 2071 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); weak-kept-visible
109:2لَآ أَعْبُدُ مَا تَعْبُدُونَ
The verse is a categorical, absolute declaration of disavowal ('la a'budu') from all idol worship — the Prophet ﷺ announces a complete and permanent non-participation in polytheistic worship of any kind
supported by 22 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “The verse is a total, unconditional disavowal: the Prophet ﷺ will not worship what the Qurayshi disbelievers worship — no form of religious convergence or compromise is possible”
baghawi: “The verse announces the Prophet's ﷺ total disavowal from idols: I will not worship what you worship, nor will you worship what I worship”
tabari: “The verse declares the Prophet's ﷺ absolute disavowal from the idols and false gods of the Quraysh”
'Ma ta'buduna' (what you worship) refers to idols, statues, carved images, and all false deities worshipped other than Allah ﷻ
supported by 22 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “'Ma ta'buduna' refers to idols and false deities (al-asnam wal-awthān) that the Quraysh worshipped”
baghawi: “'Ma ta'buduna' refers to idols (al-asnam)”
tabari: “'Ma ta'buduna' refers to idols (al-āliha wal-awthan)”
'La a'budu' (v.2) is present-tense negation: 'I do not worship NOW what you worship' — the mudaric verb here denies current idol worship
supported by 8 editions: baghawi, ibnashur, jalalayn, jalalayn_en, maarif_en, mukhtasar, qurtubi, tabari
baghawi: “'La a'budu ma ta'buduna' is in the PRESENT (fi al-hal): I do not worship NOW what you worship; 'wala antum 'abiduna ma a'budu' is likewise in the present”
tabari: “'La a'budu ma ta'buduna min al-aliha wal-awthan al-ana' — v.2 negates worship in the PRESENT ('the idols NOW')”
qurtubi: “Akhfash and al-Mubarrad's view: v.2 negates worship in the PRESENT, v.4 negates it in the FUTURE — this removes apparent repetition by assigning distinct temporal scopes”
'La a'budu' (v.2) is future-tense negation: 'la' entering a mudaric verb yields future meaning; the verse therefore says 'I will not worship your idols [in any future time]'
supported by 5 editions: ibnashur, miqbas, mukhtasar_en, razi, zamakhshari
zamakhshari: “'La a'budu' is future-tense negation: in Arabic 'la' + mudaric verb = futurity; meaning 'I will not worship your idols [in any future time]' — the implied present negation follows a fortiori”
razi: “First view on the non-repetition: v.2 ('la a'budu') is future (because 'la' + mudaric = future); v.4 ('wala ana 'abidun') is present — the nominal sentence denotes the present state”
miqbas: “The use of the mudaric (v.2) versus the ism al-fa'il 'abidun (v.4) reflects different grammatical modes of negation — explaining the shift in form while maintaining the meaning”
The repetition in vv.2-5 is ta'kid (emphasis) to cut off all hope of compromise — a standard Arabic rhetorical device, additionally justified by the Quraysh having repeatedly proposed the same arrangement
supported by 5 editions: ibnkathir_ar, maarif_en, qurtubi, razi, tabari
tabari: “Some scholars of Arabic hold the repetition (vv.2-5) to be pure ta'kid (emphasis) — a legitimate Arabic rhetorical device, as in 'inna ma'a al-'usri yusra' repeated”
ibnkathir_ar: “Three scholarly opinions on the repetition in vv.2-5: (1) tense distinction — present vs. future; (2) as related by al-Bukhari: v.2-3=present / v.4-5=future; (3) pure ta'kid (emphasis) like 'inna ma'a al-'usri yusra' repeated”
razi: “Second main position: the repetition IS ta'kid; the Qurayshi leaders kept returning with the same proposal multiple times, so the repeated refusal mirrors their repeated requests”
The surah addresses specific Qurayshi leaders whom Allah ﷻ knew with certain prior knowledge would never believe; the disavowal is therefore permanent and final
supported by 4 editions: ibnashur, qurtubi, tabari, zamakhshari
zamakhshari: “The addressees are specific disbelievers whom Allah ﷻ knew in His prior knowledge would never believe; the statement closes the door on their proposal permanently”
tabari: “The specific persons addressed are those whom Allah ﷻ knew with absolute prior knowledge would never believe; His command is to cut off their hope and to declare a final parting of ways”
qurtubi: “The surah addresses specific polytheists (Walid b. al-Mughira, 'As b. Wa'il, Aswad b. 'Abd al-Muttalib, Umayya b. Khalaf) who were destined to die on kufr; the disavowal is permanent and categorical”
Occasion of revelation: Qurayshi leaders (including Walid b. al-Mughira, 'As b. Wa'il, Aswad b. 'Abd al-Muttalib, Umayya b. Khalaf) proposed year-by-year reciprocal worship; the Prophet ﷺ refused and this surah was the revealed response
supported by 9 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, tabari, zamakhshari
zamakhshari: “Occasion of revelation: Qurayshi leaders proposed worshipping each other's deity in alternating years; the Prophet ﷺ absolutely refused and Allah ﷻ sealed the refusal in this surah”
baghawi: “Occasion of revelation: specific Qurayshi chiefs (al-Harith b. Qays, al-'As b. Wa'il, al-Walid b. al-Mughira, al-Aswad b. 'Abd Yaghuth, Umayya b. Khalaf) proposed the Prophet ﷺ worship their gods for a year while they worshipped his God for a year; this surah ”
tabari: “Occasion of revelation: the Qurayshi leaders offered wealth, marriage and power to the Prophet ﷺ in exchange for worshipping their idols for one year; revelation from the Preserved Tablet was the absolute refusal”
'Ma' (relative pronoun) is used instead of 'man' in 'ma ta'buduna' and 'ma a'budu' — scholars give three reasons: (1) 'ma' can stand for 'man' for an intelligent being; (2) syntactic parallelism with v.4 where idols require 'ma'; (3) 'ma' refers to the quality/attribute of the deity rather than the person
supported by 7 editions: ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, razi, wasit
ibnkathir_ar: “'Ma' in 'wala antum 'abiduna ma a'budu' is used in the sense of 'man' (who), since the referent is Allah ﷻ Himself Who has no partner”
razi: “'Ma' in 'wala antum 'abiduna ma a'budu' — one explanation is that 'ma' refers to the divine quality/truth (al-sifa): 'I do not worship falsehood and you do not worship the True God'”
qurtubi: “'Ma' is used (not 'man') in 'ma a'budu' for syntactic parallelism with v.4 where idols (requiring 'ma') are the referent; additionally 'ma al-mawsulah' can refer to an intelligent being”
vv.2-3 negate the shared OBJECT of worship (the deity worshipped), while vv.4-5 negate the shared MANNER of worship (the mode/method/path) — showing the two parties differ in both deity and practice
supported by 5 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, razi
ibnkathir_ar: “Preferred reading: vv.2-3 negate the shared OBJECT of worship (the deity); vv.4-5 negate the shared MANNER of worship (the mode/method) — one must have both a deity and a mode of approaching it”
razi: “Abu Muslim al-Isfahani's view (4th way of explaining the non-repetition): 'ma' in vv.2-3 is a relative pronoun — object of worship differs; 'ma' in vv.4-5 is masdariyyah — manner/mode of worship differs”
ibnkathir_en: “vv.2-3 ('I worship not that which you worship, Nor will you worship whom I worship') negate the shared OBJECT of worship; vv.4-5 ('I shall not worship that which you are worshipping, Nor will you worship that which I worship') negate the shared MANNER of worsh”
This surah is 'Surat al-bara'a' — the surah of complete disavowal from all polytheistic acts; it commands full ikhlas (sincerity exclusive to Allah ﷻ) in worship
supported by 3 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “This surah is 'Surat al-bara'a' — the complete disavowal from every act performed by the polytheists; it is a command to full ikhlas (sincerity) in worship”
ibnkathir_en: “This surah is the declaration of complete disavowal from the deeds of the idolators; it commands sincerity (ikhlas) in worship”
ibnkathir_ur: “The surah announces complete disavowal from idols and everything the polytheists associate with Allah ﷻ; the Prophet ﷺ and his ummah worship Allah ﷻ alone following the way the Messenger ﷺ taught”
Kalimatu l-Islam ('la ilaha illa Allah ﷻ, Muhammadun rasul Allah ﷻ') encapsulates both disavowals: no deity except Allah ﷻ (wrong object refused) and no path except the Messenger ﷺ (wrong manner refused)
supported by 3 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “The Islamic testimony ('la ilaha illa Allah ﷻ, Muhammadun rasul Allah ﷻ') encapsulates both disavowals: no object of worship except Allah ﷻ, and no path to Him except through what the Messenger ﷺ brought”
ibnkathir_en: “The statement of Islam ('la ilaha illa Allah ﷻ, Muhammad rasul Allah ﷻ') means: no object of worship except Allah ﷻ, and no path to Him except what the Messenger ﷺ brought — encapsulating both disavowals of this surah”
ibnkathir_ur: “The kalimah of Islam ('la ilaha illa Allah ﷻ, Muhammadun rasul Allah ﷻ') embodies both disavowals: no deity except Allah ﷻ and the path to Him is only through what Muhammad ﷺ showed”
Worship of Allah ﷻ mixed with shirk is not counted as true worship of Allah ﷻ — hence 'you do not worship what I worship'; ikhlas (exclusive sincerity to Allah ﷻ) is a necessary condition for valid worship
supported by 4 editions: saadi, saadi_ur, tafhim_en, tafhim_ur
saadi: “'Wala antum 'abiduna ma a'budu' — they do not worship what the Prophet ﷺ worships because their worship of Allah ﷻ is mixed with shirk, and worship mixed with shirk cannot be called worship of Allah ﷻ”
saadi_ur: “Their worship of Allah ﷻ joined with shirk is not counted as worship — hence 'you do not worship what I worship'; worship mixed with shirk does not qualify as true worship of Allah ﷻ”
tafhim_ur: “Worshipping Allah ﷻ together with others is not worship of Allah ﷻ at all — Allah ﷻ is the sole deity and worship must be exclusively His; shirk renders the act void”
hadith witness7 rows - sunni muslim 6307, sunni abudawud 5055, sunni abudawud 2911, sunni ibnmajah 1998, sunni abudawud 2071 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-ungraded
sirah witness7
109:3وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ
"wa la antum 'abiduna ma a'bud" denies that the disbelievers worship what the Prophet ص worships — Allah ﷻ ڹ alone, without any partner or shirk
supported by 24 editions: tabari, baghawi, zamakhshari, ibnkathir_ar, razi, qurtubi, jalalayn, saadi, miqbas, wasit, muyassar, ibnashur, ibnkathir_en, jalalayn_en, ibnkathir_ur, saadi_ur, bayan_ur, tafhim_ur, usmani_ur, tafhim_en, mukhtasar, mukhtasar_en, miqbas_en, maarif_en
tabari: “The verse denies that the disbelievers worship what the Prophet ص worships — Allah ڹ alone, with no partner”
baghawi: “The verse denies that the disbelievers worship what the Prophet ص worships — Allah ڹ alone”
zamakhshari: “The verse denies that the disbelievers worship what the Prophet ص worships; "ma" is used (not "man") because the meaning is about quality: "I do not worship falsehood; you do not worship truth"”
"wa la antum 'abiduna" in 109:3 refers to the present moment (fi al-hal / al-an), not the past or future — distinguishing it from 109:5
supported by 6 editions: tabari, baghawi, razi, jalalayn, jalalayn_en, maarif_en
tabari: “"wa la antum 'abiduna ma a'bud" = "and you do not worship what I worship, NOW (al-an)" — the verse refers to the present moment”
baghawi: “"wa la antum 'abiduna ma a'bud fi al-hal" — the verse denies, in the present moment, that the disbelievers worship what the Prophet ص worships”
razi: “One view: 109:2 negates future worship of their idols; 109:3 negates present (al-hal) worship of Allah ڹ by the disbelievers — the tenses differ between the pairs”
The first pair (109:2–3) negates unity in the object of worship (maʼbud, ma = mawsulah); the second pair (109:4–5) negates unity in the mode/manner of worship (ibadah, ma = masdariyya)
supported by 6 editions: zamakhshari, ibnkathir_ar, razi, wasit, ibnkathir_en, maarif_en
zamakhshari: “"ma" may also be masdariyya (infinitival): the meaning becomes "you do not worship in the manner I worship" — negating the mode of worship, not only the object”
ibnkathir_ar: “The second "wa la antum 'abiduna ma a'bud" (109:5) means: you do not follow Allah ڹ’s commands and Shariʿa in worship — you invented your own mode; a worshipper needs both a valid object (ma‘bud) and a valid mode (ibadah)”
razi: “Abu Muslim’s preferred view: first pair (109:2–3) uses "ma" as mawsulah (relative pronoun) for the object worshipped; second pair (109:4–5) uses "ma" as masdariyya for the mode of worship — different maʼbud and different ibadah”
The repetition of near-identical verses serves tawkid (emphasis) — cutting off the disbelievers’ hopes definitively; one sub-view distinguishes first-negates-act from second-negates-settled-attribute
supported by 6 editions: tabari, razi, qurtubi, saadi, wasit, saadi_ur
tabari: “Some Arabic scholars hold the repetition of near-identical verses is for tawkid (emphasis), citing Quranic parallels such as "fa inna ma'a al-'usr yusran" repeated twice”
razi: “If the repetition is admitted as tawkid: it was needed because the disbelievers returned to the Prophet ص multiple times with their compromise proposal, making emphatic repeated rejection necessary”
qurtubi: “The repetition is for tawkid in cutting off the disbelievers’ hopes — as the majority of ahl al-maʼani hold; Quranic and Arabic parallels of emphasis through repetition are cited extensively”
The disbelievers’ worship of Allah ﷻ ڹ mixed with shirk cannot be called true ibadah at all; the act of a disbeliever is not ibadah because ibadah is only what Allah ﷻ ڹ has commanded
supported by 4 editions: razi, saadi, saadi_ur, bayan_ur
razi: “The disbeliever’s act cannot be called ibadah at all, because ibadah is an act commanded by Allah ڹ; what the polytheists do is forbidden and non-commanded”
saadi: “"wa la antum 'abiduna ma a'bud" — because you lack sincerity (ikhlas) in worship of Allah ڹ; worship mixed with shirk is not called ibadah”
saadi_ur: “The disbelievers’ worship of Allah ڹ mixed with shirk is not worship of Allah ڹ in the way the Prophet ص worships Him”
The surah (and this verse) constitutes disavowal (baraʼa) from shirk — the Prophet ص identified it as such in authenticated hadith, and recited it in key sunnah prayers
supported by 3 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “This surah is the surah of disavowal (bara'a) from the deeds of the polytheists and commands sincerity (ikhlas) in worship of Allah ڹ; the Prophet ص said of it: "it is bara'a from shirk"”
ibnkathir_en: “This surah is the surah of disavowal (baraʼa) from the deeds of the polytheists; the Prophet ص recited it in the two rakʼahs of Tawaf and the morning sunnah — narrated in Sahih Muslim from Jabir رضي الله عنه and Abu Hurayrah رضي الله عنه”
ibnkathir_ur: “The surah is baraʼa (disavowal) from shirk; it commands sincerity (ikhlas) in worship of Allah ڹ and cuts all ties with the polytheists’ religion”
The use of "ma" (not "man") for the divine object of worship prompts scholarly discussion; four main rationales are given: ma = man, ma = alladhi, ma = masdariyya, and the attribute/quality reading
supported by 5 editions: zamakhshari, ibnkathir_ar, miqbas, tafhim_ur, tafhim_en
zamakhshari: “"ma" (not "man") for the divine object of worship designates the attribute/quality: "I do not worship falsehood, you do not worship truth" — the term describes the character of what is worshipped”
ibnkathir_ar: “"ma" used for the object of worship is in the sense of "man" (rational being) because the referent is Allah ڹ”
miqbas: “"ma" is used (not "man") for the object of worship because "ma" mawsulah applies to rational and non-rational beings alike, while "man" is exclusive to rational beings”
The surah addresses specific disbelievers whom Allah ﷻ ڹ foreknew would never believe — not all disbelievers in general; the denial is a divinely-certain declaration
supported by 4 editions: tabari, zamakhshari, qurtubi, miqbas
tabari: “The surah was addressed to specific, named Quraysh disbelievers whom Allah ڹ foreknew would never believe; the denial is a divinely-certain declaration, not a mere prediction”
zamakhshari: “The surah was addressed to specific Quraysh disbelievers whom Allah ڹ foreknew would never believe; after the Prophet ص recited it before them they despaired of persuading him”
qurtubi: “The address "ya ayyuha al-kafirun" was directed at specific disbelievers whom Allah ڹ had foreknown would die in their kufr — the surah uses a particular in the form of a general”
The surah was revealed in response to the Quraysh proposal for year-by-year mutual worship of each other’s deities; after its recitation they despaired of persuading the Prophet ص
supported by 6 editions: tabari, baghawi, zamakhshari, ibnkathir_ar, qurtubi, ibnkathir_ur
tabari: “The Quraysh disbelievers proposed that the Prophet ص worship their deities for one year while they worship his God for one year; the surah was revealed as the divine response cutting off that compromise”
baghawi: “The surah was revealed in response to a group from Quraysh — including al-Harith ibn Qays, al-'As ibn Wa'il, al-Walid ibn al-Mughirah, and Umayyah ibn Khalaf — who proposed year-by-year mutual worship”
zamakhshari: “A group from Quraysh proposed: follow our religion and we follow yours, worship our idols and we worship your God; the surah was the divine answer”
hadith witness5 rows - sunni muslim 6307, sunni abudawud 5055, sunni abudawud 2911, sunni ibnmajah 1998, sunni abudawud 2071 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
109:4وَلَآ أَنَا۠ عَابِدٌ مَّا عَبَدتُّمْ
The Prophet ﷺ declares he will not worship the disbelievers' deities — absolute, irrevocable disavowal of polytheism
supported by 21 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari, miqbas
zamakhshari: “The Prophet ﷺ absolutely disavows worshipping the polytheists' deities — this disavowal covers all times: he was never their worshipper and will never become one”
baghawi: “'wa-la ana 'abidun ma 'abadtum' refers to the future: I will not worship what you worship going forward”
tabari: “The disavowal is absolute: neither at any time will the Prophet ﷺ worship their deities, nor will they ever worship Allah ﷻ — both are decreed by Allah ﷻ's fore-knowledge”
The repetition between v.2 ('la a'budu') and v.4 ('la ana 'abidun') is not mere tautology — the two forms cover different temporal or aspectual dimensions of the disavowal
supported by 12 editions: zamakhshari, baghawi, tabari, razi, jalalayn, jalalayn_en, miqbas, ibnashur, saadi, saadi_ur, bayan_ur, mukhtasar_en
zamakhshari: “'wa-la ana 'abidun ma 'abadtum' signifies the past: I was never at any time in the past a worshipper of what you worship — contrasting with v.2 ('la a'budu') which negates worship in the future”
baghawi: “The repetition in the surah is for emphasis and comprehension (ta'kid wa-ifham), following the established Arab rhetorical custom of repetition for reinforcement”
tabari: “'wa-la ana 'abidun' = in the future; 'ma 'abadtum' = what you have worshipped in the past — so v.4 negates future worship of their historically established idols”
The nominal sentence form ('wa-la ana 'abidun') with an active participle as predicate signals permanent, settled character of the disavowal (thabat) — not merely an absence of a single act
supported by 4 editions: miqbas, ibnashur, saadi, saadi_ur
miqbas: “The nominal sentence form (jumla ismiyya) with an active participle (ism fa'il) as predicate mirrors the structure of v.3, indicating permanence (thabat) and present time (hal) — v.2 negated the future; v.4 now provides explicit negation of the present”
ibnashur: “The nominal sentence form (jumla ismiyya) with an active participle as predicate signals permanence (thabat) and present time (hal) — v.2 negated future worship inferentially; v.4 provides an explicit, unambiguous present-tense negation”
saadi: “The use of the nominal sentence form signals that non-worship of their idols is a settled, permanent characteristic, not merely an absence of a single act”
Context of revelation: Quraysh polytheists proposed a year-by-year alternating worship arrangement; this surah was the categorical divine rejection
supported by 4 editions: tabari, baghawi, ibnkathir_ur, maarif_en
tabari: “Context of revelation: polytheists from Quraysh offered to worship Allah ﷻ for one year if the Prophet ﷺ would worship their idols (al-Lat, al-'Uzza) for one year — this surah was the divine response”
baghawi: “Al-Qutaybi explains the repetition mirrors the polytheists' proposal of yearly alternating worship — so each repetition addresses a different proposed time period”
ibnkathir_ur: “Context of revelation: the polytheists proposed that the Prophet ﷺ worship their deities for one year and they would worship Allah ﷻ for one year — the surah was the divine response categorically rejecting this proposal”
hadith witness5 rows - sunni muslim 6307, sunni abudawud 5055, sunni abudawud 2911, sunni ibnmajah 1998, sunni abudawud 2071 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
sirah witness2
109:5وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ
Verse 5 (the second 'nor will you worship what I worship') refers specifically to the future, while verse 3 referred to the present — resolving the apparent repetition through temporal distinction
supported by 10 editions: tabari, jalalayn, jalalayn_en, baghawi, muyassar, tafhim_en, tafhim_ur, usmani_ur, mukhtasar, mukhtasar_en
tabari: “Verse 5 (the second occurrence) denotes the future: 'nor will you ever in the future worship what I worship now and in the future' — resolving the apparent repetition by temporal distinction from verse 3”
jalalayn: “Verse 5 refers to the future: 'nor will you in the future worship what I worship' — Allah ﷻ knew they would not believe”
jalalayn_en: “Verse 5 negates future worship: 'nor will you in the future worship what I worship' — Allah ﷻ knew they would not believe”
In verses 4-5, 'ma' is masdariyya (gerundive): verse 5 means 'you do not worship in my manner' — negating unity in the mode of worship, while verses 2-3 negated unity in the object of worship
supported by 8 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, wasit, razi, zamakhshari, qurtubi, tafhim_en
ibnkathir_ar: “Verses 4-5 use 'ma' as masdariyya: 'nor do I follow your manner of worship; nor do you follow the commands of Allah ﷻ and His legislation in worship' — complete disavowal from both the object and the mode of their worship”
ibnkathir_en: “Verses 4-5 use 'ma' as masdariyya: 'I do not follow your manner of worship' and 'you do not follow the commands of Allah ﷻ and His legislation in worship; you have invented worship from your own souls'”
ibnkathir_ur: “Verses 4-5 disavow both the object and the manner of worship: 'I will not follow your manner of worship' and 'you do not follow the commands of Allah ﷻ and His divine law in worship — you have invented your own way'”
The repetition of verse 5 (same wording as verse 3) is a legitimate Arabic rhetorical device of tawkid (emphasis) — used to cut off the disbelievers' hope decisively and to reinforce the refusal of all compromise
supported by 7 editions: baghawi, qurtubi, ahsan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, razi
baghawi: “Most scholars of Arabic usage (ahl al-ma'ani) say: the Quran was revealed in the Arabic tongue and repetition (takrar) for emphasis (tawkid) and clarification is among its established rhetorical devices”
qurtubi: “Most scholars of Arabic usage say the Quran uses repetition for tawkid (emphasis) — just as one may say 'I will not do this, then I will not do this' for reinforcement, the repeated verse cuts off their hope decisively”
ahsan_ur: “Imam al-Shawkani: repetition for tawkid (emphasis) is a well-established device in Arabic — as in Surah al-Rahman's repeated refrain and Surah al-Mursalat — so there is no need for complex explanations; the verse simply reinforces the absolute rejection”
The address 'O disbelievers' targets specific known individuals from the Quraysh whom Allah ﷻ foreknew would never believe — not a universal address to all disbelievers
supported by 7 editions: tabari, baghawi, jalalayn, jalalayn_en, muyassar, qurtubi, ibnashur
tabari: “The address is to specific individuals among the Quraysh disbelievers whom Allah ﷻ foreknew would never believe; the Prophet ﷺ was commanded to make them despair of the compromise they hoped for”
baghawi: “This address is to those who preceded in Allah's ﷻ foreknowledge as ones who will not believe”
jalalayn: “The address is to specific disbelievers known to Allah ﷻ as those who would never believe; the use of 'ma' for Allah ﷻ follows as a counterpart to 'what you worship'”
The surah was revealed in response to the Quraysh leaders' proposal for reciprocal worship — they offered to worship Allah ﷻ if Muhammad ﷺ would worship their idols for an equal period
supported by 9 editions: tabari, zamakhshari, baghawi, qurtubi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, ahsan_ur
tabari: “The surah was revealed after the Quraysh polytheists proposed to Muhammad ﷺ that they would worship Allah ﷻ for a year if he worshipped their idols for a year; this verse is part of Allah's ﷻ answer cutting off that hope”
zamakhshari: “A group from the Quraysh proposed to Muhammad ﷺ: 'Follow our religion for a year and we will follow yours for a year'; the Prophet ﷺ replied 'I seek refuge in Allah ﷻ from associating anything with Him', and the surah was revealed”
baghawi: “The Quraysh leaders proposed to Muhammad ﷺ: 'If it pleases you that we enter your religion for a year, then enter ours for a year' — the surah was revealed as the decisive answer”
The repetition of verse 5 corresponds to the pagans' repeated proposals — they made the same compromise offer on multiple occasions, and the divine refusal is delivered in kind for each
supported by 3 editions: baghawi, qurtubi, razi
baghawi: “Al-Qutaybi: the repetition of the statement corresponds to the repetition of the occasions — the pagans had made the same proposal twice (once for a year, once for a different period), so the response matches their repetitions”
qurtubi: “The repetition corresponds to the pagans' repeated proposals — they made the same offer multiple times ('worship our gods for a year then a year'), and the response mirrors each iteration to signal absolute finality”
razi: “The disbelievers stated their proposal twice (for different periods); the divine answer matches their repetition in turn — a form of rebuke that mirrors and rejects each request”
The shift from verbal sentence (v.2: 'I do not worship' — negating the act) to nominal sentence (v.4: 'nor am I a worshipper' — negating the very fitness for such worship) intensifies the disavowal at the level of being, not merely action
supported by 3 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “Ibn Taymiyyah's preferred view: the verbal sentence (v.2: 'I do not worship') negates the act; the nominal sentence (v.4: 'nor am I a worshipper') negates even the fitness or possibility of such worship — similarly v.5 negates their capacity for true worship”
ibnkathir_en: “Ibn Taymiyyah's view: the verbal sentence negates the act; the nominal sentence negates even the acceptability or possibility of such worship — a stronger negation”
ibnkathir_ur: “Ibn Taymiyyah's fourth view: the verbal sentence (v.2) negates the act; the nominal sentence (v.4) negates even the possibility and lawfulness — a total negation on both factual and normative levels”
hadith witness5 rows - sunni muslim 6307, sunni abudawud 5055, sunni abudawud 2911, sunni ibnmajah 1998, sunni abudawud 2071 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
109:6لَكُمْ دِينُكُمْ وَلِىَ دِينِ
'لكم دينكم' means your shirk/kufr (disbelief); 'وليَ دين' means the Prophet's ﷺ Islam and tawhid (monotheism)
supported by 9 editions: baghawi, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, muyassar, razi, zamakhshari
baghawi: “'لَكُمْ دِينُكُمْ' is shirk and 'وَلِيَ دِينِ' is Islam”
ibnkathir_ar: “Al-Bukhari said: 'لكم دينكم' is disbelief (kufr) and 'وليَ دين' is Islam”
ibnkathir_ur: “'تمہارا دین تمہارے لیے میرا دین میرے لیے' (your religion for you, mine for me) — their religion is kufr and his is Islam; as stated elsewhere: 'my deed is mine and your deed is yours'”
The verse is a declaration of complete immunity/bara'ah (dissociation) from shirk; not a message of tolerance or endorsement of their religion
supported by 12 editions: bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, saadi, saadi_ur, tazkir_ur, tafhim_en, tafhim_ur, usmani_ur, wasit
bayan_ur: “The relationship between the Prophet ﷺ and the disbelievers is now completely severed; each goes their own way and will face the consequence of their path”
ibnkathir_ar: “This is the Surah of Immunity from the actions of the polytheists (surat al-bara'ah min al-'amal alladhi ya'maluhu al-mushrikun); it commands complete disavowal from their religion”
ibnkathir_en: “This surah is the Surah of Disavowal from the deeds of the idolators and commands complete disavowal; 'To you be your religion' (disbelief/idolatry) 'and to me my religion' (Islam)”
'دين' in 'لكم دينكم' can also mean recompense/reckoning (jaza'/hisab): 'to you the recompense of your religion'
supported by 5 editions: ibnashur, miqbas, qurtubi, razi, wasit
ibnashur: “'دين' means 'aqida (belief) and milla (creed); its root meaning is mu'amalah (dealing) and jaza' (recompense), hence the term applies to both the true religion and to that which others treat as religion”
miqbas: “'دين' (religion/creed) derives from a root whose original meaning is mu'amalah (dealing) and jaza' (recompense), which is why it was applied to both parties”
qurtubi: “'لكم دينكم' means 'the recompense (jaza') of your religion'; it was called 'din' for them because they believed in it and adhered to it”
The verse carries the meaning of a warning/threat; it does not imply divine permission for kufr
supported by 3 editions: ahsan_ur, qurtubi, razi
ahsan_ur: “If you are satisfied with your religion and unwilling to leave it, I am equally satisfied with mine — as stated elsewhere: 'to us our deeds and to you your deeds'”
qurtubi: “The verse carries the meaning of a warning and threat, like 'to us our deeds and to you your deeds': if you are satisfied with your religion, we are satisfied with ours”
razi: “The verse carries the meaning of a warning and threat, like the Quranic phrase 'do what you will'; it does not imply divine permission for disbelief”
The predicate (لكم/وليَ) is placed before the subject (دينكم/دين) for hasr (restriction): each religion is restricted exclusively to its own party
supported by 4 editions: ibnashur, miqbas, razi, wasit
ibnashur: “The predicate is placed before the subject in both sentences to restrict (hasr) each party to its own religion: the religion of each is for that party alone and does not extend to the other, since their disbelief was foreordained”
miqbas: “The predicate (لكم / وليَ) is placed before the subject (دينكم / دين) in both sentences to produce qasrul musnadi ilayh 'ala musnadin (restriction of the subject to the predicate): your religion is restricted to being 'for you' and does not extend to me; my re”
razi: “'لكم دينكم' implies hasr (restriction): your religion is yours and does not extend to me; my religion does not extend to you — each party is responsible only for what they earn”
The surah was addressed to specific named disbelievers whom Allah ﷻ foreknew would never believe; the declaration applies to those whose hearts were sealed
supported by 3 editions: baghawi, tabari, tazkir_ur
baghawi: “This address was directed to those whom Allah ﷻ foreknew would never believe”
tabari: “The address was to specific named individuals among the Quraysh polytheists whom Allah ﷻ foreknew would never believe; some were killed at Badr and others died as disbelievers beforehand”
tazkir_ur: “The disbelievers whom the surah addresses had now reached the final state of hardened rejection; they are foreknown as those who will never return”
The verse is an emphatic summary conclusion (tazwil/fazlakah) to the entire surah
supported by 3 editions: ibnashur, miqbas, wasit
ibnashur: “The verse is an emphatic summary conclusion (tazwil wa fazlakah) that has been cast as a proverbial maxim (mursal irsala al-mathal)”
miqbas: “This verse is an emphatic summary conclusion (tazwil wa fazlakah) to the preceding statements with their repetitions and reinforcements”
wasit: “The verse is an emphatic summary conclusion (tazwil mu'akkad) to what preceded in the surah”
Occasion of revelation: the Quraysh pagans proposed that the Prophet ﷺ worship their gods for a year and they would worship Allah ﷻ for a year; the surah was revealed as the divine refusal
supported by 7 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, tabari, zamakhshari
baghawi: “The pagans proposed mutual year-long exchange of worship; the surah was revealed as the response”
ibnkathir_ar: “The pagans invited the Messenger of Allah ﷺ to worship their idols for a year, and he would worship their god for a year; the surah was revealed commanding complete disavowal”
ibnkathir_en: “The surah is equivalent to a fourth of the Quran; it was prescribed for bedtime recitation as 'immunity from shirk'”
Recitation virtue: Surat al-Kafirun equals a quarter of the Quran in reward; reciting it at bedtime ('on its conclusion') grants immunity from shirk
supported by 4 editions: ibnkathir_ar, ibnkathir_en, maarif_en, zamakhshari
ibnkathir_ar: “The Prophet ﷺ advised: 'Recite Surat al-Kafirun then sleep upon its conclusion (khatimatih), for it is immunity from shirk' — connecting the final verse to the surah's protective virtue”
ibnkathir_en: “The surah is equivalent to a fourth of the Quran; it was prescribed for bedtime recitation as 'immunity from shirk'”
maarif_en: “The Prophet ﷺ prescribed recitation of this surah at bedtime to give immunity from idolatry; reading the last five surahs on a journey brings great blessing”
hadith witness9 rows - sunni abudawud 5055, sunni abudawud 2911, sunni nasai 994, sunni abudawud 4722, sunni nasai 3223 | strata: prophetic-transmitted (graded-sahih); shia-ungraded
sirah witness1
110:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ
Al-Fath in this verse = the Conquest of Makkah (al-lam = lam al-'ahd, the previously promised conquest)
supported by 21 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
baghawi: “Al-Fath = the Conquest of Makkah; the surah narrates the historical context of the Hudaybiyyah treaty and subsequent events leading to the Conquest”
ibnashur: “Al-Fath = Conquest of Makkah; the definite article = lam al-'ahd (the specific conquest promised in al-Fath 48:1); the attribution of nasr to Allah ﷻ signals this is an extraordinary, miraculous victory that defied ordinary causation”
ibnkathir_ar: “Al-Fath = Conquest of Makkah”
This is the last complete surah of the Quran to be revealed, per Ibn Abbas رضي الله عنه (narrated in Sahih Muslim)
supported by 8 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, tafhim_en, tafhim_ur, zamakhshari
ibnkathir_ar: “Ibn Abbas رضي الله عنه confirmed this is the last surah of the Quran to be revealed (narrated by al-Nasa'i and Muslim)”
ibnkathir_en: “This surah is the last surah of the Quran to be revealed; Ibn Abbas رضي الله عنه confirmed this”
ibnkathir_ur: “This surah is the last complete surah to be revealed”
This surah signals and announces the approaching death of the Prophet ﷺ — revealed as a farewell; the Companions understood it as such
supported by 8 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, saadi, saadi_ur, tabari
ibnkathir_ar: “Upon this surah's revelation, the Prophet ﷺ said 'my death has been announced to me' (nui'yat ilayya nafsi) — signalling his approaching departure”
ibnkathir_en: “The surah informs of the completion of the life of the Messenger ﷺ — Ibn Abbas رضي الله عنه stated: 'It was the end of the life of Allah's Messenger ﷺ that Allah ﷻ was informing him of'”
ibnkathir_ur: “Upon this surah's revelation, the Prophet ﷺ declared: 'My death has been announced to me' — Ibn Abbas رضي الله عنه identified this as the announcement of the Prophet's ﷺ approaching death; the Companions increased in glorification and praise in response”
Nasr and Fath are linguistically distinct terms: nasr = divine aid against the enemy; fath = conquest/taking possession of enemy lands
supported by 3 editions: ibnashur, wasit, zamakhshari
ibnashur: “Nasr and Fath are linguistically distinct: nasr = al-i'anah 'ala al-'aduww (aid against the enemy), followed by victory over him; fath = taking possession of enemy lands and cities”
wasit: “Nasr and Fath are linguistically distinct: nasr = divine aid; fath = the military conquest of enemy lands (fa'tahu al-bilad 'anwatan)”
zamakhshari: “Nasr and Fath are linguistically distinct: nasr (al-ighatha) = rescue/aid that produces victory over the enemy; fath = conquest of enemy lands and cities”
Nasr linguistically = al-'awn (aid/help); classical usage: 'nasara al-ghayth al-ard' = the rain aided the earth in its vegetation
supported by 3 editions: ibnashur, qurtubi, wasit
ibnashur: “Nasr linguistically = al-i'anah (aid) against the enemy”
qurtubi: “Nasr linguistically = al-'awn (aid/help); derived from classical Arabic usage: 'nasara al-ghayth al-ard' = the rain aided the earth's vegetation”
wasit: “Nasr linguistically = al-taghallabu 'ala al-'aduww (overcoming the enemy) and al-i'anah 'ala bughyat al-ghaya (aid in reaching one's goal); parallel usage: 'nasara al-ghayth al-ard' = rain aided the earth's vegetation”
hadith witness47 rows - sunni muslim 1088, sunni muslim 1085, sunni bukhari 3627, sunni bukhari 4294, sunni bukhari 4430 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-ungraded; unclassed; weak-kept-visible
sirah witness49
occasion['sunni', 'tirmidhi', '3063'] ([{'name': 'Ahmad Muhammad Shakir', 'grade': 'Daif Isnaad'}, ); ['sunni', 'MusnadAhmad', '21497'] (NONE RECORDED IN SOURCE); ['sunni', 'MusnadAhmad', '25872'] (NONE RECORDED IN SOURCE)
110:2وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِى دِينِ ٱللَّهِ أَفْوَاجًا
Afwajan (troops/multitudes) means entire tribes and communities entering Islam en masse, group after group — in contrast to the earlier one-by-one entry
supported by 23 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “After Fath Makkah (Ramadan year 8, with 10,000 companions), people entered Islam in crowds (afwajan); entire tribes together, in contrast to the prior one-by-one entry”
baghawi: “Afwajan means zumaran wa arsalan (groups and crowds): entire tribes together, entire communities at once, without fighting (min ghayri qital)”
tabari: “Afwajan means zumaran (groups), group by group (fawjan fawjan); the people = various Arab tribes including the people of Yemen and the clans of Nizar”
The mass entry into Islam came specifically after Fath Makkah; Arab tribes had been waiting to see whether Muhammad ﷺ would prevail over Quraysh before embracing Islam
supported by 14 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, qurtubi, saadi, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “The conquest of Mecca was the decisive event that triggered mass entry; the Prophet ﷺ declared tawhid at the Ka'bah door and pardoned the Meccans”
baghawi: “After Fath Makkah, the Arabs reasoned: if Muhammad ﷺ overcame the people of the Haram — whom Allah ﷻ had protected even from the Elephant army — no one can resist him; they entered Islam in crowds after previously entering one by one and two by two”
tabari: “The people = all sorts of Arab tribes entering the religion of Allah ﷻ (the Messenger's ﷺ call and obedience) in groups, as confirmed by all the exegetes”
Ikrimah and Muqatil identify 'an-nas' specifically as the people of Yemen; 700 came reciting adhan and Quran — the Prophet ﷺ was delighted
supported by 7 editions: baghawi, ibnkathir_ar, maarif_en, miqbas_en, qurtubi, tabari, zamakhshari
zamakhshari: “The people of Yemen entered in crowds; the Prophet ﷺ said: 'There have come the people of Yemen — tender-hearted, gentle-natured; faith is Yemani, wisdom is Yemani'”
baghawi: “Ikrimah and Muqatil: 'an-nas' (the people) refers specifically to the people of Yemen”
tabari: “People of Yemen are explicitly included among 'an-nas'; the Prophet ﷺ announced 'the people of Yemen have come' upon the revelation of this surah”
Seeing the people enter Islam in multitudes was a divine announcement of the completion of the Prophet's ﷺ earthly mission and the approach of his death
supported by 6 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, miqbas_en, tabari, zamakhshari
zamakhshari: “When the masses entered Islam in crowds, the Prophet ﷺ understood his approaching death — he lived only two years after this”
tabari: “Ibn 'Abbas رضي الله عنه and 'Umar رضي الله عنه both confirmed: the surah was a sign of the Prophet's ﷺ approaching death — his ajal was announced when the mass entry occurred”
ibnkathir_ar: “The surah announced the completion of the Prophet's ﷺ earthly mission: after Mecca was conquered and peoples entered in crowds, his work in this world was done — it was a divine signal of his imminent departure”
'Deen Allah ﷻ' (the religion of Allah ﷻ) is explicitly identified as Islam
supported by 4 editions: jalalayn, jalalayn_en, miqbas, wasit
jalalayn: “'Deen Allah' (the religion of Allah ﷻ) = al-Islam”
jalalayn_en: “'God's religion' = Islam”
miqbas: “'Deen Allah' = al-Islam, per the Quranic statement 'inna al-deen 'inda Allahi al-Islam' (Surah Al 'Imran: 19)”
hadith witness15 rows - sunni muslim 1088, sunni muslim 1085, sunni bukhari 4294, sunni nasai 2854, sunni ibnmajah 889 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-ungraded; unclassed
sirah witness16
occasion['sunni', 'SunanDarimi', '91'] ([{'name': 'Husayn Salim Asad', 'grade': 'لم يحكم عليه المحقق)
110:3فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُ إِنَّهُۥ كَانَ تَوَّابًۢا
The surah signals the Prophet's ﷺ approaching death; the command to glorify and seek forgiveness is the fitting close of a completed mission
supported by 20 editions: zamakhshari, baghawi, tabari, ibnkathir_ar, qurtubi, jalalayn, saadi, miqbas, muyassar, ibnkathir_en, jalalayn_en, ibnkathir_ur, saadi_ur, maarif_en, bayan_ur, usmani_ur, ahsan_ur, mukhtasar, mukhtasar_en, miqbas_en
zamakhshari: “The surah was among the last revealed; after it the Prophet ﷺ lived two years without being seen laughing or joyful, understanding it as the sign of his approaching death”
baghawi: “Ibn Abbas رضي الله عنه interpreted the surah to Umar رضي الله عنه as the announcement of the Prophet's ﷺ death: 'It is the Prophet's ﷺ ajal that Allah ﷻ is informing him of — so glorify, seek forgiveness, for you are soon to depart'”
tabari: “When this surah was revealed the Prophet ﷺ understood that his death had been announced to him; he said: 'My death has been announced to me — as if I am to be taken in this very year'”
After the surah's revelation the Prophet ﷺ implemented the command by frequently reciting specific dhikr formulas (narrated by Aisha رضي الله عنها and Umm Salama رضي الله عنها in the Sahihayn)
supported by 13 editions: zamakhshari, baghawi, tabari, ibnkathir_ar, qurtubi, jalalayn, saadi, ibnashur, ibnkathir_en, jalalayn_en, ibnkathir_ur, saadi_ur, maarif_en
zamakhshari: “After the revelation of the surah the Prophet ﷺ often said in his prayer: subhana kalla hum ma rabbana wa bi-hamdika l-Lahumma ghfir li — implementing the Quranic command”
baghawi: “The Prophet ﷺ frequently said after this surah: subhana kalla hum ma rabbana wa bi-hamdika l-Lahumma ghfir li in his ruku and sujud, and also: subhan Allah ﷻ wa bi-hamdihi, astaghfir Allah ﷻ wa-atubu ilayhi — narrated by Aisha رضي الله عنها (Bukhari and Muslim”
tabari: “Aisha رضي الله عنها reported: the Prophet ﷺ frequently recited before his death — subhan Allah ﷻ wa bi-hamdihi, astaghfir Allah ﷻ wa-atubu ilayhi — explaining: 'My Lord told me I would see a sign in my ummah; when I see it I should increase this dhikr — and I ”
The tasbih bi-hamd commanded is an expression of gratitude (shukr) to Allah ﷻ for the victory; it means attributing all success to His favor alone, not to the servant's own excellence
supported by 13 editions: zamakhshari, tabari, razi, saadi, miqbas, wasit, saadi_ur, tazkirul_en, tazkir_ur, tafhim_ur, usmani_ur, tafhim_en, mukhtasar_en
zamakhshari: “The command to glorify with praise is the fitting expression of gratitude (shukr) for what Allah ﷻ accomplished of His promise — the servant marvels at a victory that no human power could have produced”
tabari: “Glorify your Lord and magnify Him with His praise and gratitude for what He has fulfilled of His promise of victory; at that point you are on the verge of meeting Him”
razi: “The command to glorify (tasbih) first affirms that Allah ﷻ is not obligated to anyone — the delay of victory was by divine wisdom and the final victory was pure divine grace, not earned by human merit”
Al-Tawwab is a hyperbolic divine name meaning the abundant, repeated Accepter of repentance; citing it after the command to seek forgiveness assures the servant of acceptance
supported by 10 editions: razi, qurtubi, jalalayn, wasit, muyassar, ibnashur, jalalayn_en, mukhtasar, mukhtasar_en, miqbas_en
razi: “Tasbih addresses the divine attributes of transcendence (sifat salbiyya), hamd addresses the attributes of perfection (sifat ijabiyya), and istighfar is a mixed state involving both the servant's need and Allah ﷻ's acceptance; al-Tawwab is thus the fitting div”
qurtubi: “Al-Tawwab means He who accepts repentance and shows mercy to those who glorify and seek forgiveness, continuously and abundantly accepting the turning of those who turn back to Him”
jalalayn: “Innahu kana tawwaban — He has ever been the abundant Accepter of repentance, justifying the command to seek His forgiveness”
The command to seek forgiveness is the etiquette of 'ubudiyya: even the most accomplished servant should feel he has fallen short of fulfilling Allah ﷻ's right; the Prophet's ﷺ istighfar is a model for the ummah
supported by 6 editions: razi, qurtubi, miqbas, ibnashur, tafhim_ur, tafhim_en
razi: “The command to seek forgiveness is addressed to the ma'sum: whether sinless or not, the servant is never free from 'ubudiyya — the Prophet ﷺ regarded the magnitude of Allah ﷻ's favor so great that his response could never be fully equal, and he saw his shortfa”
qurtubi: “If the Prophet ﷺ — who is protected from sin (ma'sum) — is commanded to seek forgiveness, how must others regard their standing? The Prophet ﷺ regarded himself as deficient relative to the immensity of Allah ﷻ's blessings, treating that deficiency as sins”
miqbas: “The istighfar commanded here is a special istighfar beyond the Prophet's ﷺ continuous daily istighfar; it seeks pardon for the unavoidable engagements with worldly necessities that even the Prophet ﷺ could not entirely avoid in the course of his mission”
Tasbih and hamd are placed before istighfar because glorification addresses Allah ﷻ directly (without reference to the servant's need), while istighfar involves the servant's deficiency; the higher precedes the lower
supported by 3 editions: razi, miqbas, ibnashur
razi: “Tasbih addresses sifat salbiyya (attributes of transcendence), hamd addresses sifat ijabiyya (attributes of perfection), and istighfar follows as the state that combines focus on Allah ﷻ and awareness of the self — this is why the order ascends from Creator-ce”
miqbas: “Tasbih and hamd are placed before istighfar following the custom of presenting praise before making a request (taqdimu al-thana' qabla al-su'al); tasbih is purely for Allah ﷻ, hamd combines His right and the servant's gratitude, while istighfar addresses the s”
ibnashur: “Tasbih and hamd address the divine side first — tasbih being pure expression of transcendence and hamd being pure praise — while istighfar involves the servant's own deficiency; therefore tasbih and hamd require no justification, while istighfar is justified b”
hadith witness13 rows - sunni muslim 1088, sunni bukhari 4968, sunni bukhari 4970, sunni bukhari 4294, sunni nasai 4067 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-ungraded; unclassed
sirah witness16
112:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ هُوَ ٱللَّهُ أَحَدٌ
The surah was revealed in response to questions about Allah ﷻ's lineage, nature, or material essence — asked by polytheists, Jews, or Christians
supported by 9 editions: tabari, baghawi, ibnkathir_ar, razi, qurtubi, jalalayn, ibnashur, ibnkathir_en, maarif_en
tabari: “The polytheists asked the Prophet ﷺ to trace the lineage (nasab) of his Lord; some say the Jews asked 'who created Allah ﷻ?'; the surah was revealed as a response to both questions”
baghawi: “The polytheists asked the Prophet ﷺ to trace the lineage of his Lord; others say it was the Jews who asked the question; the surah was revealed in response”
ibnkathir_ar: “The polytheists asked the Prophet ﷺ to trace the lineage of his Lord; Imam Ahmad, Tirmidhi, and Ibn Jarir all record this via Ubayy bin Ka'b”
'Huwa' (He) is the pronoun of the matter/affair (damir al-sha'n), signaling the importance of the statement that follows; 'Allahu' is its predicate
supported by 7 editions: tabari, zamakhshari, qurtubi, jalalayn, miqbas, wasit, jalalayn_en
tabari: “The meaning of 'huwa' (He) is debated grammatically: some say 'Allah ﷻ' is the predicate of 'huwa' (making 'huwa' the pronoun of the matter/damir al-sha'n), others say 'ahad' is a second predicate or a fresh statement”
zamakhshari: “'Huwa' is the pronoun of the matter/affair (damir al-sha'n), making the listener anticipate and attend to what follows; 'Allahu' is its predicate, 'ahadun' is a second predicate or substitution”
qurtubi: “'Huwa' (He) is the pronoun of the matter/affair (damir al-sha'n); it also may refer to 'the Lord' mentioned in the polytheists' question 'describe your Lord for us'”
Allah ﷻ alone is One — uniquely singular in divinity, lordship, names, and attributes; no partner, no peer, no associate, no comparable
supported by 23 editions: tabari, baghawi, zamakhshari, ibnkathir_ar, qurtubi, jalalayn, saadi, miqbas, wasit, muyassar, ibnashur, ibnkathir_en, jalalayn_en, ibnkathir_ur, saadi_ur, zilal_ur, bayan_ur, tafhim_ur, usmani_ur, tafhim_en, hilalikhan_en, mukhtasar, mukhtasar_en
tabari: “Allah ﷻ is the one to Whom all worship belongs and to Whom it is proper; worship belongs to none other than Him”
baghawi: “Allah ﷻ is unique in divinity; no peer, no partner, no equal can be attributed to Him”
zamakhshari: “Allah ﷻ is unique in divinity; 'ahadun' refutes polytheism (shirk), the Trinity, Zoroastrian dualism, and the innumerable deities of the Brahmins”
'Ahad' signifies Allah ﷻ's absolute uniqueness: no composition, no genus, no differentia, no material, no plurality of any kind in His essence or attributes
supported by 6 editions: zamakhshari, razi, saadi, wasit, ibnashur, maarif_en
zamakhshari: “'Ahad' is the adjective form (sifa mushabbaha) derived from the root of wuhda (oneness/singularity); the adjectival form (vs. ism al-fa'il 'wahid') implies the quality is intrinsic and essential to the described, not acquired”
razi: “'Ahad' means Allah ﷻ is one in every respect — no conceptual plurality (no genus, no differentia, no components), no sensory plurality (no material parts, no form or shape, no body); this analysis is corroborated by Ibn Sina's philosophical exposition”
saadi: “The quality of ahad-ness (al-ahadiyya) is unique to Allah ﷻ alone; He is 'al-Ahad al-munfarid bil-kamal' (the absolutely singular One who alone possesses perfection) — with all the most beautiful names and highest attributes, no peer, no similar”
'Ahad' is more specific than 'wahid': wahid is used for anything that is one, even if internally plural; ahad is used exclusively for Allah ﷻ in affirmation and denotes intrinsic indivisible oneness
supported by 5 editions: baghawi, razi, miqbas, maarif_en, tafhim_ur
baghawi: “Allah ﷻ alone is One; 'ahad' here means 'wahid' (one) and there is no difference between them — proven by the reading of Ibn Masud: 'al-wahid'”
razi: “'Ahad' (derived from wahid by replacing waw with hamza) is the superlative form that denotes intrinsic, essential uniqueness — God is One from every possible angle with no trace of plurality”
miqbas: “'Ahad' and 'wahid' are both derived from the same root (wuhda) but 'ahad' in the adjectival form (sifa mushabbaha) implies the quality is intrinsic and essential; 'wahid' as ism al-fa'il does not carry this implication — so 'ahad' is more emphatic for divine o”
Hadith (Bukhari/Muslim/Tirmidhi/Ahmad): Reciting Surah al-Ikhlas is equivalent to a third of the Quran in reward
supported by 4 editions: razi, ibnkathir_en, ibnkathir_ur, maarif_en
razi: “The hadith (via Ubayy): 'Whoever recites Surah al-Ikhlas is as though he recited a third of the Quran, and is given the reward of ten good deeds for every mushrik and mu'min'”
ibnkathir_en: “The surah is equivalent to a third of the Quran — Bukhari records this from Abu Sa'id: 'By He in Whose Hand is my soul, verily it is equivalent to a third of the Qur'an'”
ibnkathir_ur: “The surah is equivalent to a third of the Quran; loving it causes one to enter Paradise (Bukhari and Ahmad, via 'A'ishah رضي الله عنها and Anas رضي الله عنه)”
'Qul' (Say) is commanded first to the Prophet ﷺ who was asked about his Lord, and then extends to every believing Muslim
supported by 5 editions: miqbas, wasit, maarif_en, tafhim_ur, tafhim_en
miqbas: “'Qul' (Say) has two purposes: (1) to show the importance of what follows (the command form signals gravity), and (2) to convey that the surah is a direct answer to the polytheists who said 'describe your Lord for us'”
wasit: “'Qul' is the command by which the Prophet ﷺ is instructed to respond to the polytheists who asked him to trace the lineage of his Lord”
maarif_en: “The command 'qul' (say) is addressed directly to the Holy Prophet ﷺ, indicating his prophet-hood and messenger-ship and directing him to convey this message to mankind”
The majority opinion is that the surah is Makkan, though some scholars say it is Madinan
supported by 5 editions: ibnkathir_ar, qurtubi, saadi, saadi_ur, maarif_en
ibnkathir_ar: “The surah is Makkan”
qurtubi: “The surah is Makkan according to the majority; some say it is Madinan”
saadi: “The surah is Makkan”
The surah was revealed to refute multiple groups: Jews (Uzayr as son of Allah ﷻ), Christians (Messiah as son of Allah ﷻ), Zoroastrians (sun and moon worship), and Arab polytheists
supported by 3 editions: ibnkathir_ar, muyassar, ibnkathir_ur
ibnkathir_ar: “The surah was revealed to refute the claims of Jews (who said Uzayr is the son of Allah ﷻ), Christians (who said the Messiah is the son of Allah ﷻ), Zoroastrians (who worshipped sun and moon), and polytheists (who worshipped idols)”
muyassar: “The surah's purpose is to establish Allah ﷻ's singularity in lordship and to refute those who attributed a parent or child to Him ﷻ”
ibnkathir_ur: “The surah was revealed when Jews said they worship Uzayr, Christians said they worship the Messiah, Zoroastrians said they worship the sun and moon, and polytheists said they worship idols; the surah declares: Allah ﷻ is ahad (unique), no peer, no vizier, no p”
The name 'Allah ﷻ' was already known and used by the Arabs for the Creator before Islam; the surah's answer 'He is Allah ﷻ' confirms the Lord the Arabs already acknowledged
supported by 4 editions: miqbas, ibnashur, tafhim_ur, tafhim_en
miqbas: “The name 'Allah ﷻ' is the proper name (ism al-'alam) used to describe the Creator; it was known to all Arabs and was not contested — the dispute was only about His attributes, not His existence”
ibnashur: “The name 'Allah ﷻ' is the proper divine name (ism al-'alam) known to all Arabs since earliest times; they used it exclusively for the Creator — not for their other gods (for which they used 'ilah'); so the surah begins by naming what the questioners already kn”
tafhim_ur: “The name 'Allah ﷻ' was already familiar to the Arabs; they used it for the Creator of the universe; the answer 'He is Allah ﷻ' means: the Lord you ask about is the same Being you already know as Allah ﷻ — the one you invoke in your dire moments even when you f”
hadith witness413 rows - sunni bukhari 774.2, sunni bukhari 5013, sunni bukhari 5014, sunni bukhari 5017, sunni bukhari 5748 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness50
112:2ٱللَّهُ ٱلصَّمَدُ
Al-Samad = the One eternally sought in all needs; all creation turns to Him; He is independent of all while all are dependent on Him
supported by 22 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, miqbas_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
ahsan_ur: “Al-Samad: all are dependent on Him, He is dependent on none — the essence of the attribute”
baghawi: “Al-Samad = the Lord sought in desires and called upon in calamities — from al-Suddi; the One to whom creation turns for all their needs”
bayan_ur: “Etymologically, samad = a solid rock used as a shield in battle; then extended to great chiefs who gave refuge and to whom people turned for their problems; 'Allah ﷻ al-Samad' = Allah ﷻ الله جل جلاله is the refuge and solid support for all creation: He is self”
Al-Samad = the Master (al-Sayyid) whose sovereignty has reached its peak; perfect in all attributes of nobility, greatness, and sovereignty
supported by 10 editions: baghawi, ibnkathir_ar, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, tabari
baghawi: “Al-Samad = the Master whose sovereignty has reached its peak (al-sayyid alladhi qad intaha su'uduhu) in all forms of nobility — from Abu Wa'il (Shaqiq ibn Salama) and Ibn Abbas رضي الله عنه via Ali ibn Abi Talha”
ibnkathir_ar: “Al-Samad = the Master perfect in all aspects of sovereignty: He who is perfect in sovereignty, nobility, greatness, forbearance, knowledge, and wisdom — from Ibn Abbas رضي الله عنه via Ali ibn Abi Talha; 'this attribute belongs to none but Allah ﷻ الله جل جلال”
miqbas_en: “Al-Samad = the One whose glory is at its peak — the Master perfect in all attributes of sovereignty”
Al-Samad = the One with no interior (la jawfa lahu); He does not eat or drink — denoting transcendence above all bodily qualities
supported by 8 editions: baghawi, ibnkathir_ar, miqbas_en, qurtubi, razi, tabari, usmani_ur, zamakhshari
baghawi: “Al-Samad = the One with no interior (la jawfa lahu) — from Ibn Abbas رضي الله عنه, Mujahid, Hasan, and Said ibn Jubayr; the one who does not eat or drink — al-Sha'bi”
ibnkathir_ar: “Al-Samad = the One with no interior (la jawfa lahu), who does not eat or drink — from Ibn Mas'ud رضي الله عنه, Ibn Abbas رضي الله عنه, Said ibn al-Musayyab, Mujahid, Ikrima, Said ibn Jubayr, al-Sha'bi, and al-Dahhak”
miqbas_en: “Multiple interpretations attested: the One who does not eat or drink; the One who has no interior (la jawfa lahu); the Sufficient; the One who has no entrance or exit — all denote His absolute transcendence”
Al-Samad = the Everlasting (al-Baqi) who remains after His creation perishes; He does not die and is not inherited
supported by 7 editions: baghawi, ibnkathir_ar, miqbas_en, razi, tabari, tafhim_ur, usmani_ur
baghawi: “Al-Samad = the Everlasting who remains after creation perishes — from Qatada”
ibnkathir_ar: “Al-Samad = the Everlasting (al-Hayy al-Qayyum) who remains after His creation perishes — from Hasan al-Basri and Qatada”
miqbas_en: “Al-Samad = 'the Everlasting' — one of the attested interpretations denoting His unending subsistence”
Al-Samad = the One who did not give birth and was not born — as understood by Ubayy ibn Ka'b رضي الله عنه: all born will die and be inherited, but Allah ﷻ does not die
supported by 4 editions: baghawi, ibnkathir_en, qurtubi, tabari
baghawi: “Al-Samad = the One who did not give birth and was not born — from Abu al-Aliya relaying Ubayy ibn Ka'b رضي الله عنه: everything born will die, everything that dies is inherited, but Allah ﷻ الله جل جلاله does not die and is not inherited”
ibnkathir_en: “Al-Samad = the One who does not give birth, nor was He born — because nothing that is born fails to die, and nothing that dies fails to leave behind inheritance; but Allah ﷻ الله جل جلاله does not die and He does not leave behind inheritance”
qurtubi: “Al-Samad = the One who did not give birth and was not born — from Ubayy ibn Ka'b رضي الله عنه via Tirmidhi: 'everything born will die, everything that dies is inherited, but Allah ﷻ الله جل جلاله does not die and is not inherited'; this verse with the next two”
'Allah ﷻ al-Samad' is a second independent predicate sentence, not conjoined by 'wa', for pedagogical clarity — each Divine attribute stands alone
supported by 3 editions: ibnashur, miqbas, miqbas_en
ibnashur: “'Allah ﷻ al-Samad' is a second independent predicate sentence reported within the command (qul), separated from 'Allah ﷻ Ahad' without conjunction — these sentences are designed for didactic delivery, each standing independently; and the divine Name (Allah ﷻ) ”
miqbas: “'Allah ﷻ al-Samad' is a second predicate sentence reported by the command (qul), separate from 'Allah ﷻ Ahad' without conjunction (waw) — because these sentences are set forth to teach listeners, and each ought to stand independently, not appended to what prec”
miqbas_en: “'Allah ﷻ al-Samad' is a second independent predicate clause not conjoined to the preceding; it stands alone as a separate theological statement”
Tabarani declared all interpretations of al-Samad authentic and complementary — not competing definitions but facets of a single divine reality
supported by 3 editions: ibnkathir_ar, maarif_en, usmani_ur
ibnkathir_ar: “Tabarani in Kitab al-Sunnah: 'All of these interpretations are correct and are attributes of our Lord الله جل جلاله — He is the One sought in needs, His sovereignty has no end, He has no interior, He does not eat or drink, He is the Everlasting after His creat”
maarif_en: “Tabarani's declaration that all interpretations of al-Samad are equally authentic and complementary attributes of Allah ﷻ الله جل جلاله — not competing definitions but facets of a single divine reality”
usmani_ur: “Tabarani, after collecting all interpretations of al-Samad, declares: 'All of these are correct and are attributes of our Lord الله جل جلاله: He is the One to whom all turn in their needs; He is the One whose sovereignty has reached its peak; He is al-Samad wh”
hadith witness8 rows - sunni bukhari 7375, sunni nasai 994, sunni abudawud 4722, sunni nasai 993, sunni tirmidhi 2901 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; weak-kept-visible
112:3لَمْ يَلِدْ وَلَمْ يُولَدْ
Allah ﷻ has no offspring and no parent: He neither begot nor was begotten
supported by 7 editions: ahsan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, mukhtasar, mukhtasar_en, muyassar
ahsan_ur: “Nothing came from Him and He did not come from anything — He has no offspring and no origin from another”
ibnkathir_ar: “Allah ﷻ has no child, parent, or spouse — as stated in the Quranic proof: 'How can He have children when He has no wife? He created all things.' [6:101]”
ibnkathir_en: “Allah ﷻ has no child, parent, or spouse — He owns and created everything, so no creature can be equal to or a relative of Him”
The verse refutes all false attributions of offspring to Allah ﷻ: Arab polytheists (angels as daughters), Jews (Uzayr عليه السلام), Christians (Jesus عليه السلام), and others
supported by 10 editions: baghawi, bayan_ur, ibnashur, ibnkathir_en, maarif_en, qurtubi, razi, tafhim_en, tafhim_ur, usmani_ur
baghawi: “The verse refutes Arab polytheists who said angels are daughters of Allah ﷻ, Jews who said Uzayr عليه السلام is His son, and Christians who said Jesus عليه السلام is His son — Allah ﷻ denied offspring and any equal”
bayan_ur: “He neither begot anyone nor was begotten; the verse refutes the Christian claim about Jesus عليه السلام, the Jewish claim about Uzayr عليه السلام, and the Arab polytheist claim that angels are daughters of Allah ﷻ”
ibnashur: “The verse refutes Zoroastrian dualism (which held that the god of evil, Ahriman, emanated from the god of good, Yazdan) and the Christian claim of Jesus عليه السلام as son of God: the divine cannot beget, and whatever is begotten cannot be divine”
Allah ﷻ did not beget because He has no homogeneous being (la mujānasa lahu): procreation requires a like-kind, which is impossible for Allah ﷻ
supported by 4 editions: jalalayn, jalalayn_en, wasit, zamakhshari
jalalayn: “Allah ﷻ did not beget because His like-kind (mujanis) does not exist — procreation requires a homogeneous being”
jalalayn_en: “He neither begot, for no likeness of Him can exist — procreation requires a homogeneous being, which is impossible for Allah ﷻ”
wasit: “Lam yalid: because birth (wilada) requires separation of material substance from Him entailing composition (tarkib) incompatible with His ahadiyya and samadiyya; or because offspring is of the same kind as the father, and Allah ﷻ is transcendent above having a”
Lam yulad (He was not begotten) proves Allah ﷻ is eternal (qadim): everything begotten is temporal and preceded by non-existence, which is impossible for the divine
supported by 7 editions: ibnashur, jalalayn, jalalayn_en, razi, tabari, wasit, zamakhshari
ibnashur: “Lam yulad implies: if the divine were begotten, its existence would be preceded by non-existence requiring another to bring it into being — which is impossible for the divine”
jalalayn: “Allah ﷻ was not begotten because createdness (huduth) is impossible in His case — He is not temporally originated”
jalalayn_en: “Nor was He begotten, since createdness (huduth) is precluded in His case — He is not temporally originated”
Everything born will die and leave an inheritance; Allah ﷻ does not die and does not leave an inheritance — therefore He neither begets nor was begotten
supported by 4 editions: ibnkathir_ar, ibnkathir_en, qurtubi, tabari
ibnkathir_ar: “As-Samad does not give birth nor was born, because everything born dies and leaves an inheritance, and Allah ﷻ does not die and does not leave any inheritance”
ibnkathir_en: “As-Samad does not give birth nor was born, because there is nothing born except it will die and leave an inheritance; Allah ﷻ does not die and does not leave any inheritance”
qurtubi: “Ubayy bin Kab explained: as-Samad is the One who neither begets nor was begotten, because everything born will die and leave an inheritance, and Allah ﷻ does not die and does not leave inheritance”
Surat al-Ikhlas equals a third of the Quran (established by multiple ahadith in Sahih Bukhari and Sahih Muslim)
supported by 4 editions: baghawi, hilalikhan_en, ibnkathir_en, qurtubi
baghawi: “This surah equals a third of the Quran (hadith via Abu Said al-Khudri رضي الله عنه, Sahih Bukhari)”
hilalikhan_en: “This surah equals a third of the Quran (Sahih Bukhari, Hadith No. 471, via Abu Said al-Khudri رضي الله عنه); the companion who always recited it in prayer was told 'Allah ﷻ loves him'”
ibnkathir_en: “This surah equals a third of the Quran (multiple ahadith, Bukhari and Muslim)”
Allah ﷻ's complete self-sufficiency (kamal ghina) negates any need for offspring; the as-Samad does not seek children to fill needs
supported by 3 editions: ibnashur, saadi, saadi_ur
ibnashur: “The as-Samad — the One toward Whom all needs are directed — does not seek offspring; offspring is sought to compensate for a parent's weakness; this is impossible for the absolutely self-sufficient”
saadi: “From the completeness of Allah ﷻ's self-sufficiency (kamal ghina) is that He neither begot nor was begotten — He has no need that offspring could supply, nor any origin from another”
saadi_ur: “This is the completeness (kamal) of Allah ﷻ: He did not beget and was not begotten, due to the completeness of His self-sufficiency (kamal ghina) — He is in need of nothing”
hadith witness49 rows - sunni bukhari 4482, sunni bukhari 4974, sunni bukhari 7374, sunni bukhari 4975, sunni nasai 994 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded; unclassed
sirah witness11
112:4وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ
Kufū' means equal, peer, match, comparable — there is no one of any kind equal or comparable to Allah ﷻ
supported by 27 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari
ahsan_ur: “None comparable to Allah ﷻ in His essence, not in His attributes, not in His acts — as the Quran states: 'There is nothing like unto Him' (42:11)”
baghawi: “The word kufūan means the equal or likeness (al-mithl); the verse negates fatherhood and any likeness to Allah ﷻ ”
bayan_ur: “The word kufw (kūfu') means peer — one equal in power, knowledge, wisdom, and other attributes; Allah ﷻ has no peer, no opposite, no similar, no match, no example, no counterpart”
The negation of comparability is comprehensive: no equal to Allah ﷻ in His names, attributes, or acts
supported by 11 editions: ahsan_ur, bayan_ur, maarif_en, muyassar, razi, saadi, saadi_ur, tafhim_en, tafhim_ur, usmani_ur, wasit
ahsan_ur: “None comparable to Allah ﷻ in His essence, not in His attributes, not in His acts”
bayan_ur: “None equal in power, knowledge, wisdom, and other attributes; no peer, opposite, similar, match, example, or counterpart”
maarif_en: “There is no one who is similar to Allah ﷻ , equal in rank, or resembling Him in His attributes, works, and powers in any degree whatsoever”
Verse 4 is the comprehensive conclusion (tadhyil/khātima) of the surah, negating rivals and peers beyond what the preceding verses covered
supported by 5 editions: ibnashur, miqbas, razi, saadi, zamakhshari
ibnashur: “Verse 4 serves as a comprehensive conclusion (tadhyil) to the preceding verses because it is more general than their combined content; it adds the negation of resemblance in acts as well — 'those you invoke apart from Allah ﷻ could not create even a fly'”
miqbas: “Verse 4 functions as a comprehensive conclusion (tadhyil) to all the preceding verses because its content is more general than theirs; the prior attributes all entail that none resembles Allah ﷻ , and this verse adds negation in His acts”
razi: “The four verses negate four aspects: verse 1 (‘aḥadun) negates plurality; verse 2 (al-ṣamad) negates deficiency; verse 3 negates causedness; verse 4 negates opposites and rivals (al-aḏdād wa-l-andād) — a complete theological negation”
Multiple valid qiraat of kūfūan: with hamza (کُفُؤً), with sukoon on fa (کُفْءً), and with waw instead of hamza (کُفُوً) — all are sound Arabic dialects
supported by 6 editions: baghawi, ibnashur, miqbas, qurtubi, razi, zamakhshari
baghawi: “Multiple qiraat: Hamzah and Ismaʻil (sakoon on fa with hamza), Hafs from ʻAsim (ḏammah on fa without hamza), others (ḏammah with hamza) — all are valid Arabic dialects (lughāt saḥīḥa)”
ibnashur: “Three standard qiraat: kūfūʾ with ḏammah on both (read by Nāfiʻ, Abū ʻAmr, Abū Bakr, Abū Jaʻfar); kūfʾ with ḏammah and sukoon (Hamzah, Yaʻqūb); kūfūwan with waw (Hafs from ʻAsim) — all legitimate Arabic dialects”
miqbas: “Three standard qiraat: kūfūʾ, kūfʾ, kūfūwan — same analysis as ibnashur”
Surah Al-Ikhlas equals one third of the Quran — established in Sahih al-Bukhari and Sahih Muslim via multiple Companions
supported by 7 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, miqbas, qurtubi, tazkirul_en
baghawi: “Surah Al-Ikhlas is equivalent to one third of the Quran — Sahih al-Bukhari via Abū Saʻid al-Khudrī رضي الله عنه and via Abū Hurayrah رضي الله عنه”
ibnashur: “Four interpretations of the hadith: reward of recitation; those who know no other surah; meaning-content (Names/Attributes = one third of Quranic subject-matter); or full reward without being equivalent to a complete reading”
ibnkathir_ar: “The Prophet ☪ said: 'By He in Whose Hand is my soul, it is equivalent to one third of the Quran' — Sahih al-Bukhari via Abū Saʻid al-Khudrī رضي الله عنه; and 'Allāh al-Wāḥid al-Samad is one third of the Quran' — also Bukhari”
Surah Al-Ikhlas was revealed to negate shirk in all its forms; verse 4 specifically refutes the polytheists who made rivals/peers (andād) for Allah ﷻ
supported by 7 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, maarif_en, tazkirul_en, wasit
ahsan_ur: “The surah refutes atheists, those who claim multiple gods, those who ascribe children, and those who deny Allah ﷻ — all forms of shirk are negated”
baghawi: “Muqatil: the Arab polytheists claimed the angels were daughters of Allah ﷻ , Jews claimed ʻUzayr was His son, Christians claimed al-Masīḥ was His son — Allah ﷻ refuted them by negating fatherhood and any likeness”
ibnkathir_ar: “The surah was revealed when polytheists asked the Prophet ☪ for the lineage of Allah ﷻ ; verse 4's negation is the culminating reply”
Allah ﷻ describes Himself in a hadith qudsi (Sahih al-Bukhari) using the words of verse 4: 'none comparable to Me'
supported by 4 editions: ahsan_ur, baghawi, ibnkathir_en, ibnkathir_ur
ahsan_ur: “Hadith qudsi in Sahih al-Bukhari: 'I am the One, the Self-Sufficient; I neither begot nor was I born, and none is My peer'”
baghawi: “Hadith from Sahih al-Bukhari via Abū Hurayrah رضي الله عنه: Allah ﷻ says 'The son of Adam insults Me by saying I have a son, while I am al-Aḥad al-Samad, who neither begot nor was begotten, and there is none comparable to Me'”
ibnkathir_en: “Hadith qudsi from Sahih al-Bukhari via Abū Hurayrah رضي الله عنه: Allah ﷻ says 'I am the One, the Self-Sufficient Master. I do not give birth, nor was I born, and there is none comparable to Me'”
The predicate (kūfūan) and 'lahū' are fronted before the subject (aḥadun) for rhetorical emphasis on the negation of comparability with Allah ﷻ ; the subject 'aḥadun' is delayed to maintain end-rhyme
supported by 6 editions: ibnashur, jalalayn, jalalayn_en, miqbas, qurtubi, razi
ibnashur: “The prepositional phrase 'lahū' is fronted before 'kūfūan' for the importance of specifically affirming Allah ﷻ 's right to the negation of comparability; Sibawayhi preferred postponing adverbials but rhetorical priority justifies fronting here”
jalalayn: “'Lahū' is semantically connected to 'kūfūwan' and is fronted because it is the target of the negation; 'aḥadun' the subject is delayed after the predicate to retain end-rhyme”
jalalayn_en: “'Lahu' is connected to 'kufuwan' and fronted because it is the object of the intended negation; 'ahadun' (the subject) is placed after the predicate to retain the harmony of the end-rhyme”
hadith witness52 rows - sunni bukhari 4482, sunni bukhari 4974, sunni bukhari 7374, sunni bukhari 4975, sunni nasai 994 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness12
113:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ
al-Falaq means al-Subh (daybreak/morning); night is like something sealed that splits to reveal it, as in Quran 6:96 'Faliq al-Isbah'
supported by 19 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “al-Falaq means al-Subh (daybreak) — the preferred and strongest meaning”
baghawi: “al-Falaq means al-Subh (daybreak), which is the view of Ibn Abbas رضي الله عنه, 'A'ishah رضي الله عنها, al-Hasan, Sa'id ibn Jubayr, Mujahid, Qatadah, and the majority of commentators”
bayan_ur: “The root 'falaq' means to tear apart or split; Quranic usage confirms al-Subh (daybreak) as the primary meaning: 6:96 'Faliq al-Isbah' — Allah ﷻ tears apart the veil of night's darkness to reveal the light of dawn”
al-Falaq also encompasses all things Allah ﷻ splits into existence: seeds, kernels, springs, rain, dawn — based on Quran 6:95-96 ('Faliq al-habb wal-nawa' and 'Faliq al-Isbah')
supported by 8 editions: bayan_ur, ibnkathir_ur, saadi, saadi_ur, tabari, wasit, zamakhshari, zilal_ur
bayan_ur: “Rabb al-Falaq encompasses not just dawn but everything Allah ﷻ has brought into existence: seeds and kernels (6:95), dawn (6:96), and all creation that emerges from the non-existent”
ibnkathir_ur: “A second reported view: al-Falaq means 'makhluq' (all creation / that which is created)”
saadi: “The surah encompasses seeking refuge from all categories of evil; al-Falaq references both grain/kernels and the mornings as two expressions of Allah ﷻ's creative splitting”
The command 'Qul' (Say) is addressed first to the Prophet ﷺ, then extends to all believers; the specific wording must be preserved as a divinely-designated insha' (performative) of refuge-seeking
supported by 9 editions: ibnashur, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, tabari, tafhim_en
ibnashur: “The command 'Qul' requires preservation of the specific wording because this is an insha' (performative) speech act of seeking refuge — not information to be conveyed — so the response is expected from these exact divinely-designated words; as the Prophet ﷺ sa”
miqbas: “The command 'Qul' is addressed first to the Prophet ﷺ; since it became Quran, it extends to the entire Ummah where no specific restriction to the Prophet ﷺ exists; the Prophet ﷺ commanded some Companions رضي الله عنهم to seek refuge with this surah and used it”
mukhtasar: “The command 'Qul' is addressed to the Messenger ﷺ”
'A'udhu' (I seek refuge) means: to take shelter, cling to, and seek protection from what is feared by turning to a stronger power — fleeing to what protects from what is feared
supported by 11 editions: ahsan_ur, ibnashur, miqbas, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tafhim_en, tafhim_ur, wasit
ahsan_ur: “Seeking refuge with the Lord of the Daybreak places the seeker under His protection — the one who can remove fear as He removes the darkness of night”
ibnashur: “'Awdh (seeking refuge) = fleeing to what protects from what is feared; one says 'adha bi-fulan' (sought refuge with someone) or 'bi-hisn' (with a fortress); the Quran uses this: 'so take refuge with Allah ﷻ' (7:200) and 'take refuge with Allah ﷻ from Satan' (1”
miqbas: “'A'udhu' (al-isti'adha) means: seeking protection by attaching oneself to what protects from what is feared; 'adha bi-fulan' = sought refuge with someone”
The Mu'awwidhatayn were revealed when sihr (magic) was cast on the Prophet ﷺ by Labid ibn al-A'sam; Allah ﷻ informed the Prophet ﷺ via Jibril 'alayhi as-salam; the spell was retrieved and the Prophet ﷺ was cured
supported by 6 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi
baghawi: “The surah was revealed when Jews induced a young Jewish servant of the Prophet ﷺ to obtain his hair clippings and comb teeth; Labid ibn al-A'sam cast the sihr; the two surahs were revealed in response; as each verse was recited one knot was undone until the Pr”
ibnkathir_ar: “The Mu'awwidhatayn are Medinan; the cause of revelation includes the account of sihr cast on the Prophet ﷺ and his cure through Allah ﷻ's guidance”
ibnkathir_en: “The context of these surahs includes the account of magic cast on the Prophet ﷺ; the Prophet ﷺ described them as among the finest protection ever revealed”
Seeking refuge with 'Rabb al-Falaq' (Lord of the Daybreak/Lord of all creation) is apt: He who brings light from darkness can likewise remove fear; His lordship over creation establishes His power to protect from all evil
supported by 7 editions: ahsan_ur, bayan_ur, muyassar, razi, tafhim_ur, wasit, zilal_ur
ahsan_ur: “Dawn is specified for refuge because: just as Allah ﷻ removes the darkness of night and brings light, He can remove fear and grant safety; alternatively, as one awaits morning through the night of fear, the frightened person awaits success through refuge with ”
bayan_ur: “Seeking refuge with Rabb al-Falaq — the Lord of all existence — is the fitting protection against all evils that creation harbors”
muyassar: “The surah's purpose is to affirm tawhid al-rububiyyah and tawhid al-uluhiyyah by teaching the Prophet ﷺ and his Ummah to seek refuge and protection with Allah ﷻ from the evils of His creation”
The Mu'awwidhatayn (surahs 113 and 114) are definitively Quran, confirmed by the Prophet ﷺ as revealed by Jibril 'alayhi as-salam; they carry great virtue as the finest protection
supported by 4 editions: ibnkathir_ar, ibnkathir_en, maarif_en, qurtubi
ibnkathir_ar: “The Mu'awwidhatayn are Quran; Jibril 'alayhi as-salam conveyed them to the Prophet ﷺ; Ubayy ibn Ka'b رضي الله عنه confirmed from the Prophet ﷺ via Sahih al-Bukhari: 'It was said to me: Say, so I said it; we say what the Prophet ﷺ said'”
ibnkathir_en: “Ubayy ibn Ka'b رضي الله عنه testified that the Prophet ﷺ received both Mu'awwidhatayn from Jibril 'alayhi as-salam; the Prophet ﷺ stated: 'Do you not see that Ayat have been revealed to me tonight the like of which has not been seen before?'”
maarif_en: “The Mu'awwidhatayn carry immense blessings and benefits; they are the most efficacious remedy for sihr (magic), evil eye, and all spiritual and physical calamities”
hadith witness59 rows - sunni bukhari 5763, sunni bukhari 5765, sunni bukhari 5735, sunni bukhari 5017, sunni muslim 1891 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded; unclassed
sirah witness6
113:2مِن شَرِّ مَا خَلَقَ
"min sharri ma khalaqa" is comprehensive: seeking refuge from the evil of all of Allah ﷻ's creation without restriction
supported by 21 editions: ahsan_ur, bayan_ur, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
ahsan_ur: “This is a general verse encompassing every created thing that can cause harm to man”
bayan_ur: “Evil (sharr) is not an independent entity but an element within Allah ﷻ's creatures; every creature has potential for deficiency or shortcoming within it — one seeks refuge with the Creator from each creature's inherent evil”
ibnkathir_ar: “"min sharri ma khalaqa" means: from the evil of all creatures”
Some scholars specifically cite Iblis, his offspring, and Jahannam as the most notable referents of 'ma khalaqa' (without negating the general scope)
supported by 5 editions: ahsan_ur, ibnkathir_ar, ibnkathir_ur, qurtubi, razi
ahsan_ur: “The general scope specifically includes Shaytan and his offspring and Jahannam among the created things whose evil is encompassed”
ibnkathir_ar: “Thabit al-Bunani رحمه الله and al-Hasan al-Basri رحمه الله specifically noted: Jahannam and Iblis and his offspring are among what was created — thus they are encompassed in the refuge sought by this verse”
ibnkathir_ur: “Included in 'all creation' are Jahannam, and Iblis and his offspring — citing al-Hasan al-Basri رحمه الله”
Creation divides into three categories of potential harm: morally accountable beings (mukallaf), non-accountable animals, and harmful inanimates (fire, poison)
supported by 4 editions: jalalayn, jalalayn_en, razi, zamakhshari
jalalayn: “"min sharri ma khalaqa" — from morally obligated animate beings (mukallaf) and non-obligated ones, and from inanimates such as poison and so on”
jalalayn_en: “From the evil of what He has created, of obligated animate beings and non-obligated ones and from all inanimates, such as poison and so on”
razi: “The three categories within 'ma khalaqa' are: morally accountable beings (mukallafun), non-accountable animals, and inanimate things whose harmful properties Allah ﷻ placed within them (fire, poison, water)”
The general refuge from all creation (v.2) is followed by specific evils (v.3-5): the general provides comprehensive cover; the specifics highlight especially dangerous hidden forms
supported by 5 editions: maarif_en, saadi, saadi_ur, tafhim_ur, usmani_ur
maarif_en: “Three particular forms of evil are singled out after the general verse (v.3-5) — the night, sorceresses, and envy — because they cause calamities often arriving from directions unseen”
saadi: “The general refuge from all creation (v.2) is followed by specification of particular evils (v.3 onwards) — He generalised first, then particularised”
saadi_ur: “After the general refuge (v.2), specific evils are mentioned: the darkness of night (v.3), sorceresses (v.4), and the envier (v.5) — specifying after generalising”
Seeking refuge with the Creator against the evil of creation is most effective: only He who created, owns, and governs them can truly guard against their evil
supported by 3 editions: tafhim_en, tafhim_ur, wasit
tafhim_en: “Seeking refuge with the Creator is most effective and fitting: as Creator He has full knowledge of and authority over all creation's evils”
tafhim_ur: “Seeking refuge with the Creator from creation's evil is most fitting: He created them and knows all their evils — apparent and hidden — and no creature can resist Him”
wasit: “The only guard against the evil of created things is their Creator — exalted — for He owns them, manages their affairs, holds their forelocks, and is able to change their states and conditions”
hadith witness9 rows - sunni bukhari 5763, sunni bukhari 5765, sunni tirmidhi 3366, sunni ibnmajah 1950, sunni tirmidhi 3844 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
113:3وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
Ghasiq = the night when its darkness intensifies (overwhelmingly attested primary view)
supported by 22 editions: zamakhshari, baghawi, tabari, ibnkathir_ar, razi, qurtubi, jalalayn, jalalayn_en, saadi, miqbas, wasit, muyassar, ibnashur, ibnkathir_en, ibnkathir_ur, saadi_ur, bayan_ur, tafhim_ur, ahsan_ur, tafhim_en, miqbas_en, maarif_en
zamakhshari: “Ghasiq = the night when its darkness intensifies; from 'ila gasaqi al-layl' and gasaqat al-'ayn (eye overflowed with tears), gasaqat al-jaraha (wound filled with blood); wuqub = darkness entering and penetrating everything; also 'waqabat al-shams' = the sun se”
baghawi: “Tabari's preferred comprehensive resolution: ghasiq = whatever darkens (yuzlim), encompassing the night when its darkness enters, the star when it sets, and the moon — the Quranic command was not restricted to one meaning but made general”
tabari: “Tabari's preferred view: ghasiq = what darkens (yuzlim) — encompasses the night when its darkness enters, the star when it sets, and the moon; none of these is specified to the exclusion of others; the Prophet sallallahu 'alayhi wa-sallam was commanded to seek”
Alternate view: ghasiq = the moon, supported by the 'A'ishah radiyallahu 'anha hadith (the Prophet sallallahu 'alayhi wa-sallam pointed at the moon and said 'this is ghasiq idha waqab')
supported by 10 editions: zamakhshari, baghawi, tabari, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, jalalayn, jalalayn_en, usmani_ur
zamakhshari: “Alternate view: ghasiq = the moon when full or eclipsed; wuqub = entering eclipse and blackening; supported by the 'A'ishah radiyallahu 'anha hadith in which the Prophet sallallahu 'alayhi wa-sallam said 'seek refuge in Allah ﷻ from the evil of this; this is t”
baghawi: “'A'ishah radiyallahu 'anha hadith: the Prophet sallallahu 'alayhi wa-sallam took her hand, pointed at the moon, and said 'O 'A'ishah, seek refuge in Allah ﷻ from the evil of ghasiq idha waqab; this is ghasiq idha waqab'”
tabari: “'A'ishah radiyallahu 'anha hadith (multiple chains): the Prophet sallallahu 'alayhi wa-sallam pointed at the moon and said 'O 'A'ishah, seek refuge in Allah ﷻ from the evil of ghasiq idha waqab; this is ghasiq idha waqab'”
Waqaba = entering/penetrating/overwhelming: the darkness enters and overwhelms everything; also used of the sun setting into the horizon
supported by 10 editions: zamakhshari, tabari, razi, qurtubi, wasit, muyassar, tafhim_ur, tafhim_en, maarif_en, ibnkathir_ar
zamakhshari: “Wuqub = darkness entering and penetrating everything; 'waqabat al-shams' = sun setting (entering the horizon)”
tabari: “Waqb = entering into darkness — the standard Arabic meaning; Qatadah's view that it means 'went away' is noted but tabari prefers 'entered' as the established meaning in Arabic usage”
razi: “Wuqub = entering something else (al-dukhul fi shay' akhar) — the night's darkness enters and overwhelms”
Night is specifically mentioned after the general evil of all creation (113:2) to particularize a specially dangerous time — a specific case singled out from the general
supported by 7 editions: saadi, miqbas, ibnashur, tafhim_ur, tafhim_en, saadi_ur, bayan_ur
saadi: “Night is specifically particularized after the general evil of all creation in 113:2 — then He specified after He generalized”
miqbas: “Three specific evils (a time of evil = night, sorcerers, enviers) are enumerated in 113:3-5 as particularizations of the general evil of all creation from 113:2”
ibnashur: “Three types of specific evil (night, sorcerers, enviers) in 113:3-5 are particularized from the general evil of all creation in 113:2 — the first type is a time when evil predominates, which is night”
Predatory animals, harmful creatures, criminals, evil spirits, and magic become active and spread harm under cover of darkness at night
supported by 14 editions: zamakhshari, saadi, qurtubi, wasit, muyassar, bayan_ur, tafhim_ur, tafhim_en, ahsan_ur, mukhtasar, mukhtasar_en, usmani_ur, saadi_ur, maarif_en
zamakhshari: “Evil is attributed to the night because it contains more evil and guarding against it is harder; night conceals calamity ('al-layl akhfa lil-wayl') and treachery increases in it”
saadi: “At night many evil spirits and harmful animals spread — this is the specific danger of darkness being sought refuge from”
qurtubi: “Al-Zajjaj: night is called ghasiq because colder than day; at night predatory animals come out from their dens, harmful creatures from their places, and evil-doers engage in corruption and disorder”
The night and moon views are not contradictory: the moon and stars only appear and exercise influence in the night, so the moon as ghasiq ultimately refers to the realm of darkness
supported by 3 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “Reconciliation by the majority who hold the night view: this does not contradict the moon view because the moon is the sign/lantern of the night and has no dominion except within it; likewise stars only illuminate at night — hence both refer ultimately to nigh”
ibnkathir_en: “Reconciliation: the moon view does not contradict the night view because the moon is the light of the night and has dominion only within it; stars likewise illuminate only in the night”
ibnkathir_ur: “Both night and moon views can be harmonized: moon rising and stars appearing are events of the night when night sets in — all refer ultimately to the realm of darkness”
Ghasiq carries multiple linguistic derivations: 'the dark one', 'the cold one' (barid — Zajjaj), and 'the flowing/pouring one' (sa'il — night's darkness pours over the earth)
supported by 4 editions: zamakhshari, razi, qurtubi, baghawi
zamakhshari: “Linguistic derivations of ghasiq: the dark one (from gasaq meaning darkness intensifying) and the flowing/pouring one (gasaqat al-'ayn = eye overflowed; night's darkness pours over the earth)”
razi: “Linguistic analysis: ghasiq has three etymological derivations — (a) darkness intensifying; (b) 'the cold one' (al-Zajjaj: night is colder than day, hence called ghasiq); (c) 'the flowing/pouring one' (sa'il) — night's darkness pours down over the earth as wat”
qurtubi: “Al-Zajjaj: the night is called ghasiq because it is colder than the day; al-gasaq = the cold; also: ghasiq = the flowing/pouring (darkness pours)”
Minority view: ghasiq = the setting of the Pleiades (Thurayya) as reported by Ibn Zayd; plagues and diseases increased at its setting and decreased at its rising
supported by 6 editions: baghawi, tabari, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi
baghawi: “Ibn Zayd: the Arabs called the setting of the Pleiades (Thurayya) 'ghasiq'; plagues and epidemics increased when it set and decreased when it rose”
tabari: “Ibn Zayd: the Arabs called the setting of the Pleiades (Thurayya) 'ghasiq'; plagues and diseases increased at its setting and decreased at its rising”
ibnkathir_ar: “Ibn Zayd: the Arabs called the setting of the Pleiades (Thurayya) 'ghasiq'; disease and plagues increased at its setting; also attributed: Abu Hurayrah radiyallahu 'anhu said ghasiq = a star (kawkab), though Ibn Kathir notes this narration is not soundly attri”
hadith witness9 rows - sunni bukhari 5763, sunni bukhari 5765, sunni tirmidhi 3366, sunni ibnmajah 1950, sunni tirmidhi 3844 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
sirah witness1
113:4وَمِن شَرِّ ٱلنَّفَّٰثَٰتِ فِى ٱلْعُقَدِ
Al-naffathat = sorceresses / practitioners of magic who blow on knots
supported by 25 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
zamakhshari: “Al-naffathat = sorceresses who tie knots in threads and blow on them while reciting incantations, seeking to harm by their evil.”
baghawi: “Al-naffathat = the sorceresses (al-sawahir) who blow on knots of thread when they recite incantations during sorcery.”
tabari: “Al-naffathat = sorceresses (al-sawahir) who blow on knots of thread while reciting incantations; al-Hasan: this covers both sorcerers and sorceresses; Mujahid: refers to ruqya blown into knots of thread.”
Nafth = blowing — with debate on whether spittle is included
supported by 6 editions: ibnashur, miqbas, qurtubi, razi, wasit, zamakhshari
zamakhshari: “Nafth is blowing accompanied by spittle (nafkh min riq), distinguishing it from a dry breath.”
razi: “Two positions on nafth: (1) Zamakhshari — blowing with spittle; (2) majority — blowing only, without spittle.”
qurtubi: “Nafth = al-nafkh laysa ma'ahu riq (blowing without spittle), less forceful than tufal; it is intermediate between a dry breath and a breath with spittle.”
Al-uqad = knots in thread/string tied as units of sorcery
supported by 4 editions: ibnashur, ibnkathir_ar, maarif_en, miqbas
ibnkathir_ar: “The knots are tied in thread or string; each knot represents a unit of sorcery bound against the victim.”
miqbas: “Al-uqad = knots tied in strings/thread; sorcerers believe the victim's bewitched state persists as long as the knots remain tied, so they bury or conceal them to prevent untying.”
ibnashur: “Al-uqad = knots tied in string or thread; sorcerers conceal and bury them to prevent untying, believing the magic endures only while the knots hold.”
The feminine form (al-naffathat) explained: women, nufus, or jama'at
supported by 8 editions: ahsan_ur, ibnashur, maarif_en, razi, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “The feminine form has three possible referents: (1) the craft is principally known among women; (2) the hidden noun is nufus (souls), inclusive of both sexes; (3) jama'at (groups of sorcerers working together).”
razi: “Three explanations for the feminine form: (1) craft known to women, who have less knowledge and stronger desire than men; (2) hidden noun is al-nufus; (3) al-jama'at (groups), because sorcerers in groups reinforce one another's effect.”
wasit: “Alternatively the hidden noun may be al-nufus (souls), making the reference inclusive of both male and female sorcerers; another fringe reading is nammamun (talebearers), rejected by the majority.”
Narrative of Labid ibn al-A'sam bewitching the Prophet ﷺ — context of revelation
supported by 11 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, qurtubi, razi, tafhim_en, tafhim_ur, usmani_ur
baghawi: “Abu Ubayda reported: the verse refers to the daughters of Labid ibn al-A'sam who bewitched the Prophet ﷺ.”
ibnkathir_ar: “The Prophet ﷺ was bewitched by Labid ibn al-A'sam, who placed a comb and hair in a date-palm sheath beneath a rock in the well of Dharwan; the Mu'awwidhatayn were revealed and Gabriel ﷺ indicated each ayah dissolved one of the knots.”
razi: “Abu Ubayda: refers to the daughters of Labid ibn al-A'sam who bewitched the Prophet ﷺ.”
The verse establishes that sorcery (sihr) has a real, harmful effect
supported by 4 editions: bayan_ur, qurtubi, saadi, saadi_ur
saadi: “Commanding refuge from sorcerers establishes that sorcery has a real existence and real harmful effect that one must fear and from which one must seek Allah ﷻ's protection.”
saadi_ur: “The surah establishes that sorcery has a real existence and real harmful effect; refuge from its practitioners is sought from Allah ﷻ.”
bayan_ur: “Sorcery has a real existence; its reality does not make it permissible — it operates only by Allah ﷻ's permission, and refuge is sought from its harm.”
Minority alternative: al-naffathat = women who enchant men through feminine wiles (rejected by salaf)
supported by 4 editions: razi, tafhim_en, tafhim_ur, zamakhshari
zamakhshari: “Alternative interpretation: al-naffathat = women who dissolve men's firm resolutions through feminine wiles, as a woman's breath weakens a man's determination — this reading does not require real sorcery.”
razi: “Abu Muslim al-Isfahani proposed: al-naffathat = women who enchant men through feminine wiles, metaphorically dissolving their firm resolutions as blowing dissolves a knot — reported but opposed by the salaf's interpretation.”
tafhim_ur: “Abu Muslim al-Isfahani and Zamakhshari proposed a metaphorical reading (women who enchant men through wiles), but this contradicts the transmitted interpretation of the salaf and the historical conditions of the revelation.”
hadith witness9 rows - sunni bukhari 5763, sunni bukhari 5765, sunni tirmidhi 3366, sunni ibnmajah 1950, sunni tirmidhi 3844 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
113:5وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
The hasid (envier) is one who desires the removal of another's God-given blessing and strives to cause it
supported by 13 editions: ahsan_ur, ibnashur, maarif_en, miqbas, muyassar, razi, saadi, saadi_ur, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur
ahsan_ur: “Hasad is the wish to see another's God-given blessing removed from him; it is a very bad moral disease that consumes a person's good deeds”
ibnashur: “Hasad is a psychological state: admiring another's blessing combined with wishing its removal due to jealousy; ghipta (wishing a similar blessing for oneself) is distinguished from hasad and is treated as permissible”
maarif_en: “Hasad means desiring the deprivation of another's blessing — wishing it taken away and given to oneself, or at minimum removed; this is totally forbidden and constitutes a major sin”
The qualifying phrase 'when he envies' (idha hasada) means when hasad translates into manifest action — not the mere inner feeling
supported by 13 editions: bayan_ur, ibnashur, jalalayn, jalalayn_en, miqbas, mukhtasar, mukhtasar_en, qurtubi, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit
bayan_ur: “When a person envies another, he may be overcome by jealous emotions and practically seek to harm him — hence the need for refuge from the hasid when he acts”
ibnashur: “'Idha hasada' (when he envies) means when the hasad reaches its most intense realization and drives him to rush toward harmful action against the envied”
jalalayn: “'When he envies' means when he manifests his envy and acts according to it — such as Labid from among the Jews who were envious of the Prophet sallallahu alayhi wa sallam”
The evil eye ('ayin) is a form of hasad and is included within seeking refuge from the hasid
supported by 6 editions: bayan_ur, ibnkathir_ar, ibnkathir_en, saadi, saadi_ur, tabari
bayan_ur: “The evil eye (nazar) carries its own negative effects — confirmed by the Prophet sallallahu alayhi wa sallam's statement: 'al-'aynu haqqun (the evil eye is real)'”
ibnkathir_ar: “Jibril alayhi as-salam performed ruqya on the Prophet sallallahu alayhi wa sallam saying: 'In the name of Allah ﷻ I recite over you, from every illness that harms you, from a hasid and an evil eye, may Allah ﷻ cure you' — linking the hasid and the evil eye”
ibnkathir_en: “Jibril alayhi as-salam's ruqya for the Prophet sallallahu alayhi wa sallam included: 'from the evil of every envious person and evil eye, may Allah ﷻ cure you' — establishing the connection between the hasid and the evil eye”
The three specific evils (night, sorceresses, envier) are mentioned specifically after the general 'evil of what He created' because of their immense severity
supported by 5 editions: jalalayn, jalalayn_en, maarif_en, qurtubi, razi
jalalayn: “The three specific evils are mentioned despite being covered by 'what He created' because of the severity of their evil”
jalalayn_en: “The three specific evils are mentioned despite being subsumed by 'of what He has created' because of the severity of their evil”
maarif_en: “Three particular forms of evil are singled out for specific mention after the general verse because they are the most frequent causes of calamities and afflictions”
Hasad (forbidden) is distinguished from ghipta (permissible): hasad wishes removal of another's blessing; ghipta wishes the same for oneself without wishing removal from the other
supported by 7 editions: ibnashur, maarif_en, miqbas, razi, tafhim_en, tafhim_ur, usmani_ur
ibnashur: “Hasad is a psychological state: admiring another's blessing combined with wishing its removal due to jealousy; ghipta (wishing a similar blessing for oneself) is distinguished from hasad and is treated as permissible”
maarif_en: “Ghipta is permissible: wishing for oneself the same blessing another has, without any idea of the latter losing it; this is not only permissible but desirable”
miqbas: “Ghipta (permissible) is distinguished from hasad: ghipta is wishing for oneself a similar blessing without wishing its removal from the other — this is what the authentic hadith 'la hasada illa fi ithnatyn' (no hasad except in two matters) means”
Historical referent: the verse refers to Labid ibn al-A'sam or the Jews who envied and sought to harm the Prophet sallallahu alayhi wa sallam through magic
supported by 7 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en
baghawi: “The hasid (envier) in this verse refers to the Jews who were envious of the Prophet sallallahu alayhi wa sallam”
ibnkathir_ar: “The revelation of this surah is connected to the bewitchment of the Prophet sallallahu alayhi wa sallam by Labid ibn A'sam the Jew, who acted out of jealousy and envy; Allah ﷻ revealed the two surahs and with each verse recited an enchanted knot was undone”
ibnkathir_en: “The revelation of the two surahs (al-Falaq and al-Nas) is connected to the bewitchment of the Prophet sallallahu alayhi wa sallam by Labid ibn A'sam the Jew, who acted out of envy against the Prophet sallallahu alayhi wa sallam”
Hasad is identified as the first sin in heaven (Iblis envied Adam alayhi as-salam) and the first sin on earth (Qabil envied Habil)
supported by 4 editions: ibnashur, maarif_en, miqbas, qurtubi
ibnashur: “Hasad was the first cause of crime on earth: one of Adam's alayhi as-salam sons envied his brother over the acceptance of his sacrifice, as Allah ﷻ narrates in Surah al-Ma'idah”
maarif_en: “Hasad was the first sin committed in heaven (Iblis envied Adam alayhi as-salam) and the first sin committed on earth (Qabil envied Habil)”
miqbas: “Hasad was the first cause of crime on earth: one of Adam's alayhi as-salam sons envied his brother over the acceptance of his sacrifice, as Allah ﷻ narrates in Surah al-Ma'idah”
This surah encompasses all types of evil — general and specific; the Prophet sallallahu alayhi wa sallam rejoiced when it was revealed with its companion (Surah al-Nas)
supported by 5 editions: razi, saadi, saadi_ur, tazkir_ur, tazkirul_en
razi: “This surah encompasses all evil of religion and worldly affairs; when it was revealed together with its companion (Surah al-Nas), the Prophet sallallahu alayhi wa sallam rejoiced because together they encompass all forms of seeking refuge”
saadi: “This surah encompasses all types of evil — general and specific — and demonstrates that sihr (magic) has real existence whose harm is to be feared and from whose practitioners refuge must be sought”
saadi_ur: “This surah encompasses all types of evil generally and specifically, and indicates that sihr has real existence whose harm is to be feared”
The hasid may resort to sihr (witchcraft) to remove the blessing he envies; the surah's sequencing of hasad after the sorcerers verse is intentional
supported by 3 editions: ibnashur, maarif_en, miqbas
ibnashur: “The hasid is linked to the sorcerer (verse 4) and to the night (verse 3) for the same reasons: the hasid may seek sihr to remove the envied blessing, and hasad's fervor intensifies in nighttime seclusion”
maarif_en: “The hasid is linked to sihr in this surah because the Jews and hypocrites, unable to defeat the Prophet sallallahu alayhi wa sallam militarily, satisfied their envy by performing witchcraft on him — hasad drove them to resort to magic”
miqbas: “The hasid is linked to the preceding verse about sorcerers because the hasid may seek sihr to remove the blessing he envies; and linked to the night verse because hasad's fervor intensifies in nighttime seclusion when disturbing thoughts arise”
Only Allah ﷻ has the power to protect from all evil; no harm befalls except by His permission; the Mu'awwidhatayn are sufficient refuge
supported by 3 editions: bayan_ur, tazkir_ur, tazkirul_en
bayan_ur: “A believer should be confident that nothing can harm him without Allah ﷻ's permission; the Mu'awwidhatayn are sufficient protection from such evils — no other amulet or device is needed”
tazkir_ur: “Undoubtedly, Allah ﷻ alone has the power to protect man from all types of evil”
tazkirul_en: “Only Allah ﷻ has the power to protect man from all kinds of evil; seeking refuge is with Him alone”
hadith witness13 rows - sunni bukhari 5763, sunni bukhari 5765, sunni muslim 5699, sunni tirmidhi 3366, sunni ibnmajah 1950 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
114:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ
Rabb al-nas = Allah ﷻ as the Creator, Nurturer and Rectifier of mankind's affairs
supported by 8 editions: ahsan_ur, bayan_ur, jalalayn, jalalayn_en, maarif_en, muyassar, qurtubi, wasit
ahsan_ur: “Rabb = the One who manages and nurtures from the moment of conception through maturity; this care extends to all humans and indeed all creation”
bayan_ur: “Rabb al-nas introduces Allah ﷻ as the caretaker and fulfiller of all human needs; refuge is sought with the One who provides all that mankind requires”
jalalayn: “Rabb al-nas = khaliquhum wa malikuhum (their Creator and their Owner)”
Mankind (al-nas) is singled out in the divine appellation to honor them, though Allah ﷻ is Rabb of all creation
supported by 8 editions: ahsan_ur, ibnashur, jalalayn, jalalayn_en, qurtubi, razi, tabari, zamakhshari
ahsan_ur: “All humans and all creation are under Allah ﷻ's rabb-hood, but mankind is specifically mentioned to honor their rank and dignity above other creatures”
ibnashur: “Mankind is singled out in Allah ﷻ's appellations to honor them (tashrifan lahum) and because the targeted harm is specific to them”
jalalayn: “Mankind are singled out for mention in the divine appellation in order to honor them (tashrifan lahum)”
The three consecutive titles (Rabb al-nas, Malik al-nas, Ilah al-nas) are three divine attributes: rububiyyah, mulk, and uluhiyyah
supported by 12 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, miqbas, muyassar, razi, saadi, saadi_ur, tabari, zamakhshari
baghawi: “Refuge is sought with Allah ﷻ Who is simultaneously Rabb al-nas, Malik al-nas, and Ilah al-nas — three consecutive divine titles describing the One before Whom the seeker takes shelter”
ibnashur: “The three attributes are arranged in a deliberate progression: rabb (Creator, general lordship) → malik (sovereign authority) → ilah (deity, most exclusive), each more specifically exclusive to Allah ﷻ”
ibnkathir_ar: “These are three attributes of the Lord ﷻ: rububiyyah (lordship), mulk (sovereignty), and ilahiyyah (divinity); He is Rabb of everything, King of everything, and God of everything — all things are His creation, His property, and subservient to Him”
Mankind is named in the divine appellation because the evil sought against targets human hearts; the Protector is invoked as Lord of those targeted
supported by 8 editions: ibnashur, jalalayn, jalalayn_en, maarif_en, miqbas, qurtubi, razi, zamakhshari
ibnashur: “Rabb is specified with al-nas (not all creation) because the evil targets human hearts; it is apt that the protector be invoked as Lord of those who are targeted”
jalalayn: “The specification of mankind is appropriate as a preface to seeking refuge from the evil whispered into their breasts”
jalalayn_en: “The specification is a preface to seeking refuge from the evil of the one who whispers in their hearts”
Qul is a divine command to the Prophet ﷺ to seek refuge, with the meaning extending to encompass his entire ummah
supported by 8 editions: ibnashur, ibnkathir_ar, ibnkathir_en, miqbas, mukhtasar, mukhtasar_en, muyassar, tabari
ibnashur: “Qul is a divine command to the Prophet ﷺ; the meaning encompasses his entire ummah”
ibnkathir_ar: “The refuge-seeker is commanded (by way of qul) to seek protection with the One possessing these three attributes against the evil of the whispering Shaytan”
ibnkathir_en: “The refuge-seeker is commanded (via qul) to seek protection with the One characterized by these three attributes against the evil of the whisperer”
Ilah al-nas is the most exclusive of the three divine attributes, applying only to Allah ﷻ; rabb and malik can apply in limited senses to created beings
supported by 4 editions: ibnashur, miqbas, razi, zamakhshari
ibnashur: “Ilah al-nas is placed as the culminating and most specific attribute since it can only ever apply to Allah ﷻ, while the others can in limited senses be predicated of created beings”
miqbas: “Ilah al-nas is placed last as the culminating clarification since it can only ever apply to Allah ﷻ, unlike rabb and malik which may in limited senses apply to created beings”
razi: “The progression culminates in Ilah al-nas as the most exclusive attribute: the least exclusive title leads to the most exclusive”
Al-Nas and Al-Falaq are paired companion surahs: Al-Falaq = refuge from external visible harms; Al-Nas = refuge from hidden internal evil (shayatin)
supported by 4 editions: ibnashur, maarif_en, miqbas, qurtubi
ibnashur: “Al-Nas resembles Al-Falaq in its opening but differs: Al-Falaq = refuge from external visible harms (creatures and humans); Al-Nas = refuge from hidden evil (shayatin)”
maarif_en: “Al-Nas is complementary to Al-Falaq: Al-Falaq = refuge from bodily worldly hardships and external evils; Al-Nas = refuge from Shaitanic instigations and the trials thereof”
miqbas: “Al-Nas resembles Al-Falaq in its opening formula but differs in scope: Al-Falaq = refuge from external visible harms (creatures and people); Al-Nas = refuge from hidden evil (shayatin)”
hadith witness49 rows - sunni bukhari 5017, sunni muslim 1891, sunni ibnmajah 1779, sunni tirmidhi 3402, sunni abudawud 1473 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed
sirah witness10
114:2مَلِكِ ٱلنَّاسِ
Malik al-Nas means Allah ﷻ has complete, total sovereignty over all the affairs of mankind — He acts with them as He wills and none has real kingship besides Him
supported by 8 editions: bayan_ur, ibnkathir_ar, ibnkathir_en, jalalayn_en, mukhtasar, mukhtasar_en, muyassar, wasit
bayan_ur: “Allah ﷻ is not only the Rabb (Lord and Nurturer) of all humanity but also their Malik (King and Sovereign); His command applies at all times, in every place, and over all things”
ibnkathir_ar: “All things are created by Him, owned by Him (mamluka), and subservient to Him as His servants — He commands the one seeking refuge to take refuge with the One possessing these three attributes”
ibnkathir_en: “He is the King of everything, all things owned by Him and subservient to Him as His servants”
The three names (Rabb, Malik, Ilah) represent three attributes of Allah ﷻ — Lordship (Rububiyya), Sovereignty (Mulk), and Divinity (Ilahiyya) — all creation is under each
supported by 10 editions: ahsan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, razi, saadi, saadi_ur, tabari, zamakhshari
ahsan_ur: “The same Being who nurtures and cares for all of humanity is the One uniquely worthy of having sovereignty and kingship over the entire universe — Rabb-hood entails and justifies Malik-hood”
ibnashur: “The three attributes (Rabb, Malik, Ilah) together encompass all relations between Allah ﷻ and mankind: creation and nurturing (Rabb), sovereign authority and independence (Malik), and exclusive divine status (Ilah)”
ibnkathir_ar: “These are three attributes of the Lord — Lordship (Rububiyya), Sovereignty (Mulk), and Divinity (Ilahiyya); He is the Rabb of everything, the Malik of everything, and the Ilah of everything”
The three names form a graduated ascending sequence: 'Rabb' may be used of others; 'Malik' may also be said of human kings; 'Ilah' is exclusively Allah ﷻ's — each term progressively clarifies His unique status
supported by 4 editions: ibnashur, qurtubi, razi, zamakhshari
ibnashur: “The sequence Rabb → Malik → Ilah represents ascending stages of knowing Allah ﷻ: the seeker first recognizes Him as Rabb (from perceived existence and nurturing), then as Malik (the independent One on Whom all depend), then as Ilah (the One uniquely and exclus”
qurtubi: “Malik al-Nas and Ilah al-Nas are mentioned because among mankind there are kings — so He states He is their true King; and among mankind are those who worship others — so He states He is their true Ilah; refuge must be sought with Him alone, not with kings or ”
razi: “The three names represent ascending stages of knowing Allah ﷻ: one first recognizes His Rabb-hood (through the blessings He provides), then His Malik-hood (independent sovereignty, all others dependent on Him), then His Ilah-hood (supreme majesty above all des”
Grammatically, Malik al-Nas and Ilah al-Nas are atf bayan (explanatory apposition) of Rabb al-Nas — each name explicates and specifies the preceding one
supported by 4 editions: ibnashur, miqbas, razi, zamakhshari
ibnashur: “The divine names (Rabb, Malik, Ilah) are ranked in a graduated ascending order: Malik al-Nas and Ilah al-Nas are explanatory appositions (atf bayan) of Rabb al-Nas, each more specific and exclusive than the last”
miqbas: “Malik al-Nas is an explanatory apposition (atf bayan) of Rabb al-Nas; similarly Ilah al-Nas is atf bayan; the word 'al-Nas' is repeated rather than replaced by a pronoun because atf al-bayan requires the clarifying noun to stand independently”
razi: “Malik al-Nas and Ilah al-Nas are explanatory appositions (atf bayan) of Rabb al-Nas; Rabb can be said of others (Rabb al-dar), Malik can also be said of others (human kings), but Ilah is exclusively Allah ﷻ's — making it the culmination and ultimate clarificat”
The word 'al-Nas' is repeated with each attribute phrase rather than using a pronoun because atf al-bayan (explanatory apposition) grammatically requires an explicit, independent noun
supported by 4 editions: ibnashur, miqbas, razi, zamakhshari
ibnashur: “Repetition of 'al-Nas' in each phrase — rather than a pronoun — is required because atf al-bayan demands the clarifying noun be lexically independent and explicit, not implicit”
miqbas: “Repetition of 'al-Nas' three times — rather than using a pronoun — is the grammatical requirement of explanatory apposition (atf al-bayan): the clarifying term must be lexically independent, as it is structurally equivalent to a proper name for the term it cla”
razi: “The repetition of 'al-Nas' in each phrase is because atf al-bayan (explanatory apposition) requires explicit nouns — and it also implies added honor for mankind, as Allah ﷻ identifies Himself as Rabb, Malik, and Ilah specifically in relation to them”
The explicit mention of 'Malik al-Nas' serves to distinguish Allah ﷻ as the ultimate true Sovereign from the human kings that mankind venerates — those who revere earthly rulers are informed that Allah ﷻ is the King of those very rulers
supported by 3 editions: ibnashur, qurtubi, tabari
ibnashur: “Mentioning Malik al-Nas explicitly distinguishes Allah ﷻ's ultimate, true kingship from the limited kingship of human kings — informing those who venerate earthly rulers that He is the Malik of those very rulers and their true sovereign”
qurtubi: “Malik al-Nas and Ilah al-Nas are mentioned because among mankind there are kings — so He states He is their true King; and among mankind are those who worship others — so He states He is their true Ilah; refuge must be sought with Him alone, not with kings or ”
tabari: “He is the King of all creation — their humans and their jinn alike; this informs those who venerate human persons that Allah ﷻ is the King of those they revere, and that such veneration falls under His dominion and authority”
hadith witness9 rows - sunni muslim 1891, sunni bukhari 5017, sunni bukhari 2053, sunni muslim 2867, sunni ibnmajah 1779 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
114:3إِلَٰهِ ٱلنَّاسِ
'Ilah al-Nas' designates Allah ﷻ as the true Deity of mankind — the One to whom worship belongs exclusively above all else
supported by 7 editions: ahsan_ur, mukhtasar, mukhtasar_en, muyassar, qurtubi, tabari, wasit
ahsan_ur: “The One who is Lord and Sovereign of all creation is also the One alone deserving of worship (Ilah) — and it is this supreme Being to whom refuge is sought”
mukhtasar: “'Ilah al-Nas' — their rightful Deity; there is no true deity for mankind other than Him”
mukhtasar_en: “He is the rightful deity of mankind; they do not have any rightful deity except Him”
Malik al-Nas and Ilah al-Nas are grammatically atf bayan (clarifying appositions) to Rabb al-Nas
supported by 6 editions: ibnashur, jalalayn, jalalayn_en, miqbas, razi, zamakhshari
ibnashur: “Malik al-Nas and Ilah al-Nas are atf bayan to Rabb al-Nas; 'al-Nas' is repeated in each rather than replaced by a pronoun because atf bayan requires the explicating term to stand independently — like a proper name for the term being clarified”
jalalayn: “Malik al-Nas and Ilah al-Nas are either badal (substitutes), sifah (adjectives), or atf bayan (clarifying appositions) to Rabb al-Nas; 'al-Nas' (the annexed noun) is made explicit in each rather than using a pronoun, for additional clarity”
jalalayn_en: “Malik al-Nas and Ilah al-Nas are either substitutions, adjectival qualifications, or explicative supplements to Rabb al-Nas; the repetition of the annexed word 'al-Nas' in each title serves as additional explication”
The three titles form an ascending scale of exclusivity — 'Rabb' and 'Malik' can be applied to others, but 'Ilahiyyah' is exclusive to Allah ﷻ alone and cannot be shared
supported by 5 editions: ibnashur, maarif_en, qurtubi, razi, zamakhshari
ibnashur: “Ilahiyyah is added to distinguish Allah ﷻ's Rububiyyah and Mulk from human forms of lordship and rule — His being Rabb and Malik over mankind is unlike any human's lordship or kingship over others; the Ilah attribute makes this distinction definitive”
maarif_en: “The three attributes form an ascending clarification: 'Rabb' can apply to others (a landlord, owner of wealth), so 'Malik' is added since not every master is a king; not every king is worthy of worship, so 'Ilah' is added; only Allah ﷻ simultaneously holds all”
qurtubi: “'Malik al-Nas' is specified because among people there are kings; 'Ilah al-Nas' is further added because among people are those who worship others — so Allah ﷻ is named as their true Deity, the One to whom refuge is rightly sought, not to any king or powerful ”
The three divine attributes — Rabb (Rububiyyah), Malik (Mulk), Ilah (Ilahiyyah) — together form the most comprehensive basis for seeking refuge; each adds a dimension of divine protection
supported by 11 editions: baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, razi, saadi, saadi_ur, tafhim_en, tafhim_ur
baghawi: “The surah commands seeking refuge with the One who is Rabb, Malik, and Ilah of mankind from the evil of the Shaytan — the three divine titles together constitute the comprehensive basis for divine protection”
bayan_ur: “In addition to being Lord and King of mankind, Allah ﷻ is also their Deity (Ma'bud); He has complete authority and power over them and is fully able to protect them — all three attributes together establish this complete divine capacity”
ibnkathir_ar: “These are three attributes of Allah ﷻ: Rububiyyah (lordship), Mulk (sovereignty), and Ilahiyyah (divinity) — He is the Lord, King, and God of all things; all things are created by Him, owned by Him, and subservient to Him; the believer seeking protection is co”
The word 'al-Nas' is repeated explicitly in each of the three titles — rather than replaced by a pronoun — because atf bayan construction requires explicitness; repetition adds rhetorical clarity in this context of supplication
supported by 6 editions: ibnashur, jalalayn, jalalayn_en, maarif_en, miqbas, zamakhshari
ibnashur: “Malik al-Nas and Ilah al-Nas are atf bayan to Rabb al-Nas; 'al-Nas' is repeated in each rather than replaced by a pronoun because atf bayan requires the explicating term to stand independently — like a proper name for the term being clarified”
jalalayn: “Malik al-Nas and Ilah al-Nas are either badal, sifah, or atf bayan to Rabb al-Nas; 'al-Nas' is made explicit in each rather than using a pronoun, for additional clarity”
jalalayn_en: “The repetition of the annexed word 'al-Nas' in each title serves as additional explication”
The ordering Rabb → Malik → Ilah follows a progression of human knowledge of Allah ﷻ: from sustainer (recognized first), to sovereign (recognized with reason), to deserving worship (the highest recognition)
supported by 3 editions: ibnashur, razi, wasit
ibnashur: “The three attributes are ordered progressively — Rabb (creator-sustainer) → Malik (sovereign) → Ilah (deserving worship) — corresponding to ascending stages in human recognition of Allah ﷻ: first through being sustained, then through apprehending sovereignty, ”
razi: “Allah ﷻ began with 'Rabb' (the earliest divine blessing — nurturing and sustaining from creation), then 'Malik' (recognized when one attains reason and witnesses divine sovereignty), then 'Ilah' (the highest recognition — that He alone deserves worship); the o”
wasit: “The ordering Rabb → Malik → Ilah follows a progression of human knowledge: one first recognizes Allah ﷻ as Rabb through the experience of being sustained and blessed, then as Malik when understanding deepens, then finally attains recognition that He alone is w”
hadith witness9 rows - sunni muslim 1891, sunni bukhari 5017, sunni bukhari 2053, sunni muslim 2867, sunni ibnmajah 1779 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
114:4مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ
Al-Waswas is a noun (ism) meaning waswasah (hidden/soft whispering), like zilzal/zilzala; Satan is named after the verbal noun because whispering is his perpetual craft
supported by 11 editions: ahsan_ur, baghawi, jalalayn, jalalayn_en, maarif_en, qurtubi, razi, tafhim_en, tafhim_ur, wasit, zamakhshari
ahsan_ur: “Two opinions on al-waswas: (1) it is an active participle (ism fa'il) in the sense of al-muwaswis; (2) it means dhil-waswas (possessor of waswas). Waswasah means hidden sound; Satan injects evil in the most imperceptible ways”
baghawi: “Al-Waswas means Satan; the word can be a masdar or a noun (ism)”
jalalayn: “Al-Waswas = Satan, named by the verbal noun (al-hadath) because of his constant engagement with it; al-Khannās: because he retreats and withdraws from the heart whenever Allah ﷻ is mentioned”
Al-Waswas al-Khannās refers to Satan (al-Shaytan) who is assigned to humans to whisper evil
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, hilalikhan_en, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
ahsan_ur: “Al-Waswas al-Khannās refers to Satan who injects evil thoughts in the most imperceptible ways”
baghawi: “Al-Waswas al-Khannās refers to Satan”
bayan_ur: “Al-Waswas al-Khannās refers to Satan”
Al-Khannās is an intensive form from khanasa (to retreat/withdraw/hide); Satan is called al-Khannās because he habitually retreats — especially when Allah ﷻ is remembered
supported by 10 editions: ahsan_ur, baghawi, maarif_en, miqbas, miqbas_en, razi, tafhim_en, tafhim_ur, wasit, zamakhshari
ahsan_ur: “Al-Khannās: quality of Satan — he retreats (khisak) when Allah ﷻ is remembered; when heedless of Allah ﷻ, Satan overwhelms the heart”
baghawi: “Al-Khannās means the one who retreats (al-rajja'); Satan crouches on the human's heart — when Allah ﷻ is remembered he retreats, when the human is heedless he whispers (via al-Zajjaj)”
maarif_en: “Al-Khannās is derived from khanasa (to retreat/withdraw); Satan is called al-Khannās because he retreats when Allah ﷻ's name is pronounced”
Satan whispers when humans are heedless of Allah ﷻ; he retreats and withdraws when they remember Allah ﷻ — this is the mechanism of waswasah
supported by 16 editions: ahsan_ur, baghawi, bayan_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, usmani_ur, zamakhshari
ahsan_ur: “Satan retreats when Allah ﷻ is remembered and overwhelms the heart when there is heedlessness from Allah ﷻ”
baghawi: “Qatadah: Satan has a snout on the human's chest; when the servant remembers his Lord, Satan retreats; when the servant falls heedless, Satan whispers”
bayan_ur: “Satan's whispering method: he keeps effort continuous, never tiring of trying to mislead; he attacks, then makes a defensive retreat, then attacks again — the cycle of waswasah and khunus”
Every child of Adam has a companion devil (qarin) permanently assigned to him — authenticated in Sahih Muslim; the one protected is he whom Allah ﷻ guards
supported by 3 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “The sahih hadith: 'None of you but has a companion (qarin) assigned to him'; the Prophet ﷺ confirmed this of himself, adding that Allah ﷻ helped him against his companion so it only commands good”
ibnkathir_en: “The authentic hadith affirms that every human has an assigned companion devil (qarin); the whisperer 'who withdraws' is this same devil”
ibnkathir_ur: “Authentic hadith: every person has a companion devil (qarin); the Prophet ﷺ said his [companion] was conquered by Allah ﷻ so it only commands good”
Grammatical note: the full expression is 'min sharr dhi l-waswas' (from the evil of the possessor of waswas) with the mudaf deleted; two opinions — waswas as ism fa'il or as ism al-masdar used for the doer
supported by 5 editions: ahsan_ur, maarif_en, qurtubi, razi, wasit
ahsan_ur: “The alternative reading: waswas means 'dhil-waswas' (possessor of waswas) with the mudaf deleted”
maarif_en: “The full expression is 'min sharr dhi l-waswas' (from the evil of the possessor of waswas) with the mudaf deleted — cited from Qurtubi”
qurtubi: “The full expression is 'min sharr dhi l-waswas' with the mudaf (possessor) deleted — as stated by al-Farra'”
The surah's protection encompasses Satan's whispering into the hearts of both jinn and human whisperers; 114:4 defines the evil sought refuge from; it flows into the hearts of people
supported by 3 editions: ibnashur, saadi, saadi_ur
ibnashur: “Surah al-Nas is seeking refuge from the evils of hidden creatures — the shayatin — whereas Surah al-Falaq was seeking refuge from the evils of visible creatures (animals and humans); the harm of the whisperer flows into the hearts of people”
saadi: “Seeking refuge through the Lord's, King's, and God's attributes over all people because all creatures are under His lordship and sovereignty — and protection from Satan is inseparable from the divine ilahiyyah for which humans were created”
saadi_ur: “The surah encompasses protection from whisperers from among jinn and humans (114:5-6); the evil flows into the hearts of both”
hadith witness9 rows - sunni muslim 1891, sunni bukhari 5017, sunni bukhari 2053, sunni muslim 2867, sunni bukhari 4466 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
sirah witness1
114:5ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ
Whispering occurs during heedlessness; the Shaitan withdraws upon dhikr (remembrance of Allah ﷻ)
supported by 12 editions: zamakhshari, baghawi, tabari, ibnkathir_ar, jalalayn, saadi, ibnashur, ibnkathir_en, jalalayn_en, ibnkathir_ur, saadi_ur, miqbas_en
zamakhshari: “Al-Khannass withdraws (khanasa = to recede/retreat) when man remembers his Lord and departs; when man becomes heedless again, he whispers to him — this is the meaning of al-Khannass”
baghawi: “The Shaitan withdraws when the servant remembers Allah ﷻ and whispers when heedless — established by reports from Qatadah and al-Zajjaj”
tabari: “Multiple reports from Ibn Abbas رضي الله عنه, Mujahid, and Qatadah confirm: the Shaitan perches (jathim) on the heart, whispers when the servant is heedless, and withdraws when he remembers Allah ﷻ; his whispering covers all modes — toward sin and away from ob”
The whispering is hidden speech (kalam khafi) that reaches understanding in the heart without being heard audibly
supported by 4 editions: baghawi, qurtubi, miqbas, maarif_en
baghawi: “The Shaitan whispers in the hearts of people with hidden speech (kalam khafi) — understanding of which reaches the heart without being heard by the ears”
qurtubi: “The whispering (waswasah) is an invitation to the Shaitan's obedience delivered through hidden speech — its meaning reaches understanding in the heart without audible sound”
miqbas: “The description 'في صدور الناس' identifies the breast/heart as the place of hidden speech (kalam khafi) that reaches the heart without sound — the Shaitan's connections are like invisible attractions of souls toward his call”
The Shaitan perches/crouches (jathim) on the heart of man, positioned there in constant readiness to whisper
supported by 6 editions: baghawi, tabari, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en
baghawi: “Per Qatadah: the Shaitan has his head placed at the core of the heart (thamarat al-qalb), filling it with temptation; when man remembers Allah ﷻ, the Shaitan withdraws; when heedless, he returns”
tabari: “The Shaitan is jathim (crouching/perched) upon the heart of the Son of Adam — he squats there in constant readiness to whisper”
ibnkathir_ar: “Ibn Abbas رضي الله عنه, Mujahid, and Qatadah: the Shaitan is jathim (crouching) upon the heart of man — whispers when heedless, withdraws when Allah ﷻ remembered; dhikr defeats the Shaitan and neglect empowers him”
Hadith (Sahih): the Shaitan runs through the Son of Adam like the running of blood, establishing his constant access to the heart
supported by 5 editions: ibnkathir_ar, qurtubi, miqbas, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “Hadith from Sahih Muslim (from the Safiyyah narrative, narrated by Anas رضي الله عنه): 'The Shaitan runs through the Son of Adam like the running of blood' — establishing his constant proximity and access to the heart”
qurtubi: “Sahih hadith: 'The Shaitan runs through man like blood' — this authenticates the description of whispering reaching the hearts (sudur) of people”
miqbas: “Hadith cited: 'The Shaitan runs through the Son of Adam like blood' — explaining how he reaches and whispers in the hearts”
The Shaitan's whispering fills hearts with evil and doubts: it beautifies sin, incites desires toward it, and deters from good
supported by 5 editions: saadi, muyassar, saadi_ur, mukhtasar, mukhtasar_en
saadi: “The Shaitan's whispering beautifies evil for people, presents sin in an attractive form, incites their will to commit it, deters them from good, and misrepresents good to them”
muyassar: “The Shaitan spreads evil and doubts in the hearts (sudur) of people”
saadi_ur: “The Shaitan's whispering beautifies evil, presents sin attractively, incites desires toward it, and deters from good — this is his perpetual occupation in صدور الناس”
The whisperer (من الجنة والناس) encompasses both the jinn-Shaitan (invisible) and human whisperers (conspirators/seducers)
supported by 6 editions: zamakhshari, baghawi, tabari, saadi, ibnashur, saadi_ur
zamakhshari: “From الجنة والناس: the whisperer comes from two types — the jinn-Shaitan and the human-Shaitan; both are among those who whisper in صدور الناس”
baghawi: “من الجنة والناس: the Shaitan whispers to jinn just as to humans; some scholars explain that humans too can function as whisperers toward others”
tabari: “The word 'الناس' in 'في صدور الناس' encompasses both jinn and humans; the Quran elsewhere calls jinn 'rijal (men)', so including jinn under 'naas' is established”
hadith witness9 rows - sunni muslim 1891, sunni bukhari 5017, sunni bukhari 2053, sunni muslim 2867, sunni bukhari 4466 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
sirah witness1
114:6مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ
Both jinn and humans can be sources of waswas — 'مِنَ الْجِنَّةِ وَالنَّاسِ' covers both categories of whisperer (and targets of whispering)
supported by 26 editions: zamakhshari, baghawi, tabari, ibnkathir_ar, razi, qurtubi, jalalayn, saadi, miqbas, wasit, muyassar, ibnashur, ibnkathir_en, ibnkathir_ur, saadi_ur, maarif_en, tazkirul_en, tazkir_ur, bayan_ur, tafhim_ur, usmani_ur, ahsan_ur, tafhim_en, mukhtasar, mukhtasar_en, miqbas_en
zamakhshari: “An alternative reading: 'من' relates to 'yuwaswisum' with the meaning of starting-point — he whispers in their breasts from the direction of the jinn and from the direction of the humans”
baghawi: “'مِنَ الْجِنَّةِ وَالنَّاسِ' means the whisperer enters the jinn just as he enters the human, and whispers to the jinn just as he whispers to the human — both are targets and sources of waswas”
tabari: “The whisperer whispers in the breasts of 'al-nas' — meaning both jinn and humans (jinnuhum wa insuhum); 'naas' in verse 5 encompasses the whole of creation”
'مِن' in 'مِنَ الْجِنَّةِ وَالنَّاسِ' is explanatory (bayaniyyah) — it explicates the identity and genus of 'الذي يوسوس في صدور الناس'
supported by 7 editions: zamakhshari, ibnkathir_ar, jalalayn, miqbas, ibnashur, jalalayn_en, maarif_en
zamakhshari: “'مِنَ الْجِنَّةِ وَالنَّاسِ' is an explication (bayan) of 'الذي يوسوس' — the whisperer is of two types: jinn and human shayateen, just as Allah ﷻ said 'shayateen al-ins wal-jinn'”
ibnkathir_ar: “'مِنَ الْجِنَّةِ وَالنَّاسِ' may be a detailed explication of 'الذي يوسوس في صدور الناس', strengthening the reading that 'al-nas' in verse 5 includes jinn by way of takhleeb (inclusion under the dominant term)”
jalalayn: “'مِن الجِنَّة والنّاس' is an explication of the whispering shaytan — the waswas is from jinn and humans alike, as in 'shayateen al-ins wal-jinn'”
Jinn are named before humans because they are the primary/original source of waswas; human whisperers are secondary, following jinn
supported by 3 editions: miqbas, wasit, ibnashur
miqbas: “Jinn are mentioned before humans because they are the primary source of waswas; by contrast, humans (al-ins) precede jinn in al-An'am 112 because wicked humans were more openly hostile to prophets (while Allah ﷻ protected prophets' souls from shayateen's domin”
wasit: “Jinn are mentioned before humans because they are the primary source of waswas — they are hidden from sight ('jinnah' from 'jann', hiddenness) and their whisper is less detectable”
ibnashur: “Jinn are mentioned before humans because they are the original source of waswas; humans are mentioned first in al-An'am 112 because wicked humans were more immediately dangerous to prophets — Allah ﷻ protected prophets from jinn domination but not from human p”
Human whispering is indirect or metaphorical — it operates through external speech, through the nafs acting as shaytan's agent, or through open confrontation; it differs from jinn whispering directly into the heart
supported by 9 editions: tabari, razi, qurtubi, jalalayn, ibnashur, jalalayn_en, maarif_en, tazkir_ur, bayan_ur
tabari: “Ibn Zayd: the human shaytan is harder on people than the jinn shaytan — the jinn shaytan whispers invisibly while the human shaytan confronts you openly face-to-face”
razi: “The human shaytan acts like a sincere, sympathetic advisor — if the listener rejects him he retreats (khanas), and if the listener accepts him he intensifies; thus he too alternately whispers and retreats”
qurtubi: “The verse announces that the whisperer can be from humans — al-Hasan (al-Basri): there are two kinds of shaytan: the jinn shaytan who whispers in the breast, and the human shaytan who comes openly and publicly”
Some scholars: 'الناس' in verse 6 includes jinn (called 'naas' by extension as they were called 'rijal') — 'مِنَ الْجِنَّةِ وَالنَّاسِ' then describes two designations for jinn
supported by 4 editions: tabari, razi, qurtubi, ibnkathir_ur
tabari: “Allah ﷻ called jinn 'naas' in this verse just as He called them 'rijal' elsewhere (al-Jinn: 6) — thus jinn are legitimately included under 'naas' when they receive the whispering”
razi: “Third interpretation: 'الناس' here refers to jinn (who can be called 'naas' just as they were called 'rijal' and 'nafar'), making 'al-jinnah wal-naas' two terms for jinn”
qurtubi: “Some scholars held that 'الناس' here refers to jinn (who were called 'naas' just as they were called 'rijal', 'qawm', and 'nafar') — making verse 6 describe jinn alone with two different terms”
'ناس/إنس' denotes only humans (from 'inas', visibility) — applying it to jinn contradicts Arabic lexicology and Quranic eloquence; jinn are defined by hiddenness, the opposite of 'naas'
supported by 5 editions: zamakhshari, miqbas, ibnashur, tafhim_ur, tafhim_en
zamakhshari: “The view that 'الناس' here refers to jinn is linguistically invalid — 'naas' derives from 'al-inas' (visibility/perception), while 'jinn' means hiddenness; applying 'naas' to jinn would contradict Quranic eloquence”
miqbas: “'ناس' cannot legitimately extend to jinn — those who claim it can have gone too far; the verse speaks of two distinct types: jinn shayateen and human shayateen”
ibnashur: “'الناس' denotes only human beings — it derives from 'inas' (visibility) and cannot legitimately apply to jinn; the verse's fourth mention of 'naas' has a different referent from the earlier three occurrences”
hadith witness9 rows - sunni bukhari 5017, sunni tirmidhi 3402, sunni ibnmajah 1779, sunni tirmidhi 406, sunni tirmidhi 3006 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-ungraded
sirah witness1
12:2إِنَّآ أَنزَلْنَٰهُ قُرْءَٰنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ
The Quran was revealed in Arabic so the Arabs could understand and comprehend it, since Arabic is their tongue
supported by 8 editions: baghawi, jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, muyassar, tabari, wasit
baghawi: “We sent the Quran down in your language so that you may know its meanings and understand what is in it”
jalalayn: “We revealed the Quran in the language of the Arabs so that you, O people of Makkah, may comprehend its meanings”
jalalayn_en: “We have revealed it as an Arabic Quran in the language of the Arabs, so that the people of Makkah might understand and comprehend its meaning”
Arabic is the most eloquent, comprehensive, clear and expressive of languages — hence chosen for the Quran
supported by 5 editions: ibnkathir_en, ibnkathir_ur, saadi, saadi_ur, usmani_ur
ibnkathir_en: “The Quran was sent down as an Arabic Quran so that you may understand; Arabic is the most eloquent, plain, deep and expressive of languages”
ibnkathir_ur: “Arabic is a very complete language, fully capable of expressing its purpose and vast in scope — therefore the purest Book was sent in the best language upon the most excellent messenger ﷺ through the noblest angel at the best of places and times, so that you m”
saadi: “Allah ﷻ revealed the Quran in Arabic — the most noble and clear of tongues, which expresses every beneficial truth people need — so that the Quran is a clarifying and expounding Book”
The name 'Quran' (from qara = to read) signals this Book is designed for recitation, containing beneficial meanings in its structures for all readers
supported by 5 editions: ibnashur, miqbas, tafhim_en, tafhim_ur, zamakhshari
ibnashur: “Being a Quran (recitable text) signals clarity of meanings, for it is made recitable only for the beneficial meanings in its structures; it is a Book of sustained benefit that people read — not like letters, speeches or poems, but a continuously beneficial Boo”
miqbas: “Being a Quran (recitable text) signals clarity of meanings, for it is made recitable only for the beneficial meanings in its structures for the reader”
tafhim_en: “The name 'Quran' (from qara = to read) indicates it is meant to be read by all people often and over and over again”
The primary first addressees of the Quran were the Arabs; Arabic was used because they had no prior scripture in their language and could directly assess its miraculous quality
supported by 6 editions: ahsan_ur, bayan_ur, ibnashur, miqbas, tafhim_en, tafhim_ur
ahsan_ur: “Divine scriptures are revealed in the language of their primary addressees; the Quran's first addressees were the Arabs, so it was revealed in Arabic, the best language for eloquence and expressing meanings”
bayan_ur: “We revealed the Quran in the Arabic language because the Arabs were the first addressees of the final messenger ﷺ; We sent it in their own language so they could understand it fully”
ibnashur: “Being Arabic gives clarity of expression to its first addressees — the Arabs, since they could not understand anything from surrounding nations whose books were in non-Arabic languages; uniquely, no prior scripture existed in the Arabic language”
'La'allakum ta'qilun' means so that you may understand the Quran's meanings, comprehend its commands and prohibitions, and advance through reasoning with its guidance
supported by 7 editions: ibnashur, maarif_en, miqbas_en, qurtubi, saadi, tabari, zamakhshari
ibnashur: “'La'allakum ta'qilun' means hoping for knowledge from both its words and meanings; you are Arabs, so its descent in your language encompassing your benefit is the cause of your comprehending what it contains”
maarif_en: “The word 'la'alla' reflects the addressees' known mindset: even with clear verses before them they might still delay accepting the truth”
miqbas_en: “Allah ﷻ sent down the Quran through Jibril عليه السلام to Muhammad ﷺ in accordance with the usage of the Arabic language, so that you may understand what you were commanded to do and what you were prohibited from”
The emphatic 'inna' in 'inna anzalnahu' is directed at the predicate and refutes those who denied the Quran is sent down from Allah ﷻ
supported by 3 editions: ibnashur, miqbas, wasit
ibnashur: “The emphasis 'inna' is directed at 'anzalnahu' as a refutation of those who denied it is sent down from Allah ﷻ”
miqbas: “The emphasis 'inna' in 'inna anzalnahu' is directed at the predicate as a refutation of those who denied it is sent down from Allah ﷻ”
wasit: “The emphasis with 'inna' refutes the polytheists who denied this Quran is from Allah ﷻ”
The noblest scripture was revealed in the noblest language upon the noblest messenger ﷺ through the noblest angel at the noblest place and time
supported by 4 editions: ahsan_ur, ibnkathir_ur, usmani_ur, wasit
ahsan_ur: “Arabic is the best language for eloquence, rhetoric and expressing meanings — therefore the noblest Book was sent in the noblest language to the noblest messenger ﷺ through the noblest angel at the noblest place at the noblest time (Ramadan)”
ibnkathir_ur: “This purest Book descended in the best language upon the most excellent messenger ﷺ through the noblest angelic intermediary at the best of earthly places and the best of times — a perfection of honour from every direction”
usmani_ur: “The noblest Book was revealed in the noblest language upon the noblest of messengers ﷺ through the noblest of angels, beginning at the noblest time (Ramadan) — perfection of honour from every direction”
The story of Yusuf عليه السلام was revealed in Arabic following Jewish scholars' question to the polytheists about why Yaʿqub عليه السلام's family moved from Sham to Egypt
supported by 4 editions: maarif_en, qurtubi, razi, zamakhshari
maarif_en: “Those who asked about Yusuf عليه السلام were the Jews of Arabia; Allah ﷻ revealed the story in Arabic so they may ponder and attest to the truth of the Holy Prophet ﷺ”
qurtubi: “Allah ﷻ revealed this in Makkah in Arabic in response to a Jewish question; it conformed to the Torah's account and surpassed it with additions — a proof of the prophethood of the Prophet ﷺ for a man who had never read a book”
razi: “Jewish scholars told the polytheists to ask the Prophet ﷺ why the family of Yaʿqub عليه السلام moved from Sham to Egypt; Allah ﷻ revealed this verse and expressed the story in Arabic words so they could understand and acquire knowledge of it”
15:9إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ
Al-Dhikr in 15:9 = the Quran — all classical commentators define it as such
supported by 15 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, qurtubi, razi, saadi, tabari, tazkirul_en, wasit, zamakhshari
baghawi: “Al-Dhikr = the Quran; the disbelievers cited its descent on the Prophet ﷺ in a mode of mockery — the verse affirms its divine source as rebuttal”
ibnashur: “Al-Dhikr = the Quran; the verse proceeds from a 'qawl bi-l-mujib' argument — confirming the revelation on the Messenger ﷺ in alignment with their own framing, then refuting their mockery”
ibnkathir_ar: “Allah ﷻ confirmed that He is the One who sent down the Dhikr = the Quran, and He is its Preserver from alteration and substitution”
Allah ﷻ has taken it upon Himself to preserve the Quran from all addition, deletion, distortion, and alteration of any kind — this guarantee is total and eternal
supported by 24 editions: baghawi, hilalikhan_en, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, usmani_ur, wasit, zamakhshari
baghawi: “Allah ﷻ will preserve the Quran from the Shayatin adding anything to it, removing from it, or substituting in it — Iblis cannot add falsehood or remove truth (citing 41:42)”
hilalikhan_en: “More than 1400 years have elapsed without a single word of the Quran being changed — disbelievers tried their utmost and failed completely; this is the fulfillment of 'We will guard it'”
ibnashur: “The Sender of the Dhikr is its Preserver from enemies — the preservation encompasses protection from disappearance, addition, and deletion, facilitating tawatur and freeing the Quran from alteration”
The verse is a divine rebuttal of Quraysh's mockery ('the one to whom the Dhikr was revealed is mad') — 'inna nahnu' affirms Allah ﷻ as Sender, making the insult a charge against Allah ﷻ Himself
supported by 8 editions: baghawi, ibnashur, ibnkathir_en, miqbas, razi, tafhim_en, tafhim_ur, zamakhshari
baghawi: “The disbelievers cited the Dhikr mockingly — the verse responds to that mockery by affirming the divine source”
ibnashur: “The verse is an independent rebuttal (istinaf ibtidai) of the mockers' statement — affirming the Dhikr's divine source against their charge”
ibnkathir_en: “The accusation of madness directed at the Prophet ﷺ is addressed by the verse affirming the divine source of the Quran”
The Quran's preservation is Allah ﷻ's own direct guarantee, unlike the Torah and Gospel whose preservation was delegated to humans (rabbis and priests) who then corrupted them
supported by 7 editions: ahsan_ur, bayan_ur, hilalikhan_en, maarif_en, miqbas, qurtubi, zamakhshari
ahsan_ur: “Protecting the Quran from the ravages of time and alteration is Allah ﷻ's own task — unlike prior scriptures, the Quran is preserved in its wording; a community of truth-holders exists in every era to expose semantic distortions as well”
bayan_ur: “The guarantee of preservation ('wa-inna lahu la-hafizun') applies uniquely to the Quran — no prior scripture received this guarantee, as those were interim guidance for transitional periods; now that guidance is complete, it is preserved for all time”
hilalikhan_en: “All other scriptures (Torah, Gospel) were corrupted by additions, subtractions, or alterations — the Quran alone remains as originally revealed, protected by Allah ﷻ Himself”
The triple emphatic construction (inna + nahnu + la-hafizun) stresses the absolute certainty and divine majesty of the preservation declaration
supported by 4 editions: ibnashur, jalalayn, jalalayn_en, wasit
ibnashur: “Multiple forms of emphasis (inna + nahnu + la-hafizun) strongly assert the certainty and finality of the preservation declaration”
jalalayn: “'Nahnu' is either tawkid (emphasis) for the subject of 'inna', or a separating pronoun — emphasizing certainty”
jalalayn_en: “'Nahnu' functions as tawkid (emphasis) on the subject of 'inna' or as a separating pronoun”
Preservation includes protection during the act of revelation itself — Gabriel carried the Quran under divine guard, and Iblis cannot add falsehood or remove truth from it
supported by 6 editions: baghawi, miqbas_en, qurtubi, saadi, tabari, zamakhshari
baghawi: “The Shayatin cannot add falsehood to the Quran or remove truth — Allah ﷻ guards it from that”
miqbas_en: “Allah ﷻ sent Gabriel with the Quran; He is its Guardian from Shayatin who cannot add to it, diminish from it, or change its rulings”
qurtubi: “Qatadah and Thabit al-Bunani: Allah ﷻ preserved the Quran from Shayatin adding falsehood or removing truth — He took its guardianship upon Himself”
hadith witness5 rows - sunni tirmidhi 1146, sunni abudawud 4003, sunni tirmidhi 2155, shia Al-Khisal-Saduq 973, shia Al-Kafi-Volume-8-Kulayni 212 | strata: prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded
sirah witness8
16:116وَلَا تَقُولُوا۟ لِمَا تَصِفُ أَلْسِنَتُكُمُ ٱلْكَذِبَ هَٰذَا حَلَٰلٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا۟ عَلَى ٱللَّهِ ٱلْكَذِبَ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ
the prohibition at the root of the never-a-mufti law: say not of what your tongues describe - this is halal and this is haram - fabricating the lie upon Allah ﷻ
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “for what your tongues describe falsely: this is lawful and this is unlawful - of what Allah neither permitted nor forbade - to fabricate the lie against Allah”
muyassar: “do not say of the lie your tongues describe: this is halal (of what He forbade) and this is haram (of what He permitted) - inventing against Allah the lie of attributing permitting and forbidding to Him”
mukhtasar_en: “making unlawful what He did not make unlawful, or making lawful what He did not make lawful - inventing lies and attributing them to Allah”
the end of the fabricators: they do not prosper - no good in this world or the next
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
muyassar: “those who invent the lie against Allah win no good in this world nor the next”
mukhtasar_en: “those who invent lies about Allah will not succeed and will not be saved from what they fear”
jalalayn: “the fabrication is the attributing of it to Him”
hadith witness3 rows - shia Al-Tawhid-Saduq 285, shia Al-Kafi-Volume-6-Kulayni 1805, shia Al-Kafi-Volume-2-Kulayni 1381 | strata: shia-graded-weak; shia-ungraded
sirah witness1
16:43وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِىٓ إِلَيْهِمْ فَسْـَٔلُوٓا۟ أَهْلَ ٱلذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
none were sent before you but MEN given revelation - not angels; your Messenger is no novelty among the messengers
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “We sent none before you but men to whom We reveal - not angels”
muyassar: “messengers from among men, not from the angels”
mukhtasar_en: “except men who were human beings, to whom I sent revelation - this is Our constant practice”
fas'alu ahl al-dhikr - ask the people of the Reminder: the knowers of the earlier books, and by the verse's generality the firm scholars in every matter of the religion
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “the knowers of the Tawrah and the Injil - you were nearer to crediting them”
muyassar: “ask the scholars of the earlier books - AND the verse is general in every matter of religion: whoever lacks knowledge of a question must ask those firmly rooted in knowledge”
mukhtasar_en: “ask the people of the previous scriptures and they will tell you”
16:44بِٱلْبَيِّنَٰتِ وَٱلزُّبُرِ وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
the messengers before were men given clear proofs and scriptures - the bayyinat are the proofs, the zubur the written books
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, wasit
jalalayn: “We sent them with the clear proofs - and the zubur are the books”
wasit: “the bayyinat are the proofs and miracles attesting the messengers' truth; the zubur the great written books”
muyassar: “We sent the earlier messengers with clear evidences and heavenly books”
the dhikr sent to the Messenger is the Qur'an, and his charge is TO EXPLAIN it to the people - the Sunnah is the Book's appointed explanation
supported by 6 editions: baghawi, jalalayn, mukhtasar_en, muyassar, saadi, wasit
baghawi: “the dhikr means the revelation; the Prophet was the explainer of the revelation - and the explanation of the Book is sought FROM THE SUNNAH”
jalalayn: “the dhikr - the Qur'an - that you may make clear to the people what was sent down to them of the lawful and unlawful”
muyassar: “We sent down the Qur'an to you to make plain to the people what is hidden of its meanings and rulings”
the people of knowledge are the reference - ask the people of the dhikr; the verse commends the bearers of knowledge and entrusts them
supported by 3 editions: muyassar, saadi, wasit
saadi: “the verse praises the people of knowledge; the highest kind is knowledge of the revealed Book, for Allah commanded those who do not know to return to them in every matter - an accreditation and a trust”
muyassar: “ask the people of the prior books if you do not know”
wasit: “the address establishes the appointed explainer and the seekers' duty of reflection”
the closing purpose: that they reflect - tafakkur is the intended fruit of the explained revelation
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, wasit
jalalayn: “and that they may reflect upon it and take the lesson”
mukhtasar_en: “so that they can apply their minds and take a lesson from what it contains”
wasit: “and that by this clarification they reflect and act upon the guidance”
hadith witness5 rows - sunni muslim 385, sunni bukhari 4981, sunni bukhari 7274, sunni abudawud 4604, shia Al-Kafi-Volume-1-Kulayni 763 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-weak
sirah witness5
16:90إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
This verse is the most comprehensive (ajma') verse in the Quran, commanding all good and forbidding all evil
supported by 8 editions: ibnashur, ibnkathir_ar, jalalayn, maarif_en, miqbas, qurtubi, razi, usmani_ur
ibnkathir_ar: “Ibn Mas'ud رضي الله عنه: 'The most comprehensive verse in the Quran in Surah al-Nahl is: Indeed Allah commands justice and benevolence' (ajma' ayah fi al-Quran)”
razi: “Ibn Mas'ud رضي الله عنه said: 'The most comprehensive verse for good to be emulated and evil to be shunned is this verse'”
qurtubi: “Ibn Mas'ud رضي الله عنه: 'This is the most comprehensive verse in the Quran for good to be followed and evil to be avoided'”
'Adl (justice) = what is obligatory (fard/wajib); Ihsan (benevolence) = what goes beyond the obligatory (nafl/mandub) — justice is the floor, ihsan the ceiling
supported by 15 editions: baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, mukhtasar, mukhtasar_en, qurtubi, razi, saadi, saadi_ur, tazkirul_en, wasit, zamakhshari
baghawi: “Allah ﷻ commands al-'adl, which is fairness (insaf), and al-ihsan to people; 'adl = what is obligatory, ihsan = going beyond to virtue”
zamakhshari: “'Adl is what is obligatory (wajib); ihsan is what is recommended (mandub/nafl) — both are commanded by this verse, showing the command form encompasses both categories”
ibnkathir_ar: “Allah ﷻ commands His servants to be just ('adl = qist and balance) and encourages ihsan (benevolence); justice is the obligatory baseline, ihsan goes beyond it”
Reported interpretation (Ibn Abbas رضي الله عنه): 'Adl = Tawhid/La ilaha illallah; Ihsan = performing the religious obligations (ada' al-fara'id)
supported by 9 editions: baghawi, ibnkathir_ar, jalalayn, jalalayn_en, miqbas_en, qurtubi, razi, tabari, wasit
tabari: “Allah ﷻ commands justice ('adl) in this Book, which is fairness (insaf); one form of fairness is acknowledging and thanking the One who bestowed blessings — hence some interpret 'adl here as the testimony that there is no god but Allah ﷻ”
baghawi: “Ibn Abbas رضي الله عنه: al-'adl = tawhid (monotheism/oneness of Allah ﷻ); al-ihsan = performing the religious obligations (ada' al-fara'id)”
ibnkathir_ar: “Ibn Abbas رضي الله عنه: al-'adl = the testimony that there is no god but Allah ﷻ (shahada al-tawhid)”
The verse has three commands ('adl, ihsan, giving to relatives) and three corresponding prohibitions (fahsha', munkar, baghy) — structurally symmetrical
supported by 9 editions: bayan_ur, ibnashur, muyassar, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, zilal_ur
tabari: “The verse commands three things and forbids three things: it commands 'adl, ihsan, and giving to relatives, and forbids fahsha', munkar, and baghy”
saadi: “The verse has three commands and three prohibitions, the prohibitions structurally mirroring and opposing the commands”
muyassar: “The verse commands three things and forbids three things: forbids all that is morally vile, all that Shari'a rejects (kufr and sins), and oppression/transgression against people”
This verse is recited at the Jumu'ah (Friday) khutbah; Umar ibn Abd al-Aziz established this as a lasting practice for the ummah
supported by 5 editions: bayan_ur, maarif_en, tazkir_ur, tazkirul_en, usmani_ur
maarif_en: “This verse is recited at the end of the special Jumu'ah and 'Eid khutbahs; this practice has continued from the blessed period of the righteous predecessors to this day”
tazkirul_en: “Umar ibn Abd al-Aziz included this verse in the weekly Jumu'ah sermon; this describes how a servant of Allah ﷻ should live in the world”
tazkir_ur: “Umar ibn Abd al-Aziz included this verse in the weekly Friday sermon; 'adl = fulfilling the rights of others fully; ihsan = magnanimity in discharging rights”
Ita' dhi al-qurba (giving to relatives/kin) is singled out from the general command of 'adl for special emphasis because of its particular importance
supported by 5 editions: hilalikhan_en, ibnkathir_ar, jalalayn, jalalayn_en, saadi
ibnkathir_ar: “Ita' dhi al-qurba commands maintaining ties of kinship (silat al-arham)”
jalalayn: “Ita' dhi al-qurba is singled out for mention because of its special importance (khussahu bi-al-dhikr ihtimaman bih)”
saadi: “Ita' dhi al-qurba is singled out from the general command despite being subsumed under it, to underscore its importance (li-ta'kidihi)”
Al-Baghy = aggression and oppression against people (al-'udwan wa al-zulm 'ala al-nas); it is the sin whose worldly punishment is most hastened
supported by 7 editions: ibnkathir_ar, ibnkathir_en, mukhtasar, mukhtasar_en, muyassar, razi, tabari
tabari: “Al-baghy (oppression) = tyranny and transgression against others; it is a sin whose punishment is hastened in this world”
ibnkathir_ar: “Al-fawahish = all forbidden acts; al-baghy = aggression against people (al-'udwan 'ala al-nas)”
razi: “Al-baghy = arrogance (al-kibr) and oppression against others; it is among the sins whose worldly punishment is hastened”
Ihsan = worshipping Allah ﷻ as if you see Him; if you do not see Him, know that He sees you (hadith of Jibril definition)
supported by 4 editions: jalalayn, jalalayn_en, qurtubi, razi
razi: “Ibn Abbas رضي الله عنه (another narration): ihsan = worshipping Allah ﷻ as if you see Him (an ta'buda Allah ka-annaka tarah)”
qurtubi: “Ihsan as defined in the hadith of Jibril: worshipping Allah ﷻ as if you see Him, and knowing that He sees you even if you do not see Him”
jalalayn: “Al-ihsan = worshipping Allah ﷻ as if you see Him (an ta'buda Allah ka-annaka tarah), as in the hadith — the second and deeper interpretation of ihsan”
The verse commands all noble moral character (makarim al-akhlaq) and forbids all base character; every virtue praised in Islam is commanded here
supported by 4 editions: ibnkathir_ar, maarif_en, qurtubi, razi
ibnkathir_ar: “Qatada: 'There is no praiseworthy character from the pre-Islamic era that Allah ﷻ did not command in this verse, and no blameworthy character that He did not forbid'”
razi: “Qatada said: 'There is no good moral character praised in the pre-Islamic era that Allah ﷻ did not command in this verse, and no blameworthy character that He did not forbid in it'”
qurtubi: “Qatada: 'Every virtue praised in pre-Islamic times is commanded in this verse, and every blameworthy trait is forbidden'; Abu Talib and others affirmed the verse commands only noble character”
Al-Fahsha' = all forms of immorality and lewdness, with fornication (al-zina) as the primary example
supported by 5 editions: jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, razi
razi: “Al-fahsha' = some say fornication (al-zina); some say all sins, whether minor or major, in word or in deed”
jalalayn: “Al-fahsha' = fornication (al-zina); al-baghy = oppression of people (al-zulm li-al-nas), singled out by mention because of its gravity”
jalalayn_en: “Al-fahsha' = lewdness and fornication; al-baghy = wrongdoing against people”
Al-Munkar = what Shari'a and sound reason reject; includes kufr, all sins, and what is not recognized in any Shari'a or Sunnah
supported by 8 editions: ibnkathir_ar, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, razi
ibnkathir_ar: “Al-fawahish = all forbidden acts; al-munkar = what is made manifest by its doer (related to kufr and open sin)”
razi: “Al-munkar = some say kufr (disbelief in Allah ﷻ); others say what is not recognized in any Shari'a or Sunnah”
qurtubi: “Al-munkar = what Shari'a rejects (kufr or what is not recognized in any Shari'a or Sunnah); scholars discuss multiple interpretations of al-munkar in the six-question section”
'Adl = giving each person their complete due right (i'ta' kull dhi haqq haqqahu), covering rights of Allah ﷻ and rights of servants, regardless of any partiality
supported by 6 editions: ahsan_ur, miqbas, muyassar, saadi, tazkir_ur, tazkirul_en
saadi: “'Adl = giving each person their full due right (ada' al-huquq kamilatan mawfurah)”
miqbas: “Al-'adl = giving each person their due right (i'ta' al-haqq li-sahibihi); it is the comprehensive principle covering all essential and supplementary rights”
muyassar: “Allah ﷻ commands: 'adl toward Him (tawhid) and toward servants (giving each their due right — i'ta' kull dhi haqq haqqahu); ihsan in worship and toward people; giving to relatives”
hadith witness12 rows - sunni bukhari 4777, sunni bukhari 6063, sunni nasai 4412, sunni tirmidhi 3129, sunni tirmidhi 1409 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-ungraded; unclassed
sirah witness26
17:36وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا
pursue not what you have no knowledge of - verify and be firm in all you say and do
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “la taqfu: do not follow”
muyassar: “do not follow what you know not - rather make certain and verify”
mukhtasar_en: “do not follow that which you have no knowledge of, by following suspicions and conjecture”
the hearing, the sight and the heart - each of those will be ASKED ABOUT: the accountability of the faculties
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “the fu'ad is the heart - each of those, its owner is asked what he did with it”
muyassar: “the human is questioned over what he used his hearing, sight and heart for - reward for the good, punishment for the ill”
mukhtasar_en: “a person will be questioned about the good or bad he used his hearing, sight and heart for”
hadith witness15 rows - sunni bukhari 6770, sunni ibnmajah 2612, sunni nasai 3493, sunni nasai 5444, sunni nasai 5455 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded; unclassed
sirah witness3
17:44تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا
The seven heavens and the earth and every created thing glorifies (yusabbihu) Allah ﷻ alongside His praise
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zilal_ur
tabari: “The tasbih of the seven heavens, earth, and every created thing is Allah ﷻ glorifying and exalting Himself above all that the mushrikun falsely attribute to Him”
baghawi: “The heavens and earth and everything therein glorify Allah ﷻ; Mujahid states all things say subhan Allah ﷻ wa bihamdih; the first view (real verbal tasbih) is the transmitted position of the salaf, preferred over the view that it is only by implication”
razi: “The verse declares universal tasbih: the seven heavens, earth, and every created thing glorify Allah ﷻ alongside His praise”
Humans cannot comprehend the tasbih (glorification) of other creatures: لا تفقهون تسبيحهم
supported by 13 editions: ahsan_ur, baghawi, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, tabari, zilal_ur
tabari: “لا تفقهون تسبيحهم: the mushrikun's nominal acknowledgment of Allah ﷻ as Creator is effectively nullified by their shirk — as if they neither understood nor perceived the tasbih of creation”
baghawi: “لا تفقهون تسبيحهم: you do not know the tasbih of those who glorify in languages other than your own”
razi: “لا تفقهون تسبيحهم: humans cannot comprehend the glorification performed by other creatures”
إنه كان حليما غفورا: His forbearance means He withholds punishment from those who deny; His forgiveness is for the believers
supported by 6 editions: ibnkathir_ur, mukhtasar, muyassar, qurtubi, razi, zamakhshari
zamakhshari: “حليما غفورا: He is forbearing, granting respite and not hastening punishment for their ignorance and failure to reflect on the signs of creation”
razi: “حليما غفورا: He withholds punishment from the heedless and extends His forbearance to them”
qurtubi: “حليما غفورا: He withholds the punishment the mushrikun deserve for their shirk and ignorance, out of His forbearance”
The salaf transmitted that every thing — including inanimate objects — literally glorifies Allah ﷻ in real speech; attested by the hadith that the Companions heard the tasbih of food while being eaten alongside the Prophet ﷺ
supported by 6 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_ur, qurtubi, razi
baghawi: “Multiple salaf reports (Mujahid: all things — living, dead, inanimate — say subhan Allah ﷻ wa bihamdih; Ibrahim al-Nakha'i: even the creaking of a door; the hadith narrated by Ibn Masud رضي الله عنه in Sahih Bukhari: the companions heard the tasbih of food whi”
razi: “Three classical scholarly views on the nature of tasbih are documented: (a) real verbal glorification (held by many mutakallimun), (b) by lisan al-hal for inanimate things (Ash'ari position), (c) both for different categories; salaf transmissions support the r”
qurtubi: “Multiple salaf positions on the scope of tasbih: Ibn Abbas رضي الله عنه says only living things; Mujahid says all things including inanimate; the companions heard the tasbih of food alongside the Prophet ﷺ — the salaf position of real verbal glorification is t”
The verse is a divine self-exaltation (tasbih) against the mushrikun who ascribe daughters and partners to Allah ﷻ; the unanimous glorification of creation refutes their false attributions
supported by 10 editions: ibnkathir_ar, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, wasit, zamakhshari
tabari: “The verse is divine self-exaltation (subhanahu) over the mushrikun's fabrications — their ascription of daughters and partners to Allah ﷻ — coming directly after سبحانه وتعالى عما يقولون”
zamakhshari: “The mushrikun, even when they acknowledge Allah ﷻ as Creator, effectively fail to comprehend the universal tasbih because their shirk makes their recognition void — they do not fathom what creation's witness implies”
saadi: “The universal tasbih of creation stands against those who, despite the Quran's reminders and rebukes of shirk, only increase in aversion (نفورا) from the truth”
The rational pronoun 'من' (who) is used for the heavens and earth because the rational act of tasbih is attributed to them; things performing intelligent acts warrant rational-subject address
supported by 3 editions: ibnashur, qurtubi, razi
razi: “The heavens and earth are addressed with the rational pronoun in 'ومن فيهن' because an intelligent act (tasbih) is ascribed to them; grammatically, things performing rational acts warrant rational-subject pronouns”
qurtubi: “Allah ﷻ uses the rational pronoun 'من' for the heavens and earth because He attributes to them the rational act of tasbih — things performing intelligent acts are addressed with 'man' (who)”
ibnashur: “The rational pronoun is used for heavens and earth in 'ومن فيهن' because the rational act of tasbih is attributed to them, warranting grammatical treatment as rational subjects”
Some classical scholars hold that the tasbih of inanimate things is by lisan al-hal (language of state/implication) — their existence, composition, and order pointing to the Creator — rather than literal verbal glorification
supported by 4 editions: bayan_ur, maarif_en, usmani_ur, zamakhshari
zamakhshari: “The tasbih of things is by lisan al-hal (language of state/implication): their fine composition and structure point to the Maker, and in this sense they 'utter' His transcendence and incomparability”
maarif_en: “The tasbih of angels and rational believers (jinn and humans) is real verbal glorification; the tasbih of non-speaking things is by lisan al-hal — their very existence, order, and composition pointing to the Creator”
bayan_ur: “Every thing — living or apparently non-living — glorifies Allah ﷻ; tasbih takes two forms: (1) real verbal glorification for those with the faculty of speech, and (2) by implication (lisan al-hal) for non-speaking things whose existence points to the Creator”
hadith witness8 rows - sunni bukhari 3317, sunni bukhari 3579, sunni muslim 677, sunni bukhari 6052, sunni nasai 2069 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded
sirah witness2
18:29وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ إِنَّآ أَعْتَدْنَا لِلظَّٰلِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا
'faman sha'a fal-yu'min wa man sha'a fal-yakfur' = tahdid wa wa'id (threat and warning), NOT permission, license, or delegation of kufr
supported by 20 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tazkir_ur, tazkirul_en, wasit, zamakhshari
zamakhshari: “The imperative form comes for choice-as-threat: since he was given capacity to choose either path, it is as if commanded to select whichever path he wills — the form implies threat, not permission”
baghawi: “'faman sha'a fal-yu'min wa man sha'a fal-yakfur' is by way of tahdid wa wa'id (threat and warning), like 'do what you will' [Fussilat:40]”
tabari: “Mujahid: 'it is wa'id (warning) from Allah ﷻ'; Ibn Zayd: 'all of this is wa'id, not sycophancy, flattery, or delegation (tafwidh)'; Ibn Abbas: 'not a license for kufr — it is tahdid wa wa'id'”
'al-Haqq min rabbikum': the Quran and the message of Islam are the Truth from Allah ﷻ alone; brought intact by His Messenger ﷺ
supported by 26 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “al-Haqq min rabbikum: the Truth has come and all excuses removed; nothing remains but your own choice of the path to salvation or destruction”
baghawi: “Say, O Muhammad ﷺ, to these people: the Truth has come to you from your Lord; guidance, success, and misguidance are all in His hand”
tabari: “The Prophet ﷺ is commanded to say: 'O people, the Truth is from your Lord; guidance and misguidance are in His hand; I will not deviate from it'”
'al-Zalimun' in this verse = the disbelievers who rejected the Truth
supported by 15 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, tabari
tabari: “al-Zalimun = al-ladhin kafaru bi-rabbihim (those who disbelieved in their Lord)”
baghawi: “al-Zalimun = al-kafirin (the disbelievers)”
ibnkathir_ar: “al-Zalimun = al-kafirun bi-Allahi wa-rasulihi wa-kitabihi (disbelievers in Allah ﷻ, His Messenger ﷺ, and His Book)”
The suradiq (pavilion-enclosure of fire) completely surrounds the wrongdoers on all sides; no escape, no opening
supported by 24 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “The suradiq is the enclosure (hujra) surrounding the tent (fustaq); the Fire is likened to a great pavilion whose enclosure encompasses the wrongdoers on all sides”
baghawi: “al-Suradiq = the enclosure (hujra) surrounding the tents (fasatit); they are enclosed within it completely”
tabari: “Suradiq = a wall of fire surrounding them like the enclosure around a tent; they are encompassed from all sides with no escape; multiple interpretations recorded (wall / smoke / sea)”
al-Muhl = intensely hot liquid (dregs of oil / molten metal / pus and blood) that scalds and sears the faces of the people of the Fire
supported by 23 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “al-Muhl = that which is melted from the minerals of the earth; or the dregs of oil (durdi al-zayt); when brought near to drink, the face is scorched by its intense heat”
baghawi: “al-Muhl: Ibn Abbas رضي الله عنهما = thick water like dregs of oil; Mujahid = pus and blood; Ibn Masud demonstrated by melting gold/silver — that is most like al-muhl”
tabari: “al-Muhl: multiple opinions — melted metals (Ibn Masud's gold/silver demonstration); pus and black blood (Mujahid); black like oil (Ibn Abbas); extreme heat substance (Sa'id ibn Jubayr); all close in meaning — each describes something at maximum heat”
Context: verse commands the Prophet ﷺ to stand firm against demands to expel/separate poor believers; truth is presented without compromise or bargaining
supported by 13 editions: baghawi, bayan_ur, ibnashur, maarif_en, mukhtasar, mukhtasar_en, qurtubi, razi, tabari, tafhim_en, tafhim_ur, wasit, zilal_ur
baghawi: “The alternative reading: 'I am not expelling the believers for your desires — if you wish believe, if you wish disbelieve'”
tabari: “The Prophet ﷺ is commanded not to expel the believers for the desires of those who demanded it: 'I am not dismissing those who follow the Truth and believe in what was revealed to me'”
qurtubi: “I am not expelling the believers for your desires; Allah ﷻ gives the Truth to whom He wills even if weak, and withholds it from whom He wills even if powerful and wealthy”
Human beings possess real mashi'ah (volition) in choosing faith or disbelief, granted by Allah ﷻ; no compulsion in religion; the proof has been fully established
supported by 12 editions: bayan_ur, ibnashur, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tafhim_en, tafhim_ur, wasit, zamakhshari
zamakhshari: “Nothing remains but your own choice (ikhtiyarukum) of the path to salvation or the path of destruction — the capacity for choice has been given”
saadi: “Allah ﷻ gave human beings a will (mashi'ah) by which they have the capacity for iman or kufr, good or evil; whoever believed was guided; whoever disbelieved had the proof established against him — not compelled to faith”
saadi_ur: “Two paths remain: faith (with divine tawfiq) and kufr (proof established against the one who chose it; no compulsion to faith)”
Ibn Abbas رضي الله عنهما: 'man sha'a' = man sha'a Allah ﷻ lahu (whom Allah ﷻ wills faith for, he believes; whom He wills disbelief for, he disbelieves) — connected to 'wa ma tasha'una illa an yasha'a Allah ﷻ'
supported by 3 editions: baghawi, miqbas_en, tabari
tabari: “Ibn Abbas رضي الله عنهما: 'man sha'a Allah lahu al-iman amana, wa man sha'a lahu al-kufr kafar — wa ma tasha'una illa an yasha'a Allah; this is not a license from Allah ﷻ for kufr — it is tahdid wa wa'id'”
baghawi: “Ruwiya 'an Ibn Abbas رضي الله عنهما: 'man sha'a Allah lahu al-iman amana wa man sha'a lahu al-kufr kafar' — and this connects to 'wa ma tasha'una illa an yasha'a Allah' [al-Insan:30]”
miqbas_en: “It is also said this means: for whomever Allah ﷻ wills faith, he will believe; for whomever He does not will faith, he will not believe”
Prophetic hadith (Abu Sa'id al-Khudri رضي الله عنه, narrated by Ahmad and Tirmidhi): the suradiq of the Fire has four walls, the thickness of each like forty years of travel
supported by 5 editions: baghawi, ibnkathir_ar, ibnkathir_ur, qurtubi, tabari
tabari: “Hadith from Abu Sa'id al-Khudri رضي الله عنه: 'suradiq al-nar arba'atu judur, kathf kull wahid mithlu masiratu arba'ina sanatan'”
baghawi: “Hadith via Abu Sa'id al-Khudri رضي الله عنه from the Prophet ﷺ: 'suradiq al-nar has four walls, the thickness of each like forty years of travel'”
ibnkathir_ar: “Hadith from Ahmad and Tirmidhi via Abu Sa'id al-Khudri رضي الله عنه: 'li-suradiq al-nar arba'atu judur, kathafat kull jidar masafatu arba'ina sanah'”
Prophetic hadith (Abu Sa'id al-Khudri رضي الله عنه, Tirmidhi and Ahmad): al-muhl is 'ka-'akr al-zayt' (like dregs of oil); when brought near the face, the face-skin (farwat al-wajh) falls off
supported by 6 editions: baghawi, ibnkathir_ar, ibnkathir_ur, qurtubi, tabari, zamakhshari
zamakhshari: “The Prophet ﷺ explained al-muhl: 'it is like the dregs of oil (ka-'akr al-zayt); when brought near, the face-skin (farwat al-wajh) falls off' — narrated via Abu Sa'id al-Khudri رضي الله عنه”
baghawi: “Hadith: the Prophet ﷺ explained al-muhl as 'like the dregs of oil (ka-'akr al-zayt); when brought near, the face-skin falls off into it'”
tabari: “Hadith from Abu Sa'id al-Khudri رضي الله عنه: al-muhl is 'like the dregs of oil (ka-'akr al-zayt); when brought near the face, the face-skin falls off into it'”
'wa sa'at murtafaqan': the Fire is the worst 'resting place' — murtafaq = place of leaning/rest; applied ironically to Hell in contrast to 'wa husnat murtafaqan' about Paradise
supported by 10 editions: ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, qurtubi, razi, saadi, tabari, zamakhshari
zamakhshari: “'wa sa'at murtafaqan': murtafaq = place of leaning (muttaka from al-marfiq); said in contrast to 'wa husnat murtafaqan' about Paradise — otherwise there is no resting or leaning for the people of the Fire”
tabari: “'wa sa'at murtafaqan': al-murtafaq in Arabic = al-muttaka (the leaning place); Mujahid interpreted it as al-mujtama' (the gathering place)”
ibnkathir_ar: “'wa sa'at murtafaqan': the Fire is a terrible abode, resting place, gathering place (manzilan wa maqilan wa mujtama'an wa mawdi'an lil-irtifaq) — in contrast to Paradise”
Ibn Abbas رضي الله عنهما: suradiq = ha'it min nar (a wall of fire) — reported by multiple commentators
supported by 5 editions: baghawi, ibnkathir_ar, ibnkathir_en, qurtubi, tabari
tabari: “Ibn Abbas رضي الله عنهما: suradiq = ha'it min nar (a wall of fire) — reported via Ibn Jurayj”
baghawi: “Ibn Abbas رضي الله عنهما said: it is a wall of fire (ha'it min nar)”
ibnkathir_ar: “Ibn Jurayj from Ibn Abbas رضي الله عنهما: 'ahata bihim suradiquha' — ha'it min nar (a wall of fire)”
hadith witness12 rows - sunni tirmidhi 2581, sunni tirmidhi 3093, sunni ibnmajah 802, sunni tirmidhi 3322, sunni tirmidhi 2583 | strata: prophetic-transmitted (graded-hasan); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed
1:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
Bismillah means 'I begin [action] in the name of Allah ﷻ'; the ba' connects to an implied verb supplied by context
supported by 18 editions: ahsan_ur, baghawi, ibnkathir_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkirul_en, wasit, zamakhshari
ahsan_ur: “An implied verb is omitted from bismillah — 'aqra'u / abda'u / atlu' (I recite / I begin / I recite) — making the meaning: 'I recite/begin/read in the name of Allah ﷻ'”
baghawi: “The ba' in bismillah is a particle of attachment (adah); the verb it governs is omitted because context makes it known — its estimated meaning is 'I begin in the name of Allah ﷻ'”
ibnkathir_en: “The basmala (1. In the Name of Allah ﷻ, the Most Gracious, the Most Merciful) begins the prayer whose first half belongs to Allah ﷻ and second half to His servant”
'Allah ﷻ' is the proper exclusive name (ism 'alam) of the Creator; none other may share it or be named by it
supported by 8 editions: baghawi, maarif_en, mukhtasar, muyassar, qurtubi, saadi, saadi_ur, wasit
baghawi: “'Allah ﷻ' is the greatest of His names; the basmala contains His names as a source of blessing for all that begins beneath them”
maarif_en: “'Allah ﷻ' is the greatest and most comprehensive of the divine names, referring to the Essence; this name cannot be given to anyone except Allah ﷻ and has no plural or dual form”
mukhtasar: “'Allah ﷻ' = the Truly Worshipped Being (al-ma'bud bi-haqq) — this is the most specific of Allah ﷻ's names; none other may be named by it”
Ar-Rahman and ar-Rahim are both divine names derived from the root rahma (mercy), affirming Allah ﷻ's attribute of mercy
supported by 15 editions: baghawi, bayan_ur, ibnkathir_ar, jalalayn_en, maarif_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, wasit, zamakhshari, zilal_ur
baghawi: “Ar-Rahman and ar-Rahim are attributes derived from rahma (mercy); both affirm that Allah ﷻ possesses the attribute of mercy”
bayan_ur: “Ar-Rahman and ar-Rahim are two divine attributes encompassing all dimensions of Allah ﷻ's mercy — no aspect of mercy is excluded between these two names”
ibnkathir_ar: “Ar-Rahman and ar-Rahim are both names of Allah ﷻ derived from His attribute of mercy (rahma)”
Ar-Rahman signifies Allah ﷻ's vast mercy encompassing all creation; ar-Rahim signifies His special/deeper mercy directed to the believers (or: great blessings vs. fine ones)
supported by 7 editions: mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, wasit, zamakhshari
mukhtasar: “Ar-Rahman = the One of vast mercy (dhu al-rahma al-wasi'a); ar-Rahim = the One whose mercy reaches its recipients (dhu al-rahma al-wasila), extending it to whomever He wills including the believers”
mukhtasar_en: “Allah ﷻ's mercy surrounds everything and embraces all living beings; the believers receive the greatest and fullest mercy”
muyassar: “Ar-Rahman: the One whose mercy encompasses all creation; ar-Rahim: the One whose mercy is specially for the believers — both names affirm the attribute of mercy as befitting His majesty”
All scholars agree the basmala is Quranic (affirmed in al-Naml 27:30); they differ on whether it is a verse of al-Fatiha, of every surah, or an independent separating verse
supported by 13 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, maarif_en, miqbas, qurtubi, wasit, zamakhshari, zilal_ur
baghawi: “Scholars differed on the basmala's status: Medina/Basra readers and Abu Hanifah رحمه الله hold it is not a verse of al-Fatiha or any surah; Mecca/Kufa readers and al-Shafi'i رحمه الله hold it is a verse of al-Fatiha and every surah”
bayan_ur: “The basmala with which the surah opens has a disputed verse-status; scholars differ on whether it is a verse of al-Fatiha or an independent Quranic verse”
ibnashur: “The basmala's verse-status is debated; leading scholarly positions range from: a verse of al-Fatiha only, to a verse of every surah, to an independent Quranic verse written only for separation”
Beginning with Allah ﷻ's name brings divine assistance (ta'id), blessing (baraka), and protection from Satan; Allah ﷻ made this practice a sunnah for all creation
supported by 7 editions: ahsan_ur, maarif_en, razi, tafhim_en, tafhim_ur, tazkirul_en, zilal_ur
ahsan_ur: “Saying bismillah before every important act is emphasized in Islamic practice: it is commanded before eating, slaughter, wudu', and intercourse”
maarif_en: “Beginning in the name of Allah ﷻ is a prayer that He, in His infinite mercy, come to one's assistance and bring the work to a successful conclusion”
razi: “The full meaning of bismillah only becomes known after one knows all true beliefs and pure deeds, encompassing tens of thousands of matters — the phrase therefore contains the totality of religious knowledge”
The word 'basmala' is a linguistic portmanteau (naht) coined from 'bismi + Allah ﷻ'; 'ism' itself is derived either from sumuw (elevation) or simah (sign)
supported by 3 editions: ibnashur, miqbas, wasit
ibnashur: “The word 'basmala' is coined by naht (linguistic portmanteau/fusion) from the phrase 'bismi Allah ﷻ'; the practice of saying it became a linguistic convention in Arabic from early Islam”
miqbas: “The word 'basmala' is coined by naht (Arabic linguistic portmanteau) from the letters of 'bismi' and 'Allah ﷻ'; it denotes the act of saying 'bismillah al-rahman al-rahim'”
wasit: “The word 'ism' has two derivations according to Arabic grammarians: the Basra school derives it from al-sumuw (elevation/height); the Kufa school derives it from al-simah (mark/sign)”
hadith witness7 rows - sunni muslim 878, sunni ibnmajah 3784, sunni abudawud 821, sunni nasai 914, sunni tirmidhi 3125 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-weak
1:2ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
Al-hamd linguistically = praise by tongue for beautiful qualities (grace or other); one branch of al-shukr; narrower than al-madh (madh applies to non-living; hamd only for living voluntary agents); wider than al-shukr (hamd covers ihsan to anyone; shukr only for ihsan received by the praiser)
supported by 3 editions: razi, wasit, zamakhshari
razi: “Using 'al-hamd' (not 'al-madh') signals that Allah ﷻ is a voluntary agent (fa'il mukhtar), not a necessary cause acting by compulsion as the philosophers claim — for hamd is only directed at a free, choosing being”
wasit: “Al-hamd = praise by tongue for beautiful qualities (al-jamil), whether arising from grace (ni'mah) or from other forms of excellence”
zamakhshari: “Al-hamd and al-madh are cognates; al-hamd is verbal praise of beautiful qualities whether arising from blessing or other excellence; al-shukr is specifically for blessings and is expressed through heart, tongue, and limbs — al-hamd by tongue alone is one branc”
Al-hamd lillah = all comprehensive praise exclusively belongs to Allah ﷻ alone; 'al' indicates totality (istighraq) or exclusivity (ikhtisas); He deserves it for His perfect attributes, His actions between grace and justice, and His boundless blessings
supported by 14 editions: ahsan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tabari, tafhim_ur, usmani_ur, zilal_ur
ahsan_ur: “The definite article 'al' in 'al-hamd' is for istighraq (comprehensive inclusion) or ikhtisas (exclusive specification): all praise belongs to Allah ﷻ or is exclusively His; any excellence in others is His creation — He alone is the true deserving recipient of”
ibnkathir_ar: “Al-hamd lillah means pure and exclusive shukr (gratitude) to Allah ﷻ alone — not to anything worshipped besides Him — for His countless blessings which no enumeration can capture”
ibnkathir_en: “All praise and thanks belong to Allah ﷻ alone, the Lord of all existence”
Rabb = the One who creates, nurtures, provides for, and brings all creation to perfection; one of Allah ﷻ's names; not applied to other than Allah ﷻ without specification
supported by 11 editions: ahsan_ur, bayan_ur, hilalikhan_en, jalalayn, jalalayn_en, miqbas_en, mukhtasar_en, muyassar, saadi, saadi_ur, wasit
ahsan_ur: “Rabb is among Allah ﷻ's beautiful names (asma' al-husna); it means the One who creates, provides for, and brings everything to its completion; not applied to other than Allah ﷻ without specification”
bayan_ur: “Rabb al-'alamin, al-rahman al-rahim, and malik yawm al-din are all appositions (badal) to 'Allah ﷻ' in the genitive case — they amplify who Allah ﷻ is”
hilalikhan_en: “The word 'Rabb' has no proper English equivalent; it means the One and Only Lord for all the universe: its Creator, Owner, Organizer, Provider, Master, Planner, Sustainer, Cherisher, and Giver of security; 'Rabb' is also one of the Names of Allah ﷻ”
Al-'alamin = all creation, everything other than Allah ﷻ; each genus/type is itself an 'alam (world); derives from 'alama (sign) — creation is a sign pointing to its Creator
supported by 6 editions: jalalayn, jalalayn_en, mukhtasar, saadi, usmani_ur, wasit
jalalayn: “Al-'alamin derives from 'alama (sign): creation is a sign (dalil) pointing to its Creator; the plural with ya'/nun is used predominantly for cognizant beings”
jalalayn_en: “Al-'alamin with ya'/nun predominantly denotes cognizant beings; the expression relates to 'alama (sign) since creation is an indication of its Creator”
mukhtasar: “Al-'alamin = everything other than Allah ﷻ”
When the servant says 'al-hamd lillah rabb al-'alamin', Allah ﷻ responds 'My servant has praised Me (hamidani 'abdi)' — from the hadith of prayer division (Sahih Muslim, Abu Hurayrah رضي الله عنه)
supported by 4 editions: baghawi, ibnkathir_en, maarif_en, qurtubi
baghawi: “When the servant says 'al-hamd lillah rabb al-'alamin', Allah ﷻ says 'My servant has praised Me (hamidani 'abdi)' — from the hadith: Allah ﷻ divided salah into two halves between Himself and His servant; the servant's portion receives what he asks (Sahih Musli”
ibnkathir_en: “When the servant says 'al-hamd lillah rabb al-'alamin', Allah ﷻ says 'My servant has praised Me (hamidani 'abdi)'”
maarif_en: “Hadith (Sahih Muslim, via Abu Hurayrah رضي الله عنه): when the servant says 'al-hamd lillah rabb al-'alamin', Allah ﷻ responds 'My servant has paid his homage to Me (hamidani 'abdi)'”
'Al-hamd lillah' is a nominal sentence (jumlah khabariyyah / mubtada + khabar): it declares/asserts praise as a fact, not an imperative command
supported by 4 editions: bayan_ur, ibnkathir_ar, jalalayn, jalalayn_en
bayan_ur: “'Al-hamd' is the mubtada (subject/topic) and 'lillah' is the khabar (predicate/comment): the sentence asserts as a fact that all hamd, all thana (eulogy), and all shukr belong to Allah ﷻ”
ibnkathir_ar: “The seven canonical readers (al-qurra' al-sab'ah) read 'al-hamdu' with damma (nominative), making it a nominal sentence (mubtada + khabar — a declarative assertion of praise); variant readings with nasb or kasra are anomalous (shadhdh)”
jalalayn: “'Al-hamd lillah' is a khabariyyah (predicative/declarative) sentence whose purpose is thana (praise of Allah ﷻ): it asserts that He possesses all praise of creation or that He alone deserves their praise”
Al-Fatihah is a prayer (du'a); it appropriately begins with praise of Allah ﷻ before requests — teaching the etiquette of du'a: acknowledge the excellence and blessings of the One prayed to before asking
supported by 5 editions: ibnashur, maarif_en, miqbas, tafhim_en, tafhim_ur
ibnashur: “Al-Fatihah serves as a preface (dibaajah) for the Quran; it opens with praise and prayer to prepare the reader's soul — purging obstinacy and error — before receiving guidance; beginning important discourse with al-hamd (praise of Allah ﷻ) is the established s”
maarif_en: “Surah al-Fatihah's seven verses are structured in three parts: the first three (1:2, 1:3, 1:4) are purely in praise of Allah ﷻ; the last three (1:5 onward) are prayer; verse 1:5 (iyyaka na'budu) is the middle — having both praise and prayer aspects”
miqbas: “Al-Fatihah is placed first in the Quran to purify the soul before receiving guidance; it opens with praise (al-hamd) as the proper preface for important discourse — beginning with tahmid (praising Allah ﷻ) is the established practice of the Noble Book”
hadith witness9 rows - sunni muslim 2200, sunni nasai 1932, sunni nasai 927, sunni abudawud 1530, sunni ibnmajah 2224 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-ungraded
1:3ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
Al-Rahman and al-Rahim are both names of Allah ﷻ derived from the root rahima, indicating His quality of mercy (rahma)
supported by 21 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tafhim_en, tafhim_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “Both names are derived from the root rahma and indicate that Allah ﷻ's quality of mercy is permanent and constant (dawam)”
baghawi: “Al-Rahman and al-Rahim are both attributes of Allah ﷻ derived from the quality of rahma (mercy)”
bayan_ur: “Both al-Rahman and al-Rahim are two names of Allah ﷻ from the root rahma”
Both names are intensive (mubalaghah) forms that together fully convey the superabundance and perfection of Allah ﷻ's mercy
supported by 7 editions: ahsan_ur, bayan_ur, ibnashur, maarif_en, razi, tafhim_en, tafhim_ur
ahsan_ur: “Both al-Rahman (fa'lan form) and al-Rahim (fa'il form) are intensive (mubalaghah) forms connoting great abundance and permanence/continuity of mercy; al-Rahman has greater intensity while al-Rahim connotes greater continuity”
bayan_ur: “Al-Rahman is on the fa'lan morphological pattern (indicating extreme intensity, like ghadban = intensely enraged); al-Rahim is on the fa'il pattern — both are mubalaghah (intensive) forms derived from rahma”
ibnashur: “Al-Rahman and al-Rahim are two adjectives derived from the root rahima; al-Rahman is on the intensive fa'lan pattern (a quasi-permanent quality), al-Rahim is on the fa'il pattern of mubalaghah”
Al-Rahman's mercy is universal and encompasses all creation; al-Rahim's mercy is especially/specifically for the believers
supported by 5 editions: ahsan_ur, mukhtasar_en, muyassar, saadi, saadi_ur
ahsan_ur: “In this world, Allah ﷻ's mercy as al-Rahman is general for all — both believers and disbelievers benefit; in the next world, His mercy as al-Rahim is exclusively for the believers”
mukhtasar_en: “Ar-Rahman and Ar-Rahim are two names of Allah ﷻ derived from the word rahmah (mercy), indicating His mercy for creation, with the believers being the greatest recipients of it”
muyassar: “Al-Rahim = the Merciful specifically toward the believers”
Placing al-Rahman al-Rahim after 'Rabb al-Alamin' balances awe/fear with mercy/hope, strengthening the servant's love and obedience
supported by 4 editions: ibnkathir_ur, qurtubi, wasit, zilal_ur
ibnkathir_ur: “The hadith from Sahih Muslim (via Abu Hurayrah رضي الله عنه): if a believer knew Allah ﷻ's punishment fully, no one would hope for paradise; if a disbeliever knew His mercy fully, no one would despair — showing the balance these names establish”
qurtubi: “The hadith from Sahih Muslim (via Abu Hurayrah رضي الله عنه): 'If a believer fully knew Allah ﷻ's punishment, no one would aspire to His paradise; if a disbeliever fully knew Allah ﷻ's mercy, no one would despair of it' — illustrating the balance these names e”
wasit: “The pairing motivates servants to worship Allah ﷻ with tranquil hearts and joyful spirits, and calls them to build their lives on mercy and kindness rather than harshness”
Rahma linguistically = compassion/tenderness motivating kindness; in Allah ﷻ's case, the literal emotion is negated and what is affirmed is the bestowing of good and warding off harm
supported by 4 editions: ibnashur, jalalayn, jalalayn_en, saadi
ibnashur: “In shari'a usage, rahma applied to Allah ﷻ is transferred to mean: Allah ﷻ's will to bring good to His creatures in this life; this is a recognized shari meaning, like 'alim or qadir applied to Allah ﷻ”
jalalayn: “Al-Rahman al-Rahim = the Possessor of rahma (mercy), which is 'desiring good for those who deserve it'”
jalalayn_en: “Al-Rahman al-Rahim = the One who possesses 'mercy', which means to want what is good for those who deserve it”
Allah ﷻ's mercy underlies all creation: creatures exist by it, are sustained by it, and return to Him through it; all blessings are its effects
supported by 9 editions: baghawi, maarif_en, mukhtasar, razi, saadi, saadi_ur, wasit, zamakhshari, zilal_ur
baghawi: “The surah repeatedly recited in prayer (al-Fatihah) is the 'seven oft-repeated' verses; al-Rahman al-Rahim is one of its seven ayat by scholarly consensus”
maarif_en: “The reference to mercy here signals that Allah ﷻ's responsibility for nurturing creation is not from external compulsion or inner need but purely from His own quality of mercy — if the universe did not exist He would suffer no loss”
mukhtasar: “Al-Rahman al-Rahim is a continuation of divine praise after the preceding verse: after al-hamd, the surah deepens the praise with these attributes of mercy”
Commentators refer back to the basmalah discussion rather than repeating the explanation; some use 1:3 as evidence that basmalah is not a verse of al-Fatihah
supported by 3 editions: ibnkathir_ar, qurtubi, tabari
ibnkathir_ar: “The discussion of al-Rahman al-Rahim was covered in the basmalah explanation, which suffices without repetition”
qurtubi: “The meanings of al-Rahman and al-Rahim were fully explained earlier; the commentator refers back rather than repeating”
tabari: “The absence of a separator between al-Rahman al-Rahim in the basmalah and in this verse proves basmalah is NOT a verse of al-Fatihah — no surah contains two consecutive identical verses without a separating text”
hadith witness85 rows - sunni bukhari 3062, sunni muslim 878, sunni nasai 927, sunni abudawud 1530, sunni ibnmajah 2224 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness43
1:4مَٰلِكِ يَوْمِ ٱلدِّينِ
Yawm al-Din = Day of Recompense/Judgment (al-jaza' wal-hisab / yawm al-qiyamah); Allah ﷻ is its Master
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
tabari: “Yawm al-Din = the Day of Recompense on which Allah ﷻ holds exclusive sovereignty over all He created”
baghawi: “Both readings (malik and maalik) describe the One alone capable of creating things from non-existence to existence; no creature shares this power”
zamakhshari: “The attributes established in the preceding verses demonstrate that whoever holds these qualities is most deserving of hamd and praise — Yawm al-Din is the culminating attribute”
Two authentic mutawatir qira'at: مَلِكِ (from al-mulk: kingship/sovereignty) and مَالِكِ (from al-milk: ownership/possession) — both correct
supported by 9 editions: baghawi, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, qurtubi, tabari, wasit, zamakhshari
tabari: “Both readings مَلِكِ (from al-mulk: kingship) and مَالِكِ (from al-milk: ownership) are established; scholars of Arabic agree on their distinct etymological derivations”
baghawi: “Asim, Kisa'i, and Ya'qub recite مَالِكِ; the majority of other canonical reciters recite مَلِكِ”
zamakhshari: “Three recorded readings: مَلِكِ, مَالِكِ, and مَلْكِ (light lam); Abu Hanifa رضي الله عنه read with a further distinct vocalization”
On the Day of Judgment, Allah ﷻ alone holds dominion — all other sovereignty ceases; citing 40:16 'liman al-mulku al-yawm? lillahi al-wahid al-qahhar'
supported by 6 editions: ahsan_ur, miqbas_en, mukhtasar_en, saadi, tabari, zilal_ur
tabari: “Reading مَلِكِ: on the Day of Judgment Allah ﷻ alone holds absolute sovereignty; former worldly kings who contested His authority are humbled and disgraced, as in 40:16 'liman al-mulku al-yawm? lillahi al-wahid al-qahhar'”
saadi: “On that Day, kings and subjects, free and enslaved, stand equal — all submissive to His greatness, awaiting His recompense, hoping for reward, fearing punishment”
zilal_ur: “Belief in the Last Day is among the fundamental beliefs of Islam, with profound effects on all human life and conduct”
The Day of Judgment is specifically mentioned because it fully manifests Allah ﷻ's exclusive sovereignty; His general sovereignty (Rabb al-'alamin) covers all time — this adds its complete manifestation
supported by 5 editions: jalalayn, jalalayn_en, saadi, usmani_ur, wasit
jalalayn: “The Day of Judgment is specifically mentioned because on it no apparent sovereignty (mulk zahiran) belongs to anyone except Allah ﷻ, as shown by 'liman al-mulku al-yawm? lillah' (40:16)”
saadi: “The Day of Judgment is specifically mentioned because it fully manifests His sovereignty, justice, and wisdom, and all created kingship ceases; He is sovereign over all time but this Day makes it completely apparent”
wasit: “Specifying the Day of Judgment does not deny His sovereignty over other times; the prior verses established Rabb al-'alamin; the Day of Judgment fully manifests it — 'al-amru yawma'idhin lillah'”
This attribute follows al-Rahman al-Rahim to balance mercy with accountability — preventing complacency about sin; we must both love Allah ﷻ for His mercy and fear Him for His justice
supported by 4 editions: ibnashur, miqbas, tafhim_en, tafhim_ur
miqbas: “The attribute 'Malik Yawm al-Din' follows al-Rahman al-Rahim to prevent believers from becoming complacent about sin by relying solely on Allah ﷻ's mercy — the prospect of judgment on that Day motivates obedience to divine commands”
ibnashur: “The attribute 'Malik Yawm al-Din' after al-Rahman al-Rahim guards against those commanded by divine law becoming complacent about sin by over-relying on divine mercy alone; awareness of judgment on that Day motivates obedience”
tafhim_ur: “Naming al-Rahman al-Rahim then Malik Yawm al-Din shows He is not merely merciful but also just; so powerful a Judge that on that Day no one can obstruct His punishments or block His rewards — we must love and fear Him”
On the Day of Judgment: no intercession avails, no power suffices, no soul possesses authority for another — only Allah ﷻ's judgment prevails
supported by 6 editions: bayan_ur, mukhtasar, mukhtasar_en, tafhim_en, tafhim_ur, wasit
wasit: “On that Day: 'la tamliku nafsun li-nafsin shay'an wal-amru yawma'idhin lillah' — no soul possesses anything for another; all authority belongs to Allah ﷻ alone”
bayan_ur: “On that Day: no intercession will avail, no power will suffice, no bribery can secure release, no external help of any kind will reach anyone from any source”
tafhim_ur: “On the Day of Judgment no one can obstruct His punishments, no one can prevent His rewards — absolute authority belongs to Him alone”
Classical scholars debate which reading is more eloquent: مَلِكِ (every king is a possessor, not vice versa; adds exclusive sovereignty) vs. مَالِكِ (broader application; true possession is more comprehensive)
supported by 4 editions: baghawi, qurtubi, tabari, wasit
tabari: “Tabari prefers مَلِكِ: affirming His sole kingship (mulk) necessarily implies ownership (milk), and the prior verses (Rabb al-'alamin) already conveyed possessorship — so malik adds the exclusive sovereignty dimension not yet stated”
baghawi: “Scholarly debate: Abu Ubayda holds مَالِكِ is more comprehensive (it applies to slaves, birds, animals — every true possessor necessarily possesses); others hold مَلِكِ stronger (every king is a possessor, not vice versa)”
qurtubi: “Dominant scholarly view: مَلِكِ is more comprehensive and eloquent — every king is a possessor but not every possessor is a king; the king's authority runs over all who possess within his domain”
hadith witness14 rows - sunni bukhari 6519, sunni nasai 927, sunni abudawud 1530, sunni ibnmajah 2224, sunni tirmidhi 2875 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; unclassed; weak-kept-visible
1:5إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
Ibadah linguistically means dhillah (utmost submissiveness/humility); the root designates a trodden path
supported by 6 editions: ibnashur, ibnkathir_ur, jawami, maarif_en, tabari, zamakhshari
ibnashur: “Ibadah linguistically connotes the ultimate degree of submission and humility; its Islamic sense encompasses all commanded acts of devotion”
ibnkathir_ur: “Arabic ibadah linguistically means dhillah (lowness/submission); the path trodden by feet is called mu'abbad; the servant is called 'abd because of his lowliness before his master”
jawami: “Ibadah is a form of gratitude (shukr) at its highest degree; it is the utmost submissiveness and humility”
Worship (ibadah) is exclusively for Allah ﷻ alone and must not be directed to any other being
supported by 27 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mizan, mukhtasar, mukhtasar_en, muyassar, nurthaq, qurtubi, razi, saadi, saadi_ur, tabari, tabrisi, tafhim_ur, tusi, usmani_ur, wasit, zilal_ur
ahsan_ur: “Worship (ibadah) is exclusively for Allah ﷻ; sincerity (ikhlas) in worship is the key condition”
baghawi: “Worship (ibadah) is exclusively for Allah ﷻ alone; worshipping any other alongside Him is forbidden”
bayan_ur: “We worship Allah ﷻ alone with sincerity, and seek His help alone in all our affairs”
Help-seeking (nasta'in) is exclusively from Allah ﷻ alone; all goodness and aid come only from Him
supported by 8 editions: ahsan_ur, maarif_en, miqbas, mukhtasar_en, saadi, tabari, tafhim_en, zilal_ur
ahsan_ur: “Seeking help from Allah ﷻ alone covers all matters — there is no helper except Him”
maarif_en: “Using the name of a prophet or pious person as a wasilah (medium) to draw Allah ﷻ's mercy does not violate the exclusivity of iyyaka nasta'in”
miqbas: “Help is sought from Allah ﷻ alone in all obedience and all affairs”
Worship is placed before help-seeking because it is the primary purpose and Allah ﷻ's right; help is the means
supported by 7 editions: ibnashur, ibnkathir_ur, jawami, saadi, tabari, tabrisi, zamakhshari
ibnashur: “Worship placed before help-seeking because ibadah is the primary purpose for which the servant exists”
ibnkathir_ur: “Worship is placed before help-seeking because worship is the primary goal; help-seeking is the means and support for worship — the more important precedes the less important”
jawami: “Ibadah is placed before help-seeking because the means (approaching Allah ﷻ) comes before the request, to merit the response”
The plural 'we' in private prayer represents the worshipper speaking on behalf of all believers
supported by 4 editions: ibnashur, ibnkathir_ur, razi, tabari
ibnashur: “The plural 'we' represents the individual worshipper as a member of the community of believers, not a majestic plural”
ibnkathir_ur: “The plural 'we' is used because the individual worshipper reports on behalf of all believing brothers; especially when standing in congregation or as imam”
razi: “The plural 'we' in the individual prayer represents speaking on behalf of the entire community of believers”
Help-seeking (nasta'in) covers all affairs: acts of worship, worldly matters, and other-worldly concerns
supported by 16 editions: baghawi, ibnkathir_ur, jalalayn, jalalayn_en, jawami, maarif_en, miqbas_en, mizan, saadi, saadi_ur, tabari, tafhim_en, tusi, usmani_ur, wasit, zamakhshari
baghawi: “Seeking help (nasta'in) covers worship performance and all other affairs of life”
ibnkathir_ur: “Iyyaka nasta'in means: 'we seek Your help in all our obedience and in all our affairs' (quoting Ibn Abbas رضي الله عنه via Qatadah)”
jalalayn: “Help is sought from Allah ﷻ alone in worship and in all other matters”
The hadith (Sahih Muslim): 'I divided prayer between Myself and My servant; iyyaka na'budu wa iyyaka nasta'in is between Me and My servant'
supported by 6 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, razi
baghawi: “The hadith from Sahih Muslim (via Abu Hurayrah رضي الله عنه) divides the Fatihah: iyyaka na'budu wa iyyaka nasta'in is between Allah ﷻ and His servant — the servant receives what he asks”
ibnkathir_ar: “The hadith: 'I have divided prayer between Myself and My servant; when the servant says iyyaka na'budu wa iyyaka nasta'in, this is between Me and My servant' (Sahih Muslim, narrated by Abu Hurayrah رضي الله عنه)”
ibnkathir_en: “Allah ﷻ says: 'This is between Me and My servant, and My servant shall acquire what he sought' (from the hadith of prayer division)”
The shift from third-person (1:1-4) to second-person address (1:5) is the rhetorical figure iltifat (apostrophe)
supported by 9 editions: baghawi, ibnashur, ibnkathir_ur, jawami, mizan, qurtubi, razi, tusi, zamakhshari
baghawi: “The shift from third-person praise (1:1-4) to direct second-person address (1:5) shows the worshipper has drawn near to Allah ﷻ through the preceding praise”
ibnashur: “The shift from third-person (1:1-4) to second-person (1:5) is iltifat al-khitab, where prior praise brings the servant into the presence of the Praised”
ibnkathir_ur: “The shift from third-person (1:1-4) to second-person direct address (1:5) reflects the servant's nearness to Allah ﷻ achieved through praise — he enters the divine presence and now addresses Allah ﷻ directly”
Fronting 'iyyaka' before the verb signals hasr (restriction): worship and help are for Allah ﷻ alone
supported by 8 editions: ibnashur, ibnkathir_ur, jawami, mizan, razi, saadi, tusi, zamakhshari
ibnashur: “Fronting 'iyyaka' before the verb signals exclusive specification (hasr): only Allah ﷻ is worshipped, only from Him is help sought”
ibnkathir_ur: “Fronting 'iyyaka' before the verb is for emphasis and exclusivity: the meaning is 'we worship You and none other, we rely on none but You'”
jawami: “Fronting 'iyyaka' before the verb is for ikhtisas (specification/restriction): we specify Allah ﷻ with worship and with help-seeking alone”
Ibadah in shari'a is a comprehensive term combining love (mahabba), khushu' (awe), khudu' (submission), and all commanded acts
supported by 11 editions: bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_ur, maarif_en, mizan, razi, saadi, saadi_ur, tafhim_en, tafhim_ur
bayan_ur: “Ibadah encompasses all acts of love, fear, hope, and submission toward Allah ﷻ”
ibnashur: “Ibadah as defined in the shari'a is a comprehensive category combining love of Allah ﷻ, fear, hope, and submission”
ibnkathir_ar: “Ibadah is a collective name embracing utmost love of Allah ﷻ combined with complete submission and reverence”
hadith witness14 rows - sunni muslim 878, sunni abudawud 821, sunni ibnmajah 3784, sunni nasai 927, sunni abudawud 1530 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); unclassed
sirah witness10
1:6ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ
1:6 is the actual supplication following the praise (1:1-4) and worship-declaration (1:5); praising Allah ﷻ before asking is the most complete form of du'a
supported by 10 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, qurtubi, wasit
baghawi: “After praising Allah ﷻ and declaring worship and help-seeking in 1:5 (confirmed by the hadith: 'half is Mine, half is My servant's'), the servant now presents his noble request”
bayan_ur: “1:6 is the expansion and specification of 'iyyaka nasta'in' — answering: what help do we want from Allah ﷻ? Guidance to the straight path, to navigate every fork in the road of life correctly”
ibnashur: “After praise (1:1-4) and the worship-declaration of 1:5 — which served as the intermediary between praise and request — the servants are now prepared to seek their noble portion of guidance; 1:6 is the actual request of the surah”
'Ihdinā' means tawfiq (divine enablement) for steadfastness and continuation on the path — irshad, tathbit, tawfiq — not mere indication of a direction
supported by 20 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari, zilal_ur
ahsan_ur: “Guidance has multiple meanings: irshad, tawfiq, ilham, and dalala — the du'a asks for all: guidance to the sirat, tawfiq to walk it, and steadfastness until Allah ﷻ's pleasure is attained”
baghawi: “ihdinā = arshidnā (show and direct us), or thabbitnā (make us steadfast) as Ali رضي الله عنه and Ubayy ibn Ka'b رضي الله عنه said — like telling one already standing to 'keep standing' means 'remain as you are'”
bayan_ur: “'Ihdi' carries the meanings of showing the way, placing on the path, and arriving at the destination — asking for all three: direction, enablement, and arrival”
Al-sirāt al-mustaqīm is identified as Islam — the complete religion sent through Muhammad ﷺ, the path of correct knowledge and righteous action
supported by 17 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur
ahsan_ur: “This sirat mustaqim cannot be reached by reason and intelligence alone — it is Islam (al-Islām) itself, as presented by the Prophet ﷺ and preserved in the Quran and authenticated Sunnah”
baghawi: “Al-sirāt al-mustaqīm = Islam — per Ibn Abbas رضي الله عنه, Jabir رضي الله عنه, and Muqatil”
bayan_ur: “The straight path that leads to Allah ﷻ's pleasure — the path of true guidance in every matter of life”
Al-sirāt al-mustaqīm linguistically means the clear, obvious path with no crookedness (al-tarīq al-wāḍiḥ alladhī lā i'wijāj fīhi) — the scholars of tafsir are unanimous on this
supported by 10 editions: baghawi, ibnashur, ibnkathir_ar, miqbas, mukhtasar, muyassar, qurtubi, saadi, tabari, zamakhshari
baghawi: “Al-sirāt al-mustaqīm: its linguistic root is al-tarīq al-wāḍiḥ (the clear path); named sirāt because it 'swallows' its travelers (yasrutu al-sābila)”
ibnashur: “Al-mustaqīm = the one with no crookedness (i'wijāj) or detours (ta'ārīj); the straight path is best because it is the shortest to the goal and its traveler does not go astray”
ibnkathir_ar: “The consensus of the scholars: al-sirāt al-mustaqīm = the clear path with no crookedness; al-Tabari reported the ijma' of all scholars of interpretation on this”
Believers who are already guided ask for guidance in every prayer because they need increase in guidance (ziyāda al-hudā), steadfastness, and continuation — this is not seeking what is already possessed
supported by 8 editions: baghawi, ibnkathir_ar, ibnkathir_en, maarif_en, razi, saadi_ur, tabari, zamakhshari
baghawi: “For believers already on guidance, this du'a means: (1) steadfastness (tathbīt) and (2) increase in guidance (ziyāda al-hudā) — since Allah ﷻ's favors and guidance have no limit (per the people of the Sunnah)”
ibnkathir_ar: “The believer needs guidance in every moment for steadfastness, deepening, increase, and continuation; the servant has no power over his own benefit or harm except what Allah ﷻ wills — hence the perpetual need”
ibnkathir_en: “Asking for guidance is not redundant because the believer needs steadfastness, increase, and continuation at every moment; Allah ﷻ commanded those who believe to keep believing (4:136) — a call to persistence”
Al-sirāt al-mustaqīm is also identified as the Book of Allah ﷻ (Quran) and following the Prophet ﷺ — these definitions are mutually entailing with Islam
supported by 6 editions: baghawi, ibnkathir_ar, ibnkathir_ur, miqbas_en, qurtubi, tabari
baghawi: “Al-sirāt al-mustaqīm = the Quran (per Ibn Mas'ud رضي الله عنه), the Book of Allah ﷻ (per Ali رضي الله عنه), and = the Prophet ﷺ and his companions (per Abu al-Aliyah)”
ibnkathir_ar: “Al-sirāt al-mustaqīm = the Book of Allah ﷻ (via Ali رضي الله عنه and Ibn Mas'ud رضي الله عنه), and = the Prophet ﷺ and his two companions (via Abu al-Aliyah); all definitions are correct and mutually entailing”
ibnkathir_ur: “The Book of Allah ﷻ and the way of the Prophet ﷺ are the straight path — 'the Straight Path is the Book of Allah ﷻ' per the hadith of Ali رضي الله عنه”
Guidance (hidāya) has multiple degrees/dimensions — from general instinctual guidance to prophetic revelation to special divine tawfiq — all always needed, making the prayer never redundant
supported by 6 editions: ahsan_ur, ibnashur, maarif_en, miqbas, saadi, saadi_ur
ahsan_ur: “Hidāya has multiple meanings: irshad (direction-showing), tawfiq (enablement), ilham (inspiration), and dalāla (indication) — the du'a comprehensively asks for all of these”
ibnashur: “Guidance has four types/degrees: (1) instinctual physical guidance; (2) rational evidential guidance; (3) prophetic/revelatory guidance via messengers and books; (4) the highest — special divine disclosure of ultimate realities”
maarif_en: “Hidāya has three degrees: (1) general guidance to all creation; (2) prophetic/revelatory guidance for rational beings; (3) the special tawfiq (divine enablement) for the God-fearing — making it easy to follow guidance; this third degree is limitless in its lev”
The supplication 'ihdinā al-sirāt al-mustaqīm' is the most comprehensive and beneficial du'a, covering all needs of this life and the next — obligatory in every rak'ah
supported by 9 editions: bayan_ur, maarif_en, qurtubi, saadi, saadi_ur, tafhim_en, tafhim_ur, wasit, zilal_ur
bayan_ur: “This du'a is the expansion and specification of 'iyyaka nasta'in' — defining what divine help is most needed for: guidance at every fork and crossroads of life”
maarif_en: “Of all the prayers man can address to Allah ﷻ, the most important is the prayer for guidance; no success or prosperity in this or the other world can come without being on the straight path”
qurtubi: “Allah ﷻ made the greatest du'a in this surah: half for His praise and half for the servant's needs — making this the most excellent of supplications because the very words were spoken by the Lord of the Worlds”
hadith witness8 rows - sunni muslim 878, sunni ibnmajah 3784, sunni malik 172, sunni abudawud 821, sunni tirmidhi 2859 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong)
1:7صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ
Al-mun'am alayhim = prophets, siddiqin, shuhada, salihin; defined in Nisa 4:69 as those who obey Allah ﷻ and His Messenger ﷺ
supported by 16 editions: tabari, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, muyassar, saadi, saadi_ur, maarif_en, ahsan_ur, usmani_ur, mukhtasar, mukhtasar_en, hilalikhan_en, tafhim_en, tafhim_ur, miqbas_en
tabari: “The mun'am alayhim are those who obey Allah ﷻ and His Messenger ﷺ in worship and obedience: His angels, His prophets, the siddiqin, the shuhada, and the salihin (via Ibn Abbas رضي الله عنه and Nisa 4:69)”
ibnkathir_ar: “The mun'am alayhim are those named in Nisa 4:69: the prophets, the siddiqin, the shuhada, and the salihin — those who obey Allah ﷻ and His Messenger ﷺ”
ibnkathir_en: “The mun'am alayhim = those who obey Allah ﷻ and His Messenger ﷺ; prophets, siddiqin, shuhada, salihin — the best of companions (Nisa 4:69)”
Al-maghdhub alayhim = the Jews; confirmed by the Prophet ﷺ in the hadith of 'Adi ibn Hatim رضي الله عنه
supported by 16 editions: tabari, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, razi, qurtubi, jalalayn, jalalayn_en, muyassar, saadi, saadi_ur, mukhtasar, mukhtasar_en, usmani_ur, ahsan_ur, hilalikhan_en
tabari: “Al-maghdhub alayhim = the Jews; confirmed by the Prophet ﷺ in authentic hadith narrated by 'Adi ibn Hatim رضي الله عنه”
ibnkathir_ar: “Al-maghdhub alayhim = the Jews, as in Maidah 5:60”
ibnkathir_en: “Al-maghdhub alayhim = the Jews; confirmed by authentic hadith”
Al-dallin = the Christians; confirmed by the Prophet ﷺ in the hadith of 'Adi ibn Hatim رضي الله عنه
supported by 16 editions: tabari, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, razi, qurtubi, jalalayn, jalalayn_en, muyassar, saadi, saadi_ur, mukhtasar, mukhtasar_en, usmani_ur, ahsan_ur, hilalikhan_en
tabari: “Al-dallin = the Christians; confirmed by the Prophet ﷺ in authentic hadith narrated by 'Adi ibn Hatim رضي الله عنه”
ibnkathir_ar: “Al-dallin = the Christians, as in Maidah 5:77”
ibnkathir_en: “Al-dallin = the Christians — confirmed by authentic hadith”
'Sirat al-ladhina an'amta alayhim' is badal (substitution) or 'atf bayan from 'al-sirat al-mustaqim', confirming and specifying it
supported by 9 editions: zamakhshari, ibnkathir_ar, ibnkathir_ur, qurtubi, jalalayn, jalalayn_en, ibnashur, miqbas, wasit
zamakhshari: “'Sirat al-ladhina an'amta alayhim' is badal from 'al-sirat al-mustaqim', carrying the force of repeating the governing verb — the benefit is tawkid (confirmation) and attestation that the Muslim path is straight”
ibnkathir_ar: “'Sirat al-ladhina an'amta alayhim' is an explication (mufassir) of al-sirat al-mustaqim; it is badal or 'atf bayan from it grammatically”
ibnkathir_ur: “'Sirat al-ladhina...' is badal or 'atf bayan from al-sirat al-mustaqim grammatically”
The Sahih Muslim hadith concludes for the last portion (ihdina...dallin): 'This is for My servant, and My servant shall have what he asked for'
supported by 4 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, zilal_ur
ibnkathir_ar: “When the servant recites to the end (ihdina...dallin), Allah ﷻ says 'This is for My servant, and My servant shall have what he asked for' — from the Sahih Muslim hadith on prayer division”
ibnkathir_en: “When the servant says 'ihdina al-sirat al-mustaqim... wa la al-dallin', Allah ﷻ says 'This is for My servant, and My servant shall have what he asked for' (Sahih Muslim and Nasa'i)”
ibnkathir_ur: “When the servant recites to the end (ihdina...dallin), Allah ﷻ says 'This is for My servant, and My servant shall receive what he sought' (from the Sahih Muslim hadith)”
Al-maghdhub = those who knew truth and deliberately rejected it; al-dallin = those who went astray from ignorance
supported by 8 editions: muyassar, saadi, saadi_ur, mukhtasar, mukhtasar_en, usmani_ur, tazkirul_en, tazkir_ur
muyassar: “The two deviant paths differ: the angered ones know truth but don't act; the strayed ones are ignorant of the truth”
saadi: “The difference between the two deviant groups: the angered knew truth and left it; the strayed left truth out of ignorance”
saadi_ur: “The two deviant groups differ: the angered knew truth and left it; the strayed abandoned truth from ignorance”
The badal (substitution) structure signals that the truly guided are neither Jews nor Christians
supported by 3 editions: jalalayn, jalalayn_en, zamakhshari
jalalayn: “The subtle benefit of the substitution structure (nuktat al-badal): it indicates the guided ones are neither Jews nor Christians”
jalalayn_en: “The implied meaning of the substitution: the truly guided are neither Jews nor Christians”
zamakhshari: “The badal structure implies the guided are not Jews and not Christians; it is a witness that the Muslim path is straight”
The greatest blessing (ni'mah) is Islam/guidance/the straight path itself — not worldly prosperity or material favor
supported by 5 editions: muyassar, wasit, maarif_en, tafhim_en, tafhim_ur
muyassar: “The greatest blessing absolutely is the blessing of Islam; whoever knows the truth best and follows it most is most deserving of the straight path”
wasit: “Allah ﷻ said 'al-ladhina an'amta alayhim' rather than 'the prophets or the righteous' to indicate that religion itself is a great blessing — ascribing it to Allah ﷻ as 'an'amta' is sufficient indication of its greatness”
maarif_en: “The straight path is the way of faith that equally avoids excess (ghuluw) and deficiency (taqsir) — avoiding both extremes in doctrine and practice”
hadith witness59 rows - sunni muslim 6295, sunni muslim 878, sunni muslim 6775, sunni bukhari 782, sunni bukhari 4475 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness8
21:107وَمَآ أَرْسَلْنَٰكَ إِلَّا رَحْمَةً لِّلْعَٰلَمِينَ
The Prophet ﷺ was sent as mercy for all worlds — 'alamin encompasses all creation: mankind, jinn, believers and non-believers alike
supported by 17 editions: zamakhshari, baghawi, qurtubi, tabari, jalalayn, jalalayn_en, saadi, wasit, muyassar, maarif_en, ahsan_ur, miqbas_en, tafhim_en, tafhim_ur, usmani_ur, mukhtasar, mukhtasar_en
zamakhshari: “The Prophet ﷺ was sent as mercy for the worlds because he brought what would make all people happy if they followed him; the mercy is genuine and present in the mission itself for all”
baghawi: “Ibn Abbas رضي الله عنه held the mercy is universal — encompassing believers and non-believers alike — the Prophet ﷺ is mercy for all creation”
qurtubi: “Ibn Abbas رضي الله عنه (via Said ibn Jubayr): Muhammad ﷺ was mercy for all people; believers attain happiness, disbelievers are protected from the calamities that befell previous nations”
The mercy differentiates: believers receive guidance and salvation in both worlds; non-believers are protected from the collective annihilation that destroyed previous nations
supported by 6 editions: zamakhshari, baghawi, qurtubi, tabari, usmani_ur, ahsan_ur
zamakhshari: “Even wrongdoers benefit from the Prophet's ﷺ mercy in that their punishment is delayed and they are protected from total annihilation on account of him; only those who actively turn away deprive themselves”
baghawi: “Ibn Abbas رضي الله عنه: believers receive mercy in this world and the next; non-believers receive mercy in this world through the lifting of punishment, wrath, swallowing by earth, drowning, and collective annihilation”
qurtubi: “Ibn Abbas رضي الله عنه (via Said ibn Jubayr): believers attain happiness; disbelievers are protected from what befell previous nations — swallowing by earth (khасf) and drowning (gharaq)”
The mercy is inherent in the prophetic mission itself; those who reject are responsible for their own deprivation — the mission is not diminished by rejection
supported by 6 editions: zamakhshari, wasit, saadi, tafhim_en, tafhim_ur, usmani_ur
zamakhshari: “The mercy is inherent in the prophetic mission itself; those who reject are responsible for their own deprivation — just as a flowing spring is mercy for all even if some choose not to use its water (spring analogy)”
wasit: “The mercy is inherent in the prophetic mission itself; those who do not follow miss the benefit through their own choice — as Zamakhshari illustrated: the spring is mercy for both those who use it and those who neglect it”
saadi: “Believers accepted the mercy of the Prophet ﷺ and were grateful; others rejected it and substituted Allah's ﷻ blessing with ingratitude — the mercy is objective in the mission, the response is the servant's choice”
The Prophet ﷺ himself declared: 'I am a mercy bestowed' (rahmatun muhdah) — his own witness to the nature of his mission
supported by 3 editions: baghawi, wasit, maarif_en
baghawi: “The Prophet ﷺ declared: 'I am nothing but a mercy bestowed' (innama ana rahmatun muhdah) — attesting that his very mission is a gift of mercy from Allah ﷻ”
wasit: “The Prophet ﷺ declared: 'I am a mercy bestowed' (rahmatun muhdah) — indicating that his mission is itself a divine gift of mercy, the benefit of which accrues to those who accept it”
maarif_en: “The Prophet ﷺ declared: 'I am the blessing sent by Allah ﷻ' (ana rahmatun muhdah) — narrated by Ibn Asakir from Abu Hurairah رضي الله عنه, also narrated by Ibn Umar رضي الله عنه in a fuller form”
The Prophet ﷺ is mercy because he brought the knowledge to distinguish truth from falsehood and warned humanity of both the ways of salvation and ruin
supported by 4 editions: tafhim_ur, tafhim_en, mukhtasar, mukhtasar_en
tafhim_ur: “The Prophet ﷺ awakened the heedless world and gave it the knowledge to distinguish truth from falsehood, and clearly showed the paths of ruin and salvation — this constitutes the substance of his universal mercy”
tafhim_en: “He aroused the heedless world, gave it the knowledge of the criterion between truth and falsehood, and warned it very clearly of both the ways of salvation and ruin”
mukhtasar: “The Prophet ﷺ was sent as mercy for all creation, characterized by his eagerness for people's guidance and saving them from the punishment of Allah ﷻ”
The designation 'mercy for all worlds' marks the universality and permanence of Muhammad's ﷺ mission as distinguishing it over all prior prophetic laws
supported by 3 editions: miqbas, ibnashur, bayan_ur
miqbas: “This verse provides the most comprehensive description of Muhammad's ﷺ mission — mercy for all worlds — which marks its distinction over all prior laws through its universality and permanence; it is the closing crown of the surah's catalogue of prophets”
ibnashur: “The verse is the comprehensive culmination of the surah's catalogue of prophets: the distinction of Muhammad's ﷺ mission over all prior shariahs lies in its universality and permanence — being mercy for all worlds, not a localized or temporally bounded mercy”
bayan_ur: “The Prophet's ﷺ mission is not limited to the Arabian Peninsula but encompasses all peoples of the world; the mission is fully realized only when Islam prevails over all religions globally”
hadith witness6 rows - sunni muslim 6613, sunni bukhari 4896, sunni ibnmajah 2130, sunni tirmidhi 3103, shia Kitab-al-Ghayba-Numani 360 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-mixed; shia-ungraded
21:25وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ
Every messenger without exception received the revelation 'There is no god but I' — tawhid is the universal constant across all prophecy
supported by 11 editions: tabari, ibnkathir_ar, qurtubi, wasit, muyassar, ibnkathir_en, tazkirul_en, tazkir_ur, mukhtasar, mukhtasar_en, miqbas_en
tabari: “Allah ﷻ sent no messenger before the Prophet ﷺ to any nation except with the revelation that no being in the heavens or earth deserves worship except Him; this commands sincere exclusive devotion and undivided Oneness (tawhid) for Allah ﷻ alone”
ibnkathir_ar: “Every Prophet sent by Allah ﷻ called people to worship Him alone with no partner or associate; the Quran and every prior scripture together testify against shirk — the polytheists have no proof before their Lord and upon them is His wrath”
qurtubi: “Allah ﷻ declared to every messenger 'la ilaha illa Allah'; the proofs are both rational ('aql) and transmitted (naql) — no partner for Allah ﷻ; all messengers were sent on this single foundation”
Fa'budun (so worship Me) = tawhid al-uluhiyyah — exclusive sincere worship (ikhlas) directed to Allah ﷻ alone
supported by 5 editions: baghawi, jalalayn, muyassar, jalalayn_en, mukhtasar
baghawi: “Fa'budun (so worship Me) means wahhiduni — affirm My exclusive Oneness; the command of worship flows directly from the declaration of exclusive deity”
jalalayn: “Fa'buduni (so worship Me) means wahhiduni — affirm My exclusive Oneness; the command of worship is the consequence of the declaration 'there is no god but I'”
muyassar: “The command fa'khilsu al-ibadah (purify worship exclusively for Him) = tawhid al-uluhiyyah — exclusive devotion in worship directed to Allah ﷻ alone”
Every revealed scripture sent with a prophet declares tawhid — no divine book authorized any form of shirk
supported by 3 editions: ibnkathir_ar, ibnkathir_ur, maarif_en
ibnkathir_ar: “Every book revealed to every prophet sent declares tawhid — there is no god but Allah ﷻ; no revealed scripture authorized worship of any other”
ibnkathir_ur: “Every revealed scripture — the book given to each prophet — bore testimony that no deity is worthy of worship except Allah ﷻ; all books and all prophets are witnesses to tawhid against polytheism”
maarif_en: “Neither the Quran nor the earlier divine books (Torah, Injil, Zabur, suhuf) — despite textual alterations to the latter — contain anything suggesting Allah ﷻ has partners; all divine scripture unanimously testifies to His exclusive Oneness”
Two well-known canonical qira'at for the verb in 21:25: nuhi (We reveal — first person plural for majesty) and yuha/yuhi (it is revealed — passive)
supported by 4 editions: zamakhshari, baghawi, razi, qurtubi
zamakhshari: “The two readings nuhi (We reveal — first person plural, consistent with 'arsalna') and yuha (it is revealed — passive) are both well-known canonical qira'at for this verse”
baghawi: “Hamza, al-Kisa'i, and Hafs (from 'Asim) read nuhi (with nun, for divine majesty consistent with 'arsalna'); the remaining major readers read yuha (passive, ya with fath ha) — both are sound canonical qira'at”
razi: “The readings yuhi and nuhi are both well-known canonical qira'at for this verse”
Tawhid is the essence (zubda), core, and foundation of every messenger's mission — not incidental but the very purpose for which all messengers were sent
supported by 6 editions: saadi, miqbas, ibnashur, saadi_ur, zilal_ur, usmani_ur
saadi: “All messengers before the Prophet ﷺ, together with their books, share one core essence and foundation (zubdat risalatihim wa-asluha): the command to worship Allah ﷻ alone without partner and the declaration that He alone is the true deity; every other object o”
miqbas: “This verse reveals Allah ﷻ's sustained care to eradicate shirk from human minds and cut its root entirely; no earlier shariah eliminated shirk as completely as Islam did, to the extent that shirk did not arise from within this ummah”
ibnashur: “Allah ﷻ's care to eradicate shirk from human souls is manifest: this verse extends the confirmation of tawhid to all messengers' sharia; Islam uniquely cut shirk at its root — shirk did not arise from within this ummah”
hadith witness3 rows - shia Al-Tawhid-Saduq 23, shia Uyun-akhbar-al-Rida-Volume-2-Saduq 408, sunni-wave3 MusnadAhmad 21226 | strata: shia-ungraded; unclassed
sirah witness4
21:47وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ لِيَوْمِ ٱلْقِيَٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْـًٔا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَٰسِبِينَ
No soul will be wronged in anything: neither diminished of a good deed nor burdened with an unjust evil beyond what it earned
supported by 17 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, saadi, saadi_ur, tabari, usmani_ur, wasit
tabari: “No soul will be wronged by Allah ﷻ on that Day — neither punished for a deed it did not commit, nor deprived of the reward of an act of obedience it performed”
baghawi: “No good deed will be diminished in its reward, nor any bad deed increased beyond what was done”
qurtubi: “No good deed of the righteous will be diminished nor anything added to the sins of the wrongdoer”
Even a mustard seed's weight of good or evil will be brought forth and recompensed — nothing too small to escape the reckoning
supported by 17 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, razi, saadi, saadi_ur, tabari, wasit, zamakhshari, zilal_ur
tabari: “Even if the good or evil deeds a person carries weigh the measure of a mustard grain, Allah ﷻ brings it forth and presents it to them for recompense”
baghawi: “Even the weight of a mustard seed will be brought forth (ahdarnahahu) so it can be recompensed”
zamakhshari: “Even the weight of a mustard seed — whether good or evil — is brought forth for recompense”
Majority position: there is one scale (mizan), pluralized as mawazin because of the multitude of deeds — or persons — weighed therein
supported by 11 editions: ahsan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, qurtubi, razi, usmani_ur, wasit
razi: “The scales are plural (mawazin) because: (a) the many deeds being weighed, or (b) a plural of glorification (jam' al-tafkhim)”
qurtubi: “Al-mawazin is the plural of mizan; may refer to: individual scales per person (apparent sense of the plural), multiple scales per person (one per category of deed), or one scale used in the plural form”
miqbas: “The scales (mawazin) may refer to: individual scales for each person (apparent sense of the plural), or one scale for everyone weighed successively (Jibril's scale); both positions agree the scale befits the greatness of that Day and differs from worldly scale”
Allah ﷻ alone suffices as Accountant/Reckoner encompassing all deeds; no helper is needed in His reckoning
supported by 10 editions: baghawi, bayan_ur, ibnashur, jalalayn, jalalayn_en, miqbas, miqbas_en, saadi, tabari, wasit
tabari: “'Wa kafa bina hasibina': We suffice for those present at that station as reckoners, for none knows their deeds better than We do”
baghawi: “'Wa kafa bina hasibina': al-Suddi said 'muhsina' (those who enumerate); Ibn Abbas رضي الله عنه said 'knowing and preserving' — for whoever counts a thing knows it and preserves it”
jalalayn: “'Wa kafa bina hasibina': We suffice as those who enumerate everything (muhsina kulla shay')”
Majority scholarly position: the scales are literally physical instruments with two pans (kiffatan) and a tongue (lisan), befitting the majesty of the Day
supported by 10 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, qurtubi, razi, zamakhshari
baghawi: “Narration: Dawud عليه السلام asked Allah ﷻ to show him the scale; when he saw it, each pan stretched from East to West and he fainted; upon recovering he asked how anyone could fill it with good deeds; Allah ﷻ replied: 'O Dawud, when I am pleased with My serva”
zamakhshari: “Second scholarly view: Allah ﷻ will set up literal physical scales and weigh deeds with them — al-Hasan: 'he is a scale with two pans and a tongue'; the Ash'aris adopt the literal reading”
razi: “Literal scales are the stronger position: interpreting the word as metaphor requires necessity; no such necessity exists, especially given the many sound hadiths about the physical scale”
The scales of justice (mawazin al-qist) are established by Allah ﷻ for the Day of Resurrection — all judgment on that Day is perfectly equitable
supported by 9 editions: ibnashur, jalalayn, jalalayn_en, miqbas_en, muyassar, razi, saadi, wasit, zilal_ur
razi: “Allah ﷻ characterized the scales as 'al-qist' (just) because scales can be straight or crooked; He clarified these operate on the standard of justice — confirmed by 'fala tuzlamu nafsun shay'an'”
jalalayn: “'Al-mawazin al-qist': the possessors of justice (dhawat al-'adl) — scales characterized by perfect equity”
jalalayn_en: “The balances are 'the equitable ones' — just and fair”
'Al-qist' is a masdar (verbal noun) used as an adjective modifying al-mawazin — meaning 'scales possessing/embodying justice'
supported by 8 editions: ahsan_ur, baghawi, ibnashur, miqbas, qurtubi, razi, tabari, zamakhshari
tabari: “Allah ﷻ will place the scales of perfect justice (al-qist) on the Day of Resurrection; 'qist' is a verbal noun used as an adjective for al-mawazin, similar to 'rijal 'adl' — the scales themselves embody justice”
baghawi: “'Al-mawazin al-qist': the scales possessing justice (dhawat al-qist); al-qist = justice”
zamakhshari: “The scales are characterized by 'al-qist' (justice) with hyperbolic force — as if the scales themselves are justice; or by ellipsis meaning 'dhawat al-qist' (possessors of justice)”
Documented minority position (Mujahid, Qatadah, Dahhak, reported from Ibn Abbas رضي الله عنه): 'mawazin' is a metaphor (mathal) for the divine just judgment; the majority and the hadith tradition oppose this reading
supported by 5 editions: ibnashur, qurtubi, razi, tabari, zamakhshari
tabari: “Mujahid (via Thawri and Ibn Abi Najih): 'mawazin' is a parable (mathal) — just as scales measure fairly, so divine justice measures; what is meant by 'weighing' is equity in recompense”
zamakhshari: “First scholarly view on 'wad' al-mawazin': it means the arrangement of just reckoning and fair recompense without wronging anyone a single atom — the scales are a parable (Mujahid's view)”
razi: “Mujahid's view: this is a metaphor; the meaning of weighing is equity among them in recompense for deeds — whoever's good deeds outweigh sins has 'heavy scales'; whoever's sins outweigh good deeds has 'light scales'”
The lam in 'li-yawm al-qiyamah' is temporal ('in/on that Day') or purposive ('for the people of the Day') — classical scholars offer both interpretations
supported by 5 editions: ibnashur, jalalayn, qurtubi, tabari, zamakhshari
tabari: “'Li-yawm al-qiyamah': the lam means 'for the people of the Day of Resurrection' — i.e., those who arrive before Allah ﷻ on that Day”
zamakhshari: “The lam in 'li-yawm al-qiyamah' is for temporal specification, as in the Arabic idiom 'ji'tuhu li-khamsi layalin' — meaning at/in that time”
qurtubi: “'Li-yawm al-qiyamah' = for the people of the Day of Resurrection (li-ahli yawm al-qiyamah)”
Reading variant: 'mithqal habbatin' read as marfu' (Nafi', Abu Ja'far: kana tammah) vs. mansub (majority: kana naqisah as predicate); both readings yield the same meaning
supported by 5 editions: baghawi, ibnashur, qurtubi, razi, zamakhshari
baghawi: “Nafi' and the Madinans read 'mithqalu habbatin' with rafa' (nominative) meaning 'if the weight exists/occurs'; the majority read 'mithqala' with nasb (accusative) as predicate of kana”
zamakhshari: “'Mithqala habbatin' on the reading of kana as complete verb (kana tammah), as in the Quranic 'wa in kana dhu 'usrah'”
razi: “The reading 'mithqalu habbatin' as nominative on kana tammah (complete verb) vs. majority mansub as predicate of kana naqisah”
Deeds are weighed via their embodied scrolls, or via material representations: good deeds as radiant white gems, evil deeds as dark black gems
supported by 4 editions: ahsan_ur, maarif_en, razi, zamakhshari
zamakhshari: “How deeds (which are intangible accidents) are weighed: either (a) the scrolls of deeds are placed on the pans; or (b) good deeds embodied as radiant white gems, bad deeds as dark black gems”
razi: “Two methods for weighing intangible deeds: (a) the scrolls of deeds are placed on the pans; or (b) good deeds embodied as brilliant white luminous gems placed in the pan of good deeds, and bad deeds as dark black gems in the pan of evil”
maarif_en: “Deeds are weighed via their embodied scrolls OR via deeds materially embodied as substances — the majority of scholars prefer the latter view, supported by traditions and the verse 'they will find what they did all there' (18:49)”
The Hadith al-Bitaqa (the card): a card bearing La ilaha illa Allah ﷻ outweighs 99 scrolls of sins, illustrating the literal weighing of deeds and the supreme weight of sincere testimony of faith
supported by 4 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en
ibnkathir_ar: “The Hadith al-Bitaqa: Allah ﷻ will bring forth for one person a single card bearing 'La ilaha illa Allah ﷻ wa anna Muhammadan ﷺ rasulullah'; placed against 99 scrolls of sins as far as the eye can see, the card outweighs them all — 'nothing is heavier than the”
ibnkathir_en: “The Hadith al-Bitaqa: the card bearing the shahada outweighs 99 scrolls of sins, illustrating that even a small deed is fully weighed”
ibnkathir_ur: “Every deed, even the smallest, will be present there — the Hadith al-Bitaqa (99 scrolls vs. one card of the shahada, where the card outweighs the scrolls) illustrates the precision of the Balance”
The exact nature of the scale is beyond full human comprehension; what is certain is that it accurately measures moral deeds and records their weight
supported by 4 editions: tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en
tafhim_ur: “The exact nature of the scale is hard to comprehend; what is certain is that it will weigh moral qualities and deeds rather than material things, and will assess exactly how virtuous or wicked a person is; Allah ﷻ chose the word 'tarazu' (scale/balance) becaus”
tafhim_en: “The exact nature of the balance is difficult to understand; what is clear is that it will accurately weigh all human moral deeds rather than material things and help judge whether a person is virtuous or wicked; the word 'balance' is used to convey that every ”
tazkir_ur: “The worldly scale measures material things; the divine scale of the Hereafter will measure intangible realities and inner values; just as one obtains things in this world by paying their price, in the Hereafter things come only through the price of good deeds ”
Jibril عليه السلام is the appointed keeper of the scales on the Day of Resurrection, per al-Hasan al-Basri and a hadith via Hudhayfa رضي الله عنه
supported by 3 editions: maarif_en, qurtubi, razi
razi: “Jibril عليه السلام holds the scales (per al-Hasan's transmission) on the Day of Resurrection”
qurtubi: “Hadith via Hudhayfa رضي الله عنه: the keeper of the scale on the Day of Resurrection is Jibril عليه السلام”
maarif_en: “An angel is posted at the scale (Hadith via al-Lalika'i through Anas ؓ); the keeper of the scale is Jibril عليه السلام (Hadith via Hudhayfa ؓ)”
hadith witness13 rows - sunni tirmidhi 3467, sunni ibnmajah 3806, sunni tirmidhi 2639, sunni ibnmajah 4300, sunni tirmidhi 3165 | strata: prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed
sirah witness3
21:83وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ
Ayyub's supplication was the highest form of adab: mentioning condition and Allah ﷻ's mercy without explicitly requesting relief
supported by 10 editions: ibnashur, miqbas, razi, saadi, saadi_ur, tafhim_en, tafhim_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Ayyub displayed the most subtle and refined form of petition: describing himself in terms that invoke mercy and his Lord as Most Merciful, without explicitly stating what he sought”
wasit: “Ayyub did not exceed in his supplication beyond describing his condition and his Creator's greatest attribute of mercy — without proposing anything or making any demand”
zilal_ur: “Ayyub described only his condition and mentioned Allah's attribute; he did not say 'change my condition' — this was his adab before Allah; he made no proposal or demand”
Ayyub became the proverbial exemplar of patience (maddrib al-mathal fi al-sabr)
supported by 9 editions: bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_ur, maarif_en, miqbas, saadi, wasit, zilal_ur
ibnashur: “Ayyub was singled out for mention because of his distinctive patience — until he became the proverbial exemplar in patience (maddrib al-mathal fi al-sabr)”
miqbas: “Ayyub was singled out alongside Dawud and Suleiman because of his distinctive patience — until he became the proverbial exemplar in it (hatta kana mathalan fihi)”
ibnkathir_ar: “The Prophet of Allah Ayyub was the pinnacle of patience (ghayat fi al-sabr) and the proverbial exemplar for it (bihi yudrab al-mathal)”
Ayyub's affliction was a comprehensive trial from Allah ﷻ: severe bodily disease, loss of wealth, and loss of family
supported by 18 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit
tabari: “The affliction (durr and bala') was a trial (imtihan) and test (ikhtibaran) from Allah — divine examination, not punishment”
ibnkathir_ar: “Comprehensive trial: wealth, children, and body — disease like leprosy (judham) struck his entire body; only heart and tongue remained for dhikr; companions shunned him”
ibnkathir_en: “Ayyub's trial struck his wealth, children, and physical health; left isolated with only his wife to tend to him”
Ayyub was patient (sabir) and content (radi) with Allah ﷻ throughout the trial, continuing and increasing in dhikr
supported by 10 editions: bayan_ur, ibnkathir_ar, ibnkathir_ur, maarif_en, muyassar, razi, saadi, saadi_ur, tabari, zilal_ur
tabari: “Ayyub was patient — 'an excellent servant (nima al-abd)'; when tested he increased in remembrance of Allah”
ibnkathir_ar: “When all wealth and family were lost, Ayyub praised Allah and said his heart was freed for Allah alone — 'If Iblis knew what I had done, he would envy me'”
saadi: “Allah found Ayyub patient (sabiran) and content with Him (radian 'anhu) when afflicted with severe trial”
Hadith: 'The most severely tested are the Prophets, then the righteous, then the next best' — Ayyub's trial exemplifies the prophets' portion
supported by 4 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en
ibnkathir_ar: “The Prophet said: 'The most severely tested people are the Prophets, then the righteous, then the next best and the next best' (hasan sahih, narrated by Sa'd ibn Abi Waqqas)”
ibnkathir_en: “The Prophet said: 'The people who are tested most severely are the Prophets, then the righteous, then the next best and the next best'”
ibnkathir_ur: “The Prophet said the most severe trials are for the Prophets, then the righteous, then the next best; every person is tested according to the strength of his deen”
The story of Ayyub was decreed as a reminder (dhikra) for worshippers — affliction is not divine contempt; take Ayyub as a model of patience with Allah ﷻ's decrees
supported by 6 editions: ibnkathir_ar, razi, saadi, saadi_ur, tabari, zilal_ur
tabari: “Allah responded and removed the affliction, restored his family — an act of mercy (rahma) and reminder (dhikra) for worshippers”
ibnkathir_ar: “Allah made Ayyub's story a lesson (dhikra) for worshippers — so those afflicted do not think they are diminished before Allah, and to take him as a model in patience with Allah's decrees and trials”
razi: “Allah made the response a 'dhikra for the worshippers' — an incentive (da'iyya) for them to be patient and seek divine reward (ihtisab)”
Ayyub's mention of his condition was supplication (dua'), not complaint (shikaya); supplication to Allah ﷻ does not contradict patience — only complaining to people does
supported by 3 editions: baghawi, bayan_ur, qurtubi
baghawi: “Saying 'adversity has touched me' is supplication (dua'), not complaint (shikaya) — evidenced by 'We answered his call'; complaining to Allah does not contradict patience, only complaining to people does; even Yaqub said 'I only complain of my distress to Alla”
bayan_ur: “Complaint (shikwa/shakayat) and lamentation (jaza' wa-faza') contradict patience; however, supplication (dua') does not contradict patience”
qurtubi: “'Mussani al-durr' was an acknowledgment of weakness (iqrar bi-al-'ajz) — not contradicting patience (laysa munafi'an lil-sabr)”
Only Ayyub's wife remained loyal during the long affliction — all others shunned him; she served him and worked to earn his sustenance
supported by 8 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, maarif_en, qurtubi, wasit
ibnkathir_ar: “His wife alone remained and took care of him; it reached the point where she worked as a servant to earn for him”
ibnkathir_en: “His wife alone remained and took care of him — none else treated him with compassion”
ibnkathir_ur: “His wife alone remained by his side and worked to provide for him while tending to his illness”
Multiple scholarly reports give different durations of Ayyub's trial, ranging from 3 to 18 years — all agree it was prolonged
supported by 5 editions: ibnkathir_ar, jalalayn, jalalayn_en, qurtubi, zamakhshari
zamakhshari: “Variant durations: 18 years (primary), 13 years (Qatadah), 7 years 7 months 7 hours (Muqatil)”
jalalayn: “Duration: 3 years, or 7 years, or 18 years — scholarly disagreement”
jalalayn_en: “Duration: 13 years, or 17 years, or 18 years — scholarly disagreement”
Storytellers' elaborations and the Biblical Book of Job contain exaggerations unfit for the prophetic station; the Quranic account is authoritative
supported by 4 editions: ibnashur, miqbas, tafhim_en, tafhim_ur
ibnashur: “Storytellers' accounts of Ayyub's story contain exaggerations unfit for the prophetic station (mubalaghāt la taliq bi-maqam al-nubuwwa) — the authoritative account is in Surah Sad”
miqbas: “Storytellers' accounts of Ayyub's story contain exaggerations unfit for the prophetic station (mubalaghāt la taliq bi-maqam al-nubuwwa) — the Quran's account is authoritative”
tafhim_ur: “The Book of Job in the Bible fundamentally contradicts the Quranic account and is self-contradictory internally; it cannot be relied upon”
Allah ﷻ being 'Most Merciful of the merciful' — His mercy is perfect and pure, free of any self-benefit; all human mercy is secondary to and enclosed by His
supported by 3 editions: ibnashur, miqbas, razi
razi: “Allah being 'Most Merciful of the merciful' — His mercy is perfect: pure, not driven by desire for praise or self-benefit; all human mercy is enclosed by and secondary to His mercy”
ibnashur: “Allah being 'Most Merciful of the merciful': His mercy is the most complete of all mercies — every human who shows mercy has some self-serving motive; Allah's mercy alone is wholly free of any benefit to Himself”
miqbas: “Allah being 'Most Merciful of the merciful': His mercy is the most complete of all mercies — every human who shows mercy has some self-serving motive; Allah's mercy alone is wholly free of any benefit to Himself”
sirah witness3
23:100لَعَلِّىٓ أَعْمَلُ صَٰلِحًا فِيمَا تَرَكْتُ كَلَّآ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ
The dying disbeliever or sinner pleads to be returned to the world to do righteous deeds
supported by 9 editions: bayan_ur, ibnkathir_ar, ibnkathir_ur, muyassar, qurtubi, saadi, saadi_ur, tabari, usmani_ur
tabari: “The dying mushrik, having witnessed the descent of death and the beginnings of Allah ﷻ's punishment about to befall him, cries 'رب ارجعون' out of overwhelming regret and grief over what has passed”
qurtubi: “The plea 'رب ارجعون' is the dying disbeliever's response upon witnessing his misguidance — a plea documented throughout the Quran in multiple parallel passages”
saadi: “The plea for return is not for worldly pleasures ('لا للتمتع بلذاتها') but specifically to do righteous deeds for what was neglected ('فرط في جنب الله')”
'كلا' = absolute divine rejection; there is no return to the dunya
supported by 7 editions: jalalayn, jalalayn_en, maarif_en, mukhtasar, mukhtasar_en, muyassar, saadi
jalalayn: “'كلا' means: there is no return (لا رجوع)”
saadi: “'كلا' = no return (لا رجعة) and no respite (لا إمهال); Allah ﷻ has decreed that they will not be returned to it”
muyassar: “His request is not answered and he is given no respite (لا يجاب إلى ما طلب، ولا يمهل)”
The subject of the verse is the dying disbelievers (mushrikeen/kafiriin) and/or negligent sinners (mufritiin/zalimiin)
supported by 7 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, saadi, saadi_ur, tabari
tabari: “The verse is addressed to the mushrikeen (polytheists/disbelievers) specifically: 'حتى إذا جاء أحد هؤلاء المشركين الموت' — until when death comes to one of these mushrikeen”
qurtubi: “The discourse returns to the mushrikeen — they persisted in their rejection until death; at death, the dying disbeliever attains certainty (tiyaqana) of his own misguidance”
saadi: “The verse describes the dying mufritiin and zalimiin (the negligent and unjust): they regret when they see their ultimate fate and witness the ugliness of their deeds”
Barzakh = a barrier/partition between this world and the hereafter; the dead are neither of this world nor the next
supported by 6 editions: jalalayn, maarif_en, mukhtasar, mukhtasar_en, muyassar, zilal_ur
jalalayn: “'برزخ' = a barrier that prevents their return to the world (حاجز يصدهم عن الرجوع)”
muyassar: “The dead remain in 'البرزخ الذي بين الدنيا والآخرة' — the Barzakh that is between this world and the hereafter”
maarif_en: “The word 'بَرْزَخٌ' (Barzakh) means 'barrier' — it implies anything that intervenes between two conditions or two objects; it therefore also designates the intervening realm between death and resurrection”
The Barzakh endures until the Day of Resurrection (يوم يبعثون / يوم البعث والنشور)
supported by 6 editions: bayan_ur, jalalayn, mukhtasar, mukhtasar_en, muyassar, zilal_ur
jalalayn: “The Barzakh endures 'إلى يوم يبعثون' — and there is no return after that day either (ولا رجوع بعده)”
muyassar: “The Barzakh endures until 'يوم البعث والنشور' (the Day of Resurrection and Rising)”
zilal_ur: “They remain in the 'عالم برزخ' (realm of Barzakh) until the Day of Resurrection (قیام قیامت تک); after this verse the surah's discourse moves into the events of the Resurrection”
'إنها كلمة هو قائلها' = it is merely words that profit him nothing; if returned, he would not fulfill his promise
supported by 5 editions: jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, muyassar
jalalayn: “'إنها كلمة هو قائلها' — it is merely a word he speaks with no benefit to him (ولا فائدة له فيها)”
muyassar: “'إنما هي كلمة هو قائلها قولاً لا ينفعه وهو فيه غير صادق، فلو رُدَّ إلى الدنيا لعاد إلى ما نُهي عنه' — it is merely words that profit him nothing, for he is not sincere; if returned to the world, he would revert to what he was forbidden”
jalalayn_en: “It is merely a word he speaks (كلمة هو قائلها)”
'من ورائهم' = in front of them (amamamhum) — the Barzakh lies ahead, not behind
supported by 4 editions: ibnkathir_en, jalalayn, maarif_en, saadi_ur
jalalayn: “'من ورائهم' means 'in front of them' (أمامهم) — i.e., the Barzakh lies ahead, not behind”
ibnkathir_en: “'in front of them is Barzakh until the Day when they will be resurrected' — confirming that 'من ورائهم' means ahead (in front of them)”
saadi_ur: “'ان کے آگے ایک پردہ ہے' (in front of them is a veil/barrier) — confirming 'من ورائهم' = ahead (amam), not behind”
The theme of the dying plea for return is documented at multiple other Quranic passages
supported by 4 editions: ahsan_ur, tafhim_en, tafhim_ur, wasit
wasit: “The theme of this verse appears in many other Quranic verses including 42:44 ('هل إلى مرد من سبيل') and 32:12”
tafhim_ur: “This Quranic theme is documented in multiple surahs: al-An'am 27-28, al-A'raf 53, Ibrahim 44-45, al-Mu'minun [this verse], and others”
ahsan_ur: “Parallel Quranic passages with the same theme: al-Munafiqun 10-11, Ibrahim 44, al-A'raf 53, al-Sajdah 12, al-An'am 27-28, al-Shura 44, al-Mu'min 11-12, Fatir 37, and others”
The plea for return recurs at multiple stages: death, resurrection, divine court, and hellfire
supported by 3 editions: ahsan_ur, tafhim_en, tafhim_ur
tafhim_ur: “The plea for return recurs throughout the Quran: criminals make it repeatedly (bar bar) from the moment they cross the boundary of death, through their entry into hellfire, and even after that”
ahsan_ur: “Every kafir makes this wish (arzu) at four distinct moments: (1) at death, (2) at resurrection, (3) before Allah ﷻ's court on judgment day, (4) when cast into hellfire — but it avails nothing in any of these instances”
tafhim_en: “Each criminal, from death through hellfire and even after, repeatedly pleads to be sent back — the plea is never granted at any stage”
The sight of divine punishment at the moment of death drives the plea for return
supported by 3 editions: qurtubi, tabari, usmani_ur
tabari: “The driving force of the plea for return is what the dying person witnesses ('يعاين') of the punishment of Allah ﷻ that he is about to face — it is this sight that produces the regret”
qurtubi: “At the moment of death the dying disbeliever witnesses the beginnings of punishment ('عاين...'), which is what produces the shock of realization and the plea for return”
usmani_ur: “At the moment of naza' (the death throes), disbelievers witness the 'mabadi al-'adhab' (initial stages of punishment) — this sight of the beginnings of punishment produces regret”
hadith witness3 rows - sunni muslim 5889, sunni muslim 5892, shia Al-Khisal-Saduq 350 | strata: prophetic-transmitted (collection-sahih); shia-ungraded
sirah witness2
2:25وَبَشِّرِ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ كُلَّمَا رُزِقُوا۟ مِنْهَا مِن ثَمَرَةٍ رِّزْقًا قَالُوا۟ هَٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُوا۟ بِهِۦ مُتَشَٰبِهًا وَلَهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ وَهُمْ فِيهَا خَٰلِدُونَ
placement: after the disbelievers' recompense comes the believers' - the Book's pairing of warning and glad tidings so the servant walks between fear and hope
supported by 3 editions: mukhtasar_en, qurtubi, saadi
saadi: “when He mentioned the recompense of the disbelievers He mentioned the believers' - His way in His Book, joining encouragement and warning”
qurtubi: “when Allah mentioned the recompense of the disbelievers He mentioned the recompense of the believers likewise”
mukhtasar_en: “the warnings in the previous verses were for the disbelievers, so now the Messenger is told to give good news to those who have faith”
bishara - the gladdening report whose effect shows on the face; the one commanded is the Prophet ﷺ and whoever stands in his place
supported by 5 editions: baghawi, qurtubi, saadi, tabari, wasit
baghawi: “the bishara is every truthful report that changes the surface of the face, used mostly in good”
qurtubi: “tabshir is reporting what shows its effect on the skin, generally used of joy when unrestricted”
wasit: “the glad report, named for its effect on the bashara; the one commanded is the Prophet or everyone fit for it”
faith joined to righteous deeds - the deeds confirm the faith, and sincerity is their condition
supported by 3 editions: baghawi, saadi, tabari
tabari: “those who believed and made their faith true by performing the righteous deeds obligated in the Book”
saadi: “they believed with their hearts and worked with their limbs, confirming their faith by righteous deeds - called salihat because by them the servant's states become sound”
baghawi: “Uthman said: they purified the deeds - as in His word: let him work righteous work, free of display; and Mu'adh: the righteous deed holds four - knowledge, intention, patience, sincerity”
the gardens and the rivers: the rivers run beneath the trees and dwellings, not beneath the earth - and the tradition records that the Garden's rivers flow without carved channels
supported by 5 editions: baghawi, jalalayn, saadi, tabari, wasit
jalalayn: “beneath its trees and palaces - the water in them; ascribing the flowing to the river-bed is figurative”
tabari: “He meant the water running beneath its trees and plantings, not beneath its earth - and its rivers are described as running without channels, as Masruq's report carries”
baghawi: “beneath its trees and dwellings - and in the hadith: the rivers of the Garden run without a carved bed”
this is what we were given before - the fruits resemble one another in name and look yet differ in taste; Ibn Abbas رضي الله عنه: nothing of this world is in the Garden save the names
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, wasit
muyassar: “whenever Allah provides them a delicious kind they say: He provided us this before - then they taste it new in flavor though alike in color, look and name”
jalalayn: “like what we were provided before it - for the resemblance of its fruits, brought resembling one another in color and differing in taste”
mukhtasar_en: “fruits carrying the same name and shape so they may recognise and desire them, but tasting differently”
purified spouses - purified from every impurity of body and character, in the most complete sense
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “purified from menstruation and every filth”
muyassar: “purified from every bodily uncleanness like blood, and every moral one like lying and ill character”
saadi: “He did not say purified from one named defect, so it covers every purification - character, form, tongue and glance”
khulud - abiding therein forever: no death, no expulsion, a bliss that does not cut off
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
jalalayn: “remaining forever, neither perishing nor being removed”
muyassar: “abiding in the Garden and its bliss - they do not die there nor leave it”
mukhtasar_en: “they will live there in eternal bliss, unlike the temporary bliss of the earth”
hadith witness7 rows - sunni tirmidhi 2535, sunni tirmidhi 2987, sunni abudawud 2118, sunni nasai 1404, sunni ibnmajah 4325 | strata: prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-mixed; shia-ungraded
2:255ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ وَسِعَ كُرْسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ
No one can intercede with Allah ﷻ except by His permission; the interrogative 'man dha' implies total negation; refutation of polytheist hope in intermediaries
supported by 23 editions: baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tabrisi, tafhim_en, tafhim_ur, wasit, zamakhshari, zilal_ur
baghawi: “Intercession is only by Allah ﷻ's permission; this negates the polytheist hope that idols could intercede for them”
bayan_ur: “Intercession first appears with the exception 'illa bi-idhnihi' — earlier Baqarah verses categorically denied intercession without exception; here for the first time the exception is granted to those Allah ﷻ permits”
ibnkathir_ar: “Intercession at the great level requires Allah ﷻ's permission; the Prophet ﷺ said: 'I come under the Throne and prostrate; He permits me a portion whom I enter into Paradise'”
Al-Hayy = the Ever-Living whose life is eternal and perfect, without beginning or end; unlike creation whose life terminates; implies all attributes of divine essence
supported by 22 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tabrisi, usmani_ur, wasit, zamakhshari
baghawi: “Al-Hayy = al-baqi al-da'im (the ever-living, the permanent); Al-Qayyum = al-da'im al-qiyam bi-tadbir al-khalq wa-hifzihi”
bayan_ur: “Al-Hayy: His life is not borrowed (musta'ar); unlike human life marked by brevity and longing, Allah ﷻ's life is eternal and self-sufficient, with no weakness or need”
ibnashur: “The separation of 'al-Hayy al-Qayyum' from the previous sentence without waw signals its independence and completeness — if it were conjoined it would appear subordinate”
The Kursi encompasses the heavens and earth; scholarly debate on its nature: (a) footstool/place of the feet [majority hadith-based], (b) knowledge [Ibn Abbas رضي الله عنه via Sa'id ibn Jubayr], (c) dominion, (d) a vast created reality; seven heavens compared to it are like coins on a shield
supported by 20 editions: ahsan_ur, hilalikhan_en, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, tabari, tabrisi, tafhim_en, tafhim_ur, zamakhshari
ahsan_ur: “The Kursi: different views — some say it is the mawdi' al-qadamayn (footstool), some say knowledge, some say power and greatness, some say the Throne; the position of the muhaddithin and the salaf is to affirm the Kursi without ta'wil or specification of modal”
hilalikhan_en: “Ibn Taymiyyah: it is obligatory to believe in the Kursi and in the 'Arsh; the Kursi is before the 'Arsh at the level of the feet; the position of religious scholars confirms this distinction”
ibnkathir_ar: “Kursi = footstool (mawdi' al-qadamayn) according to Ibn Abbas رضي الله عنه from Waki' — this is the hadith-authenticated position; 'if the seven heavens and earths were flattened and laid side by side, they would be as a ring in a desert compared to the Kursi'”
Sinat = the lighter drowsiness preceding sleep; nawm = full deep sleep; neither overtakes Allah ﷻ because such states are conditions of contingent creatures, not of the Sovereign
supported by 19 editions: baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, tabrisi, wasit, zamakhshari
baghawi: “Sinat = drowsiness/light sleep preceding full sleep (nawm); the verse negates both from Allah ﷻ because both would impair His governance”
bayan_ur: “Neither drowsiness nor sleep overtakes Him; all in the heavens and earth is His possession in the true sense”
ibnkathir_ar: “Sinat = no unawareness due to drowsiness; nawm = full sleep; neither touches Allah ﷻ; He has perfect vigilance over all creation”
Ayat Al-Kursi is the greatest verse in the Quran — authenticated by multiple hadiths including Ubayy ibn Ka'b رضي الله عنه and Abu Dharr رضي الله عنه
supported by 17 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, muyassar, qurtubi, saadi, saadi_ur, tabrisi, tafhim_en, usmani_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “Ayat Al-Kursi: great virtue is established by sahih hadiths — it is the greatest verse, reading it at night protects from Shaytan, and its virtue after fard prayers is immense”
baghawi: “Hadith: whoever reads Ayat Al-Kursi and the opening of Surah Ghafir in the morning is protected that day; whoever reads them in the evening is protected that night”
ibnashur: “The ayah was placed here as a barzakh (isthmus) between preceding and following topics; it opens with the Divine Name because the proper noun is the most definitive indicator of a unique named being”
La ilaha illa huwa establishes tawhid al-uluhiyyah: worship belongs exclusively to Allah ﷻ alone; all other objects of worship are false
supported by 16 editions: ibnashur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, tabari, tabrisi, tafhim_en, tafhim_ur, usmani_ur, wasit, zilal_ur
ibnashur: “'La ilaha illa huwa' = first predicate establishing tawhid; its implication: anything other than Him that is worshipped is false since the Living Sustainer alone has the right to divinity”
jalalayn: “Allah ﷻ alone is the true deity — la ma'buda bi-haqq fi al-wujud illa huwa (there is none truly worthy of worship in existence except Him)”
jalalayn_en: “God alone is worthy of worship in all existence; there is none truly deserving worship except Him”
Allah ﷻ knows everything before and after His creatures — their past, present, and future; nothing of their affairs is hidden from Him
supported by 15 editions: ibnashur, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, razi, saadi, tabari, tabrisi, wasit
ibnashur: “Knowledge of what is before and behind creation covers the full scope of their temporal existence — past affairs they have left and future affairs they will face”
ibnkathir_en: “'Ya'lamu ma bayna aydihim' = Allah ﷻ's perfect knowledge of all creation — their past, present, and future; nothing in front of them or behind them escapes Him”
jalalayn: “He knows what is before and after creation — their worldly and afterlife affairs; they encompass nothing of His knowledge except what He wills to disclose through His messengers”
Al-'Aliyy = the Most High above all creation in essence, attributes, and subjugating authority; Al-'Azim = the Most Great encompassing all attributes of greatness and majesty
supported by 14 editions: ibnkathir_ar, ibnkathir_en, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, razi, saadi, saadi_ur, tabari, tabrisi, tafhim_en, zamakhshari, zilal_ur
ibnkathir_ar: “Al-'Aliyy al-'Azim: these and similar verses must be accepted according to their apparent meaning as the salaf did — without ta'wil (figurative interpretation) or tashbih (comparison), and without specifying modality”
ibnkathir_en: “Al-'Aliyy al-'Azim: these names and similar attributes from authentic hadiths must be treated as the salaf treated them — accepted as they appear without equation with creation or alteration of apparent meaning”
miqbas_en: “He is al-Sublime — more sublime than anything; al-Tremendous — more tremendous than anything”
Everything in the heavens and earth belongs to Allah ﷻ alone — as property (milk), creation (khalq), and servitude ('ubuda); the lam of exclusive ownership
supported by 12 editions: baghawi, ibnkathir_ar, ibnkathir_en, maarif_en, miqbas_en, razi, saadi, tabari, tabrisi, tafhim_en, tafhim_ur, wasit
baghawi: “'Lahu ma fi al-samawat wa al-ard' = all creation is His possession, under His ownership and authority”
ibnkathir_ar: “'Lahu ma fi al-samawat wa al-ard' — everyone is Allah ﷻ's servant and subject to His authority; 'in kullu man fi al-samawat wa al-ard illa ati al-Rahman 'abda'”
ibnkathir_en: “'Lahu ma fi al-samawat' = everyone is a servant and subject of Allah ﷻ; 'in kullu man fi al-samawat wa al-ard illa ati al-Rahman 'abda'”
Preserving the heavens and earth is not burdensome or fatiguing to Allah ﷻ; 'ya'uduhu' = does not weigh upon or oppress Him
supported by 12 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, muyassar, qurtubi, razi, tabari, tabrisi, tafhim_en
ibnkathir_ar: “'Wala ya'uduhu hifzuhuma' = it does not burden or fatigue Him to preserve them; this is an easy matter for Him; nothing escapes His knowledge”
ibnkathir_en: “'Wala ya'uduhu hifzuhuma' = preservation of the heavens and earth is not burdensome or fatiguing; it is an easy matter; His watch over everything is perfect”
ibnkathir_ur: “'Wala ya'uduhu hifzuhuma' = preserving the heavens and earth causes Him no burden; al-'Aliyy al-'Azim closes the verse affirming His supremacy”
Al-Qayyum = the fa'yul from qiyam: the one self-subsisting by Himself who sustains all creation; none may be called Qayyum except Allah ﷻ
supported by 11 editions: baghawi, bayan_ur, ibnashur, maarif_en, miqbas, razi, saadi, tabari, tabrisi, wasit, zamakhshari
baghawi: “Al-Qayyum in its grammatical form (fa'yul from qiyam) denotes the maximal degree of standing and sustaining; the root meanings support both self-subsistence and upholding others”
bayan_ur: “Al-Qayyum: He exists independently (az khud, ba-khud); all existence rests on His command; like al-Ahad/al-Samad in Surah al-Ikhlas, He is al-Hayy in Himself and al-Qayyum for all creation”
ibnashur: “Al-Qayyum = the fa'yul from qiyam meaning maximal standing; the one maximally used in the metaphorical sense of governing people's affairs — as in 'a-fa-man huwa qa'imun 'ala kulli nafsin bima kasabat'”
Creatures encompass nothing of Allah ﷻ's knowledge except what He wills to reveal; the gap between divine and creaturely knowledge is infinite
supported by 8 editions: ibnashur, ibnkathir_en, maarif_en, saadi, tabari, tabrisi, tafhim_en, wasit
ibnashur: “'Wala yuhituna bi-shay'in min 'ilmihi' — creatures have no comprehensive (ihatah) knowledge of anything belonging to Allah ﷻ's knowledge”
ibnkathir_en: “'Wala yuhituna bi-shay'in min 'ilmihi' = no one attains any of Allah ﷻ's knowledge except what He conveys; 'wala yuhituna bihi 'ilman'”
maarif_en: “'Wala yuhituna' = mankind and all creation cannot encompass any part of Allah ﷻ's infinite knowledge except what He permits; this is exclusive to Him”
Reciting Ayat Al-Kursi before sleeping places a divine guard upon the reciter and no Shaytan approaches until morning — from Sahih Bukhari (Abu Hurayrah رضي الله عنه and Shaytan)
supported by 5 editions: baghawi, hilalikhan_en, ibnkathir_ar, ibnkathir_en, ibnkathir_ur
baghawi: “Hadith from Sahih Bukhari (via Abu Hurayrah رضي الله عنه): Shaytan told Abu Hurayrah رضي الله عنه that whoever reads Ayat Al-Kursi when going to bed will have a divine guard and Shaytan cannot approach until morning; the Prophet ﷺ confirmed: 'He told you the t”
hilalikhan_en: “Hadith (Sahih Bukhari — via Abu Hurayrah رضي الله عنه): Shaytan said 'recite Ayat Al-Kursi and Allah ﷻ will protect you all night long, no Shaytan comes near you till dawn'; the Prophet ﷺ confirmed: 'He told you the truth, though he is a liar; it was Shaytan'”
ibnkathir_ar: “Hadith: Shaytan informed Ubayy ibn Ka'b رضي الله عنه that Ayat Al-Kursi is the protection from the jinn; the Prophet ﷺ confirmed: 'the wicked one told you truth'”
Al-Hayy al-Qayyum (and the opening of Ayat Al-Kursi) contains al-ism al-a'zam — the Greatest Name of Allah ﷻ by which supplication is answered
supported by 5 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, saadi_ur
ibnkathir_ar: “Hadith (via Asma' bint Yazid رضي الله عنها): the Messenger ﷺ said these two verses (Ayat Al-Kursi and the opening of Al 'Imran) contain al-ism al-a'zam — the Greatest Name of Allah ﷻ”
ibnkathir_en: “Hadith (via Asma' bint Yazid رضي الله عنها — Ahmad, Abu Dawud, Tirmidhi): Ayat Al-Kursi and the opening of Al 'Imran contain al-ism al-a'zam (Allah ﷻ's Greatest Name)”
ibnkathir_ur: “Al-Hayy al-Qayyum is al-ism al-a'zam — the Greatest Name of Allah ﷻ; Sayyidna Ali رضي الله عنه used these names repeatedly in supplication at Badr”
Ayat Al-Kursi contains ten complete theological propositions about Allah ﷻ, each a distinct divine attribute or ruling
supported by 4 editions: ibnkathir_ar, ibnkathir_en, maarif_en, wasit
ibnkathir_ar: “The ayah has ten complete Arabic sentences (jumal), each a theological proposition about Allah ﷻ”
ibnkathir_en: “The ayah contains ten complete Arabic sentences, each a distinct theological statement about Allah ﷻ”
maarif_en: “The ten sentences summarise Allah ﷻ's oneness and perfections with clarity and detail — unique among all the verses of the Quran”
Whoever recites Ayat Al-Kursi after every obligatory prayer, only death prevents his entry to Paradise — from Sunan al-Nasa'i
supported by 3 editions: maarif_en, saadi_ur, zamakhshari
maarif_en: “Hadith (Sunan al-Nasa'i): whoever recites Ayat Al-Kursi after every fard salah, nothing prevents him from entering Paradise except death”
saadi_ur: “Hadith: whoever reads Ayat Al-Kursi after every fard prayer, only death prevents him from entering Paradise; hadiths encourage its reading at sleep for protection”
zamakhshari: “Hadith: whoever reads Ayat Al-Kursi after every obligatory (fard) prayer, only death prevents him from entering Paradise; no one is consistent in it except a siddiq or 'abid”
The ayah comprehensively refutes shirk: it negates independent co-governance, coercive intercession, and comparable creaturely knowledge
supported by 3 editions: tafhim_en, tafhim_ur, zilal_ur
tafhim_en: “Refutation of those who ascribe divine weaknesses to God analogous to human imperfection — citing the Biblical example of God resting on the seventh day”
tafhim_ur: “Refutation of those who made God analogous to their own imperfect selves and ascribed human weaknesses to Him — such as the Biblical statement that God rested on the seventh day”
zilal_ur: “The ayah systematically establishes tawhid al-rububiyyah (His governance) and refutes every form of shirk through a comprehensive statement of divine attributes”
hadith witness26 rows - sunni muslim 1885, sunni bukhari 2311, sunni muslim 445, sunni abudawud 4003, sunni ibnmajah 195 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed
sirah witness11
occasion['shia', 'Al-Kafi-Volume-2-Kulayni', '2268'] ([{'name': 'al-Majlisi', 'grade': 'ضعيف'}])
2:31وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمْ صَٰدِقِينَ
He taught Adam the names, ALL of them - the names of the named things, cast into his heart - the declaration of his excellence
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “the names of the named things, all of them, by casting their knowledge into his heart”
muyassar: “in declaration of Adam's excellence, Allah taught him the names of all things”
mukhtasar_en: “to reveal the position of Adam, Allah taught him the names of everything, living things and objects, their pronunciation and meanings”
the presentation to the angels and the test - inform Me of these names if you are truthful in your estimation
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
jalalayn: “then He presented the named things to the angels and said, in rebuttal: inform Me of the names of these, if you are truthful”
muyassar: “then He presented the named things to the angels: tell Me their names if you speak truly that you are worthier of the stewardship”
mukhtasar_en: “He put them before the angels, instructing them to tell Him the names if they were telling the truth”
the context transmitted with it: the stewardship announcement and the angels' question, their tasbih their plea - knowledge the decider of rank
supported by 3 editions: jalalayn, muyassar, saadi
saadi: “the angels asked from their estimation, and declared Him transcendent - we glorify with Your praise - and the teaching of the names settled the matter”
muyassar: “worthier of the stewardship in the earth”
jalalayn: “in that I create none more knowing than you, or that you are worthier of the successorship”
hadith witness11 rows - sunni bukhari 4476, sunni tirmidhi 2955, sunni abudawud 4693, sunni ibnmajah 4312, sunni tirmidhi 2980 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded
sirah witness23
2:97قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُۥ نَزَّلَهُۥ عَلَىٰ قَلْبِكَ بِإِذْنِ ٱللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
This ayah was revealed in response to the Jews who declared Jibril عليه السلام their enemy and Mika'il عليه السلام their friend
supported by 22 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “The ayah was revealed after Jewish scholars (including 'Abd Allah ibn Suriya of Fadak) challenged the Prophet ﷺ and declared Jibril عليه السلام their enemy, citing their belief that he had prophesied and facilitated their national destructions”
baghawi: “Ibn ʻAbbas رضي الله عنهما narrated: a Jewish scholar from Fadak told the Prophet ﷺ that Jibril عليه السلام is their enemy among the angels; this was the occasion of revelation of the ayah”
tabari: “The scholars of tafsir are unanimous: this ayah was revealed as a response to the Jews of Banu Isra'il who claimed Jibril عليه السلام is their enemy and Mika'il عليه السلام is their friend”
Jibril عليه السلام brought the Quran down to the Prophet ﷺ's heart by Allah ﷻ's سبحانه وتعالى leave (bi idhn Allah ﷻ)
supported by 24 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Jibril عليه السلام brought the Quran to the Prophet ﷺ's heart; 'bi idhn Allah' means Allah سبحانه وتعالى facilitated and made it easy for him to receive it”
baghawi: “Jibril عليه السلام brought the Quran to the Prophet ﷺ's heart by Allah's سبحانه وتعالى command”
tabari: “Jibril عليه السلام brought the Quran to the Prophet ﷺ's heart by Allah's سبحانه وتعالى leave”
The Quran confirms and affirms the divine scriptures that came before it, specifically the Torah and Injil
supported by 17 editions: ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, zamakhshari
zamakhshari: “The Quran confirms what came before it of divine books and is guidance and glad tidings for the believers”
tabari: “The Quran confirms what came before it of the divine scriptures”
razi: “The Quran confirms what was before it of divine scriptures”
The Quran is guidance (from error/misguidance) and glad tidings (of Paradise and divine reward) for the believers
supported by 13 editions: ibnkathir_en, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur
tabari: “The Quran is guidance and glad tidings for the believers”
razi: “The Quran is guidance and glad tidings for the believers”
jalalayn: “The Quran is guidance from misguidance and glad tidings of Paradise for the believers”
Jibril عليه السلام acts only under Allah ﷻ's سبحانه وتعالى command and not by his own initiative; enmity toward him is therefore logically misdirected
supported by 6 editions: ibnkathir_en, maarif_en, saadi, tafhim_en, wasit, zilal_ur
saadi: “Jibril عليه السلام is a pure messenger (rasul mahd): he acted only at Allah's سبحانه وتعالى command and descends upon the prophets by divine instruction”
wasit: “Jibril عليه السلام is among the closest angels who do not disobey Allah سبحانه وتعالى in what He commands; their enmity toward him is therefore stupidity and ignorance”
ibnkathir_en: “Jibril عليه السلام did not choose his missions on his own but acted by the command of his Lord: 'And we (angels) descend not except by the command of your Lord' (19:64)”
Enmity toward Jibril عليه السلام amounts to enmity toward Allah ﷻ سبحانه وتعالى and constitutes kufr, since he brought only what Allah ﷻ سبحانه وتعالى commanded
supported by 7 editions: baghawi, ibnkathir_en, mukhtasar, saadi, tafhim_en, tafhim_ur, zamakhshari
zamakhshari: “Enmity toward Jibril عليه السلام is logically incoherent, since the Quran he brought confirms their own divine books; they would have been right to love and thank him rather than hate him”
baghawi: “'Umar رضي الله عنه argued to the Jews: whoever is an enemy of Jibril عليه السلام is an enemy of Mika'il عليه السلام, and whoever is an enemy of both is an enemy of Allah سبحانه وتعالى; Allah سبحانه وتعالى confirmed 'Umar's رضي الله عنه words by revealing this ”
saadi: “Enmity toward Jibril عليه السلام is kufr in Allah سبحانه وتعالى, His signs, His messengers, and His angels — since their enmity toward Jibril عليه السلام is really enmity toward what he brings from Allah سبحانه وتعالى”
The Jews specifically alleged Jibril عليه السلام descends with punishment and warfare while Mika'il عليه السلام descends with rain, mercy, and peace
supported by 7 editions: ahsan_ur, baghawi, ibnkathir_ur, maarif_en, qurtubi, wasit, zilal_ur
baghawi: “The Jews claimed Jibril عليه السلام descends with punishment, warfare, and hardship, while Mika'il عليه السلام comes with abundance and peace”
qurtubi: “The Jews specifically alleged Jibril عليه السلام descends with war and combat, while Mika'il عليه السلام descends with rain and mercy”
wasit: “The Jews' enmity toward Jibril عليه السلام was rooted in envy and spite since he brought down good for them in both religion and worldly matters”
The Quran was revealed specifically 'to the heart' because the heart is the seat of intellect, comprehension, and reception of knowledge
supported by 3 editions: qurtubi, zamakhshari, zilal_ur
zamakhshari: “Jibril عليه السلام secured and imparted comprehension of the Quran to the Prophet ﷺ's heart ('ala qalbik = securing it in him and making him understand it)”
qurtubi: “The heart was specified because it is the seat of intellect, knowledge, and reception of understanding (mawdi' al-'aql wal-'ilm wa-talaqqi al-ma'arif)”
zilal_ur: “The Quran was revealed to the heart because the heart is the true seat of comprehension — it receives meaning, understands it, and preserves what is perceived”
hadith witness11 rows - sunni bukhari 4480, sunni bukhari 3329, sunni bukhari 3938, sunni muslim 1811, sunni abudawud 767 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); unclassed
sirah witness7
occasion['sunni', 'MusnadAhmad', '2472'] (NONE RECORDED IN SOURCE)
2:98مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَٰٓئِكَتِهِۦ وَرُسُلِهِۦ وَجِبْرِيلَ وَمِيكَىٰلَ فَإِنَّ ٱللَّهَ عَدُوٌّ لِّلْكَٰفِرِينَ
the occasion: the Jews' claim that Jibril is their enemy and Mika'il their friend - the ayah answers it
supported by 6 editions: baghawi, ibnkathir_en, muyassar, usmani_ur, wasit, zamakhshari
ibnkathir_en: “al-Tabari: the scholars of tafsir agree this ayah came in response to the Jews who claimed Jibril is their enemy and Mika'il their friend”
baghawi: “Ibn Suriya said: that one is our enemy among the angels - had it been Mika'il we would have believed”
zamakhshari: “Ibn Suriya disputed with the Prophet and named Jibril our enemy, recounting the Bukhtnassar grievance”
enmity to one of them is enmity to all - faith in Allah ﷻ, His angels and His messengers is indivisible
supported by 6 editions: ahsan_ur, mukhtasar_en, muyassar, saadi, tabari, wasit
tabari: “whoever takes Jibril as enemy has taken Allah, Mika'il and all His angels and messengers as enemies, for the enemy of Allah's wali is Allah's enemy”
wasit: “belief in Allah, His angels and His messengers is one whole that does not divide - denying one is denying all”
muyassar: “Allah taught them that whoever opposes one of the two has opposed the other and opposed Allah”
Jibril and Mika'il are singled out by name after the general mention - the particular upon the general, for honor and to cut off the Jews' evasion
supported by 4 editions: jalalayn, qurtubi, tabari, wasit
jalalayn: “conjoined upon the angels as the particular upon the general”
qurtubi: “named for their honoring - and it is said: named because the Jews named them, so the text cut off their evasive particularizing”
wasit: “Ibn Jarir: He named them each by name so no one of them could say - we are not enemies of the angels in general”
the ending - Allah ﷻ is an enemy TO THE DISBELIEVERS - in place of the pronoun: such enmity is disbelief, and Allah ﷻ's enmity is for the kufr, not for lineage
supported by 3 editions: jalalayn, tabari, wasit
jalalayn: “He set it in their place to declare their state”
wasit: “He said enemy to the disbelievers, not to them, to rule that enmity to any of those named is kufr - and His enmity is caused by their disbelief”
tabari: “a rebuke informing them that whoever is an enemy of Muhammad is among the disbelievers and Allah is his enemy”
the Umar narrative - his visits to the Jewish study-houses, his answer to them, and the revelation according with his word
supported by 3 editions: baghawi, tabari, zamakhshari
baghawi: “Qatadah, Ikrimah and al-Suddi tell of Umar's land, his sitting with them, their naming Jibril enemy, and his answer”
zamakhshari: “Umar answered them: whoever is an enemy of one is an enemy of the other and of Allah - and the revelation had preceded him: your Lord has agreed with you, Umar”
tabari: “the report of the Jew who met Umar, and Umar's answer with this very ayah - it came down upon the tongue of Umar”
the Abdullah ibn Salam report - the three questions answered from Jibril, and the Jews' declaration of his enmity (al-Bukhari)
supported by 3 editions: baghawi, ibnkathir_en, zamakhshari
ibnkathir_en: “Anas reports Abdullah ibn Salam's three questions; the Prophet said: Jibril has just told me - and Abdullah said: he, among the angels, is the enemy of the Jews”
baghawi: “the hibr's exchange with the Prophet on which angel descends is carried with the grievances the Jews recounted”
zamakhshari: “the account of the questioner about the one who descends with the revelation, answered: Jibril - and their reply: that is our enemy”
hadith witness9 rows - sunni bukhari 4480, sunni muslim 1811, sunni bukhari 3329, sunni abudawud 767, sunni nasai 1625 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
sirah witness2
30:22وَمِنْ ءَايَٰتِهِۦ خَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّلْعَٰلِمِينَ
the diversity of your tongues and colors is among His signs - languages Arabic, non-Arabic and beyond, colors of every shade, all from one father and mother
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “your languages - Arabic, non-Arabic and others - and your colors, white, black and others, while you are the children of one man and one woman”
muyassar: “among the proofs of the Lordly power: the difference of your languages and the variance of your colors”
mukhtasar_en: “He created your different languages and skin colours - among His great signs proving His power and oneness”
the sign is FOR the knowers - the alimin/alamin readings both transmitted: those of intellect and knowledge grasp it
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “lil-alamin with the lam's fathah and kasrah - the possessors of intellects and knowledge”
saadi: “the alimun are the people of knowledge who understand the lessons and ponder the signs”
muyassar: “a lesson for every possessor of knowledge and insight”
the creation of the heavens and the earth stands beside the tongues as one proof-set of power and oneness
supported by 3 editions: mukhtasar_en, muyassar, saadi
muyassar: “the creation of the heavens raised without pillars and the earth in its breadth”
saadi: “the creation points to the greatness of His authority, the perfection of His power and wisdom and the breadth of His knowledge”
mukhtasar_en: “He created the heavens and the earth - which prove His power and oneness”
hadith witness5 rows - sunni muslim 3540, sunni muslim 7135, sunni bukhari 4780, sunni tirmidhi 3197, sunni tirmidhi 3549 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); weak-kept-visible
33:21لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْـَٔاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا
the uswah hasanah - the Messenger of Allah ﷻ is THE beautiful pattern, in his sayings, his deeds and his states together; both traditions carry the same construal
supported by 5 editions: jalalayn, mizan, mukhtasar_en, muyassar, wasit
muyassar: “in the sayings of the Messenger of Allah, his deeds and his states is a beautiful example to follow - so hold to his Sunnah”
wasit: “Ibn Kathir: this noble verse is a GREAT FOUNDATION (asl kabir) for following the Messenger of Allah in his sayings, his deeds and his states”
mizan: “the usw ah is the following and imitation - and (laqad kana lakum), denoting settledness and continuance in the past, points to its being a FIRM AND CONTINUING obligation”
the occasion's face: al-Khandaq - he dug with them, carried the earth, shared their hunger and their chants, and led as the resolute merciful commander
supported by 3 editions: jalalayn, mukhtasar_en, wasit
wasit: “he shared in digging the trench, striking with the axe, carrying the earth, even their work-chants; he shared the pangs of hunger and sleeplessness - the resolute, merciful commander”
jalalayn: “following him in the fighting and the standing firm in its stations”
mukhtasar_en: “he personally engaged in battle - how can you be miserly with your souls over his soul”
the two transmitted readings held together: uswah with kasrah and uswah with dammah - one meaning
supported by 3 editions: jalalayn, mizan, wasit
jalalayn: “with the hamzah's kasrah and its dammah”
wasit: “Asim read uswah with dammah, the rest with kasrah - the plural usan”
mizan: “and it was read uswah with the dammah - al-Kashshaf's two construals: he is in himself the pattern imitated, or in him is a trait whose right is to be followed”
the restriction as documented: the pattern is truly taken only by one who hopes in Allah ﷻ and the Last Day and remembers Allah ﷻ abundantly - the badal construal shared across the traditions
supported by 4 editions: jalalayn, mizan, mukhtasar_en, muyassar
jalalayn: “liman is a badal from lakum - for the one who hopes in Allah, meaning fears Him, and the Last Day”
mizan: “a badal from the pronoun of address in lakum - showing that following him is a pure trait not possessed by everyone named a believer, only by those clothed in the reality of faith”
mukhtasar_en: “only he who is hopeful of the Last Day, works for it and remembers Allah abundantly will follow the Messenger”
hadith witness60 rows - sunni bukhari 4524, sunni bukhari 395, sunni bukhari 396, sunni bukhari 774, sunni bukhari 1101 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-ungraded; unclassed
sirah witness13
33:33وَقَرْنَ فِى بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ ٱلْجَٰهِلِيَّةِ ٱلْأُولَىٰ وَأَقِمْنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعْنَ ٱللَّهَ وَرَسُولَهُۥٓ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
the command to the wives: dignity in the homes, no display of the first jahiliyyah, the prayer established, the zakah given, Allah ﷻ and His Messenger obeyed - with the two transmitted readings qarna/qirna both carried
supported by 5 editions: baghawi, jalalayn, mukhtasar_en, muyassar, wasit
baghawi: “Madinah's people and Asim read qarna with fathah (remain), the others qirna with kasrah - and it is said, the soundest: a command from waqar, dignity: be people of dignity and stillness”
jalalayn: “with the qaf's kasrah and fathah - from qarar”
wasit: “al-Qurtubi's account of both readings; the address honors the Mothers of the Believers and through them every believing woman”
the tathir clause: innama yuridu Allah ﷻ li-yudhhiba ankum al-rijs AHL AL-BAYT wa-yutahhirakum tathiran - the intent of removal and utter purification declared for the People of the House
supported by 5 editions: jalalayn, mizan, mukhtasar_en, muyassar, tabrisi
jalalayn: “that He remove from you the sin, O People of the House, and purify you from it”
muyassar: “that He keep harm and evil far from you, O People of the House, and purify your souls utterly”
mukhtasar_en: “remove harm from you and purify your souls such that no blemish remains”
hadith witness29 rows - sunni muslim 6261, sunni muslim 6225, sunni tirmidhi 3787, sunni tirmidhi 3205, sunni tirmidhi 1173 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness41
occasion['sunni', 'tirmidhi', '3205'] ([{'name': 'Ahmad Muhammad Shakir', 'grade': 'Sahih'}, {'name); ['sunni', 'tirmidhi', '3787'] ([{'name': 'Ahmad Muhammad Shakir', 'grade': 'Sahih'}, {'name); ['shia', 'Al-Amali-Saduq', '740'] (NONE RECORDED IN SOURCE)
33:35إِنَّ ٱلْمُسْلِمِينَ وَٱلْمُسْلِمَٰتِ وَٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ وَٱلْقَٰنِتِينَ وَٱلْقَٰنِتَٰتِ وَٱلصَّٰدِقِينَ وَٱلصَّٰدِقَٰتِ وَٱلصَّٰبِرِينَ وَٱلصَّٰبِرَٰتِ وَٱلْخَٰشِعِينَ وَٱلْخَٰشِعَٰتِ وَٱلْمُتَصَدِّقِينَ وَٱلْمُتَصَدِّقَٰتِ وَٱلصَّٰٓئِمِينَ وَٱلصَّٰٓئِمَٰتِ وَٱلْحَٰفِظِينَ فُرُوجَهُمْ وَٱلْحَٰفِظَٰتِ وَٱلذَّٰكِرِينَ ٱللَّهَ كَثِيرًا وَٱلذَّٰكِرَٰتِ أَعَدَّ ٱللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا
the ten paired qualities - male and female named together in every one: submission, faith, devotion, truthfulness, patience, humility, charity, fasting, guarding, and abundant remembrance
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “the muslimin and muslimat, the mu'minin and mu'minat, the devout and obedient, the truthful in faith, the patient upon obedience, the humble, the givers, the fasters, the guardians against the unlawful, and the abundant rememberers”
muyassar: “the yielded to His commands and the yielding women, the believing men and women... the guardians of their chastity... and the rememberers of Allah abundantly with hearts and tongues”
mukhtasar_en: “the males who submit and the females who submit, the male believers and the female believers - each pair named”
the equality of the promise: Allah ﷻ prepared for THEM ALL - the women named beside the men - forgiveness and an immense reward
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “Allah prepared for them forgiveness of the sins and an immense reward for the obediences”
muyassar: “He prepared for these forgiveness of their sins and a great reward, the Garden”
mukhtasar_en: “forgiveness for their sins from Allah and a great reward”
the transmitted occasion: the women's question - why are the men mentioned and not us? - and the verse's descent naming them; the verse thereafter the charter of the believing women
supported by 3 editions: mukhtasar_en, muyassar, saadi
saadi: “after the wives' address, He named the rest of the women - their ruling and the men's one”
muyassar: “the address of the believing women in every age”
mukhtasar_en: “the qualities counted for both, the reward declared for both”
hadith witness16 rows - sunni muslim 6639, sunni muslim 116, sunni tirmidhi 1971, sunni tirmidhi 2609, sunni abudawud 4677 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-ungraded; unclassed; weak-kept-visible
sirah witness7
occasion['sunni', 'tirmidhi', '3211'] ([{'name': 'Ahmad Muhammad Shakir', 'grade': 'Sahih Isnaad'},)
33:40مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا
Muhammad ﷺ is not the legal/biological father of any adult man among the believers; therefore marriage to Zaynab رضي الله عنها after Zayd's divorce is lawful
supported by 27 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari
tabari: “Muhammad ﷺ is not the father of Zayd ibn Haritha رضي الله عنه nor of any man among the people who was not born of him; therefore marriage to Zayd's former wife is not prohibited to him”
baghawi: “Muhammad ﷺ is not the biological father of any of your men who he did not beget; therefore marriage to his ex-wife after divorce is not forbidden”
zamakhshari: “Muhammad ﷺ is not literally any man's father: if he had had an adult son that son would have been a prophet and Muhammad ﷺ would not be the Seal — which explains why Allah ﷻ did not grant him a surviving adult male son”
Muhammad ﷺ is the Seal of the Prophets (Khatam al-Nabiyyin) — no prophet will come after him until the Day of Resurrection
supported by 23 editions: ahsan_ur, baghawi, bayan_ur, hilalikhan_en, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
tabari: “He ﷺ is the Messenger of Allah ﷻ and the Seal of the Prophets (Khatam al-Nabiyyin) who sealed and stamped prophethood — it will not open for anyone after him until the Day of Resurrection”
baghawi: “Allah ﷻ sealed prophethood with him ﷺ; Asim reads khatam (fatha) = last of them; others read khatim (kasra) = the one who sealed them”
zamakhshari: “'Khatam al-Nabiyyin': had he had an adult son, that son would have been a prophet, and Muhammad ﷺ would not be the Seal of the Prophets; sealing prophethood entailed that no adult son would survive him”
The occasio revelationis: people said 'Muhammad ﷺ married his son's wife'; the verse denies that Zayd's adoption (tabanni) conferred real legal paternity
supported by 15 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, maarif_en, qurtubi, razi, saadi, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, zamakhshari
tabari: “The verse was revealed specifically regarding Zayd ibn Haritha رضي الله عنه — he was not Muhammad's ﷺ real son, and adoption under jāhilī custom confers no real filial bond”
baghawi: “The verse was revealed because when the Prophet ﷺ married Zaynab رضي الله عنها people said 'Muhammad married his son's wife'; Allah ﷻ revealed this to deny Zayd's legal sonship”
zamakhshari: “The verse denies real paternity for Zayd ibn Haritha رضي الله عنه; adoption (tabanni) was only a matter of closeness and honor, not legal effect; Zayd is counted among your men, not Muhammad's ﷺ real children”
The Prophet's ﷺ male children (al-Qasim, al-Tayyib/al-Tahir, Ibrahim) all died before reaching manhood; hence the restriction 'of your men' is substantively accurate
supported by 12 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, razi, tabari, zamakhshari
tabari: “The Prophet's ﷺ male children — al-Qasim, Ibrahim, al-Tayyib, and al-Mutahhar — all died before reaching manhood, which is why the qualification 'from your men' (min rijalikum) is accurate”
baghawi: “His male children — al-Qasim, al-Tayyib, al-Tahir, Ibrahim — were all children who did not reach manhood”
zamakhshari: “His sons (al-Tahir, al-Tayyib, al-Qasim, Ibrahim) were excluded from the negation on two grounds: (1) they did not reach manhood; (2) they were 'his men', not the addressees' men”
Two recitation variants: khatam (fatha, Asim) = noun 'seal' — by him they were sealed; khatim (kasra, majority) = active participle 'the one who sealed them'; both are valid Arabic forms
supported by 9 editions: baghawi, jalalayn, jalalayn_en, qurtubi, tabari, tazkir_ur, tazkirul_en, wasit, zamakhshari
tabari: “Recitation variants: the majority of readers render khatim (kasra on ta') meaning 'the one who sealed them'; Hasan and Asim render khatam (fatha on ta') meaning 'the last of them'; Ibn Mas'ud's reading was 'but a prophet who sealed the prophets'”
baghawi: “Two recitation variants: fatha reading (Asim) = last of them as a seal-stamp; kasra reading (majority) = the one who sealed them; both are valid”
zamakhshari: “Two recitation variants: khatam (fatha) = seal-instrument, meaning by him they were sealed; khatim (kasra) = active participle, the one who sealed them; Ibn Mas'ud read: 'but a prophet who sealed the prophets'”
'And Allah ﷻ is All-Knowing of all things' encompasses His knowledge that no prophet is needed after Muhammad ﷺ and the wisdom of completing the divine law through him
supported by 9 editions: jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, tabari
tabari: “'And Allah ﷻ was All-Knowing of all things' — nothing of their deeds and speech is hidden from Him”
razi: “'And Allah ﷻ is All-Knowing of all things' includes His knowledge that no prophet is needed after Muhammad ﷺ and the wisdom of completing the law including through his marriage to Zaynab رضي الله عنها”
jalalayn: “'And Allah ﷻ is All-Knowing of all things' — including that there is no prophet after him ﷺ”
Although not a legal/genealogical father, Muhammad ﷺ is the spiritual father of the ummah in care, guidance, and veneration — more so than a biological father
supported by 6 editions: qurtubi, razi, saadi, saadi_ur, usmani_ur, zamakhshari
zamakhshari: “Every messenger is a spiritual father to his ummah in obligation of veneration and care; Muhammad ﷺ is so all the more, though not in the other legal rulings that apply between fathers and sons”
razi: “Muhammad ﷺ as Messenger is like a father to the ummah — more so than a literal father — in care and guidance; 'the Prophet is more entitled to the believers than their own selves'”
qurtubi: “He ﷺ is the spiritual father of the ummah in veneration, honor, and guidance — in these respects, not in the other legal rulings of biological parenthood”
The mutawatir hadith (Bukhari and Muslim): 'My likeness among the prophets is as a man who built a palace perfectly except one brick — I am that brick; I sealed the prophets'
supported by 6 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, wasit
baghawi: “The palace-brick hadith from Abu Hurayrah رضي الله عنه (Bukhari and Muslim): the Prophet ﷺ said 'My likeness and the prophets before me is as a man who built a palace beautifully, except the place of one brick — I sealed the construction and I sealed the messe”
ibnkathir_ar: “Multiple mutawatir hadith narrations of the palace-brick metaphor from several companions رضي الله عنهم confirmed in the two Sahihs: 'I am the brick; I sealed the prophets'”
qurtubi: “Palace-brick hadith (Sahih Muslim via Jabir رضي الله عنه): 'I am the place of the brick; I came and sealed the prophets'; and from Abu Hurayrah رضي الله عنه: 'I am the brick and I am the Seal of the Prophets'”
This verse is a direct textual proof (nass) that there is no prophet after Muhammad ﷺ; anyone who claims prophethood after him is a liar and imposter; the ummah has unanimous consensus on this
supported by 6 editions: ahsan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, wasit
ibnkathir_ar: “This verse is a naṣṣ (definitive proof): anyone who claims prophethood after him ﷺ is a liar, imposter, and misguided; Allah ﷻ shows their corruption through the corruption of their sayings and deeds”
qurtubi: “The scholars of the ummah across all generations understand this verse as a definitive proof (nass) that there is no prophet after him ﷺ; any interpretation permitting ambiguity here is rejected as unsound”
wasit: “No prophet and no messenger after him ﷺ to the Day of Resurrection — Allah ﷻ sealed both prophethood and messengership with him”
'Isa 'alayhi as-salam will descend at the end of times ruling by the shari'ah of Muhammad ﷺ, as a member of his ummah — not as an independent prophet
supported by 4 editions: jalalayn, jalalayn_en, usmani_ur, zamakhshari
zamakhshari: “'Isa 'alayhi as-salam when he descends at the end of times acts according to the shari'ah of Muhammad ﷺ, praying toward his qibla, as one of his ummah”
jalalayn: “When 'Isa 'alayhi as-salam descends, he rules by the shari'ah of Muhammad ﷺ”
jalalayn_en: “When 'Isa 'alayhi as-salam descends, he rules according to the law of Muhammad ﷺ”
The hadith (Sahihayn via Jubair ibn Mut'im رضي الله عنه): among his names is al-'Aqib — 'the last, after whom there is no prophet'
supported by 3 editions: baghawi, ibnkathir_ar, ibnkathir_ur
baghawi: “Hadith via Jubair ibn Mut'im رضي الله عنه (Tirmidhi — confirmed): 'I have names: I am Muhammad, I am Ahmad, I am al-Mahi by whom Allah ﷻ erases disbelief, I am al-Hashir at whose feet people are gathered, and I am al-'Aqib — the last after whom there is no pro”
ibnkathir_ar: “Hadith (Sahihayn via Jubair ibn Mut'im رضي الله عنه): 'I am al-'Aqib — the last, after whom there is no prophet'; also: 'Prophethood and messengership have ended; there is no messenger and no prophet after me'”
ibnkathir_ur: “His names (Sahihayn via Jubair ibn Mut'im رضي الله عنه): Muhammad, Ahmad, al-Mahi by whom Allah ﷻ erases disbelief, al-Hashir at whose feet people are gathered, al-'Aqib — the last after whom there is no prophet”
hadith witness10 rows - sunni muslim 1167, sunni bukhari 4896, sunni muslim 5960, sunni muslim 6106, sunni tirmidhi 2840 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); weak-kept-visible
sirah witness15
33:45يَٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَرْسَلْنَٰكَ شَٰهِدًا وَمُبَشِّرًا وَنَذِيرًا
Shāhid means the Prophet ﷺ will bear witness on his umma and those he was sent to, for and against them, on the Day of Judgment
supported by 25 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Shāhid means his testimony is accepted by Allah ﷻ for those he was sent to and against them, as a just witness whose testimony is accepted in judgment”
baghawi: “Shāhid = witness for the (other) messengers by their conveying; mubashshir = bringer of glad tidings of Paradise to those who believed; nadhīr = warner of hellfire to those who rejected”
tabari: “Shāhid = witness on his umma by his having conveyed to them what he was sent with”
Mubashshir = bearer of glad tidings of Paradise and Allah ﷻ's mercy to the believers
supported by 20 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, usmani_ur, wasit, zilal_ur
baghawi: “Mubashshir = bringer of glad tidings of Paradise to those who believed”
tabari: “Mubashshir = giver of glad tidings of Paradise to the believers among them”
ibnkathir_ar: “Mubashshir = bearer of glad tidings to the believers of a great reward; nadhīr = warner to the disbelievers of a grievous punishment”
Nadhīr = warner of hellfire and punishment to the disbelievers and disobedient
supported by 20 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, usmani_ur, wasit, zilal_ur
baghawi: “Nadhīr = warner of hellfire to those who rejected”
tabari: “Nadhīr = warner of hellfire to the disbelievers and rejectors”
ibnkathir_ar: “Nadhīr = warner to the disbelievers of a grievous punishment”
Dāʿī ilā Allāh = calling people to tawhid and worship of Allah ﷻ alone; bi-idhnihi = by His command
supported by 7 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, muyassar, qurtubi, saadi
baghawi: “Dāʿī ilā Allāh = calling to His tawhid and obedience; bi-idhnihi = by His command”
ibnkathir_ar: “Dāʿī ilā Allāh = calling creation to worship their Lord, by His command to him to do so”
qurtubi: “Dāʿī ilā Allāh = conveying tawhid and calling people to it; bi-idhnihi = by His command and appointment of that at its time”
Sirāj munīr = the Prophet ﷺ is a radiant lamp of guidance; his message is as clear as the sun — none denies it except the obstinate
supported by 7 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, muyassar, qurtubi, saadi
baghawi: “Sirāj munīr = He ﷺ is called a lamp because guidance is taken from him as light is taken from a lamp in darkness”
ibnkathir_ar: “Sirāj munīr = the message he ﷺ brought is clear like the sun in its brightness and illumination — none denies it except one who is stubborn”
qurtubi: “Sirāj munīr is a metaphor (isti'āra) for the light contained in the Prophet's ﷺ shari'a; also interpreted as: he is a guide out of the darkness of misguidance, like a lamp”
The five attributes (shāhid, mubashshir, nadhīr, dāʿī ilā Allāh, sirāj munīr) together encapsulate the foundations and objectives of the Prophetic mission ﷺ
supported by 6 editions: ibnashur, maarif_en, miqbas, muyassar, saadi, saadi_ur
saadi: “The five attributes described — shāhid, mubashshir, nadhīr, dāʿī ilā Allāh, sirāj munīr — are the objective, essence, and foundations of the Prophetic mission ﷺ”
miqbas: “This is the third address to the Prophet ﷺ in Sūrat al-Aḥzāb; five attributes are enumerated: shāhid, mubashshir, nadhīr, dāʿī ilā Allāh, sirāj munīr — these describe the foundations of his mission”
muyassar: “The verse names five attributes: shāhid (witness on his umma for conveying), mubashshir (for believers: mercy and Paradise), nadhīr (for the disobedient and rejectors: hellfire), dāʿī to tawhid by His command, sirāj munīr (a clear light like the sun) — all fiv”
The Prophet's ﷺ Quranic description in 33:45 parallels his description in the Torah — attested by the Bukhari hadith of 'Abdullah ibn 'Amr رضي الله عنه
supported by 4 editions: ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “The hadith of 'Abdullah ibn 'Amr رضي الله عنه (Bukhari): the Prophet ﷺ is described in the Torah in language closely matching his Quranic description in 33:45 — shāhid, mubashshir, nadhīr, and hirz lil-ummiyyīn”
ibnashur: “Ibn Kathīr cited Bukhari in Tafsir: 'Abdullah ibn 'Amr ibn al-'Aas رضي الله عنه reported that the verse 'yā ayyuha al-nabī innā arsalnāka shāhidan wa mubashshiran wa nadhīran' appears in the Torah in closely parallel language”
ibnkathir_en: “The Tawrah describes the Prophet ﷺ with language closely matching 33:45: 'O Prophet! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner, a saviour to the illiterate...' — narrated by 'Ata' ibn Yasar from 'Abdullah ibn 'Amr رضي الله”
Shāhid also encompasses witness for other prophets عليهم السلام on the Day of Judgment, testifying that they conveyed to their nations
supported by 4 editions: ahsan_ur, ibnashur, maarif_en, qurtubi
qurtubi: “Shāhid includes witness for other prophets regarding their conveying to their respective nations”
ibnashur: “The Prophet ﷺ witnesses for other prophets that they conveyed to their nations — broader scope of shāhid”
maarif_en: “The Prophet ﷺ as shāhid will also testify regarding other nations and their prophets on the Day of Judgment — including witnessing for Nūḥ عليه السلام that he conveyed”
The verse is a source of reassurance (ta'nīs) and honor for the Prophet ﷺ and believers — consoling him after the context of opposition
supported by 3 editions: qurtubi, tafhim_en, tafhim_ur
qurtubi: “The verse is a source of reassurance (ta'nīs) for the Prophet ﷺ and the believers, and an honoring of them all”
tafhim_ur: “After admonishing Muslims, Allah ﷻ addresses consoling and reassuring words to His Prophet ﷺ — stating that He has given him high ranks; opponents cannot harm him; he should continue his mission”
tafhim_en: “After admonishing the Muslims, Allah ﷻ addresses a few words of consolation to His Prophet ﷺ — his rank is so elevated that the slander and calumny of opponents cannot harm him; he should continue his mission”
hadith witness6 rows - sunni bukhari 2125, sunni bukhari 4971, sunni bukhari 4838, sunni malik 1858, sunni tirmidhi 3207 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); unclassed; weak-kept-visible
sirah witness13
33:6ٱلنَّبِىُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ وَأَزْوَٰجُهُۥٓ أُمَّهَٰتُهُمْ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَٰبِ ٱللَّهِ مِنَ ٱلْمُؤْمِنِينَ وَٱلْمُهَٰجِرِينَ إِلَّآ أَن تَفْعَلُوٓا۟ إِلَىٰٓ أَوْلِيَآئِكُم مَّعْرُوفًا كَانَ ذَٰلِكَ فِى ٱلْكِتَٰبِ مَسْطُورًا
The Prophet ﷺ is awla (more entitled/closer) to the believers than their own selves in all matters of religion and worldly life
supported by 27 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari
zamakhshari: “The Prophet ﷺ is awla (more entitled/closer) to believers than themselves in all matters of religion and worldly life — this is stated without restriction, in absolute terms”
baghawi: “The Prophet ﷺ is awla than believers from one another in having his ruling executed over them and his obedience being obligatory upon them”
tabari: “The Prophet ﷺ is most entitled (ahaqq) to rule over the believers as he wills; whatever he rules regarding their affairs is valid and binding upon them”
His ﷺ command and calling takes precedence over the believers' own desires and choices; when his call conflicts with their inclinations, his call must be followed
supported by 18 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, tafhim_en, usmani_ur, wasit, zamakhshari
zamakhshari: “His rule and judgment over believers takes effect; his call is to be followed over one's own desires — he guides to salvation and holds them back from the Fire”
baghawi: “Ibn Abbas رضي الله عنه and 'Ata': when the Prophet ﷺ called them to something and their own selves called them to something else, obedience to the Prophet ﷺ was awla (more entitled) over obedience to their own selves”
tabari: “Ibn Zayd: the Prophet ﷺ is awla over believers as a master is awla over his servant — any ruling he makes over them stands”
The reason for his awla status: Allah ﷻ knew the Prophet's ﷺ unparalleled compassion and sincerity toward the Ummah, and all good that reaches believers comes through him ﷺ
supported by 8 editions: ahsan_ur, ibnkathir_ar, qurtubi, razi, tafhim_en, tafhim_ur, usmani_ur, wasit
ibnkathir_ar: “Allah ﷻ gave the Prophet ﷺ awla status because of his known compassion and sincerity toward the Ummah — divine recognition of his ﷺ superior care for them”
razi: “The Prophet ﷺ is awla because all the believer's good — his worship and knowledge of how to worship — comes only through the Prophet ﷺ; serving one's own needs without serving the Prophet's needs is like tending hair while neglecting the head from which it gro”
qurtubi: “The Prophet ﷺ is awla than believers because he calls them to salvation while their own selves call them to destruction (hadith in Sahih Muslim: 'I am like a man who lights a fire and insects rush to fall into it — I hold you back by your belts while you rush ”
The walaya hadith (Sahih al-Bukhari and Muslim, via Abu Hurayrah رضي الله عنه): 'I am the most entitled to every believer in this world and the hereafter; whoever leaves wealth — his heirs inherit; whoever leaves debt or orphans — bring them to me, I am their guardian'
supported by 10 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas_en, qurtubi, tabari, wasit, zamakhshari
zamakhshari: “The hadith of Abu Hurayrah رضي الله عنه: 'There is no believer but I am the most entitled to him in this world and the next; whoever dies and leaves wealth, his blood relatives inherit; whoever leaves debt or dependents, bring them to me, I am their guardian'”
baghawi: “Hadith of Abu Hurayrah رضي الله عنه (Sahih al-Bukhari, Sahih Muslim): 'There is no believer but I am the most entitled to him in this world and the next; whoever dies and leaves wealth, his relatives inherit; whoever leaves debt or orphans/dependents, come to ”
tabari: “Hadith of Abu Hurayrah رضي الله عنه: 'There is no believer but I am the most entitled to him among all people in this world and the next; whoever leaves wealth, his heirs and blood-relatives inherit; whoever leaves debt or orphans/dependents, come to me — I am”
Hadith (Sahih al-Bukhari): 'None of you truly believes until I am dearer to him than his own self, his father, his children, and all people' — confirmed by the exchange with 'Umar رضي الله عنه
supported by 9 editions: ahsan_ur, bayan_ur, hilalikhan_en, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, tafhim_en, tafhim_ur
ibnkathir_ar: “Hadith of 'Umar رضي الله عنه (Sahih al-Bukhari): Umar said the Prophet ﷺ was dearest to him except his own self; the Prophet ﷺ said complete faith requires preferring him even over oneself; Umar then attested he was dearer than his own self and the Prophet ﷺ a”
ibnkathir_en: “Hadith of 'Umar رضي الله عنه (Sahih al-Bukhari): faith requires that the Prophet ﷺ be dearer to him than his own self; Umar ultimately attested this”
ibnkathir_ur: “Hadith of 'Umar رضي الله عنه (Sahih al-Bukhari): Umar said the Prophet ﷺ was dearest to him except his own self; Prophet ﷺ said faith requires being dearer than oneself; Umar then attested this; the Prophet ﷺ said 'Now (it is complete)'”
The Prophet's ﷺ wives are mothers of believers in honor, respect, veneration, and the permanent prohibition of marriage to them after his death
supported by 25 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari
zamakhshari: “His wives are like mothers in some rulings — obligatory veneration, respect, and permanent prohibition of marriage; but NOT in all mother-rulings; 'A'ishah رضي الله عنها said: 'I am not a mother to women, only to men'”
baghawi: “His wives are mothers of believers in venerating their right and in the permanent prohibition of marriage to them; but NOT in secluding with them or in khalwa”
tabari: “The sanctity of his wives over believers equals the sanctity of their mothers: marriage to his wives after his death is forbidden, just as marriage to one's mothers is forbidden”
The wives-as-mothers status is LIMITED: it does not extend to khalwa (seclusion), inheritance, or to their daughters/sisters being forbidden in marriage
supported by 9 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, saadi, tafhim_ur, usmani_ur, wasit, zamakhshari
zamakhshari: “The wives-as-mothers status does not extend to rulings beyond honor and the marriage prohibition — e.g., their daughters are not sisters to believers, they remain otherwise like strangers”
baghawi: “The wives-as-mothers status: their daughters are not the sisters of the believers; their brothers and sisters are not the uncles and aunts of the believers — the Imam al-Shafi'i cited: al-Zubayr married Asma' bint Abi Bakr, sister of a Mother of the Believers,”
ibnkathir_ar: “The prohibition of marriage to his wives does not extend to their daughters, sisters, or other female relatives — this is by consensus (ijma') of scholars”
Blood relatives (ulu al-arham) are most entitled to each other in inheritance by Allah ﷻ's decree, taking precedence over faith-bond or hijra-bond connections
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Blood relatives are more entitled to inherit from each other than believers and emigrants connected only by faith/hijra bonds”
baghawi: “Blood relatives have priority over believers/emigrants in inheritance”
tabari: “Blood relatives who inherit from each other are more entitled to each other's inheritance than believers and emigrants inheriting via hijra/faith bonds without blood kinship”
Abrogation: In early Islam believers inherited from each other via hijra and faith bonds (muwakhat); this verse abrogated that system, restoring blood-relationship as the basis of inheritance
supported by 15 editions: ahsan_ur, bayan_ur, jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, muyassar, saadi, tabari, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Early Muslims inherited via religious brotherhood and hijra rather than blood ties; then this was abrogated when Islam became strong and widespread, and inheritance reverted to blood relations”
tabari: “Qatadah: Muslims spent a period inheriting via hijra-bond — the non-emigrant Arab Muslim did not inherit from the emigrants; then Allah ﷻ revealed this verse and mixed all believers together, making inheritance by religious community (milla)”
jalalayn: “The abrogation of inheritance by faith/hijra bonds in favor of blood-relationship inheritance”
Exception: Voluntary acts of kindness, good treatment, and bequests to non-inheriting close allies are permissible (not obligatory)
supported by 13 editions: ahsan_ur, bayan_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, wasit, zamakhshari
zamakhshari: “The exception 'ill an taf'alu ila awliya'ikum ma'rufan' refers to permitting a bequest (wasiyya) to believers/emigrants who are one's close allies — this voluntary act of kindness is permissible”
jalalayn: “The exception: making a bequest to close allies is permissible”
saadi: “The exception: voluntary gifts or kindness to non-heir friends/allies is permissible — there is no obligation, it is at one's own discretion”
'Written in the Book' (masturan fi al-Kitab) refers to the Preserved Tablet (al-Lawh al-Mahfuz) or Allah ﷻ's eternal decree — this ruling was divinely foreordained
supported by 11 editions: ahsan_ur, bayan_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, usmani_ur, zamakhshari
zamakhshari: “'Written in the Book' (masturan) means recorded in the Preserved Tablet (al-Lawh al-Mahfuz) — or in what Allah ﷻ revealed to His Prophet ﷺ — or in the inheritance verses — or in what Allah ﷻ decreed”
jalalayn: “'Written in the Book' in both instances refers to the Preserved Tablet (al-Lawh al-Mahfuz)”
saadi: “This ruling 'was written in the Book' — it was decreed by Allah ﷻ and inevitably will take effect”
Some companions (Ubayy ibn Ka'b, Ibn Masud, Ibn Abbas رضي الله عنهم) had a reading variant 'wa huwa abun lahum' (and he is a father to them) — indicating spiritual paternity of the Prophet ﷺ over the believers
supported by 7 editions: bayan_ur, ibnkathir_ur, saadi, saadi_ur, tabari, usmani_ur, zamakhshari
zamakhshari: “In the reading of Ibn Masud رضي الله عنه the verse included 'wa huwa abun lahum' (and he is a father to them); Mujahid held every prophet is the father of his community”
tabari: “Mujahid (and al-Hasan and Qatadah citing an earlier reading): 'wa huwa abun lahum' — he is a father to them; Mujahid: every prophet is the father of his community”
saadi: “The Prophet ﷺ is a spiritual father to the believers, as per some companions' readings ('wa huwa abun lahum')”
hadith witness46 rows - sunni bukhari 4781, sunni bukhari 2399, sunni bukhari 2793, sunni bukhari 2378, sunni bukhari 2298 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed
sirah witness22
occasion['sunni', 'ibnmajah', '116'] ([{'name': 'Al-Albani', 'grade': 'Sahih'}, {'name': 'Muhammad); ['shia', 'Al-Kafi-Volume-1-Kulayni', '755'] ([{'name': 'al-Majlisi', 'grade': 'مجهول'}, {'name': 'Behbudi); ['shia', 'Al-Khisal-Saduq', '212'] (NONE RECORDED IN SOURCE)
35:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّهِ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ جَاعِلِ ٱلْمَلَٰٓئِكَةِ رُسُلًا أُو۟لِىٓ أَجْنِحَةٍ مَّثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ يَزِيدُ فِى ٱلْخَلْقِ مَا يَشَآءُ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
fatir - the Originator of the heavens and the earth upon no preceding model; Ibn Abbas's account of learning the word from the two bedouins at the well
supported by 5 editions: baghawi, ibnkathir_en, jalalayn, saadi, wasit
jalalayn: “their Creator upon no model that preceded”
baghawi: “their Creator and Originator upon no preceding pattern”
ibnkathir_en: “Ibn Abbas: I did not know what Fatir meant until two bedouins disputed over a well and one said - ana fatartuha, I began it; and al-Dahhak: wherever the phrase occurs it means the Creator of the heavens and the earth”
the angels made messengers - between Allah ﷻ and His prophets in revelation, and in the execution of His decreed commands
supported by 5 editions: ibnkathir_en, jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “messengers to the prophets”
ibnkathir_en: “Who made the angels messengers - between Him and His Prophets”
saadi: “messengers in the direction of His decreed commands and intermediaries between Him and His creation in conveying His religious commands”
the wings - two, three and four by pairs; some given more; the transmitted report of Jibril seen with six hundred wings
supported by 5 editions: baghawi, ibnkathir_en, mukhtasar_en, muyassar, saadi
baghawi: “Qatadah and Muqatil: some have two wings, some three, some four - and He increases in them what He wills; and Ibn Mas'ud: he saw Jibril in his form with six hundred wings”
ibnkathir_en: “some have two wings, some three, some four - and some more than that, as in the hadith of Jibril seen on the Night of the Isra with six hundred wings”
saadi: “possessors of wings by which they fly to execute swiftly what they are commanded - two, three and four as His wisdom required”
yazidu fi al-khalq ma yasha - He increases in creation what He wills; the transmitted readings of the increase held together: wings and forms, beautiful voice (Ibn Shihab / al-Zuhri), beauty of the eyes (Qatadah), and intellect
supported by 4 editions: baghawi, jalalayn, mukhtasar_en, saadi
baghawi: “He increases in them what He wills - and Ibn Shihab said: beauty of voice; Qatadah: comeliness in the eyes; and it is said: intellect and discernment”
saadi: “He increases some of His creatures over others in form, in strength, in beauty, in added limbs, in beauty of voices and sweetness of tones”
jalalayn: “He increases in the creation - in the angels and in others”
the seal - Allah ﷻ has power over all things: whoever originates without model and multiplies wings as He wills, nothing is beyond His ability, and the opening of the surah sets the proof of resurrection
supported by 4 editions: mukhtasar_en, muyassar, saadi, wasit
muyassar: “Allah has power over everything - nothing resists Him”
wasit: “He alerted by the origination that the One able to begin is able to restore”
saadi: “His power reaches whatever He wills and nothing is beyond it - among it the increase of some creatures over others”
hadith witness10 rows - sunni muslim 93, sunni tirmidhi 2610, sunni nasai 4990, sunni abudawud 4695, shia Al-Tawhid-Saduq 450 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded; weak-kept-visible
sirah witness2
35:28وَمِنَ ٱلنَّاسِ وَٱلدَّوَآبِّ وَٱلْأَنْعَٰمِ مُخْتَلِفٌ أَلْوَٰنُهُۥ كَذَٰلِكَ إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ
only the knowers truly fear Allah ﷻ - for fear follows knowing the One feared: His attributes, His law, His power
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “only the ulama fear Allah among His servants - unlike the ignorant”
muyassar: “only the knowers of Him, His attributes, His law and His power fear Him and guard against His punishment”
mukhtasar_en: “only those who exalt Allah and have true fear of Him are the knowledgeable ones, because they recognise His attributes, His sacred law and the proof of His power”
the verse's setting: the differing colors of people, beasts and cattle as of fruits and mountains - one water, one earth, many colors
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “as the differing of the fruits and the mountains”
muyassar: “red, white, black - as the fruits and mountains differ”
saadi: “paths white, yellow, red and intensely black in the very mountains - and the people, beasts and cattle likewise”
the transmitted definitions of the alim: the one whose deed confirms his word (al-Sadiq), the most knowing the most fearing - carried in both traditions
supported by 3 editions: mukhtasar_en, muyassar, safi
safi: “from al-Sadiq alayhi as-salam: the ulama means those whose deed confirms their word; and the hadith: the most knowing of you of Allah is the most fearful of Him”
muyassar: “they ponder the lessons and signs within these creations”
mukhtasar_en: “He forgives the sins of His servants who repent - the Mighty who cannot be overpowered”
hadith witness11 rows - sunni bukhari 7301, sunni bukhari 6101, shia Al-Kafi-Volume-1-Kulayni 67, shia Mujam-al-Ahadith-al-Mutabara-Muhsini 25, shia Al-Amali-Mufid 237 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-ungraded; unclassed
sirah witness8
36:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ يسٓ
Ya-Sin belongs to the huruf muqatta'ah (disconnected letters) that open certain Quranic surahs
supported by 13 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, tabari, wasit, zamakhshari
ahsan_ur: “Ya-Sin is one of the disconnected letters (huruf muqatta'ah) — it belongs to the same category as other such letters; all stated interpretations (ya insan, name of Prophet ﷺ, name of Allah ﷻ) are without evidence”
baghawi: “Scholars disagreed over the interpretation of Ya-Sin in line with their differences on the disconnected letters (huruf al-tahajji)”
ibnashur: “The discussion of Ya-Sin is like the discussion of the disconnected letters at surah openings; among the views is that it is one of the Names of Allah ﷻ, as Ashab narrated from Malik”
Ya-Sin means 'ya insan' (O man / O human being) — reported from Ibn Abbas رضي الله عنهما, Ikrimah, and others; variously attributed to Abyssinian, Syriac, or Tay' dialect
supported by 11 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, miqbas, miqbas_en, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
ahsan_ur: “Some scholars gave Ya-Sin the meaning of 'ya rajul' or 'ya insan' (O man / O human being)”
baghawi: “Ibn Abbas رضي الله عنهما: Ya-Sin means 'ya insan' (O human being) in the Tay' dialect, addressed to the Prophet ﷺ”
ibnashur: “Ibn Abbas رضي الله عنهما said Ya-Sin means 'ya insan' (O human being) in the Abyssinian language; in another narration in the Tay' dialect; Ibn Ashur regards the two-letter Quranic spelling as evidence against this derivation”
Ya-Sin is an oath (qasam) or one of the Names of Allah ﷻ
supported by 6 editions: baghawi, ibnashur, ibnkathir_ar, miqbas, tabari, zilal_ur
baghawi: “Ibn Abbas رضي الله عنهما reported: Ya-Sin is a qasam (oath) by Allah ﷻ and it is one of the Names of Allah ﷻ”
ibnashur: “Ya-Sin is one of the Names of Allah ﷻ, as transmitted by Ashab from Malik”
ibnkathir_ar: “Malik narrated from Zayd ibn Aslam: Ya-Sin is one of the Names of Allah ﷻ”
Knowledge of Ya-Sin's specific meaning belongs to Allah ﷻ alone; human understanding cannot reach it (tafwid)
supported by 4 editions: ahsan_ur, jalalayn, jalalayn_en, razi
ahsan_ur: “The meaning and import of these disconnected letters is known to none other than Allah ﷻ”
jalalayn: “Allah ﷻ knows best what He intends by Ya-Sin”
jalalayn_en: “God knows best what He means by these [letters]”
Ya-Sin demonstrates the Quran's miraculous inimitability (i'jaz): the Quran is composed of the same letters as Arabic speech yet Arabs cannot match it
supported by 3 editions: razi, wasit, zilal_ur
razi: “The use of exactly half the Arabic letters (14 of 28) in the disconnected letters across the Quran, distributed in a deliberate non-random pattern, points to intentional divine wisdom and is evidence of the Quran's miraculous origin”
wasit: “The disconnected letters at surah openings point to the miraculous inimitability (i'jaz) of the Quran: this Quran is composed of the very same letters the Arabs use in their speech yet comes from Allah ﷻ and cannot be matched”
zilal_ur: “The Quran draws attention to the fact that it is composed of the very letters accessible to the Arabs, yet their inability to produce anything like it proves its divine origin — this is the proof of i'jaz contained in the disconnected letters”
Some scholars hold Ya-Sin to be a name or direct address to the Prophet ﷺ, or an abbreviation of 'Ya Sayyid'
supported by 7 editions: ahsan_ur, bayan_ur, ibnashur, miqbas, tafhim_en, tafhim_ur, wasit
ahsan_ur: “Some scholars said Ya-Sin is one of the names of the Prophet ﷺ, and others said it is one of the Names of Allah ﷻ; Ahsan al-Bayan treats all named interpretations as lacking proof”
bayan_ur: “According to the majority of commentators (akthar mufassirin), Ya-Sin is one of the names of the Prophet ﷺ, as is Ta-Ha — though Bayan notes this is the commonly transmitted opinion”
ibnashur: “Some people claim Ya-Sin is one of the names of the Prophet ﷺ, based on 37:130; Ibn Ashur finds this claim weak because the two-letter spelling in the manuscripts is incompatible with 'ya insan'”
Surah Ya-Sin is Makki (revealed in Mecca)
supported by 7 editions: baghawi, jalalayn, muyassar, qurtubi, razi, saadi, zamakhshari
baghawi: “Surah Ya-Sin is Makki”
jalalayn: “Surah Ya-Sin is Makki, except verse 45 which is Madani”
muyassar: “Surah Ya-Sin was named thus because Allah ﷻ opened it with this expression, giving the surah a distinctive combination found in no other surah”
Surah Ya-Sin is called 'heart of the Quran' and hadiths recommend its recitation over the dying and at night for forgiveness
supported by 3 editions: ibnkathir_en, maarif_en, qurtubi
ibnkathir_en: “The Prophet ﷺ said: 'Whoever recites Ya-Sin in the night will wake up forgiven' (from Abu Hurayrah رضي الله عنه, chain rated jayyid by al-Hafiz Abu Ya'la); a second hadith from Jundub ibn Abdallah رضي الله عنه in Sahih Ibn Hibban confirms forgiveness for night”
maarif_en: “Ma'qil ibn Yasar رضي الله عنه narrates that the Prophet ﷺ said 'Ya-Sin is the heart of the Quran' (qalb al-Qur'an); the one who recites it seeking Allah ﷻ and the Hereafter is forgiven; Imam al-Ghazali suggested this is because the surah covers Resurrection an”
qurtubi: “The Prophet ﷺ said: 'Recite Ya-Sin over your dying' (Abu Dawud, from Ma'qil ibn Yasar رضي الله عنه); al-Tirmidhi reports from Anas رضي الله عنه: 'For everything there is a heart; the heart of the Quran is Ya-Sin' — though al-Tirmidhi rated this gharib”
hadith witness1 rows - sunni tirmidhi 2887 | strata: weak-kept-visible
36:10وَسَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ
Warning and non-warning are equal for the hardened disbelievers upon whom the divine decree has been established; they will not believe either way
supported by 25 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “Those who reach this degree of misguidance through their own deeds — warning is of no benefit to them (inzar be-faida rahta hai)”
baghawi: “These disbelievers cannot see the path of guidance (sabil al-huda); warning and non-warning are therefore equal for them, and they will not believe”
bayan_ur: “Whether the Prophet ﷺ warns them or does not warn them is equal for them; they will not believe”
The root cause of the equivalence is that Allah ﷻ has decreed / sealed their disbelief; their hearts are dead to truth by divine verdict
supported by 8 editions: ibnkathir_ar, ibnkathir_ur, maarif_en, razi, saadi, tabari, wasit, zilal_ur
ibnkathir_ar: “Allah ﷻ has sealed them (khatama 'alayhim) in misguidance; those destined for wretchedness (al-mahkum 'alayhim bi-l-shaqa') cannot reach guidance”
ibnkathir_ur: “The divine seal (muhr Allah ﷻ) on them means warning is futile; those upon whom the divine Word of punishment has been established will not believe even if shown all the signs”
maarif_en: “The chains and barriers (verses 8-9) are similitudes for the state of spiritual blindness and obstinacy; the divine verdict (al-qawl al-hazim) already stands that they will not believe, which is the root cause of the warning's futility”
'Sawa'' is a masdar meaning al-istawa'; 'ala carries figurative superiority (isti'la' majazi) of attachment; the hamza is the hamzat al-tasawiyya, originally interrogative repurposed by metonymy to express equivalence
supported by 3 editions: ibnashur, miqbas, wasit
ibnashur: “'Sawa'' functions as a masdar meaning istawa, and the hamzat al-tasawiyya originates as an interrogative repurposed to express equivalence by metonymy (majaz mursal), becoming so common it is counted among the established meanings of the hamza”
miqbas: “'Sawa'' functions as a masdar meaning istawa, and 'ala carries figurative superiority (isti'la' majazi) meaning 'ulabasa (attachment); the hamzat al-tasawiyya originates as an interrogative repurposed to express equivalence by metonymy (majaz mursal)”
wasit: “'Sawa'' is a nominal masdar meaning al-istawa', used here with the sense of the active participle (mustaw); 'ala carries the sense of figurative superiority (isti'la' majazi)”
This verse parallels Al-Baqarah 2:6 in structure and meaning; commentators explicitly note the earlier occurrence in that surah
supported by 7 editions: bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_ur, miqbas, qurtubi, usmani_ur
bayan_ur: “Exactly the same words appear in Al-Baqarah 2:6 (surat al-baqara ki ayat 6 mein bhi ho baho yehi alfaz aaye hain)”
ibnashur: “The verse parallels Al-Baqarah 2:6: 'wa-taqaddama naziruha fi awwal surat al-baqara'”
ibnkathir_ar: “The verse parallels the beginning of Al-Baqarah (2:6): 'wa-qad taqaddama naziratuha fi awwal surat al-baqarah'”
Warning still serves a purpose from the Prophet's ﷺ side: it fulfils his duty, earns him reward, and identifies those who are receptive; the futility is relative to the hardened group only
supported by 4 editions: razi, tafhim_en, tafhim_ur, usmani_ur
razi: “The Prophet's ﷺ warning serves to fulfil his duty (li-yakhruja 'amma 'alayhi) and to earn the reward of warning (yanala thawab al-indar), even though the warned ones gain no benefit from it”
tafhim_en: “The real object of preaching is to search out and gather those sincere servants of Allah ﷻ who would heed the admonition and fear Allah ﷻ — not to persist with those who persist in denial, pride, and antagonism”
tafhim_ur: “When the stubborn opponents are encountered, they should be left, but the mission must not be abandoned; the real aim is to find those who will heed and fear Allah ﷻ”
hadith witness8 rows - sunni muslim 2351, sunni bukhari 651, sunni muslim 2353, sunni nasai 2554, sunni ibnmajah 1614 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
36:11إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ وَخَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ
The warning of the Prophet ﷺ only BENEFITS those who follow the Reminder (Quran) and fear al-Rahman — the act of warning is universal but its fruit is restricted to the receptive
supported by 18 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zilal_ur
tabari: “The warning of the Prophet ﷺ only benefits those who have believed in the Quran and follow its commands from Allah ﷻ”
baghawi: “Warning only benefits those who follow the dhikr, meaning the Quran, and act upon what is in it”
razi: “The beneficial warning (al-indhaar al-naafi') is only for those who follow the dhikr and fear — the verse restricts not the act of warning but its fruit”
Al-dhikr (the Reminder) in this verse = al-Quran al-Karim
supported by 11 editions: baghawi, ibnashur, ibnkathir_ar, jalalayn, jalalayn_en, miqbas, muyassar, qurtubi, razi, tabari, zilal_ur
tabari: “Following the dhikr (ittiba' al-dhikr) means following the Quran (via Qatadah)”
baghawi: “Al-dhikr = the Quran”
qurtubi: “Al-dhikr = the Quran, and the full condition is following it AND acting upon it”
Following the Reminder (ittiba' al-dhikr) = actively believing in and acting upon the Quran, not merely hearing it
supported by 7 editions: baghawi, ibnashur, miqbas, miqbas_en, mukhtasar_en, qurtubi, saadi
baghawi: “Acting upon what is in the Quran is the required form of following it”
qurtubi: “Acting upon the Quran is the fulfilled meaning of following the dhikr”
miqbas: “Following the dhikr means sincerely believing in it and having faith in its contents, since pondering it leads to acting on it”
Khashiya al-Rahman bil-ghayb = fearing Allah ﷻ in private/secret where no one watches except Allah ﷻ
supported by 15 editions: bayan_ur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, wasit, zilal_ur
tabari: “Fearing al-Rahman bil-ghayb means fearing Allah ﷻ when out of the sight of others — not the hypocrite who disregards religion in private nor the polytheist”
qurtubi: “Fearing al-Rahman bil-ghayb means fearing Him in one's absence from others' sight and in one's solitude”
ibnkathir_ar: “Fearing al-Rahman bil-ghayb = fearing where no one sees but Allah ﷻ, knowing Allah ﷻ watches — cross-referenced to 67:12”
The 'generous reward' (ajr karim) promised = entry into Paradise
supported by 10 editions: baghawi, ibnkathir_ar, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, tabari
tabari: “The ajr karim = Allah ﷻ granting Paradise as reward for the deeds of the one who followed the dhikr and feared al-Rahman”
baghawi: “The ajr karim is described as hasan (good/excellent) and it is Paradise”
qurtubi: “The ajr karim = Paradise”
The 'forgiveness' (maghfirah) promised = forgiveness/erasure of the recipient's sins
supported by 7 editions: ibnkathir_ar, miqbas, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, saadi
qurtubi: “The maghfirah = forgiveness of the recipient's sins”
ibnkathir_ar: “The maghfirah = forgiveness of the recipient's sins”
miqbas: “Forgiveness for sins and a generous reward are promised to the one described”
This verse (36:11) qualifies 36:10: the warning useless for the doomed DOES benefit those who follow the Quran and fear Allah ﷻ — the Prophet's ﷺ mission is not universally futile
supported by 4 editions: ibnashur, razi, tabari, zamakhshari
tabari: “This verse follows 36:10 (warning is equal for the doomed) by clarifying that the Prophet's ﷺ warning does benefit those who follow the Quran — it is not universally futile”
zamakhshari: “After showing that the aim of warning (iman) is absent from the doomed, the verse follows with 'innama tundhiru' to clarify: the aim of warning is achieved from those who follow the dhikr — not from the doomed group”
razi: “The verse qualifies 36:6 ('litundhira') — after noting the doomed will not benefit, it clarifies that the Prophet's ﷺ warning is not universally fruitless”
hadith witness9 rows - sunni muslim 2351, sunni bukhari 651, sunni muslim 2353, sunni nasai 2554, sunni ibnmajah 1614 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak
sirah witness1
36:12إِنَّا نَحْنُ نُحْىِ ٱلْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا۟ وَءَاثَٰرَهُمْ وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ فِىٓ إِمَامٍ مُّبِينٍ
Allah ﷻ resurrects the dead on the Day of Judgment for recompense; the verse also alludes to spiritual revival of hearts
supported by 23 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Allah ﷻ resurrects the dead after their death; al-Hasan's interpretation: 'resurrecting them' means bringing them out of shirk into iman”
baghawi: “Allah ﷻ resurrects the dead at the ba'th (raising) for reckoning”
tabari: “Allah ﷻ resurrects all of His creation after death”
'Ma qaddamu' = the deeds performed during life, both good and evil, are recorded
supported by 18 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit
baghawi: “'Ma qaddamu' = the deeds they sent ahead from good and evil”
tabari: “'Ma qaddamu' = the deeds they did in the dunya, good and evil, righteous and sinful (citing Qatadah, Ibn Zayd, and Mujahid)”
ibnkathir_ar: “'Ma qaddamu' = the deeds they did themselves during their lives”
'Atharuhum' = lasting practices, effects, and legacies left behind after death that continue yielding good or evil consequences
supported by 24 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “'Atharuhum' = the lasting traces a person leaves behind — good traces such as knowledge they taught, a book they compiled, a waqf (endowment), a mosque, a bridge; or evil traces such as oppressive duties imposed on Muslims or institutions that lead away from t”
baghawi: “'Atharuhum' = the practices (sunan) they established: citing the hadith of the Prophet ﷺ — 'whoever establishes a good practice in Islam, for him is its reward and the reward of all who act upon it after him without diminishing their reward in the least; and w”
ibnkathir_ar: “First view: 'atharuhum' = the legacy and practices they left behind after death, for which they are rewarded or punished; Allah ﷻ records not just what they did but what they caused others to do — citing the hadith 'man sanna sunnatan hasanah' (Muslim, from Ja”
Complementary view: 'atharuhum' includes literal footsteps taken toward obedience or disobedience (both views are non-contradictory)
supported by 9 editions: baghawi, hilalikhan_en, ibnkathir_ar, ibnkathir_en, maarif_en, miqbas_en, qurtubi, tabari, zamakhshari
zamakhshari: “A second reading of 'atharuhum': the footsteps of those who walk to the mosques — citing Jabir's narration that the Prophet ﷺ told Banu Salamah to stay in their homes, for their footsteps would be written”
baghawi: “A second view: 'atharuhum' = the footsteps they take to the mosque; citing the hadith that the greatest reward for prayer belongs to the one who walks the furthest distance, and the Banu Salamah narration”
tabari: “'Atharuhum' = their footsteps with their feet; a person's literal footsteps, whether toward obedience or disobedience, are recorded — Mujahid, al-Hasan, and Qatadah say: 'atharuhum' means their footsteps (khutahum bi-arjulihim)”
'Imam Mubin' = al-Lawh al-Mahfuz (the Preserved Tablet) where all things are precisely enumerated
supported by 18 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
zamakhshari: “The Imam al-Mubin is al-Lawh (the Preserved Tablet)”
baghawi: “'Kull shay' ahsaynahu' = everything is preserved, enumerated, and made clear; al-Imam al-Mubin = al-Lawh al-Mahfuz (the Preserved Tablet)”
tabari: “'Imam Mubin' = umm al-kitab (the source of all records), where all things past and future are established — citing Mujahid, Qatadah, and Ibn Zayd”
The Prophetic ﷺ hadith 'man sanna sunnatan hasanah' (Muslim) is the explicit Prophetic explication of 'atharuhum'
supported by 8 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, saadi, wasit
baghawi: “The Prophet ﷺ said: 'Whoever establishes a good sunna has its reward and the reward of all who follow it after him' — cited directly in connection with 'atharuhum'”
ibnkathir_ar: “The hadith 'idha mata ibn Adam inqata'a 'amaluhu illa min thalath' (Muslim, from Abu Hurayrah رضي الله عنه) — ongoing charity, beneficial knowledge, a righteous child who prays — is linked to this verse as further evidence”
saadi: “The hadith 'man sanna sunnatan hasanah' is the explicit Prophetic ﷺ proof that atharuhum encompasses all ongoing consequences”
The Banu Salamah incident (Muslim/Ahmad, from Jabir and others رضي الله عنهم): Prophet ﷺ told them to stay home — their footsteps to the mosque are being written
supported by 8 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, tabari, wasit
baghawi: “Banu Salamah complained of the distance of their homes from the mosque; the Prophet ﷺ said 'Your footsteps are being written' (citing Abu Sa'id al-Khudri رضي الله عنه)”
tabari: “Multiple authentic narrations state that the verse was revealed in context of Banu Salamah (Ansar) who wanted to move closer to the mosque; the Prophet ﷺ said 'Stay in your homes — your footsteps are being written' (narrations from Ibn Abbas رضي الله عنه, Jabi”
ibnkathir_ar: “The Banu Salamah narration (Muslim, from Jabir رضي الله عنه): 'Stay in your homes — your footsteps are being written, stay in your homes — your footsteps are being written'; also narrated from Abu Sa'id al-Khudri رضي الله عنه and from Ibn Abbas رضي الله عنه”
hadith witness9 rows - sunni muslim 2351, sunni muslim 1520, sunni nasai 2554, sunni ibnmajah 1614, sunni ibnmajah 785 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded
sirah witness1
occasion['sunni', 'tirmidhi', '3226'] ([{'name': 'Ahmad Muhammad Shakir', 'grade': 'Sahih'}, {'name)
36:2وَٱلْقُرْءَانِ ٱلْحَكِيمِ
al-Hakim means al-muhkam (perfectly constructed/made firm): the Quran is perfected by its rulings and proofs; no falsehood can reach it from any direction
supported by 13 editions: tabari, jalalayn, jalalayn_en, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, mukhtasar, mukhtasar_en, muyassar, qurtubi, ahsan_ur, miqbas, ibnashur
tabari: “al-Hakim: the Quran is al-muhkam — made firm/perfect by its rulings (ahkam) and its clear proofs (bayyinat hujajh)”
jalalayn: “al-Hakim: al-muhkam — made perfect through wondrous arrangement (ajib al-nazm) and unique meanings (badi' al-ma'ani)”
jalalayn_en: “The Definitive Qur'an — made definitive by its marvellous arrangement and unique meanings”
al-Hakim means possessor of wisdom (dhu al-hikma) or a wisdom-speaking entity — the Quran is characterized by wisdom as its living quality
supported by 8 editions: zamakhshari, razi, miqbas, ibnashur, saadi, saadi_ur, wasit, miqbas_en
zamakhshari: “al-Hakim: (1) possessor of wisdom (dhu al-hikma) — OR (2) a proof that speaks wisdom like a living being — OR (3) wise speech described by the quality of its Speaker”
razi: “al-Hakim: possessor of wisdom (dhu al-hikma) — analogous to 'radiya 'aysha' (contented life) meaning 'possessing contentment' — OR speaking/uttering wisdom, like a living speaker”
miqbas: “al-Hakim may also mean possessor of wisdom (sahib al-hikma) — a metaphorical attribution (majaz 'aqli) because the Quran contains wisdom”
The oath by the Wise Quran affirms the prophethood of Muhammad ﷺ and refutes the disbelievers who denied his mission
supported by 3 editions: baghawi, qurtubi, ibnashur
baghawi: “Allah ﷻ swears by the Quran that Muhammad ﷺ is from the Messengers — a refutation of the disbelievers who said 'you are not a messenger'”
qurtubi: “The disbelievers of Quraysh said 'you are not a messenger — Allah ﷻ did not send you to us'; so Allah ﷻ swore by the Wise Quran that Muhammad ﷺ is from the Messengers”
ibnashur: “The affirmation of prophethood is strengthened by oath and emphasis-particles as a consolation for the Prophet ﷺ and an implicit rebuke of the polytheists who denied his mission”
hadith witness7 rows - shia Al-Kafi-Volume-3-Kulayni 495, shia Al-Amali-Saduq 836, shia Maani-al-Akhbar-Saduq 47, shia Uyun-akhbar-al-Rida-Volume-1-Saduq 179, sunni tirmidhi 2887 | strata: prophetic-transmitted (shia-graded-strong); shia-ungraded; unclassed; weak-kept-visible
sirah witness11
36:3إِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ
The verse is the jawab al-qasam (answer to the divine oath by the Quran in 36:2), confirming that Muhammad ﷺ is among the messengers of Allah ﷻ ʿazza wa-jall
supported by 24 editions: tabari, baghawi, zamakhshari, ibnkathir_ar, razi, qurtubi, jalalayn, jalalayn_en, saadi, miqbas, wasit, muyassar, ibnashur, ibnkathir_en, ibnkathir_ur, saadi_ur, zilal_ur, bayan_ur, tafhim_ur, ahsan_ur, tafhim_en, mukhtasar, mukhtasar_en, miqbas_en
tabari: “Allah ʿazza wa-jall swears by His Quran — al-Hakeem (full of wisdom) — to confirm: O Muhammad ﷺ, you are among the messengers sent with Allah's ʿazza wa-jall revelation to His servants”
baghawi: “Allah ʿazza wa-jall swore by the Quran that Muhammad ﷺ is among the messengers — a refutation of the disbelievers who said to him: 'you are not a messenger'”
zamakhshari: “The verse is the jawab al-qasam (answer to the oath by the Quran); the additional clause 'on a straight path' combines description of the Messenger ﷺ and the unique, incomparable greatness of his law into a single statement”
The verse is a direct refutation of the disbelievers (Quraysh) who denied Muhammad's ﷺ prophethood; the emphatic oath responds to their claim 'you are not a messenger'
supported by 9 editions: baghawi, ibnashur, miqbas, wasit, qurtubi, tafhim_ur, tafhim_en, ahsan_ur, zilal_ur
baghawi: “The oath-affirmation is a direct refutation of the disbelievers who denied Muhammad's ﷺ messengership saying: 'lasta mursalan (you are not a messenger)'”
ibnashur: “The emphatic confirmation with inna and lam al-ibtida' is directed at the polytheists who denied the messengership; the verse is ta'nis (consolation) for the Prophet ﷺ and ta'rid (implicit rebuke) of the disbelievers”
miqbas: “The emphatic particles (inna + lam al-ibtida') are directed at the polytheists who denied the messengership; the confirmation serves to refute their rejection”
The Quran itself — sworn by as al-Hakeem (full of wisdom/perfect) — constitutes proof of Muhammad's ﷺ prophethood; it is the strongest and most continuous evidence of his messengership
supported by 7 editions: razi, saadi, wasit, tafhim_en, tafhim_ur, zilal_ur, bayan_ur
razi: “The Quran is itself a miracle and proof of prophethood; swearing by it presents the miracle as testimony in oath-form — the rhetorical oath intensifies receptiveness in the listener's heart and functions as evidence”
saadi: “The Quran alone would suffice as proof and witness of Muhammad's ﷺ messengership; it is the strongest and most continuous evidence — all proofs within the Quran are simultaneously proofs of his prophethood”
wasit: “The purpose of the Quranic oaths is to honor and magnify what is sworn by; the One who sent down the Quran is the One who sent Muhammad ﷺ — the oath demonstrates this connection between the Quran and the messengership”
The messengers were sent specifically to instruct people to declare Allah ﷻ's ʿazza wa-jall Oneness (tawhid) and worship Him alone; Muhammad ﷺ is among those sent for this purpose
supported by 3 editions: wasit, mukhtasar, mukhtasar_en
wasit: “The messengers were chosen to carry Allah's ʿazza wa-jall message to mankind so that people dedicate worship exclusively to Allah ʿazza wa-jall and do not associate any partners with Him”
mukhtasar: “The messengers were sent to command people with Allah's ʿazza wa-jall tawhid (Oneness) and worship of Him alone”
mukhtasar_en: “The messengers were sent to instruct people to declare Allah's ʿazza wa-jall Oneness (tawhid) and worship Him alone”
hadith witness4 rows - shia Al-Amali-Saduq 836, shia Maani-al-Akhbar-Saduq 47, shia Uyun-akhbar-al-Rida-Volume-1-Saduq 179, sunni tirmidhi 2887 | strata: shia-ungraded; weak-kept-visible
sirah witness6
36:4عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
'On a straight path' is a second predicate (khabar thani) of 'inna' — or a relative clause for 'al-mursalin' (the messengers on a straight path)
supported by 8 editions: tabari, baghawi, zamakhshari, razi, miqbas, wasit, ahsan_ur, qurtubi
tabari: “Two grammatical readings: (1) 'upon a straight path' is a second predicate of 'inna' (i.e., you are one of the messengers AND you are on a straight path); (2) or it is connected to 'al-mursalin' (the messengers who are upon a straight path)”
baghawi: “'On a straight path' is a second predicate (khabar ba'd khabar): he is of the messengers AND he is on a straight path; or alternatively: he is of the messengers who are on a straight path”
zamakhshari: “'On a straight path' is a second predicate of 'inna' or a relative clause modifying 'al-mursalin'”
The straight path is Islam — the upright religion and Shari'ah the Prophet ﷺ was sent with, containing guidance for heart, body, this world and the next
supported by 12 editions: tabari, muyassar, miqbas, miqbas_en, ibnkathir_ar, ibnkathir_ur, saadi, saadi_ur, wasit, mukhtasar, mukhtasar_en, qurtubi
tabari: “The straight path means a way with no crookedness from the guidance; it is Islam — citing Qatadah: 'upon Islam'”
muyassar: “Allah ﷻ swears by the wise Quran that the Messenger ﷺ is of the sent ones by Allah ﷻ's revelation to His servants, on a balanced and straight path — and that path is Islam”
miqbas: “The straight path is guidance leading to success in the afterlife; it is the religion the Prophet ﷺ was sent with; Islam provides guidance for both worlds — its follower is like one walking a straight road with no uncertainty until he reaches the intended plac”
The straight path is the way of the prophets before him: tawhid (affirmation of Allah ﷻ's Oneness) and guidance
supported by 4 editions: jalalayn, jalalayn_en, ahsan_ur, qurtubi
jalalayn: “The straight path means the way of the prophets before him: tawhid (affirmation of God's Oneness) and guidance; the emphasis of the oath and other devices is a response to the disbelievers' claim 'you are not sent'”
jalalayn_en: “On a straight path — that is, the way of the prophets before him, enjoining the affirmation of God's Oneness and guidance; the emphasis of the oath and other devices is a response to the disbelievers' saying to him 'You have not been sent'”
ahsan_ur: “The Prophet ﷺ is on the path of the prophets who came before him, or on a path that leads straight to the desired destination (Paradise)”
The emphatic oath affirming the Prophet's ﷺ prophethood and his being on a straight path is a response to the disbelievers who said 'You have not been sent'
supported by 4 editions: jalalayn, jalalayn_en, baghawi, qurtubi
jalalayn: “The emphatic oath affirming the Prophet's ﷺ mission is a response to the disbelievers who said 'You have not been sent'”
jalalayn_en: “The emphatic oath is a response to the disbelievers' saying to the Prophet ﷺ 'You have not been sent by God'”
baghawi: “The oath affirming his prophethood is a refutation of the disbelievers who said: 'You are not sent'”
The rhetorical purpose of 'on a straight path' is to make the uprightness of his religion an independent, explicit declaration — combining the description of the Messenger ﷺ and his Shari'ah in one statement
supported by 4 editions: zamakhshari, wasit, miqbas, razi
zamakhshari: “'On a straight path' is a second predicate or relative clause; the purpose is not to distinguish him from non-messengers but to describe both the Prophet ﷺ and his Shari'ah together in one statement: as if saying 'you are of the messengers who are firm upon a ”
wasit: “The purpose is to describe both the Prophet ﷺ and his Shari'ah together in one statement: as if saying 'you are of the messengers who are firm upon a firm path'; the indefinite form of 'siratan' points to its unique greatness beyond full description (quoting z”
miqbas: “The purpose is not to distinguish him from non-messengers (since all sent by Allah ﷻ are on a straight path) but to combine the state of the Messenger ﷺ with the state of his religion, making knowledge that his religion is a straight path an independent, expli”
The straight path leads directly to Allah ﷻ and His abode of honor; those who follow it have no fear of straying from the destination
supported by 4 editions: razi, saadi, miqbas, usmani_ur
razi: “'On a straight path' is a second predicate; the straight (mustaqim) path is the most direct route to the destination — and in religion, that destination is Allah ﷻ: the religion turns toward Allah ﷻ and away from all else, and the one who faces the destination”
saadi: “The straight path is balanced and leads to Allah ﷻ and His abode of honor (dar karamatih)”
miqbas: “The straight path is guidance leading to felicity in the afterlife and to the intended destination”
hadith witness9 rows - shia Man-La-Yahduruh-al-Faqih-Volume-5-Saduq 206, shia Man-La-Yahduruh-al-Faqih-Volume-5-Saduq 22, sunni tirmidhi 2887, shia Al-Kafi-Volume-6-Kulayni 2179, shia Al-Kafi-Volume-4-Kulayni 758 | strata: prophetic-transmitted (shia-graded-strong); shia-graded-weak; weak-kept-visible
36:5تَنزِيلَ ٱلْعَزِيزِ ٱلرَّحِيمِ
The revelation (tanzil) of 36:5 refers to the Quran — the Quran is sent down from Allah ﷻ, the Mighty and Merciful
supported by 16 editions: ahsan_ur, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, usmani_ur
ibnkathir_ar: “This straight path, manhaj, and religion which the Prophet ﷺ brought is sent down from the Lord of might (al-'Aziz), who is Merciful to His believing servants (al-Rahim) — as confirmed by Quran 42:52-53”
jalalayn: “Tanzil al-'Aziz al-Rahim is the predicate of an implied mubtada', i.e., al-Qur'an — 'the Quran is the revelation of the Mighty, the Merciful'; al-'Aziz = mighty in His kingdom; al-Rahim = merciful to His creation”
saadi: “The straight path mentioned in 36:4 is 'the revelation of the Mighty, the Merciful' — Allah ﷻ sent down His Book as that path for His servants, leading them to Him”
Two canonical readings: rafa' (nominative tanzilun — 'it is the revelation of…') and nasb (accusative tanzila — masdar/verbal noun); both are valid
supported by 5 editions: baghawi, ibnashur, miqbas, tabari, wasit
tabari: “Two valid readings are reported: rafa' (nominative tanzilun — 'it is the revelation of the Mighty, the Merciful') and nasb (accusative tanzila — masdar from the verb of sending in 36:3 'innaka la-min al-mursalin'); both are sound and mutually close in meaning”
baghawi: “Readers Ibn 'Amir, Hamza, al-Kisa'i, and Hafs (from 'Asim) read tanzila (nasb = as if saying 'it was sent down as a revelation'); the other major readers read tanzilun (rafa' = 'it is the revelation of the Mighty, the Merciful')”
miqbas: “Majority read tanzilun (rafa') as predicate of an implied subject, per al-Sakkaki's rule of 'hadhf al-musnad ilayh'; Ibn 'Amir, Hamza, al-Kisa'i, Hafs, and Khalaf read tanzila (nasb) on a'ni ('I mean')”
Al-'Aziz = the Mighty/All-Powerful; no one can overcome Him; He enforces His decrees and will punish rejection of the message
supported by 18 editions: ahsan_ur, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zilal_ur
tabari: “Al-'Aziz = mighty in His vengeance against those who disbelieve in Him; the Quran comes from One who will not leave denial unpunished”
ibnkathir_ar: “Al-'Aziz = the Lord of might; the Quran and the path described in 36:4 originate from the One who is All-Mighty”
jalalayn: “Al-'Aziz = mighty in His kingdom (fi mulkihi)”
Al-Rahim = the Most Merciful; He shows mercy to believing servants and to those who repent; sending the Quran is itself an act of divine mercy
supported by 18 editions: ahsan_ur, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zilal_ur
tabari: “Al-Rahim = merciful to those who repent from their disbelief and return to Him; those who repent will not be punished for their prior offences”
ibnkathir_ar: “Al-Rahim = Most Merciful to His believing servants; mercy motivates the sending of this guidance”
jalalayn: “Al-Rahim = merciful to His creation (bi-khalqihi)”
The pairing of al-'Aziz and al-Rahim is purposeful: al-'Aziz warns that the Quran is the edict of One whose power will be enforced; al-Rahim shows the sending is itself divine mercy
supported by 5 editions: miqbas, tafhim_en, tafhim_ur, usmani_ur, zilal_ur
miqbas: “All that the Quran contains is from Allah ﷻ's 'izza (might) — compelling people to truth — and from His rahma (mercy) — guiding them to the right path; the two Names capture the two poles of Quranic content”
zilal_ur: “The pairing of al-'Aziz and al-Rahim is purposeful: because He is Mighty He can enforce; because He is Merciful His commands carry the dimension of mercy — both enforcement and mercy are present in the Quran's sending”
tafhim_ur: “The two attributes together signal dual purpose: the first warns that the Quran's command carries divine power and will be enforced; the second shows the sending is itself an act of divine mercy”
hadith witness3 rows - shia Man-La-Yahduruh-al-Faqih-Volume-2-Saduq 1222, sunni tirmidhi 2887, shia Al-Kafi-Volume-1-Kulayni 657 | strata: shia-graded-weak; shia-ungraded; weak-kept-visible
sirah witness1
36:6لِتُنذِرَ قَوْمًا مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَٰفِلُونَ
'ma undhira abaʼuhum' = negation: forefathers were NOT warned — majority position
supported by 18 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, zamakhshari
ahsan_ur: “Forefathers not warned — consistent with negation reading; no direct prophet among Arabs since Ismaʼil عليه السلام”
baghawi: “'ma' is negation: their forefathers were not warned, because Quraysh had no prophet before the Prophet ﷺ”
bayan_ur: “No prophet came to this people before the Prophet ﷺ, so they were unaware of prophethood, scripture and shari'ah; 'fa-hum ghafilun' carries a note of consideration (ri'ayah) for their state; same theme at 32:3”
Alternative: 'ma' as masdar or mawsul — warn them as forefathers were warned (minority)
supported by 8 editions: baghawi, miqbas_en, qurtubi, razi, tabari, tafhim_en, tafhim_ur, zamakhshari
baghawi: “Alternative: 'ma' = 'alladhi' — warn them with what their forefathers were warned with”
miqbas_en: “Alternative reading: warn them as their forefathers were warned”
qurtubi: “Minority position (Ibn Abbas رضي الله عنه and Ikrimah): 'ma' = 'alladhi' — warn them with what their forefathers were warned; Arabs may have heard about earlier prophets through tawatur but ignored the warnings”
The 'qaum' addressed = Arabs / Quraysh / Children of Ismaʼil عليه السلام as primary audience
supported by 4 editions: ibnkathir_ur, miqbas, tazkir_ur, tazkirul_en
ibnkathir_ur: “The Prophet ﷺ was sent on the straight path with a confirmed risalah; the Arabs who had long been without a messenger are warned by this Quran”
miqbas: “The 'qaum' are the Arabs / Quraysh addressed by the Quran's warning”
tazkir_ur: “'Qaum' refers to the Banu Ismaʼil عليه السلام; each prophet is sent primarily to his own contemporaries”
'fa-hum ghafilun': heedlessness (ghafla) results from the absence of prophetic warning
supported by 7 editions: baghawi, bayan_ur, jalalayn, jalalayn_en, miqbas_en, qurtubi, zamakhshari
baghawi: “'fa-hum ghafilun' — they are heedless of iman and right guidance”
bayan_ur: “Since no prophet or revealed book reached this people, their heedlessness is understandable — an implicit excuse within the verse”
jalalayn: “'fa-hum ghafilun' — they are heedless of iman and right guidance”
The lam in 'li-tundhira' is lam of ta'lil (purpose), connected to 'tanzil al-ʿaziz al-rahim'
supported by 4 editions: ibnashur, miqbas, razi, wasit
ibnashur: “The lam in 'li-tundhira' is lam of ta'lil connected to 'tanzil' — warning is the declared purpose of the Quran's revelation; indhar alone is mentioned because it was the first obligation delivered to the people (cf. Surah al-'Alaq and Surah al-Muddaththir)”
miqbas: “The lam in 'li-tundhira' is lam of ta'lil (purpose), connected to 'tanzil' — warning is the purpose of the Quran's revelation; indhar is emphasised because the people had become heedless”
razi: “Allah ﷽ is named 'al-Aziz al-Rahim' because: if the addressed people disobey and dishonour the Messenger ﷺ He can punish them (al-'Aziz); if they honour him, He shows mercy (al-Rahim)”
Period of fatrah (prophetic gap): no direct prophet among Arabs since Ismaʼil عليه السلام before the Prophet ﷺ
supported by 5 editions: ahsan_ur, jalalayn, jalalayn_en, maarif_en, tazkirul_en
ahsan_ur: “Among the Arabs, no direct prophet came since Ismaʼil عليه السلام before the Prophet ﷺ; hence the people had been in heedlessness for a long period”
jalalayn: “The period of fatrah (interval between prophets) is the reason the forefathers were not warned”
jalalayn_en: “The 'interval' (al-fatra) — the gap in prophethood — explains the forefathers' lack of warning”
Universal principle: every nation cut off from warning falls into heedlessness and needs reminders
supported by 3 editions: mukhtasar, mukhtasar_en, muyassar
mukhtasar: “Every nation whose prophetic warning is cut off needs to be reminded — a universal principle derived from the verse”
mukhtasar_en: “Every nation cut off from exhortation needs reminders — a general principle from the verse”
muyassar: “Every nation whose prophetic warning is cut off falls into heedlessness; this implies the obligation of da'wah upon scholars”
The specific address to Arabs does not negate the universality of the Prophet's ﷺ mission
supported by 4 editions: ibnkathir_ar, saadi, saadi_ur, wasit
ibnkathir_ar: “Mentioning the Arabs specifically does not negate other addressees, just as mentioning a specific individual does not negate the general; the Prophet's ﷺ universality is established by mutawatir texts”
saadi: “The warning mission extends primarily to the ummi Arabs, then to every ummi nation; the People of the Book are reminded by what they already possess; Allah ﷽'s blessing via this Quran is specifically for the Arabs and generally for all others”
saadi_ur: “This Quran is a blessing specifically for the Arabs and generally for all — the specific address to Arabs does not limit the universal scope”
hadith witness1 rows - shia Al-Kafi-Volume-1-Kulayni 1167 | strata: shia-graded-weak
sirah witness1
36:7لَقَدْ حَقَّ ٱلْقَوْلُ عَلَىٰٓ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ
حق القول = punishment/decree became binding and obligatory on most of them
supported by 18 editions: baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, tabari, tafhim_en, tafhim_ur, wasit, zilal_ur
baghawi: “حق القول means punishment became obligatory (وجب العذاب) on most of them; this is like Q.39:71 'the word of punishment came true against the disbelievers'”
tabari: “حق القول = punishment became obligatory (وجب العقاب) on most”
qurtubi: “حق القول means punishment (العذاب) became obligatory on most of them — فهم لا يؤمنون by your warning; this applies to those who are foreknown by Allah ﷻ to die in disbelief”
القول refers to Allah ﷻ's pre-eternal decree/knowledge (written in the Mother of the Book) that these people would not believe
supported by 9 editions: ibnashur, ibnkathir_ar, ibnkathir_en, miqbas, qurtubi, razi, saadi, tabari, zilal_ur
tabari: “The punishment became obligatory on most of them, because Allah ﷻ decreed in the Mother of the Book (أم الكتاب) that they would not believe in Allah ﷻ nor confirm His Messengers”
razi: “Second interpretation: القول = what preceded in Allah's ﷻ eternal knowledge — He knew this person would believe and that person would not; the word 'proved true' means it was found and confirmed so that it cannot be replaced”
qurtubi: “This applies to those who preceded in Allah's ﷻ knowledge as people who will die upon disbelief”
'On most of them' (not all) because a receptive minority did respond positively to the Prophet's ﷺ warning
supported by 7 editions: ibnashur, maarif_en, miqbas, saadi, tafhim_en, tafhim_ur, wasit
saadi: “After being warned, the people split into two groups: one group rejected what the Prophet ﷺ brought and did not accept the warning — they are those about whom the word proved true”
miqbas: “The verse details two categories: those on whom warning had no effect, and those who followed the reminder and feared Allah ﷻ and benefited from the warning”
wasit: “Allah ﷻ said 'on most of them' (على أكثرهم) because a minority of them followed the truth and believed in it”
حق means confirmed and became binding (ثبت ووجب/وقع): a decree that cannot be undone or reversed
supported by 5 editions: ibnashur, jalalayn, jalalayn_en, miqbas, wasit
jalalayn: “حق (haqqа) means became obligatory and confirmed (وجب) — a done matter”
miqbas: “حق means confirmed and occurred (ثبت ووقع) such that it accepts no reversal”
wasit: “حق means confirmed and became binding (ثبت ووجب)”
The Fa' (فهم لا يؤمنون) is causal: their disbelief is a consequence branching from the confirmed decree, not merely sequential
supported by 3 editions: ibnashur, miqbas, razi
razi: “The Fa' (فهم لا يؤمنون) is consequential: most do not believe as a result of the word having been confirmed against them”
miqbas: “The Fa' (فهم لا يؤمنون) is the Fa' of consequence (فاء التفريع): non-belief follows as consequence of the decree that proved true against them”
ibnashur: “The Fa' (فهم لا يؤمنون) is consequential: non-belief follows as a consequence branching from the decree that proved true against them”
Persistent rejection of the truth after full evidence was presented triggered and preceded the confirmed decree
supported by 12 editions: ahsan_ur, bayan_ur, maarif_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, tafhim_en, tafhim_ur, usmani_ur, wasit
razi: “When the proof has been established and most still do not believe, their time for faith has passed — those who withhold during the period of deliberation and then harden have passed the moment when belief was possible”
saadi: “The word only proved true against them after the Truth was presented and they rejected it; then they were punished by having their hearts sealed”
wasit: “The punishment was decreed on them eternally (أزلاً) due to their persistent choice of error over guidance”
hadith witness1 rows - shia Al-Kafi-Volume-1-Kulayni 1167 | strata: shia-graded-weak
36:79قُلْ يُحْيِيهَا ٱلَّذِىٓ أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
He who originated the creation the first time will revive it — the original creation proves the power of resurrection
supported by 23 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari
tabari: “He who originated the bones the first time will revive them; He who created them from nothing when they did not exist cannot be incapable of returning them to existence”
baghawi: “He who created them — originated them — will revive them; 'anzsha'a' = khalaqa (created/originated them)”
zamakhshari: “He who originated them the first time will revive them; one who can create from nothing is certainly capable of re-creation”
His knowledge (bi-kulli khalqin 'alim) encompasses every creature, before and after creation, nothing hidden
supported by 12 editions: bayan_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, tabari, usmani_ur, wasit, zamakhshari
tabari: “He has knowledge of all His creation — how He causes death, how He gives life, how He begins and returns creation; nothing of the affairs of His creation is hidden from Him”
zamakhshari: “He knows how to create; no act of creation is too great for Him — of all kinds and types, large and small”
jalalayn: “He is all-knowing of every creature — comprehensively and in detail, before and after its creation”
Occasion of revelation: a Makkan disbeliever crumbled a decayed bone before the Prophet ﷺ denying resurrection; the Prophet ﷺ confirmed resurrection and the Fire; the closing verses of Ya Sin were revealed
supported by 7 editions: ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, tabari, zamakhshari
tabari: “Various narrations identify the disbeliever as Ubayy ibn Khalaf, al-'As ibn Wa'il, or 'Abdullah ibn Ubayy — each brought a crumbling bone to the Prophet ﷺ asking who could resurrect it; the Prophet ﷺ replied affirming resurrection and the Fire; the concluding ”
zamakhshari: “A group of Quraysh including Ubayy ibn Khalaf crumbled a decayed bone before the Prophet ﷺ challenging him about resurrection; the Prophet ﷺ confirmed resurrection and the Fire; narrations also name al-'As ibn Wa'il and Abu Jahl”
ibnkathir_ar: “Mujahid, 'Ikrimah, 'Urwah ibn al-Zubayr, al-Suddi and Qatadah report that Ubayy ibn Khalaf came to the Prophet ﷺ with a crumbling bone, scattering it in the air and asking if Allah ﷻ would resurrect it; the Prophet ﷺ confirmed resurrection and the Fire; these ”
The disbeliever 'forgot his own creation' from nutfah — his own existence is the counter-argument to his denial
supported by 9 editions: baghawi, ibnkathir_ur, maarif_en, qurtubi, razi, saadi, saadi_ur, tabari, zamakhshari
tabari: “The disbeliever forgot how Allah ﷻ created him from a nutfah when he was nothing, then shaped him into a complete articulate human — he who reflects on this cannot deny that He who created the first time is capable of re-creation”
baghawi: “The disbeliever forgot the beginning of his affair — that he was originated from a dead nutfah into which life was then instilled; the answer to his objection is present within himself”
zamakhshari: “The disbeliever's contradiction lies in his own nature: he was originated from lifeless matter (nutfah), yet denies that He who created from lifeless matter can re-create — this is the height of obstinacy (mukabara)”
Allah ﷻ's comprehensive knowledge resolves the objection about scattered or consumed bodily remains — He knows every particle of every body
supported by 5 editions: bayan_ur, razi, saadi, usmani_ur, wasit
razi: “Allah ﷻ's all-encompassing knowledge resolves the problem of consumed persons: He knows the original parts (ajza' asliyya) of each person distinct from additional parts absorbed from others, and can reassemble each person's own parts at resurrection”
saadi: “He knows what the earth diminishes of the bodies of the dead — including bodies scattered, consumed, or dispersed — ensuring no soul's resurrection is impossible”
wasit: “He knows every scattered particle of every body, whether gathered or dispersed — this knowledge ensures no atom of creation is lost to Him at resurrection”
Re-creation from existing material is a fortiori more feasible than the original creation from nothing
supported by 4 editions: bayan_ur, saadi, usmani_ur, wasit
saadi: “Re-creation the second time is even more straightforward in terms of divine power than the original creation from nothing”
wasit: “He who was capable of originating a thing from nothing is a fortiori capable of re-creating it after its end”
bayan_ur: “Initial creation is apparently more difficult than re-creation; the one who accomplished the harder task is certainly capable of the easier one”
'Rami:m' lacks the feminine ta' because it is a deviated noun-form (ma'dul), not a true adjective (sifa)
supported by 3 editions: baghawi, qurtubi, zamakhshari
baghawi: “Rami:m lacks the ta' marbuta because it is a deviated form (ma'dul) from fa'ila — words deviated from their proper form and weight are declined differently from their cognates, as in 'baghiyyan' (without ta')”
zamakhshari: “Rami:m is a noun (ism) for what has decayed, not an adjective (sifa) — like ruma and rifat; so the question of why it lacks the feminine ta' does not arise: it is not fa'i:l in the sense of fa'il or maf'ul”
qurtubi: “Rami:m lacks the ta' marbuta because it is a deviated form (ma'dula) from fa'ila — what is deviated from its proper form and weight is declined differently from its cognates”
Legal derivation: some scholars hold this verse proves bones contain life (hayah) and thus become impure (najis) after death; others disagree
supported by 3 editions: qurtubi, wasit, zamakhshari
zamakhshari: “This verse has been cited by those who affirm that bones contain life and that bones of dead animals are impure — while Abu Hanifah's school holds bones to be pure on the grounds that life does not reside in them”
qurtubi: “This verse is evidence that bones contain life (hayah) and hence become impure (najis) after death — this is Abu Hanifah's position and some Shafi'is; al-Shafi'i held that bones have no life”
wasit: “Abu Hanifah and some Shafi'is derived from this verse that bones contain life and hence become impure after death; al-Shafi'i denied this, saying 'man yuhyi al-'izam' means 'the owners of the bones' via an implied mudaf”
The al-lam in 'al-Insan' makes the verse universal for all who deny resurrection, not restricted to the specific individuals who prompted its revelation
supported by 4 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, tabari
tabari: “The al-lam in 'al-Insan' is for jins (genus/generality); the verse applies to every denier of resurrection, not only the specific individuals mentioned in the narrations”
ibnkathir_ar: “On every reading — whether revealed for Ubayy, al-'As, or both — the verse is general ('amma) for every denier of resurrection; the al-lam in 'al-Insan' is for genus (jins)”
ibnkathir_en: “The verse is general for every denier of resurrection, whether it was revealed for Ubayy ibn Khalaf or al-'As ibn Wa'il or both”
hadith witness2 rows - sunni bukhari 7506, shia Al-Amali-Mufid 284 | strata: prophetic-transmitted (collection-sahih); shia-ungraded
sirah witness6
occasion['shia', 'Al-Amali-Mufid', '284'] (NONE RECORDED IN SOURCE)
36:8إِنَّا جَعَلْنَا فِىٓ أَعْنَٰقِهِمْ أَغْلَٰلًا فَهِىَ إِلَى ٱلْأَذْقَانِ فَهُم مُّقْمَحُونَ
The shackles are a figurative metaphor (tamthil/mathal/kinaya) for inability to yield to faith — not a literal physical description
supported by 25 editions: tabari, baghawi, zamakhshari, razi, qurtubi, jalalayn, jalalayn_en, saadi, miqbas, wasit, muyassar, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, tafhim_en, tafhim_ur, usmani_ur, bayan_ur, zilal_ur, ahsan_ur, saadi_ur, mukhtasar, mukhtasar_en, maarif_en
tabari: “Their condition is portrayed as like those whose hands are shackled to their necks — a metaphor for their inability to reach guidance, not a literal physical state”
baghawi: “The scholars of meanings (ahl al-ma'ani) stated this is by way of metaphor (mathal): Allah intended He prevented them from faith by obstacles, making shackles a figure (tamthil) for that prevention”
zamakhshari: “The shackle reaching to the chins is a figure of speech (kinaya) for their prevention from guidance: the shackled one whose head is forced up cannot see the path below him — similarly these people cannot see the way of guidance”
Muqmahun: heads are forced upward and unable to be lowered; the shackle reaching to the chin raises the head while the gaze is lowered
supported by 17 editions: tabari, baghawi, zamakhshari, qurtubi, jalalayn, jalalayn_en, wasit, saadi, ibnashur, miqbas, miqbas_en, mukhtasar, mukhtasar_en, ibnkathir_ar, ibnkathir_en, zilal_ur, bayan_ur
tabari: “Muqmah: one whose chin is pressed toward the chest then the head raised (Basran view); or one who raises the head after being sated and lowers the gaze (Kufan view); either way the head is forced upward”
baghawi: “Muqmah is defined as one who raises his head and lowers his gaze; like a camel that raises its head and lowers its gaze after drinking its fill”
zamakhshari: “Muqmah and iqmah denote head raised with gaze lowered; the etymology is from 'qamiha al-ba'ir' — the camel that has drunk its fill raises its head; the two coldest winter months are called shahr qimah because camels raise heads refusing cold water”
The pronoun 'hiya' (fa-hiya) refers to the hands (implicit, not mentioned), because a fetter (ghull) always joins hands to neck
supported by 10 editions: tabari, baghawi, zamakhshari, razi, qurtubi, jalalayn, jalalayn_en, ibnkathir_en, ibnkathir_ur, zilal_ur
tabari: “The pronoun 'hiya' refers to the hands even though they are not explicitly mentioned; the listener knows that shackles in the neck always gather the hands — ellipsis by contextual implication, as in classical Arabic poetry”
baghawi: “The pronoun 'hiya' refers to the hands even though they are not mentioned, because the shackle (ghull) gathers the hand to the neck; the Azhari added: when hands are raised to the necks, the shackles also raise the chins and heads”
zamakhshari: “Two views on the pronoun 'hiya': it may refer to the hands (implied, because the shackle joins hand and neck) or to the shackles themselves (zamakhshari's preference: the shackles are so large they reach to the chins, preventing the head from being lowered)”
Reported occasion of revelation: Abu Jahl and Makhzumi companions plotted to harm the Prophet ﷺ during prayer; they were miraculously restrained
supported by 8 editions: tabari, baghawi, razi, qurtubi, miqbas_en, ibnkathir_ar, ibnkathir_en, maarif_en
tabari: “The verse was revealed about Abu Jahl's plot to harm the Prophet ﷺ during prayer; their attempted harm was miraculously prevented”
baghawi: “The verse was revealed about Abu Jahl and his two Makhzumi companions; when Abu Jahl raised a stone to strike the Prophet ﷺ while praying, his hand was fixed to his neck and the stone stuck; a second Makhzumi man was blinded when he made the same attempt”
razi: “Second interpretation: the verse was revealed about Abu Jahl and companions when the stone stuck to his hand and his hand fixed to his neck, preventing harm to the Prophet ﷺ — a near-compulsory sign they still rejected”
Ibn Abbas رضي الله عنهما interpreted the verse: hands are tied to the necks, unable to stretch them for any good deed
supported by 5 editions: tabari, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur
tabari: “Ibn Abbas رضي الله عنهما interpreted the verse: their hands are tied to their necks and they cannot stretch them forth to do any good — paralleling 'Do not let your hand be tied to your neck' (17:29)”
baghawi: “Ibn Abbas رضي الله عنهما interpreted the verse: their hands are tied to their necks, unable to stretch them forth for any good”
ibnkathir_ar: “Al-Awfi narrated: Ibn Abbas رضي الله عنهما said the verse means their hands are tied to their necks and cannot be stretched for any good — like 'Do not let your hand be tied to your neck' (17:29)”
Mujahid's interpretation: heads raised and hands placed over mouths — restrained from every act of good
supported by 3 editions: tabari, ibnkathir_ar, ibnkathir_en
tabari: “Mujahid explained muqmahun: heads raised and hands placed over mouths — restrained from every act of good”
ibnkathir_ar: “Mujahid said: muqmahun = heads raised and hands placed over mouths — restrained from all good”
ibnkathir_en: “Mujahid said muqmahun means their heads are raised and their hands are placed over their mouths, so they are restrained from doing anything good”
The shackle metaphor represents pride (kibr), haughtiness (nakhwat), and arrogance — the muqmah who refuses to bow mirrors the one who refuses to submit to truth
supported by 6 editions: razi, qurtubi, tafhim_en, tafhim_ur, usmani_ur, bayan_ur
razi: “The muqmah who cannot bow his head mirrors the arrogant one who refuses to submit to Allah's ﷻ command; the proud person is described by the erect neck; faith is like fresh water and they are like the camel that raises its head refusing to drink”
qurtubi: “These people in their arrogance against truth became like one with a shackle: head raised and eyes lowered, unable to see the way; the arrogant person (mutakabbir) is described by the erect and unyielding neck”
tafhim_en: “Shackles implies their own stubbornness which was preventing them from accepting the truth; 'reaching to chins' and 'stiff-necked' implies the stiffness of the neck caused by pride and haughtiness”
Farra's interpretation: the shackle represents restraint from spending in the path of Allah ﷻ, paralleling 'Do not let your hand be tied to your neck' (17:29)
supported by 4 editions: baghawi, razi, qurtubi, ahsan_ur
baghawi: “Farra' interpreted the shackle as restraint from spending in the path of Allah — parallel to 'Do not let your hand be tied to your neck' (17:29)”
razi: “First interpretation (Farra's view): the verse means they are prevented from spending in the path of Allah — parallel to 'Do not let your hand be tied to your neck' (17:29)”
qurtubi: “Farra' also stated this is a figurative usage: We restrained them from spending in the path of Allah — like the verse 'Do not let your hand be tied to your neck' (17:29); al-Dahhak held the same view”
Alternative interpretation: the verse is a future warning (wa'id) of the literal chains on the Day of Judgment when disbelievers are driven to hellfire (Ghafir 71-72)
supported by 4 editions: ibnashur, miqbas, qurtubi, ahsan_ur
ibnashur: “The verse may alternatively be a wa'id (warning) of what will happen on the Day of Judgment when they are driven to hellfire in chains, as referenced in Ghafir 71-72; the past tense affirms the certainty of that future event”
miqbas: “The verse may alternatively be a wa'id (warning) of what will happen on the Day of Judgment when they are driven to hellfire in chains, as in Ghafir 71-72; the past tense is used to affirm certainty of occurrence”
qurtubi: “One interpretation holds that the verse foretells the literal shackles that will be placed on their necks when driven to hellfire, as in Ghafir 71-72; the past tense is used to affirm the certainty of that future occurrence”
Qatadah's interpretation: the shackled are restrained (maghlulin) from all good
supported by 4 editions: tabari, ibnkathir_ar, muyassar, miqbas_en
tabari: “Qatadah interpreted the verse: they are restrained (maghlulin) from every good”
ibnkathir_ar: “Qatadah interpreted the verse: they are restrained (maghlulin) from all forms of good”
muyassar: “They are restrained (maghlulin) from all good and unable to see the truth or be guided to it”
hadith witness9 rows - sunni muslim 2351, sunni muslim 2353, sunni muslim 6803, sunni nasai 2554, sunni ibnmajah 1614 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak
sirah witness2
36:9وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَٰهُمْ فَهُمْ لَا يُبْصِرُونَ
The two barriers (before and behind) are a figurative depiction of the disbelievers' complete spiritual obstruction from guidance and truth — surrounded on all sides, they cannot reach, see, or receive guidance
supported by 25 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
ahsan_ur: “The worldly life is beautified before them — this is the barrier before them, preventing them from seeing anything beyond worldly pleasures, forming a veil between them and faith; the impossibility of the hereafter in their minds is the barrier behind them, pr”
baghawi: “fa-aghshaynāhum = fa-a'maynāhum (We blinded them), from taghshiya (covering/veiling); fa-hum lā yubsiruna sabil al-huda (so they do not see the path of guidance)”
bayan_ur: “A wall is set before them and a wall behind, and they are covered/wrapped so they cannot see; for a human to know Allah فز and recognize truth, countless cosmic signs (ayat al-afaq) are available at all times — but the barriers prevent their seeing”
36:9 escalates and completes the metaphor of 36:8: chains (internal obstruction) + barriers (total external obstruction) together depict complete helplessness before guidance with no path inward or outward
supported by 7 editions: ibnashur, ibnkathir_ar, ibnkathir_ur, razi, tabari, wasit, zamakhshari
ibnashur: “The verse is an escalation (irtiqa') beyond 36:8 in depriving them of guidance — even if they wanted to contemplate, the coarseness of their hearts prevents them from drawing conclusions from evidences and proofs, so they cannot change from their state”
ibnkathir_ar: “36:8-9 form one extended description of those totally sealed from guidance: the chains image and the barriers image together exhaust the depiction”
ibnkathir_ur: “36:8-9 are treated as one paired unit: the chains describe physical helplessness toward goodness, and the barriers complete the image of total surrounding obstruction”
fa-aghshaynāhum = We covered/blinded their sight (inner or outer); they cannot see the path of guidance
supported by 15 editions: baghawi, ibnashur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, tabari, tafhim_en, wasit, zamakhshari
baghawi: “fa-aghshaynāhum = fa-a'maynāhum (We blinded them), from taghshiya (covering); fa-hum lā yubsiruna sabil al-huda (so they do not see the path of guidance)”
ibnashur: “The coarseness of their hearts prevents them from drawing conclusions from evidences and proofs — the covering represents the complete closure of their hearts to rational insight”
jalalayn: “The figurative covering depicts the closure of all paths of faith to the disbelievers so they cannot see”
The word may be read as saddan (fatha: reading of Hamza, Kisa'i, Hafs, and many Kufan readers) or suddan (damma: reading of Medina and Basra scholars); both are authentic; tabari and zamakhshari note that Allah ﷻ's creation takes damma, human workmanship takes fatha
supported by 5 editions: baghawi, jalalayn_en, qurtubi, tabari, zamakhshari
baghawi: “Hamza, Kisa'i, and Hafs read saddan (fatha); the rest of the readers read suddan (damma)”
jalalayn_en: “The word may be read saddan or suddan (both fatha and damma) in both instances”
qurtubi: “suddan and saddan are two dialects (lughatān) in Arabic; both are valid readings”
Some mufassirun cite a specific historical occasion: Allah ﷻ فز blinded or obstructed certain enemies of the Prophet صلى الله عليه وسلم (Abu Jahl, his associates, men from Banu Makhzum) when they attempted to harm him, realizing the verse's imagery literally
supported by 5 editions: miqbas, miqbas_en, qurtubi, tabari, zamakhshari
miqbas: “A literal veil was placed before the enemies of the Prophet صلى الله عليه وسلم when they tried to stone him during prayer so they could not see him, and a veil behind them so they could not see the Companions”
miqbas_en: “A literal veil was placed before the enemies of the Prophet صلى الله عليه وسلم when they tried to stone him during prayer; a veil behind them prevented them from seeing the Companions”
qurtubi: “Muqatil: Abu Jahl's stone fell when trying to reach the Prophet صلى الله عليه وسلم; a second Makhzumi man was blinded by Allah فز and could not see the Prophet صلى الله عليه وسلم or companions; Ibn Ishaq: Utba, Shayba, Abu Jahl, and Umayya ibn Khalaf lay in am”
hadith witness8 rows - sunni muslim 2351, sunni nasai 2554, sunni ibnmajah 1614, sunni nasai 1832, sunni tirmidhi 3226 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded
sirah witness10
38:29كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ مُبَٰرَكٌ لِّيَدَّبَّرُوٓا۟ ءَايَٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
a Book sent down MUBARAK - abundant in good - THAT THEY MAY PONDER ITS VERSES: tadabbur is the sending's purpose
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, safi
jalalayn: “liyaddabbaru - originally yatadabbaru, the ta assimilated - that they look into its meanings and believe”
muyassar: “blessed, that they reflect on its verses and act by its guidance”
mukhtasar_en: “abundant in good and benefit, revealed so that people ponder over its verses and contemplate its meanings”
and that the possessors of hearts take the reminder - the pondering's fruit belongs to the awake intellects; the Shia transmission's exemplars preserved as recorded
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, safi
jalalayn: “and that the possessors of intellects take heed”
muyassar: “and that the sound intellects remember what Allah charged them with”
safi: “al-Qummi from al-Sadiq alayhi as-salam: the foremost ponderers of its verses named in the transmission - preserved as recorded”
hadith witness1 rows - shia Al-Kafi-Volume-1-Kulayni 13 | strata: shia-graded-weak
sirah witness1
39:23ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
Allah ﷻ designated the Quran as ahsan al-hadith — the best speech/discourse absolutely
supported by 22 editions: bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari
tabari: “Allah ﷻ sent down the Quran, and that is what is meant by 'the best speech' (ahsan al-hadith) in this verse”
zamakhshari: “Beginning the verse with the name of Allah ﷻ as the subject (al-mubtada') magnifies and elevates the status of ahsan al-hadith, testifying that it is from Allah ﷻ and that none other could produce its like”
ibnkathir_ar: “This verse is Allah ﷻ's own praise of His great Quran; He describes it as ahsan al-hadith — the best speech”
Mutashabih means the Quran's parts resemble each other in beauty and truthfulness, with no contradiction or disagreement
supported by 25 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zamakhshari
tabari: “The verse describes the Quran: mutashabih — its parts resemble each other; mathani — topics, stories, and rulings are repeated throughout”
baghawi: “Mutashabih: parts of the Quran resemble each other in beauty; each part confirms the other with no contradiction or disagreement”
zamakhshari: “Mutashabih is unrestricted (mutlaq): the Quran's parts resemble each other in every dimension of similarity”
Mathani means oft-repeated: stories, rulings, promise and warning are repeated throughout the Quran
supported by 15 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, usmani_ur, wasit
baghawi: “Mathani: promise and warning, command and prohibition, narratives and rulings are oft-repeated (yuthanna) in the Quran”
ibnkathir_ar: “Mathani: topics and mentions are repeated and reiterated throughout the Quran for emphasis and comprehension”
jalalayn: “Mathani: promise (of reward) is coupled with threat (of punishment), and other such repetitions”
The skins of those who fear their Lord shiver (taqsha'irr) upon hearing the warnings and threats in the Quran
supported by 12 editions: ahsan_ur, baghawi, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tazkirul_en
baghawi: “Skins of those who fear their Lord shiver (taqsha'irr) when they hear the threats and warnings of the Quran”
jalalayn: “Skins quiver (tremble) at the mention of the threat (wa'id) in the Quran”
saadi: “Skins of those who fear Allah ﷻ shiver and tremble (iqshi'rar) when they hear the warnings and threats of the Quran”
Then their skins and hearts soften to the remembrance of Allah ﷻ upon hearing the promises and glad tidings
supported by 12 editions: ahsan_ur, baghawi, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tazkirul_en
baghawi: “Then skins and hearts soften to the remembrance of Allah ﷻ when they hear the promises and glad tidings”
jalalayn: “Then skins and hearts become tranquil (talinu — soften) to the remembrance of Allah ﷻ at the mention of His promise”
saadi: “Then their skins and hearts soften toward the remembrance of Allah ﷻ when they hear His promises and glad tidings — transitioning from awe to tranquility”
The two-stage reaction (shivering at warnings, then softening at promises) is the mark of the true believer; contrasted with the hard-hearted of 39:22
supported by 5 editions: ibnashur, razi, saadi, tazkir_ur, tazkirul_en
razi: “The verse is contextually positioned after 39:22 (the hard-hearted): Allah ﷻ contrasts those whose hearts are sealed against His remembrance with believers whose skins shiver then soften at His word”
saadi: “The two-stage reaction (shivering at warnings, then softening at promises) is the mark of the sound heart that responds rightly to both; contrasted with the hard-hearted of 39:22 who neither shiver nor soften”
ibnashur: “This verse is a bayani clarification arising from the contrast with 39:22 (the hard-hearted); the Quran softens the hearts of those who fear Allah ﷻ, directly opposing the hardness described in the previous verse”
That effect of the Quran upon believers is the guidance of Allah ﷻ; He guides with it whom He wills, and those He sends astray have no guide
supported by 6 editions: ibnkathir_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur
saadi: “That effect of the Quran upon believers is the guidance of Allah ﷻ; He guides with it whom He wills”
muyassar: “That effect upon believers is guidance from Allah ﷻ — He guides with the Quran whom He wills; those whom He lets go astray have no guide”
ibnkathir_en: “That is the guidance of Allah ﷻ — He guides therewith whom He wills”
hadith witness5 rows - sunni muslim 6775, sunni bukhari 4547, sunni ibnmajah 47, sunni abudawud 2278, sunni abudawud 5064 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); weak-kept-visible
sirah witness2
39:9أَمَّنْ هُوَ قَٰنِتٌ ءَانَآءَ ٱلَّيْلِ سَاجِدًا وَقَآئِمًا يَحْذَرُ ٱلْـَٔاخِرَةَ وَيَرْجُوا۟ رَحْمَةَ رَبِّهِۦ قُلْ هَلْ يَسْتَوِى ٱلَّذِينَ يَعْلَمُونَ وَٱلَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
the question that settles all ranks: are those who KNOW and those who know not equal? - they are not, as the knower and the ignorant are never equal
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “they are not equal, as the scholar and the ignorant are not equal”
muyassar: “do those who know their Lord and their true religion equal those who know nothing of it? they are not equal”
mukhtasar_en: “are those who know what Allah made obligatory upon them and those who do not know any of this equal”
the qanit of the night hours - prostrate and standing, fearing the Hereafter and hoping his Lord's mercy - the transmitted identification with the night prayer
supported by 4 editions: jalalayn, muyassar, saadi, safi
jalalayn: “standing with the functions of obedience through the night's hours, in fear of the Hereafter's punishment and hope of his Lord's mercy”
muyassar: “spending the night's hours in standing and prostration, fearing the punishment and hoping the mercy”
safi: “from al-Baqir alayhi as-salam: ana' al-layl sajidan wa-qa'iman means the night prayer”
only the possessors of hearts take the reminder - and the traditions' applications of the verse preserved as transmitted
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, safi
jalalayn: “only the possessors of intellects take heed”
muyassar: “only the sound intellects remember and know the difference”
safi: “and the Shia transmissions apply the verse's parties as recorded in al-Kafi - preserved as the tradition carries them, never adjudicated”
hadith witness13 rows - sunni muslim 6853, sunni tirmidhi 983, sunni ibnmajah 4261, sunni ibnmajah 225, sunni ibnmajah 220 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded
sirah witness6
occasion['shia', 'Al-Amali-Saduq', '436'] (NONE RECORDED IN SOURCE); ['shia', 'Al-Kafi-Volume-8-Kulayni', '246'] ([{'name': 'al-Majlisi', 'grade': 'موثق'}, {'name': 'Behbudi')
3:103وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنْهَا كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَهْتَدُونَ
the command: hold fast to the rope of Allah ﷻ ALL TOGETHER and do not divide - the rope construed across the traditions as His religion, His covenant, His Book
supported by 6 editions: jalalayn, mukhtasar_en, muyassar, saadi, tabrisi, wasit
jalalayn: “hold to the rope of Allah - that is His religion - all together, and do not divide after Islam”
wasit: “the rope is His religion, or His covenant, or His Book - for holding to these delivers to safety; the sublime image: a firm rope thrown to a drowning company”
muyassar: “hold all together to the Book of your Lord and the guidance of your Prophet, and do nothing that leads to your division”
the remembered blessing: you were enemies and He joined your hearts - the Aws and Khazraj named in the transmitted occasion - and you became brothers by His favor
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “O company of Aws and Khazraj - He gathered your hearts by Islam and you became brothers in religion and alliance”
muyassar: “before Islam you were enemies; He gathered your hearts upon love of Him and His Messenger and cast mutual love in your hearts - brothers by His grace”
mukhtasar_en: “you were enemies fighting each other for the slightest reason, and He brought your hearts together through Islam, brothers in faith”
the pit's brink: you stood on the edge of a pit of the Fire - nothing between you and falling but to die upon disbelief - and He rescued you by faith
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, tabrisi, wasit
jalalayn: “on the brink of a pit of the Fire - nothing between you and falling into it except that you die as disbelievers - and He rescued you by faith”
muyassar: “you were on the rim of the fire of Jahannam and He guided you by Islam and rescued you”
mukhtasar_en: “on the brink of entering the fire because of disbelief - Allah saved you and guided you to faith”
hadith witness22 rows - sunni muslim 4481, sunni bukhari 4330, sunni malik 1830, sunni tirmidhi 3696, sunni malik 1809 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded; unclassed
sirah witness23
occasion['shia', 'Al-Khisal-Saduq', '1233'] (NONE RECORDED IN SOURCE)
3:104وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
let there be OF you a community calling to the good, commanding the recognized and forbidding the wrong - the min of apportionment: a duty of sufficiency, not of every individual
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, safi
jalalayn: “min is partitive - what is named is a fard kifayah, not binding every person nor fitting everyone, as the ignorant”
muyassar: “a company calling to the good - what the law and reason know as good - and forbidding what the law and reason know as ugly”
mukhtasar_en: “a group who calls to all that is good, instructing what is right and forbidding what is wrong”
those are the successful - the callers, the commanders, the forbidders win the gardens
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
jalalayn: “those - the callers, commanders and forbidders - are the successful”
muyassar: “those are the winners of the gardens of delight”
mukhtasar_en: “complete success in this world and the Afterlife”
hadith witness12 rows - sunni bukhari 3606, sunni ibnmajah 4013, sunni nasai 5008, sunni tirmidhi 2169, sunni tirmidhi 2168 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-weak; unclassed
sirah witness1
3:123وَلَقَدْ نَصَرَكُمُ ٱللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ فَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
the aid at Badr declared: Allah ﷻ aided you at Badr while you were few and lightly armed - the remembered blessing that grounds thankfulness
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, safi
jalalayn: “He aided you at Badr - a place between Makkah and Madinah - while you were lowly in number and arms; so guard against Him that you may thank His favors”
muyassar: “He aided you at Badr over your idolater enemies despite the smallness of your numbers and equipment”
mukhtasar_en: “victory at the Battle of Badr despite your small numbers and resources - be mindful so that you may be thankful”
the count of the people of Badr as the traditions transmit it: three hundred and thirteen - carried in the transmitted reports
supported by 3 editions: jalalayn, muyassar, safi
safi: “in more than one of the transmitted reports: their number was three hundred and thirteen”
jalalayn: “lowly in number - the smallness of the count named as the verse's setting”
muyassar: “the smallness of your adad and udad”
hadith witness5 rows - sunni bukhari 4558, sunni muslim 4692, sunni muslim 4588, sunni tirmidhi 3081, sunni abudawud 2542 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
sirah witness6
3:159فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ
The Prophet's ﷺ gentleness with his companions was a divine gift from Allah ﷻ's mercy — not merely a natural trait
supported by 24 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “The Prophet's ﷺ gentleness with them came only from Allah ﷻ's mercy — it was Allah ﷻ who steadied his heart and gave him tawfiq for kindness toward them even after they disobeyed, fled, and abandoned him”
baghawi: “By Allah ﷻ's mercy your character became accommodating toward the companions and you were forbearing — you did not rush upon them for what they did on the day of Uhud”
tabari: “By Allah ﷻ's mercy and His kindness to the Prophet ﷺ and to the believers, He made the Prophet ﷺ gentle with them — his character became accommodating and his conduct became excellent toward them”
Had the Prophet ﷺ been harsh (fazza) and hard-hearted (ghaliz al-qalb), his followers would have dispersed from around him
supported by 23 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Had the Prophet ﷺ been harsh and hard-hearted, they would have dispersed so that none of them remained around him”
baghawi: “Had the Prophet ﷺ been fazza and ghaliz al-qalb, the companions would have fled and dispersed from him”
tabari: “Had the Prophet ﷺ been harsh and hard-hearted, the companions would have scattered from around him”
The particle 'ma' in 'fabi-ma' is a connective/emphatic particle (sila); the verse means 'fa-bi-rahma min Allah ﷻ' (by a mercy from Allah ﷻ)
supported by 7 editions: baghawi, ibnkathir_ar, ibnkathir_ur, qurtubi, tabari, wasit, zamakhshari
zamakhshari: “The particle 'ma' in 'fabi-ma' is a connective particle (sila) for emphasis; the meaning is 'fa-bi-rahma min Allah ﷻ', as in 'fabi-ma naqdihim mithaqahum' where the meaning is 'fa-bi-naqdihim'”
baghawi: “The particle 'ma' is a connective particle (sila), as in 'fabi-ma naqdihim mithaqahum'”
tabari: “The 'ma' in 'fabi-ma rahma' is a connective particle (sila); the meaning is 'fa-bi-rahma min Allah ﷻ' — the Arabs use 'ma' as a sila with both definite and indefinite nouns”
Pardon (fa'wu) addresses the companions' wrongs against the Prophet ﷺ personally; istighfar addresses their sins before Allah ﷻ
supported by 6 editions: baghawi, jalalayn_en, mukhtasar, mukhtasar_en, tabari, zamakhshari
zamakhshari: “The command 'fa'fu 'anhum' covers what pertains to the Prophet's ﷺ own rights; 'wa-staghfir lahum' covers what pertains to Allah ﷻ's rights — together they complete the compassion shown toward the companions”
baghawi: “The command 'fa'fu 'anhum' is to pardon them for what they committed on the day of Uhud; 'wa-staghfir lahum' is to seek intercession for them before Allah ﷻ”
tabari: “The command 'fa'fu' means: forgive the harm they did to you personally; 'wa-staghfir lahum' means: pray to your Lord to forgive them for the sins they committed”
Shura was commanded to gladden the companions' hearts and win their loyalty, even though the Prophet ﷺ did not need their advice
supported by 6 editions: baghawi, ibnkathir_ur, jalalayn, jalalayn_en, tabari, zamakhshari
zamakhshari: “The shura command serves to gladden their hearts (tatiyb nufusihim) and to elevate their status (al-raf' min aqdarihim)”
baghawi: “Muqatil and Qatadah: Allah ﷻ commanded shura to gladden the companions' hearts (tatiyban li-qulubihim), for that wins them over and removes their grievances”
tabari: “Allah ﷻ commanded His Prophet ﷺ to consult his companions in their affairs even though revelation was coming to him from heaven — because it is more reassuring to their hearts (atyab li-anfusihim) and wins them over in their religion”
Shura was commanded to establish a sunnah/precedent for those who come after the Prophet ﷺ
supported by 6 editions: baghawi, jalalayn, jalalayn_en, miqbas, tabari, zamakhshari
zamakhshari: “Al-Hasan al-Basri: 'Allah ﷻ knew He had no need for their consultation, but He wanted to establish it as a sunnah for those after the Prophet ﷺ'”
baghawi: “Al-Hasan: Allah ﷻ knew the Prophet ﷺ had no need for their consultation, but He wanted to establish it as a sunnah for those after him”
tabari: “Sufyan ibn 'Uyaynah: the shura command is for the believers — to deliberate together on matters where no hadith has come; and it establishes the sunnah of shura for those who come after”
Consultation (shura) is for matters of war/strategy and affairs where no revelation (wahy) has been given
supported by 12 editions: ahsan_ur, baghawi, ibnashur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, tabari, zamakhshari, zilal_ur
zamakhshari: “Shura is for matters of war and similar affairs where no revelation (wahy) has been given — in order to benefit from the companions' opinions (li-tastathira bi-ra'yihim)”
baghawi: “Al-Kalbi: consult them in meeting the enemy and military tactics in battle (maka'id al-harb 'ind al-ghazw)”
tabari: “Consultation is for military tactics and the encounter with the enemy, and for matters where no revelation has been given”
After making a decision through consultation, tawakkul is in Allah ﷻ alone — not in the consultation or human judgment
supported by 19 editions: ahsan_ur, baghawi, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “After making a decision (idha 'azamta), put trust in Allah ﷻ — trust goes in Him, not in the consultation”
baghawi: “When you have made your resolution, put trust in Allah ﷻ — not in the consultation; stand with Allah ﷻ's command and rely on Him”
tabari: “After making your resolution, put trust in Allah ﷻ and seek His help”
The verse's context is the Battle of Uhud — Allah ﷻ praises the Prophet ﷺ for his gentle treatment of those who disobeyed at Uhud
supported by 8 editions: baghawi, ibnashur, maarif_en, miqbas, muyassar, qurtubi, razi, usmani_ur
baghawi: “The verse means: when the Prophet ﷺ showed kindness toward those who had turned away at Uhud (man tawalla yawma Uhud) and did not rebuke them, Allah ﷻ declared that this was by His tawfiq”
razi: “When the companions fled from the Prophet ﷺ on the day of Uhud and then returned, the Messenger ﷺ addressed them gently rather than harshly — so Allah ﷻ praised the Messenger ﷺ for pardoning them and refraining from harshness toward them”
qurtubi: “The verse means: when the Prophet ﷺ showed gentleness toward those who had turned away at Uhud (man tawalla yawma Uhud) and did not rebuke them, Allah ﷻ declared that this was by His tawfiq”
The Prophet ﷺ was sent with this noble character (khuluq); al-Hasan al-Basri: 'This is the character of Muhammad ﷺ with which Allah ﷻ sent him'
supported by 4 editions: ibnkathir_ar, ibnkathir_ur, jalalayn, tabari
tabari: “Qatadah: Allah ﷻ purified the Prophet ﷺ of harshness and hard-heartedness; the description of Muhammad ﷺ in the Torah: 'not harsh, not hard-hearted, not clamorous in markets; does not repay evil with evil, but forgives and pardons'”
ibnkathir_ar: “Al-Hasan al-Basri: 'This is the character of Muhammad ﷺ with which Allah ﷻ sent him'”
jalalayn: “Al-Hasan al-Basri: the Prophet ﷺ's frequent consultation of his companions confirms his noble character sent with him”
Fazza (فظّ) = harsh/rough in speech and dealings; ghaliz al-qalb (غليظ القلب) = hard-hearted, without mercy
supported by 14 editions: baghawi, bayan_ur, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
zamakhshari: “Fazza means a rough/rude person (jafi); ghaliz al-qalb means hard-hearted (qasi al-qalb)”
baghawi: “Al-Kalbi: fazza is harsh in speech (fi-l-qawl); ghaliz al-qalb is harsh in action (fi-l-fi'l)”
tabari: “Fazza means a rough person (jafi); ghaliz al-qalb means a hard-hearted person without mercy or compassion”
hadith witness9 rows - sunni bukhari 2597, sunni bukhari 7174, sunni bukhari 6979, sunni muslim 4740, sunni muslim 4738 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); weak-kept-visible
sirah witness11
3:185كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَٰمَةِ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
Every soul must taste death — universal mortality is imposed on all creation without exception
supported by 15 editions: baghawi, bayan_ur, ibnashur, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, tabari, tazkir_ur, tazkirul_en, zamakhshari, zilal_ur
baghawi: “Every soul (nafsin mansufah) will taste death — a universal law covering every living being”
bayan_ur: “Death is coming and will certainly arrive for every soul”
ibnashur: “Every soul must die — universal mortality is the premise of the consolation: 'if they had not died today they would have died later'”
Wages/recompense are given fully (tawfiya) only on the Day of Resurrection
supported by 11 editions: baghawi, ibnkathir_ar, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, tabari, wasit
baghawi: “Wages/rewards are paid on the Day of Resurrection: if one's deeds were good, good reward; if bad, bad recompense”
ibnkathir_ar: “Full recompense will be given on the Day of Resurrection for all deeds — great/small, many/few, major/minor; Allah ﷻ will not wrong anyone even the weight of an atom”
jalalayn: “Every soul shall taste death; you will be paid your wages — the recompense of your deeds — on the Day of Resurrection”
Whoever is moved from the Fire and entered into Paradise is the truly and completely successful
supported by 19 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, usmani_ur, zilal_ur
ahsan_ur: “The verse contains four things: (1) death is inevitable for all; (2) full recompense on the Day of Resurrection; (3) criterion of true success = saved from Hell and entered into Paradise; (4) dunya is means of deception”
baghawi: “Whoever is saved and removed from the Fire and entered into Paradise has attained salvation and escaped from fear”
bayan_ur: “Full wages on the Day of Resurrection; whoever is saved from the Fire and entered into Paradise has succeeded”
The life of this world is nothing but deceptive/illusory provision (mataa' al-ghurur) — passing, vanishing, and ultimately worthless
supported by 20 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zilal_ur
ahsan_ur: “Whoever escaped the deception of dunya and kept himself free from it is fortunate; whoever fell for its deception has failed”
baghawi: “The life of this world is provision/enjoyment like a vessel or pot — transient and passing; al-Hasan compared it to the greenness of plants and children's play — nothing of substance remains”
ibnkathir_ar: “The dunya is trivial, perishing, small and vanishing; the Akhira is better and more enduring”
The verse is consolation for the Prophet ﷺ and believers — do not grieve at disbelievers' prosperity since all will die and face judgment
supported by 7 editions: ibnashur, ibnkathir_ar, ibnkathir_en, miqbas, qurtubi, razi, tabari
ibnashur: “The verse is connected to the consolation of believers after Uhud and the refutation of hypocrites: death is the ultimate end of every living being, so do not be grieved by martyrdom”
ibnkathir_ar: “The verse is consolation (ta'ziya) for all people — since no one on earth shall remain except that they die, the universal law equalizes all”
ibnkathir_en: “The verse comforts all creation since every soul on earth shall die; when the world ends, Allah ﷻ will recompense all for their deeds — minor/major — with no injustice”
Allah ﷻ alone is Ever-Living and never dies; all else — jinn, humans, angels, Throne-carriers — shall die
supported by 4 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, wasit
ibnkathir_ar: “Allah ﷻ alone is the Ever-Living who never dies; jinn, mankind, angels, and even the Throne-bearers shall die; only the One, the Irresistible, abides eternally — Last as He was First”
ibnkathir_en: “Allah ﷻ issues a general statement encompassing all creation: every living soul shall taste death; Allah ﷻ alone is Ever-Living and never dies, while jinn, mankind, angels, and Throne-carriers shall all die”
ibnkathir_ur: “Every living creature will die — jinn, humans, angels, Throne-carriers all die; only Allah ﷻ the Ever-Living remains, as He was First, so He will be Last”
The 'full payment' (tawfiya) language implies partial recompense may occur before Resurrection Day — in the barzakh or even in this world
supported by 5 editions: ibnashur, saadi, saadi_ur, usmani_ur, zamakhshari
ibnashur: “'Tuwaff awna ujurakum' means your wages will be completed for you on the Day; this implies partial rewards already received in dunya — such as the victory of Badr and the protection in Mecca”
saadi: “The phrase 'you will be paid in full on the Day of Resurrection' hints that partial recompense occurs in the barzakh — and even, sometimes, in this world before that”
saadi_ur: “The complete wages are paid on the Day of Resurrection; before that comes partial recompense in the barzakh — and sometimes even in the dunya (citing 32:21)”
Hadith (sound, narrated by Abu Hurayrah رضي الله عنه): 'A span of Paradise is better than the world and all it contains' — cited with this verse
supported by 7 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, razi, tabari, wasit
baghawi: “Hadith (via Abu Hurayrah رضي الله عنه): 'A span in Paradise is better than the world and all it contains' — the Prophet ﷺ cited this verse in connection with it”
ibnkathir_ar: “Hadith (via Abu Hurayrah رضي الله عنه, sound, in the Two Sahihs): 'A span of Paradise is better than the world and all it contains' — the Prophet ﷺ recited this verse”
ibnkathir_en: “Hadith (via Abu Hurayrah رضي الله عنه): 'A place in Paradise as small as a whip is better than the world and whatever is on its surface' — the Prophet ﷺ cited this verse”
Worldly comfort or hardship is not proof of being right or wrong before Allah ﷻ — both are forms of divine trial
supported by 6 editions: maarif_en, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, zilal_ur
maarif_en: “Worldly difficulties are not proof of being in the wrong before Allah ﷻ; both comfort and hardship are forms of divine trial”
tafhim_en: “Whoever considers earthly results — success or failure — to be of crucial significance and uses them as the criteria of right and wrong falls prey to a serious misconception”
tafhim_ur: “Whoever considers the results that emerge in this world to be the real and final results — and judges right/wrong and salvation/loss by them — falls into a grave deception”
Al-ghurur is a masdar meaning deception; with fatha it is a name for Satan the Deceiver — the world deceives like fraudulent goods
supported by 3 editions: razi, tabari, zamakhshari
razi: “The world is like goods deceptively shown to a buyer: it appears attractive, then its corruption is revealed; Satan is the deceiver (mua'dllis al-ghurur)”
tabari: “'Al-ghurur' is a masdar from 'gharra' meaning deception and cunning; if read with fatha, 'al-ghurur' is an attribute of Satan who beguiles man into disobedience”
zamakhshari: “The word 'al-ghurur' is a verbal noun (masdar) from 'gharra' meaning to deceive; when read with fatha it becomes al-ghurur — a name for Satan the Deceiver who beguiles man into sin”
hadith witness19 rows - sunni bukhari 4566, sunni tirmidhi 3292, sunni abudawud 4248, sunni nasai 4191, sunni tirmidhi 3197 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded; unclassed
sirah witness9
3:190إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَـَٔايَٰتٍ لِّأُو۟لِى ٱلْأَلْبَٰبِ
The creation of the heavens and earth and the alternation of night and day are signs (ayat/dalilat) of Allah ﷻ's power and sovereignty
supported by 10 editions: zamakhshari, baghawi, tabari, qurtubi, jalalayn, wasit, ibnkathir_en, jalalayn_en, razi, miqbas_en
zamakhshari: “Signs (ayat) in the creation of the heavens and earth are clear proofs of the Maker (al-Sani') and the greatness of His power and the clarity of His wisdom”
baghawi: “In the creation of the heavens and earth and the alternation of night and day are signs (ayat) for those of understanding — as attested by the hadith in which the Prophet ﷺ recited this verse while rising at night”
tabari: “The verse is Allah ﷻ's argument (ihtijaj) to His creation that He is the Disposer (al-mudabbir), the Controller (al-musarrif), and the One in Whose hand is enrichment and impoverishment; it commands the people to contemplate (taddabbaru) and reflect (i'tabiru)”
Ulu al-albab = people of sound/complete intellects who employ their minds in contemplation; lubb = the essence (khulasa) of a thing
supported by 9 editions: zamakhshari, tabari, qurtubi, jalalayn, saadi, miqbas, wasit, ibnashur, jalalayn_en
zamakhshari: “Ulu al-albab = those who open their perceptive eyes (basa'ir) for contemplation (nazr), reasoning (istidlal), and reflection (i'tibar) — unlike those who look at creation like cattle, heedless of the wonders of nature”
tabari: “Ulu al-albab = those with intellect (lubb) and mind (aql) who recognize the truth about Allah ﷻ”
qurtubi: “Ulu al-albab = those who use their intellects in contemplating the proofs (al-dala'il)”
Reflection on the signs in creation necessarily leads to acknowledging Allah ﷻ's oneness (tawhid), sovereignty, wisdom, and mercy — and that He alone deserves worship
supported by 7 editions: muyassar, saadi, usmani_ur, ahsan_ur, maarif_en, mukhtasar, mukhtasar_en
muyassar: “In the creation of the heavens and earth without prior precedent, and in the alternation of night and day in their length and brevity, are great proofs and evidences of Allah ﷻ's oneness (tawhid) for people of sound minds”
saadi: “The signs in creation prove three things: (1) greatness and vast order of motion proves the Creator's power and sovereignty; (2) precision of design and craft proves His wisdom; (3) benefits for creation prove the vastness of Allah ﷻ's mercy and grace, necessi”
usmani_ur: “When a person of intellect reflects on the creation of heavens and earth and the precise system of night and day, he must conclude that this entire organized system is in the hands of One Sovereign (mukhtar kull, qadir mutlaq) Who has set the boundary for ever”
The verse commands or implicitly urges tafakkur (contemplation/reflection) on the signs in creation; reading without contemplating is censured
supported by 4 editions: tabari, saadi, saadi_ur, qurtubi
tabari: “In what Allah ﷻ created of heavens and earth — for human livelihood and sustenance — and in the alternation of night and day by which people work and rest, there are proofs (ayat) and lessons ('ibar) for those who contemplate (taddabbaru) and reflect (i'tabiru”
saadi: “Allah ﷻ leaves 'ayat' indefinite (unspecified) without naming a particular proof — this signals the great number and generality of the signs; no creature can enumerate or encompass them; this implicitly urges servants to reflect (tafakkur) and seek understandi”
saadi_ur: “Allah ﷻ encourages (hath) servants to reflect (tafakkur) and seek understanding in His signs; 'ayat' is left indefinite indicating their great number and generality; these signs astound viewers, humble thinkers, attract sincere hearts, and alert minds to all d”
When these verses were revealed/recited, the Prophet ﷺ wept; Bilal رضي الله عنه found him weeping at Fajr; the Prophet ﷺ said 'Woe to whoever reads them without contemplating'
supported by 6 editions: zamakhshari, razi, qurtubi, maarif_en, bayan_ur, ahsan_ur
zamakhshari: “Hadith recorded by Zamakhshari via Ibn Umar رضي الله عنهما from A'ishah رضي الله عنها: the Prophet ﷺ rose at night, performed wudu, and prayed while weeping until his tears wetted the ground; when Bilal رضي الله عنه came for Fajr and saw him weeping, the Proph”
razi: “Hadith recorded by Razi: When the Prophet ﷺ recited 'inna fi khalqi al-samawati' and wept through the night, Bilal رضي الله عنه found him weeping at Fajr; the Prophet ﷺ said 'Should I not be a grateful servant?' and then said: 'Woe (wayl) to whoever reads thes”
qurtubi: “Hadith recorded by Qurtubi: When these verses were revealed the Prophet ﷺ prayed and wept; Bilal رضي الله عنه asked why he wept when Allah ﷻ had forgiven his past and future; the Prophet ﷺ said: 'Woe (wayl) to whoever reads these and does not contemplate them'”
This verse marks the beginning of a fresh concluding topic (gharad anuf) for the surah; the Quran typically closes with moral instruction (maw'iza); the verse binds the surah's cosmic opening to its moral purpose
supported by 6 editions: miqbas, ibnashur, razi, tafhim_ur, tafhim_en, zilal_ur
miqbas: “This verse marks a fresh purpose (gharad anuf) transitioning from the surah's prior topics to reflection on creation of the worlds; such a transition signals approach of the surah's end; the Quran typically closes with moral teaching (maw'iza) as the most impo”
ibnashur: “This verse marks a fresh purpose (gharad anuf) after the surah's prior topics, transitioning to reflection on creation of the worlds; such a transition signals the approach of the surah's end; the Quran closes with moral teaching (maw'iza) as the most importan”
razi: “The purpose of the Quran is to draw hearts away from preoccupation with creation toward immersion in knowing the Truth (al-Haqq); after extensive discussion of rulings, it returns to illuminating hearts with what proves tawhid, divinity, majesty, and glory”
The specific content of the signs in creation: rotating and fixed planets, seas, mountains, trees, crops, animals, minerals, and diverse colors, scents, tastes
supported by 5 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, wasit, miqbas_en
ibnkathir_ar: “Creation of the heavens in their height and spaciousness, and the earth in its density and expanse, with rotating planets, fixed stars, seas, mountains, deserts, trees, plants, crops, fruits, animals, minerals, and various colors, tastes, scents, and elements ”
ibnkathir_en: “The signs consist of: the sky in its height and spaciousness, the earth in its expanse and density, rotating planets, seas, mountains, deserts, trees, plants, crops, fruits, animals, metals, and various beneficial colors, scents, tastes, and elements”
ibnkathir_ur: “Signs in the sky: moving and fixed planets; signs on the earth: mountains, forests, trees, grass, crops, fruits, animals, minerals, differing tastes, fragrances, and properties — can these not guide a thinking person to Allah ﷻ?”
It is recommended (mustahabb) to recite these ten final verses of the surah upon waking at night, following the established practice of the Prophet ﷺ
supported by 4 editions: baghawi, qurtubi, wasit, ahsan_ur
baghawi: “Hadith narrated from Ibn Abbas رضي الله عنهما (via chain cited by Baghawi): the Prophet ﷺ woke during the night, used the siwak, made wudu while reciting 'inna fi khalqi al-samawati' until the end of the surah, then prayed six long rakats before witr”
qurtubi: “It is recommended (mustahabb) for one who wakes from sleep to recite these ten final verses of the surah, following the practice of the Prophet ﷺ, as established in the two Sahihs and other collections”
wasit: “The Prophet ﷺ used to recite these ten final verses of the surah when he rose at night for tahajjud prayer — established by hadith”
Context of revelation: the unbelievers demanded a miraculous sign (specifically Safa turned to gold); this verse responded by pointing to the existing signs in creation
supported by 4 editions: ibnkathir_ar, ibnkathir_ur, maarif_en, miqbas_en
ibnkathir_ar: “Context of revelation: Quraysh asked the Prophet ﷺ to turn Safa into gold; Allah ﷻ revealed this verse indicating that signs (ayat) already abound in creation; however, this hadith has a weakness since the verse is Madani while the Safa request was in Mecca”
ibnkathir_ur: “Quraysh asked the Prophet ﷺ to turn Safa into gold; this verse was revealed to show that signs already abound in creation everywhere; there is a historical difficulty since the request was made in Mecca while this verse is Madani”
maarif_en: “The disbelievers requested the Prophet ﷺ to turn Safa into solid gold; this verse responded by pointing to the proofs already all around them; their request was motivated by hostility, not truth-seeking — they would not have believed even if granted”
hadith witness9 rows - sunni bukhari 7452, sunni bukhari 4569, sunni muslim 1794, sunni muslim 1797, sunni abudawud 58 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-ungraded
3:42وَإِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ ٱصْطَفَىٰكِ وَطَهَّرَكِ وَٱصْطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلْعَٰلَمِينَ
the angels' address to Maryam - alayha as-salam - as the story continues from the woman of Imran's vow: the election declared
supported by 4 editions: jalalayn, mukhtasar_en, saadi, wasit
wasit: “conjoined story upon story: after the mother's vow and the wondrous rearing, the angels address Maryam at her maturity - the whole passage declaring the election of the house of Imran”
jalalayn: “and remember when the angels - that is Jibril - said: O Maryam”
mukhtasar_en: “remember when the angels said to Mary: Allah has chosen you”
istafaki - the first election: chosen for His obedience and the service of His house, her dedication accepted though she was female - a matter granted to no other
supported by 4 editions: mukhtasar_en, muyassar, saadi, wasit
muyassar: “Allah chose you for His obedience”
wasit: “al-Razi: the first election points to the acceptance of her dedication to the house's service though she was female - a meaning granted to none of the women besides her”
saadi: “her mother's vow was built on expecting a male, and Allah mended her heart and accepted the female - and this female became more complete than most males”
tahharaki - purified: from every blemish of character and, as transmitted, from the touch of men
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, wasit
jalalayn: “and purified you from the touch of men”
muyassar: “purified you from lowly traits”
wasit: “purified you from impurities and from all that contradicts noble character”
the second election - over the women of the worlds: the tradition records both the absolute honoring and the of-her-time reading, held together
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, wasit
jalalayn: “that is: the people of your time”
muyassar: “chose you over the women of the worlds in your time”
mukhtasar_en: “chosen you over all the other women of your time”
hadith witness9 rows - sunni bukhari 3411, sunni bukhari 5418, sunni muslim 6272, sunni bukhari 5082, sunni bukhari 5365 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong)
40:7ٱلَّذِينَ يَحْمِلُونَ ٱلْعَرْشَ وَمَنْ حَوْلَهُۥ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِۦ وَيَسْتَغْفِرُونَ لِلَّذِينَ ءَامَنُوا۟ رَبَّنَا وَسِعْتَ كُلَّ شَىْءٍ رَّحْمَةً وَعِلْمًا فَٱغْفِرْ لِلَّذِينَ تَابُوا۟ وَٱتَّبَعُوا۟ سَبِيلَكَ وَقِهِمْ عَذَابَ ٱلْجَحِيمِ
The Throne-bearers and those around them are the greatest, most noble of all angels, most proximate to Allah ﷻ
supported by 11 editions: tabari, baghawi, zamakhshari, razi, qurtubi, saadi, ibnashur, saadi_ur, ahsan_ur, wasit, zilal_ur
tabari: “The angels bearing the Throne of Allah ﷻ and those surrounding it continuously glorify their Lord with His praise and thanksgiving, declaring Him free of all defects”
baghawi: “Narrations describe the immense stature of the Throne-bearers: their feet are in the lowest earth and their heads have pierced the Throne, yet they are in profound humility (khushu'), never lifting their gaze; they are more awe-struck than the inhabitants of t”
zamakhshari: “Narrations describe the Throne-bearers: feet in the lowest earth, heads piercing the Throne, in a state of perpetual awe (khushu'); the angel Israfil عليه السلام bears a corner of the Throne on his shoulder while his feet are in the lowest earth, yet he shrink”
The Throne-bearers and those around them continuously glorify Allah ﷻ (tasbih) combined with praise (hamd), declaring Him free of all defects and affirming all worthy attributes
supported by 16 editions: tabari, baghawi, jalalayn, jalalayn_en, muyassar, mukhtasar, saadi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, ibnashur, bayan_ur, usmani_ur, tafhim_en, wasit, zilal_ur
tabari: “They glorify their Lord with His praise and thanksgiving — declaring Him free of defects and affirming all His worthy attributes”
baghawi: “They glorify Allah ﷻ saying: 'Subhana dhi'l-'izzati wa'l-jabarat, subhana dhi'l-mulki wa'l-malakut, subhana'l-Hayyi alladhi la yamut' — glorifying with both negation of defect and affirmation of majesty”
jalalayn: “They continuously say 'Subhana'Llah wa bi-hamdihi' — declaring Allah ﷻ exalted with His praise, joined together”
The Throne-bearing angels 'believe in Him' — affirming the truth of His Oneness and submitting before Him in utter lowliness
supported by 3 editions: tabari, jalalayn, jalalayn_en
tabari: “They affirm that there is no god but Allah ﷻ and testify to this, not arrogantly refusing His worship”
jalalayn: “They believe in Allah ﷻ through their discernment — affirming the truth of His Oneness”
jalalayn_en: “They believe in Him through their power of discernment — they affirm the truth of His Oneness”
The Throne-bearers and those around them seek forgiveness for those who believe — this is an act of divine mercy and a privilege of faith
supported by 26 editions: tabari, baghawi, zamakhshari, razi, qurtubi, jalalayn, saadi, miqbas, muyassar, ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn_en, ibnkathir_ur, saadi_ur, maarif_en, zilal_ur, bayan_ur, tafhim_ur, usmani_ur, ahsan_ur, tafhim_en, mukhtasar, mukhtasar_en, miqbas_en, wasit
tabari: “They ask their Lord to forgive those who affirm His Oneness (tawhid) and have disowned every deity besides Him; the tradition of Qatadah: they intercede for the people of 'la ilaha illa'Llah'”
baghawi: “They seek forgiveness for the believers, asking Allah ﷻ to pardon their shortcomings”
zamakhshari: “They seek forgiveness for the believers, making this supplication that Allah's ﷻ mercy and knowledge encompass all things”
Their supplication: 'Rabbana wasi'ta kulla shay'in rahmatan wa 'ilman' — Allah ﷻ's mercy and knowledge encompass all things, encompassing the believers' needs and errors
supported by 9 editions: tabari, jalalayn, saadi, ibnkathir_en, tafhim_en, wasit, zilal_ur, mukhtasar_en, bayan_ur
tabari: “Rabbana wasi'ta kulla shay'in rahmatan wa 'ilman means: Your mercy and knowledge encompass all of Your creation — nothing is hidden from You, and Your mercy has encompassed all created beings”
jalalayn: “The angels say: 'Your mercy encompasses all things and Your knowledge encompasses all things' — invoking both realities in this supplication”
saadi: “'Your knowledge encompasses all things — not even an atom is hidden from You; Your mercy has filled all things — the entire cosmos, high and low, is filled with Allah's ﷻ mercy'”
The angels' istighfar is specifically for those who repent (tawbah) and follow the way of Allah ﷻ — these are the conditions of this intercession
supported by 10 editions: tabari, jalalayn, jalalayn_en, ibnkathir_en, miqbas, usmani_ur, mukhtasar, mukhtasar_en, miqbas_en, wasit
tabari: “The angels' supplication is specifically for those who repented from shirk and sins and followed the way of Allah ﷻ”
jalalayn: “The supplication asks forgiveness for those who repented of shirk and followed the way of Allah ﷻ — the religion of Islam”
jalalayn_en: “Forgiveness is sought for those who repented of idolatry (shirk) and follow the way of Allah ﷻ — the religion of Islam”
Mentioning 'they believe in Him' serves to display the nobility (sharaf) of faith and to establish the bond between the heavenly angels and the earthly believers
supported by 5 editions: zamakhshari, wasit, tafhim_en, tafhim_ur, zilal_ur
zamakhshari: “The purpose of mentioning 'they believe in Him' — though it is obvious the Throne-bearers are believers — is to display the nobility (sharaf) and excellence of faith (iman) and to inspire desire for it, just as Allah ﷻ attributed righteousness (salah) to proph”
wasit: “Mentioning 'they believe in Him' serves to display the nobility and excellence of faith (iman) and inspire desire for it, as Allah ﷻ also attributed righteousness to prophets in many places (citing Zamakhshari's Kashshaf)”
tafhim_en: “Mentioning the angels' faith shows that the bond of iman connects the heavenly and earthly creatures; it does not imply they could have disbelieved — it means they recognize Allah's ﷻ sole sovereignty”
The shared bond of faith (iman) connects the exalted Throne-bearing angels with the earthly believers, generating the angels' deep sympathy and advocacy for them
supported by 5 editions: wasit, saadi, tafhim_en, tafhim_ur, zilal_ur
wasit: “The angels' seeking forgiveness for believers reflects their deep love for them and care for their affairs — because the angels share with them faith in the Oneness of Allah ﷻ”
saadi: “The believer's iman is the very cause that earns him this great favor: that sinless exalted angels seek forgiveness on his behalf — the connection is through shared faith”
tafhim_en: “The relationship of faith is the real relationship that has joined the heavenly and the earthly: the angels recognize Allah's ﷻ sole sovereignty — and when human believers adopted the same stance, a strong bond of shared creed was established despite the great”
The verse was revealed as consolation for believers: even the greatest angels — pillars of divine sovereignty — are their advocates before Allah ﷻ
supported by 5 editions: razi, wasit, ibnashur, tafhim_en, tafhim_ur
razi: “The most noble class of all creation — the Throne-bearers and those surrounding them — express deep love and support for the believers; the message to the Prophet ﷺ: do not be troubled by the disbelievers' enmity, for the Throne-bearers are with you”
wasit: “The passage is a divine comfort to the Prophet ﷺ: the noble close angels who carry the Throne and surround it add istighfar for the believers to their glorification”
ibnashur: “The verse transitions from warning the disbelievers to honoring the believers; specifying the Throne-bearers magnifies the honor of the believers for whom such a noble group intercedes”
The Throne-bearers are called the karrubiyin (cherubim) — the chiefs (sadat) and leaders of all angels
supported by 4 editions: baghawi, ibnkathir_ar, maarif_en, usmani_ur
baghawi: “The Throne-bearers and those who circle it are the karrubiyin — the chiefs of the angels (sadat al-mala'ikah)”
ibnkathir_ar: “The close angels — the four Throne-bearers and the surrounding karrubiyin — combine tasbih with tahmid”
maarif_en: “The Throne-bearers are called the karrubiyin (cherubim) — the angels most close to Allah ﷻ”
The current Throne-bearers are four; on the Day of Judgment they will be eight (as established from the Quran 69:17 and hadith narrations)
supported by 8 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, saadi, saadi_ur, maarif_en, ahsan_ur, razi
ibnkathir_ar: “A narration from Ibn Abbas رضي الله عنه confirmed by the Prophet ﷺ indicates the current Throne-bearers are four; on the Day of Judgment they will be eight (Surah al-Haqqah 69:17)”
ibnkathir_en: “The eight Throne-bearers on the Day of Judgment: four glorify Allah ﷻ for His forebearance after knowledge; four for His forgiveness after power”
ibnkathir_ur: “A narration from Ibn Abbas رضي الله عنه confirmed by the Prophet ﷺ indicates the current Throne-bearers are four; on the Day of Judgment they will be eight (Surah al-Haqqah 69:17)”
When a believer prays for his brother in his absence, the angel says 'Amin' and prays similarly — part of the angels' nature of goodwill toward believers (Sahih Muslim)
supported by 3 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_ar: “Since seeking forgiveness for believers is part of the angels' nature, they also say 'Amin' when a believer prays for his brother in his absence, as in Sahih Muslim: 'When a Muslim prays for his brother in his absence the angel says: Amin, and may you have som”
ibnkathir_en: “It is part of the angels' nature that they say 'Amin' when a believer prays for his brother in his absence; in Sahih Muslim: 'When a Muslim prays for his brother in his absence, the angel says: Amin, and may you have something similar'”
ibnkathir_ur: “Since the believers of earth believed in Allah ﷻ without seeing Him, Allah ﷻ appointed His closest angels to seek forgiveness for them; they also say 'Amin' and pray similarly when a believer prays for his brother (Sahih Muslim)”
hadith witness18 rows - sunni ibnmajah 1930, sunni abudawud 4727, shia Al-Kafi-Volume-3-Kulayni 709, shia Al-Kafi-Volume-3-Kulayni 710, shia Al-Kafi-Volume-3-Kulayni 711 | strata: prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness6
41:30إِنَّ ٱلَّذِينَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَٰمُوا۟ تَتَنَزَّلُ عَلَيْهِمُ ٱلْمَلَٰٓئِكَةُ أَلَّا تَخَافُوا۟ وَلَا تَحْزَنُوا۟ وَأَبْشِرُوا۟ بِٱلْجَنَّةِ ٱلَّتِى كُنتُمْ تُوعَدُونَ
Istiqamah means standing firm on tawhid — affirming Allah ﷻ alone as Lord, not associating anything with Him, not turning to any other deity
supported by 27 editions: ahsan_ur, baghawi, bayan_ur, hilalikhan_en, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “Allah ﷻ alone is Lord and Deity — tawhid of rububiyyah and uluhiyyah combined; they stood firm even in the hardest conditions, neither deviating nor associating anyone with Allah ﷻ”
baghawi: “Abu Bakr al-Siddiq رضي الله عنه: those who did not associate anything with Allah ﷻ and did not turn their attention toward any deity other than Him”
bayan_ur: “Declaring faith in Allah ﷻ is easy but remaining firm on it requires complete trust in Allah ﷻ (tawakkul), contentment with all His decrees, and total submission — with no complaint on the tongue and no resentment in the heart — to everything He has ordained”
Istiqamah means steadfastness in obeying all of Allah ﷻ's commands and avoiding all that He has prohibited, without wavering
supported by 10 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_ur, maarif_en, qurtubi, razi, tabari, wasit, zamakhshari
baghawi: “'Umar ibn al-Khattab رضي الله عنه: they stood firm in obedience to Allah ﷻ and did not waver like foxes; Hasan al-Basri: they obeyed Allah ﷻ and avoided disobedience”
ibnashur: “Istiqamah literally means the absence of deviation and leaning; metaphorically it encompasses all righteous conduct and walking the path of truth — the four Caliphs' definitions all return to one meaning: istiqamah in faith and its effects”
ibnkathir_ar: “'Umar رضي الله عنه: they stood firm in obedience to Allah ﷻ and did not waver like foxes; the majority of companions and tabi'in held that istiqamah means performing righteous deeds”
Istiqamah means sincerity (ikhlas) in deeds — dedicating all worship and action purely to Allah ﷻ
supported by 6 editions: baghawi, ibnkathir_ar, ibnkathir_ur, maarif_en, qurtubi, zamakhshari
baghawi: “'Uthman ibn 'Affan رضي الله عنه: they were sincere (akhlaṣū) in their deeds for Allah ﷻ”
ibnkathir_ar: “Abu al-'Aliya: they were sincere (akhlaṣū) in deed and in religion for Allah ﷻ”
ibnkathir_ur: “Abu al-'Aliya: istiqamah means sincerity (ikhlas) in deed and in religion for Allah ﷻ”
Istiqamah means fulfilling the obligatory duties (fara'id), as reported from 'Ali and Ibn 'Abbas رضي الله عنهما
supported by 7 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_ur, qurtubi, tabari, zamakhshari
baghawi: “'Ali ibn Abi Talib رضي الله عنه and Ibn 'Abbas رضي الله عنه: they stood firm by fulfilling the obligatory duties (fara'id)”
ibnashur: “'Ali رضي الله عنه said: they fulfilled the obligatory duties; all four Caliphs' definitions converge on istiqamah in faith and in its practical demands”
ibnkathir_ar: “Ibn 'Abbas رضي الله عنه: they stood firm by performing the obligatory duties; Qatadah agreed, and Hasan al-Basri would supplicate: 'O Allah, You are our Lord, grant us istiqamah'”
The Prophet ﷺ said (Sahih Muslim, from Sufyan ibn 'Abdillah al-Thaqafi رضي الله عنه): 'Say: I believe in Allah ﷻ / My Lord is Allah ﷻ, then stand firm'; when asked what he feared most, the Prophet ﷺ pointed to his tongue
supported by 10 editions: ahsan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, tafhim_en, wasit, zamakhshari
ahsan_ur: “Hadith from Sahih Muslim: when Sufyan ibn 'Abdillah al-Thaqafi رضي الله عنه asked the Prophet ﷺ for one comprehensive Islamic guidance, he ﷺ said: 'Say: I believe in Allah ﷻ, then stand firm'”
ibnashur: “From Sahih Muslim: Sufyan al-Thaqafi رضي الله عنه asked the Prophet ﷺ for one all-encompassing guidance; the Prophet ﷺ said: 'Say: I believe in Allah ﷻ, then stand firm'”
ibnkathir_ar: “From Sahih Muslim (narrated by Sufyan ibn 'Abdillah al-Thaqafi رضي الله عنه): 'Say: I believe in Allah ﷻ, then stand firm'; when asked what he feared most, the Prophet ﷺ pointed to his own tongue”
Mere verbal declaration of 'Our Lord is Allah ﷻ' is insufficient — many said it then disbelieved; true istiqamah is persistence on this creed until death
supported by 8 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, tabari, tafhim_en, tafhim_ur
baghawi: “The hadith of Anas رضي الله عنه: people said 'Our Lord is Allah ﷻ' then most of them fell back into disbelief; standing firm is he who persisted on this until death”
ibnkathir_ar: “Hadith via Anas ibn Malik رضي الله عنه: the Prophet ﷺ recited this verse and said: 'People said it, then most of them disbelieved; whoever persisted on it until death has truly stood firm'”
ibnkathir_en: “Hadith via Anas رضي الله عنه: many people said it then most fell into disbelief; the one who stood firm is he who held to this creed until death”
The angels descend upon the believers at the time of death with glad tidings (the most widely reported view)
supported by 17 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, tabari, wasit, zamakhshari
ahsan_ur: “The angels descend at the time of death; some say at three occasions: at death, in the grave, and at resurrection”
baghawi: “The angels descend upon them at the time of death (Ibn 'Abbas's view)”
ibnkathir_ar: “Mujahid, as-Suddi, and Zayd ibn Aslam: the angels descend at the time of death, saying: 'Fear not what you will face in the hereafter; grieve not for children, family, wealth, or debt you leave behind — we will look after them for you'”
The angels descend with glad tidings at three stations: at death, in the grave, and at resurrection when rising — this reconciles all reported opinions
supported by 8 editions: ahsan_ur, ibnkathir_ar, ibnkathir_ur, maarif_en, qurtubi, razi, usmani_ur, zamakhshari
ahsan_ur: “The three occasions (death, grave, resurrection) are both attested views for when the angels give the glad tidings”
ibnkathir_ar: “Zayd ibn Aslam's view (recorded by Ibn Abi Hatim): the angels give the glad tidings at death, in the grave, and when the believer is resurrected — this reconciles all reported opinions and is the most accurate”
ibnkathir_ur: “The angels descend with glad tidings at death, in the grave, and when rising from the graves at resurrection — on every occasion they bring comfort”
The angels tell the believers: 'Fear not what lies ahead in the hereafter; grieve not for what you leave behind in the world; receive glad tidings of the Paradise that was promised to you'
supported by 21 editions: ahsan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “The angels tell believers: 'Fear not what awaits you in the hereafter; grieve not for what you leave behind; receive glad tidings of the Paradise promised to you'”
ibnashur: “The angels' 'fear not / grieve not': khawf (fear) is grief arising from anticipation of harm; huzn (grief) is grief arising from the occurrence of loss; the angels negate both, granting the believers absolute security”
ibnkathir_ar: “The angels say: 'Fear not what you will face ahead in the hereafter; grieve not for what you leave behind — children, family, wealth, debt; we will take care of them; receive glad tidings of the removal of evil and the arrival of good'”
The angels declare they were the believers' guardians (awliya') in the dunya and will be so in the akhirah, accompanying them through death, the grave, resurrection, and into Paradise
supported by 8 editions: ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, razi, saadi, zilal_ur
ibnashur: “The angels identify themselves as the believers' guardians: the same angels who recorded deeds and praised the believers in the dunya; their declaration of wilayah in both abodes brings the believer comfort and removes the strangeness of arrival”
ibnkathir_ar: “The angels say: 'We were your companions in the dunya — guiding, supporting, and protecting you by Allah's ﷻ command; likewise in the akhirah we will be with you — removing the loneliness of the grave, reassuring you at the trumpet, guiding you across the sira”
ibnkathir_en: “The angels say to the believers at death: 'We were your close companions in this world, protecting and supporting you by Allah's ﷻ command; we will be with you in the hereafter, keeping you from loneliness in your graves, and will escort you to the gardens of ”
All the blessings described — angelic descent, glad tidings, Paradise itself — are the nuzul (welcoming provision for a guest) from al-Ghafur al-Rahim
supported by 6 editions: ibnashur, ibnkathir_ar, ibnkathir_ur, qurtubi, razi, saadi
ibnashur: “Nuzul = what is prepared for a guest; the word implies swiftness of delivery, as if prepared before they even wished for it; the qualities al-Ghafur (Who forgave their sins) and al-Rahim (Who is merciful toward them) are chosen to indicate that faith and love ”
ibnkathir_ar: “All these blessings — the angelic descent, the glad tidings, Paradise itself — are described as nuzul (hospitality) from al-Ghafur (the Forgiving), al-Rahim (the Merciful): a gift, an honour, and a bestowal of grace”
ibnkathir_ur: “The reward — angelic companionship, Paradise, all its delights — is described as nuzul (hospitality for a guest) from al-Ghafur al-Rahim: Allah ﷻ Who forgives sins and is merciful to His servants”
Just as Allah ﷻ assigned devil-companions (qurana') to the disbelievers (41:25), He appoints angel-guardians for the believers — an explicit parallel contrast in the same passage
supported by 3 editions: ibnashur, razi, zamakhshari
ibnashur: “The mention of 'fi al-hayat al-dunya' explicitly mirrors 41:25 ('We assigned them companions'); just as Allah ﷻ appointed devil-companions for disbelievers in the dunya, He appointed angel-guardians for believers — a direct contrast in the same passage”
razi: “This verse stands in explicit contrast to 41:25 where it says 'We assigned them companions (qurana')' — for the disbelievers: devil-companions; for the believers here: angel-guardians”
zamakhshari: “Just as the devils are the companions and brothers of the sinners, so the angels are the guardians (awliya') and beloved companions of the God-fearing in both abodes — the dunya and the akhirah”
hadith witness11 rows - sunni muslim 159, sunni tirmidhi 2410, sunni ibnmajah 3972, sunni tirmidhi 2207, sunni ibnmajah 3891 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-mixed; shia-graded-weak; shia-ungraded; weak-kept-visible
sirah witness4
42:38وَٱلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
the believers' portrait: they answered their Lord, establish the prayer - and THEIR AFFAIR IS SHURA BETWEEN THEM: consultation before action, no one deciding alone
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, safi
jalalayn: “their arising matter is consultation between them - they consult in it and do not hasten”
muyassar: “when they intend a matter they consult each other in it”
mukhtasar_en: “those who consult one another in matters of importance to them”
and they spend of what We provided them - the portrait completed by giving in the way of good
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
jalalayn: “of what We gave them they spend in the obedience of Allah”
muyassar: “they give of the wealth We granted in the way of Allah and render the dues”
mukhtasar_en: “who spend from what He provided seeking His pleasure”
hadith witness4 rows - sunni bukhari 6126, sunni bukhari 3159, sunni tirmidhi 3129, sunni tirmidhi 2266 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); weak-kept-visible
sirah witness2
47:18فَهَلْ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً فَقَدْ جَآءَ أَشْرَاطُهَا فَأَنَّىٰ لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَىٰهُمْ
Ashrat (pl. of sharat) means signs/marks/portents of the Hour (علامات الساعة)
supported by 17 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
zamakhshari: “Ashrat are the signs (علامات) of the Hour; among them: the mission of Muhammad ﷺ (the seal of prophets), the splitting of the moon, and the smoke”
baghawi: “Ashrat means the signs and markers of the Hour (amaratuha wa-'alamatuha)”
tabari: “Ashrat means signs/portents of the Hour; singular: sharat; derived from the verb ashrata (to mark/signal), as attested by Jarirand Aws ibn Hajar in their poetry”
The mission of the Prophet Muhammad ﷺ (as the seal and last of the prophets) is among the signs/portents of the Hour
supported by 22 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, razi, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Mission of the Prophet Muhammad ﷺ (as the seal of prophets), splitting of the moon, and the smoke are each counted among the signs of the Hour”
baghawi: “The Prophet ﷺ is among the ashrat of the Hour because he is the seal of the prophets (kana al-nabi ﷺ min ashrat al-sa'ah)”
tabari: “Signs of the Hour have come to those who disbelieve, including the mission of the Prophet ﷺ; al-Sa'ah is near and Allah ﷻ's settling of accounts with His servants is near (citing Qatadah)”
Hadith (Bukhari/Muslim, via Anas and Sahl ibn Sa'd رضي الله عنهما): 'I have been sent with the Hour like these two' — pointing to the index and middle finger
supported by 12 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, tafhim_en, tafhim_ur, usmani_ur, wasit, zilal_ur
baghawi: “Hadith (Bukhari, via Sahl ibn Sa'd رضي الله عنه): the Prophet ﷺ said 'bu'ithtu ana wal-sa'ah kahatayn' — pointing to the middle and index finger”
ibnkathir_ar: “Hadith (Bukhari, via Sahl ibn Sa'd رضي الله عنه): the Prophet ﷺ said 'bu'ithtu ana wal-sa'ah kahatayn' — pointing to the middle and adjacent finger”
qurtubi: “Hadith (Sahih Muslim, via Anas رضي الله عنه — also Bukhari, Tirmidhi, Ibn Majah): 'bu'ithtu ana wal-sa'ah kahatayn' — joining the index and middle finger”
The splitting of the moon (انشقاق القمر, Q 54:1) is among the signs of the Hour
supported by 13 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, razi, wasit, zamakhshari
zamakhshari: “Splitting of the moon is among the signs of the Hour”
ibnkathir_ar: “Splitting of the moon (Q 54:1) is among the signs indicating the Hour's approach”
razi: “Splitting of the moon is among the signs of the Hour (cited by the commentators)”
When the Hour arrives, reminder/remembrance will not benefit the disbelievers; the time for repentance and faith has closed
supported by 22 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Reminder will not benefit the disbelievers when the Hour arrives (la yanfa'uhum al-dhikra hina'idhin), as in Q 89:23”
baghawi: “When the Hour arrives, from where can they find heed, reflection, and repentance? (fa-min ayna lahum al-tadhakkur wal-itti'az wal-tawba idha ja'at al-sa'ah)”
tabari: “When the Hour arrives, reminder will not benefit those who disbelieved: that is a time of recompense, not of repentance or reform (waqt mujazat la waqt isti'tab wa-la isti'mal) — citing Qatadah and Ibn Zayd”
The Hour will arrive suddenly and unexpectedly (baghtan = faj'atan) while the disbelievers are unaware
supported by 13 editions: ahsan_ur, bayan_ur, ibnashur, jalalayn, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, zamakhshari
zamakhshari: “The Hour will come upon them suddenly (baghtan); the term 'baghtan' is discussed with variant readings”
tabari: “The Hour will come suddenly upon the disbelievers without them perceiving its arrival (an taji'ahum faj'atan la yash'uruna bi-maji'iha)”
qurtubi: “'Baghtan' means faj'atan (suddenly) — this is a threat/warning to the disbelievers (wa'id lil-kuffar)”
'An ta'tiyahum' is badal ishtimal (inclusive substitutive apposition) from 'al-sa'ah'
supported by 7 editions: ibnashur, jalalayn, jalalayn_en, qurtubi, razi, wasit, zamakhshari
zamakhshari: “'An ta'tiyahum' is badal ishtimal (substitutive apposition) from al-sa'ah; a variant reading makes it a conditional clause ('in ta'tihim')”
razi: “'An ta'tiyahum' is badal ishtimal from al-sa'ah — meaning the Hour's bringing upon them suddenly is what they await”
qurtubi: “'An ta'tiyahum' is badal ishtimal from al-sa'ah”
hadith witness9 rows - sunni muslim 6901, sunni bukhari 6399, sunni bukhari 3240, sunni bukhari 5231, sunni abudawud 760 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
47:19فَٱعْلَمْ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱللَّهُ وَٱسْتَغْفِرْ لِذَنۢبِكَ وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ وَٱللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَىٰكُمْ
fa'lam (so know) = command to persist/remain firm in tawhid knowledge already attained, not to acquire new knowledge
supported by 22 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari
ahsan_ur: “fa'lam = remain firm and steadfast on this belief of tawhid, since tawhid and obedience to Allah ﷻ are the foundation of all goodness; deviation from it (shirk and disobedience) is the foundation of all evil”
baghawi: “Multiple interpretations of 'fa'lam': (a) the address is to the Prophet ﷺ but intended for others; (b) meaning 'remain firm on what you are upon' (per many scholars); (c) 'increase your knowledge' (per al-Husayn ibn al-Fadl); (d) 'when the Hour comes, know no ”
bayan_ur: “The verse commands knowing tawhid (la ilaha illallah) and seeking forgiveness for oneself and for the believing men and women”
This verse demonstrates that knowledge (ilm) precedes action (amal) — the principle articulated by Sufyan ibn 'Uyayna and adopted by al-Bukhari as a chapter heading in his Sahih
supported by 6 editions: hilalikhan_en, ibnashur, maarif_en, miqbas, qurtubi, zamakhshari
hilalikhan_en: “It is essential to know a thing first before saying or acting upon it — Allah ﷻ demonstrates this with His statement 'So know...' (47:19), beginning with knowledge before commanding action”
ibnashur: “Ibn 'Uyayna, asked about the virtue of knowledge: 'Did you not hear Him when He began with fa'lam (know) then commanded wastaghfir (seek forgiveness)?'; al-Bukhari titled a chapter 'Knowledge before Speech and Action' citing this verse”
maarif_en: “Qurtubi cites Sufyan ibn 'Uyayna: knowledge must precede action; similarly in 57:20, 8:28, and 8:41 knowledge is enjoined then its demands are fulfilled”
The Prophet ﷺ was commanded to seek istighfar despite his 'isma (infallibility from sin) so that his ummah would emulate him
supported by 6 editions: baghawi, jalalayn, jalalayn_en, maarif_en, qurtubi, zilal_ur
baghawi: “The command to seek forgiveness is given to the Prophet ﷺ despite him being forgiven (maghfur lahu), so that his ummah follows his example”
jalalayn: “The command to seek forgiveness was addressed to the Prophet ﷺ despite his 'isma (infallibility) so that his ummah follows his example; indeed he acted on it — the Prophet ﷺ said: 'I seek forgiveness from Allah ﷻ one hundred times a day'”
jalalayn_en: “The command to seek forgiveness was said to the Prophet ﷺ despite his infallibility ('isma) so that his community would emulate him; indeed he said: 'Verily I do ask Allah ﷻ for forgiveness a hundred times every day'”
The 'dhanb' (fault) in 'wastaghfir li-dhanbika' refers to the prophetic standard: leaving the more excellent act for a lesser one is a shortcoming relative to the highest rank — 'hasanat al-abrar sayyi'at al-muqarrabin'
supported by 6 editions: bayan_ur, maarif_en, razi, tafhim_en, tafhim_ur, usmani_ur
bayan_ur: “'wastaghfir li-dhanbika': one interpretation — the address is to the Prophet ﷺ but directed through him to his ummah; another — 'dhanbika' refers to any momentary lessening of his state of spiritual openness (inshirah), which he considered a great shortcoming ”
maarif_en: “The Prophet ﷺ is infallible and immune from sin; the 'dhanb' referred to is a misjudgment in ijtihad — the prophets عليهم السلام are informed of the correct position, and such misjudgment relative to their high station is called 'dhanb' (as in Surah 'Abasa), t”
razi: “The 'dhanb' (fault) in 'wastaghfir li-dhanbika' refers to leaving the more excellent act for the lesser, which relative to the prophetic rank constitutes a 'sin' (tarku al-afdal alladhi huwa bi'l-nisbah ilayhi dhanb) — not an actual transgression”
The Prophet ﷺ sought forgiveness from Allah ﷻ seventy to one hundred or more times every day — established by multiple hadiths in Sahih al-Bukhari, Sahih Muslim, and Sunan Abu Dawud
supported by 9 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, tafhim_en, tafhim_ur
ahsan_ur: “The Prophet ﷺ said: 'O people! Repent to your Lord — I seek forgiveness from Allah ﷻ and repent to Him more than seventy times every day' (Sahih Bukhari, Kitab al-Da'awat)”
baghawi: “The Prophet ﷺ said: 'A haze comes over my heart, and I seek forgiveness from Allah ﷻ one hundred times a day' — narrated by al-Agharr al-Muzani (Sahih Muslim no. 2702)”
ibnkathir_ar: “The Prophet ﷺ sought forgiveness frequently, including these authenticated supplications: 'Allahumma ighfir li khati'ati wa jahli wa israfi fi amri...' (Sahih Bukhari 6398); 'Allahumma ighfir li ma qaddamtu wa ma akhkhartu...' (Sahih Muslim 769); and 'I seek f”
Allah ﷻ knows your mutaqallab (movements and activities) and mathwa (dwelling and resting place) — He has complete, encompassing knowledge of all states of His servants and nothing is hidden from Him
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, usmani_ur, wasit, zilal_ur
ahsan_ur: “Allah ﷻ knows all your states — nothing of your activities day or night is hidden from Him”
baghawi: “Allah ﷻ knows all your conditions — your movements, your dwelling, your states — nothing is hidden from Him”
bayan_ur: “'mutaqallabakum wa mathwakum' = Allah ﷻ knows your returning place and your permanent dwelling — He has complete knowledge of all your states”
Most attested classical interpretation: 'mutaqallabakum' = your activities and movements during daytime wakefulness; 'mathwakum' = your dwelling place in your beds at night
supported by 11 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, muyassar, tabari
ahsan_ur: “'mutaqallabakum' = wherever you go and whatever you do by day; 'mathwakum' = wherever you rest at night — no activity of yours is hidden from Allah ﷻ day or night”
baghawi: “Most attested interpretation: 'mutaqallabakum' = your movements and activities by day; 'mathwakum' = your dwelling in your beds at night — Allah ﷻ knows all your states and nothing is hidden from Him”
ibnkathir_ar: “Preferred interpretation of 'mutaqallabakum wa mathwakum': your behavior by day and your resting place at night — the choice of Ibn Jurayj and preferred by Ibn Jarir”
Commanding the Prophet ﷺ to seek forgiveness for the believing men and women is an honor from Allah ﷻ for this ummah
supported by 3 editions: baghawi, jalalayn, jalalayn_en
baghawi: “Commanding the Prophet ﷺ to seek forgiveness for the believing men and women is an honor from Allah ﷻ for this ummah — He commanded their Prophet ﷺ, who is the accepted intercessor, to seek forgiveness for them”
jalalayn: “Seeking forgiveness for the believing men and women is an honor from Allah ﷻ for them — He commanded their Prophet ﷺ to seek forgiveness on their behalf”
jalalayn_en: “Seeking forgiveness for the believing men and believing women is an honouring of them by having their Prophet ﷺ commanded to seek forgiveness for them”
The verse derives from (furri'a 'ala) all that preceded regarding the states and consequences of believers and disbelievers — it is a consequential command following the description
supported by 6 editions: ibnashur, miqbas, saadi, wasit, zamakhshari, zilal_ur
ibnashur: “The verse derives from all that preceded — a consequential command following the description of believers and disbelievers”
miqbas: “The verse derives from all that preceded — it is a consequential command derived from the description of believers' and disbelievers' states”
saadi: “The verse derives from all that preceded regarding believers' and disbelievers' states — it is a command to persist in tawhid knowledge and in the practice of istighfar”
The hadith of 'Abdullah ibn Sarjis رضي الله عنه: he dined with the Prophet ﷺ, said 'may Allah ﷻ forgive you O Messenger of Allah ﷻ ﷺ', and the Prophet ﷺ replied 'yes, and you too' then recited this verse (Sahih Muslim, al-Tirmidhi, al-Nasai)
supported by 4 editions: ibnkathir_ar, ibnkathir_ur, qurtubi, tabari
ibnkathir_ar: “The hadith of 'Abdullah ibn Sarjis رضي الله عنه: he dined with the Prophet ﷺ and the Prophet ﷺ recited 'wastaghfir li-dhanbika wa lil-mu'minin wal-mu'minat' — narrated by Muslim, al-Tirmidhi, al-Nasai, Ibn Jarir, and Ibn Abi Hatim”
ibnkathir_ur: “The hadith of 'Abdullah ibn Sarjis رضي الله عنه: he dined with the Prophet ﷺ, said 'may Allah forgive you', the Prophet ﷺ replied 'yes, and for you too' — then recited 'wastaghfir li-dhanbika wa lil-mu'minin wal-mu'minat' (Muslim, Tirmidhi, al-Nasai)”
qurtubi: “The hadith of 'Abdullah ibn Sarjis al-Makhzumi رضي الله عنه: he came to the Prophet ﷺ, ate of his food, said 'may Allah forgive you O Messenger of Allah ﷺ', and the Prophet ﷺ said 'and you too' — then recited 'wastaghfir li-dhanbika wa lil-mu'minin wal-mu'mina”
Alternative interpretation (transmitted from Ibn Abbas رضي الله عنه): 'mutaqallabakum' = your movements in this world (dunya); 'mathwakum' = your final abode in the next world (akhira)
supported by 3 editions: baghawi, ibnkathir_ar, qurtubi
baghawi: “Ibn Abbas رضي الله عنه and al-Dahhak: 'mutaqallabakum' = your movements in the affairs of this world; 'mathwakum' = your final abode in the next world — heaven or hell”
ibnkathir_ar: “Ibn Abbas رضي الله عنه: 'mutaqallabakum' = your movements in the dunya; 'mathwakum' = your abode in the akhira”
qurtubi: “Ibn Abbas رضي الله عنه and al-Dahhak: 'mutaqallabakum' = your movements in the dunya; 'mathwakum' = your abode in the dunya and akhira”
hadith witness25 rows - sunni muslim 6901, sunni bukhari 6399, sunni bukhari 393, sunni muslim 136, sunni muslim 6088 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed
sirah witness15
48:29مُّحَمَّدٌ رَّسُولُ ٱللَّهِ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرَىٰهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا سِيمَاهُمْ فِى وُجُوهِهِم مِّنْ أَثَرِ ٱلسُّجُودِ ذَٰلِكَ مَثَلُهُمْ فِى ٱلتَّوْرَىٰةِ وَمَثَلُهُمْ فِى ٱلْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ فَٱسْتَغْلَظَ فَٱسْتَوَىٰ عَلَىٰ سُوقِهِۦ يُعْجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلْكُفَّارَ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًۢا
Allah ﷻ's own testimony that Muhammad (peace and blessings upon him) is His Messenger - set against the Hudaybiyya deniers who refused to write the title
supported by 5 editions: baghawi, miqbas, razi, tabari, wasit
razi: “his messengership rests on the Sender's own testimony; when the Quraysh refused to write the title in the treaty document, the verse answered that Allah's testimony suffices”
miqbas: “a proclamation against the deniers of his messengership when they refused to write it in the peace document of Hudaybiyya”
wasit: “the highest honoring: the Lord Himself bears witness to this description, and His testimony suffices”
ashidda - the Companions are stern and hard toward the hostile disbelievers
supported by 8 editions: baghawi, jalalayn, mukhtasar, muyassar, qurtubi, saadi, tafhim_en, zamakhshari
mukhtasar: “stern against the combatant disbelievers”
muyassar: “hard upon the disbelievers”
jalalayn: “tough with them, showing them no mercy”
ruhama - merciful, affectionate and tender among themselves, like parent with child, like one body
supported by 6 editions: baghawi, jalalayn, mukhtasar_en, saadi, usmani_ur, zamakhshari
jalalayn: “mutually sympathetic and loving, like the father with the son”
baghawi: “mutually affectionate, each to the other, like the child with the parent”
saadi: “loving one another, merciful, sympathetic - like a single body; each loves for his brother what he loves for himself”
the two qualities are directional, not absolute - sternness only for the enemies, mercy only within the faith (the tradition cross-cites 5:54 and 9:73)
supported by 7 editions: baghawi, ibnkathir_en, razi, tafhim_en, usmani_ur, wasit, zamakhshari
wasit: “the pairing is a guarding qualification: they are not stern absolutely nor merciful absolutely - their sternness is for their enemies, their mercy for their brothers in creed”
ibnkathir_en: “as He said elsewhere: humble towards the believers, stern towards the disbelievers - angry before the disbeliever, smiling before his believing brother”
zamakhshari: “of the same kind as: humble to the believers, mighty against the disbelievers; and: be harsh with them”
rukka'an sujjadan - the abundance and constancy of their prayer, seeking only Allah ﷻ's bounty and pleasure, with sincerity
supported by 6 editions: baghawi, mukhtasar_en, qurtubi, razi, saadi, usmani_ur
qurtubi: “a report of the abundance of their prayer, seeking the Garden and the pleasure of their Lord”
baghawi: “He reports the abundance of their prayer and their constancy upon it”
saadi: “described by the abundance of the prayer whose greatest pillars are bowing and prostration, seeking their Lord's pleasure and reward”
sima - the mark on their faces from the effect of prostration; the tradition transmits both readings: radiance on the Day of Resurrection, and the fine bearing, humility and light visible in this world
supported by 7 editions: baghawi, qurtubi, razi, tabari, tafhim_en, wasit, zamakhshari
tabari: “the interpreters differed: some said a mark Allah sets in their faces on the Day of Resurrection for their prostration in this world (Ibn Abbas via Atiyyah, al-Hasan, Muqatil), others said it is the beauty of Islam's bearing, its humility and character in this”
baghawi: “they differed over this sima: light and whiteness on the Day of Resurrection - or the fine bearing, humility and modesty; and al-Dahhak said the paleness of night-vigil”
qurtubi: “the marks of night-devotion and wakefulness; and in the sound hadith the Fire is forbidden to consume the trace of prostration; and Mujahid: not a callus - a light in their faces from humility”
two scriptural descriptions: the qualities are their description in the Tawrah, and the crop parable is their description in the Injil (Ibn Abbas's parsing, preferred by the majority)
supported by 6 editions: ahsan_ur, baghawi, mukhtasar_en, qurtubi, saadi, wasit
qurtubi: “al-Farra gave both construals; Ibn Abbas and others said: two similitudes, one in the Tawrah and the other in the Injil”
wasit: “what Ibn Abbas held - that they are two similitudes, one in each book - is the weightier view, and the wording of the verse witnesses to it”
baghawi: “the speech completes at: in the Tawrah; then He mentioned their description in the Injil”
the crop parable = the growth of the Prophet's community from one man, few and weak, to many and strong - shoot, strengthening, thickening, standing on its stem
supported by 7 editions: baghawi, jalalayn_en, saadi, tazkir_ur, usmani_ur, wasit, zamakhshari
zamakhshari: “a similitude Allah struck for the beginning of Islam and its rise until it grew firm, for the Prophet stood alone and then Allah strengthened him with those who believed”
jalalayn_en: “the Companions are described this way: at the outset weak and very few, then their number grew and they acquired strength in the most wholesome way”
baghawi: “a similitude struck for the Companions in the Injil: they would be few, then increase and multiply”
their being foretold in the earlier scriptures is affirmed - Qatadah: it is written in the Injil that a people will come forth growing like crops, commanding right and forbidding wrong; Malik's report of the Christians of Syria recognizing them
supported by 5 editions: baghawi, ibnkathir_en, tafhim_en, tazkirul_en, wasit
baghawi: “Qatadah said: it is written in the Injil that a people will come forth growing the growth of crops, commanding the right and forbidding the wrong”
wasit: “Ibn Jarir and Abd b. Humayd relay Qatadah: written in the Injil - a people growing like crops who command the right”
ibnkathir_en: “Imam Malik said: I was told that when the Christians saw the Companions who conquered al-Sham they said: these are, by God, better than the Disciples according to what has been conveyed to us”
li-yaghiza bihim al-kuffar - their strength and growth enrages the disbelievers; some imams derived that hating the Companions is disbelief (a documented juristic inference)
supported by 4 editions: ahsan_ur, ibnkathir_en, muyassar, usmani_ur
muyassar: “in this is an evidence for the disbelief of one who hates the Companions, for the one whom Allah enrages by them has in him the cause of that rage”
ibnkathir_en: “relying on this ayah Imam Malik stated that those who hate the Companions are disbelievers, and several scholars agreed”
usmani_ur: “from this ayah some of the learned derived that the one who burns against the Companions is a disbeliever”
the promise: forgiveness and a mighty reward (the Garden) for those of them who believe and do righteous deeds - minhum explanatory of the whole, not partitive
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, zamakhshari
jalalayn: “min is for explanation of the kind, not partition, for all of them bear the description - forgiveness and a great reward, the Garden, and for those after them likewise”
zamakhshari: “minhum carries the explanatory sense, as in the verse: so shun the filth of the idols”
mukhtasar_en: “Allah has promised those of the companions who have faith and do good deeds forgiveness for their sins and a great reward from Himself: Paradise”
hadith witness14 rows - sunni abudawud 4776, sunni tirmidhi 3747, sunni ibnmajah 133, sunni tirmidhi 3790, sunni tirmidhi 3805 | strata: prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness16
49:13يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ
one origin: from one male and one female - Adam and Hawwa - so no superiority of lineage; all of you return to the two
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “from Adam and Hawwa”
muyassar: “from one father, Adam, and one mother, Hawwa - so no preference among you in lineage”
mukhtasar_en: “your lineage is the same, so some of you should not take pride in lineage over others”
shu'uban wa-qaba'il LI-TA'ARAFU - peoples and tribes FOR MUTUAL KNOWING, not boasting; the nasab ladder transmitted (sha'b, qabilah, imarah, batn, fakhdh, fasilah), and the Shia transmission's shu'ub=non-Arabs reading preserved beside it
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “the ladder with its example: Khuzaymah a sha'b, Kinanah a qabilah, Quraysh an imarah, Qusayy a batn, Hashim a fakhdh, al-Abbas a fasilah - that you may know one another, not boast in lineage”
saadi: “so that mutual knowing happens - upon which stand mutual aid, inheritance and the rights of kin”
muyassar: “many peoples and tribes by descent, that you may know one another”
the verse's scale: the noblest with Allah ﷻ is the most God-conscious - nobility is taqwa alone, and He is the Knower of who holds it
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “the boast is only in taqwa”
muyassar: “the noblest of you with Allah is the most intensely guarding against Him”
mukhtasar_en: “pride can only be due to Allah-consciousness; the most noble is the most mindful”
hadith witness13 rows - sunni bukhari 4689, sunni bukhari 3374, sunni muslim 6543, sunni bukhari 3383, sunni tirmidhi 3270 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded
sirah witness58
49:6يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن جَآءَكُمْ فَاسِقٌۢ بِنَبَإٍ فَتَبَيَّنُوٓا۟ أَن تُصِيبُوا۟ قَوْمًۢا بِجَهَٰلَةٍ فَتُصْبِحُوا۟ عَلَىٰ مَا فَعَلْتُمْ نَٰدِمِينَ
the command: when a fasiq brings a report, VERIFY before accepting or acting - the founding verse of the verification discipline
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, wasit
muyassar: “if a fasiq comes to you with a report, verify it before believing and transmitting it, until you know its soundness”
mukhtasar_en: “verify the truth of that news and do not hasten towards accepting it”
saadi: “the obligation at the report of a fasiq is deliberation and verification - not taking it bare, for treating it like the report of the truthful upright leads to loss of lives and wealth without right”
the two transmitted readings held together: fa-tabayyanu (ascertain) and fa-tathabbatu (be deliberate) - one meaning through both
supported by 3 editions: jalalayn, qurtubi, wasit
jalalayn: “and in a reading: fa-tathabbatu, from deliberateness”
wasit: “the majority read fa-tabayyanu and Hamzah and al-Kisai read fa-tathabbatu - and their meaning is one: deliberation until the truth of what the fasiq reported appears”
qurtubi: “the verse's discipline is the Prophet's word: deliberateness is from Allah and haste from the satan”
the occasion as transmitted: al-Walid ibn Uqbah sent to Banu al-Mustaliq for the alms; his fearful return and wrong report; Khalid sent to verify, finding their adhan and prayer; the verse descended
supported by 4 editions: baghawi, jalalayn, qurtubi, wasit
baghawi: “it descended concerning al-Walid ibn Uqbah, sent as alms-collector to Banu al-Mustaliq - the old enmity, the wrong report of refusal and threat, and Khalid ordered to look and verify, hearing among them the adhan of maghrib and isha”
qurtubi: “Qatadah's account: he returned reporting apostasy; the Prophet sent Khalid commanding him to VERIFY and not hasten; the spies heard their adhan and their prayer, and the verse descended”
wasit: “Ibn Abbas's account: they came out rejoicing to meet the envoy; he returned fearing them and reported the alms refused; the delegation arrived seeking refuge from the anger of Allah and His Messenger; the verse descended”
the reason of the ruling: lest you strike a people in ignorance and wake regretful - unverified reports destroy innocent lives and wealth
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
mukhtasar_en: “in fear that you could harm a group of people ignorantly, then regret it when the falsehood becomes clear”
muyassar: “lest you afflict an innocent people by a crime from you and then regret it”
saadi: “from unverified reports comes the destruction of lives and wealth without right, which becomes the cause of remorse”
the derived discipline the tradition itself records: the report of the upright is accepted, the liar rejected, the fasiq suspended pending verification - the root of the transmission sciences; the salaf accepted the truthful even among sects
supported by 3 editions: qurtubi, saadi, wasit
saadi: “in it is the proof that the truthful one's report is accepted, the liar's rejected, and the fasiq's suspended - and thus the salaf accepted the narrations of many Khawarij known for truthfulness”
qurtubi: “seven juristic questions flow from the verse - the discipline of examining the bearer of reports”
wasit: “the conditional in-particle signals that the believer is by default awake to the entrances of matters, judging what he hears - not accepting the fasiq's report except upon verification”
hadith witness10 rows - sunni muslim 396, sunni tirmidhi 3269, shia Maani-al-Akhbar-Saduq 26, shia Uyun-akhbar-al-Rida-Volume-1-Saduq 25, shia Al-Amali-Saduq 971 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded; unclassed
sirah witness17
occasion['sunni', 'MusnadAhmad', '18340'] (NONE RECORDED IN SOURCE)
4:79مَّآ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَٰكَ لِلنَّاسِ رَسُولًا وَكَفَىٰ بِٱللَّهِ شَهِيدًا
Hasana (good) in this verse means blessing, prosperity and divine favor (ni'ma/fadl), not an earned deed
supported by 19 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, wasit, zamakhshari
tabari: “Good (hasana) means prosperity, grace, well-being and safety that reaches you; it is from Allah's ﷻ bounty and favor (fadl) bestowed upon you as His kindness”
baghawi: “Hasana here means good and grace (khayr wa ni'ma)”
qurtubi: “Good (hasana) means fertility, prosperity, health and safety (khisb wa rakha' wa sihha wa salama) — it is from Allah's ﷻ bounty and favor toward you”
Say'ia (evil) in this verse means calamity, affliction and hardship (bala'/musiba), not moral sin
supported by 18 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, wasit, zamakhshari
tabari: “Evil (say'ia) means hardship, difficulty, harm and affliction (shidda wa mashaqqa wa adha wa makruh)”
baghawi: “Say'ia here means a calamity or something one dislikes (baliyya aw amrun takrehuhu)”
qurtubi: “Evil (say'ia) means drought and hardship (jadb wa shidda)”
'From yourself' means the calamity came as a consequence of your own sin — not that you created it independently of Allah ﷻ's decree
supported by 19 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari
tabari: “From yourself means by a sin you have earned; the calamity was a punishment for a transgression your own self committed — as Qatadah said: 'punishment, O son of Adam, because of your sin'”
baghawi: “From yourself = by your sins (bi-dhunubika); as in 42:30: 'whatever misfortune befalls you is because of what your hands have earned'”
qurtubi: “From yourself = punished for a sin you committed (bi-dhanb ataytahu 'uqibta 'alayh)”
4:79 and 4:78 ('kullun min 'indillah') are reconciled: all things are from Allah ﷻ in creation/decree; evil is 'from yourself' in terms of cause (your sin)
supported by 13 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, miqbas, razi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari
tabari: “Qatadah's statement: 'everything — blessings and calamities — is from Allah ﷻ' reconciles this verse with 4:78 ('Say: all is from Allah ﷻ'); the calamity is from Allah's decree yet the cause was your sin”
baghawi: “Reconciling 4:78 and 4:79: 'Say: all is from Allah ﷻ' means fertility, drought, victory, defeat — all are from Allah ﷻ; 'from yourself' means the calamity came as a punishment for your sin, not that Allah ﷻ had no part in it”
razi: “Al-Jubba'i (Mu'tazili) proposed that 'say'ia' in 4:78 means affliction (ascribed to Allah ﷻ) while 'say'ia' in 4:79 means sin (ascribed to the servant), thus removing the apparent contradiction between the two verses”
The grammatical address is to the Prophet ﷺ but the verse applies universally to all humanity
supported by 15 editions: baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, wasit, zamakhshari
baghawi: “The address is to the Prophet ﷺ but is meant for his community; similarly to 65:1 where 'O Prophet, when you divorce women' means the community is addressed”
qurtubi: “The address is to the Prophet ﷺ but the meaning is his community: 'whatever reaches you, O people, of fertility is from Allah's ﷻ grace; whatever of drought is from yourselves — from your sins'”
zamakhshari: “The address 'you' (anta) here is a universal address (khitaban 'amman) to every human being, not specific to the Prophet ﷺ”
'We sent you to all people as a messenger' establishes the universal scope of Muhammad's ﷺ prophethood
supported by 9 editions: ibnkathir_en, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, usmani_ur
jalalayn_en: “We have sent you, O Muhammad ﷺ, to people as a messenger (rasūlan is a circumstantial qualifier for emphasis of the mission)”
saadi: “Allah ﷻ then informed of the universality of the mission of His Messenger Muhammad ﷺ: 'And We sent you to the people as a messenger'”
muyassar: “We sent you, O Messenger ﷺ, to all of mankind as a messenger conveying your Lord's message”
The hadith: 'no affliction touches a believer — even a scratch — except by a sin, and what Allah ﷻ pardons is far more' (Sahih Muslim and others), supporting the verse's meaning
supported by 5 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, tabari, wasit
tabari: “The Prophet ﷺ said: no man is afflicted with a scratch from a stick, a stumble of the foot, or a twitching of a vein except by a sin — and what Allah ﷻ pardons is far more”
wasit: “The hadith (via Tirmidhi, from Abu Musa al-Ash'ari رضي الله عنه): 'No mark touches a servant — or anything less — except by a sin, and what Allah ﷻ pardons is more'”
ibnkathir_ar: “Qatadah narrated from the Prophet ﷺ: 'No man is afflicted with a scratch from a stick, or a stumble of foot, or a twitching of vein, except by a sin, and what Allah ﷻ pardons is more' — and this is in Sahih Muslim in a connected form”
hadith witness9 rows - sunni bukhari 4742, sunni nasai 3086, shia Al-Kafi-Volume-1-Kulayni 386, shia Al-Kafi-Volume-1-Kulayni 1, shia Al-Tawhid-Saduq 396 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded; weak-kept-visible
54:17وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
He made the Qur'an EASY - its wording for recitation and memorization, its meanings for understanding and reflection
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, safi
muyassar: “We eased the Qur'an's wording for recitation and memorization, and its meanings for understanding and reflection, for whoever wills to remember”
jalalayn: “We eased it for memorization and prepared it for remembrance”
mukhtasar_en: “I have made the Quran easy to remember”
the standing question is a command: fa-hal min muddakir - memorize it, take its admonition; and of Allah ﷻ's books it alone is preserved by heart
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
jalalayn: “the interrogative carries the meaning of the command: memorize it and take admonition by it - and none of the books of Allah is preserved by heart in full except it”
muyassar: “is there any who will take the lesson - and in this verse and its sisters is the urging to abundant recitation, learning and teaching”
mukhtasar_en: “is there anyone to take heed of the lessons and admonishment it contains”
the verse recurs through the surah as a refrain after each nation's account - the ease renewed after every warning
supported by 3 editions: muyassar, safi, tabrisi
safi: “the refrain returns after Thamud's account as after Nuh's - the ease declared again”
tabrisi: “the verse stands repeated between the accounts - after it: Thamud denied the warnings”
muyassar: “the urging repeated through the surah's parallel verses”
hadith witness3 rows - sunni muslim 6853, sunni bukhari 4871, sunni ibnmajah 225 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
54:49إِنَّا كُلَّ شَىْءٍ خَلَقْنَٰهُ بِقَدَرٍ
'bi-qadar' means divine predetermination: Allah ﷻ's prior knowledge, decree, and written record in the Preserved Tablet for every created thing
supported by 21 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “Imams of Sunnah used this verse and similar verses to affirm divine predetermination (taqdir ilahi): Allah ﷻ had knowledge of all creation before creating them and wrote their taqdir before their creation”
baghawi: “Everything created (makhluq) is predetermined (maqdurun) and written in the Preserved Tablet (al-lawh al-mahfuz); al-Hasan said: Allah ﷻ measured for every created thing the proper qadar that befits it”
bayan_ur: “We certainly created every thing according to a measure (andaze ke mutabiq)”
Asbab al-Nuzul (Sahih Muslim): the mushrikin of Quraysh argued with the Prophet ﷺ about qadar, and 54:47–49 was revealed
supported by 5 editions: baghawi, ibnkathir_ar, miqbas_en, qurtubi, tabari
baghawi: “Sahih Muslim hadith (via Abu Hurayrah رضي الله عنه): the mushrikin of Quraysh came to argue with the Prophet ﷺ about qadar, so 54:47–49 — from 'inna al-mujrimiina' to 'bi-qadar' — was revealed”
ibnkathir_ar: “Narrated by Ahmad, Muslim, Tirmidhi, and Ibn Majah (via Abu Hurayrah رضي الله عنه): the mushrikin of Quraysh argued with the Prophet ﷺ about qadar, then 54:47–49 was revealed”
miqbas_en: “This verse was revealed about those who argued about destiny (qadar)”
This verse is used by Ahl al-Sunna to affirm divine predetermination and to refute the Qadariyya who deny it
supported by 5 editions: ahsan_ur, ibnkathir_ar, qurtubi, razi, tabari
ahsan_ur: “This verse refutes the Qadariyya sect, which emerged at the end of the Companions' era and denied divine predetermination (citing Ibn Kathir)”
ibnkathir_ar: “Imams of Sunnah use this verse to affirm Allah ﷻ's prior qadar for His creation = His knowledge of all things before their existence and His writing of them before their creation”
qurtubi: “This verse refutes the Qadariyya who said 'actions are ours and lifetimes are in the hand of another'; Ahl al-Sunna position: no creator other than Allah ﷻ, as affirmed by Quran and Sunnah”
Every created thing has precise measure in its nature, time, duration, form, and characteristics — nothing created at random
supported by 6 editions: maarif_en, miqbas, razi, tafhim_en, tafhim_ur, zilal_ur
maarif_en: “'bi-qadar' — qadar literally means measure; Allah ﷻ as Supreme Sage created every species with proper measurement — whether big or small, in different shapes and sizes; having created, He maintains the structure of every individual with wisdom”
miqbas: “Al-khalq fundamentally means: bringing a thing into existence with a deliberate intended form (bi-shaklin maqsud) — true creation of substances; used figuratively for creating qualities”
razi: “Three meanings of 'qadar': (a) al-miqdar: every thing has a measure in its essence and attributes; (b) al-taqdir: Allah ﷻ created with prior design, not at random — unlike an archer who fires without aiming; (c) qadar used with qada': what is in knowledge is q”
Grammatical: 'kulla shay'in' in the accusative (nasb, canonical reading) governed by implicit verb; variant nominative reading exists
supported by 4 editions: jalalayn, qurtubi, razi, zamakhshari
jalalayn: “'kulla shay'in' in the accusative governed by a verb explained by 'khalaqnahu'; variant reading: 'kullu' in the nominative as a subject with 'khalaqnahu' as its predicate”
qurtubi: “Grammatical: the majority reading (jama'at al-amma) has 'kulla' in the nasb (accusative); Abu al-Sammal read 'kullu' in the rafa' (nominative); the accusative is more emphatic in attributing all creation universally to Allah ﷻ”
razi: “The canonical reading 'kulla' in the accusative (nasb) is the more correct and well-known (asahh al-mashhur); grammatically it is an object of an implicit verb explained by 'khalaqnahu', as in 'wal-qamara qaddarnahu' (Ya-sin:39)”
hadith witness9 rows - sunni muslim 6753, sunni muslim 6749, sunni tirmidhi 2157, sunni abudawud 4613, sunni tirmidhi 2501 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
55:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلرَّحْمَٰنُ
Ar-Rahman is a divine name/attribute of Allah ﷻ signifying vast, comprehensive mercy; the intensive grammatical form (mubalaghah) indicates mercy at its most complete degree
supported by 11 editions: tabari, wasit, saadi, saadi_ur, muyassar, ibnkathir_ur, zilal_ur, mukhtasar, mukhtasar_en, jalalayn, jalalayn_en
tabari: “The surah opens: 'Ar-Rahman — by His mercy toward you, O people, He taught you the Quran,' signalling that the divine name indicates the mercy from which the blessing of Quran flows”
wasit: “Ar-Rahman is derived from rahmah (mercy); its intensive grammatical form (sighat al-mubalaghah) signals the vastness and comprehensiveness of this mercy”
saadi: “The surah opens with the name Ar-Rahman, indicating the vastness of Allah ﷻ's mercy, the comprehensiveness of His beneficence, His great generosity, and His extensive favor”
Ar-Rahman is the grammatical subject (mubtada) of the surah; the subsequent clauses are its predicates (akhbar), presented without conjunctions as a rhetorical enumeration of blessings
supported by 5 editions: wasit, zamakhshari, miqbas, ibnashur, bayan_ur
wasit: “Ar-Rahman is the grammatical subject (mubtada) of the surah; the subsequent verses and clauses are its predicates (akhbar)”
zamakhshari: “Ar-Rahman is the grammatical subject (mubtada); the subsequent acts — taught Quran, created humans, taught bayan — are its successive predicates (akhbar) presented without conjunctions, a rhetorical enumeration designed to confront those who deny Allah ﷻ's ble”
miqbas: “Ar-Rahman functions as the subject (mubtada) with a suppressed predicate, or as predicate of a suppressed subject ('He is Ar-Rahman'); it may also function like the disconnected letters (huruf muqatta'a) at surah openings, confronting those who denied this nam”
The surah opens with Ar-Rahman because all its enumerated blessings — Quran, creation, bayan, cosmic order, earth's bounties, Paradise — are manifestations of His mercy
supported by 7 editions: tabari, zamakhshari, saadi, saadi_ur, muyassar, ibnkathir_ur, zilal_ur
tabari: “Opening with the name Ar-Rahman indicates that teaching the Quran and all the blessings enumerated in the surah are expressions of His mercy toward His servants”
zamakhshari: “Allah ﷻ enumerated His blessings in this surah and chose to open with the most pre-eminent of them — teaching the Quran — preceded by the name Ar-Rahman because these blessings are the effects of His mercy”
saadi: “What follows in the surah are the effects and manifestations of that mercy — religious blessings, worldly blessings, and blessings of the Hereafter; after each type, both humans and jinn are reminded: 'Which of your Lord's blessings do you deny?'”
Surah Ar-Rahman is a Meccan revelation (Makki) — the majority scholarly position
supported by 6 editions: baghawi, razi, qurtubi, saadi, ibnkathir_ar, jalalayn
baghawi: “Surah Ar-Rahman is a Meccan revelation (Makki)”
razi: “Surah Ar-Rahman is Makki, comprising seventy-eight verses”
qurtubi: “Surah Ar-Rahman is predominantly Makki according to the majority (al-Hasan, 'Urwa ibn al-Zubayr, 'Ikrima, 'Ata', Jabir); this is the stronger position, supported by the report that Ibn Mas'ud رضي الله عنه was the first to recite Quran openly in Mecca by reciti”
hadith witness4 rows - sunni tirmidhi 3291, sunni tirmidhi 2541, sunni abudawud 851, shia Al-Kafi-Volume-1-Kulayni 305 | strata: prophetic-transmitted (graded-hasan); shia-graded-weak
55:13فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
ālāʾ = the favours (niʿam) - the plural of ilā/alā; the address is to the two weighty ones, jinn and men (al-thaqalān)
supported by 6 editions: baghawi, jalalayn, mukhtasar_en, muyassar, saadi, wasit
jalalayn: “fa-bi-ayyi alaa: favours - of your Lord, O mankind and jinn - do you two deny”
muyassar: “so by which of your Lord's favours, of religion and of this world - O company of jinn and men - do you two deny?”
mukhtasar_en: “which of Allah's numerous favours to you, O group of Jinn and men, do you deny?”
the interrogative is for TAQRĪR - establishing and affirming the favour, not asking a question; and for wonder at the one who would deny it
supported by 3 editions: baghawi, jalalayn, wasit
jalalayn: “and the interrogative in it is for taqrir - establishment”
baghawi: “and He repeated this ayah in this surah as an ESTABLISHING of the favour and an emphasis in the reminder of it”
wasit: “the fa is for branching upon the many favours already mentioned, and the interrogative is for wonder at whoever would deny these favours”
the transmitted report of the jinn's better answer: the Prophet ﷺ recited the sūrah to his Companions and they were silent, and he said - I recited it to the jinn and they were better in response than you: at every occurrence they said, 'By none of Your favours, our Lord, do we deny - so to You be praise'
supported by 3 editions: jalalayn, muyassar, qurtubi
jalalayn: “for what al-Hakim related from Jabir who said: the Messenger of Allah ﷺ recited to us Surat al-Rahman until he finished it, then said: what is with me that I see you silent? the jinn were better than you in response - I did not recite to them this ayah, fa-bi-”
qurtubi: “and in al-Tirmidhi from Jabir: the Messenger of Allah ﷺ came out to his Companions and recited to them Surat al-Rahman from its beginning to its end, and they were silent; so he said: I recited it to the jinn on the night of the jinn and they were better in re”
muyassar: “and how excellent was the jinn's answer when the Prophet ﷺ recited this sūrah to them - every time he passed this ayah they said: and by nothing of Your favours, our Lord, do we deny, so to You be praise; and thus it befits the servant, when the favours of All”
the sūrah's frame: it opens with the Name ar-Raḥmān and then enumerates the effects of that mercy - the favours of religion, of this world and of the next - the refrain closing each division
supported by 3 editions: mukhtasar_en, muyassar, saadi
saadi: “this noble sūrah He opened with His name ar-Rahman, indicating the breadth of His mercy, the generality of His beneficence, the abundance of His kindness and the wideness of His grace; then He mentioned what indicates His mercy and its effect which Allah conve”
muyassar: “the favours of your Lord, of religion and of this world”
mukhtasar_en: “which of Allah's numerous favours”
hadith witness6 rows - sunni tirmidhi 717, sunni tirmidhi 3291, sunni tirmidhi 2541, sunni abudawud 851, shia Kitab-al-Ghayba-Numani 108 | strata: prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded
arabic form{'_law': 'machine-derived from sighah_index (G12); an annotation beside the consensus, never above it', 'source_sha': 'fbc8744a98b36edb2362ee63a72d77c2079e929b2128dad96b41269c6ba199bb', 'segments': [{'w': 1, 'form': 'فَ', 'feats': ['REM', 'PREF']}, {'w': 1, 'f
57:22مَآ أَصَابَ مِن مُّصِيبَةٍ فِى ٱلْأَرْضِ وَلَا فِىٓ أَنفُسِكُمْ إِلَّا فِى كِتَٰبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
All calamities in earth and in selves are pre-written in al-Lawh al-Mahfuz (the Preserved Tablet) before creation
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
tabari: “No calamity in earth (drought, crop loss) or in selves (pain, disease) occurs except it is in Umm al-Kitab (the Preserved Tablet) before We create the souls — Ibn Abbas رضي الله عنهما: 'It is something already settled before We created the souls'”
zamakhshari: “All calamities in earth (drought, crop blights, fruit disease) and in selves (diseases, death) are pre-decreed and recorded in al-Lawh al-Mahfuz before creation”
baghawi: “Calamity in earth = drought of rain (qaht al-matar), scarcity of vegetation (qillat al-nabat), diminished fruits; in selves = diseases and loss of children; all recorded in al-Lawh al-Mahfuz before We created earth and souls”
"Calamity in the earth" encompasses drought, famine, crop failure, and large-scale earthly disasters
supported by 16 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, razi, tabari, usmani_ur, wasit, zamakhshari
tabari: “Calamity in earth = drought (judub) and dry spells (quhut), loss of crops (dhahab zar') and their spoilage”
zamakhshari: “Calamity in earth = drought (al-jadab), crop blights (afat al-zuru'), and fruit disease (afat al-thimat)”
baghawi: “Calamity in earth = drought of rain (qaht al-matar), scarcity of vegetation (qillat al-nabat), and diminished fruits (naqs al-thimat)”
"Calamity in yourselves" encompasses diseases, bodily pain, death, and loss of loved ones
supported by 16 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar_en, muyassar, qurtubi, razi, tabari, usmani_ur, wasit, zamakhshari
tabari: “Calamity in selves = pain (awsab), suffering (awja'), and sickness (asqam)”
zamakhshari: “Calamity in selves = diseases (al-adwa') and death”
baghawi: “Calamity in selves = diseases (al-amrad) and loss of children (faqd al-awlad)”
"Inna dhalika 'ala Allahi yasir": Allah ﷻ's foreknowledge and pre-recording of all decrees is easy for Him, however vast
supported by 16 editions: baghawi, ibnkathir_ar, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
tabari: “Allah's ﷻ creating of souls and tallying up all calamities they will encounter is easy for Him, for He is the Creator — this is the meaning of 'inna dhalika 'ala Allahi yasir'”
zamakhshari: “Decreeing these events and recording them in a book is easy for Allah ﷻ, even if it is beyond the capacity of humans to comprehend”
baghawi: “Recording all these calamities despite their multitude is easy for Allah ﷻ — 'inna dhalika 'ala Allahi yasir'”
Purpose ("lika'la ta'sau"): so believers neither grieve excessively over worldly losses nor rejoice excessively over worldly gains
supported by 11 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, maarif_en, qurtubi, saadi, saadi_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “When believers know all things are pre-decreed by Allah ﷻ, their grief over what was lost and their joy over what comes is reduced — one who knows what is with them is inevitable will not intensify grief at its loss, having prepared himself; likewise one who k”
baghawi: “Believers should not grieve over what was missed from the dunya (worldly gains), nor rejoice excessively at what was given — Ikrimah said: everyone grieves and rejoices, but make grief = patience (sabr) and joy = gratitude (shukr)”
ibnkathir_ar: “Allah ﷻ informed us of His prior knowledge and recording so we know what befell us was decreed and could not have missed us, and what missed us could not have befallen us — so don't grieve over missed things, and don't boast about what Allah ﷻ bestowed, for it”
The grief and joy forbidden are the excessive kinds only; natural grief with patience (sabr) and joy with gratitude (shukr) are not blameworthy
supported by 4 editions: baghawi, ibnkathir_ar, qurtubi, zamakhshari
zamakhshari: “The grief forbidden is that which destroys the bearer, preventing patience and submission to Allah's ﷻ command and depriving hope of the reward of the patient; the joy forbidden is that which causes arrogance — whereas natural constrained grief combined with s”
baghawi: “Ikrimah said: 'There is no one who does not grieve and rejoice; but make the joy gratitude (shukr) and the grief patience (sabr)'”
ibnkathir_ar: “Ikrimah: 'There is no one who does not grieve and rejoice; but make the joy gratitude (shukr) and the grief patience (sabr)' — the mukhtal is arrogant in himself, the fakhur boasts over others”
"Mukhtal fakhur" = one who becomes arrogant and boastful toward others because of worldly wealth or gain
supported by 5 editions: baghawi, ibnkathir_ar, qurtubi, saadi, zamakhshari
zamakhshari: “Whoever rejoices at worldly gain and exalts himself over it becomes arrogant (ikhtala) and boastful (iftakhar) and prideful toward people — this is the mukhtal fakhur that Allah ﷻ does not love”
baghawi: “The arrogant boaster (mukhtal fakhur) = one who is proud (mutakabbir) with what he was given of dunya and boasts of it over people”
ibnkathir_ar: “The arrogant boaster (mukhtal fakhur) = one who is arrogant in himself and boastful over others with worldly possessions — do not take Allah's ﷻ blessings as instruments of pride”
hadith witness4 rows - sunni abudawud 2497, sunni tirmidhi 2156, shia Al-Kafi-Volume-2-Kulayni 1559, sunni-wave3 MusnadAhmad 26088 | strata: prophetic-transmitted (graded-sahih); shia-graded-mixed; unclassed
sirah witness9
59:24هُوَ ٱللَّهُ ٱلْخَٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
Al-Khaliq means measuring and ordaining (taqdir): Allah ﷻ proportions all things according to His wisdom before bringing them into existence
supported by 15 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, miqbas, muyassar, qurtubi, razi, tafhim_en, tafhim_ur, zamakhshari, zilal_ur
ahsan_ur: “Al-Khaliq means measuring and determining according to His will and intention; al-Bari' means creating, fashioning, and bringing into existence”
baghawi: “Al-Khaliq is the Measurer (al-muqaddir) who transforms things through His administration and governance”
bayan_ur: “Al-Khaliq: the stage of creation when the plan or design is prepared — the design/planning stage”
Al-Bari' means the Originator who brings created things from non-existence into existence
supported by 20 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari, zilal_ur
ahsan_ur: “Al-Bari' means creating (khalq), fashioning, and bringing into existence (wujud fi'l-'alam)”
baghawi: “Al-Bari' is the Originator who brings essences (al-a'yan) from non-existence into existence”
bayan_ur: “Al-Bari': bringing this creation from non-existence into the world of existence (bar' means to manifest or bring forth); corresponds to executing the plan”
The three names describe three sequential stages of creation: khalq (plan/measure) → bar' (execution/origination) → taswir (final form/fashioning)
supported by 9 editions: baghawi, bayan_ur, ibnashur, miqbas, qurtubi, razi, tafhim_en, tafhim_ur, zilal_ur
baghawi: “The three acts follow a sequence: first khalq (measuring), then bar' (originating), then taswir (fashioning into final form)”
bayan_ur: “The three names correspond to three sequential stages of creation, with a natural and logical order”
ibnashur: “The three names are mentioned in sequence because together they convey the full picture of divine creation: khalq (the original bringing into existence), bar' (the forming of the human body), taswir (the giving of a beautiful form) — as in 'He who created you,”
Lahu al-asma' al-husna refers to the ninety-nine Most Beautiful Names cited in the hadith of the Two Sahihs
supported by 11 editions: hilalikhan_en, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, tabari, tafhim_en, tafhim_ur
hilalikhan_en: “Cross-reference to the explanation of Al-Asma' Al-Husna at 7:180”
ibnkathir_ar: “Lahu al-asma' al-husna: the hadith of the Two Sahihs on the authority of Abu Hurayrah رضي الله عنه states that Allah ﷻ has ninety-nine names — one hundred minus one — whoever preserves them will enter Paradise”
ibnkathir_en: “Lahu al-asma' al-husna: the Two Sahihs record that the Messenger ﷺ said 'Allah has ninety-nine names — one hundred less one — whoever preserves them will enter Paradise'”
Yusabbihu lahu ma fi al-samawat wa-al-ard: everything in the heavens and earth glorifies Allah ﷻ and declares Him free from every deficiency
supported by 18 editions: bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkir_ur, tazkirul_en, zilal_ur
bayan_ur: “This surah opens and closes with tasbih; it opens with sabbaha (past) and closes with yusabbihu (present); Al-'Aziz al-Hakim appears at both the beginning and end of the surah”
ibnashur: “Yusabbihu lahu: everything that has knowledge of creation's orderly beauty glorifies its Author whether by intention or not — even the materialist who praises the order of the universe is in fact glorifying the Knowing Creator”
ibnkathir_ar: “Yusabbihu lahu: parallels the verse 'The seven heavens and the earth and all therein glorify Him' (17:44)”
Al-'Aziz is the Dominant whom none can overpower; Al-Hakim is the Wise in His creation, legislation, and decree
supported by 7 editions: ibnkathir_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, tabari, wasit
ibnkathir_en: “Al-'Aziz: the Almighty whose greatness is never violated; al-Hakim: the All-Wise in His legislation and decrees”
miqbas_en: “Al-'Aziz: mighty in retribution against those who disbelieve in Him; Al-Hakim: wise in His command and decree”
mukhtasar: “Al-'Aziz whom no one can overpower; Al-Hakim wise in His creation, legislation, and decree”
Allah ﷻ alone creates, originates, and fashions — no partner or associate shares in any stage of creation
supported by 4 editions: ibnashur, saadi, saadi_ur, tabari
ibnashur: “Allah (Al-Khaliq) is the Creator — the sentence 'Allah is Al-Khaliq' implies restriction (qasr): He alone is the Creator, not their associates; this refutes the divinity of what cannot create”
saadi: “Al-Khaliq is the Creator of all creation (kull al-makhluqat)”
saadi_ur: “These attributes are related to creation, administration, and divine ordaining; Allah ﷻ is uniquely alone in all of them — no partner shares”
Whoever recites the last three verses of Surah Al-Hashr in the morning (with the refuge formula) — Allah ﷻ appoints 70,000 angels to pray for him until evening; if he dies that day he dies a martyr (hadith from Ma'qil ibn Yasar رضي الله عنه, recorded by Imam Ahmad and al-Tirmidhi)
supported by 6 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_ur, maarif_en, qurtubi
baghawi: “Whoever recites the last three verses of Surah Al-Hashr in the morning, Allah appoints seventy thousand angels to pray for him until evening; if he dies that day he dies a martyr — narrated from Ma'qil ibn Yasar رضي الله عنه”
ibnashur: “The Tirmidhi virtue hadith (with a good chain) from Ma'qil ibn Yasar رضي الله عنه about reciting the last three verses of Surah Al-Hashr in the morning”
ibnkathir_ar: “Virtue hadith: whoever says the refuge formula three times and recites the last three verses of Surah Al-Hashr in the morning, Allah appoints seventy thousand angels to pray for him until evening; if he dies that day he dies a martyr (narrated by Ma'qil ibn Ya”
Al-Musawwir is the Fashioner who gives distinctive, unique forms to all creation; no two forms are identical
supported by 19 editions: baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
baghawi: “Al-Musawwir is the one who marks created things with distinguishing marks so that each is differentiated from the others”
bayan_ur: “Al-Musawwir: giving the creation a proper, definite form or shape — the final stage”
ibnashur: “Al-Musawwir is the Fashioner of forms for all creation that possesses visible shapes”
The Most Beautiful Names are all attributes of perfection with no deficiency; Allah ﷻ loves these names and loves those who call on Him by them
supported by 6 editions: ibnashur, saadi, saadi_ur, usmani_ur, wasit, zilal_ur
ibnashur: “Lahu al-asma' al-husna is a concluding tail (tadhhyil) to the preceding divine attributes; the 'names' signify the attributes, because Allah ﷻ is described by them on the tongues of His creation and they have become like proper names for His Essence”
saadi: “Lahu al-asma' al-husna: He has very many names — none can count or know all of them except Him; all are excellent — all signify attributes of perfection with no deficiency in any of them”
saadi_ur: “Lahu al-asma' al-husna: His very many names — all are attributes of perfection; He loves those who love these names and wants His servants to call on Him and ask by them”
hadith witness10 rows - sunni bukhari 7392, sunni tirmidhi 2530, sunni ibnmajah 3860, sunni ibnmajah 3861, shia Al-Kafi-Volume-2-Kulayni 1804 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-ungraded; unclassed; weak-kept-visible
5:48وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَٰبِ وَمُهَيْمِنًا عَلَيْهِ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٰحِدَةً وَلَٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
the Book sent with the truth, musaddiq of what came before it - confirming the earlier scriptures and witnessed BY its agreement with them
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “confirming what preceded it of the Book - the Book meaning the books”
saadi: “it witnessed for them and agreed with them - its reports matching theirs, its great laws theirs - so its existence became the verification of their tidings”
muyassar: “all that is in it is truth witnessing to the truthfulness of the books before it, confirming what is sound in them and exposing what was altered”
muhaymin - the guardian-witness over the earlier books: watching over them, preserving, judging what conforms; both traditions carry the same construal
supported by 4 editions: jalalayn, mukhtasar_en, saadi, safi
jalalayn: “muhaymin - a witness over it”
safi: “a watcher over the rest of the books, guarding it from alteration and witnessing to its soundness and firmness”
saadi: “comprising what the earlier books comprised WITH increase in the divine objectives and inner refinements - the Book that pursued every truth the books brought”
li-kullin ja'alna minkum shir'atan wa-minhajan - to every nation a law and a clear open road; the shir'ah imaged as the path to water, the path of life
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, safi
jalalayn: “a shari'ah and a clear road in the religion upon which they walk”
muyassar: “for every nation We made a law and a clear way by which they act”
safi: “the shir'ah is the path to the water - the religion so imaged because it is the road to the cause of eternal life; and in al-Kafi from al-Baqir alayhi as-salam: for each prophet's believing people a shir'ah and minhaj”
the one-ummah counterfactual and the trial: had He willed, one nation on one law - but He differed them to TEST you; so race in good deeds, and to Him is the return where He settles what you differed in
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “had Allah willed He would have made you one nation upon one law”
muyassar: “He differed the laws to test you, that the obedient show from the disobedient - so race to what is better in both abodes”
mukhtasar_en: “judge according to what I revealed and do not follow their desires”
hadith witness5 rows - sunni bukhari 1399, sunni tirmidhi 2292, sunni abudawud 3590, shia Al-Kafi-Volume-7-Kulayni 830, sunni abudawud 3001 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); weak-kept-visible
sirah witness8
62:2هُوَ ٱلَّذِى بَعَثَ فِى ٱلْأُمِّيِّـۧنَ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَٰلٍ مُّبِينٍ
Al-Ummiyyun are the Arabs — a community without a revealed scripture who generally could not read or write
supported by 23 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Al-Ummiyyun = the Arabs (attributed to 'ummat al-'Arab' because among the nations they neither wrote nor read books; alternate reading: 'al-Amin' without the nisba marker)”
baghawi: “Al-Ummiyyun = the Arabs, a community that neither wrote nor read”
tabari: “Al-Ummiyyun = the Arabs — citing Mujahid, Qatadah, and Ibn Zayd, who all said 'the Arabs, a community with no Book they could read'”
The Messenger ﷺ is from among them — an Arab who shares their lineage and tongue; they know his character and truthfulness
supported by 13 editions: baghawi, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, qurtubi, razi, saadi, saadi_ur, tabari, wasit
baghawi: “Rasulun minhum = Muhammad ﷺ; his lineage is theirs and his tongue is theirs — making the proof against them stronger and the argument more complete”
tabari: “Rasulun minhum = because Muhammad ﷺ was himself ummiy and was from the Arabs”
razi: “Rasulun minhum = Muhammad ﷺ, sharing their genealogy and kind; he was himself ummiy — which makes his condition correspond to that of his community and his truthfulness more evident”
Yatlu 'alayhim ayatihi = reciting the Quran — the prophetic function of recitation
supported by 10 editions: bayan_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, muyassar, qurtubi, saadi, saadi_ur, tabari
tabari: “Yatlu 'alayhim ayatihi = he recites to them the verses Allah ﷻ revealed to him”
qurtubi: “Yatlu 'alayhim ayatihi = the Quran”
jalalayn: “Yatlu 'alayhim ayatihi = the Quran”
Wayuzakkihim = purifying them from shirk, false beliefs, and corrupt morals — the prophetic function of moral and spiritual purification
supported by 15 editions: bayan_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
zamakhshari: “Wayuzakkihim = purifying them from shirk and the filth of jahiliyyah”
tabari: “Wayuzakkihim = purifying them from the filth of kufr”
razi: “Wayuzakkihim = purifying from the filth of shirk and all other corrupt speech and action; or: inviting them to what makes them righteous and pious”
Al-Kitab = the Quran; al-Hikmah = the Sunnah of the Prophet ﷺ
supported by 13 editions: jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
zamakhshari: “Al-kitab = the Quran; al-hikmah = the Sunnah”
tabari: “Al-kitab = the Book of Allah ﷻ with His commands, prohibitions, and laws of the deen; al-hikmah = the Sunnah (citing Qatadah and Ibn Zayd)”
razi: “Al-kitab = the recited verses of revelation; al-hikmah = the Sunnah (dominant view) — also interpreted as: the Fara'id (obligatory duties), or: the meanings embedded in the Quranic verses”
Before the Prophet's ﷺ mission they were in manifest error: worshipping idols, spilling blood, severing family ties
supported by 11 editions: baghawi, ibnkathir_en, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tabari
baghawi: “Before the Prophet's ﷺ mission they were in manifest error, worshipping idols”
tabari: “Before the Prophet ﷺ they were in error and deviation — turned away from the path of truth”
jalalayn: “Before his coming they were in manifest error”
The Prophet ﷺ being himself unlettered (ummiy) yet reciting and teaching scripture is a divine sign and proof of his prophethood
supported by 5 editions: maarif_en, qurtubi, razi, usmani_ur, zamakhshari
zamakhshari: “An unlettered person reciting scripture without any prior learning is itself a clear miraculous sign (ayah bayyina) of his prophethood”
razi: “His being ummiy while bringing profound wisdom removed all suspicion that he had learned it from books — making his situation resemble that of his community and thereby closer to proving his truthfulness”
qurtubi: “An unlettered prophet brings three benefits (al-Mawardi): (1) fulfils prior prophetic predictions, (2) matches the community's condition making him closer to them, (3) removes suspicion of having learned his message from books — all proofs of his miracle and t”
This verse is the fulfillment of Ibrahim's prayer (2:129) for Allah ﷻ to send a Messenger from among the people of Makkah
supported by 5 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, miqbas, zilal_ur
ibnkathir_ar: “This verse is the fulfillment of Allah ﷻ's answer to His close friend Ibrahim عليه السلام who prayed for Allah ﷻ to send a Messenger from among the people of Makkah; Allah ﷻ sent him on a hiatus between messengers when the world was in greatest need”
miqbas: “This mission is the answer to Ibrahim's prayer (2:129): 'Our Lord, send among them a Messenger from themselves to recite Your verses, purify them, and teach them the Book and Wisdom'”
ibnkathir_en: “This verse fulfills Ibrahim's prayer for Allah ﷻ to send a Messenger from among the people of Makkah, sent at a hiatus between messengers when the world was in its greatest need”
Mentioning the Arabs first does not exclude others; the Prophet's ﷺ mission is universal to all humanity
supported by 6 editions: ahsan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, muyassar
ibnkathir_ar: “Mentioning the Ummiyyun (Arabs) first does not negate the Prophet's ﷺ universal mission to all creation — red and black — confirmed by multiple Quranic verses ('Say: O mankind, I am the Messenger of Allah to all of you')”
muyassar: “Allah ﷻ also sent him to other peoples who had not yet come; his mission is to all humanity”
ibnashur: “The Prophet's ﷺ mission extended to all of humanity, as established by other Quranic verses ('I am the Messenger of Allah to all of you'); the mention of the Arabs was for their especial blessing”
hadith witness6 rows - sunni bukhari 4897, sunni muslim 6498, sunni muslim 6965, sunni muslim 6497, shia Maani-al-Akhbar-Saduq 254 | strata: prophetic-transmitted (collection-sahih); shia-ungraded
sirah witness1
65:3وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُۥٓ إِنَّ ٱللَّهَ بَٰلِغُ أَمْرِهِۦ قَدْ جَعَلَ ٱللَّهُ لِكُلِّ شَىْءٍ قَدْرًا
Allah ﷻ provides for the reliant/fearful one from sources he never expected or imagined (min haythu la yahtasib)
supported by 17 editions: baghawi, bayan_ur, ibnashur, jalalayn, jalalayn_en, maarif_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zilal_ur
tabari: “Allah ﷻ provides for the one who fears Him from sources he never expected — the rizq is driven to him from where he did not reckon”
baghawi: “Allah ﷻ provides from unexpected sources: 'ma saqa min al-ghanam' (the sheep driven to him) — illustrated by a narration of one who received provisions from where he had not counted; Ibn Masud رضي الله عنه: makhraj = knowing all things are from Allah ﷻ and tha”
jalalayn: “'Wa-yarzuqhu min haythu la yahtasib': from where it does not occur to him (la yakhtur bi-balihi)”
'Fahuwa hasbuh' = He is sufficient for him in all that he relied on Allah ﷻ for (kafin/kafiyah in all matters)
supported by 17 editions: bayan_ur, ibnashur, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, usmani_ur, wasit, zilal_ur
tabari: “Whoever relies on Allah ﷻ, He is sufficient for him (fahuwa hasbuh = kafiyah)”
qurtubi: “'Wa-man yatawakkal 'ala Allahi fahuwa hasbuh': whoever entrusts his affair to Allah ﷻ (fawwada ilayhi amrahu), He is sufficient for him in all that concerns him; also interpreted as: Allah ﷻ is sufficient for him in the Hereafter's reward — since the reliant o”
jalalayn: “'Wa-man yatawakkal 'ala Allahi fi umurihi fahuwa hasbuh': He is sufficient for him (kafiyah)”
'Inna Allaha balighu amrihi': Allah ﷻ accomplishes/executes His purpose and decrees; nothing can prevent or stop it
supported by 18 editions: ahsan_ur, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, mukhtasar, mukhtasar_en, muyassar, saadi, saadi_ur, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “'Balighu amrihi' (He accomplishes His purpose) is the proof that makes tawakkul and tafwid obligatory: when the servant knows all things come only by Allah's ﷻ decree — 'lam yabqa illa al-taslimu lil-qadar wal-tawakkul'”
ibnkathir_ar: “'Inna Allaha balighu amrihi' = munfidh qadayahu wa-ahkamahu fi khalqihi bima yuriduhu wa-yasha'uh (Allah ﷻ executes His decrees and rulings in His creation as He wills and chooses)”
jalalayn: “'Inna Allaha balighu amrihi': His purpose/will (muraduhu)”
'Qad ja'ala Allahu li-kulli shay'in qadra': Allah ﷻ has set for everything a fixed measure and appointed time; hardship and ease each have their end
supported by 20 editions: ahsan_ur, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn, jalalayn_en, maarif_en, miqbas, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
tabari: “'Qad ja'ala Allahu li-kulli shay'in qadra' means: Allah ﷻ has set for everything — divorce, 'iddah, and all else — a bound, appointed time, and measure at which it ends (masruq: 'ajalan'; another narration: 'muntahan')”
zamakhshari: “'Qad ja'ala Allahu li-kulli shay'in qadra' = taqdirun wa-tawqitun (a measure and an appointed time): proof that tawakkul and tafwid are obligatory, since all rizq and everything else comes only by Allah's ﷻ measure and timing — nothing remains but submission t”
ibnkathir_ar: “'Qad ja'ala Allahu li-kulli shay'in qadra' — as in His saying: 'wa-kullu shay'in 'indahu bi-miqdarin' (13:8); everything with Allah ﷻ is in measured proportion”
Tawakkul means entrusting/delegating all one's affairs to Allah ﷻ (tafwid) and relying on Him alone to bring benefit and repel harm
supported by 6 editions: bayan_ur, qurtubi, saadi, tabari, wasit, zamakhshari
tabari: “Whoever fears Allah ﷻ in his affairs and entrusts them to Him (fawwadaha ilayhi) — He is sufficient for him”
zamakhshari: “True tawakkul requires the belief that all events in existence depend on Allah's ﷻ will alone — whatever He wills happens, whatever He does not will does not happen — the servant is a channel for events that occur by Allah's ﷻ power and will alone”
qurtubi: “Tawakkul means tafwid (entrusting one's affair to Allah ﷻ) — 'man fawwada ilayhi amrahu kafahu ma ahammahu'”
The promises of provision and sufficiency (65:2-3) are placed within the divorce rulings to motivate acceptance of Allah ﷻ's laws and encourage taqwa and tawakkul amid legal ordinances
supported by 3 editions: ibnashur, wasit, zilal_ur
wasit: “The verse is inserted as an interpolation between the divorce rulings to motivate souls to accept Allah's ﷻ laws and to urge the spouses to watch over and fear Allah ﷻ”
ibnashur: “'Wa-man yatawakkal 'ala Allahi fahuwa hasbuh' is a completion of the preceding taqwa verse: taqwa is the cause of relief from distress and escape from hardship; the Muslim's certainty that Allah ﷻ repels satanic whisperings that deter him from taqwa achieves t”
zilal_ur: “The tawakkul and provision principles are here applied to the divorce rulings — the indication is to follow these ordinances fully, since taqwa and reliance on Allah ﷻ are the most effective principles in such matters”
hadith witness23 rows - sunni ibnmajah 4164, sunni abudawud 2197, sunni ibnmajah 2019, sunni nasai 3390, sunni abudawud 2179 | strata: prophetic-transmitted (graded-sahih); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness11
66:11وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ
the parable struck FOR the believers: the bond with disbelievers harms not the faithful who hold to the truth - the wife of Fir'awn under the worst of Allah ﷻ's enemies, and her rank with Allah ﷻ
supported by 5 editions: mukhtasar_en, muyassar, saadi, safi, wasit
mukhtasar_en: “an example to those who have faith that their connections with the disbelievers will not harm them as long as they remain steadfast”
muyassar: “a parable of the believers' state - mixing with the disbelievers in dealings harms them not - by the state of Fir'awn's wife, believing under the most hardened of disbelievers”
wasit: “the darkness of disbelief in Fir'awn's house did not hold her back, nor its adornment distract her - the bond of marriage, the greatest of bonds, harmed her not”
her name as the tradition transmits it: Asiyah bint Muzahim - the described wife of Fir'awn named by the commentators with their chains
supported by 5 editions: baghawi, jalalayn, saadi, safi, wasit
jalalayn: “she believed in Musa - and her name is Asiyah”
baghawi: “and she is Asiyah bint Muzahim”
saadi: “and she is Asiyah bint Muzahim, radiyallahu anha”
her prayer as the Book carries it: a house WITH her Lord in the Garden - nearness before the abode - then deliverance from Fir'awn, his deed, and the wrongdoing people
supported by 5 editions: mukhtasar_en, muyassar, saadi, safi, wasit
muyassar: “My Lord, build me a house with You in the Garden and rescue me from Fir'awn's power and trial and from the evil that issues from him, and from the people who follow him in wrongdoing”
mukhtasar_en: “O my Lord! Build a house for me near You in Paradise, and save me from the tyranny of Pharaoh, his might and his evil deeds”
wasit: “build me a house in the resting-place of Your mercy - in Your Garden where none disposes save by Your leave”
the transmitted account of her torment and honoring: staked in the sun, the angels shading her, her house in the Garden shown to her until the torment was light
supported by 3 editions: baghawi, jalalayn, wasit
jalalayn: “Fir'awn tormented her - staking her hands and feet - and when the keepers left her the angels shaded her; it was unveiled to her and she saw it, and the torment was made easy”
baghawi: “Salman's report: she was tormented in the sun, and when they left her the angels shaded her - and Allah unveiled her house in the Garden until she saw it, and her soul was taken before the rock fell”
wasit: “she chose death over kingship, and the torment of this world over the delight she lived in”
hadith witness9 rows - sunni bukhari 3411, sunni tirmidhi 1834, sunni ibnmajah 3280, sunni nasai 3959, sunni tirmidhi 3318 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; weak-kept-visible
66:6يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ
Protecting oneself from the Fire means obeying Allah ﷻ and abstaining from His prohibitions
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
tabari: “Protecting oneself means teaching one another what safeguards from the Fire — doing acts of obedience to Allah ﷻ”
baghawi: “Via Ibn Abbas رضي الله عنه: 'Protect yourselves' by refraining from what Allah ﷻ has forbidden and by acting in obedience to Him”
zamakhshari: “Protect yourselves by leaving sins and performing obedience to Allah ﷻ; protect your families by subjecting them to the same obligations you impose on yourselves”
Protecting one's family means educating them, commanding them to good, and forbidding them from evil
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari, zilal_ur
tabari: “Protecting one's family means teaching them the acts of obedience to Allah ﷻ by which they guard their own souls from the Fire”
baghawi: “Protect your families by commanding them to good, forbidding them from evil, teaching them, and disciplining them — thereby guarding them from the Fire”
zamakhshari: “Protect your families by holding them to the same requirements as yourself in matters of obedience and avoidance of sin”
'Ahliikum' (your families) encompasses wives, children, and all those under one's guardianship — including slaves
supported by 6 editions: bayan_ur, ibnkathir_ar, ibnkathir_ur, maarif_en, saadi, saadi_ur
ibnkathir_ar: “Al-Dahhak and Muqatil: every Muslim is obliged to teach his family — relatives, female slaves, and male slaves — what Allah ﷻ has made obligatory on them and what He has forbidden”
ibnkathir_ur: “Per al-Dahhak and Muqatil: every Muslim is obliged to teach his family — relatives, female slaves, and male slaves — what Allah ﷻ has made obligatory and what He has forbidden”
saadi: “Those under one's authority include wives, children, and all others under one's guardianship and disposition (tawliyah wa-tasarruf)”
The appointed angels over the Fire are harsh in character and severe in power; mercy has been removed from their hearts
supported by 9 editions: baghawi, ibnkathir_ar, jalalayn, jalalayn_en, maarif_en, mukhtasar, mukhtasar_en, muyassar, saadi
baghawi: “The angels appointed over the Fire (al-Zabaniyah) are harsh (ghilaz) and severe (shidad); Allah ﷻ placed no mercy in their hearts; one of them can thrust seventy thousand into the Fire with a single push”
ibnkathir_ar: “The angels' natures (ghilaz) are harsh; mercy toward disbelievers has been removed from their hearts; their forms (shidad) are of extreme strength and an alarming appearance”
jalalayn: “The angels are harsh from hardness of heart (ghilaz al-qalb) and severe in their power of assault (shidad fi al-batsh); there are nineteen of them as mentioned in Surah al-Muddaththir”
The two clauses are complementary, not redundant: 'no disobedience' (no violation) and 'they do what they are commanded' (immediate execution without delay or weakness)
supported by 6 editions: ibnkathir_ar, jalalayn_en, mukhtasar, mukhtasar_en, muyassar, zamakhshari
zamakhshari: “The first clause 'they do not disobey Allah ﷻ in what He commands them' means they commit to every command without violation; the second 'they do what they are commanded' means they execute every order immediately — the two clauses are not redundant but mutual”
ibnkathir_ar: “Whenever Allah ﷻ commands them they rush to it without delay of an eye's blink; they are fully capable — no incapacity prevents them”
mukhtasar: “The angels do not disobey Allah ﷻ's command when He commands them, and execute what He orders without procrastination or sluggishness”
One classical opinion: 'stones' (al-hijara) in the Fire's fuel refers to idols worshipped besides Allah ﷻ, citing Q 21:98
supported by 3 editions: ibnkathir_ar, jalalayn, jalalayn_en
jalalayn: “The 'stones' (al-hijara) are like the idols of the polytheists; the Fire is of extreme heat fuelled by these, unlike the world's fire which burns with wood and the like”
jalalayn_en: “Stones 'such as those idols of theirs' — the Fire is extremely hot, fuelled by the above-mentioned, unlike the fire of this world fuelled by wood and the like”
ibnkathir_ar: “One classical opinion: 'stones' (al-hijara) means the idols worshipped besides Allah ﷻ, citing Q 21:98 'You and what you worship besides Allah ﷻ are fuel for Hellfire'”
The hadith 'each of you is a shepherd and responsible for his flock; a man is a shepherd over his household' (Bukhari) is cited as the prophetic basis for this familial obligation
supported by 3 editions: tafhim_en, tafhim_ur, wasit
wasit: “The authentic hadith (Sahih): 'Each of you is a shepherd and each is responsible for his flock; a man is a shepherd over his household and is responsible for them' (Prophet صلى الله عليه وسلم)”
tafhim_ur: “Hadith of Ibn Umar رضي الله عنه (Bukhari): 'Each of you is a shepherd and each is responsible for his flock; a man is a shepherd over his household and is responsible for them'”
tafhim_en: “Tradition in Bukhari (ibn Umar رضي الله عنه): 'Each of you is a shepherd and each is responsible for his flock; a man is a shepherd over his household and is responsible for them'”
hadith witness15 rows - sunni bukhari 7138, sunni muslim 319, sunni bukhari 5200, sunni tirmidhi 407, sunni abudawud 494 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded; unclassed
sirah witness7
occasion['shia', 'Al-Kafi-Volume-5-Kulayni', '139'] ([{'name': 'al-Majlisi', 'grade': 'حسن موثق'}]); ['shia', 'TahdhibAhkam', '7214'] (NONE RECORDED IN SOURCE)
68:4وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
Khuluq 'azim means a great religion (din) or the adab of the Quran — the most beloved to Allah ﷻ ﷽; attested by Ibn Abbas رضي الله عنه, Mujahid, and multiple commentators
supported by 7 editions: jalalayn, jalalayn_en, maarif_en, miqbas_en, qurtubi, tabari, wasit
jalalayn: “Khuluq (character) here means din (religion)”
jalalayn_en: “The magnificent nature in this verse means a magnificent religion”
maarif_en: “Ibn Abbas رضي الله عنه: 'exalted quality of character' signifies a great religion — Islam — the religion most beloved to Allah ﷽”
The Prophet's ﷺ character was the Quran itself — narrated by 'A'ishah رضي الله عنها in Sahih Muslim
supported by 3 editions: maarif_en, qurtubi, zamakhshari
maarif_en: “'A'ishah رضي الله عنها: 'The Holy Prophet's ﷺ character was the Quran itself — he is the living example of the Quran'”
qurtubi: “Sahih Muslim from 'A'ishah رضي الله عنها: 'His character was the Quran'”
zamakhshari: “'A'ishah رضي الله عنها (via Sa'id ibn Hisham, in Sahih Muslim): 'His character was the Quran — do you not read: the believers have prospered?'”
The great khuluq encompasses the Prophet's ﷺ forbearance with painful things, gentleness with all people, and patient endurance in his mission
supported by 4 editions: qurtubi, tafhim_ur, tazkirul_en, zamakhshari
qurtubi: “Another view: the great khuluq refers to his gentleness with his ummah and his honoring of them”
tafhim_ur: “This sentence carries two meanings: (1) You ﷺ are on a very high moral level, enabling you to bear these hardships in guiding people — a person of weak character could not do this work”
tazkirul_en: “A sublime character means rising above the standard of others' behavior — doing good to everybody regardless of how they treat you; the Prophet ﷺ was not a product of circumstances but of high principles”
The great khuluq is the clearest refutation of the accusation of madness — sublime morals and insanity cannot coexist; the verse contextually answers the charge of Q68:2
supported by 5 editions: maarif_en, tafhim_ur, tazkirul_en, usmani_ur, wasit
maarif_en: “The verse invites the demented critics to reflect carefully on the lofty morals of the Holy Prophet ﷺ as a refutation of their charge”
tafhim_ur: “Second meaning: your lofty morals are themselves clear proof that the accusation of madness is false — high morals and madness cannot coexist; a madman's mental balance is disturbed, whereas great morals testify to perfect soundness of mind”
tazkirul_en: “His sublime character was consistent with his prophetic claim — it proves he was a man of unwavering principle, not shaped by circumstances”
The Prophet ﷺ embodies the Quran's commandments to the most perfect degree — he is the complete, living embodiment of all the Quran commands
supported by 3 editions: mukhtasar, mukhtasar_en, usmani_ur
mukhtasar: “You ﷺ are on the great character that the Quran brought, and you embody it to the most perfect degree”
mukhtasar_en: “You are definitely on the greatest of character that the Quran has brought; you are embodied with it to the most perfect degree”
usmani_ur: “Whatever good the Quran commands is naturally present in him ﷺ; whatever evil it prohibits he ﷺ naturally recoils from — he was created by Allah ﷽ upon the highest morals and dispositions”
hadith witness14 rows - sunni bukhari 3549, sunni bukhari 3970, sunni muslim 6327, sunni bukhari 3917, sunni muslim 6066 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed; weak-kept-visible
sirah witness16
6:12قُل لِّمَن مَّا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ قُل لِّلَّهِ كَتَبَ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
The 'Qul...Qul lillah' is a rhetorical self-answering question (istifham taqriri) — the Prophet ﷺ answered himself because no other answer is possible and the polytheists would not give it
supported by 12 editions: baghawi, ibnashur, jalalayn, jalalayn_en, maarif_en, miqbas, qurtubi, razi, tafhim_en, tafhim_ur, zamakhshari, zilal_ur
zamakhshari: “The 'Qul' is a rebuking interrogative (istifham tawbikh); 'lillah' confirms that all belong to Allah ﷻ — the polytheists have no ground to attribute any part of creation to anyone else”
baghawi: “The Prophet ﷺ was commanded to both ask the question and supply the answer immediately, so the proof would be more impactful (ablagh fi'l-ta'thir) and more binding as a hujjah”
razi: “The Prophet ﷺ was commanded to ask then answer immediately because the answer is so self-evident that no denier can contest it — this is the rhetorical reason for the self-answering Qul...Qul structure”
All that exists in the heavens and earth belongs exclusively to Allah ﷻ — a universal ownership uncontested even by the polytheists
supported by 23 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari, zilal_ur
zamakhshari: “Allah ﷻ's universal ownership of the heavens and earth is uncontested even by the polytheists themselves”
baghawi: “All in the heavens and earth belongs to Allah ﷻ, the Creator who subjugated and governs all things”
tabari: “All in the heavens and earth belongs to Allah ﷻ, who subjugated all things and exercises sovereign power over them — not to idols or partners”
'Kataba 'ala nafsihi'l-rahmah' means Allah ﷻ decreed mercy as a self-imposed obligation — He will not hasten punishment and He accepts repentance
supported by 15 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, jalalayn, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi_ur, tabari, usmani_ur, wasit
baghawi: “'Kataba' means 'qadaa' (decreed); Allah ﷻ decreed mercy upon Himself — He is merciful to His servants, will not hasten their punishment, and accepts their repentance and tawbah”
tabari: “'Kataba 'ala nafsihi'l-rahmah' means He decreed that He is merciful to His creation — He will not hasten punishment upon them and He accepts their repentance and return”
ibnkathir_ar: “He has decreed mercy upon His holy Self (nafsih al-muqaddasah)”
Hadith (Bukhari and Muslim) via Abu Hurayrah radiyallahu 'anhu: when Allah ﷻ completed creation He wrote above the Throne — 'My mercy overcame My anger' — confirming the ayah's 'kataba'
supported by 6 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_ur, qurtubi, tabari
baghawi: “Hadith (Bukhari and Muslim) via Abu Hurayrah radiyallahu 'anhu: the Prophet ﷺ said — when Allah ﷻ completed the creation He wrote a book which is with Him above the Throne: 'My mercy overcame My anger'”
tabari: “Hadith via Abu Hurayrah radiyallahu 'anhu (Bukhari and Muslim chain via al-A'mash and Abu Salih): the Prophet ﷺ said — when Allah ﷻ finished the creation He wrote: 'My mercy preceded My anger'”
ibnkathir_ar: “Hadith (Sahihayn) via Abu Hurayrah radiyallahu 'anhu via al-A'mash and Abu Salih: the Prophet ﷺ said — 'My mercy overcame My anger'; this is the hadith substantiating 'kataba 'ala nafsihi'l-rahmah'”
The declaration of mercy is Allah ﷻ's invitation (isti'taf) for those who have turned away to return to Him through tawbah
supported by 5 editions: baghawi, jalalayn_en, maarif_en, qurtubi, tabari
baghawi: “The declaration of mercy is an invitation (isti'taf) for those who have turned away to return to Allah ﷻ through repentance”
tabari: “This declaration of mercy is Allah ﷻ drawing the polytheists toward repentance and returning to Him — if they repent and turn back, He accepts their tawbah”
qurtubi: “The declaration of mercy is Allah ﷻ drawing those who have turned away back toward Him — it is an invitation to repentance”
'Layajma'annakum ila yawm il-qiyamah' — Allah ﷻ will certainly gather all of creation on the Day of Resurrection, about which there is no doubt
supported by 19 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zilal_ur
baghawi: “Allah ﷻ will certainly gather all of creation on the Day of Resurrection for recompense”
tabari: “Allah ﷻ will certainly gather all of creation on the Day of Resurrection about which there is no doubt, to recompense them for their deeds”
ibnkathir_ar: “On the Day of Resurrection Allah ﷻ will assemble all of creation for recompense — this is the meaning of 'layajma'annakum'”
'Alladhina khasiru anfusahum' — those who destroy/lose their souls are those who chose kufr and shirk; they will not believe
supported by 8 editions: ibnkathir_en, ibnkathir_ur, mukhtasar, mukhtasar_en, muyassar, tabari, tazkir_ur, usmani_ur
tabari: “Those who have lost their souls are the polytheists who rejected Allah ﷻ — they are the ones who will not believe”
muyassar: “Those who committed shirk destroyed their own souls; they will not affirm tawhid nor believe in the Prophet ﷺ nor in the resurrection”
ibnkathir_en: “Those who destroy themselves will not believe — they are the ones who lose their souls through disbelief”
The polytheists admitted Allah ﷻ's ownership themselves; the ayah weaponises their own admission as a proof (hujjah) against their shirk
supported by 11 editions: bayan_ur, ibnashur, miqbas, qurtubi, razi, saadi, tabari, tafhim_en, tafhim_ur, zamakhshari, zilal_ur
zamakhshari: “The polytheists' own acknowledgment of Allah ﷻ's ownership is used as proof against their practice of shirk”
tabari: “The ayah addresses the polytheists who associated partners with Allah ﷻ; their own acknowledgment is weaponised as a proof (hujjah) against their shirk”
razi: “The polytheists admitted that all belonged to Allah ﷻ; this admission is the foundation of the argument against their shirk”
Hadith: Allah ﷻ divided mercy into 100 parts — one distributed among all creation (explaining mutual compassion), 99 reserved for the Day of Resurrection
supported by 3 editions: baghawi, hilalikhan_en, tabari
baghawi: “Hadith via Abu Hurayrah radiyallahu 'anhu: Allah ﷻ has one mercy distributed among jinn, humans, animals, and insects through which they show mutual compassion; ninety-nine parts are stored and will be bestowed upon His servants on the Day of Resurrection”
tabari: “Hadith via Salman radiyallahu 'anhu: Allah ﷻ created one hundred portions of mercy when He created the heavens and earth; each portion fills the space between heaven and earth; He kept ninety-nine and distributed one among creation — by it they show mutual com”
hilalikhan_en: “Hadith via Abu Hurayrah radiyallahu 'anhu: the Prophet ﷺ said — Allah ﷻ has divided mercy into one hundred parts and kept ninety-nine with Him; He sent down one part to the earth; because of that single part, His creatures are merciful to one another, so that ”
hadith witness8 rows - sunni muslim 6974, sunni muslim 6978, sunni bukhari 5999, sunni tirmidhi 3065, sunni abudawud 1687 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); weak-kept-visible
6:38وَمَا مِن دَآبَّةٍ فِى ٱلْأَرْضِ وَلَا طَٰٓئِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّآ أُمَمٌ أَمْثَالُكُم مَّا فَرَّطْنَا فِى ٱلْكِتَٰبِ مِن شَىْءٍ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ
no creature on earth nor bird on its two wings but they are communities like you - created, provided, governed as you are
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “communities like you in the direction of their creation, their provision and their states”
muyassar: “congregations of like creation with you”
mukhtasar_en: “species like you with respect to their creation and provision”
ma farratna fi al-kitab min shay - nothing neglected in the Book: the Preserved Tablet holds everything, small and great; a second construal (the Qur'an) also transmitted
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “We left nothing unwritten in the Preserved Tablet”
muyassar: “We left nothing in the Preserved Tablet but fixed it”
saadi: “nothing overlooked - all things small and great are fixed in the Preserved Tablet as they are, and events fall according to what the Pen ran with; a proof that the first Book contains all beings - one of the four levels of the decree”
then to their Lord they are gathered - the creatures' gathering and the judgment transmitted with the hornless-and-horned wording
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
jalalayn: “He will judge between them and take the hornless one's due from the horned, then say to them: be dust”
muyassar: “they are gathered on the Day of Rising and He reckons each by its deed”
mukhtasar_en: “they will all be gathered to their Lord on the Day of Rising”
hadith witness7 rows - sunni muslim 4776, sunni muslim 6580, sunni abudawud 3753, sunni tirmidhi 2420, shia Kitab-al-Ghayba-Numani 15 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-ungraded; unclassed
sirah witness2
6:84وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ كُلًّا هَدَيْنَا وَنُوحًا هَدَيْنَا مِن قَبْلُ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيْمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
Ishaq and Ya'qub given to Ibrahim as bounty and reward - the son and the grandson, so his eye rests in his line's continuation
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, qurtubi, wasit
muyassar: “We favored Ibrahim with Ishaq as a son and Ya'qub as a grandson”
wasit: “a gift of bounty and recompense when he withdrew from his people - and in seeing sons of sons is joy for the soul”
qurtubi: “a reward for his arguing in the religion and offering his self in it”
kullan hadayna - each of them guided to the straight path and the rank of prophethood
supported by 5 editions: mukhtasar_en, muyassar, saadi, tabari, wasit
tabari: “We guided all of them to the way of right conduct, granting them the truth of the religions”
saadi: “each of the two We guided to the straight path in knowledge and deed”
wasit: “each of Ishaq and Ya'qub guided the greatest guidance, joined to their father's rank of prophethood”
and Nuh We guided before - before Ibrahim; his guidance of the highest special kind
supported by 5 editions: jalalayn, muyassar, saadi, tabari, wasit
jalalayn: “that is: before Ibrahim”
muyassar: “We guided Nuh to the truth before Ibrahim, Ishaq and Ya'qub”
tabari: “We guided Nuh to the like of what We guided Ibrahim, before them”
the named line as the tradition records it: Dawud, Sulayman his son, Ayyub, Yusuf son of Ya'qub, Musa and Harun the two sons of Imran
supported by 4 editions: jalalayn, muyassar, saadi, tabari
jalalayn: “Dawud and Sulayman his son, and Ayyub and Yusuf son of Ya'qub, and Musa and Harun”
tabari: “the genealogies carried in full: Sulayman son of Dawud, Ayyub of the line of Ishaq, Yusuf son of Ya'qub”
saadi: “Dawud and Sulayman son of Dawud, Ayyub, Yusuf son of Ya'qub, Musa and Harun the two sons of Imran”
thus We reward the muhsinin - as these prophets were rewarded for their ihsan, every doer of excellence is rewarded after his measure
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
mukhtasar_en: “just as I gave the prophets a reward for doing good, I will give a similar reward to all those who do good, even if they are not prophets”
muyassar: “as We recompensed these prophets for their excellence, We recompense every muhsin”
saadi: “as We set right the progeny of the Khalil because he excelled in worship and in benefiting creation - so We reward the muhsinin with truthful praise and righteous offspring”
the shared distinction the tradition records: mankind is of Nuh's progeny after the flood, and every prophet after Ibrahim is of Ibrahim's line
supported by 3 editions: saadi, tabari, wasit
wasit: “Ibn Kathir: for Nuh - Allah made his progeny the survivors, so all people are of his line; and for the Khalil - Allah sent no prophet after him except from his progeny”
saadi: “Ya'qub who is Israil, father of the nation Allah preferred over the worlds - and Ismail father of the chosen Arab nation and of the master of Adam's children Muhammad”
tabari: “children given him whom We singled out for prophethood and honored over the worlds”
hadith witness16 rows - sunni bukhari 3428, sunni bukhari 32, sunni muslim 327, sunni bukhari 3429, sunni bukhari 2704 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-mixed; shia-graded-weak; shia-ungraded; unclassed
sirah witness10
71:5قَالَ رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلًا وَنَهَارًا
Laylan wa-naharan (night and day) means Nuh عليه السلام called continuously without pause, weariness, or intermission
supported by 16 editions: zamakhshari, tabari, qurtubi, jalalayn, miqbas, wasit, muyassar, ibnashur, ibnkathir_en, jalalayn_en, ibnkathir_ur, zilal_ur, ahsan_ur, mukhtasar, mukhtasar_en, ibnkathir_ar
zamakhshari: “Laylan wa-naharan is described as da'iban min ghayri futur (continuously without weariness), consuming all times entirely — day as the time of activity, night as the time of calm reflection”
tabari: “Nuh عليه السلام called his people night and day — continuously and without abandonment — after conveying his Lord's message and warning them of His punishment”
qurtubi: “Laylan wa-naharan means: he connected and maintained his calling without break (waasala al-du'a) — continuously, both secretly and openly”
Nuh's عليه السلام address to Allah ﷻ is a formal complaint (shakwa) and supplication, presenting fulfilled duty and preparing to seek divine victory
supported by 11 editions: tabari, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, saadi, miqbas, wasit, ibnashur, zilal_ur, tafhim_ur, tafhim_en
tabari: “After his people had rejected what he brought them from Allah ﷻ, Nuh عليه السلام addressed his Lord — reporting fulfilled duty and presenting his case before Allah ﷻ”
ibnkathir_ar: “Allah ﷻ informs that His servant and Messenger Nuh عليه السلام complained (ishtaka) to his Lord of what he encountered from his people and what he endured patiently throughout the long period”
ibnkathir_en: “Nuh عليه السلام complained to his Lord about the response he received from his people, and his patience with them throughout the long period of nine hundred and fifty years”
The content of Nuh's عليه السلام da'wah was tawhid: worship Allah ﷻ alone, believe in Him, fear Him, and obey the Messenger ﷺ
supported by 6 editions: tabari, saadi, muyassar, mukhtasar, mukhtasar_en, miqbas_en
tabari: “The da'wah was to tawhid (Allah's ﷻ Oneness) and worship, accompanied by warning them of His power and punishment if they refused”
saadi: “The content of Nuh's عليه السلام da'wah was tawhid: worshipping Allah ﷻ alone, fearing Him, obeying the Messenger ﷺ, and turning away from shirk and its pathways”
muyassar: “The da'wah was to iman (faith in Allah ﷻ) and obedience to Him — so that He might forgive their sins if they responded”
Nuh عليه السلام called his people for 950 years (one thousand minus fifty) before submitting this complaint to Allah ﷻ
supported by 4 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, miqbas_en
ibnkathir_ar: “The period Nuh عليه السلام endured with his people was one thousand years minus fifty years — nine hundred and fifty years — of calling them to guidance and the straightest path”
ibnkathir_en: “The long period of Nuh's عليه السلام mission was nine hundred and fifty years”
ibnkathir_ur: “The narrative describes events spanning nine hundred and fifty years of Nuh's عليه السلام prophetic mission”
The da'wah employed three escalating stages: private counsel first, then open public proclamation, then combining private and public together
supported by 8 editions: zamakhshari, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, saadi, muyassar, ibnashur, tazkirul_en
zamakhshari: “Nuh عليه السلام escalated his da'wah in three stages like one commanding good and forbidding evil: beginning with private counsel (nasiha fi al-sirr), then shifting to public proclamation (mujahara) when that failed, then combining both modes — each stage more”
ibnkathir_ar: “He called them publicly (jiharan) among the people, then proclaimed openly (a'lana) with a raised voice, then counseled in private (asarra) between himself and them — seeking whatever approach might be most effective”
ibnkathir_en: “He called them publicly (aloud), then proclaimed in public and appealed in private — escalating the methodology to reach them by every means”
Every call Nuh عليه السلام made only increased his people's flight and aversion from faith rather than bringing them closer
supported by 4 editions: baghawi, tabari, qurtubi, zilal_ur
baghawi: “The calling only added to their nifar (aversion) and turning away (idbar) from faith and truth”
tabari: “The calling only increased their idbar (turning away) from truth, their fleeing (hurub) from it, and their aversion to it”
qurtubi: “Firaran (flight) here means taba'udan min al-iman — distancing/withdrawal from faith”
hadith witness1 rows - shia Nahj-al-Balagha-Radi 617 | strata: shia-ungraded
sirah witness3
72:28لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا۟ رِسَٰلَٰتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَىْءٍ عَدَدًۢا
the guarded conveyance: the rasad of angels before and behind the revelation so it reaches untouched - the protection of the message
supported by 5 editions: baghawi, muyassar, qurtubi, tabari, wasit
baghawi: “He sets guardians of the angels before him and behind him protecting from the satans stealing the hearing and casting to the soothsayers”
muyassar: “He sends angels before and behind the Messenger guarding him from the jinn lest they snatch it and whisper it to the soothsayers”
tabari: “He shows the chosen messenger what He wills of His unseen and guards it”
li-ya'lam - the transmitted construals held together: that the Messenger know the messengers before him conveyed as he conveys (Qatadah, Muqatil); that Allah ﷻ know it as witnessed knowledge on which recompense follows; and the further recorded referents
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, qurtubi, wasit
qurtubi: “Qatadah and Muqatil: that Muhammad know the messengers before him delivered as he delivered - and the further recorded views: that the messengers know, that Iblis know, that the jinn know (Ibn Qutaybah), that the deniers know (Mujahid), with the two readings o”
wasit: “the pronoun's return to Allah is the more apparent - witnessed knowledge upon which recompense follows - with Qatadah's construal carried alongside”
mukhtasar_en: “in the hope that the messenger may know that the messengers before him had conveyed the messages of their Lord”
ahata bima ladayhim - His knowledge encompasses all that is with them, outward and inward; nothing of it escapes Him
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, wasit
muyassar: “His knowledge encompasses what is with them outwardly and inwardly of the laws and rulings - nothing of it escapes Him”
wasit: “His knowledge encompasses every saying and deed of the messengers and others”
jalalayn: “conjoined on the implied: so He knew that”
ahsa kulla shay'in adada - He has enumerated all things in NUMBER: the complete count of everything, nothing hidden; the grammarians record adadan as the transposed distinguisher - the origin: He counted the number of every thing
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, tabari, wasit
jalalayn: “adadan is a tamyiz transposed from the object - the origin: He counted the NUMBER of every thing”
muyassar: “He has counted everything in number - nothing of it is hidden from Him”
wasit: “He has counted everything in this universe with a complete counting and perfect knowledge”
the unseen is His alone; He discloses of it only to a messenger He approves - the prophetic knowledge of the unseen is by His showing, a proof of prophethood
supported by 4 editions: baghawi, muyassar, saadi, tabari
tabari: “Ibn Abbas: Allah taught the messengers of the unseen by the revelation and showed them of His unseen what He willed; none knows it besides Him - and Qatadah: He chooses them and shows them what He wills”
baghawi: “He acquaints none with His unseen except one He has chosen for messengership, who is shown what He wills as the miracle-proof of his prophethood”
muyassar: “He is the Knower of what is absent from sight; He shows His unseen to none of His creation save the one He chose and approved for His message”
hadith witness3 rows - sunni muslim 4985, sunni abudawud 4349, sunni abudawud 4350 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
73:2قُمِ ٱلَّيْلَ إِلَّا قَلِيلًا
The command 'qum al-layl' is an injunction to perform night prayer (qiyam al-layl / tahajjud)
supported by 22 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_ur, usmani_ur, wasit, zamakhshari
jalalayn: “The command 'qum al-layl' (stand the night) means: pray — the night is to be spent in prayer”
jalalayn_en: “Stand vigil, perform prayer, through the night, except a little — the night is for prayer, with a small exception”
miqbas: “The command 'qum al-layl' is an injunction to stand in night prayer; the address 'ya ayyuha al-muzzammil' (O you wrapped one) precedes the command, indicating the Prophet ﷺ was to leave his wrapped state and rise for prayer”
'Except a little' means the greater portion of the night is for prayer; only a small share is for rest
supported by 20 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
jalalayn_en: “The 'except a little' signals that the greater portion of the night is reserved for prayer; only a little is excepted”
miqbas_en: “The qualifier 'save a little' indicates that the greater part of the night is for prayer; only a small portion is excepted”
muyassar: “The portion for rest is only a little; the commanded measure is half the night, or less than half down to a third, or more than half up to two-thirds”
The permissible measure is approximately half the night, or a little less (down to one-third), or a little more (up to two-thirds)
supported by 12 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit
muyassar: “The permissible amounts are: half the night, or a little less (down to a third), or a little more (up to two-thirds)”
wasit: “The permissible measure is approximately half the night for worship and half for rest; the rest-half is called 'little' to emphasize the superiority of the worship-half”
saadi: “The commanded measure is: half the night, or a little less (down to about a third), or a little more (up to about two-thirds)”
Night prayer (qiyam al-layl) was obligatory (farida) at the outset of Islam; it was lightened to voluntary (tatawwu') by 73:20 approximately one year later
supported by 6 editions: baghawi, ibnkathir_ar, maarif_en, qurtubi, tabari, zamakhshari
maarif_en: “Night prayer (tahajjud) was compulsory (farida) for the Prophet ﷺ and the entire Muslim community at the outset; the Prophet ﷺ and noble Companions ؓ spent most of the night in tahajjud until their feet would swell; this was lightened by 73:20 approximately on”
ibnkathir_ar: “Night prayer was obligatory at the outset; the Prophet ﷺ and the Companions ؓ observed it; it was later lightened by the concluding verses of this surah”
tabari: “The Prophet ﷺ and his Companions ؓ stood the night in prayer in these proportions — as they stood in Ramadan — until Allah ﷻ lightened it for them; between the beginning and end of the surah was approximately one year”
Night prayer (tahajjud) was specifically obligatory upon the Prophet ﷺ alone; it was not obligatory on the entire Umma to the same degree
supported by 3 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur
ibnkathir_en: “This night prayer (tahajjud) was obligatory upon the Prophet ﷺ alone — as stated in 17:79 'it is an additional prayer for you (specifically)' — not obligatory on the entire Umma”
ibnkathir_ur: “Tahajjud prayer was obligatory specifically upon the Prophet ﷺ; it was not obligatory on the Umma in the same degree”
ibnkathir_ar: “Night prayer (qiyam al-layl) was obligatory upon the Prophet ﷺ alone — established by 17:79 ('an additional prayer for you specifically')”
hadith witness9 rows - sunni bukhari 775, sunni bukhari 2, sunni nasai 1601, sunni malik 1288, sunni tirmidhi 2077 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
73:4أَوْ زِدْ عَلَيْهِ وَرَتِّلِ ٱلْقُرْءَانَ تَرْتِيلًا
'Or add to it' (أو زد عليه) = option to extend night prayer beyond half the night, up to two-thirds (2/3); together with the preceding clauses this yields three options: one-third, one-half, or two-thirds of the night
supported by 22 editions: ahsan_ur, baghawi, bayan_ur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
tabari: “أو زد عليه؛ خيّره الله تعالى ذكره حين فرض عليه قيام الليل بين هذه المنازل أيّ ذلك شاء فعل”
zamakhshari: “خيّره بين ثلاث: بين قيام النصف بتمامه، وبين قيام الناقص منه وبين قيام الزائد عليه”
baghawi: “أو زد عليه على النصف إلى الثلثين”
Tartil means reciting the Quran with measured pace, deliberateness, and clarity of each letter — the opposite of hasty or rushed recitation
supported by 23 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkirul_en, usmani_ur, zamakhshari
tabari: “ورتّل القرآن ترتيلا: يقول جلّ وعزّ: وبيّن القرآن إذا قرأته تبيينا، وترسّل فيه ترسّلا”
zamakhshari: “ترتيل القرآن: قراءته على ترسّل وتؤدة بتبيين الحروف وإشباع الحركات”
baghawi: “ورتّل القرآن ترتيلا قال ابن عباس: بيّنه بيانا. وقال الحسن: اقرأه قراءة بيّنة. وقال مجاهد: ترسّل فيه ترسّلا. وقال قتادة: تثبّت فيه تثبّتا”
Tartil enables tadabbur (contemplation) and comprehension of Quranic meanings; each verse is understood and the heart is moved by its address
supported by 11 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, qurtubi, razi, saadi, tafhim_en, tafhim_ur, tazkirul_en, usmani_ur
ibnkathir_ar: “فإنه يكون عونا على فهم القرآن وتدبّره. وكذلك كان يقرأ صلوات الله وسلامه عليه”
razi: “لمّا أمره بصلاة الليل أمره بترتيل القرآن حتى يتمكّن الخاطر من التأمّل في حقائق تلك الآيات”
qurtubi: “ورتّل القرآن ترتيلا أي لا تعجل بقراءة القرآن بل اقرأه في مهل وبيان مع تدبّر المعاني”
Tartil is lexically from 'ثغر رتل' (well-spaced teeth) — the metaphor denotes well-arranged, distinctly organized, unhurried delivery
supported by 4 editions: maarif_en, qurtubi, razi, zamakhshari
zamakhshari: “حتى يجيء المتلوّ منه شبيها بالثغر المرتل: وهو المفلج المشبه بنور الأقحوان”
razi: “أصله من قولهم: ثغر رتل إذا كان بين الثنايا افتراق ليس بالكثير [المبرّد]; التترتيل تنسيق الشيء، وثغر رتل: حسن التنضيد [الليث]”
qurtubi: “والترتيل التنضيد والتنسيق وحسن النظام، ومنه ثغر رتل ورتَل إذا كان حسن التنضيد”
The Prophet ﷺ's own recitation was the living exemplar of tartil: elongated (maddā), verse-by-verse, measured — attested by Aisha رضي الله عنها, Anas رضي الله عنه, and Umm Salama رضي الله عنها
supported by 7 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, zamakhshari
zamakhshari: “سئلت عائشة رضى الله عنها عن قراءة رسول الله ﷺ؟ فقالت: لا كسردكم هذا، لو أراد السامع أن يعدّ حروفه لعدّها”
baghawi: “سُئل أنس كيف كانت قراءة النبي ﷺ فقال: كانت مدًّا مدًّا، ثم قرأ: بسم الله الرحمن الرحيم، يمدّ بسم الله ويمدّ الرحمن ويمدّ الرحيم”
ibnkathir_ar: “قالت عائشة: كان يقرأ السورة فيرتّلها، حتى تكون أطول من أطول منها”
The night prayer commanded in 73:1-4 was initially obligatory (fard), then lightened and abrogated by verse 73:20; the community observed it for approximately one year
supported by 7 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, tabari, wasit, zamakhshari
tabari: “فأمر الله نبيه والمؤمنين بقيام الليل إلا قليلا فشقّ ذلك على المؤمنين، ثم خفّف عنهم فرحمهم”
zamakhshari: “عن عائشة رضى الله عنها أن الله جعله تطوّعا بعد أن كان فريضة”
baghawi: “وكان قيام الليل فريضة في الابتداء... فصار قيام الليل تطوّعا بعد الفريضة”
hadith witness9 rows - sunni bukhari 775, sunni bukhari 2, sunni nasai 1601, sunni malik 1288, sunni tirmidhi 2077 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-graded-weak
75:18فَإِذَا قَرَأْنَٰهُ فَٱتَّبِعْ قُرْءَانَهُۥ
When Allah ﷻ recites (through Jibrīl ʿalayhi as-salām), the Prophet ﷺ must listen silently — not recite simultaneously
supported by 21 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
zamakhshari: “لا تراسله”
baghawi: “فَإِذَا أَنْزَلْنَاهُ فَاسْتَمِع”
tabari: “فاستمع قرآنه.
ذكر من قال ذلك:
⁕ حدثنا ابن حميد، قا”
Allah ﷻ guarantees three things: jamʿ (memorising in chest), qirāʾa (enabling recitation), bayān (clarifying meaning)
supported by 7 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, saadi, saadi_ur
baghawi: “عَلَيْنَا أَنْ نَجْمَعَهُ فِي صَدْرِكَ، وَقُرْآنَهُ.
﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ﴾”
ibnkathir_ar: “الْأُولَى جَمْعُهُ فِي صَدْرِهِ، وَالثَّانِيَةُ تِلَاوَتُهُ، وَالثَّالِثَةُ تَفْسِيرُهُ وَإِيضَاحُ مَعْنَاهُ؛”
ibnkathir_en: “first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its m”
Occasion of revelation: the Prophet ﷺ was moving his lips hastily during revelation out of eagerness to memorise — this passage reassured him (hadith of Ibn ʿAbbās rady Allāhu ʿanhu in Bukhārī and Muslim)
supported by 11 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, muyassar, qurtubi, saadi, saadi_ur, tabari
baghawi: “كَانَ يُحَرِّكُ شَفَتَيْهِ إِذَا نَزَلَ عَلَيْهِ، يَخْشَى أَنْ يَنْفَلِتَ مِنْهُ، فَقِيلَ لَهُ: "ل”
tabari: “عجَّل به يريد حفظه”
ibnkathir_ar: “َيُسَابِقُ الْمَلَكَ فِي قِرَاءَتِهِ، فَأَمَرَهُ اللَّهُ عَزَّ وَجَلَّ إِذَا جَاءَهُ الْمَلَكُ بِالْوَحْيِ أَنْ يَس”
After this revelation, the Prophet ﷺ was silent when Jibrīl ʿalayhi as-salām recited; when Jibrīl departed, he recited exactly as Jibrīl had taught him
supported by 11 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, muyassar, qurtubi, razi, saadi, saadi_ur
baghawi: “أَطْرَقَ فَإِذَا ذَهَبَ قَرَأَهُ كَمَا وَعَدَهُ اللَّه”
ibnkathir_ar: “انْطَلَقَ جِبْرِيلُ قَرَأَهُ كَمَا أَقْرَأَه”
ibnkathir_en: “when Jibril would leave, he would recite it as Jibril had taught him to recite it."”
Allah ﷻ says 'We recited' because Jibrīl ʿalayhi as-salām recites on His behalf — attributed via rational metonymy (majāz ʿaqlī)
supported by 8 editions: ibnashur, ibnkathir_ar, jalalayn, miqbas, razi, tafhim_en, tafhim_ur, zamakhshari
zamakhshari: “جعل قراءة جبريل قراءته: والقرآن: القراءة فَاتَّبِعْ قُرْآنَهُ
فكن مقفيا له فيه ول”
razi: “جَعَلَ قِراءَةَ جِبْرِيلَ عَلَيْهِ السَّلامُ قِراءَتَهُ، وهَذا يَدُلُّ عَلى الشَّرَفِ العَظِيمِ لِجِبْرِيلَ عَلَيْهِ السَّلامُ، ونَظِي”
jalalayn: “بِقِراءَةِ جِبْرِيل ﴿فاتَّبِعْ قُرْآنه﴾ اسْتَمِعْ”
'Qur'ānahu' in this verse is a verbal noun (maṣdar) meaning 'its recitation', like ghufrān and furqān — not the proper name of the scripture
supported by 4 editions: ibnashur, qurtubi, razi, zamakhshari
zamakhshari: “والقرآن: القراءة”
razi: “أنَّ المُرادَ مِنَ القُرْآنِ القِراءَة”
ibnashur: “مَصْدَرٌ بِمَعْنى القِراءَةِ مِثْلَ الغُفْرانِ والفُرْقان”
Secondary interpretation: 'follow its recitation' means follow the ḥalāl and ḥarām it contains (Qatādah; Ṭabarī's preferred view)
supported by 4 editions: ahsan_ur, miqbas_en, qurtubi, tabari
tabari: “فاعمل به من الأمر والنهي”
qurtubi: “فَاتَّبِعْ شَرَائِعَهُ وَأَحْكَامَه”
ahsan_ur: “شرائع و احکام لوگوں کو پڑھ کر سنائیں اور ان کی پیروی بھی کریں۔”
hadith witness9 rows - sunni bukhari 5044, sunni muslim 1005, sunni bukhari 7524, sunni bukhari 4929, sunni muslim 449 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); weak-kept-visible
75:23إِلَىٰ رَبِّهَا نَاظِرَةٌ
Nadirah (75:22) = radiant, beautiful, glowing faces of the blessed from blessing, joy, and light
supported by 13 editions: baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, maarif_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
tabari: “Nadirah (75:22) means beautiful, radiant faces of blessing and joy on the Day of Resurrection”
baghawi: “Nadirah (75:22) means beautiful (Ibn Abbas رضي الله عنه), joyful (Mujahid), soft (Ibn Zayd), white with light (Muqatil), radiant with blessing (al-Farra')”
razi: “Nadirah (75:22): the scholars of lexicography say it means joyful, comfortable, luminous, radiant, beautiful — from the nadra (radiance) of blessing”
'Ila rabbi-ha nadhira' means believers will literally see Allah ﷻ in the Hereafter — the majority position of Ahl al-Sunna affirmed by the Companions, Successors, and Imams of Islam
supported by 23 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit
tabari: “The preferred interpretation of 'ila rabbi-ha nadhira' is that they literally look at their Creator — this is what Ikrimah, al-Hasan, and the hadith evidence confirm”
baghawi: “Ibn Abbas رضي الله عنه on 'ila rabbi-ha nadhira': most people will look at their Lord plainly without a veil”
razi: “The majority of Ahl al-Sunna use 'ila rabbi-ha nadhira' to establish that believers will see Allah ﷻ on the Day of Resurrection”
The vision of Allah ﷻ is the supreme blessing of Paradise, surpassing all other rewards — confirmed by the Suhaib hadith (Sahih Muslim): 'nothing given to them is more beloved than the vision of their Lord'
supported by 7 editions: ibnkathir_ar, ibnkathir_en, miqbas, qurtubi, saadi, tafhim_en, tafhim_ur
ibnkathir_ar: “Muslim's report from Suhaib رضي الله عنه: 'When the people of Paradise enter Paradise, Allah ﷻ says: Do you want anything I should increase for you? They say: Have You not whitened our faces, entered us into Paradise, and saved us from the Fire? He uncovers th”
ibnkathir_en: “Suhaib's hadith (Muslim alone): 'When people of Paradise enter Paradise... He removes the veil — nothing given to them is more beloved than looking at their Lord, and that is the extra (Ziyadah)'”
miqbas: “Muslim reports from Suhaib رضي الله عنه: when people of Paradise enter Paradise, Allah ﷻ asks if they want more; they mention their blessings; He uncovers the veil; 'nothing given to them is more beloved than the vision of their Lord'”
Multiple mutawatir hadiths (Bukhari and Muslim) confirm the ru'ya: 'You will see your Lord as you see the full moon, not crowding one another in seeing it'
supported by 7 editions: ibnashur, ibnkathir_ar, ibnkathir_en, miqbas, qurtubi, tafhim_en, tafhim_ur
ibnkathir_ar: “The believers' seeing Allah ﷻ in the Hereafter is established in the sahih hadiths via mutawatir chains; the hadith of Abu Said and Abu Hurayra رضي الله عنهما (mutafaq 'alayh): 'You will see your Lord as you see the sun and moon without clouds between'”
ibnkathir_en: “The hadiths of Abu Said and Abu Hurayra رضي الله عنهما (mutafaq 'alayh) and the full-moon hadith of Jarir رضي الله عنه (mutafaq 'alayh) confirm the believers will see their Lord in the Hereafter via mutawatir chains”
ibnashur: “Bukhari and Muslim report the sun-and-moon hadith from Abu Said and Abu Hurayra رضي الله عنهما; Bukhari reports from Jarir ibn Abdullah رضي الله عنه 'you will see your Lord as you see the full moon'”
The people of Paradise see Allah ﷻ according to their ranks — the highest rank sees Him twice daily (morning and evening); others once weekly (Friday)
supported by 5 editions: baghawi, maarif_en, qurtubi, saadi, tabari
tabari: “The Prophet ﷺ said: the most honored rank in Paradise is he who looks at Allah ﷻ's face twice every day (morning and evening)”
baghawi: “The Prophet ﷺ via Ibn Umar: 'The most honored of the people of Paradise before Allah ﷻ is he who looks at His face morning and evening' — then the Prophet ﷺ recited this verse”
qurtubi: “Ibn Umar said: 'The most honored of the people of Paradise before Allah ﷻ is he who looks at His face morning and evening' — then recited this verse”
The ru'ya is affirmed without specifying modality (bila kayf), direction, or spatial conditions — it is beyond all material conditions as befits Allah ﷻ's transcendence
supported by 3 editions: ibnashur, maarif_en, wasit
wasit: “These faces look at their Lord with a vision of joy and happiness, beholding Him as befits His essence — without modality, without direction, and without establishing any fixed distance”
maarif_en: “The scholars of Ahl al-Sunna are unanimous on this; the Beatific Vision of Allah ﷻ in the Hereafter is beyond the need of spatial conditions: seen unlike any material being, beyond space, direction, shape or form”
ibnashur: “The Salaf affirmed ru'ya without specifying its modality; the Ash'ariya affirmed it with rational proofs; the scholars say: it is among the mutashabihat and its modality is delegated to Allah ﷻ's knowledge — this is the meaning of 'ru'ya bila kayf'”
hadith witness14 rows - sunni muslim 449, sunni bukhari 5044, sunni bukhari 6573, sunni muslim 7438, sunni bukhari 7439 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); shia-ungraded; unclassed; weak-kept-visible
sirah witness4
78:29وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ كِتَٰبًا
everything is enumerated IN WRITING - ahsaynahu kitaban: recorded and counted in the Preserved Tablet and the books of deeds
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
jalalayn: “every thing of the deeds We have counted - fixed it - in writing in the Preserved Tablet, that We may recompense for it”
muyassar: “every thing We have known and written in the Preserved Tablet”
mukhtasar_en: “I recorded and counted each of their deeds; they are all written in their books of deeds”
the count answers the deniers: they hoped for no reckoning and denied - the enumeration stands against the denial
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
muyassar: “they feared not the Day of Reckoning and worked not for it, and denied what the messengers brought - so taste”
jalalayn: “and among what was counted: their denial of the Qur'an”
mukhtasar_en: “their deeds recorded against their denial”
the recompense follows the record - so taste; nothing increases but what the record justifies
supported by 3 editions: jalalayn, mukhtasar_en, muyassar
muyassar: “taste, then - We shall not increase you except in punishment upon your punishment”
mukhtasar_en: “written in their books of deeds - the recompense follows the record”
jalalayn: “that We may recompense upon it”
hadith witness4 rows - sunni muslim 7414, sunni ibnmajah 4266, sunni ibnmajah 1011, sunni tirmidhi 1055 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
7:156وَٱكْتُبْ لَنَا فِى هَٰذِهِ ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْـَٔاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَٰتِنَا يُؤْمِنُونَ
'هدنا إليك' means we repented and returned to Allah ﷻ — transmitted by chains from the Companions and their followers
supported by 14 editions: baghawi, tabari, qurtubi, jalalayn, wasit, muyassar, razi, saadi, saadi_ur, mukhtasar, mukhtasar_en, miqbas_en, jalalayn_en, ahsan_ur
baghawi: “'إنا هدنا إليك' = we repented to You (تبنا إليك)”
tabari: “'إنا هدنا إليك' = تبنا إليك — transmitted by chains from Ibn Jurayj, Mujahid, Abu al-Aliya, Qatada, and Ibn Abbas رضي الله عنهم”
qurtubi: “'إنا هدنا إليك' = تبنا (we repented) — from Mujahid, Abu al-Aliya, Qatada; al-hud = al-tawba (repentance)”
The good (حسنة) in this world = blessing, well-being and righteous deeds; the good in the Hereafter = forgiveness, reward and paradise
supported by 10 editions: baghawi, tabari, qurtubi, wasit, muyassar, saadi, saadi_ur, mukhtasar, mukhtasar_en, miqbas_en
baghawi: “Good in this world = blessing (النعمة) and well-being (العافية); good in the Hereafter = forgiveness (المغفرة) and paradise (الجنة)”
tabari: “Good in this world = the righteous deeds (الصالحات من الأعمال) written for one; good in the Hereafter = forgiveness of sins”
qurtubi: “Good in this world = success in righteous deeds for which good is recorded; good in the Hereafter = reward for those deeds”
'ورحمتي وسعت كل شيء' — Allah ﷻ's mercy encompasses all creation universally: no creature is excluded from it in this world
supported by 23 editions: zamakhshari, baghawi, qurtubi, jalalayn, saadi, saadi_ur, muyassar, wasit, razi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, mukhtasar, mukhtasar_en, miqbas_en, jalalayn_en, bayan_ur, maarif_en, ibnashur, tazkirul_en, tazkir_ur, ahsan_ur, zilal_ur
zamakhshari: “Allah's ﷻ mercy is vast and reaches all things — no Muslim, disbeliever, obedient or sinner except they are immersed in Allah's ﷻ blessings and provision”
baghawi: “'ورحمتي وسعت كل شيء' = عمت كل شيء — encompasses all creation; in this world it covers both the pious and the sinful”
qurtubi: “'ورحمتي وسعت كل شيء' is universal with no limit — whoever enters it cannot be excluded; it encompasses all creation, even animals show mercy to their young”
'فسأكتبها للذين يتقون' — the ordained/designated mercy is specifically for those with taqwa, givers of zakah, and believers in Allah ﷻ's signs — not for all creation equally
supported by 19 editions: zamakhshari, baghawi, qurtubi, jalalayn, saadi, saadi_ur, muyassar, razi, ibnkathir_ar, ibnkathir_en, jalalayn_en, mukhtasar, mukhtasar_en, miqbas_en, bayan_ur, usmani_ur, ibnashur, tazkirul_en, tazkir_ur
zamakhshari: “The special mercy ('فسأكتبها') is written specifically for those at the end of time from the Umma of Muhammad ﷺ who believe in all of Allah's ﷻ signs and scriptures without rejecting any”
baghawi: “On the Day of Judgment Allah's ﷻ mercy will be specifically for the God-fearing (للمتقين خاصة); Atiyya al-Awfi: it is obligatory only for those who have taqwa”
qurtubi: “Allah ﷻ specifies: 'فسأكتبها للذين يتقون' — conditioned on taqwa, zakah and belief”
'عذابي أصيب به من أشاء' — Allah ﷻ's punishment is selective, afflicting those who deserve it by His sovereign will — not universal or compelled
supported by 14 editions: baghawi, qurtubi, wasit, muyassar, saadi, saadi_ur, razi, ibnkathir_ar, ibnkathir_en, jalalayn_en, mukhtasar, mukhtasar_en, maarif_en, ibnashur
baghawi: “Allah's ﷻ punishment afflicts whom He wills of His creation”
qurtubi: “Allah's ﷻ punishment afflicts those who deserve it — this specific earthquake/thunderbolt was a punishment from Allah ﷻ that He afflicts on whom He wills”
wasit: “O Musa عليه السلام, My punishment that you fear will afflict your people — I afflict with it whom I will of the sinners; your people need not necessarily be afflicted”
'واكتب لنا' = أوجب لنا — the word 'write' carries the meaning of 'make obligatory and certain', firmly decreed
supported by 5 editions: baghawi, razi, jalalayn, jalalayn_en, ibnkathir_ar
baghawi: “'واكتب' = أوجب لنا (make obligatory/certain for us)”
razi: “'واكتب' = أوجب لنا; the word 'writing' (kitaba) is used with the meaning of making obligatory (ijab)”
jalalayn: “'واكتب' = أوجب (make obligatory)”
The foundational principle of divine governance is mercy (rahma), not wrath; wrath is the exception when rebellion exceeds limits — mercy encompasses even the wrath of Allah ﷻ
supported by 3 editions: tafhim_ur, tafhim_en, maarif_en
tafhim_ur: “The fundamental principle of Allah's ﷻ governance is not wrath with occasional mercy — the fundamental principle is mercy (rahma) on which the entire world system rests; wrath appears only when the servant's rebellion exceeds all limits”
tafhim_en: “The general rule underlying divine governance is mercy and benevolence; wrath is the exception, aroused only when man's transgression and rebellion exceed all reasonable limits”
maarif_en: “Though all the disobedient deserve Allah's ﷻ punishment, out of His mercy which encircles everything — even the wrath of Allah ﷻ — He afflicts with punishment only those He wills”
hadith witness9 rows - sunni bukhari 2125, sunni bukhari 4838, sunni bukhari 6010, sunni ibnmajah 3931, sunni ibnmajah 2898 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); weak-kept-visible
sirah witness8
81:19إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ
The 'rasul karim' (noble messenger) in 81:19 is Jibril عليه السلام, who descended with the Quran from Allah ﷻ جل جلاله to Muhammad ﷺ
supported by 26 editions: ahsan_ur, baghawi, bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, tazkirul_en, wasit, zamakhshari, zilal_ur
ahsan_ur: “The noble messenger means Jibril عليه السلام, who brought the Quran from Allah جل جلاله”
baghawi: “The noble messenger is Jibril عليه السلام, meaning he descended with the Quran from Allah صلى الله عليه to the Prophet ﷺ”
bayan_ur: “In this verse, ‘rasul karim’ (noble messenger) means Jibril عليه السلام; in Surah al-Haqqah (69:40) the same term refers to Muhammad ﷺ”
The Quran is called 'the word of' Jibril عليه السلام because he conveys Allah ﷻ’s جل جلاله words verbatim; the authorship remains with Allah ﷻ جل جلاله
supported by 8 editions: ibnashur, miqbas, mukhtasar, mukhtasar_en, qurtubi, tafhim_en, tafhim_ur, wasit
ibnashur: “The Quran’s attribution to the messenger is due to close connection: Jibril عليه السلام recites its exact words as commanded; calling him ‘rasul’ signals the message is a divine commission to be delivered as-is”
miqbas: “The Quran’s attribution as ‘the word of the messenger’ is due to close connection: Jibril عليه السلام conveys its words to the Prophet ﷺ, reciting them exactly as commanded by Allah جل جلاله”
mukhtasar: “The Quran is Allah’s جل جلاله speech; Jibril عليه السلام conveyed it as a trustworthy angel whom Allah جل جلاله entrusted with it — the Quran is attributed to him as conveyor, not as author”
Jibril عليه السلام is possessed of great power (dhi quwwa); his physical might is evidenced by uprooting the cities of Lot’s people with his wing-feathers
supported by 10 editions: ibnkathir_ar, ibnkathir_ur, maarif_en, muyassar, qurtubi, razi, saadi, tabari, wasit, zilal_ur
ibnkathir_ar: “Jibril عليه السلام’s power (dhi quwwa) means mighty in constitution, mighty in striking and in deed”
ibnkathir_ur: “Jibril عليه السلام is possessed of great power, as referenced in ‘taught by the Powerful One of great might’ (53:5); he is mighty in constitution and action”
maarif_en: “The first quality of Jibril عليه السلام: he possesses power in what he is entrusted with”
Jibril عليه السلام has a high and honored station (makin) near Allah ﷻ جل جلاله, Lord of the Throne — the nearness of honor and exaltation, not spatial proximity
supported by 11 editions: ibnkathir_ar, ibnkathir_ur, maarif_en, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
ibnkathir_ar: “Jibril عليه السلام has a high station and lofty rank near Allah جل جلاله; he is among the closest of the angels to Him”
ibnkathir_ur: “Jibril عليه السلام has a high and elevated station with Allah جل جلاله, Lord of the Mighty Throne; he may enter through seventy curtains of light with general permission”
maarif_en: “The second quality of Jibril عليه السلام: high status and lofty rank with Allah جل جلاله; he is obeyed in the upper realm”
Jibril عليه السلام is obeyed (muta‘) in the Highest Assembly; the nearest angels follow his command and defer to his judgment
supported by 7 editions: ibnkathir_ar, ibnkathir_ur, muyassar, qurtubi, razi, saadi, zamakhshari
ibnkathir_ar: “Jibril عليه السلام is prominent in the Highest Assembly; his word is heard and he is obeyed among the nearest angels; he is not among the common angels but among the noble and exalted”
ibnkathir_ur: “The greater angels obey Jibril عليه السلام; he holds leadership in the heavens and the angels are under his command”
muyassar: “The angels obey Jibril عليه السلام in the Highest Assembly”
Jibril عليه السلام is trustworthy (amin) with Allah ﷻ’s جل جلاله revelation; he transmits it precisely without addition, omission, or deviation
supported by 10 editions: ibnkathir_ar, ibnkathir_ur, maarif_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, wasit
ibnkathir_ar: “Allah جل جلاله commends His angelic messenger Jibril عليه السلام for trustworthiness just as He commended His human messenger Muhammad ﷺ; it is a great honor that the Lord praises both with the same quality”
ibnkathir_ur: “Jibril عليه السلام is entrusted with conveying Allah’s جل جلاله message to His Messenger ﷺ; the angels of revelation are pure just as the human Messengers are pure”
maarif_en: “The third quality of Jibril عليه السلام: he is trusted — there is no possibility of his committing any breach of trust or tampering with the message he conveys”
The description of Jibril عليه السلام with noble attributes certifies the Quran’s divine authority; the excellence of the conveyor testifies to the excellence of the message
supported by 4 editions: ibnashur, maarif_en, miqbas, saadi
ibnashur: “The oath (qasam) affirming the Quran’s divine conveyance is the culminating certification in this passage — the preceding discourse on resurrection established the context; the oath confirms the Quran is divinely revealed”
maarif_en: “This verse is the subject of an oath affirming that the Quran was brought by a noble messenger, thereby certifying its divine authority”
miqbas: “The Quran’s attributes of honor are interwoven with praise for the angel who brought it to ennoble the Quran itself; the excellence of the conveyor testifies to the truth and nobility of what is conveyed”
The same phrase ‘rasul karim’ appears in Surah al-Haqqah (69:40) for Muhammad ﷺ and in 81:19 for Jibril عليه السلام; both serve as noble messengers in conveying revelation, one angelic and one human
supported by 3 editions: bayan_ur, tafhim_en, tafhim_ur
bayan_ur: “The same phrase ‘rasul karim’ appears in Surah al-Haqqah (69:40) for Muhammad ﷺ and in 81:19 for Jibril عليه السلام; Allah جل جلاله selects messengers from both angels and humans (22:75) and through these two noble messengers the chain of revelation was comple”
tafhim_en: “In Surah al-Haqqah (69:40) the Quran is likewise called ‘the word of Muhammad ﷺ’ without meaning his own composition; at both places the attribution reflects the messenger’s role of conveying divine speech”
tafhim_ur: “The Quran is attributed to Jibril عليه السلام in 81:19 and to Muhammad ﷺ in 69:40 by the same logic — both present it in their capacity as Allah’s جل جلاله messengers, not as personal authors”
hadith witness4 rows - sunni muslim 442, shia Al-Kafi-Volume-1-Kulayni 1168, shia Kitab-al-Ghayba-Tusi 594, sunni-wave3 MusnadAhmad 107 | strata: prophetic-transmitted (collection-sahih); shia-ungraded; unclassed
sirah witness10
82:10وَإِنَّ عَلَيْكُمْ لَحَٰفِظِينَ
Noble guardian angels (kiraman katibin) are watchers appointed over humans who record all deeds
supported by 16 editions: baghawi, hilalikhan_en, ibnashur, ibnkathir_ar, ibnkathir_ur, jalalayn, jalalayn_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, tabari, wasit, zilal_ur
baghawi: “The guardian angels (hafizin) are watchers from among the angels (ruqaba' min al-mala'ikah) who preserve human deeds; they are noble before Allah سبحانه وتعالى; they write human words and deeds; they know whatever humans do in good or evil”
tabari: “The guardian angels (hafizin) are watchers (ruqaba') who preserve and enumerate human deeds; they are noble before Allah سبحانه وتعالى; they write human deeds and know all good and evil”
ibnkathir_ar: “Noble guardian angels (mala'ikah hafaza kiraman) are over humans; they write all human deeds”
This verse (vv.10-12) confirms the certainty of the Day of Recompense — recording is attached to v.9's denial and would be pointless without accountability
supported by 8 editions: ibnashur, miqbas, razi, saadi, saadi_ur, tabari, wasit, zamakhshari
zamakhshari: “The verse 'wa inna alaykum la-hafizin' is a confirmation (tahqiq) of what they deny about recompense: they deny the Day of Judgment while the noble scribes are writing their deeds for that very recompense”
tabari: “The verse confirms the reality of recompense they deny: the scribes are writing their deeds to be recompensed for them on the Day of Judgment”
razi: “The meaning is amazement (ta'ajjub) at the human condition: they deny the Day of Judgment while Allah سبحانه وتعالى has appointed angels who write their deeds for accountability on the Day of Resurrection”
The recording angels possess four attributes (guardianship/hifz, nobility/karam, writing/kitabah, knowledge) that together constitute their complete function
supported by 3 editions: ibnashur, miqbas, razi
razi: “The recording angels possess four attributes: guardianship (hifz), nobility (karam), writing (kitabah), and knowledge of all deeds — these together constitute their complete function”
miqbas: “The recording angels possess four attributes (hifz, karam, kitabah, knowledge of deeds) — beginning with guardianship as the primary purpose; the remaining three complete the perfection of guardianship and enumeration”
ibnashur: “The recording angels possess four attributes (guardianship, nobility, writing, knowledge) — beginning with guardianship as the primary purpose; nobility is their intrinsic excellence; writing means perfect preservation; knowledge is comprehensive awareness of ”
Humans should honor the recording angels and not meet them with evil deeds; hadith confirms the Prophet صلى الله عليه وسلم instructed honoring them
supported by 7 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, saadi, saadi_ur, zilal_ur
ibnkathir_ar: “Noble guardian angels are over humans; humans should not meet them with evil deeds, for they write all human deeds; the Prophet صلى الله عليه وسلم said: 'Honor the Kiraman Katibin who do not leave you except in states of janabah or relieving'”
qurtubi: “The Prophet صلى الله عليه وسلم instructed: 'Honor the Kiraman Katibin who do not leave you except in states of relieving or intimacy; cover yourself during bathing'”
saadi: “Humans should honor and show reverence (ikram and ijlal) to the recording angels”
The recording angels' knowledge encompasses both outward limb deeds and inward heart intentions/thoughts
supported by 3 editions: ibnashur, saadi, saadi_ur
saadi: “The knowledge of the recording angels encompasses both deeds of hearts (af'al al-qulub) and deeds of limbs (af'al al-jawarih)”
ibnashur: “The knowledge of the recording angels encompasses even heart intentions (khawatir al-qalbiyya), since these are deeds of the intellect/heart (a'mal al-qalb)”
saadi_ur: “The knowledge of the recording angels includes both deeds of hearts (af'al qulub) and deeds of limbs”
hadith witness4 rows - sunni muslim 3766, sunni nasai 3478, sunni abudawud 2260, sunni nasai 997 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
85:22فِى لَوْحٍ مَّحْفُوظٍۭ
The Lawh al-Mahfuz is located in al-Mala' al-A'la (the highest celestial assembly), above the seventh heaven
supported by 7 editions: ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, razi, zamakhshari
ibnkathir_ar: “The Quran is inscribed in al-Mala' al-A'la (the highest celestial assembly) in the Lawh al-Mahfuz”
ibnkathir_en: “The Quran is inscribed in al-Lawh al-Mahfuz (the Preserved Tablet), the highest celestial repository with Allah ﷻ”
ibnkathir_ur: “The Quran is inscribed in al-Lawh al-Mahfuz, among the exalted angels of the highest celestial assembly (al-Mala' al-A'la)”
The Quran inscribed in the Lawh al-Mahfuz is protected from addition, subtraction, distortion, and alteration — immutable and imperishable
supported by 11 editions: baghawi, ibnkathir_ar, ibnkathir_ur, mukhtasar, mukhtasar_en, muyassar, razi, tafhim_en, tafhim_ur, usmani_ur, wasit
baghawi: “Nafi' reads 'mahfuzun' (nominative, rafaa) as an attribute of the Quran itself: the Quran is preserved from alteration and change; the Lawh al-Mahfuz is the heavenly tablet in which it is inscribed”
ibnkathir_ar: “The Quran inscribed in the Lawh al-Mahfuz is preserved from addition, subtraction, distortion, and alteration (mahfuzun min al-ziyadah wal-naqS wal-tahrif wal-tabdil)”
ibnkathir_ur: “The Quran inscribed in the Lawh al-Mahfuz is pure from addition and deficiency; it is fully preserved — no change (tabdil) and no distortion (tahrif) can occur in it”
The Lawh al-Mahfuz is protected from the Shayatin reaching it and is guarded by angels; its contents are inviolable
supported by 6 editions: ahsan_ur, jalalayn, jalalayn_en, miqbas_en, qurtubi, wasit
ahsan_ur: “The Quran is inscribed in al-Lawh al-Mahfuz where angels are assigned to guard it; Allah ﷻ sends it down as He wills and as required”
jalalayn: “Al-Lawh al-Mahfuz is protected (mahfuz) from the Shayatin and from any alteration of its contents”
jalalayn_en: “Al-Lawh al-Mahfuz is preserved from all devils and from having any of its contents altered”
The Lawh al-Mahfuz is identified with other Quranic names for the divine repository: Umm al-Kitab, Kitab al-Maknun, and Kitab al-Mubin
supported by 4 editions: bayan_ur, miqbas, qurtubi, razi
bayan_ur: “The original Quran is with Allah ﷻ in al-Lawh al-Mahfuz; this divine repository is also called Umm al-Kitab [43:4], Kitab Maknun [56:78], and Suhuf Mukarrama Marfu'a Mutahhara [80:13-14] — all Quranic names for the same heavenly source”
miqbas: “The Lawh al-Mahfuz is a sacred celestial entity from the hidden upper world (al-'alam al-'ulawi al-mughabbat); the Quran is inscribed in it, just as the Torah was inscribed in the tablets given to Musa عليه السلام; some scholars of kalam call it al-Kitab al-Mu”
qurtubi: “The Lawh al-Mahfuz is identified as Umm al-Kitab (the Mother of the Book), the original source from which the Quran and other revealed scriptures were copied (wa minhu intusikha al-Qur'an wal-kutub)”
What is inscribed in the Lawh al-Mahfuz will be fulfilled and cannot be suppressed or averted; the Quran is under Allah ﷻ's special protection till Doomsday
supported by 4 editions: razi, tafhim_en, tafhim_ur, tazkirul_en
razi: “The Quran's preservation in the Lawh al-Mahfuz from change is itself the highest consolation: whatever is inscribed in it — the destinies of peoples — is fixed; no one can alter it”
tafhim_en: “Whatever is written in al-Lawh al-Mahfuz has to be fulfilled; even the whole world together cannot avert its fulfillment”
tafhim_ur: “Whatever is written in al-Lawh al-Mahfuz will be fulfilled and endure; even if the whole world united to nullify it, they could not”
The Quran is noble and glorious (majid); its inscription in al-Lawh al-Mahfuz refutes those who dismissed it as poetry, magic, divination, or fables
supported by 5 editions: baghawi, ibnashur, muyassar, qurtubi, tabari
baghawi: “The Quran is noble, abundant in goodness, and exalted — not what the polytheists claimed (poetry or divination); it is inscribed in al-Lawh al-Mahfuz”
ibnashur: “The declaration 'Nay! This is a Glorious Quran in a Preserved Tablet' is an idrab ibtal (refutation-inversion): the Quran brought clear proofs, so their persistence in denial stems from false convictions — calling it legends, forgery, divination, or poetry; de”
muyassar: “The Quran is not what the deniers and polytheists claimed — poetry or magic — but rather a great and noble Quran in a Preserved Tablet”
hadith witness12 rows - shia Al-Amali-Mufid 303, shia Al-Tawhid-Saduq 460, shia Al-Amali-Mufid 122, shia Al-Tawhid-Saduq 340, shia Uyun-akhbar-al-Rida-Volume-2-Saduq 191 | strata: shia-ungraded; weak-kept-visible
sirah witness1
87:2ٱلَّذِى خَلَقَ فَسَوَّىٰ
Allah ﷻ created all things and brought their creation to perfect proportion and completion; al-taswiyah means well-ordered, free of irregularity and defect
supported by 20 editions: bayan_ur, ibnashur, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, jalalayn, jalalayn_en, maarif_en, miqbas, muyassar, qurtubi, razi, saadi, saadi_ur, tabari, tafhim_en, tafhim_ur, usmani_ur, wasit, zamakhshari
bayan_ur: “He created all things and established proportion and harmony among them (tanaasub qaim kiya); these four words — khalaqa, fa-sawwa, qaddara, fa-hada — describe both divine attributes and the successive stages of the creative act”
ibnashur: “He created every created thing; al-taswiyah means making each genus and species of existing things balanced (mu'adilan) and suited to the actions innate to its nature — the crooked stinger of the scorpion is itself an example of taswiyah for its purpose”
ibnkathir_ar: “He created creation and proportioned every created thing in the best of forms (ahsan al-hay'at)”
One major interpretation: sawwa refers specifically to making the human form upright and well-balanced — making the stature straight (ta'dil al-qama); based on the transmitted view of al-Zajjaj
supported by 5 editions: baghawi, mukhtasar, mukhtasar_en, miqbas_en, qurtubi
baghawi: “He created every living creature and made their limbs symmetrical — two hands, two feet, two eyes (al-Kalbi); He created the human being upright: sawwa means making the stature straight and erect — adala qamtahu (al-Zajjaj)”
mukhtasar: “Who created the human being upright (sawiyyan) and made his stature straight and erect (adala qamtahu)”
mukhtasar_en: “The One Who created man in due proportion and balanced his stature”
The perfectly proportioned creation is itself evidence (dalala) of a Wise, All-Knowing Creator; this order cannot result from chance or multiple creators
supported by 4 editions: maarif_en, tafhim_en, tafhim_ur, wasit
maarif_en: “The perfectly proportioned creation is itself evidence of the consummate wisdom and power of Allah ﷻ; the harmony and balance of created things cannot result from chance or the work of many creators”
tafhim_en: “The creation of all things with due order and proportion is an express sign that some Wise Designer is their Creator; a chance accident or the work of many creators could not produce this order and beauty”
tafhim_ur: “The well-proportioned creation of all things is itself a clear sign (sarih alamat) that a Wise Maker (sani' hakim) is their Creator; this harmony could not result from a chance accident or from multiple creators”
hadith witness8 rows - sunni muslim 459, sunni ibnmajah 4309, sunni nasai 3398, sunni abudawud 1122, sunni tirmidhi 533 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
sirah witness4
90:17ثُمَّ كَانَ مِنَ ٱلَّذِينَ ءَامَنُوا۟ وَتَوَاصَوْا۟ بِٱلصَّبْرِ وَتَوَاصَوْا۟ بِٱلْمَرْحَمَةِ
Iman (faith) is the prerequisite — good deeds are only beneficial and accepted before Allah ﷻ when accompanied by faith
supported by 17 editions: ahsan_ur, baghawi, ibnkathir_ar, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, qurtubi, razi, saadi, tabari, tafhim_en, tafhim_ur, usmani_ur, zilal_ur
baghawi: “These acts of nearness to Allah ﷻ are only beneficial with iman; the verse makes clear that good deeds profit only when accompanied by faith”
tabari: “Being from those who believe in Allah ﷻ and His Messenger ﷺ is required in addition to the preceding good deeds for the aqabah to be crossed”
ibnkathir_ar: “He is, together with these beautiful good qualities, a believer in his heart, seeking reward from Allah ﷻ — iman accompanies and conditions all the good deeds”
Tawasi bil-marhamah (marhamah = rahma) means mutually exhorting one another to mercy and compassion toward people and all creation
supported by 14 editions: baghawi, ibnkathir_ar, jalalayn, jalalayn_en, maarif_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, tabari, usmani_ur, wasit, zamakhshari
zamakhshari: “Tawasi bil-marhamah means being mutually merciful and compassionate with one another; or striving toward what leads to the mercy of Allah ﷻ”
baghawi: “Tawasi bil-marhamah means mutual exhortation to mercy toward people”
tabari: “Tawasi bil-marhamah means they mutually exhort one another to mercy and compassion”
Tawasi bil-sabr means mutually exhorting one another to patience: in obedience, away from sins, and upon trials
supported by 13 editions: ahsan_ur, baghawi, jalalayn, jalalayn_en, miqbas_en, mukhtasar, mukhtasar_en, muyassar, saadi, tabari, usmani_ur, wasit, zamakhshari
zamakhshari: “Tawasi bil-sabr means mutual exhortation to patience in maintaining iman and steadfastness upon it; or patience away from sins and upon acts of obedience and trials that befall the believer”
baghawi: “Tawasi bil-sabr means mutual exhortation to patience in fulfilling Allah ﷻ's obligations and commands”
tabari: “Tawasi bil-sabr means mutually exhorting one another to patience in bearing whatever befalls them for Allah ﷻ's sake”
Thumma here signals rank-distance (tarakhi rutbi): iman is prior in rank and status above good deeds, not posterior in time
supported by 8 editions: bayan_ur, jalalayn, jalalayn_en, miqbas, razi, wasit, zamakhshari, zilal_ur
zamakhshari: “Thumma comes for the rank-distance (tarakhi rutbi) of iman above freeing slaves and charity — not in time but in rank; iman is prior and takes precedence, and no good deed is valid without it”
razi: “The delay of iman via thumma is in the mentioning (dhikr), not in existence — iman precedes good deeds in reality and is the prior condition”
jalalayn: “Thumma is for the ordering of things to be mentioned (tartib dhikri), not temporal sequence; iman was present at the time of crossing, not after it”
hadith witness7 rows - sunni bukhari 1436, sunni ibnmajah 2014, sunni tirmidhi 1635, sunni abudawud 906, sunni ibnmajah 3138 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih)
sirah witness2
96:1بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ
The first five verses of this surah (up to 'ma lam ya'lam') are the first Quranic revelation to the Prophet Muhammad ﷺ
supported by 16 editions: ahsan_ur, baghawi, ibnashur, ibnkathir_ar, ibnkathir_en, maarif_en, miqbas, miqbas_en, qurtubi, razi, saadi, saadi_ur, tabari, usmani_ur, wasit, zamakhshari
ahsan_ur: “This is the first revelation — received by the Prophet ﷺ while in the cave of Hira'; Jibril عليه السلام said 'iqra'' three times, each time embracing the Prophet until exhaustion (as narrated in Sahih Bukhari and Muslim)”
baghawi: “Most mufassirun agree that this surah is the first surah revealed from the Quran; the first thing revealed is the first five verses up to 'ma lam ya'lam'”
ibnashur: “This is the first Quranic revelation to Muhammad ﷺ, confirmed by the hadith of A'ishah رضي الله عنها”
The revelation took place in the cave of Hira'; Jibril عليه السلام commanded 'iqra'' three times, each time pressing the Prophet ﷺ to exhaustion, then revealed the opening verses
supported by 14 editions: ahsan_ur, baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, maarif_en, miqbas, qurtubi, saadi, saadi_ur, tabari, usmani_ur, wasit, zilal_ur
ahsan_ur: “Jibril عليه السلام commanded 'iqra'' three times; the Prophet replied each time that he could not read; after the third embrace Jibril revealed 'iqra' bismi rabbika' — the command to read under the blessing and authority of the Lord”
baghawi: “The full hadith of A'ishah رضي الله عنها via Sahih Bukhari: the Prophet ﷺ was in the cave of Hira' engaged in worship when Jibril عليه السلام appeared, said 'iqra'', embraced and compressed the Prophet to exhaustion three times, then revealed 'iqra' bismi rabb”
ibnkathir_ar: “Imam Ahmad narrates via A'ishah رضي الله عنها: the Prophet ﷺ was in the cave of Hira' when Jibril عليه السلام came and said 'iqra''; the Prophet replied 'ma ana bi-qari''; Jibril compressed him three times until exhaustion, then revealed 'iqra' bismi rabbika a”
Bismi rabbika: begin the reading by invoking your Lord's name; the ba' indicates manner or isti'anah — say 'bismillah' and then recite
supported by 15 editions: ibnashur, jalalayn, jalalayn_en, maarif_en, miqbas, miqbas_en, mukhtasar, mukhtasar_en, muyassar, razi, tabari, tafhim_en, tafhim_ur, wasit, zamakhshari
ibnashur: “Bismi rabbika: the ba' is either for isti'anah (seeking help, attached to iqra' — read while seeking the blessing of your Lord's name) or for hal (manner — read in a state of invoking your Lord's name); both interpretations yield that the reading must begin wi”
jalalayn: “Iqra' means: bring recitation into existence, beginning with the name of your Lord Who created all creatures”
jalalayn_en: “Recite — bring recitation into existence — beginning with: In the Name of your Lord Who created, all creatures”
Khalaq (He created) is used without a stated object, making the creation comprehensive: Allah ﷻ created all existence — the whole universe and every creature
supported by 12 editions: ahsan_ur, ibnashur, jalalayn, jalalayn_en, miqbas, mukhtasar, mukhtasar_en, muyassar, tabari, tafhim_en, tafhim_ur, zamakhshari
ahsan_ur: “Alladhi khalaq: Who created all creation — khalaq here comprehends everything He has created”
ibnashur: “Alladhi khalaq: the relative clause signals that Allah ﷻ alone has the attribute of creation — it points to His exclusive divinity and refutes those who deny it; the object is left unstated to maximize comprehensiveness”
jalalayn: “Alladhi khalaq: He Who created all creatures — the object of khalaq is understood as all created beings”
The verse uses 'Rabb' (Lord/Sustainer) rather than 'Allah ﷻ' to signal divine nurturing care toward the Prophet ﷺ, his prior acknowledgment of Allah ﷻ as his Lord, and/or the refutation of idol-invocations
supported by 4 editions: ibnashur, tafhim_en, tafhim_ur, wasit
ibnashur: “The Quran uses 'Rabb' (Lord/Sustainer) rather than 'Allah' because the attribute of rububiyyah signals care, nurturing and direct relationship with the Prophet ﷺ; it also refutes the polytheists' practice of invoking idols ('bismi al-lat', 'bismi al-'uzza') — ”
tafhim_en: “The command uses 'rabbika' (your Lord) — showing the Prophet ﷺ even before this revelation regarded and acknowledged Allah ﷻ alone as his Lord; hence no identification was needed, only the command to read with His name”
tafhim_ur: “The command uses 'rabbika' (your Lord) not 'Allah', showing the Prophet ﷺ already acknowledged and recognized Allah ﷻ alone as his Lord before this revelation came — there was no need to identify who his Lord was”
After receiving the revelation, the Prophet ﷺ returned trembling to Khadijah رضي الله عنها, who covered and comforted him, affirming Allah ﷻ would never disgrace him
supported by 7 editions: baghawi, ibnkathir_ar, ibnkathir_en, ibnkathir_ur, qurtubi, tabari, zilal_ur
baghawi: “The Prophet ﷺ returned from the cave with his heart trembling and went to Khadijah رضي الله عنها; she comforted him and affirmed that Allah ﷻ would never disgrace him”
ibnkathir_ar: “The Prophet ﷺ returned from Hira' with his heart trembling, entered upon Khadijah رضي الله عنها and said 'cover me'; she comforted him and spoke of his noble character, then took him to Waraqah ibn Nawfal”
ibnkathir_en: “The Prophet ﷺ returned from Hira' with his heart trembling, went to Khadijah رضي الله عنها and said 'cover me'; she comforted him affirming Allah ﷻ would not disgrace him, then took him to Waraqah ibn Nawfal who confirmed it was the same angel who came to Musa”
hadith witness21 rows - sunni muslim 403, sunni bukhari 4953, sunni bukhari 6982, sunni bukhari 3346, sunni bukhari 4955 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-ungraded; unclassed
sirah witness60
occasion['sunni', 'bukhari', '4922'] (standing by collection (sahihayn)); ['sunni', 'MusnadAhmad', '15134'] (NONE RECORDED IN SOURCE)
96:4ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ
He taught by the pen - writing itself is His teaching, the instrument of revelation and of the world's affairs
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, safi
jalalayn: “who taught script by the pen”
mukhtasar_en: “the one who taught to write, and the revelation, through the pen”
muyassar: “who taught His creation writing by the pen”
the surah's standing: the first revelation - iqra in the cave, the Prophet's answer ma ana bi-qari, and Jibril's insistence until he read
supported by 3 editions: mukhtasar_en, muyassar, saadi
saadi: “this surah is the first of the Qur'an to descend - it came at the beginnings of prophethood, when he knew not what the Book was; Jibril came with the message and commanded him: read - and he said: I am no reader - until he read”
muyassar: “read, O Prophet, what is sent down to you, opening with the Name of your Lord who alone creates”
mukhtasar_en: “the surah's purposes: the wondrous power in creating the human and teaching him what he knew not”
the transmitted note on the pen's first user - Idris alayhi as-salam named as the first who wrote
supported by 3 editions: jalalayn, muyassar, saadi
jalalayn: “and the first who wrote with it was Idris alayhi as-salam”
saadi: “the generosity of the Lord - among His bounty that He taught what was not known”
muyassar: “your Lord is abundant in beneficence, wide in generosity”
hadith witness8 rows - sunni muslim 403, sunni muslim 7065, sunni bukhari 6982, sunni bukhari 4953, sunni muslim 6969 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-sahih)
sirah witness15
97:1بِّسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ إِنَّآ أَنزَلْنَٰهُ فِى لَيْلَةِ ٱلْقَدْرِ
the elided pronoun is the Qur'an - unnamed because its glory makes it present in every mind; the whole Book as one
supported by 4 editions: baghawi, qurtubi, saadi, wasit
baghawi: “He means the Qur'an, an allusion to what was not mentioned”
qurtubi: “He means the Qur'an though no mention of it ran in the surah, for the meaning is known - and the whole Qur'an is as one surah”
wasit: “the pronoun returns to the Qur'an; bringing it without prior mention exalts its matter, its fame standing in for its naming”
the descent recorded by Ibn Abbas and carried across the editions: the whole Qur'an at once from al-Lawh al-Mahfuz to the House of Might in the nearest heaven, then in portions upon the Messenger over the years of the mission
supported by 6 editions: baghawi, ibnkathir_en, jalalayn, mukhtasar_en, qurtubi, wasit
jalalayn: “the Qur'an as one whole from the Preserved Tablet to the nearest heaven”
baghawi: “He sent it down whole on the Night of the Decree from the Preserved Tablet to the nearest heaven, placed in the House of Might, then Jibril descended with it in portions”
qurtubi: “Ibn Abbas: it descended whole to the House of Might, and Jibril brought it down upon the Prophet in portions - twenty-three years between its first and last”
the night is in Ramadan - the verses join: We sent it down on a blessed night, and: the month of Ramadan in which the Qur'an was revealed
supported by 4 editions: ibnkathir_en, mukhtasar_en, muyassar, saadi
ibnkathir_en: “it occurs during Ramadan, as He says: the month of Ramadan in which was revealed the Qur'an”
muyassar: “one of the nights of the month of Ramadan”
saadi: “Allah began the sending down of the Qur'an in Ramadan on the Night of the Decree - and the sound reports place it in the last ten, especially their odd nights”
why al-Qadr - the recorded meanings held together: the night of the decreeing of the year's affairs (as in: therein every wise matter is divided), and the night of rank and honor
supported by 4 editions: baghawi, muyassar, saadi, wasit
baghawi: “named the Night of the Decree for the ordaining of matters and judgments - He decrees the year's affair in it; and al-Azhari: the night of greatness and honor; and al-Husayn ibn al-Fadl: the driving of the decreed measures to their appointed times”
saadi: “named for the greatness of its rank and excellence with Allah, and because in it is decreed what will be in the year of terms and provisions and the ordained measures”
wasit: “the qadr joined to the night means honor and greatness - a Qur'an of rank, by an angel of rank, upon a messenger of rank, for a nation of rank”
its blessing endures: worship in it outweighs a thousand months, and the Prophet sought it in retreat in the last ten of Ramadan - it remains in every year until the Hour
supported by 3 editions: ibnkathir_en, muyassar, saadi
saadi: “the deed in it is better than the deed of a thousand months empty of it - and it remains in every year until the rising of the Hour; the Prophet would make retreat and multiply worship in the last ten seeking it”
ibnkathir_en: “He magnified the status of the night He chose for the revelation by His saying: better than a thousand months”
muyassar: “the surah declares the excellence of the night and the reward of righteous deed in it”
hadith witness9 rows - sunni bukhari 2023, sunni bukhari 1901, sunni bukhari 813, sunni tirmidhi 792, sunni malik 702 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); shia-graded-weak
9:100وَٱلسَّٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَٰنٍ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّٰتٍ تَجْرِى تَحْتَهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
the first foregoers of the Muhajirin and the Ansar - Allah ﷻ is pleased with them and they with Him; the verse is the tazkiyah of the companions
supported by 4 editions: jalalayn, mukhtasar_en, muyassar, saadi
jalalayn: “the first foregoers - those who witnessed Badr, or all the companions - Allah pleased with them by His obedience and they with Him by His reward”
muyassar: “those who raced first to faith of the Muhajirin who left their people, and the Ansar who aided the Messenger against his enemies - and in this verse is the tazkiyah of the companions”
mukhtasar_en: “the leaders in faith from the Emigrants and the Helpers - Allah is pleased with them and He has accepted their actions”
and those who follow them BI-IHSAN to the Day of Rising - the followers' door open in belief, word and deed
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “and those who followed them until the Day of Rising, with ihsan in deed”
muyassar: “those who followed them with ihsan in creed, words and deeds, seeking His pleasure”
mukhtasar_en: “those who followed the Emigrants and Helpers”
hadith witness4 rows - sunni tirmidhi 1610, shia Nahj-al-Balagha-Radi 908, shia Al-Amali-Saduq 837, shia Al-Kafi-Volume-2-Kulayni 80 | strata: prophetic-transmitted (graded-sahih); shia-graded-weak; shia-ungraded
sirah witness8
9:122وَمَا كَانَ ٱلْمُؤْمِنُونَ لِيَنفِرُوا۟ كَآفَّةً فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُوا۟ فِى ٱلدِّينِ وَلِيُنذِرُوا۟ قَوْمَهُمْ إِذَا رَجَعُوٓا۟ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
the believers are not to go forth all together - from every division let a party go, and a party remain
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “when they were rebuked for staying behind and then ALL went out with the next expedition, this descended: why not from every tribe a group”
muyassar: “it was not fitting that they all go to fight nor that they all sit - so let a sufficient company go from every division”
mukhtasar_en: “they should not go out all together so that they are not wiped out, and they should not all stay behind”
li-yatafaqqahu - THE deputation of learning: those who remain gain deep understanding of the religion to warn their people on their return
supported by 5 editions: jalalayn, mukhtasar_en, muyassar, saadi, safi
jalalayn: “that those remaining may gain understanding in the religion and warn their people when they return, teaching them what rulings they learned”
muyassar: “that they learn what rulings are newly revealed and warn their people when they return”
mukhtasar_en: “a group should remain to gain understanding of the religion through the Quran and sacred laws they hear, to advise their people”
the hoped fruit: la'allahum yahdharun - that the people take warning and guard themselves
supported by 3 editions: jalalayn, muyassar, safi
jalalayn: “that they may beware the punishment of Allah by obeying His command and prohibition”
muyassar: “that they may beware the punishment by doing what is commanded and shunning what is forbidden”
safi: “the intent that they beware what they are warned of”
hadith witness14 rows - sunni muslim 3646, sunni muslim 4956, sunni ibnmajah 2123, sunni abudawud 2505, sunni tirmidhi 2682 | strata: prophetic-transmitted (collection-sahih); prophetic-transmitted (graded-hasan); prophetic-transmitted (graded-sahih); prophetic-transmitted (shia-graded-strong); shia-graded-weak; shia-ungraded
sirah witness7
Built 2026-09-05T19:37:58 - 146 verse cards | phase 2 (every remaining verse) is the open program, published in index.json, never pre-claimed.