53- Surat Alnajm/Tafseer
62 Verses, Meccan (revealed in Mecca)
A'auzu Bellahi mena alshaiytani alrajeem
I seek refuge in Allah from the accursed Satan
Besmi Ellahi Alrhmani Alraheem
In the name of Allah, the Most Gracious, the Most Merciful
Wa alnajmi iza hawa (1).
By the star when it descends.
Ma dalla sahibukum wa ma ghawa (2).
Your companion has not strayed nor has He deviate.
Wa ma yantiqu ani al-hawa (3).
And He does not speak out of desire.
In huwa illa wahyun yuha (4).
It is not but revelation, revealed.
Allamahu shadidu al-quwa (5).
Taught to Him by one intense of strength.
Zou mirratin fa-stawa (6).
Possessor of soundness, so He stood poised.
Wa huwa bil-ufuqi al-a'la (7).
While He was in the higher horizon.
Thumma dana fa-tadalla (8).
Then He drew near and descended.
Fa-kana qaba qawsayni aww adna (9).
And He was at a distance of two bow lengths or nearer.
Fa-awha ila abdihi ma awha (10).
And He revealed to His Servant what He revealed.
Ma kazaba alfu-adu ma raa (11).
The heart did not lie in what it saw.
A-fa-tumarunahu ala ma yara (12).
So will you dispute with Him over what He sees?.
Wa la-qad ra-ahu nazlatan aukhra (13).
And indeed, He saw Him another time.
Inda Sidrati Al-muntaha (14).
At the Lot tree of the Utmost Boundary.
Indaha jannatu al-ma'wa (15).
Near it is the Garden of Abode.
Iz yaghsha Al-sidrata ma yaghsha (16).
When there covered the Lot tree that which covered.
Ma zagha al-basaru wa ma tagha (17).
The sight did not swerve nor did it transgress.
La-qad raa men ayati Rabbihi al-kubra (18).
He certainly saw of the greatest signs of His Lord.
A-fa-ra-aytumu al-Lata wa al-Auzza (19).
So Have you considered Al-Lat and Al-Uzza?.
Wa Manata al-thalithata al-aukhra (20).
And Manat, the third, the other one?.
A-lakumu alzakaru wa lahu al-auntha (21).
Is the male for you, and for Him the female?.
Telka izan qismatun diza (22).
That, then is an unjust division.
In hiya illa asmaun sammaytumuha antum wa aba-ukum ma anzala Allahu biha men sultanin in yattabi-una illa alzanna wa ma tahwa al-anfusu wa la-qad ja-ahum men Rabbihimu al-huda (23).
They are nothing but names you have named them, you and your forefathers, for which Allah has not sent down any authority, they are following nothing but conjecture, and what their own soul desire, and there has already come to them from their Lord guidance.
Am lil-insani ma tamanna (24).
Or is there for man whatever he wishes?.
Fa-li-llahi al-akhiratu wa al-aula (25).
Rather, to Allah belongs the Hereafter and the first.
Wa kam men malakin fee alsamawati la tughni shafa-atuhum shay-an illa men ba'di an ya'zana Allahu li-man yashau wa yarda (26).
And how many Angels there are in the heavens whose intercession will not avail at all except after Allah has permitted to whom He wills and approves.
Inna allazina la you'minuna bil-akhirati la-yusammuna al-malaikata tasmiyata al-auntha (27).
Indeed, those who do not believe in the Hereafter name the Angels female names.
Wa ma lahum bihi men ilmin in yattabi-una illa alzanna wa inna alzanna la yughni mina al-haqqi shaya (28).
And they do not have knowledge about it, they follow nothing but conjecture, and indeed, conjecture avails not against the truth at all.
Fa-ared an man tawalla an zikrina wa lam yurid illa al-hayata aldunya (29).
So Turn away from whoever turns away from Our reminder, and seeks nothing but the worldly life.
Zalika mablaghuhum mena al-ilmi inna Rabbaka huwa a'lamu bi-man dalla an sabilihi wa huwa a'lamu bi-mani ihtada (30).
That is their sum of knowledge, indeed, Your Lord is most knowing of the one who strays from His way and He is most knowing of the one who is guided.
Wa li-llahi ma fee alsamawati wa ma fee al-ardi lei-yajziya allazina asa'u bi-ma amilu wa yajziya allazina ahsanu bil-husna (31).
And to Allah belongs whatever is in the heavens and whatever is in the earth, so that He may recompense those who do evil with what they have done, and reward those who do good with the best.
Allazina yajtanibuna kaba-era al-ithmi wa al-fawahisha illa al-lamama inna Rabbaka wasiu al-maghfirati huwa a'lamu bikum iz ansha-akum mena al-ardi wa iz antum ajinnatun fee butuni ummahatikum fa-la tuzakku anfusakum huwa a'lamu bi-mani ittaqa (32).
Those who avoid the major sins and immoralities except minor sins, indeed, Your Lord is vast in forgiveness, He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers, so Do not claim yourselves to be pure, He is most knowing of who fears Him.
A-fa-ra-ayta allazi tawalla (33).
Have You seen the one who turned away.
Wa a'ta qalilan wa akda (34).
And gave a little and refrained?.
A-indahu ilmu al-ghaybi fa-huwa yara (35).
Does he have knowledge of the unseen, so he sees?.
Am lam yunabba' bi-ma fee suhufi Musa (36).
Or has he not been informed of what was in the Scriptures of Moses.
Wa Ibrahima allazi waffa (37).
And Abraham who fulfilled.
Alla taziru waziratun wizra aukhra (38).
That no bearer of burden will bear the burden of another.
Wa an laytha lil-insani illa ma saa (39).
And that there is not for man except that for which he strives.
Wa anna sa'yahu sawfa yura (40).
And that his effort will soon be seen.
Thumma yujzahu al-jazaa al-awfa (41).
Then He will be recompensed for it with the fullest recompense.
Wa anna ila Rabbika al-muntaha (42).
And that to Your Lord is the finality.
Wa annahu huwa ad-haka wa abka (43).
And that it is He who makes laugh and makes weep.
Wa annahu huwa amata wa ahya (44).
And that it is He who causes death and gives life.
Wa annahu khalaqa alzawjayni alzakara wa al-auntha (45).
And that He creates the two mates, the male and the female.
Men nutfatin iza tumna (46).
From a sperm-drop when it is emitted.
Wa anna alayhi alnash-ata al-aukhra (47).
And that upon Him is the next creation.
Wa annahu huwa aghna wa aqna (48).
And that it is He who enriches and suffices.
Wa annahu huwa Rabbu alshi'ra (49).
And that it is He who is the Lord of Sirius.
Wa annahu ahlaka Adan al-aula (50).
And that He destroyed the first Ad.
Wa Thamuda fa-ma abqa (51).
And Thamud, and He did not spare.
Wa qawma noohin men qablu innahum kanu hum azlama wa atgha (52).
And the people of Noah before, indeed, it was they who were more unjust and oppressing.
Wa al-mu'tafikata ahwa (53).
And the overturned towns, He hurled down.
Fa-ghashshaha ma ghashsha (54).
And covered them by that which He covered.
Fabi-ayyi alai Rabbika tatamara (55).
So Which of the favors of your Lord do you doubt?.
Haza nazeerun mena al-nuzuri al-aula (56).
This is a warner from the former warners.
Azifati Al-Azifah (57).
The Approaching Day has approached.
Laysa laha men duni illahi kashifah (58).
Of it, besides Allah, there is no remover.
A-fa-men haza al-hadithi ta'jabun (59).
Then at this statement do you wonder?.
Wa tad-hakuna wa la tabkun (60).
And you laugh and do not weep.
Wa antum samidun (61).
While you are proudly sporting.
Fa-sjudu li-llahi wa'budu ۩ (62).
So Prostrate to Allah and Worship.
۩- Prostration of recitation.
Simplified interpretation:
Surat Alnajm is the first Surah in which Allah's Messenger (PBUH) performed the prostration of recitation, as Abdullah bin Mas'ud reported: "The first Surah in which a prostration was mentioned, was Surat Alnajm. Allah's Messenger (PBUH) prostrated, and everybody behind Him prostrated except a man whom I saw taking a hand-full of dust in his hand and prostrated on it, later I saw that man killed as an infidel, and he was Umaiya bin Khalaf" (Sahih Albukhari 4863). Surat Alnajm affirms that the Prophet Muhammad (PBUH) saw Gabriel twice in His true form; the second time confirming the Ascension (Mi'raj) to the seven heavens. It also clarifies that the idols worshipped by the polytheists would avail them nothing against Allah's punishment, that Allah is the Creator of all thing, that He is vast in forgiveness, and that His punishment was severe for those among previous nations who disobeyed Him.
Allah Almighty says in the first two verses (1,2) "By the star when it descends, your companion has not strayed nor has He deviate", that is, Allah swears by the star when it descends. The scholars differed regarding the meaning of "By the star when it descends", Ibn Abi Najih reported from Mujahid that the star refers to the Pleiades when they set at Dawn; a similar view was narrated from Ibn Abbas and Sufyan Al-Tawri. Imam Al-Tabari favored this interpretation, and Imam Al-Qurtubi added: The Arabs refer to the Pleiades as Alnajim (The Star) even though they consist of multiple stars, and it is said that there are seven stars: six visible and one hidden by which people test their eyesight. Al-Suddi claimed it refers to Venus as certain Arab groups used to worship it. Aldahhak stated that it refers to the star being hurled at the devils, and there are another view attributed to Mujahid interpreting it to mean the Quran when it was revealed, Al-Hassan also said that the star refers to the stars when they fall on the Day of Resurrection.
Allah swears by the star to assure that the Prophet Muhammad (PBUH) has neither gone astray nor erred, so He is of the utmost of rationality and righteousness. Imam Ibn Katheer said that Allah's saying "Your companion has not strayed nor has He deviate" is the subject of the oath and that it is a testimony regarding the Messenger (PBUH) that He is righteous, rightly guided, and a follower of the truth; He is neither one who is ignorant and follows a path without knowledge nor one who knows the truth but intentionally turns away from it toward something else.
Allah Almighty says in the next two verses (3,4) "And He does not speak out of desire, it is not but revelation, revealed", that is, Allah assures that His Messenger Muhammad (PBUH) does not speak the Quran out of His own desire, rather the Quran is nothing but a revelation from Allah, revealed to Him, so He speaks only what He has been commanded to say, conveying it to the people fully and intact, without addition or omission just as Imam Ahmed narrated. Abdullah bin Amr bin Al-As reported: "I used to write everything which I heard from the Messenger of Allah (PBUH). I intended to memorize it, the Quraish prohibited me saying Do you write everything that you hear from Him while the Messenger of Allah is a human being, He speaks in anger and pleasure?, so I stopped writing, and mentioned it to the Messenger of Allah (PBUH), He signaled with His finger to His mouth and said Write, by Him in whose Hand My soul is, only right comes out from it" (Sunan Abi Dawood 3646).
Allah Almighty says in the next three verses (5-7) "Taught to Him by one intense of strength, possessor of soundness, so He stood poised, while He was in the higher horizon", that is, Allah says, informing about His Messenger Muhammad (PBUH), that the knowledge He brought to the people was taught to Him by one of a mighty power, and this is Gabriel according to all the commentators except for Al-Hassan who said it is Allah who taught Him. And Allah affirms that Gabriel is possessor of physical soundness and free of defects, Ibn Abbas said regarding "Zou mirrah: Possessor of soundness" that it signifies possessor of eloquent speech, and Qatadah said it means possessor of a fine, noble nature. Qutrub stated that the Arabs use the Phrase "Zou mirrah" to describe anyone of sound judgment and keen intellect, and Imam Al-Qurtubi added: A testament to the soundness of His judgment and the keenness of His intellect is that Allah entrusted Him with His revelation to all of His Messengers.
Allah says "So He stood poised", meaning Gabriel, Said bin Al-Musayyib and Ibn Jubair said: Gabriel rose and ascended to a place in the heavens after having taught Muhammad (PBUH). Imam Al-Qurtubi stated: He appeared in the form in which Allah Almighty created Him; for He used to come to the Prophet (PBUH) in human guise, just as He used to come to the Prophets. The Prophet (PBUH) asked Him to show Him His true form, so He showed it to Him twice: once on earth and once in the heavens, the evidence of this is Allah's saying {And He has surely seen Him in the clear horizon, Surat Altakwir Aya 23}, and as for the instance that occurred in the heavens, it took place at the Lot tree of the Utmost Boundary as will come later in Aya (14). Then Allah says "While He was in the higher horizon", so Gabriel appeared on the high horizon in His original form; this is because He used to take the form of a man when descending with revelation to the Prophet (PBUH), and the Prophet wished to see Him in His true form, so He appeared on the higher horizon, filling it completely. Qatadah, Sufyan, and Mujahid said that the higher horizon refers to the place from which the sun rises.
Allah Almighty says in the next three verses (8-10) "Then He drew near and descended, and He was at a distance of two bow lengths or nearer, and He revealed to His Servant what He revealed", that is, Gabriel drew near and descended toward Allah's Messenger (PBUH), appearing in the very form in which Allah had created Him, possessing six hundred wings. This was the first sighting, and it occurred early in the mission of Allah's Messenger, following the initial visit when Allah revealed to Him the opening verses of Surat Al-Alaq. Imam Al-Qurtubi said, quoting Ibn Abbas, Al-Hassan, Qatadah, Alrabi', and others: the meaning is that when the Prophet (PBUH) beheld the magnificent form of Gabriel, a sight that overwhelmed Him with awe, Allah caused Gabriel to convert to the appearance of a human being as He drew near to the Prophet to deliver the revelation. This refers to Allah's saying "And He revealed to His Servant", meaning Allah revealed to Gabriel while Gabriel was at a distance of two bow lengths or nearer. Alshaibani reported: "I asked Zirr bin Hubaish about the words of Allah, the Mighty and Great "And He was at a distance of two bow lengths or nearer", he said Ibn Mas'ud informed me that Verily, the Messenger of Allah saw Gabriel and He had six hundred wings" (Sahih Muslim 174).
Masruq reported: "I said to Aisha What about the words of Allah "Then He drew near and descended, and He was at a distance of two bow lengths or nearer, and He revealed to His Servant what He revealed", she said it implies Gabriel. He used to come to Him (PBUH) in the shape of men, but He came at this time in His true form and blocked up the horizon of the sky" (Sahih Muslim 177 d).
Imam Ibn Katheer said: the meaning of "And He revealed to His Servant what He revealed" is that Gabriel revealed to the Servant of Allah, Muhammad (PBUH) what He revealed or that Allah revealed to His servant Muhammad what He revealed through Gabriel, both interpretations are valid. Imam Al-Tabari said: the soundest of the two opinions is the view of those who stated that Gabriel revealed to Muhammad (PBUH) what His Lord had revealed to Him; For the discourse at the beginning of the Surah commenced with an account concerning the Messenger of Allah (PBUH) and Gabriel, peace be upon Him, and nothing appears to indicate a shift in the subject of the narrative away from them that would warrant directing the meaning elsewhere.
Allah Almighty says in the next two verses (11,12) "The heart did not lie in what it saw, so will you dispute with Him over what He sees?", that is, Allah affirms that the heart of His Messenger Muhammad (PBUH) did not lie in what it saw. Scholars of exegesis have differed regarding what His heart saw: some maintained that what His heart saw was the Lord of the worlds, asserting that His vision was placed within His heart, allowing Him to see His Lord with His heart rather than His physical eyes, others held that what His heart saw was Gabriel, and others said that He saw His Lord with His physical eyes. Imam Ibn Katheer said: As for the report attributing a vision with the physical eyes to Him, it is an anomalous view, for nothing to that effect is authentically reported from the companions, May Allah be pleased with them.
Abdul-Rahman bin Zaid reported from Abdullah bin Mas'ud regarding the verse "The heart did not lie in what it saw", he said the Messenger of Allah (PBUH) saw Gabriel in a Hullah (dress normally made up of two pieces) of Rafraf filling what is between the heavens and the earth" (Jami' Altirmidhi 3283). Abdullah bin Shaqiq reported: "I said to Abu Dharr If I saw the Prophet (PBUH) then I would have asked Him, He said What is it that you would have asked him about?, I said I would have asked Him Did You see Your Lord?, He said I did ask Him that, and He said, I saw light" (Sahih Muslim 178 b).
And Masruq narrated: "I said to Aisha O Mother! Did Prophet Muhammad see His Lord?, Aisha said What you have said makes My hair stand on end! Know that if somebody tells you one of the following three things, he is a liar: Whoever tells you that Muhammad saw His Lord, is a liar, then Aisha recited verse (103) of Surat Alan'am {The sight can not perceive Him, but He perceives the sight, and He is the All-Subtle, the All-Aware}, and verse (51) of Surat Alshura {And it is not for a human being that Allah speaks to him except by revelation, or from behind a barrier}. Aisha further said And whoever tells you that the Prophet (PBUH) knows what is going to happen tomorrow, is a liar, then She recited Aya (34) of Surat Luqman {And no soul knows what it will earn tomorrow}. She added And whoever tells you that He concealed, is a liar, then She recited Aya (67) of Surat Alma'idah {O Messenger! Convey what has been sent down to you from Your Lord}, Aisha added But the Prophet (PBUH) saw Gabriel in His true form twice" (Sahih Albukhari 4855). Then Allah addresses the polytheists of Quraish saying Do you dispute with Muhammad regarding what He saw of the signs Allah showed Him?, for the polytheists denied that the Messenger of Allah (PBUH) has seen what Allah showed Him on the night of the Night Journey (Israa and Mi'raj) and they argued about it.
Allah Almighty says in the next three verses (13-15) "And indeed, He saw Him another time, at the Lot tree of the Utmost Boundary, near it is the Garden of Abode", that is, this was the second time the Messenger of Allah (PBUH) saw Gabriel in the form in which Allah had created Him and it was on the night of the Night Journey. Ata' reported: "Abu Hurayrah said that the words of Allah "And indeed, He saw Him another time", imply that He saw Gabriel" (Sahih Muslim 175). Mujahid, Qatadah, Alrabi' bin Anas said the same; this aligns with the aforementioned Hadith narrated by Masruq from Aisha, May Allah be pleased with her. Allah's Messenger (PBUH) saw Gabriel the second time at Lot tree of the Utmost Boundary (Sidrat Al-Muntaha); It is located in the sixth heaven, thought it has also been said to be in the seventh heaven.
Abdullah bin Mas'ud reported: "When the Messenger of Allah (PBUH) was taken for the night journey (Israa and Mi'raj), He was taken to Sidrat Al-Muntaha, which is situated on the sixth heaven, where terminates everything that ascends from the earth and is held there, and where terminates everything that descends from above it and is held there, he said {When there covered the Lot tree that which covered, Aya 16}, he said it was gold moths, he further said the Messenger of Allah (PBUH) was given three things, He was given five prayers, He was given the concluding verses of Surat Albaqarah, and He pardoned the grave sins for those of His Ummah who do not associate anything with Allah" (Sahih Muslim 173). And Allah's Messenger (PBUH) said in narration of Anas bin Malik: "Then I was taken to Sidrat Al-Muntaha whose leaves were like elephant ears and its fruit like big earthenware vessels, and when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty" (Sahih Muslim 162).
And Allah assures that the Garden of Abode is near Sidrat Al-Muntaha. Al-Hassan said: It is the place to which the righteous will go, Ibn Abbas said: It is the Paradise where the souls of the martyrs reside, and it is located to the right of the Throne, another view holds that it is the Paradise where Adam, peace be upon Him, dwelt until he was expelled from it, and that it is located in the seventh heaven. It has also been said that the souls of all believers are in the Garden of Abode. It is called the Garden of Abode because the souls of the believers find their dwelling place there; located beneath the Throne, they enjoy its delights and breathe its sweet fragrance, and another view holds that Gabriel and Michael, peace be upon Them, resort to it, and Allah knows best.
Allah Almighty says in the next three verses (16-18) "When there covered the Lot tree that which covered, the sight did not swerve nor did it transgress, He certainly saw of the greatest signs of His Lord", that is, the Lot-tree of the Utmost Boundary (Sidrat Al-Muntaha) was enveloped by golden moths, as stated in the aforementioned Hadith of Abdullah bin Mas'ud. Ibn Abbas, Aldahhak, Masruq, Mujahid, and Ibn Zayd likewise said: golden moths. And when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty.
Abdullah bin Habashi narrated that the Prophet (PBUH) said: "If anyone cuts the Lot-tree, Allah brings him headlong into Hell", Abu Dawood was asked about the meaning of this tradition, he said this is a brief tradition, it means that if anyone cuts uselessly, unjustly, and without any right a Lot-tree under the shade of which travelers and beasts take shelter, Allah will bring him into Hell headlong" (Sunan Abi Dawood 5239).
Allah says "The sight did not swerve nor did it transgress", so the sight of Allah's Messenger (PBUH) did not swerve away from what He beheld, Ibn Abbas said: It did not stray to the right or the left, nor did it go beyond what He was commanded to see. Imam Ibn Katheer sad: This reflects a magnificent quality of steadfastness and obedience; For He (PBUH) did nothing other than what He was commanded, and sought nothing beyond what He was granted.
Then Allah says "He certainly saw of the greatest signs of His Lord", and the scholars differed regarding the nature of those great signs, Abdullah bin Mas'ud said that the Prophet (PBUH) had seen a green carpet spread all over the horizon of the sky" (Sahih Albukhari 3233) and Ibn Abbas said the same, and according to another view attributed to Abdullah bin Mas'ud: The Prophet (PBUH) saw golden moths that enveloped the Lot-tree of the Utmost Boundary. Abdul-Rahman bin Zayd and Muqatil bin Hayyan stated that He (PBUH) saw Gabriel, peace be upon Him, in the form He assumes in the heavens, Aldahhak said that He had seen Sidrat Al-Muntaha, and it was also said that the reference is to what He (PBUH) witnessed that night during His Night Journey, both at its outset and upon His return, and Imam Al-Qurtubi stated that this is the best interpretation, citing as evidence Aya (23) of Surat Taha {That We may show You of Our greatest signs}.
Imam Ibn Katheer said: This Aya is similar to Aya (23) of Surat Taha {That We may show You of Our greatest signs} meaning those that demonstrate Our power and greatness, based on these two verses, some scholars among Ahl Alsunnah (The people of the Sunnah) argued that the vision of Allah did not actually take place on that night; For it is stated "He certainly saw of the greatest signs of His Lord", and Had he seen His Lord, He would have reported that and told the people about it.
Allah Almighty says in the next two verses (19,20) "So Have you considered Al-Lat and Al-Uzza?, and Manat, the third, the other one?", that is, Allah rebukes the polytheists for worshipping idols and erecting structures for them in imitation of the Ka'ba saying So Have you considered Al-Lat and Al-Uzza?. Imam Ibn Katheer stated: Al-Lat was a carved white rock housed in a structure in Alta'if; It had coverings and appointed custodians, and was surrounded by a courtyard held in a high reverence by the people of Ta'if: the tribe of Thaqif and their allies, and they used to take pride in it over other Arab tribes. Imam Al-Qurtubi stated: It remained in that state until the tribe of Thaqif embraced Islam; the Messenger of Allah sent Al-Mughirah bn Shu'bah, who demolished it and burned it with fire.
It is reported from Ibn Abbas, Mujahid, and Alrabi' bin Anas that Al-Lat was originally a man who used to mix Sawiq (food made from wheat and barley) for the pilgrims during Aljahiliyah: Pre-Islamic era, and when he died, the polytheists worshipped him and were devoted to his grave. Abu Aljawza' reported from Ibn Abbas regarding Allah's saying "Al-Lat and Al-Uzza", Al-Lat was originally a man who used to mix Sawiq for the pilgrim (Sahih Albukhari 4859).
As for Al-Uzza, the scholars held differing views regarding it: some said it consists of trees that were worshipped, others said it was a white stone, and others said it was a structure in Ta'if worshipped by the Thaqid tribe. Imam Ibn Katheer stated that it was a tree at Nakhla, located between Mecca and Ta'if, and it was draped by coverings and had a structure built over it, Quraish held it in great reverence, Abu Sufyan, for instance, said to the Muslims on the day of Uhud we have Al-Uzza (Idol), whereas you have no Uzza! The Prophet (PBUH) said to His companions Why don't you answer him back?, they said O Allah's Messenger What shall we say?, He said Say Allah is our Protector and you have no protector (Sahih Albukhari 3039).
Imam Al-Tabari said: The polytheists gave their idols names derived from the names of Allah, so they derived Al-Lat from the Name Allah, and derived Al-Uzza from the Name Al-Aziz: The Almighty. Allah's Messenger said in narration of Abu Hurayrah: "whomever takes an oath in which he mentions Al-Lat and Al-Uzza (forgetfully), should say La ilaha illa Allah: There is no God but Allah, and whoever says to his companion come along let us gamble, must give alms" (Sahih Albukhari 4860).
And Mus'ab bin Sa'd narrated from his father: "I swore by Al-Lat and Al-Uzza and my companions said to me What a bad thing you have said! You have said something horrible. So I went to the Messenger of Allah (PBUH) and told Him about that, He (PBUH) said Say La ilaha illa Allaha wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu wa huwa ala kulli shayin Qadeer: There is no god but Allah, with no partner, His is the dominion, to Him be all praise, and He is Able to do all things, Spit to your left three times, Seek refuge with Allah from Satan, and Do not say that again" (Sunan Alnasai 3777).
And as for Manat, it was located at Al-Mushailal in Qudaid, betweem Mecca and Medina, and the tribes of Khuza'a, Aws, and Khazraj used to venerate it during the Pre-Islamic era (Aljahiliyah), and enter into the state of Ihram there before setting out for the pilgrimage to the Ka'bah, and as narrated by Urwa: "I asked Aisha regarding the Sai between the Safa and the Marwah, she said Out of reverence to the Idol Manat which was placed in Al-Mushailal, those who used to assume Ihram in its name, used not to perform Sai between the Safa and the Marwah, so Allah revealed {Indeed, the Safa and the Marwah are among the symbols of Allah, Surat Albaqarah Aya 158}, thereupon, Allah's Messenger (PBUH) and the Muslims used to perform Sai. Sufyan said: The Manat was at Al-Mushailal in Qudaid, Aisha added The verse was revealed in connection with the Ansar; They and the tribe of Ghassan used to assume Ihram in the name of Manat before they embraced Islam" (Sahih Albukhari 4861).
Allah Almighty says in the next three verses (21-23) "Is the male for you, and for Him the female?, that, then is an unjust division, they are nothing but names you have named them, you and your forefathers, for which Allah has not sent down any authority, they are following nothing but conjecture, and what their own soul desire, and there has already come to them from their Lord guidance", that is, the polytheists derived the names of their idols from the Names of Allah and claimed that they are the daughters of Allah, so Allah rebukes them saying Do you choose male children for yourselves while disliking the female, and assign to Him the female whom you do not accept for yourselves, going so far as to kill them out of aversion to them?, then the division of yours deviates from justice, departs from what is right, and swerves away from the truth; because you have assigned to your Lord the kind of offspring you yourselves dislike, while reserving for yourselves what pleases you.
Then Allah addresses the polytheists saying that these names you have given: Al-Lat, Al-Uzza, and Manat, are noting but names that you and your forefathers have invented, and Allah has neither permitted this for you nor authorized it. so there is no authority or proof for these idols that would make them worthy of worship, and Allah assures that they follow nothing but conjecture and what their own souls desire, as they have no basis other than their favorable opinion of their forefathers who had followed this false path before them, and their own desires in exalting their ancient ancestors thinking that they were right, while there has already come to them from their Lord guidance as Allah sent His Messenger (PBUH) to them bearing illuminating truth and irrefutable proof, but they neither followed what Allah's Messenger (PBUH) brought nor submitted to it.
Allah Almighty says in the next two verses (24,25) "Or is there for man whatever he wishes?, rather, to Allah belongs the Hereafter and the first", that is, whatever man desires, yet that is not his to have, it has been said that this refers to the wish for sons, preferring them over daughters, in connection with the preceding verses. It has also been said to mean: Does man get whatever he wishes without facing any recompense, that is not the case. Another interpretation is that it refers to the wish for prophethood, desiring it for himself to the exclusion of others.
Ibn Zayd said regarding "Or is there for man whatever he wishes?": If Muhammad wishes for this, then it is His. Then Allah says "Rather, to Allah belongs the Hereafter and the first", so the entire matter belongs to Him: the Owner of this world and the Hereafter, and the One who disposes the affairs in both realms, whatever He wills comes to pass, and whatever He does not will does not happen.
Imam Al-Tabari said that these two verses mean: Did Muhammad (PBUH) desire the honor Allah bestowed upon Him, namely prophethood, messengership, and the revelation sent down to Him, and He wish for it, such that His Lord granted it to Him?, rather to Allah belongs all that is in the Hereafter and the first (the worldly life); He grants whatever He wills to whomever He wills among His creation, and withholds it from whoever He wills.
Allah Almighty says in the next verse (26) "And how many Angels there are in the heavens whose intercession will not avail at all except after Allah has permitted to whom He wills and approves", that is, Allah rebukes those who worshipped Angels and idols, claiming that such acts brought them closer to Allah, and assures that despite the Angels' abundant worship and their honored status before Allah, they do not intercede for anyone unless permission has been granted for them to do so for whomever Allah wills and is pleased with.
Imam Ibn Katheer said: If this is the case regarding the Angels brought near to Allah, How can you hope intercession from these idols and rivals before Allah?, He neither ordained their worship or authorized it, rather He forbade it through the tongues of all His Messengers and prohibited it in all the Scriptures He revealed.
Allah Almighty says in the next two verses (27,28) "Indeed, those who do not believe in the Hereafter name the Angels female names, and they do not have knowledge about it, they follow nothing but conjecture, and indeed, conjecture avails not against the truth at all", that is, those who do not believe in the resurrection in the Hereafter assign the names of females to Allah's Angels, as they believe the Angels are female and are the daughters of Allah, as Allah says in Aya (19) of Surat Alzukhruf {And they have held the Angels who are servants of the Most Gracious, as females, Did they witness their creation?, their testimony will be recorded, and they will be questioned}. Thereupon, Allah assures that they possess no valid knowledge that substantiate their claims, rather it is a matter of lies, falsehood, fabrication, and heinous disbelief, as they did not witness His creation of the Angels, they follow nothing but conjecture in believing the Angels to be females, and the conjecture avails nothing against the truth, nor can it take its place.
Allah Almighty says in the next two verses (29,30) "So Turn away from whoever turns away from Our reminder, and seeks nothing but the worldly life, that is their sum of knowledge, indeed, Your Lord is most knowing of the one who strays from His way and He is most knowing of the one who is guided", that is, Allah addresses His Messenger Muhammad (PBUH) saying Leave aside the one who turns away from the Quran and the remembrance of Allah, does not believe in Allah so as to acknowledge His Oneness, and does not seek what is with Allah in the Hereafter, rather he sought the adornment of the worldly life and desired to remain in it, so his primary concern is limited to this world. Imam Al-Qurtubi said that this verse has been abrogated by the verse of sword i,e, the command to fight the polytheists. Then Allah assures that seeking the worldly life and striving for it is the furthest point they have reached, and this is the ultimate aim of something in which there is no good, as they perceive only the affairs of their worldly life while remaining ignorant of the affair of their religion.
Allah says "Indeed, Your Lord is most knowing of the one who strays from His way and He is most knowing of the one who is guided", meaning He is the Creator of all creation, and the One who knows the best interests of His servants. He guides whom He wills and leads astray whom He wills, all in accordance with His power, knowledge, and wisdom, and He knows who has strayed from His path and will not believe, and He also knows best who has found His path and followed it, so He will recompense each according to their deeds. Ibn Zayd said regarding this verse: They possess no knowledge other than the state of disbelief in Allah's Messenger in which they find themselves, and their plotting against what has come from Allah.
Allah Almighty says in the next verse (31) "And to Allah belongs whatever is in the heavens and whatever is in the earth, so that He may recompense those who do evil with what they have done, and reward those who do good with the best", that is, Allah declares that He is the Owner of the heavens and the earth, Independent of all else, and the One who rules over His creation with justice. He created all things for a true purpose; To recompense those who do evil for what they have done, and to recompense those who do good with the best, so He requites each person according to their deeds: good for good and evil for evil. Imam Al-Qurtubi said that the meaning of the verse is: Allah is the Sovereign who guides whom He wills and leads astray whom He wills, rewarding the doer of good for their goodness and the doer of evil for their wrongdoing, and he further said: For the wrongdoer there is the worst outcome: Hellfire and for the doer of good there is the best outcome: Paradise. It has been said that the best (Alhusna) is one of the names of Paradise.
Allah Almighty says in the next verse (32) "Those who avoid the major sins and immoralities except minor sins, indeed, Your Lord is vast in forgiveness, He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers, so Do not claim yourselves to be pure, He is most knowing of who fears Him", that is, Allah explained the doers of good as those who avoid major sins and shameful deeds, meaning they do not commit forbidden acts or grave transgressions; Should they happen to commit minor offenses, they are forgiven and their faults are veiled, just as Allah stated in Aya (31) of Surat Alnisa' {If you avoid the major sins which you are forbidden, We will surely remove from you your minor sins, and admit you to a noble entrance}, and Allah says in the current verse "Those who avoid the major sins and immoralities except minor sins", and Imam Ibn Katheer said: this is an exception where the excluded item is not of the same category as the general one, because Al-lamam refers to minor sins and trivial offenses.
Ibn Abbas interpreted "Kaba-era al-ithm: Major sins" as polytheism, and "Al-fawahish: Immoralities" as adultery, and Muqatil said: Major sins are all sins that are sealed with Hellfire, and Immoral acts are all sins for which there is a prescribed punishment. Mujahid said that Al-lamam refers to the person who committed a sin but then abandoned it. Al-Hassan said: Al-lamam refers to a momentary lapse involving adultery, theft, or drinking alcohol, after which one does not return to the act. Zayd bin Aslam said regarding "Those who avoid the major sins and immoralities except minor sins": The major sins refer to polytheism, and the immoralities refer to adultery, they abandoned these practices upon entering Islam, so Allah forgave them for the minor sins and acts they had committed prior to Islam.
Ata' reported from Ibn Abbas regarding "Those who avoid the major sins and immoralities except minor sins". He said the Prophet (PBUH) said Your forgiveness O Allah is so ample, and which of your worshipers has not committed Al-lamam: minor sins" (Jami' Altirmidhi 3284). Ibn Abbas reported: ''I did not see anything so resembling minor sins (Al-lamam) as what Abu Hurayrah said from the Prophet (PBUH), who said Allah has written for the son of Adam his inevitable share of adultery whether he is aware of it or not, the adultery of the eye is the act of looking (to what Allah has forbidden one to look at), and the adultery of tongue is to utter (what is forbidden), and the inner self wishes and longs for (adultery), and the private parts turn that into reality or refrain from submitting to the temptation" (Sahih Albukhari 6612).
Ibn Mas'ud said: The adultery of the eyes is looking, the adultery of the lips is kissing, the adultery of the hands is grasping, and the adultery of the feet is walking. The private part either confirm this or denies it: If one proceeds to the act of intercourse, he is an adulterer, otherwise, it falls under the category of Al-lamam (minor sins), Abu Hurayrah, Masruq, and Alsha'bi said the same.
Then Allah says "Indeed, Your Lord is vast in forgiveness", so Allah's mercy encompasses all things, and His forgiveness extends to all sins for those who repent of them, Imam Al-Tabari said: His pardon is vast for the sinners whose transgressions do not reach the level of shameful deeds or major sins, and He informs His servants that He forgives Al-lamam: minor sins for those who shun major sins and shameful deeds.
And Allah says "He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers", so Allah knows best who among you is a believer and who is a disbeliever, who is a doer of good and who is an evildoer, and who is obedient and who is disobedient, both when He originated you from the earth, bringing you into existence through the creation of your father Adam from it, and when you were fetuses in your mothers' wombs; He also knows you when you were yet unborn and knows your very selves after you have become men and women; Fully Aware of you and has knowledge of your conditions, actions, and words.
Allah says "So Do not claim yourselves to be pure, He is most knowing of who fears Him", so Do not testify that your souls are pure and free of sins and acts of disobedience, for this is further removed from hypocrisy and closer to humility before Allah, and Allah knows best who fears Him and fears His punishment, and thus avoids His acts of disobedience. And as narrated by Kharija bin Zaid bin Thabit: "Um Alala', an Ansari woman who gave the pledge of allegiance to Allah's Messenger (PBUH) said to me The emigrants were distributed amongst us by drawing lots and we got in our share Uthman bin Maz'un, we made him stay with us in our house, then he suffered from a disease which proved fatal when he died and was given a bath and was shrouded in his clothes, Allah's Messenger (PBUH) came, I said May Allah be Merciful to you, O Abu Alsa'ib! I testify that Allah has honored you, the Prophet (PBUH) said How do you know that Allah has honored him?, I replied, O Allah's Messenger! Let my father be sacrificed for you! On whom else shall Allah bestow His honor?, the Prophet (PBUH) said No doubt, death came to him, By Allah! I too wish him good, but by Allah, I do not know what Allah will do with Me though I am Allah's Messenger, she said By Allah! I never attested the piety of anyone after that. Nafi' bin Yazid reported from Uqail that Allah's Messenger (PBUH) said I do not know what Allah will do with him" (Sahih Albukhari 1243).
Muhammad bin Amr bin Ata' reported: "Zainab, daughter of Abu Salamah, asked him Which name did you give to your daughter?, he replied Barrah, she said the Messenger of Allah (PBUH) forbade giving this name, I was called Barrah, but the Prophet said Do not claim purity of yourselves, for Allah knows best those of you who are righteous, he said we asked Which name should we give her?, He replied Call her Zainab" (Sunan Abi Dawood 4953), and as narrated by Abu Bakrah: "A man praised another man in front of the Prophet (PBUH), the Prophet said to him Woe to you, you have cut off your companion's neck, you have cut off your companion's neck, repeating it several times, and then added whoever amongst you has to praise his brother should say I think so-and-so, and Allah knows exactly the truth, and I do not purify anyone before Allah, I think that he is such-and-such, if he really knows what he says about him" (Sahih Albukhari 2662).
Hammam bin Al-Harith reported: "A person began to praise Uthman and Miqdad sat upon his knee; and he was a bulky person, and began to throw pebbles upon his face, thereupon, Uthman said What is the matter with you?, and he said Indeed, Allah's Messenger (PBUH) said When you see those who shower praise, Throw dust upon their faces" (Sahih Muslim 3002 b).
Allah Almighty says in the next three verses (33-35) "Have You seen the one who turned away, and gave a little and refrained?, Does he have knowledge of the unseen, so he sees?", that is, Allah addresses His Messenger Muhammad (PBUH) saying Have You considered the one who turned away from belief in Allah, shunning Him and His religion, and gave a little of his wealth to his companion, then withheld it and gave no more, acting stingily toward him. The scholars have differed regarding the person concerning whom these verses were revealed. Mujahid, Ibn Zayd, and Muqatil stated that they were revealed concerning Al-Walid bin Al-Mughirah. Ibn Abbas, Alsuddi, Al-Kalbi, and Al-Musayyab bin Sharik stated that they were revealed concerning Utham bin Affan, May Allah be pleased with him. Alsuddi also stated that they were revealed concerning Al-As bin Wa'il Alsahmi. Muhammad bin Ka'b Al-Qurazi stated that they were revealed concerning Abu Jahl bin Hisham, and Aldahhak stated that they refer to Alnadr bin Al-Harith.
Ibn Zayd said regarding these three verses: This refers to a man who embraced Islam, someone who used to taunt him met him and said Have you abandoned the religion of the elders and declared them to be in error, claiming they are in the Fire?. You ought to have supported them; What then will become of your forefathers?, the man replied I feared the punishment of Allah, the other said Give me something, and I will take upon myself whatever punishment was destined for you, so he gave him something, the other said Give me more. He was reluctant to give more, but eventually gave him something; a document was written and witnesses were called to attest to it, so these verses were revealed concerning him.
Then Allah says "Does he have knowledge of the unseen, so he sees?", so Does this man possess knowledge of the unseen, enabling him to foresee the punishment that is hidden from him?, Does the person whose companion has guaranteed to shoulder Allah's punishment from him in the Hereafter posses knowledge of the unseen, allowing him to see the truth of that claim and whether the promise will actually be fulfilled?.
Imam Ibn Katheer said regarding this verse: Does this person, who withheld his hand out of fearing of spending and ceased his acts of kindness, posses the knowledge of the unseen, knowing for certain that his wealth will run out, such that he sees this outcome as an undeniable reality?, that is not the case, rather he has withheld charity, acts of kindness, benevolence, and the maintaining of ties out of stinginess, greed, and panic. However, the first view is the most correct, as it is supported by the verses that follow, and this is the opinion held by Imam Al-Tabari, and Imam Al-Qurtubi.
Allah Almighty says in the next two verses (36,37) "Or has he not been informed of what was in the Scriptures of Moses, and Abraham who fulfilled", that is, or has this person, to whom it was guaranteed that the punishment of Allah in the Hereafter would be borne on his behalf, not been informed of what was in the Scriptures of Moses, peace be upon Him, and Abraham, peace be upon Him, who fulfilled. Sa'id bin Jubair and Althawri stated that this means the Prophet Abraham conveyed everything He was commanded to deliver, Ibn Abbas said that He fulfilled His duty to Allah by conveying the message, and Qatadah stated it means He fulfilled obedience to Allah and delivered His message to His creation. This later view is the one preferred by Imam Al-Tabari. So the Prophet Abraham carried out all commands, abstained from all prohibition, and delivered the message with complete perfection. And as narrated by Anas Bin Malik: "A man came to the Messenger of Allah (PBUH) and said O the best of creatures! Thereupon Allah's Messenger said that was Abraham, peace be upon Him" (Sahih Muslim 2369).
Allah Almighty says in the next verse (38) "That no bearer of burden will bear the burden of another", that is, has this person, to whom it was guaranteed that the punishment of Allah in the Hereafter would be borne on his behalf, not been informed of what was in the Scriptures of Abraham and Moses, peace be upon them, that no bearer of burden will bear the burden of another, rather every soul that commits a sin will bear only its own sin. Ibn Abbas said: Before Abraham, peace be upon Him, they would hold a man accountable for the sins of another, and they would hold a guardian accountable for the sins of another in the cases of murder and injury, thus, a man would be killed for his father, son, brother, uncle, maternal uncle, cousin, relative, wife, or his slave, then Abraham conveyed to them from Allah Almighty "That no bearer of burden will bear the burden of another".
Allah Almighty says in the next three verses (39-41) "And that there is not for man except that for which he strives, and that his effort will soon be seen, then He will be recompensed for it with the fullest recompense", that is, just as man does not bear the burden of another, likewise, there is not for him except that for which he strives. Ibn Abbas said: this verse is abrogated by Allah's saying {And those who believed and whose descendants followed them in faith, We will join with them their descendants, Surat Altur Aya 21}, thus, on the Day of Resurrection, the young child is added to the father's scale of deeds, and Allah Almighty allows fathers to intercede for their children and children for their fathers. However, the majority of scholars maintain that the verse remains precise, meaning no one benefits from the deeds of another, and there is a consensus that no one may perform the prayer on behalf of someone else. Based on this noble verse, Alshafi'i and his followers inferred that the reward for the recitation of the Quran does not reach the deceased when gifted to them, as it is neither their deed nor their own earning.
But as for supplication and charity, there is consensus that they reach the deceased, as Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "When a man dies, his acts come to an end except for three: recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (Sahih Muslim 1631). Imam Ibn Katheer held the view that this Hadith falls under the scope of this verse, given that these three thing are, in reality, the result of his own striving, toil, and deeds, as Aisha, May Allah be pleased with her, reported: "The Messenger of Allah (PBUH) said the best food that a man eats is that which he has earned himself, and his child is part of his earning" (Sunan Alnasai 4452). And the ongoing charity such as an endowment "Waqf" and the like is among the result of his deeds, likewise, the knowledge he disseminated among people, which they followed after his time, is also a result of his efforts and deeds. Anas bin Alrabi' said regarding "And that there is not for man except that for which he strives", this refers to the disbeliever, as for the believer, he receives the reward for his own striving as well as the reward for the striving of others on his behalf.
And Allah says "And that his effort will soon be seen, then He will be recompensed for it with the fullest recompense", so Allah will show him his recompense on the Day of Resurrection, and will recompense him for his deeds with the most complete recompense, good for good and evil for evil. Imam Al-Tabari said: The intended meaning is that for the person who renounced Islam, relying on another's guarantee to bear the punishment on his behalf, such a guarantee will be of no benefit and will avail him nothing on the Day of Resurrection for every person is held accountable for his own deeds.
Allah Almighty says in the next verse (42) "And that to Your Lord is the finality", that is, Allah addresses His Messenger Muhammad (PBUH) saying to Your Lord is the ultimate return and destination on the Day of Resurrection, so to Allah is the ultimate end and return of all creation, and He is the One who will recompense them all according to their deeds; the righteous and the wicked, the doers of good and the doers of evil. Abu Hurayrah narrated that the Messenger of Allah (PBUH) said: "Satan comes to everyone of you and says Who created this and that? till he questions Who created your Lord?, when he comes to that, one should seek refuge in Allah and keep away" (Sahih Muslim 134 c).
Allah Almighty says in the next two verses (43,44) "And that it is He who makes laugh and makes weep, and that it is He who causes death and gives life", that is, Allah is the One who instilled these traits and their underlying causes within His servants, even though they are distinct from one another. Allah is the one who makes laugh and weep. Ata' bin Abi Muslim stated: this means He causes joy and sorrow, for joy brings about laughter, and sorrow brings about weeping. Al-Hassan said: Allah causes the people of Paradise to laugh in Paradise, and the people of Hell to weep in Hell, it was also said: He causes whom He wills to laugh in this world by gladdening them, and causes whom He wills to weep by grieving them. Imam Al-Qurtubi stated: Allah has singled out human beings among His creatures (for laughter and weeping) with the ability to laugh and weep; no other creature possesses this capacity. It has been said that the monkey alone laughs but does not weep, while the camel alone weeps but does not laugh.
Abdullah bin Ubaidullah bin Abi Mulaika reported that Aisha said: "By Allah! Allah's Messenger (PBUH) did not say that a believer is punished by the weeping of his relatives (after his death), but He said Allah increases the punishment of the disbeliever because of the weeping of his relatives. Aisha further added the Quran is sufficient for you as Allah has stated "No bearer of burden will bear the burden of another, Aya 38 above". Ibn Abbas then said Only Allah makes ones laugh or cry" (Sahih Albukhari 1286, 1287,1288).
Allah is the One who causes death and gives life, so it is He who caused death to those of His creation who died, and it is He who gave life to those among them who lived. Imam Al-Tabari said: this refers to the breathing of the spirit into the lifeless drop of semen, thereby making it living by placing the spirit within it. It was said that it means: Allah caused the disbeliever to die through disbelief, and gave life to the believer through faith.
Allah Almighty says in the next two verses (45,46) "And that He creates the two mates, the male and the female, from a sperm-drop when it is emitted", that is, Allah is the One who originated the creation of the two mates, the male and the female; the male is the mate of the female and the female is the mate of the male, making them a pair in which each serves as a mate to the other. Imam Al-Qurtubi said: This refers to the offspring of Adam; it does not refer to Adam and Eve themselves as having been created from a sperm-drop. Allah has created the male and the female from a sperm-drop when the man and the woman emit it.
Allah Almighty says in the next two verses (47,48) "And that upon Him is the next creation, and that it is He who enriches and suffices", that is, just as Allah originated the creation, He is capable of bringing it back on the Day of Resurrection, so it is incumbent upon Allah to bring about the next creation for mankind after their death and their decay in their graves by restoring them as a new creation, just as they were before they died. And Allah is the One who enriches His servants and suffices them with possessions, so He endowed His servants with wealth and made it possession for them to keep. Ibn Abbas said that the meaning is: Allah enriched His servant and then made him content with what He had bestowed upon him. Sulayman Al-Taymi said: Allah enriched Himself and made His creation poor in need of Him.
Allah Almighty says in the next verse (49) "And that it is He who is the Lord of Sirius", that is, Allah is the Lord of the Sirius, a star known by thus name, and it was worshipped by some people during Pre-Islamic era (Aljahiliyah). Imam Al-Qurtubi said: Allah specifically mentioned being the Lord of Sirius, even though He is the Lord of all else, because the Arabs worshipped it, thus, Allah Almighty informed them that Sirius is a created being subject to a Lord, not a lord itself. Alsuddi said: it was worshipped by the tribes of Himyar and Khuza'ah. Ibn Zayd said that the Sirius used to be worshipped during Pre-Islamic era, so Allah says Do you worship this and forsake its Lord?, Worship its Lord.
Allah Almighty says in the next two verses (50,51) "And that He destroyed the first Ad, and Thamud, and He did not spare", that is, Allah destroyed the first Ad, the people of the Prophet Hud, peace be upon Him, they are referred to as Ad, the son of Iram, son of Sam, son of Noah as Allah says in Ayat (6-8) of Surat Alfajr {Did not you see how Your Lord dealt with Ad?, of Iram, who had lofty pillars, the like of whom had never been created in the lands}. They were among the most powerful, strongest, and most defiant people against Allah and His Messenger, so Allah destroyed them by screaming, violent wind which He imposed upon them for seven nights and eight days in succession as mentioned in Ayat (6,7) of Surat Alhaqqah.
Imam Al-Qurtubi stated that Allah named them the first Ad because they preceded the people of Thmud, though some held the view that Thamud predated Ad. Ibn Zayd stated that they were called the first Ad because they were the first nation to be destroyed after the people of Noah. Ibn Ishaq maintained that there were two Ads: the first was destroyed by a screaming, violent wind, while the second was destroyed by a mighty blast. It is also said that the first Ad refers to Ad, the son of Iram, son of Sam, son of Noah, while the second Ad refers to the descendants of the first. Allah destroyed Thamud, the people of the Prophet Salih, peace be upon Him, by the overpowering blast as mentioned in Aya (5) of Surat Alhaqqah. Allah has destroyed them all, leaving not a single one of them behind.
Allah Almighty says in the next three verses (52-54) "And the people of Noah before, indeed, it was they who were more unjust and oppressing, and the overturned towns, He hurled down, and covered them by that which He covered", that is, Allah destroyed the people of Noah, peace be upon Him, before Ad and Thamud, they were the most unjust toward themselves, the greatest in their disbelief in their Lord, and the most tyrannical and rebellious against Allah among the nations He destroyed thereafter; the tyranny for which Allah described them marked them as exceeding other nations in their transgression. The Prophet Noah remained among them a thousand years minus fifty years calling them to faith; when they denied Him, Allah drowned them in the flood as mentioned in Aya (14) of Surat Alankaboot. Imam Al-Qurtubi stated: It has been said that "Before" refers to all those previously mentioned: Ad, Thamud, and the people of Noah, implying that they were even more steeped in disbelief and tyranny than the polytheists of the Arabs. This serves to comfort and console the Prophet Muhammad (PBUH), as if to say You too must remain patient for the ultimate outcome will be in Your favor.
Allah destroyed the overturned towns, which are the cities of the people of Lot, peace be upon Him, as they were turned upside down, with their tops becoming their bottoms, and Allah overwhelmed them with stones of layered hard clay, as Allah has stated in Aya (82) of Surat Hud {So when Our command came, We made the highest part its lowest, and rained upon them stones of layered hard clay}.
Allah Almighty says in the next two verses (55,56) "So Which of the favors of your Lord do you doubt?, this is a warner from the former warners", that is, Allah addresses man saying Which of the favors of your Lord that He has bestowed upon you do you harbor doubt, skepticism, and contention?. Then Allah says this is a warner from the former warners, and the scholars differed regarding the warner referred to her. Some maintained that it is Muhammad (PBUH), a warner bearing the same truth with which the Prophets before Him warned; just as those who preceded Him were warners to their own peoples, He is a warner to His people, and this is the view of Ibn Jurayj and Muhammad bin Ka'b, and the view adopted by Imam Ibn Katheer. Qatadah said that the warner refers to the Quran.
It has been said that it means: This account we have narrated regarding past nations that perished serves as a warning to this nation, lest there befall them the same fate that befell those earlier peoples. Imam Al-Tabari stated regarding "This is a warner from the former warners", quoting Abu Malik: It refers to what they warned their people of in the Scriptures of Abraham and Moses, peace be upon them, and he further said This interpretation of the verse is the most plausible; For Allah Almighty mentioned this within the context of verses describing what was contained in the Scriptures of Abraham and Moses, a warning from the former warnings delivered to nations that preceded you, just as they have come to you, thus interpreting "This" as a reference to the preceding discourse is more appropriate and likely than any other interpretation.
Allah Almighty says in the next two verses (57,58) "The Approaching Day has approached, of it, besides Allah, there is no remover", that is, Allah affirms the approach of the Hour, meaning the Hour has drawn near and the Day of Resurrection is imminent. Ali reported from Ibn Abbas, May Allah be pleased with them: Al-Azifah is one of the names of the Day of Resurrection; Allah has magnified its significance and warned His servants about it. Imam Al-Qurtubi stated: Allah named it Al-Azifah: The Approaching Day because of its impending arrival in His Sight as He said {Indeed, they see it far off, and We see it near, Surat Alma'arij Ayat 6,7}, and it is also said that Allah named it Al-Azifah because it is drawing close to people, urging them to prepare for it; for whatever is destined to come is near.
Allah says "Of it, besides Allah, there is no remover", meaning that no one other than Him can avert it, nor does anyone possess knowledge of it except Him. It has been said that the meaning of the verse is that there is no one other than Allah who can delay or hasten it. Some have adhered to the literal meaning of the Arabic term "Kashifah", interpreting it to mean that no one but Allah can reveal or bring it to light. It has also been said that no one can turn it back, meaning that when the Day of resurrection occurs, none of their deities can avert it nor can anyone save them except Allah Almighty.
Allah Almighty says in the next three verses (59-61) "Then at this statement do you wonder?, and you laugh and do not weep, while you are proudly sporting", that is, Allah addresses the polytheists of Quraish, expressing reproach, Do you marvel at this Quran that it was revealed to Muhammad (PBUH), and laugh at it in mockery, while failing to weep at the warnings it contains for those who disobey Allah?, Abu Hurayrah reported that the Messenger of Allah (PBUH) said: "A man who wept out of the fear of Allah shall not enter the Fire until the milk returns to the udder, and dust in the cause of Allah and the smoke of Hellfire shall not come together" (Jami' Altirmidhi 1633).
Allah says "While you are proudly sporting", as they were heedless of the lessons and reminders it contains and turning away from its verses out of disbelief. The scholars have expressed the same view, though their wording varied, all conveying the meaning that they were turning away from it. Ikrimah stated that the Arabic term "Samidun" in the dialect of Himyar refers to singing, as whenever they heard the Quran being recited, they would sing and play so as not to hear it. Aldahhak said that "Samidun" means haughty and arrogant.
Allah Almighty says in the last verse (62) "So Prostrate to Allah and Worship", that is, Allah commanded His servants to prostrate to Him, to worship Him, and to uphold monotheism and sincerity, so Humble yourselves before Allah, Be sincere, and Affirm His Oneness. It has been said that this refers to the prostration upon reciting the Quran, and this is the view of Abdullah bin Mas'ud, Abu Hanifa, and Alshafi'i, given that it was previously mentioned at the beginning of the Surah that Allah's Messenger (PBUH) prostrated and everybody behind Him prostrated except Umaiya bin Khalaf. And it has also been said that the intended meaning is the obligatory prostration during prayer; this is the view of Ibn Umar and Malik.
Imam Al-Qurtubi favored the first opinion, whereas Imam Al-Tabari considered the second opinion more likely to be correct saying: Prostrate yourselves before Allah in your prayers to the exclusion of all other gods and rivals, and Worship Him alone; for worship is due to none but Him, so Devote your worship and prostration sincerely to Him, and Do not associate any partner with Him in your worship.