In verse 74, it was said: نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ (we can dwell anywhere we wish in Jannah). The sense is that, apart from their own special dwelling places, the people of Jannah will be allowed to visit others there and take pleasure trips around. Tabarani, Abu Nu'aym and Diya', have reported, through a chain rated as 'hasan', from Sayyidah ` A'ishah ؓ that someone came to the Holy Prophet ﷺ and said to him, 'ya rasulAllah, I love you so much that I keep thinking of you even when I go back home and I remain uncomfortable and impatient until I return to you. But, when I remember my death and remember your death, then, it occurs to me that you will be in the higher stations of Jannah and even if I reach there somehow, it is certain that I shall be on a level much below it. My worry is: How am I going to see you?' The Holy Prophet ﷺ heard what he said, but he remained silent until came the angel, Jibra'il with the following verse:
وَمَن يُطِعِ اللَّـهَ وَالرَّ‌سُولَ فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَـٰئِكَ رَ‌فِيقًا ﴿69﴾
And those who obey Allah and the Messenger are with those whom Allah has blessed, namely, the prophets, the Siddiqin, 1 the Shuhada', 2 and the righteous - and what a good company they are. - an-Nisa', 4:69.
1. Siddiq, lexically means 'very truthful'. In the Islamic terminology, it normally refers to those Companions of a prophet who excel all others in their submission to Allah and is Messenger. They enjoy the highest status of piety after the Prophets, like Sayyidna Abu Bakr. (back)
2. Shuhada (p1. of Shahid) means the persons who sacrificed their lives in the way of Allah. The word has not been translated here by the word 'martyr' which sometimes is taken as an equivalent of Shahid, because the word 'martyr' is also applied for the persons killed in ethnic or racial wars while they may not be termed as 'Shuhada in the Islamic terminology
In this verse, it was clearly stated that Muslims who obey Allah and the Messenger would invariably be with the prophets and those others mentioned therein. Then, from the verse under study we also come to understand that they will be allowed to visit higher stations of Jannah. May Allah Ta’ ala, in His mercy, make us join up with them in Jannah.
Alhamdulillah
The Commentary on
Surah Az-Zumar
Ends here

Commentary
Surah A1-Mu'min: Characteristics and Merits From here (40) to Surah Al-Ahqaf (46) starts a series of seven Surahs that begin with the isolated letters: حم (Ha Meem). These are called: اَل حٰمٓ('Al Ha Mim) or حوامیم (hawamim). Sayyidna ` Abdullah Ibn Masud ؓ said, اَل حٰم ('Al Ha Mim) is: دیباج القرآن (dibaj-ul- Qur’ an): Dibaj, in Arabic, is the cloth of pure silk, and here it signifies embellishment. Mis'ar Ibn Kidam says, 'These are called: عَرَایٔس (ara'is: brides).' Sayyidna Ibn ` Abbas ؓ said, 'Every thing has an essence. The essence of the Qur'an lies in اَل حٰم ('Al Ha Mim) ' or said, حوامیم۔ (hawamim).' All these reports appear in Fada'il-ul-Qur'an by the great scholar, Abu ` Ubaid Qasim Ibn Sallam.
And Sayyidna ` Abdullah (Ibn Mas` ad) ؓ said that the example of the Qur'an is similar to that of a person who started out to look for a place where he and his family could live. Here, he finds some green open land and is pleased with it. Then, he moves ahead, and finds gardens and settling places far more verdant and growth-prone. He says, 'I was wondering about the greenery produced by rains that I saw first, but these are more wonderful'. Then, it would be said to him, 'The first all green layout is like the Qur'an in general, and the gardens and lodges are like اَل حٰم (` Al Ha Meem) from out of the Qur'an.' Therefore, Sayyidna ` Abdullah Ibn Masud ؓ said, 'As for me, when I, during the recitation of the Qur'an, arrive at: اَل حٰم (` Al Ha Meem), it is as if I am enjoying myself.'
Protection against everything unwelcome
Al-Bazzar, quoting his own chains of authority in his Musnad, reports from Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said, "A person who has recited the 'Ayah of Kursiyy and the first three verses (1-3) of Surah Al-Mu'min up to:إِلَيْهِ الْمَصِيرُ‌ (ilaihil-masir: To Him is the return) early during the day, he (or she) will, on that day, remain safe from everything bad and painful.' It has also been reported by Tirmidhi, though, one of the reporting links in the chain of authority is doubtful. (Ibn Kathir, page 69, volume 4)
Protection against an enemy
There appears a narration from Sayyidna Muhallab Ibn Abi Safrah ؓ in Abu Dawud and Tirmidhi through a chain rated as 'Sahib' in which he said, 'it was reported to me by a person who had himself heard the Holy Prophet ﷺ saying (on the occasion of some Jihad concerning a night vigil) that 'should you be attacked at the time of night, you recite: حٰم لَا یُنصَرُونَ (Ha Mim la yunsarun) which means reciting (Ha Meem) and praying that the enemy does not succeed. Then there are some narrations in which this formulation appears as: حٰم لَا یُنصَرُوا (Ha Meem la yunsaru -without the letter: of (nun) at the end) the outcome of which is that, 'should you say: حٰم (Ha Meem), the enemy will not succeed.' From this we learn that حٰم (Ha Meem) serves as a fortress against the enemy. (Ibn Kathir)
A strange event
Thabit Bunani says, 'I was with Sayyidna Mus` ab Ibn Zubayr ؓ in a certain section of the city of Kufah. I walked into a garden to make two raka’ at of salah there. Before I would start my salah, I recited the verses of Ha Meem Al-Mu'min (40:1-3) حم ﴿1﴾ تَنزِيلُ الْكِتَابِ مِنَ اللَّـهِ الْعَزِيزِ الْعَلِيمِ ﴿2﴾ غَافِرِ‌ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ ۖ لَا إِلَـٰهَ إِلَّا هُوَ ۖ إِلَيْهِ الْمَصِيرُ‌ ﴿3﴾ up. Of a sudden, I saw a man in Yemeni attire astride a white mule standing behind me. This man said to me, 'when you say: غَافِرِ‌ الذَّنبِ (ghafiradh-dhanbi: Forgiver of sins), with it, you should pray: یاغَافِرِ‌ الذَّنبِ اِغفِرلِی (ya ghafiradh-dhanbi, ighfirli: 0 Forgiver of sins, forgive me). And when you say: (qabilit-tawbi: Accepter of repentance), you should pray: یا قَابِلِ التَّوْبِ اقبَل تَوبَتِی (ya qabilata-tawbi, iqbal tawbati: 0 Accepter of repentance, accept my repentance). After that, when you say: شَدِيدِ الْعِقَابِ (shadidil-'iqabi: Severe in punishment), you should pray: یَا شَدِيدِ الْعِقَابِ لَا تُعَاقِبنِی (ya shadidal-` igabi, la tu'aqibni: 0 Allah, severe in punishment, please do not punish me). And when you say: ذِي الطَّوْلِ (dhit-tawli: Source of all power), you should pray: یَا ذِي الطَّوْلِ طُل عَلَیَّ بِخَیرِ (ya dhat-tawli, tul ` alaiyya bikhayr: 0 source of power, bestow the best on me).
Thabit Bunani says, 'After having heard this good counsel from him, when I looked back at him, there was no one there. Looking for him, I went to the gate of the garden. I asked people there if they had seen a person in Yemeni attire passing through here. Everyone said that they had not seen anyone like that.' In another narration from Thabit Bunani, it has also been said that people think this person was Sayyidna Ilyas (علیہ السلام) while it has not been mentioned in the other. (Ibn Kathir)
The effect of these verses in reforming people, and a great directive of Sayyidna ` Umar ؓ
Ibn Kathir has reported on the authority of Ibn Abi Hatim that there was a man of strong and dignified bearing among the Syrians who used to visit Sayyidna ` Umar ؓ . When he did not show up for a longer than usual period of time, Sayyidna ` Umar inquired about him. People said, 'ya amiral-mu'minin, please do not ask about him. He has become a drunkard. Sayyidna ` Umar ؓ called his scribe and dictated a letter to him in which he said:
من عمر بن الخطاب الی فلان بن فلان ۔ سلام علیک فانی احمد الیک اللہ الذی لا اَلٰہ اَلِّا ھو غافر الذَّنب و قابل التَّوب شدید العقاب ذی الطول لَا اِلٰہَ اِلَّا ھُو اِلَیہِ المَصیرُ ۔
"From ` Umar son of al-Khattab to --- son of ---. salamun ` alaik, peace on you. After that, I praise Allah before you, other than whom there is no god worthy of worship. He is the One who forgives sins and accepts repentance, the One who is severe in punishment, the One who is the source of all power. There is no god but He. To Him is the ultimate return (of all)."
Then he turned toward those around him and said, 'Let us all join in to pray for him that Allah Ta’ ala reverses his heart and accepts his repentance.' Sayyidna ` Umar ؓ had instructed the messenger who was to deliver his letter that he was not to hand over the letter to the person addressed until such time that he became sober, and that he was not to hand over the letter to anyone other than the person intended to receive it. So, when this person received this letter, he read it repeatedly and thoughtfully while realizing that it carried a warning of punishment against him with a concurrent promise of forgiveness for him. Then he started weeping. Finally, he stopped drinking and made such a firm taubah that he never touched it again.
When Sayyidna ` Umar ؓ learnt about the effective manifestation of these words, he said to people around, 'In such matters, you too should do the same. When some brother falls into some slip of conduct, think of ways to bring him back to his normal and better self. Prompt him to turn to Allah, to place his trust in Him, to rely on His mercy. Pray to Allah for him, pray that he is enabled to repent and make his taubah. And do not become an accomplice of Shaitan against him (that is, if you chide him or infuriate him and thereby estrange him from his religion, then, you would actually be helping the Shaitan). (Ibn Kathir)
A warning
For people who work for the betterment of Allah's creation and serve in the field of tabligh and da'wah, this verse offers great guidance. Here is a person you would love to become a better person. First, you yourself pray for him. Then, use soft ways to bring him towards that betterment. Do not be aggressive towards him, for it would do no good to him, in fact, it would amount to helping the Shaitan, for he would push him onto more ways of error.
Explanation of Verses
Some commentators have said that: حٰم (Ha Meem) is the name of Allah Ta’ ala. But, in the sight of early authorities, these isolated letters (al-huruf-ul-muqatta` at) are all from the category of: مُتَشابِھَات (mutashabihat: of hidden meaning). Their meanings are known to Allah Ta’ ala alone - or, that they are a secret between Allah Ta’ ala and the Holy Prophet ﷺ .

The expression: غَافِرِ‌ الذَّنبِ وَقَابِلِ التَّوْبِ (ghafiridh-dhanb) in verse 3: all literally means the one who puts a cover on sins (in the sense that they are no more seen or known by anyone), and: قَابِلِ التَّوْبِ (gabilit-tawb) means: He who accepts taubah or repentance. These two expressions appear separately, though the sense of both appears to be almost the same. The reason is that by saying: غَافِرِ‌ الذَّنبِ (ghafiridh-dhanb), the purpose is to indicate that Allah Ta’ ala does already possess the standing authority and power to forgive the sin of a servant even without taubah - while forgiving those who repent is yet another attribute of Allah. (Mazhari)
The word: طَول (tawl) which follows immediately in: ذِي الطَّوْلِ (dhit-tawl) literally means vastness and being need-free. Then, it could also mean power or favor. (Mazhari)

In verse 4, it was said: مَا يُجَادِلُ فِي آيَاتِ اللَّـهِ إِلَّا الَّذِينَ كَفَرُ‌وا (No one quarrels about the verses of Allah, except those who disbelieve.). This verse declares quarreling in the matter of the Qur'an an act of kufr (disbelief). And the Holy Prophet ﷺ has said: اِنَّ جِدَالأ فِی القُراٰنِ کُفرُ (Surely, quarreling (jidal) in the Qur'an is kufr.' (Reported by al-Baghawi, al-Baihaqi in ash-Shu'ab from Sayyidna Abu Hurairah ؓ ; and reported by Abu Dawud and al-Hakim who has rated it as 'Sahib- Mazhari)
It appears in Hadith that, on a certain day, the Holy Prophet ﷺ heard two persons quarreling about some verse of the Qur'an. He got angry, and came out with his blessed face showing the signs of anger. He said, 'communities before you were ruined because they had started quarreling in the matter of the Book of Allah.' (Reported by Muslim from ` Abdullah Ibn ` Amr Ibn Shu'aib - Mazhari)
This جِدَال (jidal) declared as: کُفر (kufr) by the Qur'an, and Hadith, means throwing taunts, passing sarcastic remarks, engineering disputes over self-invented and absurd doubts, or to give such meaning of a verse of the Qur'an as is counter to other verses of the Qur'an and to the binding textual imperatives of Sunnah - something that amounts to alteration in the Qur'an. Otherwise, any honest inquiry about something ambiguous or vague, or trying to find a solution of a difficult word or expression, or to mutually investigate and discuss possibilities while deducing injunctions and rulings from the text of some verse are things not included under this jidal, in fact, it is an act of thawab (reward) in its own place (al-Qadi al-Baidawi, Qurtubi and Mazhari).
In the last sentence of verse 4, it was said: فَلَا يَغْرُ‌رْ‌كَ تَقَلُّبُهُمْ فِي الْبِلَادِ their [ prosperous ] movements in the cities should not deceive you.). The kuffar (disbelievers) from the tribe of Quraish used to travel to Yemen during winter and to Syria in summer with their trading caravans. They were held in esteem all over Arabia because of their services to Baytullah at Makkah, therefore, they remained safe during their travels and profited from their commercial ventures. This was the backbone of their wealth and territorial power. That this state of affairs with them kept continuing despite the challenge from Islam and the Holy Prophet ﷺ was a matter of pride for them - 'Had we been the culprits in the sight of Allah, all these blessings would have been taken away from us!' This situation could have made even some Muslims easy victims of doubt. Therefore, in this verse, it was said that Allah Ta’ ala had granted them a temporary respite in His wisdom and under His expedient consideration. So, let Muslims not be deceived by this leash given to them. Once this period of respite is over, they are going to be visited by a punishment, and this territorial power of theirs is going to be taken away from them. This started from the Battle of Badr, and up to the Conquest of Makkah, the foreboding manifested itself fully and conclusively within a span of six years.

In verse 4, it was said: مَا يُجَادِلُ فِي آيَاتِ اللَّـهِ إِلَّا الَّذِينَ كَفَرُ‌وا (No one quarrels about the verses of Allah, except those who disbelieve.). This verse declares quarreling in the matter of the Qur'an an act of kufr (disbelief). And the Holy Prophet ﷺ has said: اِنَّ جِدَالأ فِی القُراٰنِ کُفرُ (Surely, quarreling (jidal) in the Qur'an is kufr.' (Reported by al-Baghawi, al-Baihaqi in ash-Shu'ab from Sayyidna Abu Hurairah ؓ ; and reported by Abu Dawud and al-Hakim who has rated it as 'Sahib- Mazhari)
It appears in Hadith that, on a certain day, the Holy Prophet ﷺ heard two persons quarreling about some verse of the Qur'an. He got angry, and came out with his blessed face showing the signs of anger. He said, 'communities before you were ruined because they had started quarreling in the matter of the Book of Allah.' (Reported by Muslim from ` Abdullah Ibn ` Amr Ibn Shu'aib - Mazhari)
This جِدَال (jidal) declared as: کُفر (kufr) by the Qur'an, and Hadith, means throwing taunts, passing sarcastic remarks, engineering disputes over self-invented and absurd doubts, or to give such meaning of a verse of the Qur'an as is counter to other verses of the Qur'an and to the binding textual imperatives of Sunnah - something that amounts to alteration in the Qur'an. Otherwise, any honest inquiry about something ambiguous or vague, or trying to find a solution of a difficult word or expression, or to mutually investigate and discuss possibilities while deducing injunctions and rulings from the text of some verse are things not included under this jidal, in fact, it is an act of thawab (reward) in its own place (al-Qadi al-Baidawi, Qurtubi and Mazhari).
In the last sentence of verse 4, it was said: فَلَا يَغْرُ‌رْ‌كَ تَقَلُّبُهُمْ فِي الْبِلَادِ their [ prosperous ] movements in the cities should not deceive you.). The kuffar (disbelievers) from the tribe of Quraish used to travel to Yemen during winter and to Syria in summer with their trading caravans. They were held in esteem all over Arabia because of their services to Baytullah at Makkah, therefore, they remained safe during their travels and profited from their commercial ventures. This was the backbone of their wealth and territorial power. That this state of affairs with them kept continuing despite the challenge from Islam and the Holy Prophet ﷺ was a matter of pride for them - 'Had we been the culprits in the sight of Allah, all these blessings would have been taken away from us!' This situation could have made even some Muslims easy victims of doubt. Therefore, in this verse, it was said that Allah Ta’ ala had granted them a temporary respite in His wisdom and under His expedient consideration. So, let Muslims not be deceived by this leash given to them. Once this period of respite is over, they are going to be visited by a punishment, and this territorial power of theirs is going to be taken away from them. This started from the Battle of Badr, and up to the Conquest of Makkah, the foreboding manifested itself fully and conclusively within a span of six years.

In verse 4, it was said: مَا يُجَادِلُ فِي آيَاتِ اللَّـهِ إِلَّا الَّذِينَ كَفَرُ‌وا (No one quarrels about the verses of Allah, except those who disbelieve.). This verse declares quarreling in the matter of the Qur'an an act of kufr (disbelief). And the Holy Prophet ﷺ has said: اِنَّ جِدَالأ فِی القُراٰنِ کُفرُ (Surely, quarreling (jidal) in the Qur'an is kufr.' (Reported by al-Baghawi, al-Baihaqi in ash-Shu'ab from Sayyidna Abu Hurairah ؓ ; and reported by Abu Dawud and al-Hakim who has rated it as 'Sahib- Mazhari)
It appears in Hadith that, on a certain day, the Holy Prophet ﷺ heard two persons quarreling about some verse of the Qur'an. He got angry, and came out with his blessed face showing the signs of anger. He said, 'communities before you were ruined because they had started quarreling in the matter of the Book of Allah.' (Reported by Muslim from ` Abdullah Ibn ` Amr Ibn Shu'aib - Mazhari)
This جِدَال (jidal) declared as: کُفر (kufr) by the Qur'an, and Hadith, means throwing taunts, passing sarcastic remarks, engineering disputes over self-invented and absurd doubts, or to give such meaning of a verse of the Qur'an as is counter to other verses of the Qur'an and to the binding textual imperatives of Sunnah - something that amounts to alteration in the Qur'an. Otherwise, any honest inquiry about something ambiguous or vague, or trying to find a solution of a difficult word or expression, or to mutually investigate and discuss possibilities while deducing injunctions and rulings from the text of some verse are things not included under this jidal, in fact, it is an act of thawab (reward) in its own place (al-Qadi al-Baidawi, Qurtubi and Mazhari).
In the last sentence of verse 4, it was said: فَلَا يَغْرُ‌رْ‌كَ تَقَلُّبُهُمْ فِي الْبِلَادِ their [ prosperous ] movements in the cities should not deceive you.). The kuffar (disbelievers) from the tribe of Quraish used to travel to Yemen during winter and to Syria in summer with their trading caravans. They were held in esteem all over Arabia because of their services to Baytullah at Makkah, therefore, they remained safe during their travels and profited from their commercial ventures. This was the backbone of their wealth and territorial power. That this state of affairs with them kept continuing despite the challenge from Islam and the Holy Prophet ﷺ was a matter of pride for them - 'Had we been the culprits in the sight of Allah, all these blessings would have been taken away from us!' This situation could have made even some Muslims easy victims of doubt. Therefore, in this verse, it was said that Allah Ta’ ala had granted them a temporary respite in His wisdom and under His expedient consideration. So, let Muslims not be deceived by this leash given to them. Once this period of respite is over, they are going to be visited by a punishment, and this territorial power of theirs is going to be taken away from them. This started from the Battle of Badr, and up to the Conquest of Makkah, the foreboding manifested itself fully and conclusively within a span of six years.

In verse 7, it was said: الَّذِينَ يَحْمِلُونَ الْعَرْ‌شَ وَمَنْ حَوْلَهُ (Those who are bearing the Throne and those who are around it). The present count of angels who bear the Throne (arsh) is four and, on the day of Qiyamah (the Day of Judgment), they will be eight, and only Allah knows the number of angels around the ` arsh. Some Hadith narrations give the number of their rows that reaches several hundred thousand. They are called: کرّوبِی (karrubi, [ Heb. Kerubh or kerub ], plural: [ Eng. Cherubin, or Cherubim, Heb. Cherubim ]). They are angels close to Allah. In this verse, it has been said that all these angels close to Allah pray for all believers, particularly those who repent from their sins and follow the Shari'ah of the Holy Prophet ﷺ . Either Allah Ta’ ala has appointed them to perform this task, or their nature is such that they keep praying for the good servants of Allah. Therefore, Sayyidna Mutarrif Ibn ` Abdullah Ibn Shikhkhir said that out of all servants of Allah, the angels of Allah are the foremost among those who wish well for believers. Firstly, they pray for them. They implore Allah to forgive them, to save them from the punishment of Jahannam and to admit them to the everlasting gardens of Jannah. Along with it, they also pray for: وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ those as well who did good from among their fathers and wives and children. - 40:8), that is, also admit anyone from among their fathers and forefathers, and their wives, and their children - who meet the criterion of goodness that makes them deserving of forgiveness, a criterion that requires that they should have departed from the mortal world while adhering to their 'iman or faith - yes, admit them too with the same believers into the Jannah.
This tells us that one's 'iman or faith is the basic condition of salvation (najah). After 'iman come other good deeds. The relatives of Muslim believers - fathers, grandfathers or wives and children - even if they are ranked lower than them, such is the munificence of Allah Ta’ ala that He would, in deference to them, also let the relatives of a lesser rank be along with them in Jannah, so that their happiness becomes total and complete as it has been said in another verse of the Qur'an appearing elsewhere:... (We will join their children with them - At-Tur, 52:21).
Said Ibn Jubayr has said, 'When a believer goes to Jannah, he will ask about his father, son, brother and others, and would want to know where they are. He will be told that their deeds were not like yours (therefore, they will not be there). He will say, 'whatever good I did (was not for me alone), in fact, it was for me and them both.' Then, the command will come, 'admit them too into the Jannah.' (Ibn Kathir)
After having reported this Hadith narration in Tafsir Mazhari, the author said, 'this 'mawquf (a Hadith mawquf or restricted tradition from a Companion who does not connect it to the Holy Prophet ﷺ) has the same authority and force as 'marfu" (a Hadith marfu` is a tradition attributed to the Holy Prophet ﷺ) and is explicit on the point that 'doing good' that is held as a pre-condition for having this privilege means 'Iman' or adhering to the true faith.

In verse 7, it was said: الَّذِينَ يَحْمِلُونَ الْعَرْ‌شَ وَمَنْ حَوْلَهُ (Those who are bearing the Throne and those who are around it). The present count of angels who bear the Throne (arsh) is four and, on the day of Qiyamah (the Day of Judgment), they will be eight, and only Allah knows the number of angels around the ` arsh. Some Hadith narrations give the number of their rows that reaches several hundred thousand. They are called: کرّوبِی (karrubi, [ Heb. Kerubh or kerub ], plural: [ Eng. Cherubin, or Cherubim, Heb. Cherubim ]). They are angels close to Allah. In this verse, it has been said that all these angels close to Allah pray for all believers, particularly those who repent from their sins and follow the Shari'ah of the Holy Prophet ﷺ . Either Allah Ta’ ala has appointed them to perform this task, or their nature is such that they keep praying for the good servants of Allah. Therefore, Sayyidna Mutarrif Ibn ` Abdullah Ibn Shikhkhir said that out of all servants of Allah, the angels of Allah are the foremost among those who wish well for believers. Firstly, they pray for them. They implore Allah to forgive them, to save them from the punishment of Jahannam and to admit them to the everlasting gardens of Jannah. Along with it, they also pray for: وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ those as well who did good from among their fathers and wives and children. - 40:8), that is, also admit anyone from among their fathers and forefathers, and their wives, and their children - who meet the criterion of goodness that makes them deserving of forgiveness, a criterion that requires that they should have departed from the mortal world while adhering to their 'iman or faith - yes, admit them too with the same believers into the Jannah.
This tells us that one's 'iman or faith is the basic condition of salvation (najah). After 'iman come other good deeds. The relatives of Muslim believers - fathers, grandfathers or wives and children - even if they are ranked lower than them, such is the munificence of Allah Ta’ ala that He would, in deference to them, also let the relatives of a lesser rank be along with them in Jannah, so that their happiness becomes total and complete as it has been said in another verse of the Qur'an appearing elsewhere:... (We will join their children with them - At-Tur, 52:21).
Said Ibn Jubayr has said, 'When a believer goes to Jannah, he will ask about his father, son, brother and others, and would want to know where they are. He will be told that their deeds were not like yours (therefore, they will not be there). He will say, 'whatever good I did (was not for me alone), in fact, it was for me and them both.' Then, the command will come, 'admit them too into the Jannah.' (Ibn Kathir)
After having reported this Hadith narration in Tafsir Mazhari, the author said, 'this 'mawquf (a Hadith mawquf or restricted tradition from a Companion who does not connect it to the Holy Prophet ﷺ) has the same authority and force as 'marfu" (a Hadith marfu` is a tradition attributed to the Holy Prophet ﷺ) and is explicit on the point that 'doing good' that is held as a pre-condition for having this privilege means 'Iman' or adhering to the true faith.

In verse 7, it was said: الَّذِينَ يَحْمِلُونَ الْعَرْ‌شَ وَمَنْ حَوْلَهُ (Those who are bearing the Throne and those who are around it). The present count of angels who bear the Throne (arsh) is four and, on the day of Qiyamah (the Day of Judgment), they will be eight, and only Allah knows the number of angels around the ` arsh. Some Hadith narrations give the number of their rows that reaches several hundred thousand. They are called: کرّوبِی (karrubi, [ Heb. Kerubh or kerub ], plural: [ Eng. Cherubin, or Cherubim, Heb. Cherubim ]). They are angels close to Allah. In this verse, it has been said that all these angels close to Allah pray for all believers, particularly those who repent from their sins and follow the Shari'ah of the Holy Prophet ﷺ . Either Allah Ta’ ala has appointed them to perform this task, or their nature is such that they keep praying for the good servants of Allah. Therefore, Sayyidna Mutarrif Ibn ` Abdullah Ibn Shikhkhir said that out of all servants of Allah, the angels of Allah are the foremost among those who wish well for believers. Firstly, they pray for them. They implore Allah to forgive them, to save them from the punishment of Jahannam and to admit them to the everlasting gardens of Jannah. Along with it, they also pray for: وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ those as well who did good from among their fathers and wives and children. - 40:8), that is, also admit anyone from among their fathers and forefathers, and their wives, and their children - who meet the criterion of goodness that makes them deserving of forgiveness, a criterion that requires that they should have departed from the mortal world while adhering to their 'iman or faith - yes, admit them too with the same believers into the Jannah.
This tells us that one's 'iman or faith is the basic condition of salvation (najah). After 'iman come other good deeds. The relatives of Muslim believers - fathers, grandfathers or wives and children - even if they are ranked lower than them, such is the munificence of Allah Ta’ ala that He would, in deference to them, also let the relatives of a lesser rank be along with them in Jannah, so that their happiness becomes total and complete as it has been said in another verse of the Qur'an appearing elsewhere:... (We will join their children with them - At-Tur, 52:21).
Said Ibn Jubayr has said, 'When a believer goes to Jannah, he will ask about his father, son, brother and others, and would want to know where they are. He will be told that their deeds were not like yours (therefore, they will not be there). He will say, 'whatever good I did (was not for me alone), in fact, it was for me and them both.' Then, the command will come, 'admit them too into the Jannah.' (Ibn Kathir)
After having reported this Hadith narration in Tafsir Mazhari, the author said, 'this 'mawquf (a Hadith mawquf or restricted tradition from a Companion who does not connect it to the Holy Prophet ﷺ) has the same authority and force as 'marfu" (a Hadith marfu` is a tradition attributed to the Holy Prophet ﷺ) and is explicit on the point that 'doing good' that is held as a pre-condition for having this privilege means 'Iman' or adhering to the true faith.

In verse 7, it was said: الَّذِينَ يَحْمِلُونَ الْعَرْ‌شَ وَمَنْ حَوْلَهُ (Those who are bearing the Throne and those who are around it). The present count of angels who bear the Throne (arsh) is four and, on the day of Qiyamah (the Day of Judgment), they will be eight, and only Allah knows the number of angels around the ` arsh. Some Hadith narrations give the number of their rows that reaches several hundred thousand. They are called: کرّوبِی (karrubi, [ Heb. Kerubh or kerub ], plural: [ Eng. Cherubin, or Cherubim, Heb. Cherubim ]). They are angels close to Allah. In this verse, it has been said that all these angels close to Allah pray for all believers, particularly those who repent from their sins and follow the Shari'ah of the Holy Prophet ﷺ . Either Allah Ta’ ala has appointed them to perform this task, or their nature is such that they keep praying for the good servants of Allah. Therefore, Sayyidna Mutarrif Ibn ` Abdullah Ibn Shikhkhir said that out of all servants of Allah, the angels of Allah are the foremost among those who wish well for believers. Firstly, they pray for them. They implore Allah to forgive them, to save them from the punishment of Jahannam and to admit them to the everlasting gardens of Jannah. Along with it, they also pray for: وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ those as well who did good from among their fathers and wives and children. - 40:8), that is, also admit anyone from among their fathers and forefathers, and their wives, and their children - who meet the criterion of goodness that makes them deserving of forgiveness, a criterion that requires that they should have departed from the mortal world while adhering to their 'iman or faith - yes, admit them too with the same believers into the Jannah.
This tells us that one's 'iman or faith is the basic condition of salvation (najah). After 'iman come other good deeds. The relatives of Muslim believers - fathers, grandfathers or wives and children - even if they are ranked lower than them, such is the munificence of Allah Ta’ ala that He would, in deference to them, also let the relatives of a lesser rank be along with them in Jannah, so that their happiness becomes total and complete as it has been said in another verse of the Qur'an appearing elsewhere:... (We will join their children with them - At-Tur, 52:21).
Said Ibn Jubayr has said, 'When a believer goes to Jannah, he will ask about his father, son, brother and others, and would want to know where they are. He will be told that their deeds were not like yours (therefore, they will not be there). He will say, 'whatever good I did (was not for me alone), in fact, it was for me and them both.' Then, the command will come, 'admit them too into the Jannah.' (Ibn Kathir)
After having reported this Hadith narration in Tafsir Mazhari, the author said, 'this 'mawquf (a Hadith mawquf or restricted tradition from a Companion who does not connect it to the Holy Prophet ﷺ) has the same authority and force as 'marfu" (a Hadith marfu` is a tradition attributed to the Holy Prophet ﷺ) and is explicit on the point that 'doing good' that is held as a pre-condition for having this privilege means 'Iman' or adhering to the true faith.

In verse 7, it was said: الَّذِينَ يَحْمِلُونَ الْعَرْ‌شَ وَمَنْ حَوْلَهُ (Those who are bearing the Throne and those who are around it). The present count of angels who bear the Throne (arsh) is four and, on the day of Qiyamah (the Day of Judgment), they will be eight, and only Allah knows the number of angels around the ` arsh. Some Hadith narrations give the number of their rows that reaches several hundred thousand. They are called: کرّوبِی (karrubi, [ Heb. Kerubh or kerub ], plural: [ Eng. Cherubin, or Cherubim, Heb. Cherubim ]). They are angels close to Allah. In this verse, it has been said that all these angels close to Allah pray for all believers, particularly those who repent from their sins and follow the Shari'ah of the Holy Prophet ﷺ . Either Allah Ta’ ala has appointed them to perform this task, or their nature is such that they keep praying for the good servants of Allah. Therefore, Sayyidna Mutarrif Ibn ` Abdullah Ibn Shikhkhir said that out of all servants of Allah, the angels of Allah are the foremost among those who wish well for believers. Firstly, they pray for them. They implore Allah to forgive them, to save them from the punishment of Jahannam and to admit them to the everlasting gardens of Jannah. Along with it, they also pray for: وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ those as well who did good from among their fathers and wives and children. - 40:8), that is, also admit anyone from among their fathers and forefathers, and their wives, and their children - who meet the criterion of goodness that makes them deserving of forgiveness, a criterion that requires that they should have departed from the mortal world while adhering to their 'iman or faith - yes, admit them too with the same believers into the Jannah.
This tells us that one's 'iman or faith is the basic condition of salvation (najah). After 'iman come other good deeds. The relatives of Muslim believers - fathers, grandfathers or wives and children - even if they are ranked lower than them, such is the munificence of Allah Ta’ ala that He would, in deference to them, also let the relatives of a lesser rank be along with them in Jannah, so that their happiness becomes total and complete as it has been said in another verse of the Qur'an appearing elsewhere:... (We will join their children with them - At-Tur, 52:21).
Said Ibn Jubayr has said, 'When a believer goes to Jannah, he will ask about his father, son, brother and others, and would want to know where they are. He will be told that their deeds were not like yours (therefore, they will not be there). He will say, 'whatever good I did (was not for me alone), in fact, it was for me and them both.' Then, the command will come, 'admit them too into the Jannah.' (Ibn Kathir)
After having reported this Hadith narration in Tafsir Mazhari, the author said, 'this 'mawquf (a Hadith mawquf or restricted tradition from a Companion who does not connect it to the Holy Prophet ﷺ) has the same authority and force as 'marfu" (a Hadith marfu` is a tradition attributed to the Holy Prophet ﷺ) and is explicit on the point that 'doing good' that is held as a pre-condition for having this privilege means 'Iman' or adhering to the true faith.

In verse 7, it was said: الَّذِينَ يَحْمِلُونَ الْعَرْ‌شَ وَمَنْ حَوْلَهُ (Those who are bearing the Throne and those who are around it). The present count of angels who bear the Throne (arsh) is four and, on the day of Qiyamah (the Day of Judgment), they will be eight, and only Allah knows the number of angels around the ` arsh. Some Hadith narrations give the number of their rows that reaches several hundred thousand. They are called: کرّوبِی (karrubi, [ Heb. Kerubh or kerub ], plural: [ Eng. Cherubin, or Cherubim, Heb. Cherubim ]). They are angels close to Allah. In this verse, it has been said that all these angels close to Allah pray for all believers, particularly those who repent from their sins and follow the Shari'ah of the Holy Prophet ﷺ . Either Allah Ta’ ala has appointed them to perform this task, or their nature is such that they keep praying for the good servants of Allah. Therefore, Sayyidna Mutarrif Ibn ` Abdullah Ibn Shikhkhir said that out of all servants of Allah, the angels of Allah are the foremost among those who wish well for believers. Firstly, they pray for them. They implore Allah to forgive them, to save them from the punishment of Jahannam and to admit them to the everlasting gardens of Jannah. Along with it, they also pray for: وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ those as well who did good from among their fathers and wives and children. - 40:8), that is, also admit anyone from among their fathers and forefathers, and their wives, and their children - who meet the criterion of goodness that makes them deserving of forgiveness, a criterion that requires that they should have departed from the mortal world while adhering to their 'iman or faith - yes, admit them too with the same believers into the Jannah.
This tells us that one's 'iman or faith is the basic condition of salvation (najah). After 'iman come other good deeds. The relatives of Muslim believers - fathers, grandfathers or wives and children - even if they are ranked lower than them, such is the munificence of Allah Ta’ ala that He would, in deference to them, also let the relatives of a lesser rank be along with them in Jannah, so that their happiness becomes total and complete as it has been said in another verse of the Qur'an appearing elsewhere:... (We will join their children with them - At-Tur, 52:21).
Said Ibn Jubayr has said, 'When a believer goes to Jannah, he will ask about his father, son, brother and others, and would want to know where they are. He will be told that their deeds were not like yours (therefore, they will not be there). He will say, 'whatever good I did (was not for me alone), in fact, it was for me and them both.' Then, the command will come, 'admit them too into the Jannah.' (Ibn Kathir)
After having reported this Hadith narration in Tafsir Mazhari, the author said, 'this 'mawquf (a Hadith mawquf or restricted tradition from a Companion who does not connect it to the Holy Prophet ﷺ) has the same authority and force as 'marfu" (a Hadith marfu` is a tradition attributed to the Holy Prophet ﷺ) and is explicit on the point that 'doing good' that is held as a pre-condition for having this privilege means 'Iman' or adhering to the true faith.

In verse 7, it was said: الَّذِينَ يَحْمِلُونَ الْعَرْ‌شَ وَمَنْ حَوْلَهُ (Those who are bearing the Throne and those who are around it). The present count of angels who bear the Throne (arsh) is four and, on the day of Qiyamah (the Day of Judgment), they will be eight, and only Allah knows the number of angels around the ` arsh. Some Hadith narrations give the number of their rows that reaches several hundred thousand. They are called: کرّوبِی (karrubi, [ Heb. Kerubh or kerub ], plural: [ Eng. Cherubin, or Cherubim, Heb. Cherubim ]). They are angels close to Allah. In this verse, it has been said that all these angels close to Allah pray for all believers, particularly those who repent from their sins and follow the Shari'ah of the Holy Prophet ﷺ . Either Allah Ta’ ala has appointed them to perform this task, or their nature is such that they keep praying for the good servants of Allah. Therefore, Sayyidna Mutarrif Ibn ` Abdullah Ibn Shikhkhir said that out of all servants of Allah, the angels of Allah are the foremost among those who wish well for believers. Firstly, they pray for them. They implore Allah to forgive them, to save them from the punishment of Jahannam and to admit them to the everlasting gardens of Jannah. Along with it, they also pray for: وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ those as well who did good from among their fathers and wives and children. - 40:8), that is, also admit anyone from among their fathers and forefathers, and their wives, and their children - who meet the criterion of goodness that makes them deserving of forgiveness, a criterion that requires that they should have departed from the mortal world while adhering to their 'iman or faith - yes, admit them too with the same believers into the Jannah.
This tells us that one's 'iman or faith is the basic condition of salvation (najah). After 'iman come other good deeds. The relatives of Muslim believers - fathers, grandfathers or wives and children - even if they are ranked lower than them, such is the munificence of Allah Ta’ ala that He would, in deference to them, also let the relatives of a lesser rank be along with them in Jannah, so that their happiness becomes total and complete as it has been said in another verse of the Qur'an appearing elsewhere:... (We will join their children with them - At-Tur, 52:21).
Said Ibn Jubayr has said, 'When a believer goes to Jannah, he will ask about his father, son, brother and others, and would want to know where they are. He will be told that their deeds were not like yours (therefore, they will not be there). He will say, 'whatever good I did (was not for me alone), in fact, it was for me and them both.' Then, the command will come, 'admit them too into the Jannah.' (Ibn Kathir)
After having reported this Hadith narration in Tafsir Mazhari, the author said, 'this 'mawquf (a Hadith mawquf or restricted tradition from a Companion who does not connect it to the Holy Prophet ﷺ) has the same authority and force as 'marfu" (a Hadith marfu` is a tradition attributed to the Holy Prophet ﷺ) and is explicit on the point that 'doing good' that is held as a pre-condition for having this privilege means 'Iman' or adhering to the true faith.

In verse 7, it was said: الَّذِينَ يَحْمِلُونَ الْعَرْ‌شَ وَمَنْ حَوْلَهُ (Those who are bearing the Throne and those who are around it). The present count of angels who bear the Throne (arsh) is four and, on the day of Qiyamah (the Day of Judgment), they will be eight, and only Allah knows the number of angels around the ` arsh. Some Hadith narrations give the number of their rows that reaches several hundred thousand. They are called: کرّوبِی (karrubi, [ Heb. Kerubh or kerub ], plural: [ Eng. Cherubin, or Cherubim, Heb. Cherubim ]). They are angels close to Allah. In this verse, it has been said that all these angels close to Allah pray for all believers, particularly those who repent from their sins and follow the Shari'ah of the Holy Prophet ﷺ . Either Allah Ta’ ala has appointed them to perform this task, or their nature is such that they keep praying for the good servants of Allah. Therefore, Sayyidna Mutarrif Ibn ` Abdullah Ibn Shikhkhir said that out of all servants of Allah, the angels of Allah are the foremost among those who wish well for believers. Firstly, they pray for them. They implore Allah to forgive them, to save them from the punishment of Jahannam and to admit them to the everlasting gardens of Jannah. Along with it, they also pray for: وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ those as well who did good from among their fathers and wives and children. - 40:8), that is, also admit anyone from among their fathers and forefathers, and their wives, and their children - who meet the criterion of goodness that makes them deserving of forgiveness, a criterion that requires that they should have departed from the mortal world while adhering to their 'iman or faith - yes, admit them too with the same believers into the Jannah.
This tells us that one's 'iman or faith is the basic condition of salvation (najah). After 'iman come other good deeds. The relatives of Muslim believers - fathers, grandfathers or wives and children - even if they are ranked lower than them, such is the munificence of Allah Ta’ ala that He would, in deference to them, also let the relatives of a lesser rank be along with them in Jannah, so that their happiness becomes total and complete as it has been said in another verse of the Qur'an appearing elsewhere:... (We will join their children with them - At-Tur, 52:21).
Said Ibn Jubayr has said, 'When a believer goes to Jannah, he will ask about his father, son, brother and others, and would want to know where they are. He will be told that their deeds were not like yours (therefore, they will not be there). He will say, 'whatever good I did (was not for me alone), in fact, it was for me and them both.' Then, the command will come, 'admit them too into the Jannah.' (Ibn Kathir)
After having reported this Hadith narration in Tafsir Mazhari, the author said, 'this 'mawquf (a Hadith mawquf or restricted tradition from a Companion who does not connect it to the Holy Prophet ﷺ) has the same authority and force as 'marfu" (a Hadith marfu` is a tradition attributed to the Holy Prophet ﷺ) and is explicit on the point that 'doing good' that is held as a pre-condition for having this privilege means 'Iman' or adhering to the true faith.

Commentary
The word: دَرَجَات (darajat, translated above as 'stations' ) in: رَ‌فِيعُ الدَّرَ‌جَاتِ (He is High in stations - 40:15) has been taken by some commentators as meaning 'attributes.' If so, the sense of the expression would be that His attributes of perfection are most exalted. Ibn Kathir has relied on the words as they appear outwardly and has said that it refers to the most exalted 'arsh' (throne) for it comprehends all land masses and heavens and is located above them all like a roof as in Surah Al-Ma'arij: مِّنَ اللَّـهِ ذِي الْمَعَارِ‌جِ ﴿3﴾ تَعْرُ‌جُ الْمَلَائِكَةُ وَالرُّ‌وحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُ‌هُ خَمْسِينَ أَلْفَ سَنَةٍ (From Allah, the Lord of the stairways to whom ascend the angels and spirit, in a day the length of which is fifty thousand years - 70:3, 4).
According to some further investigation into this verse by Ibn Kathir, it should be borne in mind that this measure of fifty thousand years is a description of the travel distance from the seventh level of the earth up to the 'arsh, and this is what has been declared as the preferred position by a majority of earlier and later scholars. He has also said that according to many scholars, 'arsh is made of a red ruby the diameter of which is so big as would take a travel distance of fifty thousand years to cover. Similarly, its height would take an identical travel distance to cover. Then there are commentators who have said that رَ‌فِيعُ الدَّرَ‌جَاتِ (rafi` u-d-darajat) appears in the sense of رَافعُ الدَّرَ‌جَاتِ (rafi'u-d-darajat: that is, the One who elevates others in ranks), that is, Allah Ta'la is the one who elevates the ranks of believers who have His fear in their hearts as borne by verses of the Qur'an, such as: نَرْ‌فَعُ دَرَ‌جَاتٍ مَّن نَّشَاءُ (We raise in ranks whom We will -Al-An am, 6:83) and هُمْ دَرَ‌جَاتٌ عِندَ اللَّـهِ (They are of various ranks with Allah -'Al-'Imran, 3:163).

The word: بَارِ‌زُونَ (barizun) in verse 16: يَوْمَ هُم بَارِ‌زُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّـهِ مِنْهُمْ (the day they will come in open view) refers to what would happen on the day of Resurrection when its land surface will be turned into a single level without any mountains, caves, trees or buildings that could obstruct the view. Therefore, everyone will be in an open expanse, open to view.
In the concluding sentence of the same verse, it was said: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). This statement has appeared in this verse after يَوْمَ التَّلَاقِ (a day of encounter) and يَوْمَ هُم بَارِ‌زُونَ (the day they will come in open view) and it is obvious that 'the day of encounter' and 'the day of gathering together' will materialize after the second Horn has been blown. Similarly, the event of 'the day they will come in open view' will also materialize after the second Horn has been blown, and a new venue in the form of a level surface will be' put in place, a place with no natural or man-made object obstructing the view. After that, now that this statement: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?) has been introduced, it only shows that this statement of Allah Ta’ ala will be made after everyone has been raised again by virtue of the blowing of the second Horn. Al-Qurtubi has presented a Hadith in support with reference to Nahhas. This Hadith has been reported by Abu Wa'il from Sayyidna ` Abdullah Ibn Masud ؓ . According to this Hadith, all human beings will be assembled together on a clear surface, a surface on which no sin would have been committed by anyone. At that time, a herald will be commanded to herald: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). Thereupon, the entire creation, believer or disbeliever, will respond saying: لِلَّـهِ الْوَاحِدِ الْقَهَّارِ‌ (To Allah alone, the One, the All-Dominant.). As for the believers, they will be more than pleased to say so, for this would be part of their belief. As for the disbelievers, they will confess to it sadly and helplessly.
But, some other narrations show that this statement will be made by Allah Ta’ ala Himself when the entire creation will lie annihilated after the blowing of the first Horn, and when even specially close ones, the angels - Jibra'il, Mika'il, Israfil and the angel of death - will also meet death, and no one except the One Being of Allah subhanahu wa ta’ ala will remain, that will be the time He will say: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). Since there will be no one to answer at that time, He will Himself answer: لِلَّـهِ الْوَاحِدِ الْقَهَّار (To Allah alone, the One, the All-Dominant.). Sage Hasan al-Basri (رح) has said: In this situation, the entity asking the question and the entity responding to it is no other but the entity of one and only Allah. Muhammad Ibn Ka'b al-Qurai also says this. It is supported by the Hadith of Sayyidna Abu Hurairah and Ibn ` Umar ؓ in which it is said, 'On the Day of Judgment, Allah Ta’ ala will - with all earth surfaces rolled up in His left hand and all heavens rolled up in His right hand - say: اناالملک این الجبارون این المتکبرون (I am the owner of the kingdom. Where are the tyrants? Where are the arrogants?). In Tafsir Ad-Durr-ul- Manthur where, after reporting both narrations of this nature, it has been said that it is possible that this statement is made twice, the first being at the time of the annihilation of the existing universe following the first blowing of the Horn, and the second at the time the entire creation has been brought back to life following the second blowing of the Horn. Maulana Ashraf Thanavi (رح) has said in Bayan-ul-Qur'an that the Tafsir of the noble Qur'an does not hinge on declaring it as made twice only, instead, it is also possible that the cited verse is mentioning the event that will come to pass after the first blowing of the Horn, but it has been referred to here (while mentioning the events after the second blowing) as a reminder of what happened before. Allah knows best.

The word: بَارِ‌زُونَ (barizun) in verse 16: يَوْمَ هُم بَارِ‌زُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّـهِ مِنْهُمْ (the day they will come in open view) refers to what would happen on the day of Resurrection when its land surface will be turned into a single level without any mountains, caves, trees or buildings that could obstruct the view. Therefore, everyone will be in an open expanse, open to view.
In the concluding sentence of the same verse, it was said: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). This statement has appeared in this verse after يَوْمَ التَّلَاقِ (a day of encounter) and يَوْمَ هُم بَارِ‌زُونَ (the day they will come in open view) and it is obvious that 'the day of encounter' and 'the day of gathering together' will materialize after the second Horn has been blown. Similarly, the event of 'the day they will come in open view' will also materialize after the second Horn has been blown, and a new venue in the form of a level surface will be' put in place, a place with no natural or man-made object obstructing the view. After that, now that this statement: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?) has been introduced, it only shows that this statement of Allah Ta’ ala will be made after everyone has been raised again by virtue of the blowing of the second Horn. Al-Qurtubi has presented a Hadith in support with reference to Nahhas. This Hadith has been reported by Abu Wa'il from Sayyidna ` Abdullah Ibn Masud ؓ . According to this Hadith, all human beings will be assembled together on a clear surface, a surface on which no sin would have been committed by anyone. At that time, a herald will be commanded to herald: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). Thereupon, the entire creation, believer or disbeliever, will respond saying: لِلَّـهِ الْوَاحِدِ الْقَهَّارِ‌ (To Allah alone, the One, the All-Dominant.). As for the believers, they will be more than pleased to say so, for this would be part of their belief. As for the disbelievers, they will confess to it sadly and helplessly.
But, some other narrations show that this statement will be made by Allah Ta’ ala Himself when the entire creation will lie annihilated after the blowing of the first Horn, and when even specially close ones, the angels - Jibra'il, Mika'il, Israfil and the angel of death - will also meet death, and no one except the One Being of Allah subhanahu wa ta’ ala will remain, that will be the time He will say: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). Since there will be no one to answer at that time, He will Himself answer: لِلَّـهِ الْوَاحِدِ الْقَهَّار (To Allah alone, the One, the All-Dominant.). Sage Hasan al-Basri (رح) has said: In this situation, the entity asking the question and the entity responding to it is no other but the entity of one and only Allah. Muhammad Ibn Ka'b al-Qurai also says this. It is supported by the Hadith of Sayyidna Abu Hurairah and Ibn ` Umar ؓ in which it is said, 'On the Day of Judgment, Allah Ta’ ala will - with all earth surfaces rolled up in His left hand and all heavens rolled up in His right hand - say: اناالملک این الجبارون این المتکبرون (I am the owner of the kingdom. Where are the tyrants? Where are the arrogants?). In Tafsir Ad-Durr-ul- Manthur where, after reporting both narrations of this nature, it has been said that it is possible that this statement is made twice, the first being at the time of the annihilation of the existing universe following the first blowing of the Horn, and the second at the time the entire creation has been brought back to life following the second blowing of the Horn. Maulana Ashraf Thanavi (رح) has said in Bayan-ul-Qur'an that the Tafsir of the noble Qur'an does not hinge on declaring it as made twice only, instead, it is also possible that the cited verse is mentioning the event that will come to pass after the first blowing of the Horn, but it has been referred to here (while mentioning the events after the second blowing) as a reminder of what happened before. Allah knows best.

The word: بَارِ‌زُونَ (barizun) in verse 16: يَوْمَ هُم بَارِ‌زُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّـهِ مِنْهُمْ (the day they will come in open view) refers to what would happen on the day of Resurrection when its land surface will be turned into a single level without any mountains, caves, trees or buildings that could obstruct the view. Therefore, everyone will be in an open expanse, open to view.
In the concluding sentence of the same verse, it was said: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). This statement has appeared in this verse after يَوْمَ التَّلَاقِ (a day of encounter) and يَوْمَ هُم بَارِ‌زُونَ (the day they will come in open view) and it is obvious that 'the day of encounter' and 'the day of gathering together' will materialize after the second Horn has been blown. Similarly, the event of 'the day they will come in open view' will also materialize after the second Horn has been blown, and a new venue in the form of a level surface will be' put in place, a place with no natural or man-made object obstructing the view. After that, now that this statement: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?) has been introduced, it only shows that this statement of Allah Ta’ ala will be made after everyone has been raised again by virtue of the blowing of the second Horn. Al-Qurtubi has presented a Hadith in support with reference to Nahhas. This Hadith has been reported by Abu Wa'il from Sayyidna ` Abdullah Ibn Masud ؓ . According to this Hadith, all human beings will be assembled together on a clear surface, a surface on which no sin would have been committed by anyone. At that time, a herald will be commanded to herald: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). Thereupon, the entire creation, believer or disbeliever, will respond saying: لِلَّـهِ الْوَاحِدِ الْقَهَّارِ‌ (To Allah alone, the One, the All-Dominant.). As for the believers, they will be more than pleased to say so, for this would be part of their belief. As for the disbelievers, they will confess to it sadly and helplessly.
But, some other narrations show that this statement will be made by Allah Ta’ ala Himself when the entire creation will lie annihilated after the blowing of the first Horn, and when even specially close ones, the angels - Jibra'il, Mika'il, Israfil and the angel of death - will also meet death, and no one except the One Being of Allah subhanahu wa ta’ ala will remain, that will be the time He will say: لِّمَنِ الْمُلْكُ الْيَوْمَ (To whom belongs the kingdom today?). Since there will be no one to answer at that time, He will Himself answer: لِلَّـهِ الْوَاحِدِ الْقَهَّار (To Allah alone, the One, the All-Dominant.). Sage Hasan al-Basri (رح) has said: In this situation, the entity asking the question and the entity responding to it is no other but the entity of one and only Allah. Muhammad Ibn Ka'b al-Qurai also says this. It is supported by the Hadith of Sayyidna Abu Hurairah and Ibn ` Umar ؓ in which it is said, 'On the Day of Judgment, Allah Ta’ ala will - with all earth surfaces rolled up in His left hand and all heavens rolled up in His right hand - say: اناالملک این الجبارون این المتکبرون (I am the owner of the kingdom. Where are the tyrants? Where are the arrogants?). In Tafsir Ad-Durr-ul- Manthur where, after reporting both narrations of this nature, it has been said that it is possible that this statement is made twice, the first being at the time of the annihilation of the existing universe following the first blowing of the Horn, and the second at the time the entire creation has been brought back to life following the second blowing of the Horn. Maulana Ashraf Thanavi (رح) has said in Bayan-ul-Qur'an that the Tafsir of the noble Qur'an does not hinge on declaring it as made twice only, instead, it is also possible that the cited verse is mentioning the event that will come to pass after the first blowing of the Horn, but it has been referred to here (while mentioning the events after the second blowing) as a reminder of what happened before. Allah knows best.

In verse 19, it was said: يَعْلَمُ خَائِنَةَ الْأَعْيُنِ (He knows the treachery of the eyes), in other words, eyes that betray the trust. It means the action of a person who would, secretly and surreptitiously, cast a glance over something haram and impermissible for him or her, for example, casts a glance at a non-mahram person with sexual desire, and takes it away in the event someone was around, or casts a glance in a manner that is not noticed by others. All these things are open before Allah Ta’ ala.

In verse 19, it was said: يَعْلَمُ خَائِنَةَ الْأَعْيُنِ (He knows the treachery of the eyes), in other words, eyes that betray the trust. It means the action of a person who would, secretly and surreptitiously, cast a glance over something haram and impermissible for him or her, for example, casts a glance at a non-mahram person with sexual desire, and takes it away in the event someone was around, or casts a glance in a manner that is not noticed by others. All these things are open before Allah Ta’ ala.

In verse 19, it was said: يَعْلَمُ خَائِنَةَ الْأَعْيُنِ (He knows the treachery of the eyes), in other words, eyes that betray the trust. It means the action of a person who would, secretly and surreptitiously, cast a glance over something haram and impermissible for him or her, for example, casts a glance at a non-mahram person with sexual desire, and takes it away in the event someone was around, or casts a glance in a manner that is not noticed by others. All these things are open before Allah Ta’ ala.

In verse 19, it was said: يَعْلَمُ خَائِنَةَ الْأَعْيُنِ (He knows the treachery of the eyes), in other words, eyes that betray the trust. It means the action of a person who would, secretly and surreptitiously, cast a glance over something haram and impermissible for him or her, for example, casts a glance at a non-mahram person with sexual desire, and takes it away in the event someone was around, or casts a glance in a manner that is not noticed by others. All these things are open before Allah Ta’ ala.

In verse 19, it was said: يَعْلَمُ خَائِنَةَ الْأَعْيُنِ (He knows the treachery of the eyes), in other words, eyes that betray the trust. It means the action of a person who would, secretly and surreptitiously, cast a glance over something haram and impermissible for him or her, for example, casts a glance at a non-mahram person with sexual desire, and takes it away in the event someone was around, or casts a glance in a manner that is not noticed by others. All these things are open before Allah Ta’ ala.

Commentary
Frequent references were made earlier in the text to the warnings given to deniers of pure monotheism and prophethood which brought more opposition and hostility from disbelievers. Naturally, this situation made the Holy Prophet ﷺ sad. It was to comfort him that, in nearly two sections cited above, mentioned there is the story of Sayyidna Musa (علیہ السلام) and Pharaoh. In this story, there is a lengthy dialogue between the Pharaoh, his people and a righteous elder who, despite being a scion of the House of the Pharaoh, had believed in the faith of Sayyidna Musa (علیہ السلام) after having seen the miracles shown at his hands - but, had kept his faith secret until that time. Once this dialogue took place, his faith stood declared automatically and conclusively.
Out of early Tafsir authorities, Muqatil, Suddiyy and Hasan have said that he was a cousin of the Pharaoh and was the same person who, at the time they were talking in the court of Pharaoh about killing Sayyidna Musa (علیہ السلام) in retaliation against the killing of the Copt, had come running from the far side of the city and apprised Sayyidna Musa (علیہ السلام) of the danger and advised him to go out of Egypt. This event has been mentioned in Surah Al-Qasas: وَجَاءَ رَ‌جُلٌ مِّنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ (And there came a man running, from the farthest part of the city. - A1-Qasas, 28:20)
The name of this believing member of the House of the Pharaoh has been given as Habib in some sources. But, the truth of the matter is that Habib is the name of the person who has been mentioned in Surah Sin (36:20). The name of this person is شَمعان (Shama'n). Suhaili considers this name as most correct. Others say that his name is Hizgil. Tha'labi has reported the same name from Sayyidna Ibn ` Abbas ؓ .
In a Hadith, the Holy Prophet ﷺ said, 'Of some صِّدِّيقِين (siddiqin: the truthful ones), there is Habib najjar (carpenter) whose incident appears in Surah Ya Sin; the other is the believer from the House of Pharaoh; the third, Abu Bakr (Sayyidna Abu Bakr as۔ ؓ ), and he is the foremost among them.' (Qurtubi)

Commentary
Frequent references were made earlier in the text to the warnings given to deniers of pure monotheism and prophethood which brought more opposition and hostility from disbelievers. Naturally, this situation made the Holy Prophet ﷺ sad. It was to comfort him that, in nearly two sections cited above, mentioned there is the story of Sayyidna Musa (علیہ السلام) and Pharaoh. In this story, there is a lengthy dialogue between the Pharaoh, his people and a righteous elder who, despite being a scion of the House of the Pharaoh, had believed in the faith of Sayyidna Musa (علیہ السلام) after having seen the miracles shown at his hands - but, had kept his faith secret until that time. Once this dialogue took place, his faith stood declared automatically and conclusively.
Out of early Tafsir authorities, Muqatil, Suddiyy and Hasan have said that he was a cousin of the Pharaoh and was the same person who, at the time they were talking in the court of Pharaoh about killing Sayyidna Musa (علیہ السلام) in retaliation against the killing of the Copt, had come running from the far side of the city and apprised Sayyidna Musa (علیہ السلام) of the danger and advised him to go out of Egypt. This event has been mentioned in Surah Al-Qasas: وَجَاءَ رَ‌جُلٌ مِّنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ (And there came a man running, from the farthest part of the city. - A1-Qasas, 28:20)
The name of this believing member of the House of the Pharaoh has been given as Habib in some sources. But, the truth of the matter is that Habib is the name of the person who has been mentioned in Surah Sin (36:20). The name of this person is شَمعان (Shama'n). Suhaili considers this name as most correct. Others say that his name is Hizgil. Tha'labi has reported the same name from Sayyidna Ibn ` Abbas ؓ .
In a Hadith, the Holy Prophet ﷺ said, 'Of some صِّدِّيقِين (siddiqin: the truthful ones), there is Habib najjar (carpenter) whose incident appears in Surah Ya Sin; the other is the believer from the House of Pharaoh; the third, Abu Bakr (Sayyidna Abu Bakr as۔ ؓ ), and he is the foremost among them.' (Qurtubi)

Commentary
Frequent references were made earlier in the text to the warnings given to deniers of pure monotheism and prophethood which brought more opposition and hostility from disbelievers. Naturally, this situation made the Holy Prophet ﷺ sad. It was to comfort him that, in nearly two sections cited above, mentioned there is the story of Sayyidna Musa (علیہ السلام) and Pharaoh. In this story, there is a lengthy dialogue between the Pharaoh, his people and a righteous elder who, despite being a scion of the House of the Pharaoh, had believed in the faith of Sayyidna Musa (علیہ السلام) after having seen the miracles shown at his hands - but, had kept his faith secret until that time. Once this dialogue took place, his faith stood declared automatically and conclusively.
Out of early Tafsir authorities, Muqatil, Suddiyy and Hasan have said that he was a cousin of the Pharaoh and was the same person who, at the time they were talking in the court of Pharaoh about killing Sayyidna Musa (علیہ السلام) in retaliation against the killing of the Copt, had come running from the far side of the city and apprised Sayyidna Musa (علیہ السلام) of the danger and advised him to go out of Egypt. This event has been mentioned in Surah Al-Qasas: وَجَاءَ رَ‌جُلٌ مِّنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ (And there came a man running, from the farthest part of the city. - A1-Qasas, 28:20)
The name of this believing member of the House of the Pharaoh has been given as Habib in some sources. But, the truth of the matter is that Habib is the name of the person who has been mentioned in Surah Sin (36:20). The name of this person is شَمعان (Shama'n). Suhaili considers this name as most correct. Others say that his name is Hizgil. Tha'labi has reported the same name from Sayyidna Ibn ` Abbas ؓ .
In a Hadith, the Holy Prophet ﷺ said, 'Of some صِّدِّيقِين (siddiqin: the truthful ones), there is Habib najjar (carpenter) whose incident appears in Surah Ya Sin; the other is the believer from the House of Pharaoh; the third, Abu Bakr (Sayyidna Abu Bakr as۔ ؓ ), and he is the foremost among them.' (Qurtubi)

Commentary
Frequent references were made earlier in the text to the warnings given to deniers of pure monotheism and prophethood which brought more opposition and hostility from disbelievers. Naturally, this situation made the Holy Prophet ﷺ sad. It was to comfort him that, in nearly two sections cited above, mentioned there is the story of Sayyidna Musa (علیہ السلام) and Pharaoh. In this story, there is a lengthy dialogue between the Pharaoh, his people and a righteous elder who, despite being a scion of the House of the Pharaoh, had believed in the faith of Sayyidna Musa (علیہ السلام) after having seen the miracles shown at his hands - but, had kept his faith secret until that time. Once this dialogue took place, his faith stood declared automatically and conclusively.
Out of early Tafsir authorities, Muqatil, Suddiyy and Hasan have said that he was a cousin of the Pharaoh and was the same person who, at the time they were talking in the court of Pharaoh about killing Sayyidna Musa (علیہ السلام) in retaliation against the killing of the Copt, had come running from the far side of the city and apprised Sayyidna Musa (علیہ السلام) of the danger and advised him to go out of Egypt. This event has been mentioned in Surah Al-Qasas: وَجَاءَ رَ‌جُلٌ مِّنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ (And there came a man running, from the farthest part of the city. - A1-Qasas, 28:20)
The name of this believing member of the House of the Pharaoh has been given as Habib in some sources. But, the truth of the matter is that Habib is the name of the person who has been mentioned in Surah Sin (36:20). The name of this person is شَمعان (Shama'n). Suhaili considers this name as most correct. Others say that his name is Hizgil. Tha'labi has reported the same name from Sayyidna Ibn ` Abbas ؓ .
In a Hadith, the Holy Prophet ﷺ said, 'Of some صِّدِّيقِين (siddiqin: the truthful ones), there is Habib najjar (carpenter) whose incident appears in Surah Ya Sin; the other is the believer from the House of Pharaoh; the third, Abu Bakr (Sayyidna Abu Bakr as۔ ؓ ), and he is the foremost among them.' (Qurtubi)

In verse 28, it was said: يَكْتُمُ إِيمَانَهُ (who had kept his faith secret). This tells us that a person who does not declare his 'iman (faith) before people, yet remains staunch in his faith by heart, then, this person is a believer. But, it stands proved from clear textual authority (of the Qur'an and Hadith) that, for 'iman to be acceptable, the simple certitude of the heart is not enough, instead, it is subject to the condition of a verbal confession and declaration. Unless the person concerned declares it verbally, he or she will not be regarded as a believer. However, making this verbal declaration before people publicly is not necessary. The only reason why it is needed is that unless people come to know about the person's 'iman, they would remain unable to interact with him or her in the same way as they do with Muslims. (Qurtubi)
Earlier in the verse, by saying: مُّؤْمِنٌ مِّنْ آلِ فِرْ‌عَوْنَ (a believing man from the House of the Pharaoh), it is virtually demonstrated that the believer, in his ensuing dialogue with Pharaoh and his people, invited them toward truth and faith as well as restrained them from killing Sayyidna Musa (علیہ السلام) .

In verse 28, it was said: يَكْتُمُ إِيمَانَهُ (who had kept his faith secret). This tells us that a person who does not declare his 'iman (faith) before people, yet remains staunch in his faith by heart, then, this person is a believer. But, it stands proved from clear textual authority (of the Qur'an and Hadith) that, for 'iman to be acceptable, the simple certitude of the heart is not enough, instead, it is subject to the condition of a verbal confession and declaration. Unless the person concerned declares it verbally, he or she will not be regarded as a believer. However, making this verbal declaration before people publicly is not necessary. The only reason why it is needed is that unless people come to know about the person's 'iman, they would remain unable to interact with him or her in the same way as they do with Muslims. (Qurtubi)
Earlier in the verse, by saying: مُّؤْمِنٌ مِّنْ آلِ فِرْ‌عَوْنَ (a believing man from the House of the Pharaoh), it is virtually demonstrated that the believer, in his ensuing dialogue with Pharaoh and his people, invited them toward truth and faith as well as restrained them from killing Sayyidna Musa (علیہ السلام) .

In verse 28, it was said: يَكْتُمُ إِيمَانَهُ (who had kept his faith secret). This tells us that a person who does not declare his 'iman (faith) before people, yet remains staunch in his faith by heart, then, this person is a believer. But, it stands proved from clear textual authority (of the Qur'an and Hadith) that, for 'iman to be acceptable, the simple certitude of the heart is not enough, instead, it is subject to the condition of a verbal confession and declaration. Unless the person concerned declares it verbally, he or she will not be regarded as a believer. However, making this verbal declaration before people publicly is not necessary. The only reason why it is needed is that unless people come to know about the person's 'iman, they would remain unable to interact with him or her in the same way as they do with Muslims. (Qurtubi)
Earlier in the verse, by saying: مُّؤْمِنٌ مِّنْ آلِ فِرْ‌عَوْنَ (a believing man from the House of the Pharaoh), it is virtually demonstrated that the believer, in his ensuing dialogue with Pharaoh and his people, invited them toward truth and faith as well as restrained them from killing Sayyidna Musa (علیہ السلام) .

In verse 28, it was said: يَكْتُمُ إِيمَانَهُ (who had kept his faith secret). This tells us that a person who does not declare his 'iman (faith) before people, yet remains staunch in his faith by heart, then, this person is a believer. But, it stands proved from clear textual authority (of the Qur'an and Hadith) that, for 'iman to be acceptable, the simple certitude of the heart is not enough, instead, it is subject to the condition of a verbal confession and declaration. Unless the person concerned declares it verbally, he or she will not be regarded as a believer. However, making this verbal declaration before people publicly is not necessary. The only reason why it is needed is that unless people come to know about the person's 'iman, they would remain unable to interact with him or her in the same way as they do with Muslims. (Qurtubi)
Earlier in the verse, by saying: مُّؤْمِنٌ مِّنْ آلِ فِرْ‌عَوْنَ (a believing man from the House of the Pharaoh), it is virtually demonstrated that the believer, in his ensuing dialogue with Pharaoh and his people, invited them toward truth and faith as well as restrained them from killing Sayyidna Musa (علیہ السلام) .

In verse 32, it was said: يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ (0 my people, I fear for you a day when people will call one another). The last word: تَّنَادِ (tanad) with a kasrah on the letter: دال (dal) is an abbreviated form of the word: تَنَادِی (tanadi) which means calling each other. The day of Qiyamah (the Day of Doom, or Judgment) was called: يَوْمَ التَّنَادِ (yowm-ut-tanad) for the reason that this horrendous day would be reverberating with countless calls and cries. According to a narration of Sayyidna ` Abdullah Ibn ` Umar ؓ ، the Holy Prophet ﷺ said, "When comes the day of Qiyamah, an announcer from Allah will proclaim: 'Let the adversaries of Allah stand'. It would mean people who rejected taqdir or predestination. And then, the people of Jannah will call out to the people of Jahannam, and the people of Jahannam will call out to the people of Jannah, and the people of the A` raf (Heights) will call out to both, all saying things about themselves. And at that time, names will be announced, names of the lucky and the unlucky, along with their parentage. It will be like an announcement of results indicating that such and such person named is fortunate and successful, and that the probability of any misfortune for him or her stands eliminated - and that such and such person has turned out to be unfortunate, and that the probability of any good fortune for him or her stands eliminated." (Reported by Ibn Abi Haim in As-Sunnah - Mazhari)
And it has been reported from Sayyidna Abu Hazim Al-A` raj ؓ that he used to address his own self saying, "0 A'raj, when comes the call on the day of Qiyamah: 'Let those who committed such and such sins stand' - you would be standing with them; and when comes the call: 'Let those who committed such and such sins stand', you would be standing with them too; and when comes the call: 'Let those who committed such and such sins', you would be standing with them too - and I believe, every time a sin is announced, you would have to stand with them (because you have all sorts of sins in store with you!" ) - Reported by Abu Nu'aym - Mazhari.

In verse 33, it was said: يَوْمَ تُوَلُّونَ مُدْبِرِ‌ينَ (a day when you will turn backon your heels,). In the summary of tafsir from Bayan-ul-Qur'an of Maulana Ashraf Thanavi (رح) (forming a part of the original Urdu edition of Ma’ ariful-Qur'an), it has been said with reference to Imam al-Baghawi that this is a description of the state in which culprits will be taken from the locale of reckoning out to the Jahannam. The outcome is that all calls and announcements mentioned in the explanation of 'yowm-ut-tanad' ('a day when people will call one another' ) would have been made and, after that, these people will be made to detour from the locale of reckoning on to their final destination towards the Jahannam.
And according to some commentators, this reflects the state that will prevail in the world at the time of the first blowing of the Horn, that is, when the Horn will be blown the first time, the earth will crack open, and they will start running here and there but there will be angels on every outlet, and there will be no way of escape. In the view of these commentators, this يَوْمَ التَّنَادِ (yowm-ut-tanad) too means the time of the first blowing of the Horn, for here too there will be calls and cries coming from all corners. This view finds it support from another قِرأت (qira'ah: rendition) of this verse reported from Sayyidna Ibn ` Abbas ؓ and Dahhak who used to recite the words: يَوْمَ التَّنَادِ (yowm-ut-tanad) with a tashdid (double sound) on the last letter: دال (dal) which is a derivation from the infinitive: ندّ (nadd) meaning to run away. Hence, according to this Tafsir, يَوْمَ التَّنَادِ will mean 'the day of running' and the expression: تُوَلُّونَ مُدْبِرِ‌ينَ (you will turn back on your heels 33) will become its explanation.
There is a lengthy Hadith in Tafsir Mazhari. It has been reported from Sayyidna Abu Hurairah ؓ with reference to Ibn Jarir, Musnad Abu Ya'la, al-Baihaqi, Musnad ` Abd Ibn Humaid and others. It mentions three soundings of the Horn on the day of Qiyamah. The first blowing of the Horn will cause consternation, the second, unconsciousness and the third, resurrection. The sonic outburst causing consternation will make the entire creation panic, then, this very outburst will become long enough to make everyone unconscious following which everyone will die. Generally, the combination of these two sonic outbursts has been called the first blowing of the Horn for the obvious reason that a single blowing will bring forth two manifestations, first - panic, then - swoon or unconsciousness. In this Hadith too, it has been mentioned that, at the time of the blowing causing consternation, people would be running around in panic: وَھُوَ الَّذِی یَقُولُ اللہ يَوْمَ التَّنَادِ (And that is what Allah says the day of myriad calls is) which tells us that, in this verse, the statement: يَوْمَ التَّنَادِ (yowm-ut-tanad) means people running around in panic at the time of the first blowing of the Horn. And Allah is Pure and High who knows best.

In verse 33, it was said: يَوْمَ تُوَلُّونَ مُدْبِرِ‌ينَ (a day when you will turn backon your heels,). In the summary of tafsir from Bayan-ul-Qur'an of Maulana Ashraf Thanavi (رح) (forming a part of the original Urdu edition of Ma’ ariful-Qur'an), it has been said with reference to Imam al-Baghawi that this is a description of the state in which culprits will be taken from the locale of reckoning out to the Jahannam. The outcome is that all calls and announcements mentioned in the explanation of 'yowm-ut-tanad' ('a day when people will call one another' ) would have been made and, after that, these people will be made to detour from the locale of reckoning on to their final destination towards the Jahannam.
And according to some commentators, this reflects the state that will prevail in the world at the time of the first blowing of the Horn, that is, when the Horn will be blown the first time, the earth will crack open, and they will start running here and there but there will be angels on every outlet, and there will be no way of escape. In the view of these commentators, this يَوْمَ التَّنَادِ (yowm-ut-tanad) too means the time of the first blowing of the Horn, for here too there will be calls and cries coming from all corners. This view finds it support from another قِرأت (qira'ah: rendition) of this verse reported from Sayyidna Ibn ` Abbas ؓ and Dahhak who used to recite the words: يَوْمَ التَّنَادِ (yowm-ut-tanad) with a tashdid (double sound) on the last letter: دال (dal) which is a derivation from the infinitive: ندّ (nadd) meaning to run away. Hence, according to this Tafsir, يَوْمَ التَّنَادِ will mean 'the day of running' and the expression: تُوَلُّونَ مُدْبِرِ‌ينَ (you will turn back on your heels 33) will become its explanation.
There is a lengthy Hadith in Tafsir Mazhari. It has been reported from Sayyidna Abu Hurairah ؓ with reference to Ibn Jarir, Musnad Abu Ya'la, al-Baihaqi, Musnad ` Abd Ibn Humaid and others. It mentions three soundings of the Horn on the day of Qiyamah. The first blowing of the Horn will cause consternation, the second, unconsciousness and the third, resurrection. The sonic outburst causing consternation will make the entire creation panic, then, this very outburst will become long enough to make everyone unconscious following which everyone will die. Generally, the combination of these two sonic outbursts has been called the first blowing of the Horn for the obvious reason that a single blowing will bring forth two manifestations, first - panic, then - swoon or unconsciousness. In this Hadith too, it has been mentioned that, at the time of the blowing causing consternation, people would be running around in panic: وَھُوَ الَّذِی یَقُولُ اللہ يَوْمَ التَّنَادِ (And that is what Allah says the day of myriad calls is) which tells us that, in this verse, the statement: يَوْمَ التَّنَادِ (yowm-ut-tanad) means people running around in panic at the time of the first blowing of the Horn. And Allah is Pure and High who knows best.

In verse 35, it was said: كَذَٰلِكَ يَطْبَعُ اللَّـهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ‌ جَبَّارٍ‌ (That is how Allah stamps a seal on the entire heart of an arrogant tyrant), that is, the way the hearts of Pharaoh and Haman remained unaffected by the good counsel of Sayyidna Musa (علیہ السلام) and the believer from the House of Pharaoh, similarly, Allah Ta’ ala cancels out or puts a seal on the heart of every such person who is arrogant and tyrannical (someone proud and arrogant, someone unjust and oppressive). When this happens, the effect is that the light of faith does not enter that heart, and one is rendered unable to distinguish between good and bad. In one قِرَأت (qira'ah: rendition of the Qur'an), the words for 'arrogant' and 'tyrant' have been identified as attributes of the heart for the reason that the heart is the reservoir of all morals and deeds. Every deed, good or bad, is born in the heart. Therefore, it has been said in Hadith that there is a piece of flesh (heart) in the human body which, when it works right, it makes the whole body work right, and when it goes bad, it makes the whole body go bad. (Qurtubi)

The word: صرح (sarh) in verse 36: وَقَالَ فِرْ‌عَوْنُ يَا هَامَانُ ابْنِ لِي صَرْ‌حًا (And the Pharaoh said, "0 Haman, make a tower for me,) means a structure that rises high. An outward look at this statement suggests that the Pharaoh ordered his minister, Haman to build a structure that rises high into the sky close enough for him to go up, peek in and have a glimpse of God. If this wild thought, not imaginable even in the case of a man of very ordinary commonsense, really comes from Pharaoh, the sole master of the kingdom of Egypt, then, it is an evidence of his unbelievable folly - and if the minister carried out his orders, then, the apple did not fall far from the tree, as the king, so the courtier! Since no one expects any head of the state to go that wild in his imagination, therefore, some commentators have said that this much he too knew that, no matter how high a structure is made for him, he still cannot reach the skies (by that mode of ascent). But, he did that only to impress or confuse his people. Then, we have no sound and strong report to prove whether or not such a palatial high structure was ever raised. However, al-Qurtubi reports that this building was constructed, but once it reached its higher levels, it collapsed.
My respected father, Maulana Muhammad Yasin, a dear disciple of Maulana Muhammad Ya` qub, the first principal of the famous Darul-` Uloom of Deoband in India has reported his learned teacher saying, 'For this lofty palace to collapse, it is not necessary that it be hit by some Divine punishment. The fact is that the height of every building depends on the capability of its foundation to bear weight. No matter how deep the foundation is laid, it cannot go deeper than a certain limit. Now, when levels after levels were added to this building, it was inevitable that, once it exceeded the capability of its foundation to bear additional weight, it must collapse.' This provides another proof of the folly of Pharaoh and Haman. Allah knows best.

The word: صرح (sarh) in verse 36: وَقَالَ فِرْ‌عَوْنُ يَا هَامَانُ ابْنِ لِي صَرْ‌حًا (And the Pharaoh said, "0 Haman, make a tower for me,) means a structure that rises high. An outward look at this statement suggests that the Pharaoh ordered his minister, Haman to build a structure that rises high into the sky close enough for him to go up, peek in and have a glimpse of God. If this wild thought, not imaginable even in the case of a man of very ordinary commonsense, really comes from Pharaoh, the sole master of the kingdom of Egypt, then, it is an evidence of his unbelievable folly - and if the minister carried out his orders, then, the apple did not fall far from the tree, as the king, so the courtier! Since no one expects any head of the state to go that wild in his imagination, therefore, some commentators have said that this much he too knew that, no matter how high a structure is made for him, he still cannot reach the skies (by that mode of ascent). But, he did that only to impress or confuse his people. Then, we have no sound and strong report to prove whether or not such a palatial high structure was ever raised. However, al-Qurtubi reports that this building was constructed, but once it reached its higher levels, it collapsed.
My respected father, Maulana Muhammad Yasin, a dear disciple of Maulana Muhammad Ya` qub, the first principal of the famous Darul-` Uloom of Deoband in India has reported his learned teacher saying, 'For this lofty palace to collapse, it is not necessary that it be hit by some Divine punishment. The fact is that the height of every building depends on the capability of its foundation to bear weight. No matter how deep the foundation is laid, it cannot go deeper than a certain limit. Now, when levels after levels were added to this building, it was inevitable that, once it exceeded the capability of its foundation to bear additional weight, it must collapse.' This provides another proof of the folly of Pharaoh and Haman. Allah knows best.

The word: صرح (sarh) in verse 36: وَقَالَ فِرْ‌عَوْنُ يَا هَامَانُ ابْنِ لِي صَرْ‌حًا (And the Pharaoh said, "0 Haman, make a tower for me,) means a structure that rises high. An outward look at this statement suggests that the Pharaoh ordered his minister, Haman to build a structure that rises high into the sky close enough for him to go up, peek in and have a glimpse of God. If this wild thought, not imaginable even in the case of a man of very ordinary commonsense, really comes from Pharaoh, the sole master of the kingdom of Egypt, then, it is an evidence of his unbelievable folly - and if the minister carried out his orders, then, the apple did not fall far from the tree, as the king, so the courtier! Since no one expects any head of the state to go that wild in his imagination, therefore, some commentators have said that this much he too knew that, no matter how high a structure is made for him, he still cannot reach the skies (by that mode of ascent). But, he did that only to impress or confuse his people. Then, we have no sound and strong report to prove whether or not such a palatial high structure was ever raised. However, al-Qurtubi reports that this building was constructed, but once it reached its higher levels, it collapsed.
My respected father, Maulana Muhammad Yasin, a dear disciple of Maulana Muhammad Ya` qub, the first principal of the famous Darul-` Uloom of Deoband in India has reported his learned teacher saying, 'For this lofty palace to collapse, it is not necessary that it be hit by some Divine punishment. The fact is that the height of every building depends on the capability of its foundation to bear weight. No matter how deep the foundation is laid, it cannot go deeper than a certain limit. Now, when levels after levels were added to this building, it was inevitable that, once it exceeded the capability of its foundation to bear additional weight, it must collapse.' This provides another proof of the folly of Pharaoh and Haman. Allah knows best.

The word: صرح (sarh) in verse 36: وَقَالَ فِرْ‌عَوْنُ يَا هَامَانُ ابْنِ لِي صَرْ‌حًا (And the Pharaoh said, "0 Haman, make a tower for me,) means a structure that rises high. An outward look at this statement suggests that the Pharaoh ordered his minister, Haman to build a structure that rises high into the sky close enough for him to go up, peek in and have a glimpse of God. If this wild thought, not imaginable even in the case of a man of very ordinary commonsense, really comes from Pharaoh, the sole master of the kingdom of Egypt, then, it is an evidence of his unbelievable folly - and if the minister carried out his orders, then, the apple did not fall far from the tree, as the king, so the courtier! Since no one expects any head of the state to go that wild in his imagination, therefore, some commentators have said that this much he too knew that, no matter how high a structure is made for him, he still cannot reach the skies (by that mode of ascent). But, he did that only to impress or confuse his people. Then, we have no sound and strong report to prove whether or not such a palatial high structure was ever raised. However, al-Qurtubi reports that this building was constructed, but once it reached its higher levels, it collapsed.
My respected father, Maulana Muhammad Yasin, a dear disciple of Maulana Muhammad Ya` qub, the first principal of the famous Darul-` Uloom of Deoband in India has reported his learned teacher saying, 'For this lofty palace to collapse, it is not necessary that it be hit by some Divine punishment. The fact is that the height of every building depends on the capability of its foundation to bear weight. No matter how deep the foundation is laid, it cannot go deeper than a certain limit. Now, when levels after levels were added to this building, it was inevitable that, once it exceeded the capability of its foundation to bear additional weight, it must collapse.' This provides another proof of the folly of Pharaoh and Haman. Allah knows best.

The word: صرح (sarh) in verse 36: وَقَالَ فِرْ‌عَوْنُ يَا هَامَانُ ابْنِ لِي صَرْ‌حًا (And the Pharaoh said, "0 Haman, make a tower for me,) means a structure that rises high. An outward look at this statement suggests that the Pharaoh ordered his minister, Haman to build a structure that rises high into the sky close enough for him to go up, peek in and have a glimpse of God. If this wild thought, not imaginable even in the case of a man of very ordinary commonsense, really comes from Pharaoh, the sole master of the kingdom of Egypt, then, it is an evidence of his unbelievable folly - and if the minister carried out his orders, then, the apple did not fall far from the tree, as the king, so the courtier! Since no one expects any head of the state to go that wild in his imagination, therefore, some commentators have said that this much he too knew that, no matter how high a structure is made for him, he still cannot reach the skies (by that mode of ascent). But, he did that only to impress or confuse his people. Then, we have no sound and strong report to prove whether or not such a palatial high structure was ever raised. However, al-Qurtubi reports that this building was constructed, but once it reached its higher levels, it collapsed.
My respected father, Maulana Muhammad Yasin, a dear disciple of Maulana Muhammad Ya` qub, the first principal of the famous Darul-` Uloom of Deoband in India has reported his learned teacher saying, 'For this lofty palace to collapse, it is not necessary that it be hit by some Divine punishment. The fact is that the height of every building depends on the capability of its foundation to bear weight. No matter how deep the foundation is laid, it cannot go deeper than a certain limit. Now, when levels after levels were added to this building, it was inevitable that, once it exceeded the capability of its foundation to bear additional weight, it must collapse.' This provides another proof of the folly of Pharaoh and Haman. Allah knows best.

The word: صرح (sarh) in verse 36: وَقَالَ فِرْ‌عَوْنُ يَا هَامَانُ ابْنِ لِي صَرْ‌حًا (And the Pharaoh said, "0 Haman, make a tower for me,) means a structure that rises high. An outward look at this statement suggests that the Pharaoh ordered his minister, Haman to build a structure that rises high into the sky close enough for him to go up, peek in and have a glimpse of God. If this wild thought, not imaginable even in the case of a man of very ordinary commonsense, really comes from Pharaoh, the sole master of the kingdom of Egypt, then, it is an evidence of his unbelievable folly - and if the minister carried out his orders, then, the apple did not fall far from the tree, as the king, so the courtier! Since no one expects any head of the state to go that wild in his imagination, therefore, some commentators have said that this much he too knew that, no matter how high a structure is made for him, he still cannot reach the skies (by that mode of ascent). But, he did that only to impress or confuse his people. Then, we have no sound and strong report to prove whether or not such a palatial high structure was ever raised. However, al-Qurtubi reports that this building was constructed, but once it reached its higher levels, it collapsed.
My respected father, Maulana Muhammad Yasin, a dear disciple of Maulana Muhammad Ya` qub, the first principal of the famous Darul-` Uloom of Deoband in India has reported his learned teacher saying, 'For this lofty palace to collapse, it is not necessary that it be hit by some Divine punishment. The fact is that the height of every building depends on the capability of its foundation to bear weight. No matter how deep the foundation is laid, it cannot go deeper than a certain limit. Now, when levels after levels were added to this building, it was inevitable that, once it exceeded the capability of its foundation to bear additional weight, it must collapse.' This provides another proof of the folly of Pharaoh and Haman. Allah knows best.

The word: صرح (sarh) in verse 36: وَقَالَ فِرْ‌عَوْنُ يَا هَامَانُ ابْنِ لِي صَرْ‌حًا (And the Pharaoh said, "0 Haman, make a tower for me,) means a structure that rises high. An outward look at this statement suggests that the Pharaoh ordered his minister, Haman to build a structure that rises high into the sky close enough for him to go up, peek in and have a glimpse of God. If this wild thought, not imaginable even in the case of a man of very ordinary commonsense, really comes from Pharaoh, the sole master of the kingdom of Egypt, then, it is an evidence of his unbelievable folly - and if the minister carried out his orders, then, the apple did not fall far from the tree, as the king, so the courtier! Since no one expects any head of the state to go that wild in his imagination, therefore, some commentators have said that this much he too knew that, no matter how high a structure is made for him, he still cannot reach the skies (by that mode of ascent). But, he did that only to impress or confuse his people. Then, we have no sound and strong report to prove whether or not such a palatial high structure was ever raised. However, al-Qurtubi reports that this building was constructed, but once it reached its higher levels, it collapsed.
My respected father, Maulana Muhammad Yasin, a dear disciple of Maulana Muhammad Ya` qub, the first principal of the famous Darul-` Uloom of Deoband in India has reported his learned teacher saying, 'For this lofty palace to collapse, it is not necessary that it be hit by some Divine punishment. The fact is that the height of every building depends on the capability of its foundation to bear weight. No matter how deep the foundation is laid, it cannot go deeper than a certain limit. Now, when levels after levels were added to this building, it was inevitable that, once it exceeded the capability of its foundation to bear additional weight, it must collapse.' This provides another proof of the folly of Pharaoh and Haman. Allah knows best.

The word: صرح (sarh) in verse 36: وَقَالَ فِرْ‌عَوْنُ يَا هَامَانُ ابْنِ لِي صَرْ‌حًا (And the Pharaoh said, "0 Haman, make a tower for me,) means a structure that rises high. An outward look at this statement suggests that the Pharaoh ordered his minister, Haman to build a structure that rises high into the sky close enough for him to go up, peek in and have a glimpse of God. If this wild thought, not imaginable even in the case of a man of very ordinary commonsense, really comes from Pharaoh, the sole master of the kingdom of Egypt, then, it is an evidence of his unbelievable folly - and if the minister carried out his orders, then, the apple did not fall far from the tree, as the king, so the courtier! Since no one expects any head of the state to go that wild in his imagination, therefore, some commentators have said that this much he too knew that, no matter how high a structure is made for him, he still cannot reach the skies (by that mode of ascent). But, he did that only to impress or confuse his people. Then, we have no sound and strong report to prove whether or not such a palatial high structure was ever raised. However, al-Qurtubi reports that this building was constructed, but once it reached its higher levels, it collapsed.
My respected father, Maulana Muhammad Yasin, a dear disciple of Maulana Muhammad Ya` qub, the first principal of the famous Darul-` Uloom of Deoband in India has reported his learned teacher saying, 'For this lofty palace to collapse, it is not necessary that it be hit by some Divine punishment. The fact is that the height of every building depends on the capability of its foundation to bear weight. No matter how deep the foundation is laid, it cannot go deeper than a certain limit. Now, when levels after levels were added to this building, it was inevitable that, once it exceeded the capability of its foundation to bear additional weight, it must collapse.' This provides another proof of the folly of Pharaoh and Haman. Allah knows best.

In verse 44, it was said: فَسَتَذْكُرُ‌ونَ مَا أَقُولُ لَكُمْ وَأُفَوِّضُ أَمْرِ‌ي إِلَى اللَّـهِ إِنَّ اللَّـهَ بَصِيرٌ‌ بِالْعِبَادِ (Soon you will remember what I am saying to you. And I entrust my matter with Allah. Surely, Allah has all (His) servants in sight.). This is what the believer from the House of Pharaoh said at the end of his address to his people inviting them to accept the message of truth. Here, it was said that, should they not listen to him within that point of time, there would come a time when the punishment would seize them, and they would remember what he had told them. But, the remembrance of that particular time will be useless. And when by virtue of this lengthy dialogue, advice and invitation, the 'iman or faith of this believer from the House of Pharaoh stood disclosed before these people, he realized that they might bring some harm to him, therefore, he said that he was leaving his case to rest with Allah, for He is the guardian and protector of His servants. Early tafsir authority, Muqatil says: When the people of the Pharaoh, as he had apprehended, went after him, he escaped towards the mountains and they could not catch him.

This has been mentioned in verse 45 in the following words: فَوَقَاهُ اللَّـهُ سَيِّئَاتِ مَا مَكَرُ‌وا وَحَاقَ بِآلِ فِرْ‌عَوْنَ سُوءُ الْعَذَابِ (Then Allah saved him from the evils of what they designed, and the House of the Pharaoh was encircled by an evil punishment.), that is, Allah Ta’ ala saved the believer from the harm the people of Pharaoh planned to bring to him, but they themselves were seized by a severe punishment. First of all, Allah Ta’ ala, in His mercy, saved the believer belonging to the House of Pharaoh right here in this world from the aggressive designs of the people of the Pharaoh against him, the details of which have not been mentioned in the Qur'an. But, the words of the Qur'an seem to say simply that the people of the Pharaoh had made many plans to hurt and kill him, and when the people of Pharaoh were drowned, Allah Ta ala saved this believing servant of Allah along with Sayyidna Musa (علیہ السلام) . As for salvation in the Hereafter, it is fairly obvious.

In the last verse cited here, it was said: النَّارُ‌ يُعْرَ‌ضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْ‌عَوْنَ أَشَدَّ الْعَذَابِ. (It is the Fire before which they are presented morning and evening. And on the day when the Hour (of final judgment) will take place, (the order will be released): "Admit the family of the Pharaoh into the most severe punishment."- 46). Sayyidna ` Abdullah Ibn Masud ؓ explained this verse by saying, "Spirits of people from the House of Pharaoh are presented before the Jahannam in the form of black birds, twice every day, morning and evening, and by pointing out to the Jahannam, it is said to them: This is your abode." (Reported by Abd-ur-Razzaq and Ibn Abi Haim - Mazhari)
And according to a narration of Sayyidna ` Abdullah Ibn ` Umar ؓ appearing in the two Sahihs of al-Bukhari and Muslim, the Holy Prophet ﷺ said, (the meaning of which is): "When one of you dies (and is in the universe of barzakh, the post-death - pre-resurrection state) he is shown, morning and evening, the place he is to reach after the reckoning of the Day of Judgment. And this place is shown to him every day, and he is told that he has to reach there finally. If this person is from among the people of Jannah, then, Jannah will be shown to him as his place. And if he is from among the people of Jahannam, then, Jahannam will be shown to him as his place."
Punishment in graves
This verse is a proof of punishment in graves. Uninterrupted reports of ahadith and the consensus (ijma) of the Muslim Ummah confirm it. This humble writer has put together all such material, along with relevant verses from the Qur'an, in a regular treatise entitled: السبر بعذاب القبر As-sabr bi'adhabi-l-qabr. This treatise has been published in Arabic as part of Ahkam-ul-Qur'an.

In the last verse cited here, it was said: النَّارُ‌ يُعْرَ‌ضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْ‌عَوْنَ أَشَدَّ الْعَذَابِ. (It is the Fire before which they are presented morning and evening. And on the day when the Hour (of final judgment) will take place, (the order will be released): "Admit the family of the Pharaoh into the most severe punishment."- 46). Sayyidna ` Abdullah Ibn Masud ؓ explained this verse by saying, "Spirits of people from the House of Pharaoh are presented before the Jahannam in the form of black birds, twice every day, morning and evening, and by pointing out to the Jahannam, it is said to them: This is your abode." (Reported by Abd-ur-Razzaq and Ibn Abi Haim - Mazhari)
And according to a narration of Sayyidna ` Abdullah Ibn ` Umar ؓ appearing in the two Sahihs of al-Bukhari and Muslim, the Holy Prophet ﷺ said, (the meaning of which is): "When one of you dies (and is in the universe of barzakh, the post-death - pre-resurrection state) he is shown, morning and evening, the place he is to reach after the reckoning of the Day of Judgment. And this place is shown to him every day, and he is told that he has to reach there finally. If this person is from among the people of Jannah, then, Jannah will be shown to him as his place. And if he is from among the people of Jahannam, then, Jahannam will be shown to him as his place."
Punishment in graves
This verse is a proof of punishment in graves. Uninterrupted reports of ahadith and the consensus (ijma) of the Muslim Ummah confirm it. This humble writer has put together all such material, along with relevant verses from the Qur'an, in a regular treatise entitled: السبر بعذاب القبر As-sabr bi'adhabi-l-qabr. This treatise has been published in Arabic as part of Ahkam-ul-Qur'an.

In the last verse cited here, it was said: النَّارُ‌ يُعْرَ‌ضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْ‌عَوْنَ أَشَدَّ الْعَذَابِ. (It is the Fire before which they are presented morning and evening. And on the day when the Hour (of final judgment) will take place, (the order will be released): "Admit the family of the Pharaoh into the most severe punishment."- 46). Sayyidna ` Abdullah Ibn Masud ؓ explained this verse by saying, "Spirits of people from the House of Pharaoh are presented before the Jahannam in the form of black birds, twice every day, morning and evening, and by pointing out to the Jahannam, it is said to them: This is your abode." (Reported by Abd-ur-Razzaq and Ibn Abi Haim - Mazhari)
And according to a narration of Sayyidna ` Abdullah Ibn ` Umar ؓ appearing in the two Sahihs of al-Bukhari and Muslim, the Holy Prophet ﷺ said, (the meaning of which is): "When one of you dies (and is in the universe of barzakh, the post-death - pre-resurrection state) he is shown, morning and evening, the place he is to reach after the reckoning of the Day of Judgment. And this place is shown to him every day, and he is told that he has to reach there finally. If this person is from among the people of Jannah, then, Jannah will be shown to him as his place. And if he is from among the people of Jahannam, then, Jahannam will be shown to him as his place."
Punishment in graves
This verse is a proof of punishment in graves. Uninterrupted reports of ahadith and the consensus (ijma) of the Muslim Ummah confirm it. This humble writer has put together all such material, along with relevant verses from the Qur'an, in a regular treatise entitled: السبر بعذاب القبر As-sabr bi'adhabi-l-qabr. This treatise has been published in Arabic as part of Ahkam-ul-Qur'an.

In the last verse cited here, it was said: النَّارُ‌ يُعْرَ‌ضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْ‌عَوْنَ أَشَدَّ الْعَذَابِ. (It is the Fire before which they are presented morning and evening. And on the day when the Hour (of final judgment) will take place, (the order will be released): "Admit the family of the Pharaoh into the most severe punishment."- 46). Sayyidna ` Abdullah Ibn Masud ؓ explained this verse by saying, "Spirits of people from the House of Pharaoh are presented before the Jahannam in the form of black birds, twice every day, morning and evening, and by pointing out to the Jahannam, it is said to them: This is your abode." (Reported by Abd-ur-Razzaq and Ibn Abi Haim - Mazhari)
And according to a narration of Sayyidna ` Abdullah Ibn ` Umar ؓ appearing in the two Sahihs of al-Bukhari and Muslim, the Holy Prophet ﷺ said, (the meaning of which is): "When one of you dies (and is in the universe of barzakh, the post-death - pre-resurrection state) he is shown, morning and evening, the place he is to reach after the reckoning of the Day of Judgment. And this place is shown to him every day, and he is told that he has to reach there finally. If this person is from among the people of Jannah, then, Jannah will be shown to him as his place. And if he is from among the people of Jahannam, then, Jahannam will be shown to him as his place."
Punishment in graves
This verse is a proof of punishment in graves. Uninterrupted reports of ahadith and the consensus (ijma) of the Muslim Ummah confirm it. This humble writer has put together all such material, along with relevant verses from the Qur'an, in a regular treatise entitled: السبر بعذاب القبر As-sabr bi'adhabi-l-qabr. This treatise has been published in Arabic as part of Ahkam-ul-Qur'an.

In the last verse cited here, it was said: النَّارُ‌ يُعْرَ‌ضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْ‌عَوْنَ أَشَدَّ الْعَذَابِ. (It is the Fire before which they are presented morning and evening. And on the day when the Hour (of final judgment) will take place, (the order will be released): "Admit the family of the Pharaoh into the most severe punishment."- 46). Sayyidna ` Abdullah Ibn Masud ؓ explained this verse by saying, "Spirits of people from the House of Pharaoh are presented before the Jahannam in the form of black birds, twice every day, morning and evening, and by pointing out to the Jahannam, it is said to them: This is your abode." (Reported by Abd-ur-Razzaq and Ibn Abi Haim - Mazhari)
And according to a narration of Sayyidna ` Abdullah Ibn ` Umar ؓ appearing in the two Sahihs of al-Bukhari and Muslim, the Holy Prophet ﷺ said, (the meaning of which is): "When one of you dies (and is in the universe of barzakh, the post-death - pre-resurrection state) he is shown, morning and evening, the place he is to reach after the reckoning of the Day of Judgment. And this place is shown to him every day, and he is told that he has to reach there finally. If this person is from among the people of Jannah, then, Jannah will be shown to him as his place. And if he is from among the people of Jahannam, then, Jahannam will be shown to him as his place."
Punishment in graves
This verse is a proof of punishment in graves. Uninterrupted reports of ahadith and the consensus (ijma) of the Muslim Ummah confirm it. This humble writer has put together all such material, along with relevant verses from the Qur'an, in a regular treatise entitled: السبر بعذاب القبر As-sabr bi'adhabi-l-qabr. This treatise has been published in Arabic as part of Ahkam-ul-Qur'an.

Commentary
In the opening statement of verse 51, it was said: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا (Surely, We do help Our messengers and those who believe in the worldly life, 40:51). This verse carries the promise of Allah Ta’ ala that He would keep helping His messengers and believers, both in the present world and in the Hereafter. It is obvious that this help is intended to be against adversaries and enemies. That it so happened in the case of most prophets (علیہم السلام) ، peace be on them all, is clear enough. But, there were prophets (علیہم السلام) such as, Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، who were either martyred by enemies or had to abandon their home country and migrate to some other place - as was the case with Sayyidna Ibrahim علیہ السلام and the last of the prophets, Sayyidna Muhammad al-Mustafa ﷺ . There may be some doubt about that.
Ibn Kathir has, with reference to Ibn Jarir, answered this possible doubt by saying that, in this verse, نُصرَت (nusrah: help) means: اِنتِصار (intisar: victory) or subduing of the enemy in retaliation - whether it happens at their hands while they are alive, or after their death. This meaning applies to all prophets and believers without any exception. History bears witness as to how those who killed their prophets (علیہم السلام) were later on subjected to terrible punishments and the disgrace that followed. Upon those who killed Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، their enemies were set who showed no mercy while disgracing and killing them. As for Namrud (Nimrod), terrible was the punishment that overtook him. And Allah Ta’ ala set the power of Byzantine against the enemies of Sayyidna 'Isa (علیہ السلام) that defeated and disgraced them. And to him Allah Ta’ ala will give ascendancy over his enemies close to the last day of al-Qiyamah. As for the enemies of the Holy Prophet ﷺ ، Allah Ta’ ala had them stand subdued at the hands of Muslims themselves. Their arrogant chiefs were killed. Some were taken prisoners. The rest were rounded up at the time of the conquest of Makkah, but the Holy Prophet ﷺ let them have their freedom. His message spread all over. The faith prevailed. The state of Islam stood established on the entire Arabian Peninsula within the lifetime of the Holy Prophet ﷺ .
In the later part of verse 51, it was said: يَوْمَ يَقُومُ الْأَشْهَادُ (as well as on the day in which witnesses will stand [ to give their testimony ]. It means the day of Qiyamah (Doomsday). Once they are there, Divine help for prophets and believers will show itself specially.

Commentary
In the opening statement of verse 51, it was said: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا (Surely, We do help Our messengers and those who believe in the worldly life, 40:51). This verse carries the promise of Allah Ta’ ala that He would keep helping His messengers and believers, both in the present world and in the Hereafter. It is obvious that this help is intended to be against adversaries and enemies. That it so happened in the case of most prophets (علیہم السلام) ، peace be on them all, is clear enough. But, there were prophets (علیہم السلام) such as, Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، who were either martyred by enemies or had to abandon their home country and migrate to some other place - as was the case with Sayyidna Ibrahim علیہ السلام and the last of the prophets, Sayyidna Muhammad al-Mustafa ﷺ . There may be some doubt about that.
Ibn Kathir has, with reference to Ibn Jarir, answered this possible doubt by saying that, in this verse, نُصرَت (nusrah: help) means: اِنتِصار (intisar: victory) or subduing of the enemy in retaliation - whether it happens at their hands while they are alive, or after their death. This meaning applies to all prophets and believers without any exception. History bears witness as to how those who killed their prophets (علیہم السلام) were later on subjected to terrible punishments and the disgrace that followed. Upon those who killed Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، their enemies were set who showed no mercy while disgracing and killing them. As for Namrud (Nimrod), terrible was the punishment that overtook him. And Allah Ta’ ala set the power of Byzantine against the enemies of Sayyidna 'Isa (علیہ السلام) that defeated and disgraced them. And to him Allah Ta’ ala will give ascendancy over his enemies close to the last day of al-Qiyamah. As for the enemies of the Holy Prophet ﷺ ، Allah Ta’ ala had them stand subdued at the hands of Muslims themselves. Their arrogant chiefs were killed. Some were taken prisoners. The rest were rounded up at the time of the conquest of Makkah, but the Holy Prophet ﷺ let them have their freedom. His message spread all over. The faith prevailed. The state of Islam stood established on the entire Arabian Peninsula within the lifetime of the Holy Prophet ﷺ .
In the later part of verse 51, it was said: يَوْمَ يَقُومُ الْأَشْهَادُ (as well as on the day in which witnesses will stand [ to give their testimony ]. It means the day of Qiyamah (Doomsday). Once they are there, Divine help for prophets and believers will show itself specially.

Commentary
In the opening statement of verse 51, it was said: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا (Surely, We do help Our messengers and those who believe in the worldly life, 40:51). This verse carries the promise of Allah Ta’ ala that He would keep helping His messengers and believers, both in the present world and in the Hereafter. It is obvious that this help is intended to be against adversaries and enemies. That it so happened in the case of most prophets (علیہم السلام) ، peace be on them all, is clear enough. But, there were prophets (علیہم السلام) such as, Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، who were either martyred by enemies or had to abandon their home country and migrate to some other place - as was the case with Sayyidna Ibrahim علیہ السلام and the last of the prophets, Sayyidna Muhammad al-Mustafa ﷺ . There may be some doubt about that.
Ibn Kathir has, with reference to Ibn Jarir, answered this possible doubt by saying that, in this verse, نُصرَت (nusrah: help) means: اِنتِصار (intisar: victory) or subduing of the enemy in retaliation - whether it happens at their hands while they are alive, or after their death. This meaning applies to all prophets and believers without any exception. History bears witness as to how those who killed their prophets (علیہم السلام) were later on subjected to terrible punishments and the disgrace that followed. Upon those who killed Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، their enemies were set who showed no mercy while disgracing and killing them. As for Namrud (Nimrod), terrible was the punishment that overtook him. And Allah Ta’ ala set the power of Byzantine against the enemies of Sayyidna 'Isa (علیہ السلام) that defeated and disgraced them. And to him Allah Ta’ ala will give ascendancy over his enemies close to the last day of al-Qiyamah. As for the enemies of the Holy Prophet ﷺ ، Allah Ta’ ala had them stand subdued at the hands of Muslims themselves. Their arrogant chiefs were killed. Some were taken prisoners. The rest were rounded up at the time of the conquest of Makkah, but the Holy Prophet ﷺ let them have their freedom. His message spread all over. The faith prevailed. The state of Islam stood established on the entire Arabian Peninsula within the lifetime of the Holy Prophet ﷺ .
In the later part of verse 51, it was said: يَوْمَ يَقُومُ الْأَشْهَادُ (as well as on the day in which witnesses will stand [ to give their testimony ]. It means the day of Qiyamah (Doomsday). Once they are there, Divine help for prophets and believers will show itself specially.

Commentary
In the opening statement of verse 51, it was said: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا (Surely, We do help Our messengers and those who believe in the worldly life, 40:51). This verse carries the promise of Allah Ta’ ala that He would keep helping His messengers and believers, both in the present world and in the Hereafter. It is obvious that this help is intended to be against adversaries and enemies. That it so happened in the case of most prophets (علیہم السلام) ، peace be on them all, is clear enough. But, there were prophets (علیہم السلام) such as, Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، who were either martyred by enemies or had to abandon their home country and migrate to some other place - as was the case with Sayyidna Ibrahim علیہ السلام and the last of the prophets, Sayyidna Muhammad al-Mustafa ﷺ . There may be some doubt about that.
Ibn Kathir has, with reference to Ibn Jarir, answered this possible doubt by saying that, in this verse, نُصرَت (nusrah: help) means: اِنتِصار (intisar: victory) or subduing of the enemy in retaliation - whether it happens at their hands while they are alive, or after their death. This meaning applies to all prophets and believers without any exception. History bears witness as to how those who killed their prophets (علیہم السلام) were later on subjected to terrible punishments and the disgrace that followed. Upon those who killed Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، their enemies were set who showed no mercy while disgracing and killing them. As for Namrud (Nimrod), terrible was the punishment that overtook him. And Allah Ta’ ala set the power of Byzantine against the enemies of Sayyidna 'Isa (علیہ السلام) that defeated and disgraced them. And to him Allah Ta’ ala will give ascendancy over his enemies close to the last day of al-Qiyamah. As for the enemies of the Holy Prophet ﷺ ، Allah Ta’ ala had them stand subdued at the hands of Muslims themselves. Their arrogant chiefs were killed. Some were taken prisoners. The rest were rounded up at the time of the conquest of Makkah, but the Holy Prophet ﷺ let them have their freedom. His message spread all over. The faith prevailed. The state of Islam stood established on the entire Arabian Peninsula within the lifetime of the Holy Prophet ﷺ .
In the later part of verse 51, it was said: يَوْمَ يَقُومُ الْأَشْهَادُ (as well as on the day in which witnesses will stand [ to give their testimony ]. It means the day of Qiyamah (Doomsday). Once they are there, Divine help for prophets and believers will show itself specially.

Commentary
In the opening statement of verse 51, it was said: إِنَّا لَنَنصُرُ‌ رُ‌سُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا (Surely, We do help Our messengers and those who believe in the worldly life, 40:51). This verse carries the promise of Allah Ta’ ala that He would keep helping His messengers and believers, both in the present world and in the Hereafter. It is obvious that this help is intended to be against adversaries and enemies. That it so happened in the case of most prophets (علیہم السلام) ، peace be on them all, is clear enough. But, there were prophets (علیہم السلام) such as, Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، who were either martyred by enemies or had to abandon their home country and migrate to some other place - as was the case with Sayyidna Ibrahim علیہ السلام and the last of the prophets, Sayyidna Muhammad al-Mustafa ﷺ . There may be some doubt about that.
Ibn Kathir has, with reference to Ibn Jarir, answered this possible doubt by saying that, in this verse, نُصرَت (nusrah: help) means: اِنتِصار (intisar: victory) or subduing of the enemy in retaliation - whether it happens at their hands while they are alive, or after their death. This meaning applies to all prophets and believers without any exception. History bears witness as to how those who killed their prophets (علیہم السلام) were later on subjected to terrible punishments and the disgrace that followed. Upon those who killed Sayyidna Yahya, Zakariyya and Shu'aib (علیہم السلام) ، their enemies were set who showed no mercy while disgracing and killing them. As for Namrud (Nimrod), terrible was the punishment that overtook him. And Allah Ta’ ala set the power of Byzantine against the enemies of Sayyidna 'Isa (علیہ السلام) that defeated and disgraced them. And to him Allah Ta’ ala will give ascendancy over his enemies close to the last day of al-Qiyamah. As for the enemies of the Holy Prophet ﷺ ، Allah Ta’ ala had them stand subdued at the hands of Muslims themselves. Their arrogant chiefs were killed. Some were taken prisoners. The rest were rounded up at the time of the conquest of Makkah, but the Holy Prophet ﷺ let them have their freedom. His message spread all over. The faith prevailed. The state of Islam stood established on the entire Arabian Peninsula within the lifetime of the Holy Prophet ﷺ .
In the later part of verse 51, it was said: يَوْمَ يَقُومُ الْأَشْهَادُ (as well as on the day in which witnesses will stand [ to give their testimony ]. It means the day of Qiyamah (Doomsday). Once they are there, Divine help for prophets and believers will show itself specially.

In verse 56, it was said: إِن فِي صُدُورِ‌هِمْ إِلَّا كِبْرٌ‌ مَّا هُم بِبَالِغِيهِ (there is nothing in their hearts but pride of greatness that they are not [ able ] to reach). It means that people who quarrel in the matter of the verses of Allah without having any valid argument really look forward to rejecting this faith simply because their hearts are filled with pride and arrogance. They would like to stay ahead in the game and are so dim-witted that they have taken for granted that they have this position of strength as a result of their staunch adherence to their faith, and if they were to surrender this stance by becoming Muslims, they will be left without any power and territory of their own. The Qur'an said: مَّا هُم بِبَالِغِيهِ (they are not [ able ] to reach), that is, these people will never reach the goals of their assumed pride, greatness and state power without embracing Islam. However, had they embraced Islam, honor and greatness would have followed in their footsteps. (Qurtubi)

In verse 56, it was said: إِن فِي صُدُورِ‌هِمْ إِلَّا كِبْرٌ‌ مَّا هُم بِبَالِغِيهِ (there is nothing in their hearts but pride of greatness that they are not [ able ] to reach). It means that people who quarrel in the matter of the verses of Allah without having any valid argument really look forward to rejecting this faith simply because their hearts are filled with pride and arrogance. They would like to stay ahead in the game and are so dim-witted that they have taken for granted that they have this position of strength as a result of their staunch adherence to their faith, and if they were to surrender this stance by becoming Muslims, they will be left without any power and territory of their own. The Qur'an said: مَّا هُم بِبَالِغِيهِ (they are not [ able ] to reach), that is, these people will never reach the goals of their assumed pride, greatness and state power without embracing Islam. However, had they embraced Islam, honor and greatness would have followed in their footsteps. (Qurtubi)

In verse 56, it was said: إِن فِي صُدُورِ‌هِمْ إِلَّا كِبْرٌ‌ مَّا هُم بِبَالِغِيهِ (there is nothing in their hearts but pride of greatness that they are not [ able ] to reach). It means that people who quarrel in the matter of the verses of Allah without having any valid argument really look forward to rejecting this faith simply because their hearts are filled with pride and arrogance. They would like to stay ahead in the game and are so dim-witted that they have taken for granted that they have this position of strength as a result of their staunch adherence to their faith, and if they were to surrender this stance by becoming Muslims, they will be left without any power and territory of their own. The Qur'an said: مَّا هُم بِبَالِغِيهِ (they are not [ able ] to reach), that is, these people will never reach the goals of their assumed pride, greatness and state power without embracing Islam. However, had they embraced Islam, honor and greatness would have followed in their footsteps. (Qurtubi)

In verse 56, it was said: إِن فِي صُدُورِ‌هِمْ إِلَّا كِبْرٌ‌ مَّا هُم بِبَالِغِيهِ (there is nothing in their hearts but pride of greatness that they are not [ able ] to reach). It means that people who quarrel in the matter of the verses of Allah without having any valid argument really look forward to rejecting this faith simply because their hearts are filled with pride and arrogance. They would like to stay ahead in the game and are so dim-witted that they have taken for granted that they have this position of strength as a result of their staunch adherence to their faith, and if they were to surrender this stance by becoming Muslims, they will be left without any power and territory of their own. The Qur'an said: مَّا هُم بِبَالِغِيهِ (they are not [ able ] to reach), that is, these people will never reach the goals of their assumed pride, greatness and state power without embracing Islam. However, had they embraced Islam, honor and greatness would have followed in their footsteps. (Qurtubi)

The reality of du` a' (supplication) and its merits, levels and conditions of acceptance
In the last verse cited in this unit, it was said:
وَقَالَ رَ‌بُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُ‌ونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِ‌ينَ
And your Lord has said, “ Call Me, I will respond to you. Definitely those who show arrogance against worshipping Me shall enter Jahannam, disgraced. - 40:60.
Literally, du'a means to call, and it is frequently used to call for something needed. On occasions, the dhikr of Allah (acts devoted to His remembrance) is also referred to as du'a. This verse confers a special honor on the large community of the followers of the Holy Prophet ﷺ when they were ordered to make dua' with the assurance that it would be answered. And whoever does not make a prayer has been warned of punishment.
Qatadah reports from Ka'b Ahbar that earlier this used to be peculiar to prophets, as they were the ones who were ordered by Allah Ta’ ala that they should make dua' and He would answer. Now, it is the distinction of the followers of the Holy Prophet ﷺ (popularly identified as Ummah Muhammadiyyah) that this order was universalized for his entire Ummah. (IbnKathir)
Explaining this verse, Sayyidna Nu` man Ibn Bashir ؓ narrated a Hadith that the Holy Prophet ﷺ said: اِنَّ الدُّعَآء ھُو العِبَادۃ (Surely, prayer is worship on its own) and then supported it by reciting this verse: إِنَّ الَّذِينَ يَسْتَكْبِرُ‌ونَ عَنْ عِبَادَتِي ، (Definitely those who show arrogance against worshipping Me shall enter Jahannam, disgraced.) (reported by Imam Ahmad, Tirmidhi, Nasa'i, Abu Dawud and others - Ibn Kathir)
It appears in Tafsir Mazhari that, if looked at under the rules of Arabic diction (confining of the predicate to the subject), the Hadith: اِنَّ الدُّعَآء ھُو العِبَادۃ ، could mean: 'dua' is the very name of 'ibadah' or worship, that is, every dua' is but ` ibadah. Then, by reversing the same rule (confining the subject to the predicate), it could also mean that every act of ` ibadah is itself nothing but a dua'. Both probabilities exist here. And at this place, the meaning is that dua' (prayer, supplication) and ` ibadah (worship, devotion) are, though separate from each other in terms of the literal sense, yet in terms of substantiation, they are unified, as every dua' is ` ibadah and every ` ibadah is dua'. The reason is that ` ibadah is the name of the attitude of showing one's utter modesty and abasement before someone, and it is all too obvious that showing one's utter helplessness before someone and extending one's hand before him with , the beggar's bowl is a matter of great disgrace - which is the very sense of` ibadah. Similarly, the outcome of every ` ibadah is also to ask Allah Ta’ ala for forgiveness and Jannah and that He blesses us with a perfect state of well being in this world and in the world to come. Therefore, it appears in a Hadith qudsi (a Hadith in which the Holy Prophet ﷺ conveys a saying from Allah that is not included in the Qur'an) that Allah Ta’ ala said: "One who is so engrossed in remembering Me that he does not have even the time to ask for what he needs, I shall give him more than those who ask (by fulfilling his needs without the asking) " (reported by al-Jazri in An-Nihayah) and in a narration appearing in Tirmidhi and Muslim, the words are: من شغلہ القرآن عن ذکری و مسٔلتی اعطیتہ افضل ما اعطی السأیٔلین ("One who is so engrossed in the recitation of the Qur'an that he does not have even the time to ask for what he needs, I shall give him even more than what those who ask ever get" ). This tells us that every ` ibadah brings the same benefit as is the benefit of dua'.
And in the Hadith of 'Arafat, it appears that the Holy Prophet ﷺ said, "In ` Arafat, my du a' and the du a' of prophets before me is (the saying of): لا إله إلا اللہ وحده لا شريک له له الملک وله الحمد وهو علی کل شيئ قدير (la ilaha il-lal-lahu wahdahu la sharika lahu lahul-mulku wa lahul-hamdu wa huwa 'ala kulli shai'in qadir: There is no god but Allah who is one. No one shares His godhead. To Him belongs the kingdom and to Him belongs all praise, and He is powerful over everything) (reported by Ibn Abi Shaibah - Mazhari).
Here, عِبَادَہ ('ibadah: worship) and ذِکرُاللہ (dhikrullah: the dhikr or remembrance of Allah) has been called: دُعَا (dua': prayer, supplication).
In this verse under study, those who abandon dua' in the sense of ` ibadah the warning of Jahannam given to them is in the eventuality of being too proud, that is, a person who, in his pride, considers himself in no need of making a dua' and actually abandons it, then, this is a sign of kufr (open infidelity), therefore, the warning of Jahannam became due against him. Otherwise, making of dua's, prayers and supplications as such is not fard (obligatory) or wajib (necessary). Leaving it off brings no sin. However, by a consensus of ` ulama', doing so is mustahabb (recommended) and is: اَفضَل (afdal: better, meritworthy) (Mazhari) and in accordance with clarifications in ahadith, it is a source of many a barakah (blessing).
Merits of du'a'
HADITH: The Holy Prophet ﷺ said, "There is nothing more deserving of regard by Allah Ta’ ala than dua"' - Tirmidhi, Ibn Majah and Hakim from Sayyidna Abu Hurairah ؓ .
HADITH: The Holy Prophet ﷺ said, "dua' is the essence of ` ibadah" - Tirmidhi from Sayyidna Anas Ibn Malik ؓ .
HADITH: The Holy Prophet ﷺ said, "Ask Allah Ta’ ala of His grace because Allah Ta’ ala likes being asked, and it is a great act of ` ibadah that one waits for ease while in hardship" - Tirmidhi from Sayyidna Ibn Masud ؓ .
HADITH: The Holy Prophet ﷺ said, "Verily, one who does not pray to Allah in his needs, He becomes angry with him" - Tirmidhi from Sayyidna Abu Hurairah ؓ ، Ibn Hibban and Hakim.
In Tafsir Mazhari, after having reported all these narrations, it has been said that the warning of Divine wrath on a person who does not make a dua' is applicable only when this abstention from asking is based on arrogance, and on taking oneself to be need free, as it stands proved from the words of this verse:إِنَّ الَّذِينَ يَسْتَكْبِرُ‌ونَ (Definitely those who show arrogance against worshipping Me shall enter Jahannam, disgraced. 40:60).
HADITH: The Holy Prophet ﷺ said, "Do not be weary of dua', for nobody dies of making dua"' - Ibn Hibban and Hakim from Sayyidna Anas Ibn Malik ؓ .
HADITH: The Holy Prophet ﷺ said, "dua' is a weapon of the believer, a pillar of the faith, and the light of the heavens and the earth" - Hakim in al-Mustadrak from Sayyidna Abu Hurairah ؓ .
HADITH: The Holy Prophet ﷺ said, "If the gates of dua' are opened for someone (actually) the doors of mercy are. opened for him, and no dua' made before Allah Ta’ ala is appreciated more than that in which one asks of ` afiyah (well-being) from Him" - Tirmidhi and Hakim from Sayyidna Ibn ` Umar ؓ .
The word: عافیت ('afiyah) appearing in the Hadith mentioned immediately earlier is a very comprehensive word (usually rendered in English as 'well-being' meaning a state of being healthy and happy, though somewhat outdated in contemporary usage). Apart from a good life, it includes other things like security from unwelcome happenings, trials and calamities as well as a satisfactory fulfillment of all needs in life.
Ruling:
Making du'a' for committing a sin or for severance of blood relationships is Haram (forbidden) - and, for that matter, such a dua' does not get to be accepted with Allah either - as in a Hadith from Sayyidna Abu Said al-Khudri ؓ .
Du'a and the promise of acceptance
In this verse, it has been promised that the dua' a servant makes is accepted. But, on occasions, one also sees that a dua' was made and it was not accepted. The answer to this appears in a Hadith of Sayyidna Abu Sa` id al-Khudri ؓ where the Holy Prophet ﷺ has been reported to have said, "Whatever a Muslim prays for before Allah, He would let him have it - subject to the condition that the du'a' made was not for something sinful or for the severance of relationships that Allah has enjoined to be kept intact. As for the acceptance of dua', it takes one of the three forms given here: (1) That one gets exactly what one asked for. (2) That in lieu of what one wanted to have, one was given a certain return or reward of the Hereafter. (3) That one did not, though, get what one wanted, but some hardship or calamity that was due to fall on one stood removed. (Musnad Ahmad - Mazhari)
Conditions of the acceptance of dua'
As for the present verse, it obviously seems to have no condition, almost to the extent that even being a Muslim is not a condition of dua'. Allah Ta’ ala accepts the dua' of a kafir (disbeliever) as well in this world to the extent that the dua' of Iblis to be allowed to live until the last day of Qiyamah was accepted. For dua', there is no condition of time, nor is there any condition that one must be with taharah (state of purity from pollutants) or wudu (ablution). But, there are trustworthy ahadith that identify a few things that preclude the chances of its acceptance. One must abstain from these. It appears in a Hadith from Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said, "...a man having been on a long journey is all disheveled and dust-coated and he stretches his hands upwards for dua' (saying): '0 my Lord! 0 my Lord!' while his food is haram (unlawful), his drink: haram, his dress: haram, and he himself was brought up on the haram - how then, could his du a' become worth accepting?" (Reported by Muslim)
Similarly, if we were to say the words of dua' negligently, heedlessly, without paying any attention, the Hadith says something about that too - that such a dua' is also not accepted. (Tirmidhi from Sayyidna Abu Hurairah ؓ .

Commentary
In the verses cited above, after having presented a few manifestations of Allah's blessings and His perfect power, an invitation to belief in the Oneness of Allah has been extended.
In the first verse (61), it was said: جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ‌ مُبْصِرً‌ا (Allah is the One who made for you the night, so that you may have rest in it, and the day to let you see.). Just imagine how great a blessing it is that all human beings, even animals, have been naturally tuned to a set time for sleep, and that this time has been, in a manner of saying, virtually switched off in perfect synchronization with the need to sleep. In fact, it was made the part of everyone's psyche that this is the time, the time of night, that would bring a sound sleep. Otherwise, had sleep been in one's own control and had everyone been making one's own program to sleep at different hours, as he or she does to set a timetable for business or personal preferences, it would have left all sleepers deprived of the bliss of sleep, nor would it have been convenient for those awake to set their own hours of work right. The reason is that human needs are inter-related. Had sleeping hours been different, jobs of the awake connected with the sleeping would have gone topsy-turvy, and the jobs of the sleeping connected with the awake would have fared no better. Also, if only human beings had a set time for sleep - with wild beasts and animals sleeping at some other time - even then, the system of human engagement with work would have gone haywire.

Commentary
In the verses cited above, after having presented a few manifestations of Allah's blessings and His perfect power, an invitation to belief in the Oneness of Allah has been extended.
In the first verse (61), it was said: جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ‌ مُبْصِرً‌ا (Allah is the One who made for you the night, so that you may have rest in it, and the day to let you see.). Just imagine how great a blessing it is that all human beings, even animals, have been naturally tuned to a set time for sleep, and that this time has been, in a manner of saying, virtually switched off in perfect synchronization with the need to sleep. In fact, it was made the part of everyone's psyche that this is the time, the time of night, that would bring a sound sleep. Otherwise, had sleep been in one's own control and had everyone been making one's own program to sleep at different hours, as he or she does to set a timetable for business or personal preferences, it would have left all sleepers deprived of the bliss of sleep, nor would it have been convenient for those awake to set their own hours of work right. The reason is that human needs are inter-related. Had sleeping hours been different, jobs of the awake connected with the sleeping would have gone topsy-turvy, and the jobs of the sleeping connected with the awake would have fared no better. Also, if only human beings had a set time for sleep - with wild beasts and animals sleeping at some other time - even then, the system of human engagement with work would have gone haywire.

Commentary
In the verses cited above, after having presented a few manifestations of Allah's blessings and His perfect power, an invitation to belief in the Oneness of Allah has been extended.
In the first verse (61), it was said: جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ‌ مُبْصِرً‌ا (Allah is the One who made for you the night, so that you may have rest in it, and the day to let you see.). Just imagine how great a blessing it is that all human beings, even animals, have been naturally tuned to a set time for sleep, and that this time has been, in a manner of saying, virtually switched off in perfect synchronization with the need to sleep. In fact, it was made the part of everyone's psyche that this is the time, the time of night, that would bring a sound sleep. Otherwise, had sleep been in one's own control and had everyone been making one's own program to sleep at different hours, as he or she does to set a timetable for business or personal preferences, it would have left all sleepers deprived of the bliss of sleep, nor would it have been convenient for those awake to set their own hours of work right. The reason is that human needs are inter-related. Had sleeping hours been different, jobs of the awake connected with the sleeping would have gone topsy-turvy, and the jobs of the sleeping connected with the awake would have fared no better. Also, if only human beings had a set time for sleep - with wild beasts and animals sleeping at some other time - even then, the system of human engagement with work would have gone haywire.

In verse 64, it was said: وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (and shaped you, and made your shapes so good -). Allah Ta’ ala has blessed the human person with the most distinct, superior and better-balanced form and shape out of all animals. He was given reason. He was given such hands and feet that he could get together materials to make things for his needs and comfort. Then, his eating and drinking is different, rather far distinct from common animals. They eat or graze or drink directly with their mouth. He uses hands. Common animals eat singles. Some eat meat, others eat grass or leaves, that too in singles. Contrary to that, man eats by combining different things like meat, vegetables, spices, herbs and fruits. He eats by making his food taste good. His culinary creativity knows no bounds when he would take a single fruit from nature, and turn it into all sorts of delicious eatables like pies, fruit cakes, jams, preserves and chutneys. فَتَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Blessed is Allah, the Best Creator).

In verse 64, it was said: وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (and shaped you, and made your shapes so good -). Allah Ta’ ala has blessed the human person with the most distinct, superior and better-balanced form and shape out of all animals. He was given reason. He was given such hands and feet that he could get together materials to make things for his needs and comfort. Then, his eating and drinking is different, rather far distinct from common animals. They eat or graze or drink directly with their mouth. He uses hands. Common animals eat singles. Some eat meat, others eat grass or leaves, that too in singles. Contrary to that, man eats by combining different things like meat, vegetables, spices, herbs and fruits. He eats by making his food taste good. His culinary creativity knows no bounds when he would take a single fruit from nature, and turn it into all sorts of delicious eatables like pies, fruit cakes, jams, preserves and chutneys. فَتَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Blessed is Allah, the Best Creator).

In verse 64, it was said: وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (and shaped you, and made your shapes so good -). Allah Ta’ ala has blessed the human person with the most distinct, superior and better-balanced form and shape out of all animals. He was given reason. He was given such hands and feet that he could get together materials to make things for his needs and comfort. Then, his eating and drinking is different, rather far distinct from common animals. They eat or graze or drink directly with their mouth. He uses hands. Common animals eat singles. Some eat meat, others eat grass or leaves, that too in singles. Contrary to that, man eats by combining different things like meat, vegetables, spices, herbs and fruits. He eats by making his food taste good. His culinary creativity knows no bounds when he would take a single fruit from nature, and turn it into all sorts of delicious eatables like pies, fruit cakes, jams, preserves and chutneys. فَتَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Blessed is Allah, the Best Creator).

In verse 64, it was said: وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (and shaped you, and made your shapes so good -). Allah Ta’ ala has blessed the human person with the most distinct, superior and better-balanced form and shape out of all animals. He was given reason. He was given such hands and feet that he could get together materials to make things for his needs and comfort. Then, his eating and drinking is different, rather far distinct from common animals. They eat or graze or drink directly with their mouth. He uses hands. Common animals eat singles. Some eat meat, others eat grass or leaves, that too in singles. Contrary to that, man eats by combining different things like meat, vegetables, spices, herbs and fruits. He eats by making his food taste good. His culinary creativity knows no bounds when he would take a single fruit from nature, and turn it into all sorts of delicious eatables like pies, fruit cakes, jams, preserves and chutneys. فَتَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Blessed is Allah, the Best Creator).

In verse 64, it was said: وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (and shaped you, and made your shapes so good -). Allah Ta’ ala has blessed the human person with the most distinct, superior and better-balanced form and shape out of all animals. He was given reason. He was given such hands and feet that he could get together materials to make things for his needs and comfort. Then, his eating and drinking is different, rather far distinct from common animals. They eat or graze or drink directly with their mouth. He uses hands. Common animals eat singles. Some eat meat, others eat grass or leaves, that too in singles. Contrary to that, man eats by combining different things like meat, vegetables, spices, herbs and fruits. He eats by making his food taste good. His culinary creativity knows no bounds when he would take a single fruit from nature, and turn it into all sorts of delicious eatables like pies, fruit cakes, jams, preserves and chutneys. فَتَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Blessed is Allah, the Best Creator).

In verse 64, it was said: وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (and shaped you, and made your shapes so good -). Allah Ta’ ala has blessed the human person with the most distinct, superior and better-balanced form and shape out of all animals. He was given reason. He was given such hands and feet that he could get together materials to make things for his needs and comfort. Then, his eating and drinking is different, rather far distinct from common animals. They eat or graze or drink directly with their mouth. He uses hands. Common animals eat singles. Some eat meat, others eat grass or leaves, that too in singles. Contrary to that, man eats by combining different things like meat, vegetables, spices, herbs and fruits. He eats by making his food taste good. His culinary creativity knows no bounds when he would take a single fruit from nature, and turn it into all sorts of delicious eatables like pies, fruit cakes, jams, preserves and chutneys. فَتَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Blessed is Allah, the Best Creator).

In verse 64, it was said: وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (and shaped you, and made your shapes so good -). Allah Ta’ ala has blessed the human person with the most distinct, superior and better-balanced form and shape out of all animals. He was given reason. He was given such hands and feet that he could get together materials to make things for his needs and comfort. Then, his eating and drinking is different, rather far distinct from common animals. They eat or graze or drink directly with their mouth. He uses hands. Common animals eat singles. Some eat meat, others eat grass or leaves, that too in singles. Contrary to that, man eats by combining different things like meat, vegetables, spices, herbs and fruits. He eats by making his food taste good. His culinary creativity knows no bounds when he would take a single fruit from nature, and turn it into all sorts of delicious eatables like pies, fruit cakes, jams, preserves and chutneys. فَتَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Blessed is Allah, the Best Creator).

In verse 64, it was said: وَصَوَّرَ‌كُمْ فَأَحْسَنَ صُوَرَ‌كُمْ (and shaped you, and made your shapes so good -). Allah Ta’ ala has blessed the human person with the most distinct, superior and better-balanced form and shape out of all animals. He was given reason. He was given such hands and feet that he could get together materials to make things for his needs and comfort. Then, his eating and drinking is different, rather far distinct from common animals. They eat or graze or drink directly with their mouth. He uses hands. Common animals eat singles. Some eat meat, others eat grass or leaves, that too in singles. Contrary to that, man eats by combining different things like meat, vegetables, spices, herbs and fruits. He eats by making his food taste good. His culinary creativity knows no bounds when he would take a single fruit from nature, and turn it into all sorts of delicious eatables like pies, fruit cakes, jams, preserves and chutneys. فَتَبَارَ‌كَ اللَّـهُ رَ‌بُّ الْعَالَمِينَ (Blessed is Allah, the Best Creator).

Commentary
In verses 71 and 72, it was said: يُسْحَبُونَ فِي الْحَمِيمِ ثُمَّ فِي النَّارِ‌ يُسْجَرُ‌ونَ (They will be dragged [ 71] into the hot water after which they will be thrown in the Fire as a fuel.). The word: الْحَمِيمِ (al-hameem) is boiling hot water. The verse seems to suggest that the people of Jahannam will first be put into the hameem, then, into the jahim, that is, the Jahannam. Again, it also seems to suggest that the hameem is somewhere outside the Jahannam. The verse: ثُمَّ إِنَّ مَرْ‌جِعَهُمْ لَإِلَى الْجَحِيمِ (Then, their return is but to the Fire - As-Saffat, 37:68) also appears to be suggesting that the hameem is located somewhere outside the Jahannam. The people of Jahannam will be brought here to drink its water, and will then be returned to Jahannam. Then there are some verses of the Qur'an that suggest that the hameem too is within the jahim or Jahannam as in: هَـٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِ‌مُونَ يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (This is the Jahannam (Hell) that the guilty people deny. They
will circle around between it and between hot, boiling water - Ar-Rahmn, 55:43-44). Here too, it is explicitly said that the hameem is also within the Jahannam.
A little deliberation shows that there is no contradiction between these two things. There will be many strata or sections of Jahannam itself serving as venues of many kinds of punishment. One of these could be that of hameem which could as well be called as being outside the Jahannam because of its separate and distinct location, and since this is also a section of Jahannam itself, therefore, it could also be called the Jahannam. Ibn Kathir has said that the people of Jahannam, shackled in chains, will sometime be dragged into the hameem and at others, in Jahannam.

Commentary
In verses 71 and 72, it was said: يُسْحَبُونَ فِي الْحَمِيمِ ثُمَّ فِي النَّارِ‌ يُسْجَرُ‌ونَ (They will be dragged [ 71] into the hot water after which they will be thrown in the Fire as a fuel.). The word: الْحَمِيمِ (al-hameem) is boiling hot water. The verse seems to suggest that the people of Jahannam will first be put into the hameem, then, into the jahim, that is, the Jahannam. Again, it also seems to suggest that the hameem is somewhere outside the Jahannam. The verse: ثُمَّ إِنَّ مَرْ‌جِعَهُمْ لَإِلَى الْجَحِيمِ (Then, their return is but to the Fire - As-Saffat, 37:68) also appears to be suggesting that the hameem is located somewhere outside the Jahannam. The people of Jahannam will be brought here to drink its water, and will then be returned to Jahannam. Then there are some verses of the Qur'an that suggest that the hameem too is within the jahim or Jahannam as in: هَـٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِ‌مُونَ يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (This is the Jahannam (Hell) that the guilty people deny. They
will circle around between it and between hot, boiling water - Ar-Rahmn, 55:43-44). Here too, it is explicitly said that the hameem is also within the Jahannam.
A little deliberation shows that there is no contradiction between these two things. There will be many strata or sections of Jahannam itself serving as venues of many kinds of punishment. One of these could be that of hameem which could as well be called as being outside the Jahannam because of its separate and distinct location, and since this is also a section of Jahannam itself, therefore, it could also be called the Jahannam. Ibn Kathir has said that the people of Jahannam, shackled in chains, will sometime be dragged into the hameem and at others, in Jahannam.

In verse 74, it was said: قَالُوا ضَلُّوا عَنَّا (They will say, "They are lost to us,...), that is, once they reach Jahannam, the disbelievers will say that all those idols and shaitans they used to worship have disappeared in the sense that they do not see them around, though, they might as well be lying somewhere in a corner of Jahannam, as their being in Jahannam stands proved from other verses of the Qur'an, for instance: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ , (Surely, you and whatever you worship other than Allah are the fuel for Jahannam - Al-Anbiya', 21:98)

The word: تَفْرَ‌حُونَ (tafrahun) in verse 75: (This is because you used to rejoice on the earth wrongfully,
and because you used to show arrogance.) has been derived from: فَرَح (farah) which means to be happy while the word: تَمْرَ‌حُونَ (tamrahun) is from: مَرَح (marah) which means to exult unduly or to trample over the rights of others by priding on one's wealth and power. Hence, this kind of marah or undue exultation is absolutely blameworthy and Haram (unlawful). As for farah or marah, it can be explained by saying that seeking enjoyment out of sinfulness under the intoxication of wealth coupled with the absence of any thought of there being a God is certainly Haram and impermissible. Meant in this verse is this kind of farah - as it also appears in the story of Qarun (Korah) in the same sense: لَا تَفْرَ‌حْ إِنَّ اللَّـهَ لَا يُحِبُّ الْفَرِ‌حِينَ ("Do not exult. Surely, Allah does not like the exultant.-a1-Qasas, 28:76). There is another degree of farah - that one takes good things of life as blessings from Allah Ta’ ala, and expresses his or her joy on having these - this is permissible, in fact, is recommended (mustahabb), and desirable. It is about such farah that the Qur'an has said: فَبِذَٰلِكَ فَلْيَفْرَ‌حُوا (with these they should rejoice Yunus, 10:58). As for marah, it is a cause of punishment absolutely, without any restriction. Therefore, no qualifying words were added to it. But, in the case of farah, the words: بِغَیرِالحَقِ (bi ghayril-haqq: wrongfully) are added. It was thus pointed out that jubilating over the undue and the impermissible was forbidden (Haram) while being pleased with blessings that are rightful and permissible as an expression of gratitude was an act of ` ibadah (worship of Allah) and thawab (reward from Him).

The word: تَفْرَ‌حُونَ (tafrahun) in verse 75: (This is because you used to rejoice on the earth wrongfully,
and because you used to show arrogance.) has been derived from: فَرَح (farah) which means to be happy while the word: تَمْرَ‌حُونَ (tamrahun) is from: مَرَح (marah) which means to exult unduly or to trample over the rights of others by priding on one's wealth and power. Hence, this kind of marah or undue exultation is absolutely blameworthy and Haram (unlawful). As for farah or marah, it can be explained by saying that seeking enjoyment out of sinfulness under the intoxication of wealth coupled with the absence of any thought of there being a God is certainly Haram and impermissible. Meant in this verse is this kind of farah - as it also appears in the story of Qarun (Korah) in the same sense: لَا تَفْرَ‌حْ إِنَّ اللَّـهَ لَا يُحِبُّ الْفَرِ‌حِينَ ("Do not exult. Surely, Allah does not like the exultant.-a1-Qasas, 28:76). There is another degree of farah - that one takes good things of life as blessings from Allah Ta’ ala, and expresses his or her joy on having these - this is permissible, in fact, is recommended (mustahabb), and desirable. It is about such farah that the Qur'an has said: فَبِذَٰلِكَ فَلْيَفْرَ‌حُوا (with these they should rejoice Yunus, 10:58). As for marah, it is a cause of punishment absolutely, without any restriction. Therefore, no qualifying words were added to it. But, in the case of farah, the words: بِغَیرِالحَقِ (bi ghayril-haqq: wrongfully) are added. It was thus pointed out that jubilating over the undue and the impermissible was forbidden (Haram) while being pleased with blessings that are rightful and permissible as an expression of gratitude was an act of ` ibadah (worship of Allah) and thawab (reward from Him).

In verse 77, it was said: فَاصْبِرْ‌ إِنَّ وَعْدَ اللَّـهِ حَقٌّ فَإِمَّا نُرِ‌يَنَّكَ (Therefore, be patient. Surely, the promise of Allah is true. Then, whether We show you [ in your life ] a part of the promise We are making to them, or make you die [ before they are punished ], in any case they have to be returned to Us). From this verse it appears that the Holy Prophet ﷺ was hopefully waiting for the disbelievers to be punished. Therefore, it was to comfort him that he was asked to be somewhat patient about it. The promise of Allah for them, that they will be punished, will certainly be fulfilled - may be during his lifetime, or after he has departed from the mortal world. Waiting for the disbelievers to be punished apparently seems contrary to the dignity of one who was sent with universal mercy. But, here the matter is different. When the purpose of punishing criminals is to bring comfort to innocent believers who were oppressed, then, the punishment of criminals is not contrary to compassion and mercy. Nobody regards the punishment given to a criminal against the dictate of mercy.

In verse 77, it was said: فَاصْبِرْ‌ إِنَّ وَعْدَ اللَّـهِ حَقٌّ فَإِمَّا نُرِ‌يَنَّكَ (Therefore, be patient. Surely, the promise of Allah is true. Then, whether We show you [ in your life ] a part of the promise We are making to them, or make you die [ before they are punished ], in any case they have to be returned to Us). From this verse it appears that the Holy Prophet ﷺ was hopefully waiting for the disbelievers to be punished. Therefore, it was to comfort him that he was asked to be somewhat patient about it. The promise of Allah for them, that they will be punished, will certainly be fulfilled - may be during his lifetime, or after he has departed from the mortal world. Waiting for the disbelievers to be punished apparently seems contrary to the dignity of one who was sent with universal mercy. But, here the matter is different. When the purpose of punishing criminals is to bring comfort to innocent believers who were oppressed, then, the punishment of criminals is not contrary to compassion and mercy. Nobody regards the punishment given to a criminal against the dictate of mercy.

In verse 77, it was said: فَاصْبِرْ‌ إِنَّ وَعْدَ اللَّـهِ حَقٌّ فَإِمَّا نُرِ‌يَنَّكَ (Therefore, be patient. Surely, the promise of Allah is true. Then, whether We show you [ in your life ] a part of the promise We are making to them, or make you die [ before they are punished ], in any case they have to be returned to Us). From this verse it appears that the Holy Prophet ﷺ was hopefully waiting for the disbelievers to be punished. Therefore, it was to comfort him that he was asked to be somewhat patient about it. The promise of Allah for them, that they will be punished, will certainly be fulfilled - may be during his lifetime, or after he has departed from the mortal world. Waiting for the disbelievers to be punished apparently seems contrary to the dignity of one who was sent with universal mercy. But, here the matter is different. When the purpose of punishing criminals is to bring comfort to innocent believers who were oppressed, then, the punishment of criminals is not contrary to compassion and mercy. Nobody regards the punishment given to a criminal against the dictate of mercy.

In verse 77, it was said: فَاصْبِرْ‌ إِنَّ وَعْدَ اللَّـهِ حَقٌّ فَإِمَّا نُرِ‌يَنَّكَ (Therefore, be patient. Surely, the promise of Allah is true. Then, whether We show you [ in your life ] a part of the promise We are making to them, or make you die [ before they are punished ], in any case they have to be returned to Us). From this verse it appears that the Holy Prophet ﷺ was hopefully waiting for the disbelievers to be punished. Therefore, it was to comfort him that he was asked to be somewhat patient about it. The promise of Allah for them, that they will be punished, will certainly be fulfilled - may be during his lifetime, or after he has departed from the mortal world. Waiting for the disbelievers to be punished apparently seems contrary to the dignity of one who was sent with universal mercy. But, here the matter is different. When the purpose of punishing criminals is to bring comfort to innocent believers who were oppressed, then, the punishment of criminals is not contrary to compassion and mercy. Nobody regards the punishment given to a criminal against the dictate of mercy.

In verse 77, it was said: فَاصْبِرْ‌ إِنَّ وَعْدَ اللَّـهِ حَقٌّ فَإِمَّا نُرِ‌يَنَّكَ (Therefore, be patient. Surely, the promise of Allah is true. Then, whether We show you [ in your life ] a part of the promise We are making to them, or make you die [ before they are punished ], in any case they have to be returned to Us). From this verse it appears that the Holy Prophet ﷺ was hopefully waiting for the disbelievers to be punished. Therefore, it was to comfort him that he was asked to be somewhat patient about it. The promise of Allah for them, that they will be punished, will certainly be fulfilled - may be during his lifetime, or after he has departed from the mortal world. Waiting for the disbelievers to be punished apparently seems contrary to the dignity of one who was sent with universal mercy. But, here the matter is different. When the purpose of punishing criminals is to bring comfort to innocent believers who were oppressed, then, the punishment of criminals is not contrary to compassion and mercy. Nobody regards the punishment given to a criminal against the dictate of mercy.

In verse 77, it was said: فَاصْبِرْ‌ إِنَّ وَعْدَ اللَّـهِ حَقٌّ فَإِمَّا نُرِ‌يَنَّكَ (Therefore, be patient. Surely, the promise of Allah is true. Then, whether We show you [ in your life ] a part of the promise We are making to them, or make you die [ before they are punished ], in any case they have to be returned to Us). From this verse it appears that the Holy Prophet ﷺ was hopefully waiting for the disbelievers to be punished. Therefore, it was to comfort him that he was asked to be somewhat patient about it. The promise of Allah for them, that they will be punished, will certainly be fulfilled - may be during his lifetime, or after he has departed from the mortal world. Waiting for the disbelievers to be punished apparently seems contrary to the dignity of one who was sent with universal mercy. But, here the matter is different. When the purpose of punishing criminals is to bring comfort to innocent believers who were oppressed, then, the punishment of criminals is not contrary to compassion and mercy. Nobody regards the punishment given to a criminal against the dictate of mercy.

Commentary
In verse 83, it was said: فَرِ‌حُوا بِمَا عِندَهُم مِّنَ الْعِلْمِ (they exulted because of whatever of knowledge they had,) that is, when the messengers of Allah Ta’ ala came to these deniers, who were utterly oblivious to their end, with clear arguments in favor of tauhid (Oneness of Allah) and 'iman (faith), they took their knowledge to be better and truer than the knowledge brought by prophets, and started rejecting what they said. What was this knowledge with which the disbelievers were exultant to the extent that they would even reject the body of knowledge brought by prophets? It could be some sort of compounded ignorance' ا (رح) جھِل المُرَکَّب (aljahl-ul-murakkab whereby an ignorant person, despite his sheer ignorance, believes himself to be knowledgeable). This does not qualify to be 'knowledge' at all. Or, this knowledge of theirs means awareness in the fields of trade, industry and things like that. They really had expertise in these fields according to their time. The noble Qur'an alludes to this knowledge of theirs in a verse of Surah Ar-Rum in the following words: يَعْلَمُونَ ظَاهِرً‌ا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَ‌ةِ هُمْ غَافِلُونَ (They know something superficial of the worldly life, but of the Hereafter they are negligent.- Ar-Rum, 30:7) It means that these people do know a good deal about the material life of the world, and also know how to get most benefited by it, but are totally ignorant or heedless of the Hereafter where they have to live forever, either in bliss or in bane, and both of which are also everlasting. In this verse, even if we were to take this knowledge to be the worldly knowledge only, it would means 'since these people deny the Day of Judgment and the Hereafter and do not know, or want to know, its everlasting reward and punishment, therefore, they do not see anything beyond their knowledge of the apparent and are quite pleased with it, and as a result do not pay heed to areas of knowledge brought by the noble prophets.' (Mazhari)

Commentary
In verse 83, it was said: فَرِ‌حُوا بِمَا عِندَهُم مِّنَ الْعِلْمِ (they exulted because of whatever of knowledge they had,) that is, when the messengers of Allah Ta’ ala came to these deniers, who were utterly oblivious to their end, with clear arguments in favor of tauhid (Oneness of Allah) and 'iman (faith), they took their knowledge to be better and truer than the knowledge brought by prophets, and started rejecting what they said. What was this knowledge with which the disbelievers were exultant to the extent that they would even reject the body of knowledge brought by prophets? It could be some sort of compounded ignorance' ا (رح) جھِل المُرَکَّب (aljahl-ul-murakkab whereby an ignorant person, despite his sheer ignorance, believes himself to be knowledgeable). This does not qualify to be 'knowledge' at all. Or, this knowledge of theirs means awareness in the fields of trade, industry and things like that. They really had expertise in these fields according to their time. The noble Qur'an alludes to this knowledge of theirs in a verse of Surah Ar-Rum in the following words: يَعْلَمُونَ ظَاهِرً‌ا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَ‌ةِ هُمْ غَافِلُونَ (They know something superficial of the worldly life, but of the Hereafter they are negligent.- Ar-Rum, 30:7) It means that these people do know a good deal about the material life of the world, and also know how to get most benefited by it, but are totally ignorant or heedless of the Hereafter where they have to live forever, either in bliss or in bane, and both of which are also everlasting. In this verse, even if we were to take this knowledge to be the worldly knowledge only, it would means 'since these people deny the Day of Judgment and the Hereafter and do not know, or want to know, its everlasting reward and punishment, therefore, they do not see anything beyond their knowledge of the apparent and are quite pleased with it, and as a result do not pay heed to areas of knowledge brought by the noble prophets.' (Mazhari)

In verse 85, it was said: فَلَمْ يَكُ يَنفَعُهُمْ إِيمَانُهُمْ (But, their profession of faith was not [ competent ] to benefit them, once they had seen Our punishment), that is, it is after seeing the punishment that these people are confessing to the true faith, but a declaration of faith at this late hour is not acceptable and trustworthy with Allah. It appears in Hadith: یَقبَلِ اللہ توبۃ العبد مالم یغرغر (Allah accepts the taubah [ repentance ] of the servant before the agony and rattle of death overtakes him). (Ibn Kathir) Similarly, once Divine punishment has come face to face, no repentance and no declaration of faith made by anyone remains acceptable.
اللَّھُمَّ اِنَّا نَسٔلک العفو والعافیہ والتوبۃ قبل الموت و الیسر والمعافاۃ عند الموت والمغفرۃ الرّحمۃ بعد الموت ببرکۃ ا (رح) ل حٰمٓ و صلی اللہ تعالیٰ علی النّبیّ الکریم۔
O Allah, we ask of You the obliteration of all sins, and well-being, and repentance before death, and ease and pardon at the time of death, and forgiveness and mercy after death with the barakah of 'Al Ha Meem, and blessings of Allah on the noble prophet ﷺ)
Al-hamdu1i11ah
The Commentary on
Surah Al-Mu'min
[ Ghafir ]