Tafsir Ibn Kathir (abridged)

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Homes, Furnishings and Clothing are also Blessings from Allah Allah mentions His great blessings for His servant in that He has given them homes to dwell in and protect themselves with, in which they find all kinds of benefits. He has also given them homes from the hides of cattle, i.e., leather, which are light and easy to carry on journeys and can be erected wherever they stop, whether they are traveling or are settled. Thus Allah says: تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَـمَتِكُمْ (which you find so light when you travel and when you camp;) وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ (out of their wool, fur and hair) refers to sheep, camels and goats respectively. أَثَـثاً (furnishings) meaning what you take from them, i.e., wealth. It was also said that it means articles of convenience, or clothing. The correct view is more general in meaning than this; it means that you make carpets, clothing and other things from their wool, hair etc., which you use as wealth and for trade. Ibn `Abbas said: `Al-Athath means articles of convenience and comfort." This was also the view of Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, `Atiyah Al-`Awfi, `Ata' Al-Khurasani, Ad-Dahhak and Qatadah. The phrase, إِلَى حِينٍ (for a while) means, until the appointed time. Shade, Places of Refuge in the Mountains, Garments and Coats of Mail are also Blessings from Allah وَاللَّهُ جَعَلَ لَكُمْ مِّمَّا خَلَقَ ظِلَـلاً (And Allah has made shade for you out of that which He has created,) Qatadah said: "This means trees." وَجَعَلَ لَكُمْ مِّنَ الْجِبَالِ أَكْنَـناً (and He has made places of refuge in the mountains for you,) meaning fortresses and strongholds. جَعَلَ لَكُمُسَرَابِيلَ تَقِيكُمُ الْحَرَّ (and He has made garments for you to protect you from the heat,) meaning clothing of cotton, linen and wool. وَسَرَبِيلَ تَقِيكُم بَأْسَكُمْ (and coats of mail to protect you from your violence.) such as shields made of layers of sheet iron, coats of mail and so on. كَذَلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ (Thus does He perfect His favor for you,) meaning, thus He gives you what you need to go about your business, so that this will help you to worship and obey Him. لَعَلَّكُمْ تُسْلِمُونَ (that you may submit yourselves to His will). This is interpreted by the majority to mean submitting to Allah or becoming Muslim. All the Messenger has to do is convey the Message فَإِن تَوَلَّوْاْ (Then, if they turn away,) meaning, after this declaration and reminder, do not worry about them. فَإِنَّمَا عَلَيْكَ الْبَلَـغُ الْمُبِينُ (your duty (O Muhammad) is only to convey (the Message) in a clear way), and you have delivered the Message to them. يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنكِرُونَهَا (They recognize the grace of Allah, yet they deny it) meaning they know that Allah is the One Who grants these blessings to them, and that He is Bountiful towards them, but they still deny this by worshipping others besides Him and thinking that their help and provisions come from others besides Him. وَأَكْثَرُهُمُ الْكَـفِرُونَ (and most of them are disbelievers.) وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لاَ يُؤْذَنُ لِلَّذِينَ كَفَرُواْ وَلاَ هُمْ يُسْتَعْتَبُونَ وَإِذَا رَأى الَّذِينَ ظَلَمُواْ الْعَذَابَ فَلاَ يُخَفَّفُ عَنْهُمْ وَلاَ هُمْ يُنظَرُونَ- وَإِذَا رَءا الَّذِينَ أَشْرَكُواْ شُرَكَآءهُمْ قَالُواْ رَبَّنَا هَـؤُلآء شُرَكَآؤُنَا الَّذِينَ كُنَّا نَدْعُوْا مِن دُونِكَ فَألْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَـذِبُونَ- وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ وَضَلَّ عَنْهُم مَّا كَانُواْ يَفْتَرُونَ-

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Homes, Furnishings and Clothing are also Blessings from Allah Allah mentions His great blessings for His servant in that He has given them homes to dwell in and protect themselves with, in which they find all kinds of benefits. He has also given them homes from the hides of cattle, i.e., leather, which are light and easy to carry on journeys and can be erected wherever they stop, whether they are traveling or are settled. Thus Allah says: تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَـمَتِكُمْ (which you find so light when you travel and when you camp;) وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ (out of their wool, fur and hair) refers to sheep, camels and goats respectively. أَثَـثاً (furnishings) meaning what you take from them, i.e., wealth. It was also said that it means articles of convenience, or clothing. The correct view is more general in meaning than this; it means that you make carpets, clothing and other things from their wool, hair etc., which you use as wealth and for trade. Ibn `Abbas said: `Al-Athath means articles of convenience and comfort." This was also the view of Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, `Atiyah Al-`Awfi, `Ata' Al-Khurasani, Ad-Dahhak and Qatadah. The phrase, إِلَى حِينٍ (for a while) means, until the appointed time. Shade, Places of Refuge in the Mountains, Garments and Coats of Mail are also Blessings from Allah وَاللَّهُ جَعَلَ لَكُمْ مِّمَّا خَلَقَ ظِلَـلاً (And Allah has made shade for you out of that which He has created,) Qatadah said: "This means trees." وَجَعَلَ لَكُمْ مِّنَ الْجِبَالِ أَكْنَـناً (and He has made places of refuge in the mountains for you,) meaning fortresses and strongholds. جَعَلَ لَكُمُسَرَابِيلَ تَقِيكُمُ الْحَرَّ (and He has made garments for you to protect you from the heat,) meaning clothing of cotton, linen and wool. وَسَرَبِيلَ تَقِيكُم بَأْسَكُمْ (and coats of mail to protect you from your violence.) such as shields made of layers of sheet iron, coats of mail and so on. كَذَلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ (Thus does He perfect His favor for you,) meaning, thus He gives you what you need to go about your business, so that this will help you to worship and obey Him. لَعَلَّكُمْ تُسْلِمُونَ (that you may submit yourselves to His will). This is interpreted by the majority to mean submitting to Allah or becoming Muslim. All the Messenger has to do is convey the Message فَإِن تَوَلَّوْاْ (Then, if they turn away,) meaning, after this declaration and reminder, do not worry about them. فَإِنَّمَا عَلَيْكَ الْبَلَـغُ الْمُبِينُ (your duty (O Muhammad) is only to convey (the Message) in a clear way), and you have delivered the Message to them. يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنكِرُونَهَا (They recognize the grace of Allah, yet they deny it) meaning they know that Allah is the One Who grants these blessings to them, and that He is Bountiful towards them, but they still deny this by worshipping others besides Him and thinking that their help and provisions come from others besides Him. وَأَكْثَرُهُمُ الْكَـفِرُونَ (and most of them are disbelievers.) وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لاَ يُؤْذَنُ لِلَّذِينَ كَفَرُواْ وَلاَ هُمْ يُسْتَعْتَبُونَ وَإِذَا رَأى الَّذِينَ ظَلَمُواْ الْعَذَابَ فَلاَ يُخَفَّفُ عَنْهُمْ وَلاَ هُمْ يُنظَرُونَ- وَإِذَا رَءا الَّذِينَ أَشْرَكُواْ شُرَكَآءهُمْ قَالُواْ رَبَّنَا هَـؤُلآء شُرَكَآؤُنَا الَّذِينَ كُنَّا نَدْعُوْا مِن دُونِكَ فَألْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَـذِبُونَ- وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ وَضَلَّ عَنْهُم مَّا كَانُواْ يَفْتَرُونَ-

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The Plight of the Idolators on the Day of Judgement Allah tells us about the predicament of the idolators on the Day when they will be resurrected in the realm of the Hereafter. He will raise a witness from every nation - that is - their Prophet, to testify about their response to the Message he conveyed from Allah. ثُمَّ لاَ يُؤْذَنُ لِلَّذِينَ كَفَرُواْ (then, those who disbelieved will not be given leave.) meaning, they will not be allowed to offer any excuse, as Allah says: هَـذَا يَوْمُ لاَ يَنطِقُونَ - وَلاَ يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (That will be a Day when they do not speak. And they will not be permitted to present any excuse) (77:35-36). Hence, Allah says: وَلاَ هُمْ يُسْتَعْتَبُونَوَإِذَا رَأى الَّذِينَ ظَلَمُواْ (nor will they be allowed (to return to the world) to repent and ask for Allah's forgiveness. And once those who did wrong see) meaning those who associated others in worship with Allah, الْعَذَابَ فَلاَ يُخَفَّفُ عَنْهُمْ (the torment, it will not decrease for them,) meaning it will not be reduced for them even for a moment. وَلاَ هُمْ يُنظَرُونَ (nor will they be given respite. ) meaning, it will not be delayed for them, rather they will be taken quickly from the place of gathering, with no calling to account. Then Hell will be brought forth, pulled by seventy thousand ropes, each of which is held by seventy thousand angels, and a neck will stretch forth from Hell towards the people, and it will expel a gust of hot air. No one will be left but will fall to his knees. Then it (the neck that is stretched forth) will say, "I have been entrusted to deal with every stubborn, arrogant one who joined another god with Allah," and so and so, mentioning different types of people, as was reported in the Hadith. Then it will come down upon them and pick them up from where they are standing as a bird picks up a seed. Allah says: إِذَا رَأَتْهُمْ مِّن مَّكَانٍ بَعِيدٍ سَمِعُواْ لَهَا تَغَيُّظاً وَزَفِيراً - وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ دَعَوْاْ هُنَالِكَ ثُبُوراً - لاَّ تَدْعُواْ الْيَوْمَ ثُبُوراً وَحِداً وَادْعُواْ ثُبُوراً كَثِيراً (When it (Hell) sees them from a far place, they will hear its raging and its roaring. And when they are thrown into a narrow part of it, chained together, they will cry for destruction. Today, do not scream for one destruction, but scream repeatedly for destruction.) (25:12-14) وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّواْ أَنَّهُمْ مُّوَاقِعُوهَا وَلَمْ يَجِدُواْ عَنْهَا مَصْرِفًا (And the guilty shall see the Fire and apprehend that they are about to fall into it. And they will find no way to avoid it.) (18:53) لَوْ يَعْلَمُ الَّذِينَ كَفَرُواْ حِينَ لاَ يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلاَ عَن ظُهُورِهِمْ وَلاَ هُمْ يُنصَرُونَ - بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلاَ يَسْتَطِيعُونَ رَدَّهَا وَلاَ هُمْ يُنظَرُونَ (If only those who disbelieved knew (about the time) when they will not be able to protect their faces nor their backs from the Fire, and they have no help. Nay, it (the Fire) will come upon them all of a sudden and will perplex them, and they will have no power to avert it nor will they have any respite.) (21:39-40) The gods of the Idolators will disown Them at the Time when They need them most Then Allah tells us that their gods will disown them when they need them most. He says: وَإِذَا رَءَا الَّذِينَ أَشْرَكُواْ شُرَكَآءَهُمْ (And when those who associated partners with Allah see their partners) meaning, those whom they used to worship in this world.' قَالُواْ رَبَّنَا هَـؤُلآءِ شُرَكَآؤُنَا الَّذِينَ كُنَّا نَدْعُوْا مِن دُونِكَ فَألْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَـذِبُونَ (they will say: "Our Lord! These are our partners whom we used to call upon besides you." But they will throw their statements back at them (saying): "You are indeed liars!") i.e., those gods will say to them, `you are lying. We never commanded you to worship us.' Allah says: وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـفِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ (And who is more astray than one who calls upon others besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their invocations to them And when the people are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worship,) (46:5-6) وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءالِهَةً لِّيَكُونُواْ لَهُمْ عِزّاً كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً (And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship, and become their adversaries (on the Day of Resurrection).) (19:81-82) Al-Khalil Ibrahim said: ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ (but on the Day of Resurrection, you will disown each other) 29:25 And Allah says: وَقِيلَ ادْعُواْ شُرَكَآءَكُمْ (And it will be said (to them): "Call upon your partners") 28:64 And there are many other similar Ayat. Everything will surrender to Allah on the Day of Resurrection وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ (And they will offer (their full) submission to Allah on that Day,) Qatadah and `Ikrimah said: "They will humble themselves and surrender on that Day," i.e., they will all surrender to Allah, there will not be anyone who does not hear and obey. As Allah says: أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا (How clearly will they see and hear, the Day when they will appear before Us!) 19:38 meaning, they will see and hear better than they have ever seen and heard before. And Allah says: وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا (And if you only could see when the guilty hang their heads before their Lord (saying): "Our Lord! We have now seen and heard.") 32:12 وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ (And (all) faces shall be humbled before the Ever Living, the Sustainer.) 20:111 meaning, they will humble and submit themselves. وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ وَضَلَّ عَنْهُم مَّا كَانُواْ يَفْتَرُونَ (And they will offer (their full) submission to Allah on that Day, and what they falsely invented will wander away from them.) The things that they used to worship which were all based on fabrications and lies, will all disappear, and they will have no helper or supporter, and no one to turn to. Those among the Idolators who corrupted Others will receive a Greater Punishment Then Allah tells us: الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللَّهِ زِدْنَـهُمْ عَذَابًا (Those who disbelieved and tried to obstruct the path of Allah, for them We will add torment) meaning one punishment for their disbelief and another punishment for turning others away from following the truth, as Allah says: وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ (And they prevent others from him and they themselves keep away from him) 6:26 meaning they forbade others to follow him and they themselves shunned him, but: وَإِن يُهْلِكُونَ إِلاَّ أَنفُسَهُمْ وَمَا يَشْعُرُونَ (they destroyed only themselves, while they do not realize it.) This is evidence that there will be varying levels of punishment for the disbelievers, just as there will be varying degrees of Paradise for the believers, as Allah says: قَالَ لِكُلٍّ ضِعْفٌ وَلَـكِن لاَّ تَعْلَمُونَ (For each one there is double (torment), but you know not.) 7:38

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Every Prophet will bear Witness against his Nation on the Day of Resurrection Allah addressed His servant and Messenger Muhammad ﷺ, saying: وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِّنْ أَنفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا عَلَى هَـؤُلآءِ (And on the Day when We resurrect a witness from each nation from among themselves, and We bring you (O Muhammad) as a witness against these.), meaning, your Ummah. The Ayah means: remember that Day and its terrors, and the great honor and high position that Allah has bestowed upon you. This Ayah is like the Ayah with which `Abdullah bin Mas`ud ended when he recited to the Messenger of Allah ﷺ from the beginning of Surat An-Nisa'. When he reached the Ayah: فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَـؤُلاءِ شَهِيداً (How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these) 4:41 the Messenger of Allah ﷺ said to him: «حَسْبُك» (Enough.) Ibn Mas`ud said: "I turned to him and saw his eyes streaming with tears." The Qur'an explains Everything وَنَزَّلْنَا عَلَيْكَ الْكِتَـبَ تِبْيَانًا لِّكُلِّ شَىْءٍ (And We revealed the Book (the Qur'an) to you as an explanation of everything,) Ibn Mas`ud said: "Allah made it clear that in this Qur'an there is complete knowledge and about everything." The Qur'an contains all kinds of beneficial knowledge, such as reports of what happened in the past, information about what is yet to come, what is lawful and unlawful, and what people need to know about their worldly affairs, their religion, their livelihood in this world, and their destiny in the Hereafter. وَهَدَى (a guidance) means, for their hearts. وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ (a mercy, and good news for the Muslims.) Al-Awza`i said: وَنَزَّلْنَا عَلَيْكَ الْكِتَـبَ تِبْيَانًا لِّكُلِّ شَىْءٍ (And We have revealed the Book (the Qur'an) as an explanation of everything,) meaning, with the Sunnah. The is the reason why the phrase, وَنَزَّلْنَا عَلَيْكَ الْكِتَـبَ (And We have revealed the Book to you) is mentioned immediately after the phrase, وَجِئْنَا بِكَ شَهِيدًا عَلَى هَـؤُلآءِ (And We shall bring you (O Muhammad) as a witness against these. ) the meaning - and Allah knows best - is that the One Who obligated you to convey the Book which He revealed to you, will also ask you about that on the Day of Resurrection. فَلَنَسْـَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْـَلَنَّ الْمُرْسَلِينَ (Then We shall indeed question those (people) to whom it (the Book) was sent and We shall indeed question the Messengers.) (7:6) فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ (So by your Lord We question them all about what they did.) (15:92-92) يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ قَالُواْ لاَ عِلْمَ لَنَآ إِنَّكَ أَنتَ عَلَّـمُ الْغُيُوبِ (On the Day when Allah gathers the Messengers together and says to them: "What was the response you received (to your Message)" They will say: "We have no knowledge, indeed only You are the Knower of all that is hidden.") (5:109) And Allah says: إِنَّ الَّذِى فَرَضَ عَلَيْكَ الْقُرْءَانَ لَرَآدُّكَ إِلَى مَعَادٍ (Verily, He Who obligated the Qur'an upon you (O Muhammad) will surely bring you back to the return.) 28:85 meaning, the One Who gave you the obligation of conveying the Qur'an will bring you back to Him, and your return will be on the Day of Resurrection, and He will question you about you commission of the duty He gave you. This is one of the opinions, and it presents a good understanding of it.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

The Command to be Fair and Kind Allah tells us that He commands His servant to be just, i.e., fair and moderate, and that He encourages kindness and good treatment. As He says: وَإِنْ عَاقَبْتُمْ فَعَاقِبُواْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّـبِرينَ (And if you punish them, then punish them with the like of that with which you were afflicted. But if you have patience with them, then it is better for those who are patient.) (16:126) وَجَزَآءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ (The recompense for an offense is an offense the like thereof; but whoever forgives and makes reconciliation, his reward is with Allah.) 42:40 وَالْجُرُوحَ قِصَاصٌ فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ (and wounds equal for equal. But if anyone remits the retaliation by way of charity, it shall count as atonement for him.) 5:45 And there are other Ayat which support the institution of justice in Islam, as well as encouraging a fair and generous attitude. The Command to maintain the Ties of Kinship and the prohibition of Immoral Sins, Evil and Tyranny وَإِيتَآءِ ذِى الْقُرْبَى (and giving (help) to relatives,) meaning that Allah is commanding us to uphold the ties of kinship, as He says: وَءَاتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا (And give the relative his due and to the poor and to the wayfarer. But do not spend wastefully in the manner of a spendthrift.) (17:26) وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ (and He forbids immoral sins, and evil) Fahsha' refers to all things that are forbidden, and Munkar refers to those forbidden deeds that are committed openly by the one who does them. Hence Allah says elsewhere: قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ (Say (O Muhammad): "(But) the things that my Lord has indeed forbidden are the indecencies, whether committed openly or secretly) (7:33) Baghy refers to aggression towards people. In a Hadith, the Prophet said: «مَا مِنْ ذَنْبٍ أَجْدَرَ أَنْ يُعَجِّلَ اللهُ عُقُوبَتَهُ فِي الدُّنْيَا مَعَ مَا يَدَّخِرُ لِصَاحِبِهِ فِي الْآخِرَةِ مِنَ الْبَغْيِ وَقَطِيعَةِ الرَّحِم» (There is no sin more deserving of having its punishment hastened in this world, as well as what is reserved in the Hereafter for the one who does it, than tyrannical aggression and cutting the ties of kinship.) يَعِظُكُمُ (He admonishes you,) meaning, He commands what He commands you of good and He forbids what He forbids you of evil; لَعَلَّكُمْ تَذَكَّرُونَ (so that perhaps you may take heed) Ash-Sha`bi reported that Shatiyr bin Shakl said: "I heard Ibn Mas`ud say: `The most comprehensive Ayah in the Qur'an is in Surat An-Nahl: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ (Verily, Allah enjoins justice and kindness...)"' It was reported by Ibn Jarir. The Eyewitness Account of `Uthman Concerning the revelation of this Ayah, Imam Ahmad reported a Hasan Hadith from `Abdullah bin `Abbas who said: "While the Messenger of Allah ﷺ was sitting in the courtyard of his house, `Uthman bin Maz`un passed by and smiled at the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said to him, «أَلَا تَجْلِسُ؟» (Won't you sit down) He said, `Certainly.' So the Messenger of Allah ﷺ sat facing him, and while they were talking, the Messenger of Allah ﷺ began looking up at the sky, looking at it for a while, then he brought his gaze down until he was looking at the ground to his right. Then the Messenger of Allah ﷺ turned slightly away from his companion `Uthman to where he was looking. Then he began to tilt his head as if trying to understand something, and Ibn Maz`un was looking on. When the matter was finished and he had understood what had been said to him, the Messenger of Allah ﷺ stared at the sky again as he had the first time, looking at whatever he could see until it disappeared. Then he turned back to face `Uthman again. `Uthman said, `O Muhammad, I have never seen you do anything like you did today while I was sitting with you.' The Messenger of Allah ﷺ said: «وَمَا رَأَيْتَنِي فَعَلْتُ؟» (What did you see me do) `Uthman said: `I saw you staring at the sky, then you lowered your gaze until you were looking to your right, then you turned to him and left me. Then you tilted your head as if you were trying to understand something that was being said to you.' The Messenger of Allah ﷺ said, «وَفَطِنْتَ لِذَلِكَ؟» (Did you notice that) `Uthman said, `Yes'. The Messenger of Allah ﷺ said: «أَتَانِي رَسُولُ اللهِ آنِفًا وَأَنْتَ جَالِس» (A messenger from Allah came to me just now, when you were sitting here.) `Uthman said, `A messenger from Allah' The Messenger of Allah ﷺ said, «نَعَم» (Yes.) `Uthman said, `And what did he say to you' The Messenger of Allah ﷺ said: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ (Verily, Allah orders justice and kindness...) `Uthman said: `That was when faith was established in my heart and I began to love Muhammad ." It is a Hasan Hadith having a good connected chain of narrators in which their hearing it from each other is clear.