Tafsir Ibn Kathir (abridged)

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

How to supplicate After condemning the idolators for their love of Shirk and their hatred of Tawhid Allah then says: قُلِ اللَّهُمَّ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ عَالِمَ الْغَيْبِ وَالشَّهَـدَةِ (Say: "O Allah! Creator of the heavens and the earth! All-Knower of the unseen and the seen!...") meaning, `call you upon Allah Alone with no partner or associate, Who has created the heavens and the earth and originated them,' i.e., made them like nothing that ever before existed. عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ (All-Knower of the unseen and the seen!) means, what is secret and what is open. أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِى مَا كَانُواْ فِيهِ يَخْتَلِفُونَ (You will judge between your servants about that wherein they used to differ.) means, in this world; `You will judge between them on the Day when they are resurrected and brought forth from their graves.' In his Sahih, Muslim recorded that Abu Salamah bin `Abdur-Rahman said, "I asked `A'ishah, may Allah be pleased with her, how the Messenger of Allah ﷺ started his prayer when he stood up to pray at night. She said, may Allah be pleased with her: `When the Messenger of Allah ﷺ stood up to pray at night, he would start his prayer with the words: ؟ «اللْهُمَّ رَبَّ جِبْرِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّموَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلى صِرَاطٍ مُسْتَقِيم» (O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path.)" No Ransom will be accepted on the Day of Resurrection وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُواْ (And those who did wrong,) means, the idolators. مَّا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ (if they had all that is in earth and therewith as much again,) لاَفْتَدَوْاْ بِهِ مِن سُوءِ الْعَذَابِ (they verily, would offer it to ransom themselves therewith from the evil torment;) means, that which Allah has decreed for them on the Day of Resurrection. But the ransom will not be accepted from them, even if it were to be an earth-full of gold as He mentioned elswhere (3:91). Then Allah says: وَبَدَا لَهُمْ مِّنَ اللَّهِ مَا لَمْ يَكُونُواْ يَحْتَسِبُونَ (and there will become apparent to them from Allah what they had not been reckoning.) which means, when they come to realize what Allah's punishment for them will be, which they had never before imagined. وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَـسَبُواْ (And the evils of that which they earned will become apparent to them,) means, they will see the punishment for the forbidden actions and sins which they committed in this world. وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ (and that which they used to mock at will encircle them.) means, the punishment which they used to make fun of in this world will encompass them.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

How to supplicate After condemning the idolators for their love of Shirk and their hatred of Tawhid Allah then says: قُلِ اللَّهُمَّ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ عَالِمَ الْغَيْبِ وَالشَّهَـدَةِ (Say: "O Allah! Creator of the heavens and the earth! All-Knower of the unseen and the seen!...") meaning, `call you upon Allah Alone with no partner or associate, Who has created the heavens and the earth and originated them,' i.e., made them like nothing that ever before existed. عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ (All-Knower of the unseen and the seen!) means, what is secret and what is open. أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِى مَا كَانُواْ فِيهِ يَخْتَلِفُونَ (You will judge between your servants about that wherein they used to differ.) means, in this world; `You will judge between them on the Day when they are resurrected and brought forth from their graves.' In his Sahih, Muslim recorded that Abu Salamah bin `Abdur-Rahman said, "I asked `A'ishah, may Allah be pleased with her, how the Messenger of Allah ﷺ started his prayer when he stood up to pray at night. She said, may Allah be pleased with her: `When the Messenger of Allah ﷺ stood up to pray at night, he would start his prayer with the words: ؟ «اللْهُمَّ رَبَّ جِبْرِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّموَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلى صِرَاطٍ مُسْتَقِيم» (O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path.)" No Ransom will be accepted on the Day of Resurrection وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُواْ (And those who did wrong,) means, the idolators. مَّا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ (if they had all that is in earth and therewith as much again,) لاَفْتَدَوْاْ بِهِ مِن سُوءِ الْعَذَابِ (they verily, would offer it to ransom themselves therewith from the evil torment;) means, that which Allah has decreed for them on the Day of Resurrection. But the ransom will not be accepted from them, even if it were to be an earth-full of gold as He mentioned elswhere (3:91). Then Allah says: وَبَدَا لَهُمْ مِّنَ اللَّهِ مَا لَمْ يَكُونُواْ يَحْتَسِبُونَ (and there will become apparent to them from Allah what they had not been reckoning.) which means, when they come to realize what Allah's punishment for them will be, which they had never before imagined. وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَـسَبُواْ (And the evils of that which they earned will become apparent to them,) means, they will see the punishment for the forbidden actions and sins which they committed in this world. وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ (and that which they used to mock at will encircle them.) means, the punishment which they used to make fun of in this world will encompass them.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

How to supplicate After condemning the idolators for their love of Shirk and their hatred of Tawhid Allah then says: قُلِ اللَّهُمَّ فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ عَالِمَ الْغَيْبِ وَالشَّهَـدَةِ (Say: "O Allah! Creator of the heavens and the earth! All-Knower of the unseen and the seen!...") meaning, `call you upon Allah Alone with no partner or associate, Who has created the heavens and the earth and originated them,' i.e., made them like nothing that ever before existed. عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ (All-Knower of the unseen and the seen!) means, what is secret and what is open. أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِى مَا كَانُواْ فِيهِ يَخْتَلِفُونَ (You will judge between your servants about that wherein they used to differ.) means, in this world; `You will judge between them on the Day when they are resurrected and brought forth from their graves.' In his Sahih, Muslim recorded that Abu Salamah bin `Abdur-Rahman said, "I asked `A'ishah, may Allah be pleased with her, how the Messenger of Allah ﷺ started his prayer when he stood up to pray at night. She said, may Allah be pleased with her: `When the Messenger of Allah ﷺ stood up to pray at night, he would start his prayer with the words: ؟ «اللْهُمَّ رَبَّ جِبْرِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّموَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلى صِرَاطٍ مُسْتَقِيم» (O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path.)" No Ransom will be accepted on the Day of Resurrection وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُواْ (And those who did wrong,) means, the idolators. مَّا فِى الاٌّرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ (if they had all that is in earth and therewith as much again,) لاَفْتَدَوْاْ بِهِ مِن سُوءِ الْعَذَابِ (they verily, would offer it to ransom themselves therewith from the evil torment;) means, that which Allah has decreed for them on the Day of Resurrection. But the ransom will not be accepted from them, even if it were to be an earth-full of gold as He mentioned elswhere (3:91). Then Allah says: وَبَدَا لَهُمْ مِّنَ اللَّهِ مَا لَمْ يَكُونُواْ يَحْتَسِبُونَ (and there will become apparent to them from Allah what they had not been reckoning.) which means, when they come to realize what Allah's punishment for them will be, which they had never before imagined. وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَـسَبُواْ (And the evils of that which they earned will become apparent to them,) means, they will see the punishment for the forbidden actions and sins which they committed in this world. وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ (and that which they used to mock at will encircle them.) means, the punishment which they used to make fun of in this world will encompass them.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

How Man changes when He is blessed after suffering Harm Allah tells us how man, when he is suffering from harm, prays to Allah, turning to Him in repentance and calling upon Him, but when He makes things easy for him, he transgresses and commits sins. إِنَّمَآ أُوتِيتُهُ عَلَى عِلْمٍ (Only because of knowledge I obtained it.) means, `because Allah knows that I deserve it; if it were not for the fact that Allah regards me as special, He would not have given me this.' Qatadah said, "Because I know that I deserve it." Allah says: بَلْ هِىَ فِتْنَةٌ (Nay, it is only a trial,) meaning, `the matter is not as he claims; on the contrary, We have blessed him with this as a test to see whether he will be obedient or disobedient -- although We have prior knowledge of that.' In fact, it is a trial. وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ (but most of them know not!) So they say what they say and claim what they claim. قَدْ قَالَهَا الَّذِينَ مِن قَبْلِهِمْ (Verily, those before them said it,) means, the previous nations who came before said the same things and made the same claims, فَمَآ أَغْنَى عَنْهُمْ مَّا كَانُواْ يَكْسِبُونَ (yet (all) that they had earned availed them not. ) means, what they said was not right and all that they had gathered did not save them. فَأَصَـبَهُمْ سَيِّئَاتُ مَا كَسَبُواْ وَالَّذِينَ ظَلَمُواْ مِنْ هَـؤُلاَءِ (So, the evil results of that which they earned overtook them. And those who did wrong of these...) means, the people who are addressed here, سَيُصِيبُهُمْ سَيِّئَاتُ مَا كَسَبُواْ (will also be overtaken by the evil results (torment) for that which they earned;) just as happened to those earlier peoples. وَمَا هُمْ بِمُعْجِزِينَ (and they will never be able to escape.) This is like the Ayah in which Allah tells us how Qarun reacted when his people told him: إِنَّ قَـرُونَ كَانَ مِن قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ وَءَاتَيْنَاهُ مِنَ الْكُنُوزِ مَآ إِنَّ مَفَاتِحَهُ لَتَنُوأُ بِالْعُصْبَةِ أُوْلِى الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لاَ تَفْرَحْ إِنَّ اللَّهَ لاَ يُحِبُّ الْفَرِحِينَ - وَابْتَغِ فِيمَآ ءَاتَاكَ اللَّهُ الدَّارَ الاٌّخِرَةَ وَلاَ تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا وَأَحْسِن كَمَآ أَحْسَنَ اللَّهُ إِلَيْكَ وَلاَ تَبْغِ الْفَسَادَ فِى الاٌّرْضِ إِنَّ اللَّهَ لاَ يُحِبُّ الْمُفْسِدِينَ - قَالَ إِنَّمَآ أُوتِيتُهُ عَلَى عِلْمٍ عِندِى أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعاً وَلاَ يُسْأَلُ عَن ذُنُوبِهِمُ الْمُجْرِمُونَ ("Do not exult, verily, Allah likes not those who exult. But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world; and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the corrupters." He said: "This has been given to me only because of the knowledge I possess." Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount (of riches) they had collected But the criminals will not be questioned of their sins.") (28:76-78). And Allah says: وَقَالُواْ نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ (And they say: "We are more in wealth and in children, and we are not going to be punished.") (34:35). أَوَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ (Do they not know that Allah expands the provision for whom He wills, and straitens it.) means, He gives plenty to some and restricts the provision for others. إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يُؤْمِنُونَ (Verily, in this are signs for the folk who believe!) means, there is a lesson and proof.

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

How Man changes when He is blessed after suffering Harm Allah tells us how man, when he is suffering from harm, prays to Allah, turning to Him in repentance and calling upon Him, but when He makes things easy for him, he transgresses and commits sins. إِنَّمَآ أُوتِيتُهُ عَلَى عِلْمٍ (Only because of knowledge I obtained it.) means, `because Allah knows that I deserve it; if it were not for the fact that Allah regards me as special, He would not have given me this.' Qatadah said, "Because I know that I deserve it." Allah says: بَلْ هِىَ فِتْنَةٌ (Nay, it is only a trial,) meaning, `the matter is not as he claims; on the contrary, We have blessed him with this as a test to see whether he will be obedient or disobedient -- although We have prior knowledge of that.' In fact, it is a trial. وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ (but most of them know not!) So they say what they say and claim what they claim. قَدْ قَالَهَا الَّذِينَ مِن قَبْلِهِمْ (Verily, those before them said it,) means, the previous nations who came before said the same things and made the same claims, فَمَآ أَغْنَى عَنْهُمْ مَّا كَانُواْ يَكْسِبُونَ (yet (all) that they had earned availed them not. ) means, what they said was not right and all that they had gathered did not save them. فَأَصَـبَهُمْ سَيِّئَاتُ مَا كَسَبُواْ وَالَّذِينَ ظَلَمُواْ مِنْ هَـؤُلاَءِ (So, the evil results of that which they earned overtook them. And those who did wrong of these...) means, the people who are addressed here, سَيُصِيبُهُمْ سَيِّئَاتُ مَا كَسَبُواْ (will also be overtaken by the evil results (torment) for that which they earned;) just as happened to those earlier peoples. وَمَا هُمْ بِمُعْجِزِينَ (and they will never be able to escape.) This is like the Ayah in which Allah tells us how Qarun reacted when his people told him: إِنَّ قَـرُونَ كَانَ مِن قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ وَءَاتَيْنَاهُ مِنَ الْكُنُوزِ مَآ إِنَّ مَفَاتِحَهُ لَتَنُوأُ بِالْعُصْبَةِ أُوْلِى الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لاَ تَفْرَحْ إِنَّ اللَّهَ لاَ يُحِبُّ الْفَرِحِينَ - وَابْتَغِ فِيمَآ ءَاتَاكَ اللَّهُ الدَّارَ الاٌّخِرَةَ وَلاَ تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا وَأَحْسِن كَمَآ أَحْسَنَ اللَّهُ إِلَيْكَ وَلاَ تَبْغِ الْفَسَادَ فِى الاٌّرْضِ إِنَّ اللَّهَ لاَ يُحِبُّ الْمُفْسِدِينَ - قَالَ إِنَّمَآ أُوتِيتُهُ عَلَى عِلْمٍ عِندِى أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعاً وَلاَ يُسْأَلُ عَن ذُنُوبِهِمُ الْمُجْرِمُونَ ("Do not exult, verily, Allah likes not those who exult. But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world; and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the corrupters." He said: "This has been given to me only because of the knowledge I possess." Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount (of riches) they had collected But the criminals will not be questioned of their sins.") (28:76-78). And Allah says: وَقَالُواْ نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ (And they say: "We are more in wealth and in children, and we are not going to be punished.") (34:35). أَوَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ (Do they not know that Allah expands the provision for whom He wills, and straitens it.) means, He gives plenty to some and restricts the provision for others. إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يُؤْمِنُونَ (Verily, in this are signs for the folk who believe!) means, there is a lesson and proof.