SURAH AL-FAJR

Makkiyyan by consensus.

Comprised of thirty (30) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. I [Allah] adjure by every dawn,	وَالْفَجْرِ (1)
2. And the Ten Nights,	وَلَيَالٍ عَشْرٍ (2)
3. And the even and odd prayers,	وَالشَّفْعِ وَالْوَتْرِ (3)
4. And every coming and passing away of the night.	وَاللَّيْلِ إِذَا يَسْرِ (4)
5. Is there not in these adjurations enough evidence for those who are mindful?	هَلْ فِي ذَلِكَ قَسَمٌ لِذِي حِجْرٍ (5)
6. O Muhammad, have you not seen what Allah has done to the people of the first ^Ad?	أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (6)
7. The tribe of ^Ad of Iram who were not city dwellers,	إِرَمَ ذَاتِ الْعِمَادِ (7)
8. The like of which, in height and strength of its people, were not created in the entire land?	الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلادِ (8)
9. And to the people of Thamud who cut out huge rocks in the valley for their houses?	وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ (9)
10. And to Pharaoh of the stakes?	وَفِرْعَوْنَ ذِي الأَوْتَادِ (10)
11. All these transgressed and blasphemed in the lands.	الَّذِينَ طَغَوْا فِي الْبلادِ (11)
12. And piled therein mischief and blasphemy.	فَأَكْثَرُوا فِيهَا الْفَسَادَ (12)
13. Therefore, your Lord did pour on them severe chastisements,	فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (13)
14. For your Lord is watchful over them.	إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (14)
15. As for the blasphemer, when his Lord tests him by giving him endowments, he says snobbishly, “My Lord has honored me.”	فَأَمَّا الإِنْسَانُ إِذَا مَا ابْتَلاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ (15)
16. And when his Lord tests him by impoverishing him, he says, “My Lord has humiliated me!”	وَأَمَّا إِذَا مَا ابْتلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ (16)
17. Nay, It is untrue. Yet you do not assist the orphan despite your richness!	كَلا بَل لا تُكْرِمُونَ الْيَتِيمَ (17)
18. And you do not encourage one another to feed the poor!	وَلا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ (18)
19. And you devour the inheritance of women and children,	وَتَأْكُلُونَ التُّرَاثَ أَكْلا لَمًّا (19)
20. And you love money to excess, whether lawful or unlawful, and are stingy about it!	وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (20)
21. Nay, when the Earth is repeatedly quaked until no buildings stand,	كَلا إِذَا دُكَّتِ الأَرْضُ دَكًّا دَكًّا (21)
22. And when the reward of your Lord comes, and the angels of every sky line up, rank after rank,	وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (22)
23. And when part of Hell is brought before the slaves and the blasphemer remembers his negligence and sins, but remembering will not help him!	وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى (23)
24. The blasphemer will say, “I wish I had done good deeds in preparation for the eternal life!”	يَقُولُ يَالَيْتَنِي قَدَّمْتُ لِحَيَاتِي (24)
25. For on that Day, no one will inflict a chastisement similar to what Allah inflicts,	فَيَوْمَئِذٍ لا يُعَذِّبُ عَذَابَهُ أَحَدٌ (25)
26. And no one will shackle the blasphemers with chains as Allah will.	وَلا يُوثِقُ وَثَاقَهُ أَحَدٌ (26)
27. O you peaceful soul that accepted the preordainment of Allah,	يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (27)
28. Come back to the reward of your Lord accepting the reward and accepted by the Lord,	ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً (28)
29. And then enter among the righteous of My [Allah's] slaves,	فَادْخُلِي فِي عِبَادِي (29)
30. And enter My [Allah's] Paradise with the most accepted worshipers of Allah.	وَادْخُلِي جَنَّتِي (30)

THE EXPLANATION

1.  {وَالْفَجْرِ}

            In his books, An-Nukat and Al-^Uyun, al-Mawardiyy said:  Allah adjured by the breaking of daylight from the eastern horizon.  Allah adjured by the same thing in Surah al-Takwir, 18: { وَالصُّبْحِ إِذَا تَنَفَّسَ }. What is meant by al-fajr (الْفَجْرِ) here is the general kind, that is, the daybreak of every day and not one day in particular.

2.  {وَلَيَالٍ عَشْرٍ}

            This is a second abjuration.  It was said what is most probably meant is the last nights of Ramadan because they contain the one night (the Night of al-Qadr) which is better than one-thousand (1,000) months.  Ibn ^Abbas however, said they are the ten (10) days of al-Adha (which are the first ten days of Dhul Hijjah), due to hadith Jabir in the Sahihs of Ibn Hibban and Abu ^Awanah:

<< ما من ايام أفضل عند الله من أيام عشر ذى الحجة >>

This means:  <<There are no more better days to Allah than the ten days of Dhul Hijjah.>>

3.   {وَالشَّفْعِ وَالْوَتْرِ}

Al-Hakim narrated in his Mustadrak from the route of ^Imran Ibn Husayn that the Prophet was asked about ash-shaf^ (الشَّفْعِ) and al-watr (الْوَتْرِ) and the Prophet answered: 

<<هى الصلاة منها شفع ومنها وتر>>

This means:  <<They are the prayers among which there are even cycles (شفع) and odd cycles (وتر).>>

Hamzah, al-Kisa'iyy, and Khalaf recited wal-witr (والوتر) with a kasrah on the waw which is the recitation of Quraysh, Tamim, and Asad.  Reciting with a fathah is the recitation of the people of Hijaz.

4.  {وَاللَّيْلِ إِذَا يَسْرِ}

Qatadah said that ^Abdur-Razzaq narrated:  When the night passes, that is, begins and ends.  What is meant is not a specific night, rather nights in general.  Ibn Kathir and Ya^qub recited yasri (يسرى) with a ya' whether or not continuing the recitation. Nafi^ and Abu  ^Amr concurred when continuing the recitation. Ibn ^Amir, ^Asim, Hamzah and Al-Kisai'yy recited without a ya' whether or not continuing the recitation.

5.  {هَلْ فِي ذَلِكَ قَسَمٌ لِذِي حِجْرٍ}

^Abdur-Razzaq narrated from Qatadah that lidhi hijr (لِذِي حِجْرٍ) means ‘the mindful person’ and hal fi dhalika qasamun (هَلْ فِي ذَلِكَ قَسَمٌ) is an interrogative used for confirmation.  Therefore, the meaning is:  The person who is mindful would know that the things by which Allah adjured contain wonders and evidences that the Creator is different from the creation and that Allah is the Owner of everything.  Those things are worthy to adjure by, for they show that they have a Creator. 

6.  {أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ}

            It means have you not learned, O Muhammad, about what your Lord has done to ^Ad?  The offspring of ^Ad are meant here, and they are the first tribe of  ^Ad, whom Allah destroyed.  Mentioning the example of ^Ad is a threat and a warning to the people of Quraysh because the people of the first ^Ad were much stronger than the blasphemers of Quraysh, yet they were destroyed for their blasphemy.  Ibn Mas^ud and Ibn Ya^mar recited bi^adi-'Irama (بعاد ارم) with a kasrah on the dal and without tanwin.

7.  {إِرَمَ ذَاتِ الْعِمَادِ}

Al-Bukhariyy said that Mujahid said irama dhatil-^imad (إِرَمَ ذَاتِ الْعِمَادِ) means ‘the ancient ^Ad’ and al-^imad (الْعِمَادِ) means ‘they were not city dwellers.’  Qatadah said:  They were people living in tents. The ancient means the first ^Ad.  The Hafidh Ibn Hajar said:  The most authentic of all sayings is that Iram is the name of the tribe of the people of Iram, the son of Sam, the son of Nuh.  ^Ad are the sons of ^Ad, the son of ^Aws, the son of Iram.  ^Ad was linked here to Iram to distinguish it from the second ^Ad.  Earlier, in the interpretation of Surah al-Ahqaf, it was shown that ^Ad was actually two (2) tribes and this is supported by the saying of Allah in Surah an-Najm, 50:  { وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَى } which means:  [He destroyed the first ^Ad.]

8.  {الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلادِ}

            It was mentioned earlier what Allah said about them that they said, “Who is more powerful then ourselves?”  This was because no tribe was created before them with similar height and strength.  Abu Al-Mutawakkil, Abu Al-Jawza' and Abu ^Imran recited   (takhluq and mithlaha). ^Amr Ibn Dinar recited (nakhluq and mithlaha).

9.  {وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ}

Thamud are the people of Prophet Salih.  They were named after their grandfather, Thamud, the son of ^Abir the son of Iram the son of Sam the son of Nuh.  The meaning of jabus-sakhra (جَابُوا الصَّخْرَ) is 'they dug out and sculptured the rock to make their homes.'  They are the same people meant by the saying of Allah in Surah al-A^raf 77 & 78:

{فَعَقَرُوا النَّاقَةَ وَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا يَاصَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ(77)

فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ(78) }

These ayahs mean:  [They slaughtered the camel and disobeyed the order of their Lord and they said, “O Salih, bring about the torture you have promised us if you were truthful.” (77). So they were destroyed the morning after, in their own land--their hearts ruptured inside their chests (78).]

            The story of the camel to which Allah gave an honorable status by annexing it to Himself and making it a sign is in the saying of Allah in Surah ash-Shu^ara’, 155:

{قَالَ هَذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ}

Al-Qurtubiyy said:  When it was the camel’s day to drink, she would drink all of their water in the beginning of the day.  At the end of the day, she would give them milk.  When it was their day to drink, they used the water for themselves, their livestock, and their land.  They were not allowed to drink from the water on her day and she was not allowed to drink from the water on their day.

            What is meant by al-wad (بِالْوَادِ) in the ayah is the Valley of al-Qura, a valley between al-Madinah and ash-Sham.  In the ancient times, this valley used to be the dwelling place of the people of ^Ad and Thamud and therein Allah destroyed them. 

10.  {وَفِرْعَوْنَ ذِي الأوْتَادِ}

            Pharaoh used to tie the hands and feet of whomever he was torturing to four (4) stakes.  ^Abdullah Ibn Mas^ud said:  Pharaoh staked his wife like that, and then put an enormous rock on her back until she died.  This was narrated by al-Hakim.  The name of Pharaoh’s wife was Asiyah bint Muzahim.

Al-Bukhariyy (in his Sahih) narrated that the Messenger of Allah said:

<<كمل من الرجال كثير ولم يكمل من النساء إلا ءاسية امرأة فرعون ومريم بنت عمران و إن فضل عائشة على النساء كفضل الثريد على سائر الطعام>>

This means:  <<Many men have become perfect but among the women none have become perfect except Asiyah, the wife of Pharaoh, and Maryam Bint ^Imran.  Moreover, the merit of ^A’ishah compared to the women is like the merit of the meat broth compared to the rest of the food.>>

11.  {الَّذِينَ طَغَوْا فِي الْبِلادِ}

            This is in reference to the people of ^Ad and Thamud who transgressed and rebelled.  They disbelieved in the prophets of Allah and harmed them.

12.  {فَأَكْثَرُوا فِيهَا الْفَسَادَ}

            That is, they committed much injustice and harm--blaspheming and killing, among other transgressions.

13.  {فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ}

            It is a simile meaning ‘the extreme torture befell them.’  As-sabb (الصب) is ‘pouring’ the torture on them and it reflects continuity.  As-sawt (السوط) is ‘the whip,’ and it reflects the pain.  Hence, the meaning is that they were tortured a continuous and painful torture.  Allah mentioned as-sawt (the whip), because to the Arabs at that time, it symbolized the extreme pain.

14.  {إِنَّ رَبَّكَ لَبِالْمِرْصَادِ}

            In the Chapter of Interpretation of his Sahih, al-Bukhariyy said labil-mirsad (لَبِالْمِرْصَادِ) means ‘all shall return to Allah for judgment.’  The Hafidh Ibn Hajar said in his book, Al-Fath:  “Al-mirsad (ِالْمِرْصَادِ) has the structure of mifa^l of the term al-rasad (الرصد) which means ‘the place of monitoring.’  Applying this term to Allah must be with the proper meaning that befits Allah.”  Hence, the ayah means, as ^Abdur-Razzaq related that al-Hasan said:  [Allah is watchful over the deeds of the sons of Adam.]  Not one of their deeds escapes Allah, and indeed Allah shall present those accountable with their deeds and reward and/or punish them accordingly.

            This ayah refutes those who say ta’wil (التأويل)—inferring a suitable meaning from a mutashabih ayah--is prohibited.  Applying their methodology of using only the literal meaning would make Allah bound inside boundaries in the place of monitoring.  By consensus, uttering such a meaning is blasphemy.  Therefore, this ayah, by consensus, is subject to inference (ta’wil).  Thus, the correct meaning ascribed to the ayah is what al-Hasan said (as mentioned above).  Moreover, the Prophet supplicated to Allah to make Ibn ^Abbas knowledgeable about ta’wil when he said <<اللهم علمه التأويل>> as it was related by at-Tabaraniyy and others.

            The only people who prohibit ta’wil are the mujassimah who liken Allah to His creations.  It is enough to refute them to mention that Imam Ahmad Ibn Hanbal made ta’wil for the saying of Allah { وَجَاءَ رَبُّكَ } Ayah #22 of Surah al-Fajr, and inferred the meaning from it that ‘the reward of Allah comes.’ The Hafidh al-Bayhaqiyy narrated this hadith and Ibn Kathir in his book, Al-Bidayyah Wan-Nihayyah established the hadith as sahih and concurred with al-Bayhaqiyy.  .This shows that he claim of the mujassimah that they follow Imam Ahmad Ibn Hanbal is false and a mere fabrication and is a pretense to spread their blasphemy and misguidance.  Imam Ahmad is clear of such people.

            The famous Hanbaliyy faqih and jurisprudent, Ibn al-Jawziyy, authored his book Daf^ Shubah at-Tashbih to extinguish the harm of the mujassimah that started to spread at his time.

Abu Nu^aym narrated about ^Aliyy Ibn Abi Talib that he said:

(من زعم أن إلهنا محدود فقد جهل الخالق المعبود)

This means:  “The one who claims that our God is bound by limits is definitely ignorant about the Creator Who is worshipped.”

Imam Abu Ja^far at-Tahawiyy, who died in the year 321AH, mentioned in his authored work on the creed of Ahlus-Sunnah wal-Jama^ah, Al-^Aqidah At-Tahawiyyah,

(تعالى -اي الله- عن الحدود والغايات و الاركان والاعضاء والادوات، لا تحويه الجهات الست كسائر المبتدعات)

This means:  “Allah is clear from limits, ends, sides, organs, instruments; unlike the entire creations, the six (6) directions do not contain him.”

            There is no doubt that the Muslims hold the unanimous agreement that Allah is clear from attributes of the creations such as direction and place, just as was mentioned by the astute Imam Abu Mansur al-Baghdadiyy in his book, Al-Farqu Baynal Firaq.  What elucidates this meaning more is the saying of Allah in Surah ash-Shura, 11:

{لَيْسَ كَمِثْلِهِ شىءٌ}

This ayah means:  [Absolutely nothing is like Allah in any way.]  Likewise it is shown in the hadith of the Prophet, sallallahu ^alayhi wa sallam, narrated by al-Bukhariyy (in his Sahih), Ibn al-Jarud, and al-Bayhaqiyy (in Al-Asma’ Was-Sifat):

<< كان الله ولم يكن شىء غيره >>

This means:  <<Allah existed eternally and there was nothing else existing.>> Hence everything other than Allah, whether place or other than place, is a creation.  That is, the creations come into being after they were not existent.  Allah existed without a beginning before creating any of the creations.  Just as the sound mind acknowledges that Allah existed without a place before creating a place, the sound mind acknowledges that Allah exists without a place after creating the places, because Allah does not need anything.

In the book Al-Fatawa al-Hindiyyah, the following edict is mentioned:

“يكفر باثبات المكان لله”

This means:  “The one who confirms that Allah is in a place is a blasphemer.”  The one who worships something that dwells in a place (or in all places) is worshipping other than Allah.  The one who associates partners with Allah is definitely not a believing Muslim.  Imam al-Ghazaliyy said:

 (لا تصح العبادة إلا بعد معرفة المعبود)

This means:  “Worship is only valid after one holds a correct belief about the worshipped.”

15.  {فَأَمَّا الإنْسَانُ إِذَا مَا ابْتَلاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ}

            The saying of Allah fa’ammal-innsan (فَأَمَّا الإنْسَانُ) refers to the blasphemer.  Idha mabtalahu rabbuhu (إِذَا مَا ابْتَلاهُ رَبُّهُ) means ‘if his Lord subjects him to a test.’  Fa’akramahu wa na^^amahu (فَأَكْرَمَهُ وَنَعَّمَهُ) means ‘and endowed upon him’ [money, prestige and other bestowments.]  Fayaqulu rabbi akraman (فَيَقُولُ رَبِّي أَكْرَمَنِ) means ‘he will say, “Allah favored me”,’ [by the money and prestige He has given me.]  The blasphemer, out of extreme snobbism and arrogance, would think that he has a high status with Allah.  Whereas, the truth of the matter is what the Prophet, sallallahu ^alayhi wa sallam, said: 

<<لو كانت الدنيا تعدل عند الله جناح بعوضة ما سقى كافرا منها شربة>>

This means:  <<If to Allah this world had the value of a mosquito’s wing, He would not have given the blasphemer a sip of water.>>  (Narrated by at-Tirmidhiyy and Ibn Majah.)

16.  {وَأَمَّا إِذَا مَا ابْتَلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ}

            The saying of Allah wa’amma idha mabtalahu (وَأَمَّا إِذَا مَا ابْتَلاهُ) means ‘if Allah subjects the blasphemer to a test.’  Faqadara ^alayhi rizqahu (فَقَدَرَ عَلَيْهِ رِزْقَهُ) means ‘and strained his livelihood by impoverishing him and constricting his sustenance.’  Abu Ja^far al-Madaniyy and Ibn ^Amir ad-Dimashqiyy recited faqadara (فَقَدَرَ) with a shaddah on the dal (faqaddara) and the meaning is the same, ‘to strain and constrain,’ however the latter form expresses an exaggeration in the meaning.  Fayaqulu rabbi ahanan (فَيَقُولُ رَبِّي أَهَانَنِ) means ‘the blasphemer shall say, “Allah humiliated me by impoverishing me”.’  The one who does not believe in the Resurrection thinks that a lavish livelihood indicates a high status and having a constricted livelihood is degrading.  This is so because of his ill and short vision.  The believer knows that a constricted livelihood could lead one to be happy in this life and the Hereafter.  The Imam of the Muslims and the head of the Shafi^iyy scholars of his time, Imam Abu Ishaq ash-Shiraziyy at one point was so poor that he did not have his basic needs of food and clothing.  When visitors would come to him, he would not stand up all the way to greet them, so that none of his unlawful nakedness would be exposed.

Abu al-^Atahiyah said a verse of poetry:

إذا ابقت الدنيا على المرء دينه       فما فاته منها فليس بضائر

This verse means:  “If this life preserves ones Religion for him, then what he misses of this world shall not harm him.”  Acquiring lavishly worldly things might lead the enemies among waylayers and others to harm you.  Living lavishly also might mislead one to overindulge in his desires and love for this world.

            This conforms to the saying of the Prophet, sallallahu ^alayhi wa sallam, narrated by al-Hakim with whom adh-Dhahabiyy concurred and established as sahih:

<<حلوة الدنيا مرة الآخرة ومرة الدنيا حلوة الاخرة>>

This hadith means:  <<The sweetness of this world is the bitterness of the Hereafter and the bitterness of this world is the sweetness of the Hereafter.>>

Al-Bukhariyy narrated in his Sahih the saying of the Prophet:

<<من يرد الله به خيرا يصب منه>>

This means:  <<The one for whom Allah willed goodness, He inflicts with worldly calamities.>>

17.  {كَلا بَل لا تُكْرِمُونَ الْيَتِيمَ}

            The term kalla (كَلا) reflects scolding and warning the blasphemers.  The meaning is that the high status is not measured by richness, and degradation is not measured by poverty.  Rather, the highness in status is for one to be guided to perform the obedience, and the degradation is for one to be guided to commit sins. Bal la tukrimunal-yatim (بَل لا تُكْرِمُون َالْيَتِيمَ) means ‘the blasphemers do not treat the orphan kindly although they are rich.’  It was said the meaning is: 'They do not give the orphan his due right in the inheritance.' The yatim (الْيَتِيمَ) (orphan) is the young child whose father died.  If both his parents are dead, he is called latim (لطيم).  If only his mother is dead, he is called ^ajiyy  (عجِىٌّ).  This is mentioned in Al-Misbah.

18.  {وَلا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ}

            It means you do not encourage one another to feed the poor person.

19.  {وَتَأْكُلُونَ التُّرَاثَ أَكْلا لَمًّا}

Al-Layth Ibn Nasr al-Khurasaniyy, the student of al-Khalil Ibn Ahmad said that al-lammu (اللمُّ) means ‘the throngs of people’ and at-turath (التُّرَاثَ) means ‘the inheritance.’  The meaning of the ayah is that they used to deprive the women and children from their due inheritance--instead taking it for themselves.

20.  {وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا}

            You have an extreme love of money--whether it comes from a lawful or an unlawful source, with attitudes of al-hirs (الحرص), ash-shuh (الشح), and al-bukhl (البخل).  You are stingy in spending it in good ways, and spend only on your own desires.  Your hearts are so attached to gathering and collecting money in a dispraised manner.  You take pride in your wealth, and use it as a reason to look down on others; this meaning is referred to in Arabic by al-hirs (الحرص).  In Al-Misbah Al-Munir al-bukhl (البخل) or stinginess, means ‘holding back from spending the obligatory spending.’  Examples are being stingy in paying the Zakah to those who deserve it and in satisfying the needs of the needy Muslims.  Ash-shuh (الشح) is the extreme case of al-bukhl.

            The people of Basrah recited ayas 17 to 20 with a ya' (Yukrimuna, Yahadduna, ya'kuluna, yuhibbuna) and the rest recited with a ta'.

21.  {كَلا إِذَا دُكَّتِ الأَرْضُ دَكًّا دَكًّا}

            The saying of Allah kalla (كَلا) includes denouncing the blasphemers and promising them torture for exceeding the acceptable bounds of the religion. 

            The saying of Allah:  (كَلا إِذَا دُكَّتِ الأَرْضُ دَكًّا دَكًّا) means: 'When the earth quakes time after another until every building on it is demolished.'

22.  {وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا}

            Concerning the saying of Allah (وَجَاءَ رَبُّكَ) Ibn Kathir said in his book, Al-Bidayah Wan-Nihayah around the year 241 AH:  Al-Bayhaqiyy narrated from al-Hakim from Abu ^Amr Ibn as-Sammak from Hanbal that Ahmad Ibn Hanbal made ta’wil, i.e., ascribed to the saying of Allah (وَجَاءَ رَبُّكَ) the meaning that ‘the reward of Allah comes.’  Al-Bayhaqiyy said this chain of narration does not warrant any objection to it and Ibn Kathir agreed with him.  It is not a secret that Ahmad Ibn Hanbal is one of the most reputable scholars of the salaf.

            In his Tafsir, al-Qurtubiyy said under this ayah:  "The saying of Allah (وَجَاءَ رَبُّكَ)

Means, ‘when the matter that Allah predestined and ordered comes.’"  Al-Hasan al-Basriyy, who is a renowned follower of the companions (tabi^iyy) reported that.  This is a form of eliminating the mudaf (المضاف) i.e., that which is annexed to it.  This means eliminating the meaning “the matter Allah predestined and ordered” from “comes.”

Al-Qurtubiyy later said: 

(والله جل ثناؤه لا يوصف بالتحول من مكان الى مكان وأنى له التحول والانتقال ولا مكان له ولا أوان ولايجرى عليه وقت ولا زمان)

This statement means:  “Allah, the Exalted, is not attributed with transferring from one place to another.  How can transfer and movement be attributed to Him when He exists without a place and is clear of time, and periods and intervals do not lapse on Him?”

            The Hafidh Ibn al-Jawziyy (a Hanbaliyy scholar) in his Tafsir, Zad Al-Masir, when talking about the saying of Allah in Surah al-Baqarah, ayah 210,

{هَلْ يَنْظُرُونَ إِلا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ} said: “Imam Ahmad Ibn Hanbal said, ‘what is meant is the advent of the matter which Allah created with His Power and the matter that Allah ordered.'  Allah elucidated that meaning in Surah an-Nahl, Ayah 33:

{أَوْ يَأْتِيَ أَمْرُ رَبِّكَ}

This ayah means:  [Until the matter that Allah ordered comes.]”

Ibn al-Jawziyy denounced those who said that the maji’ (المجىء) (coming) is the coming of the Self of Allah and the nuzul (نزول) (descent) is that of the Self of Allah. In his famous book, Daf^ Shubah At-Tashbih, he showed that Imam Ahmad is clear of such sayings.

            In summary, it is not permissible for one to believe that Allah is attributed with motion and transfer.  Rather, we attribute to Allah that which Allah attributed to Himself, in a befitting manner, clearing Allah from resembling or being like any of the creations.  The truth is what al-Bayhaqiyy said in his book, Al-‘Asma’ Was-Sifat:  Allah, the Exalted, has no place.  Then al-Bayhaqiyy said:  Movement, immobility, and being established are properties of bodies.  Allah does not have a partner.  He is not divisible.  He does not need any of the creation.  Absolutely nothing is like Him by any way. This meaning is clear in what Allah said in Surah an-Nahl, Ayah 26:

{فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لا يَشْعُرُونَ}

This ayah does not mean that Allah came to the pillars of their buildings by moving Himself.  Rather, it means that Allah created the destruction of their buildings.

            In conclusion, the one who says the salaf did not make ta’wil is refuted by what is confirmed about Imam Ahmad Ibn Hanbal (whom such people falsely claim to follow).  Ta’wil, or inferring proper meanings from the Qur’an, was confirmed about others among the elites of the Companions and the salaf such as Ibn ^Abbas who made ta’wil to the saying of Allah in Surah adh-Dhariyat, 47:

{وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ}

He said it means that ‘Allah built the heavens strongly.’  Ibn ^Abbas also made ta’wil to the saying of Allah in Surah al-Qalam, ayah 42:

{يَوْمَ يُكْشَفُ عَنْ سَاقٍ}

He ascribed to it the meaning that ‘on the day when severe hardship and distress shall be manifested.’

            The reason for elaborating here the permissibility of making ta’wil for the mutashabih[1] ayahs, is out of necessity to refute the followers of Ibn Taymiyah al-Harraniyy who claimed that the one who does not explain the mutashabih ayahs by their literal meanings is a blasphemer.  By their claim, they judge the Muslims at large as blasphemers.  Indeed, they are the ones who deserve to be judged as blasphemers for including in their judgment as blasphemers the companions and others among the astute Muslim scholars who came after them and about whom it is confirmed that they practiced ta’wil (such as Imam Ahmad Ibn Hanbal and others.)  Praise be to Allah for making us follow the school of Ahlus-Sunnah.

            The second part of Ayah 22 (وَالْمَلَكُ صَفًّا صَفًّا) means 'the angels of every sky shall descend and stand in ranks after ranks staring at the humans and jinn.'

23.  {وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الإنْسَانُ وَأَنَّى لَهُ الذِّكْرَى}

            The meaning of this ayah is explained by the hadith narrated by Muslim in his Sahih from the route of ^Abdullah Ibn Mas^ud that the Messenger of Allah said:

<<يؤتى بجهنم يومئذ لها سبعون الف زمام مع كل زمام سبعون الف ملك يجرونـها>>

This means:  <<On that Day, a part of Hell will be brought, having seventy thousand (70,000) steering instruments, and with every steering instrument, seventy thousand (70,000) angels driving it.>>  Hence the meaning is not that the angels will bring all of Hellfire, but rather only a part of it.  They will bring it close to the people, so they see it.  The God-fearing believers will not be frightened, but the blasphemers will almost die from fear when they see it.  On the day when part of Hellfire is brought closer, the blasphemer shall remember his sins and what he was negligent of among the matters of the religion.

            The last part of the ayah, (وَأَنَّى لَهُ الذِّكْرَى) is an interrogative negating that the recollection of the blasphemer on that day will benefit him. 

24.  {يَقُولُ يَالَيْتَنِي قَدَّمْتُ لِحَيَاتِي}

            The blasphemer would say, “If only I had done good deeds in the life that was doomed to end, in preparation for my life which does not end.” 

25.  {فَيَوْمَئِذٍ لا يُعَذِّبُ عَذَابَهُ أَحَدٌ}

            On that day no one shall inflict as chastisement similar to what Allah will chastise.

Al-Kisa'iyy, Ya^qub and Al-Mufaddil recited yu^adhabu (يُعَذَّبُ) with a fathah on the dhal. Recited as such the meaning would be, ' on that day no one shall be inflicted with a chastisement similar to the chastisement with which the blasphemer will be inflicted.' The rest recited with a kasrah.

26.  {وَلا يُوثِقُ وَثَاقَهُ أَحَدٌ}

            And no one shall shackle up and bond another as Allah will do to the blasphemers.

27.  {يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ}

Imam al-Bukhariyy said that al-mutma’innah (الْمُطْمَئِنَّةُ) means ‘the soul that believes about the reward.’  It was said that al-mutma’innah means ‘the safe,’ that is, ‘the one who believes in and accepts the decree of Allah.’

28.  {ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً}

Al-Hasan said it means return to the reward of your Lord, accepting the reward, and accepted by Allah.

29.  {فَادْخُلِي فِي عِبَادِي}

            It means enter among the righteous of the slaves of Allah.

30.  {وَادْخُلِي جَنَّتِي}

            And enter Paradise with the highly accepted worshipers of Allah.

At-Tabaraniyy and al-Hakim narrated from the route of Sa^id Ibn Jubayr that he said:  Ibn ^Abbas died in at-Ta’if and I attended his funeral.  A kind of bird we have never before seen the likes of came and entered his coffin.  We watched it, and it never came out.  When he was buried ayahs 27-30, Surah al-Fajr were heard being recited next to his grave.  No one there knew who was reciting them.  Adh-Dhahabiyy said that this story is mutawatir and that they believed the white bird was Ibn ^Abbas’s knowledge. 

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[1] The ayas of the Qur'an that linguistically bear more than one meaning are known as mutashabih ayas. However, religiously, the scholars ascribe only the linguistic meanings that are befitting to Allah and do not contradict the ayas of the Qur'an that are muhkam (have one meaning only).