Exalted is He who holds all dominion

Presented below is a complete translation of the Tafsir of chapter 67 from the Qur’ān, which is entitled Surah Mulk.  The translation is rendered from the acclaimed Tafsir of the grand Imām, the scholar’s scholar, Abu Ja’far Muḥammad ibn Jarir al-Ṭabari [original Arabic text, Tafsir al-Ṭabari, Vol. 23, pp. 118/139].  In his collection of Sunan, Abu Esa al-Tirmidhi records the following tradition regarding this chapter:

حدثنا محمد بن بشار حدثنا محمد بن جعفر حدثنا شعبة عن قتادة عن عباس الجشمي عن أبي هريرة عن النبي صلى الله عليه وسلم قال إن سورة من القرآن ثلاثون آية شفعت لرجل حتى غفر له وهي سورة تبارك الذي بيده الملك

قال أبو عيسى هذا حديث حسن

Muḥammad ibn Bashār narrated to us Muḥammad ibn Ja’far narrated to us Shu’ba narrated to us from Qatādah from ‘Abbās al-Jushami from Abu Hurayrah from the Prophet peace and blessings be upon him, he said:

Indeed, there is a chapter in the Qur’ān composed of thirty verses, which intercedes for a man until he is forgiven. It is the chapter: Tabārak Alladhi bi’yadihil-Mulk.

Abu Esa said: This ḥadith is ḥasan.

As with other translations of Tafsir upon our website, for the sake of consistency and ease, a single translation of the Qur’ān is used throughout, the translation that is produced by Professor M. A. S Abdel Haleem.

تبارك الذي بيده الملك وهو على كل شئ قدير

الذي خلق الموت والحياة ليبلوكم أيكم أحسن عملا وهو العزيز الغفور

Exalted is He who holds all dominion in His hands; He who has power over all things;

Who created death and life to test you and to reveal which of you does best––He is the Mighty, the Forgiving;

Said concerning the interpretation of the Almighty’s saying: ‘Exalted is He who holds all dominion in His hands; He who has power over all things.’  Namely, by His statement, Exalted, Allah, the Exalted in His remembrance here means: magnified and exalted ‘is He who holds all dominion in His hands.’  In His hand is the dominion over the exiting temporal world and that of the hereafter.  His power extends over both realms, in which His command and decree are executed.  ‘He who has power over all things.’  He says: He has the capacity to do whatever He wills, nothing being there to prevent him from anything, with no form of incapacity intervening between Him and His act.

And He said: ‘Who created death and life to test you.’  He causes to die whomsoever and whatever He does will, bestowing life upon whomsoever and whatever He does decree, with a specified duration, ‘and to reveal which of you does best.’  He said: So that He may test you O mankind to see which of you are the most obedient, (who) hasten quickly in pursuit of His pleasure.

وقد حدثني ابن عبد الأعلى قال ثنا ابن ثور عن معمر عن قتادة في قوله الذي خلق الموت والحياة قال أذل الله ابن آدم بالموت وجعل الدنيا دار حياة ودار فناء وجعل الآخرة دار جزاء وبقاء

Indeed, Ibn ‘Abd al-Alā’ narrated to me he said Ibn Thawr narrated to us from Ma’mar from Qatādah in relation to His saying: Who created death and life, he said: Allah brings low the son of Adam with death. He made the dunya the above of living and dying, He made the hereafter the abode of recompense and permanence.

حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة الذي خلق الموت والحياة ليبلوكم ذكر أن نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم كان يقول إنَّ الله أذَلَّ ابْنَ آدَمَ بالمَوْتِ

Bishr narrated to us he said Yazeed narrated to us he said Sa’eed narrated to us from Qatādah in relation to His saying: Who created death and life to test you and to reveal which of you does best, it is mentioned that the Prophet peace and blessings be upon him was saying: Allah brings low the Children of Adam by means of their demise.

And He has said: ‘He is the Mighty,’ He is the Strong, severe in vengeance against anyone who disobeys Him or opposes His command.  ‘The Forgiving,’ of the sins of anyone who turns towards Him, to repent from his sins.

الذي خلق سبع سماوات طباقا ما ترى في خلق الرحمن من تفاوت فارجع البصر هل ترى من فطور

ثم ارجع البصر كرتين ينقلب إليك البصر خاسئا وهو حسير

Who created the seven heavens, one above the other. You will not see any flaw in what the Lord of Mercy creates. Look again! Can you see any flaw?

Look again! And again! Your sight will turn back to you, weak and defeated.

The statement of the Almighty, informing (us) of His attributes: ‘Who created the seven heavens, one above the other,’ (each) layer upon layer, some being above others.  And He has said: ‘You will not see any flaw in what the Lord of Mercy creates.’  He, may He be praised says: ‘You will not see any flaw in what the Lord of Mercy creates,’ (that) which He has created, neither in the sky or on the earth, nor indeed anywhere ‘tafā’ut,’ that is to say, any manner of inconsistency.  Among the people of Ta’weel (scholars interpreting the verses), those who have said similar to what we have, mentioning those which said as follows:

حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة قوله ما ترى في خلق الرحمن من تفاوت ما ترى فيهم من اختلاف

Bishr narrated to us he said Yazeed narrated to us he said Sa’eed narrated to us from Qatādah in relation to His saying: You will not see any flaw in what the Lord of Mercy creates; (he said) you cannot discern any inconsistency therein.

حدثنا ابن عبد الأعلى قال ثنا ابن ثور عن معمر عن قتادة في قوله مِنْ تَفَاوُت قال من اختلاف

Ibn ‘Abd al-Alā’ narrated to us he said Ibn Thawr narrated to us from Ma’mar from Qatādah in relation to His saying: ‘any flaw,’ he said: any (type of) inconsistency.

There is disagreement among the reciters of the Qur’ān regarding that.  Most of the reciters of Medina, Baṣra and some among those at Kufa read ‘min tafā’ut’ with an alif.  Most of the reciters of Kufa had the reading of ‘min tafā’ut’ with a shadda upon the letter waw and without an alif.  The correct view is that they are two well-known readings with one meaning, as it has been said in relation to ‘la-tu’ṣāir,’ or ‘la-tu’ṣair’ (don’t turn away), or ‘ta’ahdat fulān’ and ‘ta’ahdatahu;’ (also) ‘tadhaharat’ and ‘tadhāharat.’  Similar to that being ‘tafā’ut’ and ‘tafa’ut.’  And He has said: ‘Look again! Can you see any flaw?’  This stems from Allah’s statement: The heavens are almost broken apart from above (as the angels proclaim the praises of their Lord),[1] meaning that it is split open and developing cracks.  The word fuṭur (‘flaw’) is a maṣdar (verbal noun for the verb) ‘faṭara fuṭuran.’  Those who have said similar to what we have among the people of Ta’weel (scholars interpreting the verses) are:

حدثني محمد بن سعد قال ثني أبي قال ثني عمي قال ثني أبي عن أبيه عن ابن عباس هَلْ تَرَى مِن فُطُور قال الفطور الوهي

Muḥammad ibn Sa’d narrated to me he said my father narrated to me he said my uncle narrated to me, he said my father narrated to me from his father from Ibn ‘Abbās (concerning the wording of the verse): Can you see any flaw? He said: al–fuṭuri are gaps.

حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة قوله هَلْ تَرَى مِن فُطُور يقول هل ترى من خلل يا ابن آدم

Bishr narrated to us he said Yazeed narrated to us he said Sa’eed narrated to us from Qatādah in relation to His saying: Can you see any flaw? (It is) saying: Can you see any gaps O son of Adam?

حدثنا ابن عبد الأعلى قال ثنا ابن ثور عن معمر عن قتادة مِن فُطُور قال من خلل

Ibn ‘Abd al-Alā’ narrated to us he said Ibn Thawr narrated to us from Ma’mar from Qatādah (in relation to His saying) any flaw, he said: Any gaps.

حدثنا ابن حميد قال ثنا مهران عن سفيان هَلْ تَرَى مِن فُطُور قال من شقوق

Ibn Ḥumayd narrated to us he said Mihrān narrated to us from Sufyān (in relation to His saying): Can you see any flaw? He said: Any cracks therein.

He says: Look again! And again!  He, Majestic is His praise says: Then, Son of Adam, look twice, once after another, and see – Can you see any flaw? Your sight will turn back to you, weak and defeated.  He says: Your sight will be returned reduced, having covered such an expansive distance.  Here the word ‘khāsi’ stems from the Arab custom of saying ikhsa’ to a dog when it is driven away, in other words, to dispel it far away ignominiously.  Your sight will turn back to you, weak and defeated.  He says: It would be weary.  Among the people of Ta’weel, those who have said like what we have regarding that.  Detailing those who have said as such:

حدثني محمد بن سعد قال ثني أبي قال ثني عمي قال ثني أبي عن أبيه عن ابن عباس ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يقول هل ترى في السماء من خَلل؟ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ بسواد الليل

Muḥammad ibn Sa’d narrated to me he said my father narrated to me he said my uncle narrated to me, he said my father narrated to me from his father from Ibn ‘Abbās (concerning the wording of the verse): Look again! And again!  He says: Do you see any gaps within the heavens? Your sight will turn back to you, weak and defeated by the darkness of the night.

حدثني عليّ قال ثنا أبو صالح قال ثني معاوية عن عليّ عن ابن عباس في قوله خَاسِئًا وَهُوَ حَسِيرٌ يقول ذليلا وقوله وَهُوَ حَسِيرٌ يقول مرجف

Ali narrated to me he said Abu Ṣāliḥ narrated to us he said Mu’āwiya narrated to me from Ali from Ibn ‘Abbās concerning His saying: weak and defeated; He says, it is abased.  Concerning his saying and defeated, to be made trembling.

حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة قوله يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا أي حاسرا وَهُوَ حَسِيرٌ أي مُعْيٍ

Bishr narrated to us he said Yazeed narrated to us Sa’eed narrated to us from Qatādah regarding His saying: Your sight will turn back to you, weak, (indeed) weakened; and defeated, defeated from not discerning any flaws or faults.

حدثني ابن عبد الأعلى قال ثنا ابن ثور عن معمر عن قتادة في قوله خَاسِئًا قال صاغرا وَهُوَ حَسِيرٌ يقول مُعْيٍ لم ير خَلَلا ولا تفاوتا

Ibn ‘Abd al-Alā’ narrated to me he said Ibn Thawr narrated to us from Ma’mar from Qatādah in relation to His saying weakened, he said: humbled.  And defeated – He is saying, fatigued from not being able to spot any flaws or discrepancies.

Some of them (the interpreters) have said that the wording of khā’si’an and al- ḥasir – weakened and defeated – are singular in meaning.  To mention those who’ve said that:

حدثني يونس قال أخبرنا ابن وهب قال قال ابن زيد في قوله فارجع البصر هل ترى من فطور الآية، قال الخاسئ والخاسر واحد؛ حَسَر طرفه أن يَرى فيها فَطْرًا فرجع وهو حسير قبل أن يرى فيها فَطْرا؛ قال فإذا جاء يوم القيامة انفطرت ثم انشقت، ثم جاء أمر أكبر من ذلك انكشطت

Yunus narrated to me he said Ibn Wahb reported to us he said Ibn Zayd said in relation to His saying: Look again! Can you see any flaw – to the end of the ayat.  He said: the wording of khā’si’an and al-ḥasir are the same.  The eye grows weary from looking at the heavens for any flaws.  The glance is returned and becomes fatigued before seeing any perceived flaw.  When the day of judgment arrives, the heavens will be split asunder, then an even greater spectacle will happen, it will be ripped asunder.

وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ

We have adorned the lowest heaven with lamps and made them [missiles] for stoning devils for whom We have also prepared the torment of a blazing fire.

Statement(s) in relation to the interpretation of where the Almighty says: We have adorned the lowest heaven with lamps, these are the stars, which He made like lamps to illuminate.  Similarly, the (Arabic) word used for the morning – ṣubḥ, (given as such) for it illuminates mankind during the daytime.   And made them [missiles] for stoning devils, (here) He says: And made them by which it means the lamps, as they adorned the lowest heaven and made them [missiles] for stoning devils, these entities are struck by them.

وقد حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِلشَّيَاطِينِ إن الله جلّ ثناؤه إنما خلق هذه النجوم لثلاث خصال خلقها زينة للسماء الدنيا ورجومًا للشياطين وعلامات يهتدي بها فمن يتأوّل منها غير ذلك فقد قال برأيه وأخطأ حظه وأضاع نصيبه، وتكلَّف ما لا علم له به

And Bishr narrated to us he said Yazeed narrated to us Sa’eed narrated to us from Qatādah (regarding His saying): We have adorned the lowest heaven with lamps and made them [missiles] for stoning devils, (he said) indeed, Allah the Majestic in His praise has created the stars for three-distinct purposes: as an adornment for the heavens of this Dunya, (second) [missiles] for stoning devils, and (third) by which they are guideposts by which travellers navigate.  Anyone who would offer an alternate interpretation does so only by way of opinion, wronging himself, dispensing of future reward and seeking to explain upon that which he has no definitive knowledge.

And He says: devils for whom We have also prepared the torment of a blazing fire.  He, the Majestic in His praise says: We have also prepared for the shayāteen in the hereafter, the torment of a blazing fire.  That fire is kindled upon them and they are roasted by it therein.

وَلِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا وَهِيَ تَفُورُ

For those who defy their Lord We have prepared the torment of Hell: an evil destination.  They will hear it drawing in its breath when they are thrown in. It blazes forth –

He the Exalted in His remembrance said: For those who defy their Lord, who has created them within the temporal abode, We have prepared the torment of Hell, in the hereafter; He says, (it is) an evil destination.  And He says: They will hear it drawing in its breath when they are thrown in, that is to say, the breath drawn from the hellfire when the kāfirun (disbelievers) are thrown in.  (Concerning the word) ‘Shaheeq,’ its meaning relates to the sound emanating from within the stomach, akin to a donkey braying, as said by Ruba, commenting upon the bray of the donkey:

حَشْـرج فـي الجَوْفِ سَحيلا أوْ شهَقْ
حَــتَّى يُقَــال نـاهِق ومَـا نَهَـقْ

[The voice] was stifled in his throat, braying from his chest or a hard inhale;

            Until it was almost a bray, though he didn’t bray (at all).

And He says: It blazes forth, that is to say, it boils (forth).  Those who have said similar to what we have among the people of Ta’weel are:

حدثنا ابن حميد قال ثنا مهران عن سفيان عن مجاهد سمعوا لَهَا شَهِيقًا وَهِيَ تفور يقول تغلي كما يغلي القدر

Ibn Ḥumayd narrated to us he said Mihrān narrated to us from Sufyān from Mujāhid (regarding the interpretation of the verse): They will hear it drawing in its breath when they are thrown in, He says, it is boiling similar to a pot that boils here.

Concerning the interpretation of the Almighty who says:

تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ

قَالُوا بَلَى قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلا فِي ضَلالٍ كَبِيرٍ

Almost bursting with rage. Its keepers will ask every group that is thrown in, ‘Did no one come to warn you?’

They will reply, ‘Yes, a warner did come to us, but we did not believe him. We said: ‘God has revealed nothing: you are greatly misguided.’

He, the Exalted in His remembrance said: As hell Almost bursting with rage; He says: (to) divide and fragment with rage towards the inhabitants who are cast in.  Those who have said similar to what we have here among the people of Ta’weel are:

حدثني عليّ قال ثنا أبو صالح قال ثني معاوية عن عليّ عن ابن عباس قوله تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ يقول تتفرّق

Ali narrated to me he said Abu Ṣāliḥ narrated to us he said Mu’āwiya narrated to me from Ali from Ibn ‘Abbās concerning His saying: Almost bursting with rage, he said: to fragment.

حدثني محمد بن سعد قال ثني أبي قال ثني عمي قال ثني أبي عن أبيه عن ابن عباس قوله تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ تكاد يفارق بعضها بعضا وتنفطر

Muḥammad ibn Sa’d narrated to me he said my father narrated to me he said my uncle narrated to me, he said my father narrated to me from his father from Ibn ‘Abbās concerning His saying: Almost bursting with rage, (he said) some of it almost separates from the other becoming cracked.

حُدثت عن الحسين قال سمعت أبا معاذ يقول ثنا عبيد قال سمعت الضحاك يقول في قوله تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ يقول تفرّق

It was narrated from al-Ḥussain he said, I heard Abu Mu’ādth saying Ubayd narrated to me he said I heard al-Ḍaḥḥāk saying concerning His saying: Almost bursting with rage, he said: to fragment.

حدثني يونس قال أخبرنا ابن وهب قال قال ابن زيد في قوله تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ قال التميز التفرّق من الغيظ على أهل معاصي الله غضبا لله، وانتقاما له

Yunus narrated to me he said Ibn Wahb reported to us he said that Ibn Zayd said concerning His saying: Almost bursting with rage, he said: (the word) tamayaz (means) to fragment, with rage, (which is) upon those disobedient to Allah, (with) Allah’s anger descending upon them.

He says: Its keepers will ask every group that is thrown in; He Majestic in praise says whenever a group is thrown into hell (its keepers say): ‘Did no one come to warn you?’  He says: The keepers of hell ask the inhabitants saying to them, did no warner come to you in the Dunya to foretell you of this punishment?  The miskeen say in reply, ‘Yes, a warner did come to us, but we did not believe him,’ they thought ‘God has revealed nothing.’  Yet He says: you are greatly misguided.

وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ

فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا لأَصْحَابِ السَّعِيرِ

They will say, ‘If only we had listened, or reasoned, we would not be with the inhabitants of the blazing fire,’ and they will confess their sins. Away with the inhabitants of the blazing fire!

He the Exalted in His remembrance said: The inhabitants, which were thrown into hellfire say to its keepers, ‘If only we had,’ in the Dunya, listened, or reasoned, about the warning brought forth and considered the message they were calling us to, (then) we would not be with the inhabitants of the blazing fire – meaning to be of the people in hell.

And He said: they will confess their sins.  The words ‘dhamb’ (sins) here is in the singular within the present context, but it is adjoined to the plural, because it carries the meaning of a verb and the singular can be utilised with a plural (in terms of subject).  One could say either of the following: kharaja aṭā al-nās and aṭiyatu al-nās (the gifts of the people were disbursed).  Away with the inhabitants of the blazing fire, He said: Far is (Allah) from the people of the fire.  Among the people of Ta’weel some have said similarly to us, namely:

حدثني عليّ قال ثنا أبو صالح قال ثني معاوية عن عليّ عن ابن عباس قوله فَسُحْقًا لأَصْحَابِ السَّعِيرِ يقول بُعدا

Ali narrated to me he said Abu Ṣāliḥ narrated to us he said Mu’āwiya narrated to me from Ali from Ibn ‘Abbās concerning His saying: Away with the inhabitants of the blazing fire, He say far and away.

حدثنا ابن حميد قال ثنا مهران عن سفيان عن سلمة بن كهيل عن سعيد بن جبير فَسُحْقًا لأَصْحَابِ السَّعِيرِ قال قال سُحقا واد في جهنم

Ibn Ḥumayd narrated to us he said Mihrān narrated to us from Sufyān from Salama ibn Kuhayl from Sa’eed ibn Jubayr (concerning the verse): Away with the inhabitants of the blazing fire, he said: He said: (the word) Suḥq is a valley in hell.

The reciters of the Qur’ān agree that the (letter) ‘ḥa’ of the word Suḥq should have a sukun upon it.  This is correct in our view, because that is eloquent in the speech of the Arabs.  However, there are some among the Arabs who have put a damma upon it.

Regarding the interpretation of (the verses from) the Almighty who says:

وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

But there is forgiveness and a great reward for those who fear their Lord though they cannot see Him

Whether you keep your words secret or state them openly, He knows the contents of every heart.

He the Exalted in His remembrance said: Those who fear their Lord though cannot see him, He says there is forgiveness.  They will be pardoned and granted a great reward.  He says: The reward for them from Allah is immense given the fear they have of Him despite not seeing.  Regarding the interpretation of (the verses) where the Almighty says: Whether you keep your words secret or state them openly, He knows the contents of every heart.  He says: O mankind, (whether) you choose to conceal your opinion and speech or pronounce it openly, let it be known, He knows the contents of every heart.  He says: In truth, He possesses knowledge of secret concealed thoughts which are not articulated, so how could He not know that which is expressly stated, be it publicly or secretly?  It is (truly) fitting that someone who knows your intimate thoughts to also know that which is not secret too.

ألا يعلم من خلق وهو اللطيف الخبير

هو الذي جعل لكم الأرض ذلولا فامشوا في مناكبها وكلوا من رزقه وإليه النشور

How could He who created not know His own creation, when He is the Subtlest, the all aware?

It is He who has made the earth manageable for you––travel its regions; eat His provision– and to Him you will be resurrected.

He the Exalted in His remembrance said: How could, (He) the Lord and Majestic in praise, not know His own creation.  He says: How can His creation be concealed from Him, when He is the Subtlest, the all aware – of both their deeds and themselves?

He the Exalted in His remembrance said: It is He who has made the earth manageable for you––travel its regions; He says: It is Allah who has made the earth manageable for you, levelled, smoothed for you, so travel its regions.  Disagreement among the people of Ta’weel exists concerning the word its regions – manākibiha.  Some among them have said, (the word) relates to the (earth’s) mountains.

حدثني عليّ قال ثنا أبو صالح قال ثني معاوية عن عليّ عن ابن عباس قوله فِي مَنَاكِبِهَا يقول جبالها

Ali narrated to me he said Abu Ṣāliḥ narrated to us he said Mu’āwiya narrated to me from Ali from Ibn ‘Abbās concerning His saying: ‘fi manākibiha,’ He says its mountains.

حدثنا ابن بشار قال ثنا عبد الأعلى قال ثنا سعيد عن قتادة عن بشير بن كعب أنه قرأ هذه الآية فَامْشُوا فِي مَنَاكِبِهَا فقال لجارية له إن دَريْت ما مناكبها، فأنت حرة لوجه الله قالت فإن مناكبها: جبالها، فكأنما سُفِع في وجهه، ورغب في جاريته، فسأل، منهم من أمره، ومنهم من نهاه، فسأل أبا الدرداء، فقال: الخير في طمأنينة، والشرّ في ريبة، فَذرْ ما يريبك إلى ما لا يريبك

Ibn Bashār narrated to us he said ‘Abd al-Alā narrated to us he said Sa’eed narrated to us from Qatādah from Bushayr ibn Ka’b that he recited this verse travel its regions.  He said to his slave girl: If you know what are ‘fi manākibiha’ then you are set free, by the face of Allah.  She said: ‘fi manākibiha’ are its mountains.  Suddenly, like a hot wind had struck him in the face, (he was) overcome with desire for his slave girl.  He asked (to have her) and some of them permitted him, while others didn’t.  He asked Abu al-Dardā’ who said: ‘al-khayr (the good) resides in tranquillity and certainty; the bad is in doubts – so leave that which cause doubt for that which has no doubt.’

حدثنا ابن بشار قال ثنا معاذ بن هشام قال ثني أبي عن قتادة عن بشير بن كعب بمثله سواء

Ibn Bashār narrated to us he said Mu’ādth ibn Hishām narrated to us he said my father narrated to me from Qatādah from Bushayr ibn Ka’b, narrating it similarly.

حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة فِي مَنَاكِبِهَا يقول جبالها

Bishr narrated to us he said Yazeed narrated to us he said Sa’eed narrated to us from Qatādah (regarding the verse) ‘fi manākibiha’ (he said): Its mountains.

حدثنا ابن عبد الأعلى قال ثنا ابن ثور عن معمر عن قتادة في قوله فِي مَنَاكِبِهَا قال في جبالها

Ibn ‘Abd al-Alā narrated to us he said Ibn Thawr narrated to us from Ma’mar from Qatādah in relation to His saying: ‘fi manākibiha’ he said: Its mountains.

Others have said that ‘manākibiha’ refers to the edges and sides.  Regarding those who have said that:

حدثني محمد بن سعد قال ثني أبي قال ثني عمي قال ثني أبي عن أبيه عن ابن عباس قوله فِي مَنَاكِبِهَا يقول امشوا في أطرافها

Muḥammad ibn Sa’d narrated to me he said my father narrated to me he said my uncle narrated to me, he said my father narrated to me from his father from Ibn ‘Abbās concerning where He said: ‘fi manākibiha,’ saying, to walk on its edges.

حدثني يعقوب بن إبراهيم قال ثنا ابن علية عن سعيد عن قتادة أن بشير بن كعب العدويّ، قرأ هذه الآية فَامْشُوا فِي مَنَاكِبِهَا فقال لجاريته إن أخبرتني ما مناكبها، فأنت حرّة، فقالت نواحيها فأراد أن يتزوّجها فسأل أبا الدرداء، فقال إن الخير في طمأنينة، وإن الشرّ في ريبة، فدع ما يَريبك إلى ما لا يريبك

Ya’qub ibn Ibrāhim narrated to me he said Ibn ‘Ulayah narrated to us from Sa’eed from Qatādah, that Bushayr ibn Ka’b al-‘Adawi read this verse ‘fāmshu fi manākibiha’ – he said to his slave girl, if you tell me of the meaning of (the word) ‘manākibiha’ you’ll be free.  She said: (it means) its sides.  He then decided to marry her and asked Abu Dardā’ (regarding this).  He said: al-khayr (the good) is in tranquillity and certainty, while what is bad lays with doubt.  So, leave that which causes doubt for that which doesn’t.

حدثني محمد بن عمرو قال ثنا أبو عاصم قال ثنا عيسى وحدثني الحارث قال ثنا الحسن قال ثنا ورقاء، جميعا عن ابن أبي نجيح عن مجاهد قوله فامشوا في مناكبها قال طرقها وفجاجها

Muḥammad ibn ‘Amr narrated to me he said Abu Aāṣim narrated to us he said Esa narrated to us and al-Ḥārith narrated to me he said al-Ḥasan narrated to us he said Waraqā’ narrated to us all of them narrating from Ibn Abi Najiḥ from Mujāhid concerning where He said: ‘fāmshu fi manākibiha,’ he said: Its pathways and its ravines.

The first of the two statements are most likely to be correct, namely that its meaning is of traversing its sides and edges, because the sides are equivalent to the shoulders of a human being which are its edges. And He says: eat His provision, that which He has brought forth from the edges of the earth.  And His saying: and to Him you will be resurrected; your resurrection from your graves will deliver you to Allah.

أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور

أم أمنتم من في السماء أن يرسل عليكم حاصبا فستعلمون كيف نذير

Are you sure that He who is in Heaven will not make the earth swallow you up with a violent shudder?

Are you sure that He who is in Heaven will not send a whirlwind to pelt you with stones? You will come to know what My warning means.

He, the Exalted in his remembrance says: O disbelievers, Are you sure that He who is in Heaven will not make the earth swallow you up with a violent shudder? He said: When the earth goes back and forth, shaking beneath you.  Are you sure that He who is in Heaven, that is Allah, will not send a whirlwind to pelt you with stones?  (Namely) earth packed with small pebbles.  You will come to know what My warning means.  He said: O disbelievers, indeed you shall come to know the outcome of My warning unto you, which you had denied and rejected from My Messenger(s).

ولقد كذب الذين من قبلهم فكيف كان نكير

أولم يروا إلى الطير فوقهم صافات ويقبضن ما يمسكهن إلا الرحمن إنه بكل شئ بصير

And indeed, those who went before them also disbelieved– how terrible was My condemnation!

Do they not see the birds above them spreading and closing their wings? It is only the Lord of Mercy who holds them up: He watches over everything.

He, the Exalted in his remembrance says: And indeed, the long past generations who lived prior to the mushrikeen of the Quraysh, also disbelieved their Messengers, how terrible was My condemnation!  He said: resulting from the denial of [Messengers sent to them].  He said: Do they the mushrikeen the birds above them spreading and closing their wings?  He said: And at times they close their wings.  What is meant by that is that (the birds) at times have their wings open and on other times they are closed.  Among the people of Ta’weel some have said similarly to us, namely:

حدثنا ابن عبد الأعلى مقال ثنا ابن ثور عن معمر عن قتادة في قوله: صافات قال الطير يصف جناحه كما رأيت ثم يقبضه

Ibn ‘Abd al-‘Alā narrated to us he said Ibn Thawr narrated to us from Ma’mar from Qatādah regarding His saying: ‘Ṣaffāt,’ he said – a bird spreads out its wing as you see it, then closes it.

حدثني محمد بن عمرو قال ثنا أبو عاصم قال ثنا عيسى وحدثني الحارث قال ثنا الحسن قال ثنا ورقاء، جميعا عن ابن أبي نجيح عن مجاهد قوله صافات ويقبضن بسطهن أجنحتهن وقبضهن

Muḥammad ibn ‘Amr narrated to me he said Abu Aāṣim narrated to us he said Esa narrated to us and al-Ḥārith narrated to me he said al-Ḥasan narrated to us he said Waraqā’ narrated to us all of them narrating from Ibn Abi Najiḥ from Mujāhid concerning where He said: ‘Ṣaffāt wa yaqbiḍan,’ (he said): The (birds) spreading forth their wings and then closing them.

And He says: It is only the Lord of Mercy who holds them up, nothing keeps the birds held up with their wings spread except by the Lord of Mercy.  He says:  Within that there is a reminder for those who ponder, a lesson for those discerning, by which they can know that their Lord is one, He has no partner whatsoever.  And He says: He watches over everything.  Indeed, Allah encompasses the sight and awareness of everything.  There are no gaps in His ordering, nor can any fault be perceived within His creation.

أمن هذا الذي هو جند لكم ينصركم من دون الرحمن إن الكافرون إلا في غرور

What force can help you if the Lord of Mercy does not? The disbelievers are truly deluded.

He, the Exalted in his remembrance says to the mushrikeen of the Quraysh, O disbelievers, What force can help you if the Lord of Mercy does not if He would wish to harm you?  Who could protect you from what He wishes to inflict upon you?  And He says: The disbelievers are truly deluded.  (Namely) The disbelievers in Allah are truly deluded, in their belief that their ‘gods’ will bring them closer to Allah, and that they can benefit or harm anything.

أمن هذا الذي يرزقكم إن أمسك رزقه بل لجوا في عتو ونفور

Who can provide for you if He withholds His provision? Yet they persist in their insolence and their avoidance of the Truth.

He, the Exalted in his remembrance says: Who can provide for you, who will feed you, give you drink and sustain you with provision, should your Lord withholds His provision?  He said: Yet they persist in their insolence and their avoidance of the Truth.  They persist in such insolence against Allah, rather, they went too far in (this) tyranny, (utter) alienation from the truth, and arrogance.  Among the people of Ta’weel some have said similarly to us, namely:

حدثني محمد بن سعد قال ثني أبي قال: ثني عمي قال ثني أبي عن أبيه عن ابن عباس قوله بل لجوا في عتو ونفور يقول في ضلال

Muḥammad ibn Sa’d narrated to me he said my father narrated to me he said my uncle narrated to me, he said my father narrated to me from his father from Ibn ‘Abbās (concerning where) He said: Yet they persist in their insolence and their avoidance of the Truth, saying: In misguidance.

حدثني محمد بن عمرو قال ثنا أبو عاصم قال ثنا عيسى وحدثني الحارث قال ثنا الحسن قال ثنا ورقاء، جميعا عن ابن أبي نجيح عن مجاهد في قول الله بل لجوا في عتو ونفور قال: كفور

Muḥammad ibn ‘Amr narrated to me he said Abu Aāṣim narrated to us he said Esa narrated to us and al-Ḥārith narrated to me he said al-Ḥasan narrated to us he said Waraqā’ narrated to us all of them narrating from Ibn Abi Najiḥ from Mujāhid in relation to where Allah says: Yet they persist in their insolence and their avoidance of the Truth, saying, he said: ingratitude.

Interpretation upon the words of the Almighty who says:

أفمن يمشي مكبا على وجهه أهدى أمن يمشي سويا على صراط مستقيم

Who is better guided: someone who falls on his face, or someone who walks steadily on a straight path?

He, the Exalted in his remembrance says: O Mankind is someone who falls on his face, not seeing what is in front of him, nor to the left or the right, better guided?  He said: More firmly adhering to the path and more guided by it, or someone who walks steadily, as normal people walk on two-feet, on a straight path?  He said: On a path that is bereft of any curves.  It has been said that (the word used as) ‘mukibban,’ because it is intransitive.  When this verb is intransitive, ‘akaba’ is used.  They say, ‘so and so has a downtrodden face; he is downtrodden.’  And it is (used) by al-‘Asha:

مكبا على روقيه يحفز عرفه

على ظهر عريان الطريقة أهيما

(A bull) bears down on its two horns, digs out the roots of the trees (to shelter)

                        On the surface of the path of fine-grained sand.

He says ‘mukibban,’ because the verb ‘akaba’ is intransitive.  Had the verb been transitive, the first form of the verb would have been utilised.  One says: ‘I put so-and-so’s face into the ground,’ and ‘Allah put his face on the ground.’  Among the people of Ta’weel some have said similarly to us, namely:

حدثني محمد بن سعد قال ثني أبي قال: ثني عمي قال ثني أبي عن أبيه عن ابن عباس قوله أفمن يمشي مكبا على وجهه أهدى أم من يمشي سويا على صراط مستقيم يقول من يمشي في الضلالة أهدى، أم من يمشي مهتديا؟

Muḥammad ibn Sa’d narrated to me he said my father narrated to me he said my uncle narrated to me, he said my father narrated to me from his father from Ibn ‘Abbās (concerning where) He said: Who is better guided: someone who falls on his face, or someone who walks steadily on a straight path? Saying, is the one who walks in misguidance better than one who walks upon guidance?

حدثني محمد بن عمرو قال ثنا أبو عاصم قال ثنا عيسى وحدثني الحارث قال ثنا الحسن قال ثنا ورقاء، جميعا عن ابن أبي نجيح عن مجاهد قوله مكبا على وجهه قال في الضلالة أم من يمشي سويا على صراط مستقيم قال حق مستقيم

Muḥammad ibn ‘Amr narrated to me he said Abu Aāṣim narrated to us he said Esa narrated to us and al-Ḥārith narrated to me he said al-Ḥasan narrated to us he said Waraqā’ narrated to us all of them narrating from Ibn Abi Najiḥ from Mujāhid (where) He says: someone who falls on his face; He said: In misguidance, or someone who walks steadily on a straight path? He said: a path of truth.

حدثت عن الحسين قال سمعت أبا معاذ يقول ثنا عبيد قال سمعت الضحاك يقول في قوله أفمن يمشي مكبا على وجهه يعني الكافر أهدى أم من يمشي سويا المؤمن؟ ضرب الله مثلا لهما

Narrated from al-Ḥasan he said I heard Abu Mu’ādth saying, ‘Ubayd narrated to us he said I heard al-Ḍaḥḥāk saying in relation to His saying: Who is better guided: someone who falls on his face, that is to say, (is) a kāfir guided or one who traverses the path of the believers?  Allah have given a similitude for them both.

Others though have said what is meant by the verse is that Allah will gather the disbelievers on the Day of Judgement, put their faces on to the ground and then say: is the one who falls on his face, on the Day of Judgment, more guided than the one upon the straight path?  Detailing those who said that:

حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة قوله أفمن يمشي مكبا على وجهه أهدى هو الكافر أكب على معاصي الله في الدنيا، حشره الله يوم القيامة على وجهه، فقيل يا نبي الله كيف يحشر الكافر على وجهه؟ قال إن الذي أمشاه على رجليه قادر أن يحشره يوم القيامة على وجهه

Bishr narrated to us he said Yazeed narrated to us he said Sa’eed narrated to us from Qatādah in relation to His saying: Who is better guided: someone who falls on his face, it is the kāfir (disbeliever) whose face is downcast in the Dunya given his disobedience to Allah.  On the day of Judgment, he will be driven down onto his face.  It was asked, O Prophet of Allah, how does Allah drive the kāfir upon his face?  He said: In truth, the One who permits him to walk on two legs has the power to drive him on the Day of Judgment upon his face.

حدثنا ابن عبد الأعلى قال ثنا ابن ثور عن معمر عن قتادة أفمن يمشي مكبا على وجهه قال هو الكافر يعمل بمعصية الله، فيحشره الله يوم القيامة على وجهه

قال معمر قيل للنبي كيف يمشون على وجوههم؟ قال إن الذي أمشاهم على أقدامهم قادر على أن يمشيهم على وجوههم

Ibn ‘Abd al-‘Alā narrated to us he said Ibn Thawr narrated to us from Ma’mar from Qatādah (regarding the verse): Who is better guided: someone who falls on his face, he said: it is the kāfir who acts in disobedience to Allah.  Allah will drive him upon the Day of Judgment upon his face.

Ma’mar said: It was said to the Prophet, how do they walk upon their faces?  He (the Prophet) said: In truth, the One who lets them walk upon their feet has the power to make them walk on their faces.

حدثنا ابن عبد الأعلى، قال ثنا ابن ثور عن معمر عن قتادة يمشي سويا على صراط مستقيم قال المؤمن عمل بطاعة الله، فيحشره الله على طاعته

Ibn ‘Abd al-‘Alā narrated to us he said Ibn Thawr narrated to us from Ma’mar from Qatādah (regarding the verse): someone who walks steadily on a straight path? He said: The believer acts in obedience to Allah; Allah will steer him in accordance with his obedience.

Interpretation upon the words of the Almighty who says:

قل هو الذي أنشأكم وجعل لكم السمع والابصار والأفئدة قليلا ما تشكرون

Say ‘It is He who brought you into being, He who endowed you with hearing, sight, and understanding– what small thanks you give!’

He, the Exalted in his remembrance says: O Muḥammad, Say to these mushrikeen who deny the Day of Judgment, it is Allah who brought you into being by creating you; He who endowed you with hearing, by which you hear, sight with eyes that you see, and hearts for understanding.  He says: What small thanks you give, to your Lord for such blessings which He has endowed you with.

Interpretation upon the words of the Almighty who says:

قل هو الذي ذرأكم في الأرض وإليه تحشرون

 ويقولون متى هذا الوعد إن كنتم صادقين

Say, ‘It is He who scattered you throughout the earth, He to whom you will be gathered.’

They say, ‘If what you say is true, when will this promise be fulfilled?’

He, the Exalted in his remembrance says to His Prophet Muḥammad, peace and blessings be upon him: O Muḥammad, Say, it is Allah who scattered you throughout the earth.  He said: It is Allah who created you and unto him you will be gathered.  He said: (Mankind) will be gathered before the presence of Allah, resurrected from the graves to the standing of account.  They say, ‘If what you say is true, when will this promise be fulfilled?  He, Exalted in praise says: The mushrikeen will say – when will all this, which you promise us, the gathering before Allah come to pass, If what you say is true, about the promise made to us.

Interpretation upon the words of the Almighty who says:

قل إنما العلم عند الله وإنما أنا نذير مبين

فلما رأوه زلفة سيئت وجوه الذين كفروا وقيل هذا الذي كنتم به تدعون

Say, ‘Allah alone has knowledge of this: my only duty is to give clear warning.’

When they see it close at hand, the disbelievers’ faces will be gloomy, and it will be said, ‘This is what you were calling for.’

He, the Exalted in his remembrance says to His Prophet Muḥammad, peace and blessings be upon him: O Muḥammad, Say to these people who (dare) challenge you to hasten the punishment and the oncoming of the final hour: knowledge of this, the final hour and the Day of Judgement is with Allah alone.  No one other than Him grasps this, (and the Prophet) my only duty is to give clear warning.  He says: to give clear warning, I am (the Prophet) but here to give that clear warning, to warn of the impending punishment of Allah on account of your kufr; Allah has made this warning evidently clear.

He, the Exalted in his remembrance says: When they see it close at hand, the disbelievers’ faces will be gloomy; when the mushrikeen see Allah’s punishment ‘zulfatan;’ He says: Up-close, face-to-face; thus, their faces will be gloomy.  He said: Allah will set their faces awry (with the imminent punishment). Among the people of Ta’weel, those who said similarly are as follows:

حدثني يعقوب بن إبراهيم، قال ثنا ابن علية عن أبي رجاء عن الحسن في قوله فلما رأوه زلفة سيئت قال لما عاينوه

Ya’qub ibn Ibrāhim narrated to me he said Ibn ‘Ulayah narrated to us from Abi Rajā’ from al-Ḥasan, concerning where He said: When they see it close at hand; he said: When they see it with their own eyes.

حدثنا ابن المثنى قال ثنا يحيى بن أبي بكير قال: ثنا شعبة عن أبي رجاء قال سألت الحسن، عن قوله فلما رأوه زلفة قال معاينة

Ibn al-Muthanna narrated to us he said Yaḥya ibn Abi Bukeer narrated to us he said Shu’ba narrated to us from Abi Rajā’ he said I asked al-Ḥasan about where He said: When they see it close at hand, he said – with their eyes.

حدثني محمد بن عمرو قال ثنا أبو عاصم قال ثنا عيسى وحدثني الحارث قال ثنا الحسن قال ثنا ورقاء جميعا عن ابن أبي نجيح عن مجاهد، قوله فلما رأوه زلفة قال قد اقترب

Muḥammad ibn ‘Amr narrated to me he said Abu Aāṣim narrated to us he said Esa narrated to us and al-Ḥārith narrated to me he said al-Ḥasan narrated to us he said Waraqā’ narrated to us, all of them narrating from Ibn Abi Najiḥ from Mujāhid concerning where He said: When they see it close at hand, he said (regarding zulfatan) it has drawn nearby.

حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة قوله فلما رأوه زلفة سيئت وجوه الذين كفروا لما عاينت من عذاب الله

Bishr narrated to us he said Yazeed narrated to us he said Sa’eed narrated to us from Qatādah regarding where He said: When they see it close at hand, the disbelievers’ faces will be gloomy, (he said) When they see the punishment of Allah with their very eyes.

 حدثنا ابن عبد الأعلى قال ثنا ابن ثور عن معمر عن قتادة فلما رأوه زلفة قال لما رأوا عذاب الله زلفة يقول سيئت وجوههم حين عاينوا من عذاب الله وخزيه ما عاينوا

Ibn ‘Abd al-Alā’ narrated to us he said Ibn Thawr narrated to us from Ma’mar from Qatādah (concerning the verse) When they see it close at hand, he said: Their faces will be gloomy, when they see that of Allah’s punishment and its grief that it brings.

حدثني يونس قال أخبرنا ابن وهب قال قال ابن زيد في قوله فلما رأوه زلفة سيئت قيل الزلفة حاضر قد حضرهم عذاب الله عز وجل

Yunus narrated to me he said Ibn Wahb reported to us he said Ibn Zayd said in relation to where He said: When they see it close at hand, he says – al-Zulfa, is Ḥāḍir (to be present); the punishment of Allah the Mighty and Sublime is before their presence.

(Regarding the remainder of the verse that says): and it will be said, ‘This is what you were calling for.’ He says: Allah will say to them – this is the very punishment that you used to call upon to be quickened from your Lord.  Among the people of Ta’weel, those who said similarly are as follows:

حدثني يونس قال أخبرنا ابن وهب قال قال ابن زيد في قوله وقيل هذا الذي كنتم به تدعون قال استعجالهم بالعذاب

Yunus narrated to me he said Ibn Wahb reported to us he said Ibn Zayd said in relation to where He said: And it will be said, ‘This is what you were calling for’; he said: Their demand for the punishment to be brought forth upon them.

Among the reciters of the Qur’ān, there is disagreement over the recitation of this clause.  Most of the readers from the garrison cities recited it as hadtha lladhi kuntum bihi tadda’un; with a shadda placed upon the letter dal.  It has been argued that Qatādah and al-Ḍaḥḥāk would recite (the wording as) tad’un, meaning, ‘used to summon.’

حدثني أحمد بن يوسف قال ثنا القاسم قال ثنا حجاج عن هارون قال أخبرنا أبان العطار وسعيد بن أبي عروبة عن قتادة أنه قرأها الذي كنتم به تدعون خفيفة ويقول كانوا يدعون بالعذاب، ثم قرأ وإذ قالوا اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم

Aḥmad ibn Yusuf narrated to me he said al-Qāsim narrated to us said Ḥajjāj narrated to us from Hārun he said Abbān al-‘Aṭṭār and Sa’eed ibn Abi ‘Aruba reported to us from Qatādah that he recited it as: alladhi kuntum bihi tad’un, without the shadda and thereafter said: They would summon up the punishment (to be brought forth) in the dunya.  Then he recited: They also said, ‘God, if this really is the truth from You, then rain stones on us from the heavens, or send us some other painful punishment.’[2]

The correct recitation is that upon which there is al-ijmā’ al-ḥujjah (definitive consensus), namely, that upon which the reciters of the garrison cities agree upon.  Regarding the interpretation of where He the Almighty said:

قل أرأيتم إن أهلكني الله ومن معي أو رحمنا فمن يجير الكافرين من عذاب أليم

Say, ‘Just think– regardless of whether Allah destroys me and my followers or has mercy on us– who will protect the disbelievers from an agonising torment?’

He, the Exalted in his remembrance says to His Prophet Muḥammad, peace and blessings be upon him: O Muḥammad, say to the mushrikeen among your people, ‘Just think– regardless of whether Allah destroys me and my followers, (e.g.) causing me to die or indeed has mercy on us, postponing our lifespans.  Who will protect the disbelievers from an agonising torment? This is the punishment awaiting in hellfire.  He said: Neither our life or death will provide deliverance for the disbelievers from the punishment set by Allah.  Hence there is no benefit in asking for the hastening of that very punishment and the coming of the final hour, instead, it will be a weight trial placed upon you.

Regarding the interpretation of where He the Almighty said:

قل هو الرحمن آمنا به وعليه توكلنا فستعلمون من هو في ضلال مبين

Say, ‘He is the Lord of Mercy; we believe in Him; we put our trust in Him. You will come to know in time who is in manifest error.’

He, the Exalted in his remembrance says to His Prophet Muḥammad, peace and blessings be upon him: O Muḥammad, say, our Lord is al-Rahman, we believe in Him.  He said: (To) have Imān in Him; we put our trust in Him.  He says: And we reply upon Him, placing all trust in Him concerning all affairs.  He said: You will come to know in time who is in manifest error.’  He said: O mushrikeen (polytheists), you will come to know who from among us has steered far away from the truth, and is not upon the straight path – when we come before Allah and are gathered (for the final hour).

Regarding the interpretation of where He the Almighty said:

قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيكم بماء معين

Say, ‘Just think: if all your water were to sink deep into the earth who could give you flowing water in its place?’

He, the Exalted in his remembrance says to His Prophet Muḥammad, peace and blessings be upon him: O Muḥammad, say to the mushrikeen, O people who have strayed far from Allah, ‘Just think: if all your water were to sink deep into the earth.’  He said: Becoming inaccessible, not reached with buckets, who could give you flowing water in its place?  He said: Who could bring you plentiful water, meaning that which springs forth to the surface.  Among the people of Ta’weel, those who said similarly are as follows:

حدثني محمد بن سعد قال ثني أبي قال ثني عمي قال ثني أبي عن أبيه عن ابن عباس قوله فمن يأتيكم بماء معين يقول بماء عذب

Muḥammad ibn Sa’d narrated to me he said my father narrated to me he said my uncle narrated to me, he said my father narrated to me from his father from Ibn ‘Abbās (concerning where) He says: Who could give you flowing water in its place?’ he is saying (here) delicious water.

حدثنا ابن عبد الأعلى بن واصل، قال ثني عبيد بن قاسم البزاز قال ثنا شريك عن سالم عن سعيد بن جبير في قوله إن أصبح ماؤكم غورا لا تناله الدلاء فمن يأتيكم بماء معين قال الظاهر

Ibn ‘Abd al-Alā ibn Wā’ṣil narrated to us he said ‘Ubayd ibn Qāsim al-Bazzāz narrated to me he said Shareek narrated to us from Sālim from Sa’eed ibn Jubayr in relation to where He says: if all your water were to sink deep into the earth thus that buckets couldn’t reach it, who could give you flowing water in its place, he said: (from) the apparent.

حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة قوله قل أرأيتم إن أصبح ماؤكم غورا أي ذاهبا فمن يأتيكم بماء معين قال الماء المعين الجاري

Bishr narrated to us he said Yazeed narrated to us he said Sa’eed narrated to us from Qatādah, concerning His saying: Say, ‘Just think: if all your water were to sink deep into the earth, that is to say, gone; who could give you flowing water in its place?  He said: the water (here) is that which flowing.

حدثت عن الحسين قال سمعت أبا معاذ يقول ثنا عبيد قال سمعت الضحاك يقول في قوله ماؤكم غورا ذاهبا فمن يأتيكم بماء معين جار

It was narrated from al-Ḥussain he said, I heard Abu Mu’ādth saying Ubayd narrated to me he said I heard al-Ḍaḥḥāk saying concerning where He says: your water were to sink deep into the earth, it is gone, who would bring forth flowing water.

The water is described as ‘ghawr,’ which is a vernal noun, just as the one who says ‘layla ghamm’ (a dark night) in place of ‘layla ghāmma.’

Hereby ends the Tafsir of Surah al-Mulk.

[1] Qur’ān, 42: 5

[2] Qur’ān, 8: 32