100 - Surah Al-‘Aadiyaat (The Assaulters)

Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

There are 11 verses in this Surah and it was revealed in Makkah. In a tradition from the Holy Prophet (S) it is said that the reward for reciting this Surah is equivalent to ten times the number who are present in ‘Arafah and Muzdalifa at the time of Hajj.

Imam Ja’far as-Sadiq (a.s.) has said that those people who recite Surah al-‘Aadiyaat everyday will be counted from the companions of Ameerul Mu’mineen (a.s.) and it has also been narrated that reciting this Surah daily carries the reward of reciting the entire Qur’an. If a person has many creditors, recitation of this Surah will help clear his debts.

If recited by a person in fear, this Surah brings him to safety; if recited by a hungry person, it helps in his finding sustenance; if recited by a thirsty person, his thirst will be quenched.

Whoso recites this surah regularly Allah would raise him on the day of judgement with special companions of Imam Ali ibn abi Talib, and he would move in their company all the time.
Whoso recites this surah Allah would give him reward equal to the man who has recited the whole Quran.
Whoso recites this surah regularly all his debts would be repaid in full.
If this surah is recited for a frightened person his fright and fear would disappear and his safety would be guaranteed.

Bismillaahir Rahmaanir Raheem

1. Wal'aadi yaati dabha
2. Fal moori yaati qadha
3. Fal mugheeraati subha
4. Fa atharna bihee naq'a
5. Fawa satna bihee jam'a
6. Innal-insana lirabbihee lakanood
7. Wa innahu 'alaa zaalika la shaheed
8. Wa innahu lihubbil khairi la shadeed
9. Afala ya'lamu iza b'uthira ma filquboor
10. Wa hussila maa fis sudoor
11. Inna rabbahum bihim yauma 'izil la khabeer

English Translation:

1. By the (Steeds) that run, with panting (breath),
2. And strike sparks of fire,
3. And push home the charge in the morning,
4. And raise the dust in clouds the while,
5. And penetrate forthwith into the midst (of the foe) en masse;-
6. Truly man is, to his Lord, ungrateful;
7. And to that (fact) he bears witness (by his deeds);
8. And violent is he in his love of wealth.
9. Does he not know,- when that which is in the graves is scattered abroad
10. And that which is (locked up) in (human) breasts is made manifest-
11. That their Lord had been Well-acquainted with them, (even to) that Day.?

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

1. وَٱلْعَٰدِيَٰتِ ضَبْحًا
2. فَٱلْمُورِيَٰتِ قَدْحًا
3. فَٱلْمُغِيرَٰتِ صُبْحًا
4. فَأَثَرْنَ بِهِۦ نَقْعًا
5. فَوَسَطْنَ بِهِۦ جَمْعًا
6. إِنَّ ٱلْإِنسَٰنَ لِرَبِّهِۦ لَكَنُودٌ
7. وَإِنَّهُۥ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ
8. وَإِنَّهُۥ لِحُبِّ ٱلْخَيْرِ لَشَدِيدٌ
9. أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِى ٱلْقُبُورِ
10. وَحُصِّلَ مَا فِى ٱلصُّدُورِ
11. إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌۢ

Tafseer: 

There is no indication in the words of the verse to show whether those who run imply the horses; only the word wal-adiyat (by, those who run) has been used. That is why the commentators have disputed as to what is implied by those who run. One section of the companions and their immediate successors has been to think that it implies the horses; another section says that it implies the camels. But since the peculiar sound called dabh is produced only by the panting, snorting horses, and the following verses also in which mention has been made of striking sparks and raiding a settlement early at dawn and raising clouds of dust, apply only to the horses, most scholars are of the opinion that horses are meant. Ibn Jarir says: Of the two views this view is preferable that by “those who run” horses are implied, for the camel does not breathe hard in running, it is the horse which does so, and Allah has said: 

By those runners which pant and breathe hard in running. Imam Razi says: The words of these verses proclaim that horses are meant, for the sound of dabh (panting breath) is only produced by the horses, and the act of striking sparks of fire with the hoofs too is associated with the horses, and, likewise, mounting of a raid early at dawn is easier by means of the horses than by other animals.

Strike sparks: indicates that the horses run in the dead of night, for the sparks struck by their hoofs become conspicuous only at night.

The practice among the Arabs was that when they had to mount a raid on a settlement, they marched out in the night so as to take the enemy by surprise; then they would launch a sudden attack early in the morning so that everything became visible in the light of day, and at the same time it did not become so bright that the victim could notice their movement from a distance and be ready to meet the offensive.

This is for which an oath has been sworn by the horses, which run with panting breath and dash off sparks at night, then raising dust rush to assault a settlement at dawn and penetrate into the enemy host. It is astonishing to note that a large number of the commentators have taken these horses to imply the horses of the Muslim fighters and the enemy host to imply the host of disbelievers, whereas the oath has been sworn to impress the point that man is highly ungrateful to his Lord. Now, obviously, in the course of Jihad for the sake of Allah, the rushing forth of the fighters’ horses and their assaulting a host of disbelievers all of a sudden, does not at all support the point that man is ungrateful to his Lord, nor the following sentences, viz. 

man himself is a witness to it, and he loves the worldly wealth with all his heart, apply to the people who go out to fight in the cause of Allah. Therefore, one will have to admit that the oaths sworn in the first five verses of this Surah, refer, in fact, to the general bloodshed, looting and plunder prevalent in Arabia at that time. In the pre-Islamic days of ignorance the night was a very dreadful thing: in it the people of every tribe and settlement apprehended the danger of a sudden attack by some unknown enemy, and when the light of day appeared they would heave a sigh of relief that the night had passed in peace. The tribes did not fight only retaliatory wars but different tribes also raided others in order to deprive them of their worldly goods and herds and to capture their women and children to be made slaves. This kind of tyranny and plunder was carried out mostly by means of the horses, which Allah is presenting here as an argument for the fact that man is ungrateful to his Lord. That is the powers which man is employing for fighting, shedding blood and plundering had not been given him by God for this purpose. Therefore this indeed is sheer ingratitude that the resources granted by Allah and the power given by Him should be used for causing chaos and corruption to spread in the earth, which Allah abhors.

That is his own conscience and his own deeds are a witness to it; then there are many disbelievers also who by their own tongue express their ingratitude openly, for they do not even believe that God exists to say nothing of acknowledging His blessings for which they may have to render gratitude to Him.

6. Literally He is most ardent in the love of khair. But the word khair is not only used for goodness and virtue in Arabic but also for worldly wealth. In Surah Al-Baqarah, Ayat 180, khair has been used in the meaning of worldly wealth. The context itself shows where khair has been used in the sense of goodness and where in that of worldly goods. The context of this verse clearly shows that here khair means worldly wealth and not virtue and goodness. For about the man who is ungrateful to his Lord and who by his conduct is himself testifying to his ingratitude it cannot be said that he is very ardent in the love of goodness and virtue.

That is, the dead men will be raised back as living men from whatever state and wherever they would be lying buried in the earth.

That is all the intentions, aims and objects, ideas and thoughts and the motives behind acts and deeds that lie hidden in the hearts will be exposed and examined in order to sort out the good from the evil. In other words judgment will not be passed only on the apparent and superficial as to what a man practically did but the secrets hidden in the hearts will also be brought out to see what were the intentions and motives under which a man did what he did. If man only considers this, he cannot help admitting that real and complete justice cannot be done anywhere except in the court of God. Secular laws of the world also admit in principle that a person should not be punished merely on the basis of his apparent act but his motive for so acting also should be seen and examined. But no court of the world has the means by which it may accurately ascertain the motive and intention. This can be done only by God: He alone can examine the underlying motives behind every apparent act of man as well as take the decision as to what reward or punishment he deserves. 

Then, as is evident from the words of the verse, this judgment will not be passed merely on the basis of the knowledge which Allah already has about the intentions and motives of the hearts, but on Resurrection Day these secrets will be exposed and brought out openly before the people and after a thorough scrutiny in the court it will be shown what was the good in it and what was the evil. That is why the words hussila ma fissudur have been used. Tahsil means to bring out something in the open, and to sort out different things from one another. Thus, the use of tahsil concerning hidden secrets of the hearts contains both the meanings: to expose them and to sort out the good from the evil. This same theme has been expressed in Surah At-Tariq, thus: The Day the hidden secrets are held to scrutiny. (verse 9).

That is, He will be knowing well who is who, and what punishment or reward he deserves.

101 - Surah Al-Qari’ah (The Terrible Calamity)

Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

This is a ‘makki’ Surah which has 11 ayaat. Imam Muhammad al-Baqir (a.s.) has said that the person who frequently recites this Surah will be saved from the heat of hellfire.

If a businessman or a person in financial difficulties keeps this Surah in his possession, the doors of sustenance will be opened to him. Recitation of this Surah in prayers also increases in one’s sustenance. Water in which this Surah has been dissolved is useful in keeping away unwanted pests (eg. Insects and rodents).

Whoso recites this surah often times Allah would keep him safe from Dajjal, antichrist, so he would not say yes to the call of Dajjal; he would also not go near the fire of hell, his good deeds would outweigh his sins at the time of reckoning.
Whoso writes this surah on paper and hangs it in the house, his poverty would go and prosperity would come in. If the written text of this surah as a tawiz is put around the neck, failing business would suddenly become a highly profitable enterprise.

Bismillaahir Rahmaanir Raheem

1. Al qaari'ah
2. Mal qaariah
3. Wa maa adraaka mal qaari'ah
4. Yauma ya koonun naasu kal farashil mabthooth
5. Wa ta koonul jibalu kal 'ihnil manfoosh
6. Fa-amma man thaqulat mawa zeenuh
7. Fahuwa fee 'ishatir raadiyah
8. Wa amma man khaffat mawa zeenuh
9. Fa-ummuhu haawiyah
10. Wa maa adraaka maa hiyah
11. Naarun hamiyah

English Translation:

1. The (Day) of Noise and Clamour:
2. What is the (Day) of Noise and Clamour?
3. And what will explain to thee what the (Day) of Noise and Clamour is?
4. (It is) a Day whereon men will be like moths scattered about,
5. And the mountains will be like carded wool.
6. Then, he whose balance (of good deeds) will be (found) heavy,
7. Will be in a life of good pleasure and satisfaction.
8. But he whose balance (of good deeds) will be (found) light,-
9. Will have his home in a (bottomless) Pit.
10. And what will explain to thee what this is?
11. (It is) a Fire Blazing fiercely!

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

1. ٱلْقَارِعَةُ
2. مَا ٱلْقَارِعَةُ
3. وَمَآ أَدْرَىٰكَ مَا ٱلْقَارِعَةُ
4. يَوْمَ يَكُونُ ٱلنَّاسُ كَٱلْفَرَاشِ ٱلْمَبْثُوثِ
5. وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ ٱلْمَنفُوشِ
6. فَأَمَّا مَن ثَقُلَتْ مَوَٰزِينُهُۥ
7. فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ
8. وَأَمَّا مَنْ خَفَّتْ مَوَٰزِينُهُۥ
9. فَأُمُّهُۥ هَاوِيَةٌ
10. وَمَآ أَدْرَىٰكَ مَا هِيَهْ
11. نَارٌ حَامِيَةٌۢ

Tafseer: 

Qariah literally means the striking one. Qar is to strike one thing upon another so severely as to produce a noise. In view of this literal meaning, the word qariah is used for a dreadful disaster and a great calamity. At another place in the Quran this word has been used for a great affliction befalling a nation. In Surah Ar-Raad, Ayat 31, it has been said: As for the disbelievers, because of their misdeeds, one affliction or the other does not cease to visit them every now and then.

But, here the word al-Qariah has been for the Resurrection and in Surah Al-Haaqqah too the Resurrection has been described by this very epithet (verse 4). One should remember that here the whole Hereafter, from the first stage of Resurrection to the last stage of judgment and meting out of rewards and punishments is being depicted together.

This will be the first stage of Resurrection, when in consequence of the great disaster the whole of the present order of the world will be overthrown; the people will then be running about in confusion and bewilderment like so many scattered moths around a light; and the mountains will be flying about like carded wool of different colors. The mountains have been compared to wool of different colors because of the existence of a variety of colors in them

From here begins description of the second stage of Resurrection when after having been resurrected men will appear in the court of God.

The word mawazin in the original can be plural of mauzun as well as, of mizan. In the first case, mawazin would imply the deeds which might have some weight in the sight of Allah and be, thus, worthy of appreciation. In the second case, mawazin would imply scales of a balance. In the first case, the meaning of the mawazin’s being heavier or lighter is that the good deeds will be heavy or light as against the evil deeds, for in the sight of Allah only good deeds have any weight and worth. In the second case. the meaning of the mawazin’s being heavy is that the scale of the good deeds will be heavier than the scale of evil deeds, in Allah Almighty’s Balance of Justice, and their being light means that the scale of good deeds will be lighter than the scale of evil deeds. Besides, in Arabic idiom the word mizan is also used for weight (wazan); accordingly, the weight's being heavy or light implies the good deeds being heavy or light. In any case, whether mawazin is taken in the meaning of mauzun or of mizan, or of wazan, the intention remains the same, which is that the basis of judgment in the divine court will be whether the provision of the deeds that a man has brought is weighty or weightless, or whether his good deeds are heavier than his evil deeds or lighter. This theme has occurred at several places in the Quran which explains the full meaning.

In Surah Al-Aaraf it has been said: On that Day the weight will be identical with the truth: accordingly, those whose scales, will be heavy will alone come out successful; and those whose scales are light will be the ones who will have incurred loss upon themselves. (verses 8-9).

In Surah Al-Kahf, it was said: O Prophet, say to them: Should we tell you who are the most un-successful people and miserable failures in regard to their deeds? They are those whose all endeavors in the worldly life had gone astray from the right way, but they were under the delusion that everything they were doing, was rightly directed. These are the people who rejected the revelations of their Lord and did not believe that they would ever go before Him. Therefore, all their deeds were lost, for We will assign no weight to them on the Day of Resurrection. (verses 103-105).

In Surah Al-Anbiya: On the Day of Resurrection, We will set up just and accurate balances so that no one will be wronged in the least in any way; even if it be an act equal in weight to a grain of mustard seed, We will bring it forth (to be weighed) and We suffice for reckoning. (verse 47). These verses show that kufr and denial of the truth is in itself such a stupendous evil that it will certainly lower the scale of evils, and there will be no good act of the disbelievers, which may have any weight in the scale of good deeds so that its scale of goodness may become heavy. However, in the scales of the believer there will be the weight of faith as well as the weight of the good deeds which he performed in the world. On the other hand, every evil done by him will be placed in the scale of evil deeds and then it will be seen whether his scale of the good deeds is heavier or his scale of the evil deeds.

The words in the original are: ummu hu hawiyah: his mother will be hawiyah. Hawiyah is from hawa, which means to fall from a height to a depth, and hawiyah is the deep pit into which something falls. Hell has been called Hawiyah because it will be very deep and the culprits will be thrown into it from the height. As for the words, his mother will be Hawiyah, they mean: Just as the mother’s lap is the child’s abode, so Hell will be the culprits’ only abode in the Hereafter.

That is, it will not merely be a deep pit but will also be full of raging fire.

102 - Surah At-Takathur (The Multiplication of Wealth)

Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

This Surah has 8 ayaat and it was revealed in Makkah. The Holy Prophet (S) said that whoever recites this Surah before going to sleep at night will be saved from the torments of the grave. If this Surah is recited in faraa’idh prayers, the reciter will get the reward of a hundred martyrs. If recited in the nawafil prayers, he will get the reward of fifty martyrs.

It is especially recommended to recite Surah at-Takathur in the ‘Asr prayers and the person who does this remains under the protection of Allah until the day ends. Recitation of this Surah is a cure from headaches. Another way of reciting salaat al-Wahshat (apart from the commonly known way) is to recite Ayahul Kursi once and Surah al-Ikhlas twice after the al-Hamd of the first rak’aat and then recite Surah at-Takaathur ten times after the al-Hamd of the second rak’aat.

Whoso recites this surah before going to sleep he would remain in Allah’s protection, and hardships and worries of the grave would not trouble him.
Whoso recites this surah in his obligatory salats reward to be given to a hundred martyrs would be credited to his account, and if this surah is recited in supererogatory salats the reward would be equal to the reward of fifty martyrs.
Whoso recites this surah in his obligatory salats forty rows of angels would pray with him.
Whoso recites this surah would not be asked to give account of those favours he enjoyed in this world.
Whoso recites this surah at the time when it starts raining all his sins would be forgiven.
Whoso recites this surah at Asr time he would remain in Allah’s protection till the sunset next day.
Whoso recites this surah a voice is heard in the skies, saying: “Who is he who gives thanks to Allah like this man.”

Bismillaahir Rahmaanir Raheem

1. Al haaku mut takathur
2. Hatta zurtumul-maqaabir
3. Kalla sawfa ta'lamoon
4. Thumma kalla sawfa ta'lamoon
5. Kalla law ta'lamoona 'ilmal yaqeen
6. Latara-wun nal jaheem
7. Thumma latara wunnaha 'ainal yaqeen
8. Thumma latus alunna yauma-izin 'anin na'eem

English Translation:

1. The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things),
2. Until ye visit the graves.
3. But nay, ye soon shall know (the reality).
4. Again, ye soon shall know!
5. Nay, were ye to know with certainty of mind, (ye would beware!)
6. Ye shall certainly see Hell-Fire!
7. Again, ye shall see it with certainty of sight!
8. Then, shall ye be questioned that Day about the joy (ye indulged in!). 

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

1. أَلْهَىٰكُمُ ٱلتَّكَاثُرُ
2. حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ
3. كَلَّا سَوْفَ تَعْلَمُونَ
4. ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ
5. كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ
6. لَتَرَوُنَّ ٱلْجَحِيمَ
7. ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ
8. ثُمَّ لَتُسْـَٔلُنَّ يَوْمَئِذٍ عَنِ ٱلنَّعِيمِ

Tafseer: 

The words alhakum at-takathur of the original are too vast in meaning to be fully explained in a passage. Alhakum is from lahv which originally means heedlessness, but in Arabic this word is used for every occupation which engrosses man so completely that he becomes heedless of the more important things in life.

When the word alhakum is made from this root, it will mean that man has become so obsessed with some occupation that he has lost sight of everything more important than it. He is preoccupied with it, is wholly lost in pursuit of it and this obsession has rendered him heedless of everything else in life. Takathur is from kathrat, which has three meanings:

(1) That man should strive to gain more and more of everything.
(2) That the people should vie with one another for gaining more and more.
(3) That they should brag and boast of possessing greater abundance of things than others.

Therefore, alhakum at-takathur would mean: Takathur (greed for more and more) has so occupied you that its pursuit has made you heedless of every higher thing in life. In this sentence it has not been indicated as to abundance of what is meant in takathur, heedlessness of what is implied in alhakum, and who are the addressees of alhakum. In the absence of such an explanation, the words become applicable in their most general and extensive meaning. 

Thus, takathur does not remain restricted in meaning and application but applies to all the gains and benefits, pleasures and comforts, the passion for acquiring more and more means of power and authority, vying with others in pursuit of these and bragging and boasting of their abundance. Likewise, the addressees of alhakum also do not remain limited but the people of all ages, in their individual as well as collective capacity, become its addressees. It gives the meaning that the passion for acquiring more and more of the worldly wealth, vying with others in pursuit of it and bragging and boasting of its possession has affected individuals as well as societies. Likewise, since in alhakum at-takathur it has not been pointed out as to which people are engrossed in acquisitiveness and of what they are rendered heedless, it has also become very extensive in meaning. It means that the passion for piling up more and more has made the people heedless of everything more important than it. 

They have become heedless of God, of the Hereafter, of the moral bounds and moral responsibilities, of the rights of others and of their own obligations to render those rights. They are only after raising the standard of living and do not bother even if the standard of humanity be falling. They want to acquire more and more of wealth no matter how and by what means it is acquired. They desire to have more and more means of comfort and physical enjoyment and, overwhelmed by this greed, they have become wholly insensitive as to the ultimate end of this way of living. They are engaged in a race with others to acquire more and more of power, more and more of forces, more and more of weapons, and they have no idea that all this is a means of filling God’s earth with tyranny and wickedness and of destroying humanity itself. In short, takathur has many forms, which have engrossed individuals as well as societies so completely that they have become heedless of everything beyond the world, its benefits and pleasures.

That is, you spend your whole life in the same craze and endeavor, until the time comes when you must die and leave the world.

That is, you are under the delusion that the abundance of the worldly goods and surpassing others in it is real progress and success, whereas the opposite is the case. Soon you will know its evil end and you will realize that it was a stupendous error in which you remained involved throughout your life. Soon may mean the Hereafter. That is, for the Being Whose sight comprehends all ages, from eternity to eternity, a few thousand years or a few hundred thousand years can only be a short span of the eternal time. Soon it can also mean death, for death is not very far away from any man, and soon after death man will come to know whether the occupations which engaged him throughout life were a means of good fortune and success for him, or of misfortune and failure.

 “Then” in this sentence does not mean that accountability will be held after the culprits have been cast into Hell, but it means: Then We give you the news that you will be questioned about these comforts of life, and obviously this questioning will be held at the time of accountability in the divine court. Its main argument is that in several Ahadith it has been reported from the Prophet (peace be upon him) that the believers and the disbelievers, both will have to account for the blessings granted by Allah. However, the people who did not show ingratitude but spent their lives as grateful servants of Allah, will come out successful from the accountability, and those who proved thankless to Allah for His blessings and committed ingratitude by word or by deed, or by both; will emerge as failures.

Jabir bin Abdullah says: The Prophet (peace be upon him) once visited us and we served him with fresh dates and gave him cool water to drink. Thereupon he said: These are of the blessings about which you will be questioned. (Musnad Ahmad, Nasai, Ibn Jarir, Ibn al-Mundhir, Ibn Marduyah, Abd bin Humaid, Baihaqi in Ash-Shuab).

Abu Hurairah has reported that the Prophet (peace be upon him) once asked Abu Bakr and Umar to accompany him to the place of Abul-Haitham bin at-Taihan Ansari. Thus, he took them to the oasis of Ibn at-Taihan. The latter brought a bunch of dates and placed it before them. The Prophet (peace be upon him) said: Why didn’t you pluck the dates yourself? He said: I thought you would yourselves select and eat dates of your choice. So, they ate the dates and drank cool water. 

At the end, the Prophet (peace be upon him) said: By Him in Whose hand is my life: this is of the blessings about which you will be questioned on the Resurrection Day, the cool shade, the cool dates, the cool water. (This tradition has been narrated in different ways by Muslim, Ibn Majah, Abu Daud, Tirmidhi, Nasai, Ibn Jarir, Abu Yala and others, on the authority of Abu Hurairah. In some of which the name of the Ansari companion has been mentioned and in some he has been referred to as a person from among the Ansar. This incident has been related with several details by Ibn Abi Hatim from Umar and by Imam Ahmad from Abu Asib, the Prophet’s (peace be upon him) freed slave. Ibn Hibban and Ibn Marduyah have related a tradition from Abdullah bin Abbas, which shows that an almost similar thing had happened in the house of Abu Ayyub Ansari.

These Ahadith make it explicit that not only the disbelievers but the righteous believers too will be questioned. As for the blessings which Allah has bestowed on man, they are unlimited and countless. There are many blessings of which man is not even conscious. The Quran says: If you try to count the blessings of Allah, you will not be able to calculate them. (Surah Ibrahim, Ayat 34). Countless of them are the blessings which Allah has granted directly to man, and a large number of these are the blessings which man is granted through his own skill and endeavor. About the blessings that accrue to man in consequence of his own labor and skill, he will have to render an account as to how he acquired them and in what ways he spent them. In respect of the blessings directly bestowed by Allah, he will have to give an account as to how he used them. 

And in respect of all the blessings, on the whole, he will have to tell whether he had acknowledged that those blessings had been granted by Allah and whether he had expressed gratitude for them to Allah with his heart, and by word and deed, or whether he thought he had received all that accidentally, or as a gift from many gods, or whether he held the belief that although those were the blessings of One God, in their bestowal many other beings also had a part, and for that very reason he had taken them as his gods and worshipped and thanked them as such.

103 - Surah Al-‘Asr (The Time)

Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

There are 3 ayaat in this ‘makki’ Surah. Imam Ja’far as-Sadiq (a.s.) has said that the person who recites this Surah in his recommended prayers will have a shining face on the Day of Judgement.

The one who recites this Surah will be patient in adversity and will be counted from among the people of truth. If this Surah is written after ‘Isha prayers and kept, it will be a safety from the tyrant ruler in whose presence one is brought.

Whoso recites this surah in his optional salats Allah would raise him, on the day of judgement , with a smiling face and glittering eyes, ten virtues would be credited to his record of deeds; he would be among the companions of Imam Ali ibn abi Talib, and eventually Allah would send him to paradise.

If this surah is recited over the place where valuables are kept concealed, these things would remain safe there, till the owner himself takes it out.

Bismillaahir Rahmaanir Raheem

1. Wal' asr
2. Innal insaana lafee khusr
3. Il lal lazeena aamanu wa 'amilus saali haati wa tawa saw bil haqqi wa tawa saw bis sabr

English Translation:

1. By (the Token of) Time (through the ages),
2. Verily Man is in loss,
3. Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

1.  وَٱلْعَصْرِ
2. إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ
3. إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

Tafseer: 

In this Surah an oath has been sworn by the Time to impress the point that man is in sheer loss and only those people are an exception from the loss who are characterized by four qualities:

(1) Faith.

(2) Righteous deeds.

(3) Exhorting one another to truth.

(4) Exhorting one another to patience.

Let us consider each of these parts separately in order to fully understand the meanings.

As for the oath, we have explained several times above that Allah has not sworn an oath by any of the created objects on account of its glory or its excellence and wonderful qualities but for the reason that it testifies to the truth which is meant to be established. Therefore, the oath by Time signifies that Time is witness to the truth that man is in sheer loss except for the people who possess the four qualities.

The word time is used for the past as well as for the passing time in which the present, in fact, does not signify any long stretch of time. Every moment, when it has passed, becomes past, and every moment of the future, when it is passing, becomes present, and when it has passed, becomes past. Here, since the oath has been sworn by time absolute, both kinds of time are included in its meaning. The oath by the past time means that human history testifies that the people who were without these qualities, eventually incurred loss, and in order to understand the significance of the oath by the passing time, one should understand that the time which is now passing is, in fact, the time which has been given to every single individual and every single nation to work in the world. 

Its example is of the time which is allotted to a candidate for answering his question-paper in the examination hall. The speed with which this time is passing can be estimated from the movement of the secondhand in the watch. Even a second is a considerable amount of time, for during this very second light travels 186,000 miles, and in the Kingdom of God there may as well be many things which move even faster than light, but are not yet known to man. 

However, if the speed of the passing time be regarded the same as of the movement of the second-hand, and we consider that whatever act, good or bad, we perform and whatever occupation we pursue, takes place in the limited span of age that we have been given for work in the world, we feel that our real wealth is this very time, which is passing so quickly. Imam Razi has cited a scholar as saying: I understood the meaning of Surah Al- Asr from an ice-seller, who was calling aloud for the attention of the people repeatedly in the bazar: Have mercy on the one whose wealth is melting away! Hearing what he was crying I said to myself: this then is the meaning of Walasri innal-insana lafi khusrin. The age-limit that man has been allotted is passing quickly like the melting away of ice. If it is wasted, or spent in wrong pursuits, it will be sheer loss to man. 

Thus, swearing an oath by the Time what has been said in this Surah, means that the fast passing Time is witness that devoid of these four qualities in whatever occupation and work man is spending his limited span of life, he is engaged in bad bargains. Only such people are engaged in good bargains, who work in the world, characterized by the four qualities. It would be just like calling attention of the candidate, who was spending the time allotted for solving the question-paper in some other pursuit, to the wall clock in the examination hall, to tell him that the passing time bore witness that he was causing loss to himself; the candidate benefiting by the Time was he who was using every moment of the allotted time in solving the paper.

Though the word man has been used in the singular, in the following sentences those people have been made an exception from it, who are characterized by the four qualities. Therefore, one will have to admit that here the word man has been used as a collective noun, denoting a class, and it applies equally to individuals, groups, nations, and entire mankind. Thus, the general statement that whoever is devoid of the above four qualities is in loss, would be proved in any case whether it is a person who is devoid of these, or a nation, or all men of the world. It will be just like giving the verdict that poison is fatal for man; it will mean that poison is fatal in any case whether it is taken by an individual, or a nation, or all the people of the world. Poison’s being fatal is an unchangeable truth; it does not make any difference whether one man has taken it, or a nation has decided to take it, or all the people of the world collectively have agreed to take poison. Precisely in the same way this truth by itself is unchangeable that man’s being devoid of the above four qualities brings him loss. The general rule is not at all affected even if one man is devoid of these, or a nation, or all the people of the world agree that they would exhort one another to disbelief, immorality, falsehood and servitude to the self.

Now, let us see in what sense has the Quran used the word khusr (loss). Lexically, khusr is an antonym of nafa (profit); in trade this word is used in the case when loss results from one bargain as well as in the case when the whole business is running in loss, and also in the case when man loses all his capital and becomes bankrupt. The Quran has made this word a special term of its own and uses it as an antonym of falah (true success). And just as its concept of falah is not merely synonymous with worldly prosperity but comprehends man’s true success from the world till the Hereafter, so its concept of khusr (loss) is also not merely synonymous with worldly failure or distress but comprehends man’s real failure and disappointment from the world till the Hereafter. 

We have explained the Quranic concept of both falah and khusran at several places before which need not be repeated here. (For this please see E.N. 9 of Surah Al-Aaraf; E.N. 30 of Surah Al-Anfal; E.N. 23 of Surah Younus; E.N. 102 of Surah Bani Israil; E.N. 17 of Surah Al-Hajj; E Ns 1, 2, 11, 50 of Surah Al-Muminoon; E.N. 4 of Surah Luqman; E.N. 34 of Surah Az-Zumar). Besides, one should also understand that although according to the Quran true success is man’s success in the Hereafter and real loss his failure there, yet in this world too what the people describe as success is not, in fact, real success but its end in this world itself is failure, and what they regard as loss is not, in fact, loss but a means of true success even in this world. This truth has been stated by the Quran at several places and we have explained it everywhere accordingly. (Please see E.N. 99 of Surah An- Nahl; E.N. 53 of Surah Maryam; E.N. 105 of Surah TaHa; E.Ns 3-5 of Surah Al-Lail). Thus, when the Quran states conclusively and absolutely that man is certainly in loss, it implies loss both in this world and in the Hereafter. And when it says that only such people are secure from this loss, who are characterized by the four qualities, it implies their being secure from loss and attaining true success both here and in the Hereafter.

Now, let us consider the four qualities on the existence of which depends man’s being secure from loss and failure.

Of these the first quality is Iman (Faith). Although this word at some places in the Quran has been used in the meaning of only verbal affirmation of Faith (e.g. in Surah An-Nisa, Ayat 137; Surah Al-Maidah, Ayat 54; Surah Al- Anfal, Ayats 20, 27; Surah At-Taubah, Ayat 38; Surah As- Saff, Ayat 2), it has primarily been used in the meaning of believing sincerely and faithfully, and in the Arabic language this word has this very meaning. Lexically, amanu lahu means saddaqa-hu wa tamada alai-hi: affirmed him and put faith in him, and amana bi-hi means aiqana bi-hi: had full faith in him. The Faith which the Quran regards as true Faith has been explained in the following verses:

In fact, true believers are those who believed in Allah and His Messenger, then entertained no doubt. (Surah Al- Hujurat, Ayat 15).

Those who said: Allah is our Lord, and then stood steadfast by it. (Surah HaMim As-Sajdah, Ayat 30).

True believers are those whose hearts tremble with awe, whenever Allah is mentioned to them. (Surah Al-Anfaal, Ayat 2).

Those who have believed adore Allah most ardently. (Surah Al-Baqarah, Ayat 165).

Nay, (O Prophet), by your Lord, they can never become believers until they accept you as judge for the decision of the disputes between them, and then surrender to your decision with entire submission without the least resentment in their hearts. (Surah An-Nisa, Ayat 65).

The following verse is even more explicit as regards the distinction between verbal affirmation of Faith and true Faith; it says that what is actually desirable is true Faith and not mere verbal affirmation of the Faith:

O you who profess to have believed, believe sincerely in Allah and His Messenger. (Surah An-Nisa, Ayat 136).

As for the question, what has one to believe in, in order to have true faith? This has also been answered and explained in the Quran most explicitly. First, it implies that one has to believe in Allah, not merely in His Being but in the sense that He alone is God; no one else is an associate in His Godhead. He alone is worthy that man should worship, serve and obey Him. He alone can make or mar destinies; man should invoke Him alone and have trust in Him alone. He alone can enjoin things and forbid things; man is under obligation to obey Him and refrain from what he forbids. 

He sees everything and hears everything; not to speak of any act of man, even his motives and intentions with which he has done an act, are not hidden from Him. Secondly, one has to believe in the Messenger, in the sense that he is a guide and leader appointed by Allah: whatever he has taught, is from Allah, is based upon the truth and has to be acknowledged and accepted. This belief in Apostleship also includes faith in the angels, the Prophets, the divine Books and in the Quran itself, for this forms part of the teachings which the Messenger of Allah has given. 

Thirdly, one has to believe in the Hereafter, in the sense that man’s present life is not his first and last life, but after death man has to be resurrected, to render an account to God of the deeds done in the present life, and has to be rewarded for the good deeds and punished for the evil deeds accordingly. This Faith provides a firm basis for morality and character, upon which can be built the edifice of a pure life, whereas the truth is that without such Faith, the life of man, however beautiful and pleasing outwardly, is like a ship without an anchor, which is at the mercy of the waves wherever they may take it.

After Faith the second quality required to save man from loss is to perform righteous deeds (salihalt). Salihat comprehends all kinds of virtuous and good deeds. However, according to the Quran, no act can be a good act unless it is based on Faith and it is performed in obedience to the guidance given by Allah and His Messenger (peace be upon him). That is why in the Quran exhortation to perform good deeds is preceded everywhere by Faith, and in this Surah too it has been mentioned after the Faith. Nowhere in the Quran has a deed without Faith been called a good deed, nor any reward promised for a deed performed without Faith. On the contrary, this also is a fact that only that Faith is reliable and beneficial, the sincerity of which is proved by man’s own act and deed, otherwise Faith without righteous deeds would be a false claim refuted by the man himself when in spite of this claim he follows a way opposed to the way taught by Allah and His Messenger (peace be upon him). The relationship between Faith and righteous deed is of the seed and the tree. Unless the seed is sown in the soil no tree can grow out of it. But if the seed is in the soil and no tree is growing out of it, it would mean that the seed is lost in the soil. On this very basis whatever good news has been given in the Quran, has been given to the people who believe and do good deeds, and the same has been reiterated in this Surah. What man requires to do after the Faith in order to remain secure from loss is to perform righteous deeds. In other words, mere Faith without righteous deeds cannot save man from loss.

The above two qualities are such as must be possessed by every single individual. Then, the Surah mentions two further qualities, which a man must have in order to be saved from loss. They are that the people who believe and do good deeds must exhort one another to truth and to patience. This means that in the first place, a believing and righteous people should not live as individuals but should create a believing and righteous society by their combination. Second, that every individual of this society must feel his responsibility not to let the society become degenerate. Thus, all its members are duty bound to exhort one another to truth and to patience.

Truth is the antonym of falsehood, and generally it is used in , two meanings:

(1) A correct and right thing which is in accordance with justice and truth, whether it relates to belief and faith or to mundane affairs.

(2) The right which is obligatory on man to render, whether it is the right of God, the right of man, or the right of one’s own self. Thus, to exhort one another to truth means that the society of the believers should not be so insensitive that falsehood may thrive and things against justice and truth be done in it, and the people be watching everything indifferently. On the contrary, it should be a living, sensitive society so that whenever and wherever falsehood appears, the upholders of the Truth should rise up against it, and no member of the society rest content with only himself adhering to truth, righteousness, justice and rendering the rights of others, but should exhort others also to adopt the same way of life. This is the spirit that can ensure security of a society against moral degeneration and decay. If a society becomes devoid of this spirit, it cannot remain secure from loss, and eventually even those people are also affected by the loss who might in their own way be adhering to the truth, but were insensitive to violation of the truth in their society.

The same has been stated in Surah Al-Maidah, thus: Those who adopted the way of disbelief among the children of Israel were cursed by the tongue of David and of Jesus, son of Mary, because they had grown rebellious and become transgressors: they would not forbid one another to do the wrong deeds they committed. (verses 78-79). Then the same idea has been expressed in Surah Al-Aaraf, thus: When the children of Israel totally forgot the teachings (of observing the Sabbath), We seized with a severe scourge all those who were transgressors, and We saved those who used to forbid evil (verse 165); and in Surah Al-Anfal, thus: And guard against that mischief which will not bring punishment in particular to the mischief-makers alone from among you. (verse 25). That is why to enjoin what is good and to forbid what is evil, has been enjoined on the Muslim community as a duty (Surah Aal-Imran, Ayat 104) and the community which performs this duty has been declared to be the best community (Surah Aal-Imran, Ayat 110).

Besides exhorting to the truth, the other thing which has been declared as a necessary condition for keeping the believers and their society secure from loss is that the members of the society should enjoin patience upon one another. That is, they should enjoin upon one another to bear with fortitude and steadfastness the difficulties, hardships, trials, losses and deprivations which befall the one who adheres to the truth and supports it. Each one of them should encourage the other to bear up against adversity steadfastly. (For further explanation, see E.N. 16 of Surah Ad-Dahr; E.N. 14 of Surah Al-Balad).
 

104 - Surah Al-Humazah (The Slanderer)

Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

This Surah was revealed in Makkah and it has 9 ayaat. The Holy Prophet (SAW) said that the reward for reciting this Surah can be compared to ten times the number of disbelievers who were present in Makkah.

Reciting Surah al-Humazah in compulsory prayers keeps a person safe from poverty. Sustenance comes towards him. His death will not be of a sudden and terrifying nature. This Surah is also a cure for pain in the eyes and should be recited before blowing gently into the eyes for relief from pain. Keeping this Surah in a talisman around one’s neck acts as a protection from the ‘evil eye’.

Whoso recites this surah in his optional salats Allah would remove his poverty and make easy for him earning of livelihood, keep him safe from accidental death; and virtues equal to the number of those who ridiculed the Holy Prophet and his companions would be credited to his account.

If this surah is written on paper and put around the neck of a man whose eyes are aching, the pain would be cured. Recite this surah and breathe over the man who is a victim of an evil eye, the effects of the evil eye would disappear, inshallah.

Bismillaahir Rahmaanir Raheem

1. Wai lul-li kulli hu mazatil-lumaza
2. Al-lazi jama'a maalaw wa'addadah
3. Yahsabu anna maalahu akhladah
4. Kalla layum ba zanna fil hutamah
5. Wa maa adraaka mal-hutamah
6. Narul laahil-mooqada
7. Al latee tat tali'u 'alalafidah
8. Innaha 'alaihim moosada
9. Fee 'amadim-mu mad dadah

English Translation:

1. Woe to every (kind of) scandal-monger and-backbiter,
2. Who pileth up wealth and layeth it by,
3. Thinking that his wealth would make him last for ever!
4. By no means! He will be sure to be thrown into That which Breaks to Pieces,
5. And what will explain to thee That which Breaks to Pieces?
6. (It is) the Fire of (the Wrath of) Allah kindled (to a blaze),
7. The which doth mount (Right) to the Hearts:
8. It shall be made into a vault over them,
9. In columns outstretched.

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

1.  وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

2. ٱلَّذِى جَمَعَ مَالًا وَعَدَّدَهُۥ

3. يَحْسَبُ أَنَّ مَالَهُۥٓ أَخْلَدَهُۥ

4. كَلَّا ۖ لَيُنۢبَذَنَّ فِى ٱلْحُطَمَةِ

5. وَمَآ أَدْرَىٰكَ مَا ٱلْحُطَمَةُ

6. نَارُ ٱللَّهِ ٱلْمُوقَدَةُ

7. ٱلَّتِى تَطَّلِعُ عَلَى ٱلْأَفْـِٔدَةِ

8. إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ

9. فِى عَمَدٍ مُّمَدَّدَةٍۭ

Tafseer: 

The words used in the original are humazat il-lumazah. In Arabic hamz and lamz are so close in meaning that they are sometimes used as synonyms and sometimes with a little difference in the shade of meaning. But this difference is not definite and clear, for the meaning given to hamz by some Arabic speaking people themselves is given to lamz by other Arabic speaking peoples. 

On the contrary, the meaning given to lamz by some people is given to hamz by others. Here, since both the words appear together and the words humazat il-lumazat have been used, they give the meaning that it has become a practice with the slanderer that he insults and holds others in contempt habitually. He raises his finger and winks at one man, finds fault with the lineage and person of another, taunts one in the face and backbites another; creates differences between friends and stirs up divisions between brothers; calls the people names and satirizes and defames them.

This second sentence after the first sentence by itself gives the meaning that he slanders others because of his pride of wealth. The words jama a malan for collecting money suggest the abundance of wealth; then the words counting it over and over again depict the person’s miserliness and his selfish hoarding of wealth.

Another meaning also can be: He thinks that his wealth will make him immortal. That is, he is so engrossed in amassing wealth and counting it over and over again that he has forgotten death and he never bothers to consider that a time will come when he will have to depart from the world empty-handed, leaving everything behind.

The word in the original is la yunbadhanna. Nabdh in Arabic is used for throwing away a thing regarding it as worthless and mean. This by itself indicates that because of his wealth he thinks that he is a great man but on the Day Of Resurrection he will be hurled into Hell as a mean and contemptible object.

The word hutamah in the original is from hatm, which means to smash, crush and break into pieces. Hell has been described by this epithet because it will crush and break to pieces whatever is thrown into it because of its depth and its fire.

6owhere else in the Quran has the fire of Hell been called the fire of Allah. Here, its ascription to Allah not only expresses its dreadfulness but it also shows how the wrath and contempt of Allah envelops those who become proud and arrogant with the worldly wealth. That is why Allah has described that fire as His own Fire into which they will be hurled.

Tattaliu is from ittalaa, which means to climb and mount to the top, and also to be aware and informed. Afidah is plural of fuwad, which means the heart. But this word is not used for the organ which throbs in the breast, but for the seat of man’s understanding and consciousness, his feelings and desires, beliefs and thoughts, motives and intentions, Thus, one meaning of the rising of the fire to the hearts is that this fire will reach the place which is the centre of man’s evil thoughts, false beliefs, impure desires and feelings, and wicked motives and intentions. The second meaning is that the Fire of Allah will not be blind like the fire of the world, which burns up the deserving and the non-deserving alike, but it will reach the heart of every culprit and discover the nature of his crime and then punish him according to his guilt.

That is, after the culprits have been thrown into it, Hell will be closed in upon them without leaving any slit or opening anywhere, in order to choke and suffocate them.

Fi amad-im-mumaddahah can have several meanings:

(1) That the gates of Hell will be closed and tall columns will be erected on them.
(2) That the culprits will be tied to the tall columns.
(3) According to Ibn Abbas, the flames of the fire shall be rising high like tall columns.