106. This, of course, does not mean that there was any danger that the Prophet (peace on him) would suffer the same fate as the evildoers if Allah’s chastisement descended. But, rather, the chastisement – if sent down - would be of such nature that even those who have no fear of it should better seek not to witness it. It also emphasizes, by allusion, to the notice of the believers, that when Allah’s punishment comes upon a people as retribution for their collective misdeeds, there is some likelihood of the righteous being affected by it (with a point from Alusi).

Accordingly, one of the Prophet’s words of supplication – in Tirmidhi and Ahmad and trustworthy - runs on the same line. It says:

وإذا أردتَ بعبادكَ فتْنَةً فاقبضْني إليكَ غيرَ مفتون

“If You wish to try a people (i.e., chastise them), then, take me back unto You untried” (Ibn Kathir).

Zamakhshari offers another explanation: One might supplicate to gain what one knows as sure to come from Allah, as well as seek His refuge from what he knows is not going to strike him, for reasons of obedience, humbleness - and offer readiness to submit to whatever comes. The Prophet used to seek Allah’s forgiveness seventy times during a session, not because he was a sinner, but to demonstrate his humbleness and self-abasement before the Creator. How nice Hassan’s comment on Abu Bakr’s statement who said when installed as a Khalifah, “I have been made in charge although I am not the best of you.” Hasan remarked, “Of course he knew that he was the best of them, but he was being humble.”

Yusuf Ali draws the obvious conclusion: “In other words, we must eschew the society of evil ones.”

107. Ibn Abi Hatim and Abu Nu`aym (in his Hilyah) have recorded Anas as saying (in explanation of this verse): “If someone points out a defect in his brother, which he does not have, then let him say, ‘If what you say is untrue, then I pray to Allah that He forgive you. But if you are true then I seek from Allah that He forgive me’” (Alusi).

108. “Hamaza” is to prod (or prick, which Ibn Abbas explained as suggestions, incitement from the Satans: Ibn al-Qayyim [Badaae`]). E.g., the iron piece that is fixed on to the heel of a shoe to prod the riding animal is called “mahmaaz.” Satans prod men to sin in a similar fashion (so that they jump to evil deeds) - Alusi. It has also been said, adds Ibn al-Qayyim, that “hamaza” refers to general Satanic suggestions or provocation, while “nafakha” (or “nafatha”) are for specific suggestions, i.e., suggestions to specific purposes. It may also be noted that evil can have Satanic as well as human sources. The previous verse instructs that human evil be thwarted by returning with what is better, whereas Allah’s help is to be sought for evils of Satanic origin.

Ibn Kathir adds: Hence the Prophet’s Prayer-words,

اللهم إني أعوذ بك من الشيطان الرجيم من همزه ونفخه ونفثه

“O Allah I seek Your protection against Satan the outcast – from his urgings, suggestions, and blows.”

The hadith is in Ahmad which Hakim declared Sahih (Au.).

109. Accordingly, Jabir reported: I heard Allah’s Apostle (may peace be upon him) say: “Satan is present with everyone of you in everything he does. He is present even when a man eats. So if any one of you drops a mouthful he should remove away anything dirty and eat the rest and not leave it for the devil; and when he finishes (food) he should lick his fingers, for he does not know in what portion of his food the blessing lies.‏”

Ibn Kathir adds: The Prophet has, therefore, instructed us that we spell Allah’s name at the start of every act. One of his Prayer-words preserved by Abu Da’ud says,

اللهم إني أعُوذُ بك من الهدم، وأعوذ بك من التَّرَدِّي، وأعوذ بك من الغرق، والحرق والهرم، وأعوذ بك أن يتخبطني الشيطان عند الموت، وأعوذ بك أن أموتَ في سبيلك مدبراً، وأعوذ بك أن أموت لديغاً

“.

“O Allah! I seek Your refuge from collapsing, I seek Your refuge from falling down (from a height), I seek Your refuge from drowning, burning, and extreme old age. I seek Your refuge that Shaytan should confuse me at the time of death, and I seek Your refuge that I should die fleeing from the battle field, and I seek Your refuge that I should die bitten” (Ibn Kathir).

The above hadith is also found slightly differently worded in Al-Jami` as-Saghir of Suyuti, and is presumed to be of good strength (Au.).

Ibn Kathir also reproduces a report of Ahmad that says, “The Prophet used to teach us words of supplication that were to be said at bedtime if in a fearful state:

أعُوذُ بِكَلِمَاتِ الله التّامات مِنْ غَضَبِهِ وَعِقَابِهِ وشَرّ عِبَادِهِ، ومِنْ هَمَزَاتِ الشّيَاطِينِ وأَنْ يَحْضُرُونِ

“I seek refuge in Allah’s complete words from His anger, punishment, and from the evil of His bondsmen; and from the prompting of the Satans and that they should come near me.”

The reporter added, “`Abdullah ibn `Amr (b. al-`Aas) used to teach his mature children these words to be said at bedtime. As for those who were too young to say it meaningfully, he would write down for them on a piece of paper and hang it by their necks.”

This report is also in Abu Da’ud, Tirmidhi and Nasa’i. However, Tirmidhi gave the hadith a Hasan Gharib tag.

Muhammad b. `Abdul Rahman states that the report is declared Sahih by Hakim. (But, Hakim added the words that there is difference in opinion over the hadith: Au.).

Accordingly, Shah Abdul Haq has thought that wearing of amulets is allowed in Islam. But this is disputed. However, what is not disputed is that the use of amulets that have pagan words in them. They are outlawed (Tuhfah).

Shamsul Haq Azeemabadi notes that according to Jazari too, use of amulets is allowed although the matter is disputed. Nevertheless, Ahmad and others have few other reports which say that the Prophet taught these words for insomnia and other sleep disorders (`Awn al-Ma`bood). That is, a second set of reports do not have the statement about `Abdullah ibn `Amr hung the words by the neck of the children.

110. (The textual “irji`uni” is in plural addressing a group. But the word is preceded by “Rabbi” meaning, “My Lord” – in singular: Au.). It seems the unbelievers are addressing both Allah as well as the angels through one short sentence: “My Lord! Send me back.” (Ibn Jarir). Or, to put it differently, “O Lord [and O angels] send me back” (Mawdudi). But it could be a plural of respect (Majid), addressing one who is worthy of it (Mawdudi), a usage that can be demonstrated with a couplet (Zamakhshari and Razi); although, “such a plural is not ordinarily used in addressing Allah” (Yusuf Ali). A third possibility is to express recurrence. That is, the unbeliever will recurrently say, ‘Send me back, send me back’ (Qurtubi, Asad).

111. It would be futile to send them back, for, in that case, there can be two situations, (1) the memory of life on earth, that of the grave, and that of the Resurrection and accounting is retained. In this situation, they will not undergo any trial and will lose the right to choose by their free will. Alternatively (2), the entire memory is erased for them to step into the world, once again, as they did before: infants, not knowing anything. But, given the long experience of receiving the Truth but rejecting it out of pride, despite having recognized it as the truth, the attitudes would be repeated and the exercise futile (Au., with a point from Mawdudi) – although, in actual fact, the whole human life-cycle will have to be repeated to test them (Au.).

112. Literally, Barzakh is for a barrier. Here it stands for, according to Ibn Jarir, the barrier that makes it impossible for the unbelievers from returning to past life on earth. In general, adds Ibn Jarir, the word also stands for the world in between the two worlds: this present world and the Hereafter. Abu Umamah was in a funeral. When the dead body was placed in the grave he remarked, “This is the Barzakh until the day they will be resurrected.” Mujahid, Ibn Zayd, Dahhak, and others held the same opinion.

Razi, Qurtubi, Ibn Kathir have similar comments to make.

Majid quotes Dr. Iqbal, “(Barzakh) … a state of consciousness characterized by a change in the ego’s attitude towards time and space … a state in which the ego catches a glimpse of fresh aspects of Reality, and prepares himself for adjustment to these aspects (Reconstruction of Religious Thought in Islam).

To escape from the allegorical, one might modify the above by saying, “… a state of consciousness (in the grave) characterized by ..” (Au.).

113. Thanwi cautions us that the breaking up of the ties will not be absolute. It will be experienced by the unbelievers and wrongdoers. The Qur’an said (43: 67),

{الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ} [الزخرف: 67]

“(Close) friends that day will be enemy unto each other – but for the pious.”

As for the true believers (although they will forget each other when the Trumpet is given the first blow), their ties will remain on Judgment Day. The Qur’an said (52: 21),

{وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ} [الطور: 21]

“As for those who believed and their offspring followed them in faith, We shall join them with their offspring.”

Further, there are reports that the Prophet is an exception. Blood ties with him will not be broken. He said in a hadith,

فاطمة بضعة مني يقبضني ما يقبضها و يبسطني ما يبسطها و إن الأنساب يوم القيامة تنقطع غير نسبي و سببى و صهري

“Fatimah is a part of me. That angers me which angers her, and that pleases me, which pleases her. And all blood ties will be severed on the Day of Judgment except for my blood ties, my connection and my wedlock ties.” (Haythami declared it Sahih: S. Ibrahim). The first part of the hadith, (i.e., about Fatimah) is in the Sahihayn in slightly different words.

He also said, as recorded by Ahmad,

ما بال رجال يقولون إن رحم رسول الله صلى الله عليه وسلم لا تنفع قومه ؟ بلى والله إن رحمي موصولة في الدنيا والآخرة, وإني أيها الناس فرط لكم إذا جئتم، قال رجل: يا رسول الله أنا فلان بن فلان, فأقول لهم: أما النسب فقد عرفت ولكنكم أحدثتم بعدي وارتددتم القهقرى

“What’s the matter with men who say that the blood ties of the Apostle of Allah will not be of any profit to anyone. Why not? My blood ties are connected in this world and in the Hereafter. And I will, O people, precede you (at the Pond). A man will (come and) say, ‘Messenger of Allah. I am so and so, son of so and so.’ I will tell them, ‘As for the lineage, I recognize it. But you did things after me and turned back on your heels.’”

We also have on record ‘Umar’s words, who said when he married ‘Ali’s daughter Umm Kulthum, “By Allah, I have no other objective (behind this marriage) except that I heard the Prophet say,

كل سبب ونسب فإنه منقطع يوم القيامة إلا سببي ونسبي

‘Every instrument and blood tie will be severed except for my instrument and my blood tie.’” It is said that he offered her 40,000 as her Mahr, in her honor. There are other reports confirming that the lineage with the Prophet will not be severed on the Day of Judgment.

Most of the above reports have been reproduced by Shawkani. His editor S. Ibrahim adds that ‘Umar’s words that he heard the Prophet say, “Every instrument ..” up to “blood tie” are trustworthy in Albani’s opinion.

114. “And when the Trumpet is blown … nor will they ask after one another”: which blow of the Trumpet is it? Ibn `Abbas has explained that this will be at the first blow when all ties of relationship will be forgotten and no soul will inquire after another. It is only after the second blow of the Trumpet that some of them might seek to know about others. The Qur’anic verse of Surah Al-Saaffat numbered 27 is referring to that. It says,

{وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ} [الصافات: 27]

“Then some of them will come forward asking after the others.”

115. The translation of “mawaazeen” as “scales” is far from accurate and has been adopted for convenience, for, as Zamakhshari has pointed out, “mawaazeen” is the plural of “mawzoon” which is for a thing which has been weighed. Here, it means those deeds that are weighty, as Ibn `Abbas explained.

116. The translation is figurative, otherwise “kalaha” is to curl lips exposing the teeth. When Ibn Mas`ud was asked for explanation, he said, “Haven’t you seen a burnt (animal) head with curled back lips and exposed teeth?” A hadith is reported in Tirmidhi, who accredited it, (as well as in Hakim who rated it Sahih: Au.), that the Prophet said in explanation of this verse:

تَشْويه النار فَتَقَلَّصُ شفته العليا حتى تبلغ وَسَطَ رأسه، وتسترخي شفته السفلى حتى تَضْرب سُرَّته

“The Fire of Hell will burn their lips so that the upper lip will shrink back to cover half of his head while the lower lip will fall down to his navel” (Qurtubi, Ibn Kathir).

117. “(This dialogue … is meant to bring out the futile excuse characteristic of so many sinners who attribute their failings to an abstract ‘bad luck’ … and thus, indirectly, it stresses the element of free will – and, therefore, of responsibility – in man’s action and behavior” (Asad).

118. “And we were a people astray” – perhaps the unbelievers will add this phrase that day in hope that sometimes admission of errors helps in winning forgiveness (Thanwi).

119. Ibn Jarir pieces together (at verse 105) several reports coming from Muhammad ibn Ka`b and others to give us an account of various conversations that will take place between the people of the Fire and others. (A shortened version was reported by Qurtubi earlier. See Ibrahim, verse 44, who repeats it here. Ibn Kathir and Razi also present in a shorter form):

They (the reporters) were told that the people of the Fire will plead the guardians of Hell for help saying (40: 49),

{ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ} [غافر: 49]

“Pray to your Lord that He may reduce from us a day of the torture.”

They will reply in words Allah used (i.e., [40: 50],

{فَادْعُوا وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ} [غافر: 50]

“Pray yourself. And the prayers of the unbelievers will be not but lost in vain).”

Having lost hope with them they will next address the Keeper of Hell (43: 77)

{لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَاكِثُونَ} [الزخرف: 77]

“Let your Lord deal us death.”

He will not reply to them for 80,000 years of the Hereafter and then turn to them to say (43: 77),

{إِنَّكُمْ مَاكِثُونَ} [الزخرف: 77]

“You will stay (therein).”

When they get the answer they will say to each other, “Let us bear in patience, as the inhabitants of Paradise remained steadfast in Allah’s obedience.” So they will remain bearing the torments patiently until their patience will be up. They will cry out in exasperation (14: 21),

{سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِيصٍ} [إبراهيم: 21]

“It is all the same for us whether we refuse to endure or observe patience. There is no place of escape for us.”

At that point Iblis will intervene as in the verse (14: 22),

{وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ} [إبراهيم: 22]

“And Satan will say when the matter is concluded, ‘Allah promised you a true promise, and I too promised. But I failed in my promise.”

At that they will begin to hate themselves.

They will be told (40: 10),

{لَمَقْتُ اللَّهِ أَكْبَرُ مِنْ مَقْتِكُمْ أَنْفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الْإِيمَانِ فَتَكْفُرُونَ} [غافر: 10]

“Surely, Allah’s hatred of you was greater than your hatred of yourselves, when you were invited to faith but you refused.

They will say (40: 11),

{قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ مِنْ سَبِيلٍ} [غافر: 11]

“Our Lord! You gave us death twice and brought us to life twice. Now, we admit our sins. So, is there a way out?”

They will be told (40: 12),

{ذَلِكُمْ بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ وَإِنْ يُشْرَكْ بِهِ تُؤْمِنُوا فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ} [غافر: 12]

“That, because when you were invited to Allah alone, you disbelieved. But if He was associated with, you believed. So the judgement is for the Most High, the Great.”

They will feel downcast, but will call again saying (32: 12),

{رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ} [السجدة: 12]

“O our Lord! We have seen and heard. So send us back so that we can do righteous deeds, we are now believers.”

He will answer (32: 14),

{فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَذَا إِنَّا نَسِينَاكُمْ وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا كُنْتُمْ تَعْمَلُونَ} [السجدة: 14]

“Taste then because you forgot this day’s meeting. We have also forgotten you. Taste the everlasting punishment for what you were doing.”

Then they will ask (14: 44),

{رَبَّنَا أَخِّرْنَا إِلَى أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ} [إبراهيم: 44]

“O our Lord! Defer us to a near term. We shall respond to Your call and follow the Messengers.”

They will be told (14: 44),

{ أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ} [إبراهيم: 44]

“Were you not the ones who swore aforetime that you will not have to move (to the next world)?”

At that they will be further disappointed but will again ask (35: 37),

{رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ} [فاطر: 37]

“O our Lord! Remove us (from here) so that we can do righteous deeds.”

Allah (swt) will answer them (35: 37),

{ أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ} [فاطر: 37]

“Did we not lengthen your life, that he might remember who wished to remember; and a warner came to you? So, taste (the punishment), there is no helper for the wrongdoers.”

Thereafter He will leave them un-addressed for a while, and then say (23: 105),

{أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ} [المؤمنون: 105]

“Were not My revelations recited upon you, but you would cry them lies?”

When they hear that, they will see a ray of hope and will say, “May be He will show us mercy.” So, they will say (23: 106),

{رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ } [المؤمنون: 106]

“O our Lord! Our wretchedness got the better of us. We were a misguided people.”

Allah will reply (23: 108),

{قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ} [المؤمنون: 108]

“Remain despised therein, and don’t speak to Me (any further).”

Thereafter, they will never address Him again, but only howl and bark at each other and the lid will be laid over them and sealed.

Zmakhshari has a shorter report but attributes it to Ibn `Abbas. Alusi too has a shorter version whose original sources include Bayhaqi and Hakim, who accredited the report, although Alusi is not so convinced of the accreditation. In any case, this is not a hadith (Au.).

120. With reference to the words, “I have indeed rewarded them this Day for their patient endurance, that they - they are the triumphant” – it should not be thought that the reason stated here is all the reason for the reward, but rather, one of the many reasons (Thanwi).

121. The allusion could both be to the angels as well as humans who keep account of events (such as the historians) – Ibn Jarir.

Asad adds: “The disappearance, upon resurrection, of man’s earth-bound concept of time is indicated by the helpless answer, (‘ask those who keep count’).”

122. That is, if not for the Judgment in the Hereafter, the sinner and the obedient, the pious and the rapscallion, would all be on par and equal, reducing this life to a mere farce (Razi).

123. Alusi understands the combination of the two Attributes as (al-haqeequ bil-malikiyyati: “The True Sovereign,” or, “[the One to whom] sovereignty truly [belongs].”

124. Note that the Surah started on the note: “Succeeded indeed the believers”, and ends on the note, “Surely the unbelievers shall not prosper” (Zamakhshari).