28. Meeting Allah does not necessarily mean, writes Razi, a face to face meeting with Him. After all, it is said about a blind man that he met the Governor, which does not mean he saw him. In any case, writes Qurtubi, the allusion is to “those who do not believe in the Hereafter, Resurrection, Heaven and Hell.”

29. In classical Arabic the words, “hijran mahjuran” meant, “unlawful and forbidden.” For example, adds Zamakhshari, when someone asked another, “Would you do something like this?” He would reply, “hijr,” (meaning, “God forbid”: Au.). Thus, the words could be attributed to the unbelievers also.

However, according to Mujahid, `Ikrimah, Hasan, Dahhak, Qatadah, `Atiyyah and `Ataa Khurasani, these are the words of angels who will mean to say that entry into Paradise is entirely forbidden unto anyone who did not say the kalimah (Ibn Jarir, Qurtubi, Ibn Kathir).

30. The “habaa’” of the text is for those ordinarily invisible particles of dust that become visible in a dark room with the penetration of a ray of light. That is how `Ikrimah, Mujahid and Hasan explained it; while others have said that the allusion is to dust. A third opinion is that “habaa’” is spilled water (Ibn Jarir, Qurtubi, Ibn Kathir). Another meaning offered by Ibn `Abbas is, “sparks of fire” (Alusi).

We should be warned however, adds Thanwi, not to depend too much on our deeds, which might look good, but lacking the true spirit hardly worth anything. The Prophet has spoken of some people of this Ummah whose deeds will be turned habaa’ on the Day of Judgment. Thanwi then quotes a hadith from Abu Nu`aym. However, its authenticity could not be traced.

Nonetheless, there is one in similar words in Ibn Majah which is declared Sahih in Zawaa’id, as noted in Kanz. It says,

لَأَعْلَمَنَّ أَقْوَامًا مِنْ أُمَّتِي يَأْتُونَ يَوْمَ الْقِيَامَةِ بِحَسَنَاتٍ أَمْثَالِ جِبَالِ تِهَامَةَ بِيضًا فَيَجْعَلُهَا اللَّهُ عَزَّ وَجَلَّ هَبَاءً مَنْثُورًا قَالَ ثَوْبَانُ يَا رَسُولَ اللَّهِ صِفْهُمْ لَنَا جَلِّهِمْ لَنَا أَنْ لَا نَكُونَ مِنْهُمْ وَنَحْنُ لَا نَعْلَمُ قَالَ أَمَا إِنَّهُمْ إِخْوَانُكُمْ وَمِنْ جِلْدَتِكُمْ وَيَأْخُذُونَ مِنْ اللَّيْلِ كَمَا تَأْخُذُونَ وَلَكِنَّهُمْ أَقْوَامٌ إِذَا خَلَوْا بِمَحَارِمِ اللَّهِ انْتَهَكُوهَا

“I know a people from among my followers who, on Judgment Day, will come with good deeds like white Tihama mountains. But Allah will turn them to habaa’. Thawban asked, “Messenger of Allah, describe them to us, disclose them to us so that we do not become of them because of our ignorance.” He replied, “Lo! They will be your brothers, of the same skin and would take from the night as you take (your share, [that is, will pray “tahajjud”]) but a people who when they encountered Allah’s forbidden (things), they freely indulged in them.”

31. “Mustaqarr” is a place where a man spends most of his time, while “maqeel” where he retires to be with his wife. Altogether however, nine meanings are possible (Alusi). The textual “maqeela” has its root in “Qaala”, of which one of the meaning is to take siesta in the afternoon. Some have speculated – such as Ibn Mas`ud, `Ikrimah and Sa`eed b. Jubayr - that the reckoning for the believers will be all over by the mid-day, after which they will enter Paradise and go for a short nap (Ibn Jarir, Qurtubi, Ibn Kathir).

What is meant however, speculates Zamakhshari, is that they will engage themselves in some very pleasant activities, since, as we know, there will be no sleep in Paradise.

Alusi says that Ibn Mas`ud’s report has been declared authentic by Hakim.

32. The explanation commonly adopted by the commentators is that the heaven will split open to reveal some special material, of Noor, named clouds here, while another possible understanding according to Zamakhshari and others is that the heavens will split open along with the clouds.

33. The verse is open to application to anyone who befriends an evil man who prevents him from taking the path of the Prophet, although, perhaps the first to whom it was applicable was `Uqba b. Abi Mu`ayt. He took Ubayy b. Khalf as his friend to denounce the Prophet after declaring faith in him, to be thus led into apostasy and blasphemy by an unkindly friend (Ibn Jarir, Kashshaf, Qurtubi, Ibn Kathir).

A Muslim should be, cautions Shafi, careful about whom he befriends. The Prophet has said in a report preserved by Bukhari, “A man is on the religion of his friend. So, let him see whom he befriends.” And, as Qurtubi cited, someone asked the Prophet, “Which of our acquaintances are the best?” He answered, “He who reminds you of Allah as you see him, who increases your knowledge when he talks, and whose deeds remind you of the Hereafter.”

Haythami has said that the above Hadith is in Abu Ya`la which has Mubarak b. Hassan as one of the narrators, who has been trusted by some, while the other narrators are those of the Sahih works.

Shafi` also quotes a Hadith in Ahmed, Tirmidhi and Abu Da’ud which says, “Accept not the company but that of a believer and let not your food be partaken but by a pious person.” (This Hadith does not mean that the impious should not be invited to food, but rather, as scholars have explained, it means one shouldn’t get too close to them to be eating and drinking with them (Au.).

Qurtubi also writes: (The Prophet has instructed us about having the right type of friends). He said according to a narration preserved by Muslim, “The example of a good companion and an evil companion is like the carrier of musk and the blower in the bagpipe (the ironsmith). As for the carrier of musk, either he will gift you some or one might buy some from him. Or, in the least, you will find fragrance with him. As for the blower into the bagpipe, either he will burn your clothes or you will get from him an evil smell.” Malik b. Dinar has said, “That you haul stones in the company of the pious is better than that you should eat victuals in the company of the impious.”

34. Another possible rendering for “mahjoor” is “abandoned” while another is “a plaything” (Au.).

Ibn Kathir comments: Not to believe in the Qur’an is to abandon it. Not to ponder over its verses is to abandon it. Not to put its teachings and instructions to practice is to abandon it. And, to spend time in poetry, music or other pastimes, is to abandon it.

35. That is, in every age, every Prophet has had his share of enemies to deal with (Au.).

Asad writes: “Also refer 6: 112 which refers in very similar terms to the evil forces (shayateen) against which every prophet has had to contend with. The ‘glittering half-truths meant to delude the mind’ spoken of in that verse are exemplified in the present passage, prophetically, by the deceptive argument that the Qur’an, having been enunciated fourteen centuries ago, must now be considered ‘obsolete.’”

36. Asad comments: “Lit., ‘in one piece,’ or ‘as one statement’ – implying, in the view of the opponents of Islam, that the gradual, step-by-step revelation of the Qur’an points to its having been ‘composed’ by Muhammad to suit his changing personal and political requirements.”

37. Yusuf Ali writes: “Three reasons are given for the gradual revelation of the Qur’an. (1) ‘To strengthen thy heart’: the tremendous task of winning the Arab nation, and through them the whole world, required superhuman patience, constancy and firmness,’ and these qualities were strengthened by the gradual promulgation of solutions for each difficulty as it arose. (2) ‘Slow, well-arranged stages’: though the stages were gradual, as the occasion demanded from time to time, in the course of twenty-three years, the whole emerged, when completed, as a well-arranged scheme of spiritual instruction, as we have seen in following the arrangement of the Suras. (3) Questions put and answers given.”

Majid quotes: “.. for the Prophet himself these revelations coming as they did provided as Prophet’s sustenance the spiritual food that strengthened his heart and supplied the necessary stimulus throughout a long and arduous mission .. At the most trying movements in his prophetic career it comforted and consoled him, and at no time did it take a surer tone in predicting ultimate triumph than when to all outward appearances the Prophet’s condition was hopeless (MA).”

38. That is, “We have sent it down gradually, little by little” (Qurtubi).

Another interpretation, that of Ibn Zayd, is, “We have explained (the revelation) adequately” (Ibn Jarir, Ibn Kathir).

Asad has another connotation in mind: “I.e., free of all inner contradictions.. The concise phrase rattalnaahu tarteela comprises the parallel concepts of ‘putting the component parts [of a thing] together and arranging them well,’ as well as ‘endowing it with inner consistency’. Inasmuch as full consistency and freedom from contradiction in a message spread over twenty-three years of a life as full of movement and drama as that of the Prophet does give a clear indication of its God-inspired quality, it is bound to strengthen the faith of every thinking believer; and there lies, according to the Qur’an itself, the reason for its slow, gradual revelation. (When applied to the reciting of the Qur’an – as in 73: 4 – the term tarteel refers to the measured diction and the thoughtful manner in which it ought to be enunciated).”

39. Anas b. Malik reports that a man went up to the Prophet and asked, “How will they be mustered on their faces?” He answered, “He who makes them walk on their feet has the power to make them walk on their faces.” And Abu Hurayrah said that there will be three kinds of people on the Judgment Day: (i) those riding beasts, (ii) those on their feet, and (iii) those on their faces (Ibn Jarir, Razi). The hadith quoted is in Sahihayn and other books (H. Ibrahim).

The Sufiya have said, adds Razi, that those whose hearts were stuck in this world, (stuck in the mud: Au.), will be befittingly resurrected with their faces stuck in the mud.