1. The allusion is to the well-known Mount Tur (Ibn Jarir). This was the opinion of Suddi (Qurtubi). Ibn Kathir thinks it could be any mountain. Yusuf Ali may have a point in translating it as the ‘Mount’ (of Revelation).

Literally, Tur is any mountain that is covered with trees. A barren mountain is called “jabal” (Qurtubi, Ibn Kathir).

2. The reference could be to any Book, such as the Book of deeds, or the Preserved Tablet (Al-Lawh al-Mahfuz) [Qurtubi], or the Qur’an. Nothing can be said in definite terms (Alusi).

3. The Prophet (saws) reported in a hadith,

“The Bayt al-Ma`mur was raised for me. I asked Jibril and he answered that this is the Frequented House. Seventy thousand angels pray in it every day. After they have left, they will not return until their last” (Ibn Jarir, Qurtubi).

The fuller version of the hadith is in Bukhari (Au.).

There is another report on this topic. It comes from Qatadah who said,

A report reached us which has the Prophet saying, Al-Bayt al-Ma`mur is a mosque in the seventh heaven right above the Ka`bah so that, if it fell, it would fall on it (Ibn Jarir, Shawkani).

Ibn Kathir adds: Al-Bayt al-Ma`mur is in the seventh heaven. Our Prophet found Ibrahim reclining against this House. This was the reward to him for building the Ka`bah on earth. Every firmament (heaven) has its own House of worship for its inhabitants. The one in the firmament closest to the earth is called “Al-Bayt al-`Izzah.”

We might add: As if the physical, visible universe is no less a wonder, but rather a riddle to the scientists, the Bayt al-Ma`mur being right above the Ka`bah (both spiritual entities), should not lead one to wonder how an earthly collection of rocks is aligned with the heavenly one. For the scientists of course, who believe that this world consists of multiple universes, each with its own dimensions ranging from eight to twenty and odd, hence invisible to the human eye used to three dimensions alone, and one universe passing through another without any collision, the fact of the Ka`bah aligned with another House in another universe, in some complicated way, offers no difficulty.

Nonetheless, it might be noted that Qatada's statement is his own, and not a hadith (Au.).

4. That is, the first firmament (Ibn Jarir).

5. There are various opinions from the Salaf about “al-bahr al-masjur” because of the several connotations that “sajara” contains. One: the sea that is fully filled; another: the empty sea; yet another, a sea under the `Arsh, etc. But “the sea on fire” seems to be right (Ibn Jarir). This is because the seas will be set on fire on the Day of Judgment (Qurtubi, Ibn Kathir, Alusi).

That water, which is used for putting off fire, should be on fire might surprise some. But, surprisingly, water is made of two highly combustible elements: oxygen and hydrogen. Oxygen’s combustion is well-known. As for hydrogen, the sun is nothing but a ball of three-fourth hydrogen and one-fourth helium.

At present it is burning its hydrogen. When hydrogen is exhausted in another four or five billion years, it will begin burning its helium. At that stage it will expand to engulf the inner planets (and ultimately the earth itself), within its scorching fire – to finally end up, burnt out, as a white invisible star, lost somewhere in the galaxy. It is in fact a strange fact that although water is made up of two hightly combustible elements, it does not burn (Au.).

6. Jubayr b. Mut`im reports: “I had gone to Madinah to discuss the captives of Badr. I happened to arrive at a time when the Prophet was offering Maghrib Prayers. He was reciting surah Al-Tur. When he arrived at the verses, ‘Surely, the punishment of your Lord has to occur. There is no preventer to it,’ it shook my heart. I became a Muslim from the fear of the punishment. In fact, I was not sure I would rise up before the punishment struck” (Qurtubi, Alusi).

Bazzar reports that once when `Umar was on his rounds, he heard a man reciting in his Prayer: “By the Tur; and a Book inscribed…” When he reached “Surely, the punishment of your Lord has to occur” `Umar came down his donkey and slumped against a wall. He returned home sick and remained in that state for a whole month, nobody knowing what was wrong with him (Ibn Kathir).

Sayyid adds: Obviously, `Umar must have heard the Surah several times earlier. The Prophet used to recite it in his Maghrib Prayers. He himself must have recited it in his Prayers several times over. But when he heard it that night, it touched his heart in a way it hadn’t before. It found some openings that were not there earlier. It must have one of those special hours, when the soul is more receptive than at other times. That moment it affected him in a way that the body was unable to take the pressure.”

Yusuf Ali’s several notes could be combined at this point: “The adjuration is by five things … An appeal is made to these five Signs in verses 1 to 6, and the certainty of future events is asserted in the most emphatic terms in verses 7 to 28, in three parts, viz., the coming of judgment and the passing away of this phenomenal world (verses 7-10); the future ill consequences of ill-deeds done (verses 11-16); and future attainment of bliss and complete realisation of Allah’s love and mercy” (verses 17-28).

The five Signs to which appeal is made are: (1) the Mount (of Revelation), verse 1; (2) the Book Inscribed, verses 2-3; (3) The Much-frequented House, verse 4; (4) the Canopy Raised High, verse 5; and (5) the Ocean filled with Swell, verse 6. Let us examine these in detail. Each of them has a figurative meaning. (1) The Mount is the sublime world of Revelation. In the case of Moses it is typified by Mount Sinai: Cf. xcv. 2, where it is mentioned in juxtaposition to the sacred territory of Makkah, xcv. 3. In the case of Jesus it is the Mount of Olives: Cf. xcv. 1, and also Matt. xxiv. 3-51, where Jesus made his striking pronouncement about the Judgment to come. In the case of Muhammad it is the Mountain of Light, where he first received the revelation: Cf. n. 11 (2). The Book Inscribed is Allah’s Eternal word. When it becomes Revelation to man, it is figured forth as something ‘inscribed’, reduced to writing; and as it is made clear to the intelligence of man, it is further described as ‘in a parchment unfolded’, that is, spread out so that everyone who has the will can seek its guidance.

Note that they are in a descending order; - the highest, or most remote from man’s consciousness, being mentioned first, and that nearest to man’s consciousness being mentioned last. The truth of Revelation; its embodiment in a Prophet’s Message given in human language; the universal appeal of divine worship; the starry world above; and the encircling Ocean, full of life and motion below, -all are evidences that the Day of Allah (swt) will finally come, and nothing can avert it.”

7. Sayyid has a long passage at this point. Herewith a summary: When we consider, not merely the pagans of the past, but thinkers, intellectuals and philosophers of our times – those whose ideas dominate the pages of history that record human thoughts – what is it that we discover? Can we describe their ideas as anything more in comparison than the ideas of children trying to discover the truths of life? Their efforts to discover the meaning of this life, and connect its disjointed ends, are no more than a child’s struggle with a mathematical formula hoping to solve all its riddles. The nature of the riddle is the same for both of them, and the solutions that the thinkers offer are as childish. The results are apparent. They deal with bits and pieces of knowledge, and arrive at no comprehensive solution or understanding.

Their indulgence in life is, too, no different in essence, than the indulgence of the children in games and pastime. Watch the children when in play. See how deeply engrossed they are in their lifeless toys. How much care and love they bestow on them. How real they take them to be. The thinkers, intellectuals and philosophers resemble them closely when they talk and discuss the nature of this life, its purpose, its beginning and end. They are equally childish when they ignore the Revelation and depend on their little, juvenile intellect.

8. These are the very people who, when they witnessed a sign, said that it was nothing but magic. So, when they taste the punishment of denial, they will be asked, “Is this magic too?” (Razi).

9. That is, are you still blind, as you were to the truth during your earthly life (from Alusi).

10. To translate as “We shall marry them” would be wrong because of the introduction of a preposition to the verb (Qurtubi, Alusi)

11. Ibn `Abbas is severally reported to have said that in order to please the believers, Allah will join those of their offspring who were believers and did righteous deeds, although of lower order (and, therefore, in a lower part of Paradise: Au.), with their progenitors (in a higher part of Paradise), without decreasing the rewards of good deeds of either (Ibn Jarir). This was also the opinion of Sha`bi, Sa`id b. Jubayr, Ibrahim, Qatadah, Abu Saleh, Rabi` b. Anas, Dahhak and Ibn Zayd (Ibn Kathir).

This opinion is supported by a trustworthy hadith preserved by Ahmad. It says,

The Prophet said, “A pious man’s position in Paradise will be up-raised. He will say, ‘My Lord. How come this for me?’ He will be told, ‘On account of your progeny seeking forgiveness for you’” (Ibn Kathir, Shawkani).

Yusuf Ali comments in a language expressing an ethos that is fast disappearing from the planet: “… though the love poured out by Prophets, ancestors, descendants, friends, or good men and women, will secure for their loved ones the enjoyment of their society, it is an indispensable condition that the loved ones should also, according to their lights, have shown their faith and their goodness in deeds. Each individual is responsible for his conduct. In the kingdom of heaven there is no boasting of ancestors or friends. But it is part of the satisfaction of the good ones who poured out their love that those who were in any way worthy to receive their love should also be admitted to their society, and this satisfaction shall in no way be diminished to them.

12. This is another way of saying, each man is bound to the deeds he earns, so that no one else will bear any of his load (Ibn Kathir).

Every man is mortgaged with Allah against his deeds. He can redeem himself by paying back the debt viz., good deeds (Alusi).

13. Some scholars say, writes Razi, that the gnostic (khawas) will enjoy different kinds of (non-physical) pleasures. The answer is, material and physical activities in Paradise are mentioned against deeds (i.e., something material). Note the words, “for what you were working.” (So, there is no escape from good deeds: Au.). As for the intellectual reward, that will be against knowledge. Thus, each will get rewards in accordance with what he or she earned. The spiritually oriented will have the reward of Allah’s closeness.

14. Thanwi writes: As against the belief of some ascetics who believe in a dry, all-serious life, the description of the playful snatching of cups of wine from each other in Paradise demonstrates that such playful activities are perfectly allowable between believing companions and friends in this world, and that it is not at all against good behavior, decorum, or piety. The condition should remain as stated herewith: it should not involve indecency or sin.

15. In other words, the conversation of the inhabitants of Paradise will be free of unpleasant words, as well as free of lies and deceits of any kind (Tabari, reworded). In other words, their drinking will not lead to loose or sinful talk as happens with drunkards in this world (Ibn Kathir).

Thanwi adds: This shows that the kinship of the pious with the pious will be of benefit in the Hereafter.

16. They will be there to serve them, going round with trays of fruits, food and drinks. There is no agreement over their origin, but Kalbi said that they will never grow up to manhood (Qurtubi).

17. Other connotations of “maknun” are: the well-guarded, kept closed, etc .

18. That is, they were ever fearful of Allah’s anger, or that their good deeds may not be acceptable to Him (Ibn Jarir, Qurtubi, Ibn Kathir).

19. “Samum” has been explained as scorching, poisonous winds coming out of from Hell that will penetrate and hurt every cell of the body.