33. As if this world is a day, and, therefore, the Hereafter tomorrow. Another hidden hint is that the Hereafter is as sure to happen as tomorrow is sure to arrive (Alusi).

Although the following is not an explanation of the verse at hand, but we present it following Ibn Kathir, to demonstrate how the same verses affected their first recipients. It is from Muslim:

A Companions reports: We were with the Prophet early in the day when a group of people came in: bare feet, unclothed, striped shrouds on their bodies, and swords hanging (by their waists). Most of them were from Mudar tribe, or perhaps all. The Prophet’s countenance changed, seeing the starvation that had struck them. He went into (his house) and then coming out ordered Bilal to say the Prayer-call. He led in the Prayers and then addressed them saying: “People! Fear Allah your Lord who created you from a single soul”….. until.. “surely Allah is watching over you.” Then he recited this verse, “O those who have believed, fear Allah and let a soul see what it has advanced for tomorrow; and fear Allah.” Then he added, “Let a man offer his Dinar or his Dirham or out of his clothes, a measure of wheat, a measure of dates” – until he said – “even if it is half of a date.” In response, a man brought a small packet, so small that his palm was too large for it. Thereafter people followed until I saw two heaps of dates and clothes and I saw the Prophet’s face shine, as if it was gold. He said, “Whoever started a good practice in Islam shall have its reward and the reward of those who practiced it after him without they losing any of their reward. On the other hand, whoever started a bad practice in Islam shall have its sin upon him and the sin of those who followed him after him without their sin being reduced by any amount.”

34. That is, they forgot Allah’s rights, so Allah made them forget their own rights upon themselves. (Tabari).

“What can be a greater tragedy than one forgetting oneself, one’s moral rights upon oneself, one’s spiritual developments, one’s heedlessness to the diseases of the heart, to the extent that never does a thought cross his mind about them, never does he consider - not the seriousness of the disease - but the disease itself?

“What punishment can be greater than the punishment of one forgetting his own soul, his heart and its diseases, with no thoughts of medication or treatment; completely oblivious of its diseases, its cures, and the means of attaining salvation in the everlasting life that will follow? How sorrowful his affair is: He is so fearful of the destruction of his body, from whose destruction there is no escape, but is forgetful of the destruction of the soul, which is what he will carry with him to the next life?” (Ibn al-Qayyim, paraphrased).

Ibn Kathir reproduces a beautiful sermon by Abu Bakr as preserved by Tabarani in his Al-Kabir, and whose narrators are, according to Ibn Kathir, trustworthy:

Nu`aym b. Namiha narrated that Abu Bakr (ra) said in a sermon of his, “Do you not know that you do the morning and evening unto a known term? Therefore, whoever can manage that he arrives at his term-end while he is engaged in one of Allah’s missions, let him. But you will never attain it except by Allah’s own will. Some people have devoted their terms for other than themselves. Allah has prohibited you that you should be like them by saying, ‘Be not like those who forgot Allah and so He made them forget themselves.’

“Where are those of your brothers you used to know? They sent forward what they could in the days of their past. They ran into hardships as well as good fortune. Where are the earlier tyrants who built the cities and surrounded them with walls? They are now under stones and holes.

“Now, this is Allah’s Book. Its wonders will never end. Therefore, seek admonition through it for a dark day and clear things in its light and expression. Allah praised Zakariyyah by saying, ‘They would hasten to good deeds and would invoke Us with hopes and fears and they were humble to Us.’ Remember, there is no good in a word not uttered for the sake of Allah, nor any good in wealth not spent in the path of Allah, nor any good in him whose arrogant ignorance overcomes his graciousness, neither in him who fears in matters involving Allah, the criticism of the critic.”

35. Qurtubi and Ibn Kathir reproduce verses of similar meaning:

36. A hadith of “mutawatir” status says that when the Prophet’s pulpit was made and he abandoned the palm tree he used to lean on, it began to weep and moan – like a child, until the Prophet came down and patted it. But people are harder than that they should listen to the Qur’an in fear and humbleness. The Qur’an has said about the hearts that they can be harder than stones.

37. “Al-Rahman” is the All-compassionate of this world and the Next (Ibn Jarir).

38. That is, that which is known by the creations.

39. “Al-Rahim” is the All-merciful extending His mercy especially to the believers (Ibn Jarir). Thus, He is the All-compassionate of this world and the Next, and All-merciful of both (Ibn Kathir).

40. “Al-Malik”: He who has the power to bring into being (from not being). - Qushayri.

41. “Al-Quddus”: Ibn Jarir states the meaning as “Al-Mubarak.”

Qadasa is to be pure, free of all defects. A word derived from the same root is “al-qadas” popular in Hejaz, which is for a kind of vessel, so named because the vessel is used for cleaning and purifying (Qurtubi). Hence Wahab b. Munnabbih’s opinion that Quddus means: “The Pure” (Ibn Kathir).

42. “Al-Salam: He from whose oppression the creations can feel secure (Ibn Jarir, Qurtubi); One who is free of all defects and flaws: Perfect of His Names, Acts and Attributes (Qurtubi, Ibn Kathir).

43. “Al-Mu’min”: One who provides peace and security (Ibn Jarir); or One who secures His Friends from His own chastisement, and His slaves from any oppression originating from Himself (Qurtubi, Ibn Kathir).

44. “Al-Muhaymin”: Ibn `Abbas stated the meaning as Witness and, Watcher. That is, He who watches over the deeds of His slaves (Ibn Jarir, Ibn Kathir).

It is said,

The bird spread its wings over its chicken to preserve them (Tuhfah). Also see note 146 of Surah Al-Ma’idah where the word has been used to describe the Qur’an (Au.).

45. “Al-`Aziz”: Qatadah understood this Attribute as One who is severe in revenge when He avenges (Ibn Jarir).

46. “Al-Jabbar” has several connotations: The word is primarily used in Arabic for greatness, as well as for setting things right (Qurtubi); so that, “jabr” is for bone-setting, or plastering even in today’s parlance. (Au.). Here, He who reforms the affairs of His creation (Ibn Jarir).

Another meaning is, as Qatadah said, that of the Binder, who binds His creation to whatever He decides (Ibn Kathir); in other words, One who compels everyone to His will. Thus Al-Jabbar is the Compeller (Au.); yet another meaning is that of a Corrector, Restorer or Mender (Qurtubi).

47. “Al-Mutakabbir:” One who is above all in greatness, so that there is none like unto Him (Qurtubi). Qatadah understood it as One who is above it that any evil should touch Him (Ibn Jarir, Ibn Kathir, Qushayri).

We could combine Yusuf Ali’s two notes here: “How can a translator reproduce the sublimity and the comprehensiveness of the magnificent Arabic words, which mean so much in a single symbol? (1) ‘The Sovereign’ in our human language implies the one undisputed authority which is entitled to give commands and to receive obedience, and which in fact receives obedience; the power which enforces law and justice. (2) Human authority may be misused, but in the title ‘the Holy One’, we postulate a Being free from all stain or evil, and replete with the highest Purity. (3) ‘Salam’ has not only the idea of Peace as opposed to Conflict, but wholeness as opposed to defects: hence our paraphrase ‘Source of Peace and Perfection’. (4) Mo’min, one who entertains Faith, who gives Faith to others, who is never false to the Faith that others place in him: hence our paraphrase ‘Guardian of Faith’. (5) ‘Preserver of Safety’; guarding all from danger, corruption, loss, etc.; the word is used for the Qur’an in v. 51. These are the attributes of kindness and benevolence: in the next note are described the attributes of power. (6) Allah is not only good, but He can carry out His Will. (7) And if anything resists or opposes Him, His Will prevails. (8) For He is Supreme, above all things and creatures. Thus we come back to the Unity with which we began in verse 22.”

48. “Al-Khaliq”: Khalaqa is to determine, condition, decide and regulate (Razi, Qurtubi, Ibn Kathir citing a poetical verse).

49. “Al-Bari’”: is an Inventor (Qurtubi); or One who makes and brings into being following a certain design and proportion (Ibn Kathir).

50. “Al-Musawwir” is not merely the Fashioner, but also One who creates according to the image He desires (Ibn Kathir).

51. The Sahihayn have a report which says:

“Allah has ninety-nine Names. No one will take care of them but will enter Paradise. And He is odd (in number, being One) and approves of the odd.”

Hereunder His ninety-nine Names as in Tirmidhi and Ibn Majah with minor variations between the two in placements:

He is: 1.Allah, (besides whom there is no deity), 2.The Merciful, 3.The Compassionate, 4.The King, 5.The Holy, 6.The Peace, 7.The Security-Bestower, 8.The Protector, 9.The Mighty, 10.The Compeller, 11.The Proud, 12.The Creator, 13.The Maker, 14.The Fashioner, 15.The Forgiver, 16.The Subduer, 17.The Bestower, 18.The Provider, 19.The Opener, 20.The Knower, 21.The Withdrawer, 22.The Outspreader, 23.The Reducer, 24.The Elevator, 25.The Honorer, 26.The Abaser, 27.The Hearer, 28.The Seer, 29.The Judge, 30.The Just, 31.The Subtle, 32.The Aware, 33.The Clement, 34.The Grand, 35.The Forgiving, 36.The Appreciative, 37.The Most High, 38.The Great, 39.The Guardian, 40.The Reliever, 41.The Reckoner, 42.The Majestic, 43.The Generous, 44.The Watcher, 45.The Responsive, 46.The Comprehensive, 47.The Wise, 48.The Loving, 49.The Glorious, 50.The Raiser, 51.The Witness, 52.The Truth, 53.The Trustee, 54.The Strong, 55.The Firm, 56.The Patron, 57.The Laudable, 58.The Counter, 59.The Beginner, 60.The Restorer, 61.The Qnickener, 62.The Life-taker, 63.The Living, 64.The Self-subsisting, 65.The Self-sufficient, 66.The Glorified, 67.The One, 68.The Eternal, 69.The Able, 70.The Potentate, 71.The Bringing for¬ward, 72.The Deferrer, 73.The First, 74.The Last, 75.The Evident, 76.The Hidden, 77.The Governor, 78.The Exalted, 79.The Righteous, 80.The Accepter of Repentance, 81.The Retributor, 82.The Pardoner, 83.The Tender, 84.The Owner of the Kingdom, 85.The Lord of Majesty and Honor, 86.The Equitable, 87.The Gatherer, 88.The All-sufficient, 89.The Enricher, 90.The Withdrawer, 91.The Afflicter, 92.The Benefactor, 93.The Light, 94.The Guide, 95.The Originator, 96.The Lasting, 97.The Inheritor, 98.The Prudent, 99.The Patient.

(Although there is agreement among the scholars that these are ninety-nine of the many more Names that there can be, the chain of narrators has not received their approval. Further, not all of them are from the Qur’an or hadith: Au.).

52. The surprise at the repetition of these two Attributes, “the Mighty, the Wise” after they were stated earlier in the same passage, is removed by Shabbir’s comment who writes that all the Attributes of Allah could be summed up in these two: He is Mighty, so has power over all things, and is Wise and so does whatever He does, following His wisdom.