Tafsir Al-Maturidi

Ta'wilat Ahl al-Sunna Tafsir of the Holy Quran Juz 30

Shaykh al-Islam Imam Abu Mansur al-Maturidi

Imam Abu Mansur al-Maturidi

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بِسْمِ Arabic textِ Arabic textَّحْمَٰنِ Arabic textَّحِArabic textِ

In the name of Allah, the Most Gracious, the Most Merciful Arabic textٌّArabic textَنْArabic textَمْدٌ Arabic text O Allah, bestow Your favour upon Muhammad and upon the family of Muhammad, as You bestowed Your favour upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy, Glorious.

O Allah, bestow Your blessing upon Muhammad and upon the family of Muhammad, as You bestowed Your blessing upon Ibrahim and upon the family of Ibrahim. Indeed, You are Praiseworthy, Glorious.

This translation is humbly dedicated to our noble teachers, Imam al-Azam Abu Hanifah and Shaykh al-Islam Abu Mansur al-Maturidi. Their luminous teachings lit the path to the Quran and the Sunnah, and their legacy continues to guide hearts toward the truth of our beloved Prophet Muhammad ☒.

This translation of the Holy Quran Tafsir was the result of countless hours and many sleepless nights, undertaken solely with the hope that it may serve as a benefit to the Ummah. I humbly ask that you remember me in your prayers.

Yusof Mutahar

Tafsir:

Surah an-Naba – Verse 1

عَمْ يَتْسَArabic textِلُArabic text

The verse opens with a rhetorical question: 'What are they asking one another about?' This inquiry is meant to awaken reflection. It refers to the disputes among the disbelievers concerning the Prophet's message. They were asking each other mockingly, doubtfully, or dismissively. Some scholars explain that the phrase "'amma yatasa' alun" points to their constant questioning and discussion regarding the Resurrection, which the Prophet repeatedly affirmed would come.

According to Imam Maturidi, this verse highlights the arrogance of the deniers, who not only questioned the truth but did so as a means to stir doubt in others. They weren't simply seeking knowledge — they were seeking to undermine.

The question can also be understood in two ways:

1. Interrogative — Allah is posing the question to draw attention to their foolishness.

2. Condemning — as if to say: Look at what they are wasting time on!

In both cases, it shows that the disbelievers treated this matter — which should provoke awe and fear — with carelessness and pride Surah an-Naba – Verse 2 Arabic: Arabic text This verse answers the rhetorical question of the previous one. What were they questioning? “About the Great News” (Arabic textَّبَArabic textِ Arabic textْعَظِArabic text) — that is, the matter of resurrection and the afterlife, according to the majority of mufassirun (commentators).

1. On the meaning of “an-naba' al-'azim” (the Great News):

- Some scholars interpret it as referring to the Resurrection (alba th) — the day the dead will rise from their graves and be brought to account.

- Others say it refers to the Qur'an itself — the divine message whose truth cannot be denied.

- A third view is that it refers to the Prophet's mission (risala) — which turned the beliefs of the disbelievers upside down and challenged the foundations of their worldview.

Maturidi leans toward the view that this refers specifically to the Resurrection, because that is what the Quraysh openly denied, and what they used to mock among themselves — treating it as a laughable myth.

2. Why is it called “'Azim” – Great?

- Because of its magnitude: it concerns the eternal fate of every soul.

- Because of its certainty: it is not speculation — it is promised and decreed.

- Because of its impact: it shakes false beliefs and forces every human to reckon with the truth.

Maturidi emphasizes that calling it “great” is not just a description – it's a rebuke to those who treated it as insignificant.

Surah an-Naba – Verse 3 Arabic: Arabic textَّArabic textُمْ فِArabic textِ مَخْتَArabic textِArabic textَ

"About which they differ."

This verse clarifies the attitude of the deniers toward the “Great News.” Not only did they question it — they actively disagreed among themselves about its reality and meaning.

1. Forms of disagreement:

According to Maturidi and others:

- Some among them outright denied resurrection: they believed that once a person dies, he will never return — “Nothing destroys us but time” (compare 45:24).

- Others claimed belief in a vague kind of afterlife, but denied bodily resurrection.

- A few doubted but didn't deny — treating it as unlikely, not impossible.

- Others mocked it as pure myth, using it to undermine the Prophet's message.

Thus, the “disagreement” was not about minor details — it was about the core truth of divine judgment. Their conflict wasn't sincere inquiry; it was spiritual rebellion.

2. Implications:

Maturidi points out that disagreement about a matter of revelation, when it stems from arrogance or pride, is not excusable. If the disagreement had been from genuine ignorance or a search for truth, Allah would have guided them.

But here, they differed not because the truth was hidden — they differed because their hearts rejected it, despite the signs being clear.

Tafsir:

Surah an-Naba – Verse 4

Arabic: Arabic text

The word “Kalla” (Arabic text) is a strong, emphatic negation. It is used to cut off what came before — as if Allah is declaring: Enough! Stop this deluded talk. It also marks a sharp rebuke.

Then comes the certainty: “They will come to know.”

This is not a wish. It is a divine promise — a threat, a prophecy, and a certainty. It can refer to one of two outcomes:

1. They will come to know at the time of death, when the soul begins to glimpse the unseen and the angels confront the denier.

2. Or, more decisively, they will come to know on the Day of Resurrection, when the veil is lifted and the unseen becomes undeniable.

Maturidi emphasizes that this is a warning, not merely a statement of fact. It's meant to awaken the arrogant, to silence the mockers, and to prepare the listener for what's coming.

Tafsir:

Surah an-Naba – Verse 5

Arabic text

This verse repeats the previous threat, but with greater force.

The addition of “Thumma” (Arabic text) — meaning “then” — adds a sense of deliberate escalation. It suggests that the warning is not just once, but will be driven home again — when the deniers have no escape, and no doubt remains.

Maturidi comments that repetition here serves several purposes:

1. Emphasis: To show that the warning is serious, certain, and not figurative.

2. Gradation: The punishment will unfold in stages — first in the grave, then at resurrection, then in Hell.

3. Finality: They mocked what they did not understand. Allah assures them they will understand, but too late.

This verse completes the first warning sequence of the surah. What follows next is not speculation or metaphor — it is evidence. Allah will now present the signs of His power, beginning with creation itself.

Surah an-Naba – Verse 6 Arabic: Arabic textْمُنَجْعَArabic textَرْضَ مِهَArabic textًا "Have We not made the earth a resting place?"

With this verse, Allah turns from warning to argument through creation — calling the human being to reflect on what is right beneath his feet.

The word "mihad" (Arabic textً) means a bed, cradle, or level ground — something made smooth, settled, comfortable, and safe for living. It evokes the image of a mother laying down a bed for her child — soft, stable, and nurturing.

Maturidi explains that this phrase contains multiple layers of proof:

1. Design and Order:

- The earth wasn't random. It was prepared. Its composition, balance, and suitability for life are deliberate signs that there is knowledge, wisdom, and intention behind it.

2. Mercy and Provision:

- By calling it a cradle, Allah reminds humans that the world is not a hostile environment — it was made for your growth, sustenance, and peace. This kindness contradicts the disbelievers' claims that there is no divine mercy.

3. Argument for Resurrection:

Maturidi links this verse to the possibility of life after death:

If Allah can create such a stable system for your birth and life — can He not bring you back again?

This verse opens the door to a series of cosmic signs — all leading to one conclusion: the One who created all of this can certainly resurrect the dead.

Surah an-Naba – Verse 7 Arabic: وَArabic textْجَبَArabic textِ أَوْتَArabic textَ "And the mountains as pegs?"

This verse is paired with the previous one. After mentioning the earth as a resting place, Allah now draws attention to the mountains – described here as "awtad" (pegs or stakes).

The word awtad implies something deeply driven, like the pegs that anchor a tent into the ground. It is not merely poetic — it points to the mountains' deep roots and their function in stabilizing the crust of the earth.

According to Imam Maturidi:

- The mention of mountains as stakes is a metaphor for their stabilizing role — they restrain the movement of the land and maintain its balance.

- It also reflects order and intentionality — just as pegs in a tent are deliberately placed, so too are mountains placed with wisdom.

- Some mufassirun interpret this as a rebuttal to the materialists: if creation is random, why are the mountains so precisely positioned?

The deeper message: the precision and strength of what surrounds you should lead you to recognize a Creator who is neither heedless nor incapable.

Surah an-Naba – Verse 8 Arabic: Arabic text "And We created you in pairs."

This verse reminds the listener of their own nature. The phrase “azwaj” refers to pairs — male and female, but also more broadly to the concept of complementary opposites.

Maturidi highlights that:

- The creation of humanity in pairs is both a necessity for continuation of life (reproduction) and a sign of Allah's design in social harmony (companionship, family, mercy).

- He notes that the Qur'an often speaks of creation in pairs as a symbol of balance and perfection — night and day, sun and moon, man and woman.

- He argues that this points to a higher will — not just biological chance, but a Creator who placed wisdom in human form.

Also implied here is the refutation of those who claim that life is self-sustaining and purposeless. Pairs show need, limitation, and interdependence — all signs of a dependent creation, not an independent origin.

Surah an-Naba – Verse 9 Arabic: Arabic textَعَلْنَArabic textَوْمَكُArabic textَبَArabic textًا "And We made your sleep for rest."

This is one of the subtle signs of divine mercy: sleep.

The word "subat" implies complete disconnection, a cutting off from action — not just rest, but a temporary suspension of life.

Maturidi explores this deeply:

• Sleep is not a defect, but a mercy. It restores the body, calms the mind, and renews strength.

- More than that, it is an analogue for death — a mini-resurrection happens every morning. This is a sign that He who revives you from sleep can revive you from death.

- It also reminds the arrogant person that he is not in control — sleep comes involuntarily, overpowering even kings and tyrants.

This one simple experience — known to every human — is enough to disprove the illusion of self-sufficiency.

Tafsir:

Surah an-Naba – Verse 10 Arabic: وَجَعَلْنَArabic textَلَArabic textٌ لِبَArabic textَا "And We made the night as a covering."

The night is described here as “libas” — a garment. Something that wraps, shields, and conceals.

According to Maturidi:

- This shows Allah's mercy in protecting the world with calmness and stillness. Night softens the light, lowers the noise, and grants pause.

- Just as a garment provides modesty and comfort, night provides privacy and rest.

- It is also symbolic — a sign of limits no human can overcome the cycle of night and day. It comes regardless of will, power, or denial.

Maturidi notes that even such basic patterns in life are irrefutable signs of divine control.

Tafsir:

Surah an-Naba – Verse 11

Arabic: Arabic text

"And We made the day for livelihood."

As night was for rest, the day is for effort and earning — “ma'ash” means sustenance, both physical and spiritual.

- The alternation of day and night reflects balance — and Allah designed this for human benefit.

- Daylight exposes the world, opens pathways, energizes the body — these are divinely planned cues for action and responsibility.

- Maturidi emphasizes that this isn't random rotation — it is a governed rhythm, a structured test: you are given time, light, and ability — what will you do with it?

This verse closes the segment on personal blessings. What follows now are cosmic signs — sky, sun, rain — proof on a grander scale.

Arabic: وَبَيْنَهَArabic textَوْقَكُمْ سَبَعًArabic textَدَArabic textًا

"And We built above you seven strong [heavens]."

Allah now turns our attention from the earth to the skies above. The verse refers to the seven heavens — vast, layered realms above this world.

- The verb “banayna” (We built) suggests deliberate construction — stable, purposeful, firm.

- The word "shidad" (strong) emphasizes their immense power and durability. These are not thin veils or poetic metaphors – they are real, preserved realms, perfectly designed.

Imam Maturidi explains:

- This verse refutes those who deny the existence of any design or governance in the cosmos. The heavens above are not chaotic – they are held in order and strength.

- It also shows that the Creator who fashioned these enormous realms has the power to resurrect.

- Many classical scholars also point out the marvel of their silence — despite their vastness, the skies do not groan, crack, or sway. This silent strength is itself a miracle.

Surah an-Naba – Verse 13 Arabic: وَجَعَلْنَArabic textَرَArabic textَArabic textَهَArabic textَا "And We made a blazing lamp."

This verse refers to the sun, described here as a "siraj" (lamp) and further as "wahhaj" (blazing, burning, intensely radiant).

The tafsir draws attention to several meanings:

- The sun is called a lamp because it illuminates without pause, offering constant benefit.

• “Wahhaj” implies continuous combustion — it is not passive light, but active fire, pouring out energy.

Imam Maturidi adds:

- The sun is not only essential for physical life — it is also a sign of divine mercy and regulation.

- Its distance, heat, orbit, and timing are all finely tuned — not chaotic, not self-sustained, but sustained by Allah's will.

- If the disbeliever reflects, he will see that this central light of life is not the product of chance.

The purpose of these signs is to lead the heart to awe — and from awe, to submission.

Surah an-Naba – Verse 14 Arabic: Arabic textٌ Arabic text "And We sent down from the rain clouds pouring water."

The word "mu'sirat" refers to clouds full and ready to release rain, and "thajjaja" means water that pours abundantly and forcefully.

This verse brings attention to the blessing of rain — one of the clearest signs of divine power and mercy.

Imam Maturidi comments:

- The process of rainfall — from evaporation to cloud formation to downpour — is beyond human control, yet consistent and precisely timed.

- The Qur'an's mention of it as "thajjaj" captures both volume and impact. This is not a drizzle – it's life-giving water, delivered with purpose.

Rain is not only provision, it is a link to resurrection:

Just as dry land is revived by rain, so too will the dead be revived by Allah's command.

Tafsir:

Surah an-Naba – Verse 15 Arabic:

"That We may bring forth thereby grain and vegetation."

This verse explains why the rain was sent — not randomly, but for sustenance. The pairing of abb (grain) and nabat (vegetation) reflects the full spectrum of nourishment:

• Grain represents the staples of human life — wheat, barley, rice.

- Vegetation includes greenery, grazing plants, and provision for animals.

Imam Maturidi points out that Allah could have created us without need — but instead, He created both need and provision. This creates a system of dependency, mercy, and gratitude.

It is also a sign of design — the earth produces what is needed in proportion and variety. This denies the disbeliever's claim that the world is aimless or accidental.

Tafsir:

Surah an-Naba – Verse 16

Arabic: Arabic textُنَArabic textُ Arabic textَArabic textَ

"And gardens of entwined growth."

This verse completes the sequence of signs in the natural world. After mentioning grain and general vegetation, Allah now describes “jannat” — gardens, places of beauty, abundance, and life.

The word "alfaf" refers to densely interwoven foliage, where branches and leaves grow over one another, creating rich, shaded, layered growth. This type of garden is:

- Lush and complex, not sparse

- Nourishing and pleasing to the eye and heart

- A symbol of paradise in this world

Imam Maturidi notes:

- This is not just a physical description — it is a spiritual argument. If the One who gives rain can cause such beauty to emerge from bare soil, then He can bring forth the dead from their graves just as easily.

- Gardens also represent reward and mercy — even in this life, those who reflect and believe experience a taste of Allah's generosity.

This verse ends the first major section: the reminder of Allah's creative power through natural signs. What follows is the announcement of the Day of Judgment.

Tafsir:

Surah an-Naba – Verse 17

Arabic: إِنّ يُوْمُ أَلْقَصِلُ Arabic textَ مِArabic textَاَ

"Indeed, the Day of Decision is an appointed time."

This verse makes a direct declaration: the Day of Judgment is not a theory, not a story — it is a fixed event. The term “yawm al-fasl” means the Day of Separation — the day when:

• Truth is separated from falsehood

- The righteous are separated from the corrupt

• Every soul is confronted with its record

The word "miqat" means an appointed time, one that is:

• Already known to Allah

• Unchangeable

• Inevitable

Imam Maturidi highlights the contrast: the disbelievers mocked and argued, but the reality is decreed. Whether they prepare or not, the moment will come.

This verse is also comfort for the oppressed and believers: justice is not forgotten — it is scheduled.

Tafsir:

Surah an-Naba – Verse 18 Arabic: يُوْمِ Arabic textَخُ فِArabic textْصُArabic textَ فَتَأَثَّنَوَ أَفْوَArabic textًا "The Day the Trumpet is blown, and you will come forth in multitudes."

This verse describes the beginning of the Resurrection. The blowing of the trumpet (sür) is the divine signal that the time has come — Isrâfil, the appointed angel, will sound the command.

- The dead will rise from their graves

• They will emerge in afwaj — massive groups, like waves or armies

- Every human, from every generation, will respond – none will be left behind

Maturidi explains that the collective nature of this event adds to its terror and grandeur:

- There is no place to hide

- No soul can claim ignorance or exemption

- The entire creation converges on one plain, awaiting judgment

This is the absolute exposure of truth.

Surah an-Naba – Verse 19 Arabic: وَفَتَحْتُ Arabic textْسَمَArabic textُ فَكَArabic textَتُ أَبُوَاَا "And the sky is opened and becomes gateways."

On the Day of Judgment, the firm and seamless sky will be split open. The word "futihat" means to be unlocked, unsealed, and "abwab" (gates) suggests new openings — access to the unseen, or to the descent of the angels.

Imam Maturidi offers two readings:

1. The skies will lose their order and firmness, becoming something entirely different – exposing realities they once veiled.

2. Alternatively, angels will descend through these "gates" — coming down in ranks to bear witness and carry out Allah's command.

What was once a protective ceiling now becomes a stage of divine manifestation.

Tafsir:

Surah an-Naba – Verse 20 Arabic: Arabic text "And the mountains are set in motion and become a mirage."

The final symbol of earthly stability — the mountains — will be removed from their places. “Suyyirat” means they will be driven, shaken, and displaced.

And what do they become? “Sarab” — a mirage. Something that appears real from a distance, but vanishes when approached.

Imam Maturidi highlights the full weight of this verse:

- What mankind trusted as firm and immovable becomes like vapor

- The world they clung to is exposed as illusion

- This is not just destruction — it is revelation: the true nature of the world is shown

He emphasizes that this prepares the listener for the eternal realities to come — and the breakdown of this world is only the beginning.

The next: verses 21 to 25, a vivid description of Hell and what awaits the deniers.

Tafsir:

Surah an-Naba – Verse 21 Arabic: Arabic text "Indeed, Hell has been lying in wait."

This is the first explicit mention of Hell in the surah. The structure of the sentence is powerful:

• “Inna” adds emphasis — indeed, truly

• “Jahannam” is named directly — not euphemistically

• “Kanat mirsada” – Hell is described as a snare, a trap, or an ambush

The word "mirśad" refers to a watchpost, a hidden trap laid in the path of an enemy. It lies silently, ready to spring — active even when unseen.

- This verse shows that Hell is not dormant. It is prepared, already watching and awaiting its inhabitants.

• It is not metaphorical — it is a real place, created and guarded.

- The phrase also conveys urgency and inevitability: the destination is set, and the path is known.

This is the first warning to those described in the next verse.

Tafsir:

Surah an-Naba – Verse 22 Arabic: Arabic textَّArabic textِArabic textَArabic textًا "A place of return for the transgressors."

The word “taghin” refers to those who exceed all limits — morally, spiritually, and intellectually. These are not simply sinners, but:

- Those who knowingly rebel against divine truth

- Those who suppress guidance out of arrogance

- Those who mock or challenge revelation

"Ma'ab" means a final return, a home. This makes the verse even more terrifying:

They didn't just fall into Hell — they were returning to what their actions prepared.

Maturidi emphasizes that Hell is not accidental or unjust. It is the natural end for those who:

• Refuse the signs of Allah

• Persist in defiance

- Influence others to reject the truth

Tafsir:

Surah an-Naba – Verse 23

Arabic: Arabic textَبِشِArabic textَ فِيَهَArabic textَخْقَArabic textًا

"They will remain therein for ages."

This verse addresses duration. The word “labithin” means to remain, to stay without interruption. The word “ahqab” (plural of huqb) is often translated as epochs, endless intervals, boundless spans.

- Some scholars say each huqb is 80 years, others say thousands — but the Qur'an uses the plural to imply an unimaginably long time.

- Maturidi holds that the use of “ahqab” does not imply eventual release. Rather, it is a way of expressing ceaseless continuation.

He also addresses a theological debate:

- Some sects (like the Jahmiyya) argued that Hell would one day end — but verses like this refute that.

- For the willful rejectors, this stay is unending – their eternity in Hell is a result of their eternal denial of truth.

Tafsir:

Surah an-Naba – Verse 24 Arabic: Arabic textً Arabic textً

"They will not taste therein any coolness or drink."

The torment is not only physical, but also complete deprivation of even the smallest comfort.

• “Bard” means coolness, a breeze, or shade — even that is denied.

• “Sharab” means drink — no water, no refreshment, no relief.

Maturidi notes:

- This isn't just about denying pleasure — it's about withholding mercy.

- Even in punishment, Allah could have granted moments of ease — but here, none are given.

It also highlights that in this world, humans can find escape — but in the next, there is no interruption in the torment of the deniers.

Surah an-Naba – Verse 25 Arabic: Arabic text "Except scalding water and pus."

Instead of comfort, they are given hamim – boiling water that burns the insides – and ghassaq – a fluid so vile, some scholars describe it as:

- Pus, blood, melted skin, or fluids from the wounds of others in Hell

- Some say it is the darkest, coldest fluid, while others say it is overheated, corrosive

Imam Maturidi's tafsir stresses that this is not exaggerated imagery, but actual punishment, suitable for those who:

• Denied truth

• Encouraged falsehood

• Mocked divine mercy

These aren't punishments designed to scare — they are realities designed to be just.

Tafsir:

Surah an-Naba – Verse 26 "As a fitting recompense."

Arabic: Arabic text

This verse silences any claim that the punishment described is excessive or unjust. The word “jaza'an” means recompense, and “wifaqan” means perfectly matching or in proportion to.

Imam Maturidi emphasizes:

- The punishment is not arbitrary — it is measured, deserved, and precisely tailored to each soul's actions.

- Every denial, every transgression, every arrogant rejection of truth has its exact counterpart in the Hereafter.

This verse is also a rebuttal to those who accuse Allah of being severe — the punishment is not more than what was earned. If anything, His mercy held it back in this life.

Tafsir:

Surah an-Naba – Verse 27 Arabic: Arabic textًا "Indeed, they did not expect a reckoning."

This verse exposes the root of their denial: a corrupt worldview. The disbelievers lived as though there would be no accountability — la yarjuna hisaban means they neither feared nor expected to be judged.

Imam Maturidi writes:

- Their actions were not random; they were based on the belief that there would be no consequences.

- This verse is not just a factual statement — it is a moral indictment: to live without fear of accountability is itself a major crime.

- He also notes that this attitude — even if not voiced — shows in a person's lifestyle.

It's not only denial that damns a soul — it's living as though Allah will never ask you why.

Tafsir:

Surah an-Naba – Verse 28

Arabic: Arabic text

"And they denied Our signs with emphatic denial."

The word “kadhdhaba” is an intensified form of denial — not just rejection, but deliberate, hostile falsehood. They did not merely question — they lied about Allah's signs.

Maturidi distinguishes between:

- Those who ignorantly disbelieve, and

- Those who know the truth but reject it knowingly — and spread doubt to mislead others.

This verse targets the second group: the deniers who:

• Accused the Prophet of fabricating revelation

• Twisted the meaning of the Qur'an

• Used their influence to block people from belief

Their punishment is intensified because their denial was aggressive and corrupting.

Surah an-Naba – Verse 29 Arabic: وَكَلْ شَىْعِ أَحْصَيْنَArabic textَكَArabic textِبَ "And everything We have enumerated in a record."

This verse assures the reader that nothing is forgotten. Every action — big or small — is recorded. The verb “ahsaynahu” implies precise, comprehensive accounting.

The “kitab” (book) refers to:

- The Preserved Tablet (al-Lawh al-Mahfuz), where all events are decreed

• And/or the Book of Deeds assigned to each individual

Imam Maturidi notes:

- This verse closes all excuses. No one will be able to say: I forgot, I was unaware, it wasn't fair.

- The unseen record will be manifested — and its clarity will stun the deniers.

There is no erasing, no editing, and no denial once the record is shown.

Tafsir:

Surah an-Naba – Verse 30 Arabic: فَأَدَArabic textَArabic textَ نَتْزِArabic textَكُمُ إِلَArabic textُ عَذَArabic textًا "So taste [the punishment] — and We will not increase you except in torment."

This is one of the most terrifying verses in the Qur'an. It is short, direct, and final.

• “Fa-dhuqu” (taste) is a command — immediate, inescapable.

• “We will not increase you except in torment” implies that punishment will continue to intensify — not remain static.

- This verse signifies the absolute cutoff of mercy for certain people.

- It shows the reality of Hell: not just punishment, but progressively worsening torment for the unrepentant.

There will be no relief, no lessening, no turning point — only increase upon increase, fully justified by what came before.

Verses 31 to 40 — the reward of the righteous and conclusion of the surah.

Tafsir:

Surah an-Naba – Verse 31

Arabic: Arabic textْ Arabic textَتَقِArabic textَفَArabic textًا "Indeed, for the righteous is success."

After describing the fate of the deniers, the surah now turns to the people of taqwa — those who feared Allah and lived with awareness of the Hereafter.

• “Muttaqin” refers to those who guarded themselves against sin by following revelation and remaining conscious of Allah.

• “Mafaz” means victory, salvation, and success — both escape from punishment and attainment of joy.

Maturidi emphasizes that this verse is not just comfort — it is a guarantee. The contrast is clear:

Tafsir:

Surah an-Naba – Verse 32

"Gardens and grapevines."

Arabic: Arabic textًا

These are the physical delights of paradise. “Hada'iq” refers to lush, enclosed gardens, and “a'nab” are grapevines — a favorite fruit of Arabs and symbol of luxury and beauty.

Imam Maturidi notes that these descriptions:

• Appeal to human longing, but

• Are only metaphors for a far greater, eternal reality.

The believer receives both reward and dignity in paradise — not just survival, but splendor.

Tafsir:

Surah an-Naba – Verse 33 Arabic: Arabic text "And full-breasted maidens of equal age."

These are the companions of paradise, promised to the muttaqin.

• “Kawa'ib” refers to youthful, pure women

• "Atrab" means equal in age, suggesting harmony, companionship, and balance

Maturidi explains that these descriptions are:

• Not vulgar, but honorable and dignified

• A reflection of purity, peace, and reward

- Suitable for the sensual and emotional longings of the believer — now fulfilled without sin, harm, or impurity

Tafsir:

Surah an-Naba – Verse 34 "And a cup filled to the brim."

Arabic: Arabic text This refers to the drink of Paradise — described as abundant, generous, and satisfying.

• "Kas" is a cup of wine

• “Dihaq” means filled fully, overflowing

Unlike worldly wine, this does not intoxicate or harm. It brings joy without regret — a symbol of pure pleasure with no consequence.

Surah an-Naba – Verse 35 Arabic: Arabic textًا "They will not hear therein any vain speech or lying."

Paradise is not only comfort for the body, but also peace for the ears and heart.

• “Laghw” is idle, foolish talk

• “Kidhdhab” is lying or falsehood

Maturidi says that the people of taqwa endured the speech of liars in this world — in Paradise, they will be surrounded only by truth and beauty.

Tafsir:

Surah an-Naba – Verse 36 Arabic: Arabic textَبَّكَ عُطَArabic textَ Arabic textًا "As a reward from your Lord — a generous gift, sufficient [for them]."

• "Jaza" is recompense earned, and

• “'Ata'” is a free gift – Allah gives both: what they earned, and more.

- “Hisaba” can mean: according to measure, or abundant beyond measure.

Maturidi explains: the reward is precise, yet limitless, because it comes from a Lord who knows and multiplies.

Surah an-Naba – Verse 37 Arabic: رَبِّ Arabic textَّمَلُوَArabic textِ وَArabic textْضِ وَمَArabic textَيْنَهُمَArabic textْرَحْمِنًArabic textَArabic textَمْلَكُArabic textَ مِنْهَ خَطَArabic textًا

"From the Lord of the heavens and the earth and whatever is between them — the Most Merciful. None will have power to address Him."

• Allah is described with total sovereignty: over every realm

• And rahmah (mercy): His gifts come from compassion, not obligation

“No one will speak” – meaning:

• No one will interrupt

• No one will protest

- No one will object to the decrees of the Day

Maturidi affirms: speech is silenced by awe — not force. The truth will be so overwhelming, even the proudest will stand mute.

Surah an-Naba – Verse 38 Arabic: يُوْمَ يَقَوْمَ Arabic textْرُArabic textِ وَArabic textْمَلَكَةِ صَفَأَ ﴿Arabic textَتَكَلَّمُArabic textَ Arabic textَّArabic textَArabic textَنْ لَهُ Arabic textْرَحْمِئِنْ وَقَArabic textَ صُوَArabic textََا "The Day the Spirit and the angels stand in rows; they will not speak except one to whom the Most Merciful has given permission, and he will speak what is right."

• “Ar-Ruh” is interpreted as Jibril, or a mighty class of angels

• All angels — pure, vast, majestic — stand silently in rows

Only those whom Allah permits may speak — and even they will only speak truth.

- Even angels, with all their honor, stand in awe

- If they cannot speak freely, what hope is there for the arrogant rejector?

Tafsir:

Surah an-Naba – Verse 39 Arabic: Arabic textِ Arabic text "That is the True Day — so let whoever wills take a path to his Lord."

This verse concludes the message with certainty and invitation:

• “Yawm al-haqq” — the Day of Truth, where illusions die

• The choice remains: “So let whoever wills...”

Maturidi says:

- This verse is both final and merciful

- Even after all that warning, Allah leaves the door open: you can still return

Surah an-Naba – Verse 40 Arabic: إِنَّ أَنْدَرَتَكُArabic textُدَArabic textًArabic textُرِArabic textً يَوْمِ Arabic textَظْرَ Arabic textْمَرْعُ مَArabic textَدْمَتَ يَدَArabic textُ وَيَقُArabic textُ Arabic textْكَArabic textِرِ يَلْقِArabic textَتِArabic textُنَّتَ ثَلْرَArabic textً "Indeed, We have warned you of a near punishment — the Day when man will see what his hands have sent forth, and the disbeliever will say: 'Oh, would that I were dust!'"

- The punishment is near — because death is always near

- On that Day, every soul will see its own actions clearly

The disbeliever, overwhelmed with regret, will wish:

"If only I were nothing – just dust."

Maturidi closes this surah with this reflection:

- Even the proudest rejector will want to escape existence itself

• But by then, it will be too late

This verse is not just a warning — it is a mercy before the door closes.

Surah an-Naziˈat-Verse 1 Arabic: وَArabic textْأَنَArabic textِعَتَ غَرْفَا "By those who extract with force."

This verse begins a series of oaths — swearing by certain beings or forces to introduce a profound truth. The term “an-nazi at” comes from Arabic text, meaning to pull out or uproot. The addition of “gharqan” (Arabic text) intensifies the meaning: it implies a deep, complete extraction.

Interpretations of “an-Nazi'at”:

1. Angels who take souls

- According to the majority of classical tafsir scholars — including in the Maturidi tradition — this refers to angels tasked with seizing the souls of the wicked.

- Their pulling is described as violent and overwhelming. For the disbelievers, the soul clings to the body, resisting, and is ripped out painfully.

2. Stars or celestial forces

- A minority opinion says these may refer to stars that vanish (are "pulled") from sight — but this is less emphasized in Maturidi commentary.

Imam Maturidi's Emphasis:

- He aligns with the first view: these are angels of death, assigned to those who rebelled against divine truth.

- The choice to open the surah with such an image signals seriousness: it is a preview of judgment.

- The painful extraction symbolizes the consequences of arrogance, as the soul is torn from the body it once used for defiance.

This is the first of five oaths that set the tone for the surah. Each one builds toward the ultimate certainty: resurrection is real, and judgment is coming.

Surah an-Nazi'at – Verse 2 Arabic: وَArabic textَّArabic textِطَّتُ نَشُطَّا "And by those who gently draw out."

This oath pairs with the previous one. If an-nazi at refers to angels who violently extract the souls of the wicked, then an-nashi at refers to those who gently draw out the souls of the believers.

The word "nashtan" is used for untying a knot or loosening a tether — something released easily and smoothly.

Interpretations (Maturidi):

1. Angels of mercy

- o These are the angels who remove the souls of the righteous, doing so with care and grace.

- o The soul departs with lightness and ease, in contrast to the torment faced by the disbeliever in verse 1.

2. A contrast of divine justice

The pairing of violent versus gentle extraction reflects the divine balance: reward for the pure, punishment for the defiant.

Maturidi comments that even in death, the soul's journey reflects its deeds — submission brings peace; denial brings resistance and pain.

3. Some say this refers to stars or celestial events, but Maturidi favors the interpretation tied to angels, given the thematic unity of the surah.

Together, verses 1 and 2 set the stage: death is not random — it is administered, with precision, justice, and mercy.

Tafsir:

Surah an-Naziat – Verse 3 Arabic: وَArabic textَّArabic textِحَArabic textَبَخَا

"And by those who glide swiftly."

This is the third oath in the opening sequence. The word "as-sabihat" comes from Arabic text, which means to swim, glide, or flow with smooth motion. It conveys the image of something moving rapidly and gracefully through space.

Interpretations:

1. Angels in motion

- According to Maturidi and many early scholars, this refers again to angels — specifically those who rush to carry out Allah's commands after seizing the souls.

- These angels are swift, obedient, and precise. They do not delay or hesitate.

2. Celestial bodies

- Some suggest it refers to stars or planets moving in their orbits — swimming through the heavens.

- o Maturidi acknowledges this view but emphasizes the angelic interpretation due to thematic consistency.

3. Unity of heavenly function

- Whether angels or celestial objects, the common theme is: order, obedience, speed — all signs of a world governed by divine command.

Tafsir:

Surah an-Nazi'at – Verse 4 Arabic: Arabic text

"Then those who race ahead swiftly."

This is the fourth oath, continuing the sequence of qualities describing these noble beings.

• Sabiqat refers to those who go first, who race or overtake — like warriors rushing to the front.

- Sabqan implies outpacing others, reaching the goal without hesitation.

Imam Maturdi Explains:

- This is likely referring to angels who rush to obey the divine decree, whether in gathering souls, delivering revelation, or administering judgment.

- It shows that in the unseen world, there is no rebellion – only swift, total obedience.

- Maturidi connects this with the importance of responding quickly to truth — a contrast to the deniers who delay, doubt, and rebel.

In short: where the arrogant delay and reject, these beings hasten without question.

Tafsir:

Surah an-Nazi'at – Verse 5 Arabic: فَArabic textْمَدِArabic textِట أَمْرًا

"Then those who arrange the matter."

This final oath completes the five-part opening. The term “al-mudabbirat” comes from tadbir, meaning planning, managing, or carrying out orders with wisdom.

According to Imam Maturidi:

- These are the angels who execute Allah's commands throughout the universe — whether in life, death, nature, provision, or events.

- They do not act independently; they implement what is decreed from above, with precision and perfection.

The emphasis here is on order and hierarchy — every command is executed as planned, and nothing escapes divine governance.

Summary of the 5 Oaths:

These oaths testify to the power, precision, and obedience in Allah's creation — especially the role of angels in carrying out His will. They are not idle; they are swift, intentional, and perfectly coordinated.

These verses prepare the listener for what comes next: A resounding affirmation of resurrection and judgment.

Tafsir:

Surah an-Nazi'at – Verse 6

Arabic: يَوْمَ تَرَجْفَ Arabic textْرَArabic textْفَةَ

"On the Day the Trembling [Blast] will shake [everything]."

The oaths have ended — and now the truth they support is introduced: the Day of Judgment.

• “Ar-rajifah” refers to a tremor, violent shake, or blast — interpreted by many mufassirun as the first trumpet-blast (by the angel Israfil), which will cause the entire creation to shudder in fear and chaos.

- The verb “tarjuf” implies an intense and terrifying shake — like the earth itself convulsing.

Maturidi's Explanation:

- This is the first of two trumpet blasts:

- The first brings death and collapse

- o The second (next verse) brings resurrection

- The use of the feminine form “ar-rajifah” highlights the greatness of the event, as the Arabic feminine form is often used for powerful, awe-inducing things.

This verse initiates the cosmic upheaval that marks the end of worldly illusion and the beginning of eternal truth.

Surah an-Nazi'at – Verse 7 Arabic: تُArabic textّArabic text

"Followed by the subsequent [blast]."

• "Ar-radifah" is the second blow of the trumpet, which follows the first.

- This second blast will resurrect all creation, bringing them to life for judgment.

Imam Maturidi emphasizes:

• The sequence is crucial: first, destruction; then, resurrection.

- The two blasts will follow one another with a divinely appointed gap — long enough for all creation to die, yet quick enough to signify complete control over time and space.

This verse highlights the certainty and order of the resurrection — it will not be gradual or partial, but sudden, comprehensive, and unstoppable.

Surah an-Naziˈat-Verse 8 Arabic: Arabic text "Hearts on that Day will be trembling."

This verse shifts the focus from the cosmic to the personal.

• “Wajifah” (Arabic text) means quaking, terrified, unsettled.

- These are the hearts of the disbelievers and hypocrites, who now realize that what they mocked has come true.

Imam Maturidi notes:

- The heart is the center of awareness and fear — if the heart trembles, the body is frozen.

- This trembling is not like worldly fear — it is despair, humiliation, and helplessness.

- On that Day, arrogance collapses inward, and the truth pierces the soul directly.

Tafsir:

Surah an-Naziˈat-Verse 9 "Their eyes will be humbled."

Arabic: Arabic textَArabic textَArabic text

- The heart trembles, and the eyes drop in defeat.

• "Khashi'ah" implies humility mixed with fear – the eyes will no longer look up in pride, but fall in shame.

Imam Maturidi explains:

- Those who once stared defiantly at the Prophet will now be unable to raise their gaze.

- The body will reflect the soul: humbled, broken, regretful.

- This shows that judgment has begun, and the mighty are now powerless.

Tafsir:

Surah an-Naziat – Verse 10 Arabic: Arabic text

"They say: 'Will we really be restored to our former state [in the grave]？'" This verse quotes the mockery of the disbelievers before the Day of Judgment.

- The phrase "fi al-hafirah" is idiomatic — it literally means "back into the trench or pit," referring to the grave or the state of death.

- They are saying: After being dead and decayed, will we really return to life?

Imam Maturidi's Commentary:

- This statement is filled with sarcasm and denial — not sincere confusion.

- The disbelievers viewed resurrection as absurd, and used this kind of speech to undermine the Prophet's message.

- The rhetorical structure of the verse highlights their mocking tone, not an innocent question.

Maturidi warns that mockery of divine truths is more dangerous than ignorance — it spreads doubt and hardens the heart.

Surah an-Naziˈat-Verse 11 Arabic: Arabic textّة "Even when we have become decayed bones?"

Here, they continue their challenge:

Will we be resurrected even when we have rotted away to fragile, crumbling bones?

• "Nahirah" refers to decayed, hollow, brittle bones, long after death.

• They are arguing that if the physical body has completely broken down, resurrection is impossible.

Maturidi addresses this head-on:

- The error is in measuring divine power by human standards.

- For the One who created life from nothing, re-creating it from remnants is easier still.

- Their reasoning is not scientific — it is willful ignorance, rejecting signs out of arrogance.

Tafsir:

Surah an-Naziˈat-Verse 12 Arabic: قَArabic textُArabic textَلَكَ إِذَArabic textَرَهُ خَArabic textِرَةٌ "They say: 'Then that would be a losing return!'"

• “Karrah khâsirah” means: a comeback that brings loss.

- Even in mockery, they acknowledge the possibility – but claim that if it were true, it would be disgraceful and humiliating.

Two levels of meaning:

1. Mockery:

o They're saying sarcastically: If that resurrection really happens, we'll be ruined.

○ It's a way of brushing off fear with bravado.

2. Truth spoken in mockery:

Tafsir:

- o Ironically, their words are true — for the disbelievers, resurrection will be a losing return.

- Maturidi points out that sometimes Allah uses the words of the arrogant against them, exposing their fate through their own speech.

Surah an-Naziˈat-Verse 13 Arabic: فَأَثْمَArabic textُ هِيَ زَجْرَةٌ وَحَدَّة "But it will be only a single blast."

- Their denial ends here — Allah declares the truth.

- The resurrection will happen not through difficulty, but with a single command.

"Zajrah" is a forceful shout, or a command that brooks no resistance. "Wahidah" emphasizes its simplicity and power: one single moment, and everything returns.

- This exposes their foolishness: they see resurrection as complicated, yet for Allah, it's instant.

- It also establishes divine ease and authority — the creation of the universe and its return are both effortless for Allah.

Tafsir:

Surah an-Naziat – Verse 14

Arabic: Arabic text

"Then suddenly, they will be on the surface [of the earth]."

• “Sahirah” refers to a flat, exposed place — interpreted as:

o The Plain of Resurrection

o Or simply the conscious state of being brought back

Maturidi highlights:

- It happens immediately after the trumpet-blast: no delay, no confusion.

- They will go from decay and denial to consciousness and confrontation — standing before their Lord.

The verse uses suddenness to emphasize:

"One moment they deny — the next, they stand before truth they cannot escape."

Verses 15 to 20 — the story of Musa (Moses) and Pharaoh as a direct warning to the Quraysh.

Surah an-Nazi'at – Verse 15 Arabic: Arabic text

"Has the story of Musa (Moses) come to you?"

This verse transitions into a historical example, introduced by a rhetorical question meant to draw attention and prepare the listener for reflection.

• The word “ħadith” (Arabic text) here means a real event, not a tale.

- Maturidi explains that such phrasing is used to:

- o Arouse curiosity

- o Remind people of previous deniers of truth

- Connect the Prophet 💛 and the Quraysh with the legacy of earlier prophets and tyrants

This prepares the listener for a direct parallel: As Pharaoh treated Musa, so too do you treat Muhammad.

Surah an-Naziat – Verse 16 Arabic: Arabic text "When his Lord called to him in the sacred valley of Tuవa."

- “Nada” means called with a voice — a clear, direct address from Allah to Musa.

• “Al-wadi al-muqaddas” (the sacred valley) refers to a holy place — specifically, the Valley of Tuwa in Sinai.

- Maturidi notes that this event is not merely historical — it marks the beginning of revelation and mission.

This place is consecrated, and the call is divine — underscoring the seriousness of prophethood and the honor of Musa.

Tafsir:

Surah an-Naziˈat-Verse 17

Arabic: Arabic text

"Go to Pharaoh — indeed, he has transgressed."

This is Allah's command to Musa: confront the most powerful tyrant of the time.

• “Tagha” (Arabic text) means to cross all limits, especially in arrogance, cruelty, and defiance of Allah.

• Pharaoh's transgression included:

Declaring himself lord over the people

Enslaving the Israelites

. Denying revelation and mocking signs

Maturidi explains that this command:

• Shows that Allah sends prophets to reform, not just to preach.

- Also proves that no ruler is above accountability.

Tafsir:

Surah an-Naziat – Verse 18 Arabic: Arabic text

"And say: Would you be willing to purify yourself?"

Musa is told not to start with condemnation — but with invitation to purification.

• “Tazakka” means to purify the soul from arrogance and disbelief.

• It also implies becoming fit for guidance.

Maturidi emphasizes the method here:

• Even to the worst tyrant, the prophet calls with gentleness first.

• The message is: You can still return. You can still be clean.

Tafsir:

Surah an-Nazi'at – Verse 19 Arabic: Arabic text "And let me guide you to your Lord, so that you may fear [Him]."

• Hidayah (guidance) is the role of the prophet.

- The goal is not just information — but transforming the heart into a state of khashyah (reverent fear).

- True fear of Allah only comes after knowing Him – through reflection, signs, and revelation.

- The invitation to Pharaoh was: Recognize your Lord, so that your soul may submit.

Tafsir:

Surah an-Nazi'at – Verse 20

Arabic:

فَأَزَArabic textُ Arabic textْأَحَArabic textَةَ Arabic textْكُفْرِى

"Then [Musa] showed him the great sign."

• The “great sign” is understood to be:

The staff that turned into a serpent

o Or, more generally, the miracles Musa performed before Pharaoh and his people

Maturidi stresses:

- These signs were clear and overwhelming — not tricks or illusions

- Pharaoh witnessed them firsthand, and could not deny their power

But as we will see next, Pharaoh's response was not faith — but arrogance.

Verses 21 to 26 — Pharaoh's rejection and divine punishment.

Surah an-Nazi'at – Verse 21

"But he denied and disobeyed."

Arabic: فَكَArabic textً وَعَصَى

After being shown the great signs, Pharaoh's response was twofold:

• “Kadhdhaba” – He rejected the truth, accusing Musa of lying or sorcery.

• “Asa” – He disobeyed the command, refusing to submit or even consider changing.

Maturidi's Explanation:

- Pharaoh's crime was not ignorance, but wilful arrogance.

- He saw the miracle and understood its truth, yet denied it to protect his ego and power.

- This shows that some people reject not due to doubt, but due to pride and attachment to status.

Surah an-Naziˈat-Verse 22 Arabic: Arabic text "Then he turned away, striving [against the truth]."

- “Adbara” means to turn one's back, both physically and spiritually.

- “Yas an” means he actively worked to oppose, not passively walked away.

Maturidi comments:

- Pharaoh didn't simply reject in silence — he took action to suppress the truth.

- He planned, schemed, and mobilized resources to fight against the dawah (message) of Musa.

- This verse highlights the pattern of tyrants: when truth threatens power, they retreat into aggression.

Tafsir:

Surah an-Nazi'at – Verse 23

Arabic:

Arabic text

"Then he gathered [his people] and proclaimed."

Pharaoh now escalates his defiance into public confrontation:

• “ Hashara ” — He assembled his people, likely to rally support and consolidate control.

• “Nada” — He shouted, declared — a loud announcement to assert his version of truth.

- This scene shows how falsehood uses crowds and spectacle to legitimize itself.

• Pharaoh feared that the truth of Musa would undermine his control, so he responded with propaganda.

Tafsir:

Surah an-Nazi'at – Verse 24 Arabic: Arabic textَArabic textَبَّكُمُ Arabic textَنَّعَى

"And he said: 'I am your Lord, the Most High.'" This is Pharaoh's ultimate arrogance — the most blasphemous claim:

• He doesn't just claim authority — he claims divinity.

• “Rabbukum al-aˈla” means: “I am your supreme master — above all others.”

Maturidi's Commentary:

• This was not just symbolic — Pharaoh claimed to be a god.

- He twisted his power and fear tactics to create a cult of personality and worship.

- Such arrogance is the height of tughiyan (transgression) — denying Allah by claiming His place.

This verse represents the full corruption of power without humility.

Surah an-Nazi'at – Verse 25 Arabic: فَأَخِArabic textَ أَشْهَ نَكَArabic textَ Arabic textْأَخْرَةَ وَArabic textُنْفَArabic textَى "So Allah seized him with an exemplary punishment — in the Hereafter and the first [life]."

• “Akhadhahu” — Allah seized him, not just punished but took hold of him directly.

• “Nakal” — means a deterrent punishment, one that serves as a lesson to others.

• “Al-akhirah wal-ula” — both this world and the next:

o In this world: Pharaoh was drowned with his army in the sea

o In the next: he faces eternal punishment in Hell

Maturidi emphasizes:

- Pharaoh's punishment was exceptional because his crime was exceptional.

- This verse serves as a warning to all oppressors: no worldly power can protect you from divine justice.

Surah an-Naziˈat-Verse 26 Arabic: إِنّ Arabic text Tafsir:

"Indeed, in that is a lesson for whoever fears [Allah]."

• “Ibrahim” means a moral lesson, something to be reflected upon deeply.

- The verse makes it clear: not everyone benefits — only those with khashyah (reverent fear).

• The arrogant see Pharaoh's story as irrelevant or exaggerated.

- But the believer — the one who truly fears Allah — sees it as a mirror, a wake-up call, and proof of what lies ahead.

This verse closes the story of Pharaoh with a personal address to the listener: What kind of heart do you have?

Verses 27 to 33 — signs in creation as proof of resurrection.

Tafsir:

Surah an-Nazi'at – Verse 27 Arabic: Arabic text "Are you more difficult to create, or is the heaven? He constructed it."

This verse opens a new argument, refuting the deniers of resurrection by appealing to creation itself.

- It begins with a rhetorical challenge: Do you think resurrecting you is harder than creating the universe?

- “Banaha” means He built it, showing strength, structure, and perfection.

Maturidi's Explanation:

- The question is aimed at those who thought resurrection was too far-fetched.

- The verse reminds them: You see the heavens — vast, flawless, enormous — and yet deny that the One who made them can bring you back to life?

- It also subtly humiliates human arrogance: you are tiny, yet you doubt the Creator of the cosmos?

Tafsir:

Surah an-Naziat – Verse 28

Arabic: Arabic text

"He raised its ceiling and proportioned it."

• “Rafa'a samkaha” – He lifted its height – meaning the sky's elevation, vastness, and grandeur.

• “Fasawwaha” — He made it balanced, symmetrical, perfect.

Maturidi highlights:

- This is a reminder that the sky is not chaotic. It is finely tuned, with perfect precision.

- He links this verse to modern reflection: The more people study the sky, the more they should be humbled by its order.

- The Creator who made this without flaw can surely resurrect His creation.

Surah an-Naziat – Verse 29 Arabic: Arabic text "He darkened its night and brought out its brightness [of day]."

This verse describes the alternation of night and day:

• “Aghtasha” — made the night dark, still, covering.

• "Akhraja duhaha" — brought forth the morning light, a term for the early, bright part of day.

Maturidi's Insights:

- This cycle is not random — it is a sign of divine control, rhythm, and mercy.

- Humans plan their lives by this cycle — it is a built-in system of time, gifted by Allah.

- He argues: You trust the sunrise daily, but doubt resurrection? Both are predictable events set by divine will.

Tafsir:

Surah an-Nazi'at – Verse 30 Arabic: وَArabic textُرْضَ بَغَذَ Arabic textَحْلِArabic text "And the earth — after that, He spread it out."

- “Dahaha” means to flatten, expand, and prepare — like spreading a bed or rolling out ground.

- It also implies making the earth suitable for habitation.

Maturidi explains:

• The earth was not just created — it was prepared for human life:

○ With gravity

- o With soil

○ With water

- o With stability

- This verse subtly points to divine intentionality — your home was built for you.

Tafsir:

Surah an-Naziat – Verse 31

Arabic: Arabic text

"He brought forth from it its water and its pasture."

This verse refers to earthly provision:

Water, the foundation of all life, comes from the earth by Allah's command.

• Pasture — vegetation for animals and humans — is also sustained by the soil, the rain, and the sun.

Maturidi notes:

- This verse reminds mankind of dependence — even kings need water and crops.

- It also shows that provision is proof: the One who provides life every day can bring it again on the Day of Judgment.

Surah an-Naziat – Verse 32 Arabic: Arabic text "And He fixed the mountains firmly."

Mountains are mentioned often in the Qur'an as pegs or anchors.

• The word “arsaha” means to set in place, stabilize, establish.

- Their placement prevents severe shifts in the earth, and their visual presence inspires awe.

Maturidi comments:

- This is a reminder that even the hardest, tallest, strongest things — like mountains — are placed by Allah.

- They are signs of stability, but even they will vanish on the Day of Judgment (as we saw in Surah an-Naba).

Surah an-Nazi'at – Verse 33 Arabic: Arabic textَكُنْ وَلَتْعَمَّكُمْ

Tafsir:

"As a means of enjoyment for you and your livestock."

This concludes the passage on creation: All of this was made for you.

• “Mata” means use, enjoyment, benefit.

• "An ama" — animals — are included to show the ecosystem of provision.

Maturidi ends this section by pointing out:

- If Allah created all of this to serve you, do you think He will not hold you accountable?

- Every comfort is a gift and a test — and its existence is a proof of resurrection, not a distraction from it.

Verses 34 to 46 – the final passage on the Day of Judgment and the fate of the heedless.

Tafsir:

Surah an-Nazi'at – Verse 34

Arabic: Arabic textَّArabic text

"Then when the greatest overwhelming calamity arrives..."

• “At-Tammah al-Kubra” is one of the Qur'anic names for the Day of Judgment.

• “Tammah” implies a total, all-consuming disaster – one that overwhelms every system and individual.

• “Kubrá” (the greatest) intensifies this further — this is not just a disaster, but the greatest disruption of all reality.

- This verse reminds us that no comparison can be made with worldly events — the Day of Judgment will eclipse all past trials.

- It is “greatest” not just in scale, but in consequence – this day decides eternal fate.

Surah an-Nazi at-Verse 35 Arabic: يَوْمِ يَتْذِگُرُ Arabic textْأُنْسَئَArabic textُ مَArabic textَعَى

"The Day when man will remember what he strove for."

- The verb "yatađakkar" means to remember intensely, to recall with clarity.

- “Sa a” means all that one strove, ran, and worked toward in life — whether good or evil.

Maturidi explains:

- This remembrance is not voluntary — it will be forced upon the soul.

- What people ignored in life — their sins, wasted time, pride — will now be burned into memory.

It is a day of exposure, where self-deception ends.

Tafsir:

Surah an-Nazi'at – Verse 36 Arabic: وُبَرْزَتِ Arabic textْجَحِArabic textُ لَمْنَ يَرْى "And Hellfire will be made visible to all who can see."

• “Burrizat” means to be laid bare, uncovered — no veils, no distance.

• “Al-Jahim” — the blazing fire — will be exposed to every witness.

- Even the stubbornest deniers will now see what they used to mock.

- The phrase “for those who see” implies: everyone will now truly “see” — with clarity and regret.

This verse pairs with the last: memory + sight = total awareness of failure.

Tafsir:

Surah an-Naziat – Verse 37 "As for he who transgressed..."

Arabic: Arabic textّى

• “Tagha” — same word used for Pharaoh — means to overstep all bounds, whether through disbelief, arrogance, or injustice.

This begins a moral division — the fates of two kinds of people.

Surah an-Naziat – Verse 38 Arabic: Arabic text "And preferred the life of this world..."

- This person chose dunya over akhirah — not just in practice, but in preference, value, and heart.

- They gave the world priority over truth, worship, and accountability.

Maturidi points out:

• The crime is not wealth — it is loving it more than guidance.

Choosing temporary comfort over eternal truth is true failure.

Tafsir:

Surah an-Naziat – Verse 39 Arabic: Arabic textّ Arabic text "Then surely, Hell is his refuge."

• “Ma'wá” means dwelling, final home — not a passing stop.

- It is the natural end for one who made his choices based on denial.

This short verse is decisive and terrifying.

Surah an-Naziˈat-Verse 40 Arabic: وَأَArabic textَ مَنْ خَArabic textَ مَقَArabic textٍ رَبَّيَهُ وَنَهِيَ Arabic textْنَفْسَ عَنْ Arabic textْهَوْيَ "But as for the one who feared standing before his Lord and restrained the soul from [its] desire..."

• “Maqam Rabbihi” — the station, the presence, the judgment of Allah

• “Hawá” — base desires, selfish urges, uncontrolled impulses

Maturidi says:

- This verse is the definition of taqwa: a heart that fears accountability, and a will that fights its own ego.

- Real success is not about being sinless, but about controlling the self out of awe of Allah.

Tafsir:

Surah an-Naziˈat-Verse 41

Arabic: Arabic text

"Then indeed, Paradise will be his refuge."

- The exact counterpart of verse 39 — but now the reward of the righteous.

- Jannah is not only the absence of Hell, but the ultimate peace and fulfillment.

Maturidi closes this pair of verses by emphasizing that:

• The choice is always yours.

- The one who feared Allah in private is the one who will be honored in eternity.

Surah an-Naziˈat-Verse 42 Arabic: يُسْلِمُكَ عَنِ Arabic textْسَArabic textَةِ أَيَArabic textِ مُرْسَئَلِArabic text "They ask you [O Prophet] about the Hour — 'When will it arrive?'"

- The disbelievers asked mockingly or arrogantly: If this is all true, then when is it happening?

• “Mursaha” means its anchoring, its fixed arrival.

Maturidi explains:

- The question was not sincere — it was intended to challenge or ridicule.

- People obsessed with the timing often ignore the warning.

Tafsir:

Surah an-Naziˈat-Verse 43 Arabic: Arabic text "What concern do you have with its reminder?"

- This is Allah speaking to the Prophet ☐: You are not assigned to reveal the Hour's timing.

- Your job is to warn, not to announce the calendar.

Imam Maturidi says:

- This verse protects the Prophet from the burden of the unseen.

- It also shuts down the mockers: the Prophet's truth is not tied to timing.

Surah an-Nazi'at – Verse 44 Arabic: Arabic textَبَّكَ Arabic textَتَهْلَArabic text

"To your Lord is its final knowledge."

• The Hour is known only to Allah.

- This is a core part of belief — no one can determine its time.

Maturidi reaffirms that this verse centers the divine authority — all knowledge ends with Allah.

Tafsir:

Surah an-Naziˈat-Verse 45 Arabic: Arabic text "You are only a warner to those who fear it."

• The Prophet's role is to warn, call, and remind.

- But the warning only benefits those with khashyah – inner fear and humility.

This is both limitation and liberation: guidance depends on the heart of the listener.

Surah an-Naziat – Verse 46 Arabic: Arabic textً Arabic text "On the Day they see it, it will be as though they had not remained [in the world] except for an evening or a morning."

- After all their long lives, excuses, pride — when the Hour arrives, the world will seem like it lasted only a few hours.

Maturidi closes the surah with this profound reflection:

- The disbelievers will realize how short this life really was.

- All that they clung to and sacrificed their afterlife for — will feel like a fading memory.

Tafsir:

Surah 'Abasa – Verse 1 "He frowned and turned away."

Arabic: Arabic text This verse refers to a specific event in the life of the Prophet Muhammad ☑. Most classical scholars, including Maturidi, agree that this verse was revealed when a blind companion, 'Abd Allah ibn Umm Maktum, came to the Prophet ☑ while he was engaged in a conversation with the leaders of Quraysh.

• “Abasa” — to frown, show displeasure on the face

• “Tawalla” — to turn away, divert attention elsewhere

Maturidi's Perspective:

- This verse is widely understood as a gentle reprimand from Allah to His Messenger — not as a harsh rebuke, but a reminder of prophetic priorities.

- The Prophet was hoping that the Quraysh chiefs would embrace Islam, which would influence many others. But Allah reminds him that true guidance is not about prestige — it is about sincerity.

Maturidi emphasizes that the Qur'an openly records this moment to teach future generations the principles of justice, humility, and prioritizing sincerity over status — even if it involves correcting the Prophet ☐.

Tafsir:

Surah 'Abasa – Verse 2

Arabic:

Arabic text

"Because there came to him the blind man."

This verse explains why the frown and turning away occurred: the blind companion came to the Prophet seeking guidance.

• “Al-a'ma” — the blind one, referring specifically to 'Abd Allah ibn Umm Maktum, who was a devout believer.

- He was not being disruptive or disrespectful. He approached with sincere intent to learn and grow.

- The verse exposes the moment of tension: the Prophet was dealing with tribal leaders who held power and influence, hoping to soften their hearts toward Islam.

- Yet the arrival of a poor, blind believer — someone seen as socially "less important" — shifted the scene.

- Maturidi notes: Allah defends the believer, even if the Prophet had no ill intent. This underscores that piety outweighs status in the sight of Allah.

Tafsir:

Surah 'Abasa – Verse 3

Arabic: وَمَArabic textَذْرِبَكَ لَعَلَّهَ يَزْكُمْ

"But what makes you know — perhaps he might be purified?"

This is a rhetorical question directed at the Prophet ☠, reminding him of the potential value of the man he turned from.

• “Yazzakka” — from zakah, meaning to purify, grow spiritually.

- Allah is saying: Perhaps this man was the very one whose soul was ready to be cleansed — how would you know?

Maturidi highlights:

- The Prophet is being taught that true transformation often comes from the most humble.

- Those seen as weak or marginal may in fact be the strongest in faith.

- This is a lesson in not judging capacity by appearance or status.

Surah 'Abasa – Verse 4

Arabic: Arabic text

"Or he might take heed — and the reminder would benefit him."

This continues the logic: even if the man wasn't fully purified yet, he could benefit from the reminder.

• “Yatadhakkar” — to reflect, take admonition

• “Tanfa'ahu al-dhikra” — the Qur'anic reminder may give him spiritual benefit

Maturidi comments:

- The verse emphasizes that any seeker deserves the opportunity to hear the message — especially when they approach willingly.

- It also teaches that the fruits of guidance are often unseen — today's question may become tomorrow's transformation.

Surah 'Abasa – Verse 5 Arabic: Arabic text "As for the one who considers himself self-sufficient..."

Now the verse shifts to contrast the earlier humble seeker with the arrogant leaders.

• “Istaghna” means to think oneself free of need, independent, self-sufficient — here, it implies prideful rejection of divine guidance.

- This refers to the Qurayshi elite, who thought themselves too important to need Islam.

Maturidi explains:

- This is the heart of kufr: believing you have no need for revelation, no need for a Lord.

- The verse begins a rhetorical inversion: You paid attention to those who saw no need, and ignored the one who longed for guidance.

Tafsir:

Surah 'Abasa – Verse 6 Arabic: فَأَتَتُ لَهُ تَصَدِي "So you give your attention to him."

This verse continues the divine correction directed at the Prophet.

- “Tasaddâ” means to approach eagerly, to busy oneself with — here, it refers to the Prophet ^{§} giving attention to the arrogant Qurayshi elite.

- Allah is questioning: Why do you spend your effort on someone who isn't even open to the message?

- The Prophet's motive was good: he wanted to bring them to Islam, thinking that their conversion might benefit the ummah.

- Yet Allah is teaching that sincerity alone doesn't justify misplaced prioritization — guidance should favor those who seek it.

Tafsir:

Surah 'Abasa – Verse 7 Arabic: وَمَArabic textَلَيْكَ أَآَّArabic textَرْزَكِي "And it is not upon you if he will not purify himself."

This verse frees the Prophet of responsibility for the outcome.

• “Ma 'alayka” — It's not your burden

• “Alla yazzakka” — if he doesn't purify himself, that's his loss, not yours

Maturidi emphasizes:

- A prophet's role is to convey, not to guarantee results.

- The Prophet 1 is being taught that divine concern is for the sincere, not the arrogant — even if the arrogant are powerful.

Surah 'Abasa – Verse 8 Arabic: Arabic text "But as for the one who came to you striving..."

Now the focus returns to 'Abd Allah ibn Umm Maktum, the blind companion:

• "Ja'aka yas'a" — he came striving, eager, despite his blindness, poverty, and lack of social status.

- This is not just a praise – it's a reminder that those who strive should be prioritized.

- His eagerness shows ikhlas (sincerity) — he came not to debate or show off, but to learn and grow.

Tafsir:

"While he fears [Allah]."

Surah 'Abasa – Verse 9

Arabic:

وَهَوَ يَخْسُّى

This verse adds a powerful quality: khashyah – reverent, inward fear of Allah.

- Not only did he come eagerly, he came with humility and fear.

- Contrast this with the Qurayshi leaders — arrogant, dismissive, careless.

- Allah is teaching that true worth is in the heart, not in wealth or social position.

- Khashyah makes a person deserving of prophetic attention.

Tafsir:

Surah 'Abasa – Verse 10

فَأَتَتَ عَنْهَ تَلَهَى

"But you were distracted from him."

- “Talahha” means to divert attention, to be preoccupied with something else.

- The verse is gently but firmly calling out the Prophet ☎: You turned away from the one who deserved your time most.

Maturidi's Closing Reflection on These Verses:

- The point is not to condemn the Prophet — it is to establish a timeless lesson:

- Don't judge people by appearance

- Prioritize the seekers of truth

- Don't chase influence over sincerity

These first ten verses form a powerful spiritual realignment, centered on sincerity, humility, and divine values.

Surah 'Abasa – Verse 11 "No! Indeed, it is a reminder."

Arabic: Arabic text This verse marks a sharp shift in tone with the emphatic word “Kalla” — often translated as “No!” or “Never!”

- It is a rebuke or redirection, used to cut off mistaken priorities.

• "Innaha tadhkirah" — This message (i.e., the Qur'an) is not about worldly rank or status. It is a reminder, meant for the soul, not social position.

Maturidi's Commentary:

- The Qur'an's value is not diminished when addressed to the poor, blind, or socially marginal.

- Divine revelation is a universal tadhkirah (reminder) — aimed at hearts, not class.

• “Kalla” here silences any subconscious thought that the message should cater to elite audiences.

Tafsir:

Surah 'Abasa – Verse 12 Arabic: فَمَنْ شَArabic textَ نَكَرْه "So whoever wills may remember it."

This verse emphasizes freedom of will — the Qur'an is for those who choose to benefit.

• “Dhakarahu” — to take heed, to internalize the reminder.

• It's not about social background — it's about inner willingness.

- This links back to 'Abd Allah ibn Umm Maktum, who chose to remember.

- It also undercuts the importance of trying to force guidance on those who don't seek it — Allah leaves the door open to all, but only the willing enter.

Tafsir:

"In honored scrolls."

Surah 'Abasa – Verse 13

Arabic: Arabic text This verse begins to describe the origin and nature of the Qur'an.

• “Suhuf” — scrolls or pages; refers to the original tablets or heavenly record the Qur'an descends from.

• “Mukarramah” — honored, dignified, exalted

Maturidi's Explanation:

- These are not ordinary words — they come from a sacred, honored source.

- This refutes the idea that the Qur'an is manmade, or that its delivery should depend on worldly status.

Surah 'Abasa – Verse 14 Arabic: Arabic textُفُ عَّArabic textَطَهَرُ "Exalted and purified."

These attributes describe the spiritual elevation of the Qur'an:

• “Marfuhah” — raised, elevated, above all corruption

• “Mutahharah” – pure, untouched by falsehood or distortion

Maturidi says:

- This reinforces the idea that the Qur'an belongs to a higher realm, protected from earthly taint.

- It should be received with reverence and humility, regardless of who carries or hears it.

Tafsir:

Surah 'Abasa – Verse 15

"In the hands of messengers."

Arabic:

Arabic text

• “Safarah” — plural of safir, meaning one who delivers a message — in this context, the noble angels who carry the Qur'an.

- These angels are the scribes or recorders of divine words, conveying revelation from the heavenly tablets to the Prophet

- The mention of angels here emphasizes the divine chain of transmission — from Allah to angels to Prophet to people.

- This elevates the sanctity of the message, regardless of the worldly status of the recipient.

Tafsir:

"Noble and righteous."

Surah 'Abasa – Verse 16

This verse describes the character of the angels who carry the revelation:

• “Kiram” — noble, honored in rank

• “Bararah” — righteous, obedient, pure in deed

Maturidi's Reflection:

- This reinforces the trustworthiness of the Qur'an's transmission.

- The angels are flawless carriers, so the message remains flawless.

• Therefore, rejecting the Qur'an — as the Quraysh elite did — is not just rejecting a book, but denying a sacred, celestial chain of truth.

Verses 17 to 23 — the arrogance of man and his creation.

Surah 'Abasa – Verse 17 Arabic: Arabic textُه "Cursed is man — how ungrateful he is!"

This verse is a forceful condemnation of human arrogance.

• “Qutila al-insan” – literally “may man be slain,” or “perish the man!” It's an expression of divine disapproval, not a literal command.

• “Ma akfarah!” — How ungrateful he is! — expressing amazement at the extent of human ingratitude.

Maturidi's Commentary:

- This verse targets the arrogant disbeliever who denies the message despite countless signs.

- The ingratitude referred to here is not mere forgetfulness — it's the active denial of blessings, especially the blessing of revelation.

- Maturidi says this is a rebuke aimed at those who mock guidance, not sincere believers.

This verse sets up the next ones, which will remind man of his humble origin — exposing the absurdity of his pride.

Surah 'Abasa – Verse 18 Arabic: Arabic text "From what thing did He create him?"

This rhetorical question begins the reminder of man's origin.

- It is meant to humble the arrogant heart: You deny your Creator — but do you remember where you came from?

• The structure implies: How can a being so weak be so ungrateful?

Maturidi writes:

- This question doesn't seek information, but reflection.

- It's an invitation to remember the beginning, and thereby submit to the One who created.

Tafsir:

Surah 'Abasa – Verse 19

Arabic: Arabic text "From a sperm-drop He created him, then proportioned him."

This verse answers the previous question directly:

• “Nutfah” — a tiny drop of fluid, fragile and insignificant

• “Faqaddarahu” — He measured, designed, and determined his features, form, and fate

Maturidi's Insight:

- This is the proof of divine wisdom: from something as lowly as a sperm-drop, Allah brings forth a speaking, thinking, walking human.

- The term “qaddara” shows that everything — height, shape, lifespan, sustenance — is decreed with perfect measure.

This verse makes arrogance seem absurd in light of such a humble beginning.

Tafsir:

Surah 'Abasa – Verse 20

Arabic textّه

"Then He eased the way for him."

There are two key interpretations here, both acknowledged in Maturidi's tafsir:

1. In the womb and at birth:

○ Allah made the path of birth smooth — easing the infant's passage into the world.

This shows His mercy and power, even before the child can do anything for himself.

2. In life and guidance:

Allah also made the path of truth accessible: through prophets, signs, reason.

o The verse may also allude to the ease of following Islam — a path Allah made within human capacity.

Maturidi leans toward both meanings as complementary, not exclusive.

Surah 'Abasa – Verse 21 Arabic: Arabic text "Then He causes him to die and buries him."

• “Amatahu” — He caused him to die.

• “Aqbarahu” — He arranged for him to be buried — giving him dignity even in death.

Maturidi's Reflection:

- Burial is a mercy and sign of order — unlike other creatures, man is not left to rot in the open.

- Even in death, Allah grants care and protection, through social customs and religious rites.

This verse humbles man again: From fluid to form, from breath to burial — all is in Allah's control.

Tafsir:

Surah 'Abasa – Verse 22 "Then when He wills, He will resurrect him."

• “Ansharahu” — means to bring back to life, to revive from the grave.

- The timing – “when He wills” – emphasizes that resurrection is certain, but its schedule is known only to Allah.

- This completes the full cycle of human existence:

○ Creation to Life to Death to Burial to Resurrection

- The one who denies resurrection forgets that the One who gave life the first time can do it again — even more easily.

Tafsir:

Surah 'Abasa – Verse 23

Arabic: Arabic textً Arabic textّه

"No! He has not yet fulfilled what He commanded him."

This is a rebuke to the heedless human who neglects his purpose.

• “Kalla” — again, an emphatic No!

• “Lamma yaqdi ma amarahu” — He has not fulfilled what Allah commanded him.

Maturidi explains:

- Despite all that Allah gave him — creation, guidance, sustenance — man has still not fulfilled his duty.

- This is a call to reflect and return: Before death comes, fulfill your obligation.

Verses 24 to 32 — Allah's provision and signs in the natural world.

Surah 'Abasa – Verse 24 Arabic: Arabic text "Then let man look at his food."

This verse invites reflection — a command to observe with purpose.

• “Falyanzur” – let him look! – meaning: reflect deeply, don't take for granted.

• “Taħamih” — his food, the basic necessity he relies on daily.

Maturidi's Commentary:

- Allah calls on man to pause and consider the journey of the food on his plate.

- This verse begins a new argument: If you deny resurrection, at least consider the proof in your sustenance.

- Every bite you take has behind it a miracle of divine planning.

Tafsir:

Surah 'Abasa – Verse 25 Arabic: Arabic textً Arabic text "That We poured down the water abundantly."

• “$abb” – to pour forcefully and abundantly – here referring to rain.

- Allah reminds man that water — the origin of all life and food — is sent from above, not manufactured by humans.

Maturidi stresses:

• Rain is one of the most obvious signs of divine mercy and control.

- It comes at the right time, in the right quantity — and no human can produce or command it.

This verse begins a step-by-step tracing of how food is made possible.

Tafsir:

Surah 'Abasa – Verse 26 Arabic: Arabic text "Then We split the earth open [with sprouts]."

- After sending down rain, Allah causes the earth to crack and open, allowing seeds to sprout.

• “Shaqq” is a powerful word — it implies effort, force, precision.

Maturidi's Explanation:

- The soil breaks open not by chance, but by divine command.

- The process from water to sprouting is a chain of deliberate action, showing that Allah controls every link in that chain.

Surah 'Abasa – Verse 27 Arabic: فَأَثْبَتَArabic textِيَهَArabic textَبَArabic text "And We caused to grow within it grain."

Now the result of this process: habb (grain) – wheat, barley, rice – the staples of life.

Maturidi notes:

- Grain is what sustains entire civilizations — it is essential, not luxurious.

- This verse shows that provision is designed — Allah provides what humans need most, not just what they want.

Tafsir:

"And grapes and clover."

Surah 'Abasa – Verse 28

Arabic: Arabic textً Arabic text

Now we move beyond staples to variety:

• 'Inab – grapes: a symbol of luxury, sweetness, and enjoyment.

- Qadb – clover or fodder: vegetation for livestock, showing Allah also provides for the animals humans depend on.

Maturidi's Insight:

- This verse reflects balance: provision for both humans and animals.

- It also shows the divine generosity — not just survival, but pleasure and beauty in food.

Surah 'Abasa – Verse 29 Arabic: Arabic text "And olives and date palms."

These are two of the most beneficial and symbolic fruits in Arab culture:

• Zaytun (olive) — rich in oil, health, and blessing

- Nakhl (date palm) — long-lasting nourishment, high in calories and nutrients

Maturidi reflects that:

- These two trees are mentioned repeatedly in the Qur'an because of their spiritual and practical significance.

- The variety in provision is part of the proof of a Wise Creator.

Tafsir:

Surah 'Abasa – Verse 30 "And gardens with thick foliage."

Arabic: Arabic textٌArabic text

• Hada'iq — enclosed, cultivated gardens

• Ghulb — thick, dense, leafy — describing lushness and beauty

- This refers to wealth in natural beauty — not just basic food, but comfort, shade, and tranquility.

- These gardens are signs of careful design, not randomness.

Surah 'Abasa – Verse 31

"And fruits and herbage."

Arabic: Arabic text

• Faikhah — fruits eaten for enjoyment and health

• Abb — wild herbage or fodder for animals

Maturidi notes:

- Allah provides for both the needs and delights of creation.

- Even what is not directly consumed by humans is part of a perfect ecological balance.

Tafsir:

Surah 'Abasa – Verse 32 Arabic: Arabic textَكُArabic textَلَنَعْمَكُمْ "As enjoyment for you and your livestock."

- This final verse in the section ties it all together: All of this was made for your benefit.

• Mata'an — something to use, enjoy, and benefit from

Maturidi's Conclusion:

- This is a reminder and a proof: you are surrounded by signs of divine mercy.

- If Allah grows your food, waters your land, feeds your animals, can you then doubt that He will raise you again after death?

This entire section is both an argument and a mercy – guiding the reflective heart back to Allah.

Verses 33 to 42 – the Resurrection and the fate of the righteous and the wicked.

Tafsir:

Surah 'Abasa – Verse 33

Arabic: Arabic text

"But when the Deafening Blast comes..."

This verse marks a dramatic shift to the Day of Judgment.

• As-Sakhkhah (Arabic text) refers to a piercing, overwhelming blast – the second trumpet that resurrects the dead.

- The word literally means "the one that stuns the ears", because it is so loud that it will overwhelm all perception.

- This is the turning point of existence — life as we know it ends, and the Hereafter begins.

- The suddenness and auditory intensity are part of what makes the event so terrifying – you can't ignore it, cover it, or hide from it.

Surah 'Abasa – Verse 34

Arabic: يَوْمِ يَفْرَ Arabic textْمَرَغْمِنَ أَخِArabic textِ

"The Day when a man will flee from his brother..."

This begins the list of relationships that are abandoned out of fear on that Day.

- Yafirru — to run away in terror or desperation

- Even from his brother, a relationship of blood and protection, the human being will want to escape.

Maturidi:

- This shows the intensity of self-preservation — even natural bonds will break under fear of judgment.

- No one will care for another — everyone will be concerned solely with their own record.

Tafsir:

Surah 'Abasa – Verse 35 "And his mother and his father..."

Arabic: Arabic textّArabic text Even the closest, most cherished relationships – parents – will not provide shelter.

- The very ones who nurtured and raised him will be avoided.

- It is not that love disappears, but that the terror of reckoning overtakes all else.

Maturidi emphasizes that this is a complete severance — not in emotion, but in urgency. No one will have time to think of another.

Tafsir:

Surah 'Abasa – Verse 36

Arabic:

Arabic text

"And his wife and his children..."

The list concludes with the most intimate and beloved companions – spouse and offspring.

- Even romantic and paternal ties will be abandoned.

- Everyone will be gripped by the reality: “My fate is in the balance — I can't afford to look back.”

Maturidi writes:

• On that day, all worldly roles collapse.

- The true value of a person will be their deeds, not their family.

Surah 'Abasa – Verse 37 Arabic: لَكَلْ أَمْرِArabic textَنْهْArabic textَوْمِنًArabic textَأْتًArabic textَعْفِArabic textِ "Each one of them, that Day, will have a matter sufficient to occupy him."

• Sha'n — a pressing concern, a serious matter

Yughnihi — enough to distract and absorb him completely

- This verse summarizes the scene: every soul will be consumed by its own accountability.

- There will be no help, no distraction, no excuse — just you and your deeds.

Tafsir:

Surah 'Abasa – Verse 38 Arabic: Arabic textً Arabic text "On that Day, [some] faces will be radiant."

This begins the contrast of outcomes:

• Musfirah — bright, beaming, filled with light and hope

- These are the faces of the righteous, those whose deeds were accepted.

• The brightness reflects inner peace, relief, and joy of salvation.

- The face reflects the soul's state — these are people who prepared for this day.

Tafsir:

Surah 'Abasa – Verse 39

Arabic text

"Laughing, rejoicing in good news."

- These people are not just saved – they are happy, relieved, and joyful.

- Musta'bishirah — receiving glad tidings, honored with entry to Paradise.

Maturidi explains:

- This shows that the Day of Judgment isn't doom for all – for the believers, it is the day of fulfillment.

Tafsir:

Surah 'Abasa – Verse 40 Arabic: وَوَجُArabic textُ يَوْمَةٌ عَلَيْهَArabic textُبَرُهُ "And [other] faces on that Day will have dust upon them."

Now the second group: the wicked.

• Ghabarah — a covering of dust — implies disgrace, humiliation, loss.

- It is the opposite of brightness — these are the shamed and exposed.

- Dust is symbolic: the pride they once showed is now buried beneath shame.

Tafsir:

Surah 'Abasa – Verse 41

"Covered with darkness."

Arabic: Arabic text

• Qatarah — black smoke, gloom, overwhelming sorrow.

- The word implies both physical and spiritual disgrace.

Maturidi explains:

- Their faces reflect their inner fear and punishment.

- They mocked the truth, and now truth overwhelms them.

Tafsir:

Surah 'Abasa – Verse 42 Arabic: Arabic text "Those are the disbelievers — the wicked."

The final verse identifies them by their actions:

- Kafarah — those who knowingly rejected the truth

- Fajarah — those who rebelled with sin and shamelessness

- Their dark faces are not random — they are the visible result of their lives.

- This final statement is both judgment and closure: their disgrace is deserved.

Tafsir:

Surah at-Takwir – Verse 1

Arabic: Arabic text

"When the sun is wrapped up..."

This verse marks the beginning of a dramatic list of cosmic events that signal the onset of the Day of Judgment.

• “Kuwirat” comes from takwir, meaning to roll up, fold, extinguish, or wind into itself — like a turban being wrapped.

- The verse describes a future moment where the sun — so central to life — is folded away, dimmed, or put out.

Maturidi's Commentary:

- This isn't a symbolic image — it is a real, cataclysmic transformation of the natural order.

- The sun, which people relied on for light, life, and rhythm, will be taken away as the first sign of universal collapse.

- The verse implies that the systems humans trust most – day and night, heat and light – will be undone effortlessly by Allah.

This sets the tone for the rest of the surah, where each sign escalates the portrayal of the final Hour.

Tafsir:

Surah at-Takwir – Verse 2

Arabic: Arabic text

"And when the stars fall, losing their light..."

This verse continues the cosmic unraveling of the universe.

• "Inkadarat" means to scatter, fall, or darken — stars that once adorned the night sky will fade, collapse, or be swept away.

- These objects that seemed fixed and eternal will vanish or lose their brilliance.

Maturidi's Commentary:

- The stars are among the most majestic and ancient signs in creation. Their sudden extinction signals a total disruption of the universe.

- This event reminds humans that nothing is truly permanent — not even celestial bodies.

- The Qur'an is confronting human arrogance with the undoing of cosmic stability.

Surah at-Takwir – Verse 3 Arabic: Arabic text "And when the mountains are set in motion..."

The mountains — symbols of immovability and strength — will be made to move, like loose wool or scattered dust.

- “Suyyirat” means to be driven, displaced, made to move.

• The image is of total geological upheaval.

Maturidi explains:

- This reflects the complete disintegration of earthly structures — even the firmest of lands will crumble.

- The verse demonstrates that on the Day of Judgment, stability itself will be reversed — the ground will no longer provide refuge or grounding.

Tafsir:

Surah at-Takwir – Verse 4 Arabic: Arabic textّArabic text "And when the ten-month pregnant she-camels are neglected..."

This verse moves from cosmic signs to human society, focusing on values and priorities.

• “Ishar” refers to valuable pregnant camels, considered among the most prized wealth in pre-Islamic Arabia.

• “ Uttilat ” means to be abandoned or left unattended.

- In a society where camels were a sign of status, survival, and wealth, abandoning them means that something far greater and more terrifying has demanded attention.

- Even what people love most will be forgotten, overwhelmed by the reality of the Day.

- This reflects the collapse of worldly attachments — wealth will lose all meaning.

Tafsir:

Surah at-Takwir – Verse 5 Arabic: Arabic textّت "And when the wild beasts are gathered together..."

This verse depicts a surreal reversal of nature:

• "Wuhush" — wild, untamed animals, normally fearful and scattered

• “Hushirat” — being gathered, herded, or congregated

Maturidi explains:

- On that Day, even wild animals will abandon their instincts — coming together, united by fear and confusion.

- Some scholars also understand this to suggest that all creatures will be raised and held accountable in some form.

- The normal balance between man and beast, predator and prey, will break down completely.

Each of these verses builds a rising sense of chaos — the world unravels, creation itself trembles, and everything man depends on is stripped away.

Tafsir:

Surah at-Takwir – Verse 6

Arabic: Arabic text "And when the seas are set ablaze..."

This verse introduces another terrifying reversal of nature.

• “Sujjirat” comes from tasjir, which can mean:

☐ To boil over or overflow

☐ Or to be set aflame

Maturidi's Commentary:

- Some tafsir scholars interpret this as the oceans boiling due to intense heat, possibly from the sun being wrapped up or stars falling.

• Others, including Maturidi, lean toward a literal upheaval: the oceans — normally a symbol of vast coolness and order — will become chaotic, fiery, or flooded.

- Either way, it signals the dissolution of Earth's natural systems, as the barriers between land and sea are erased.

This verse evokes fear and awe — the seas, once trusted, become a source of destruction.

Tafsir:

Surah at-Takwir – Verse 7 Arabic: Arabic text

"And when the souls are paired..."

This verse refers to what happens to humans after death and resurrection.

• “Nufus” — souls or people

• “Zuwwijat” — paired or grouped

Maturidi's Commentary:

1. Souls will be grouped with others like them:

The righteous with the righteous, the wicked with the wicked — based on deeds, belief, or nature.

○ This pairing is both for judgment and punishment or reward.

2. Some also interpret it as:

o Body and soul being reunited

o Or every soul being paired with its record, fate, or counterpart

Maturidi emphasizes the first meaning: that on that Day, each person will find their group – either among the blessed or the damned. No one will be alone.

Surah at-Takwir – Verse 8 Arabic: Arabic text淫مُ أَنْ أَحْبَبْتَ عُوَArabic textَهُ سَنْتَلَتْ

"And when the buried-alive girl is asked..."

This is one of the most powerful social condemnations in the Qur'an.

• “Al-maw'udah” — the infant girl buried alive, a horrifying practice in pre-Islamic Arabia

• “Su'ilat” – she will be asked

Maturidi's Emphasis:

- This verse elevates the voiceless — giving a platform to the most powerless victims.

- Allah is showing that even the smallest injustice will not go unaddressed on that Day.

- It also publicly condemns a cruel cultural norm, declaring it a crime against the innocent.

Surah at-Takwir – Verse 9 "For what sin was she killed?"

Arabic: Arabic text This piercing question will be directed not to the killer, but to the victim — making the injustice more severe.

- The buried girl will be asked, to highlight the crime's horror:

○ What was your crime?

- o The answer, of course, is none.

Maturidi reflects:

- The rhetorical structure is meant to shame and expose the killer in front of all creation.

- It establishes a general rule: no injustice will be hidden — not even a child's silent death.

This is a verse of ultimate justice.

Tafsir:

Surah at-Takwir – Verse 10 Arabic: Arabic text "And when the records are laid open..."

• “Suhuf” — the books or scrolls that record every person's deeds

• “Nushirat” — spread out, unfolded, made public

Maturidi explains:

- On that Day, everyone will be given their personal record – detailing everything they ever did, good or bad.

- The scrolls being “unfolded” means no secrets remain.

• Even the most private act will be displayed.

This verse declares that absolute transparency will govern the Day of Judgment.

Verses 11 to 14 – the veil is lifted, the sky and Hellfire revealed. Surah at-Takwir – Verse 11

Tafsir:

Arabic: Arabic text

"And when the sky is stripped away..."

• “Kushitat” means to peel off, roll away, or completely uncover — like removing the skin from an animal.

- The sky, which now seems like a vast ceiling, will be torn away, leaving the universe exposed and transformed.

Maturidi's Commentary:

- The sky represents security, structure, and stability — its being “stripped” signifies the end of cosmic order.

- What is beyond will now be visible — the unseen becomes seen.

- This also signals the start of judgment and reckoning.

The awe here is not just in what is removed, but in what is about to be revealed: divine power without veils.

Surah at-Takwir – Verse 12 Arabic: Arabic text "And when Hellfire is ignited..."

- “Suu irat” — to be set ablaze intensely, to be fueled and inflamed.

• Al-Jahim — one of the Qur′anic names for Hell, emphasizing its scorching, glaring, relentless fire.

- This is not metaphor — it refers to the full unleashing of Hell, whose flames and punishment are intensified and prepared for the guilty.

- The fire already exists — but on that Day, it is brought to its full terror.

• It will be visible, undeniable, and near — confronting the deniers.

Tafsir:

Surah at-Takwir – Verse 13 Arabic: Arabic text "And when Paradise is brought near..."

• “Uzlifat” — drawn close, made accessible

• Al-Jannah — the Garden, a Qur'anic name for eternal reward, full of comfort, joy, and peace

- This verse contrasts the previous one — while Hell is ignited, Paradise is made ready for the righteous.

- It won't be far or hard to reach — it will be drawn near to the believers as an honor.

Verses 12 to 13 makes the scene complete: both destinations revealed, both prepared.

Tafsir:

Surah at-Takwir – Verse 14

Arabic: Arabic textَثُ نَفْسٍ مَArabic textَحْضَرَثْ

"Every soul will know what it has brought forth."

• “Alimat nafsun” – every single person will know, without confusion or excuse

• "Ma aħħarat" — what it presented: its deeds, intentions, consequences

Maturidi's Emphasis:

- This is the moment of total awareness — where nothing is hidden or misjudged.

- The soul will not need to be told — it will see and understand what it truly earned.

- This knowledge brings relief or regret — depending on the nature of one's deeds.

This verse marks the climax of the opening section: after cosmic collapse and spiritual exposure, the soul stands before its truth.

Verses 15 to 25 – testimony about the truthfulness of the Qur'an and the Messenger superscript hall.

Tafsir:

Surah at-Takwir – Verse 15

Arabic text

"But no! I swear by the retreating stars..."

This verse begins a solemn oath — one of several in the Qur'an — swearing by aspects of creation to affirm a profound truth.

• “Fa-la uqsimu” — Indeed, I do swear... (the “la” is not a negation here, but intensifies the oath)

• “Al-khunnas” — refers to stars or planets that retreat, meaning:

- They appear and disappear (e.g., through retrograde motion or setting)

- Some also say it refers to invisible celestial bodies

Maturidi's Insight:

- Allah swears by mysterious, powerful signs in creation to affirm the truth of revelation.

- The stars — complex, ordered, and recurring — are signs of precision, and thus witnesses to truth.

- The oath sets up what follows: a defense of the Qur'an and the Prophet ^{®} .

Surah at-Takwir – Verse 16 Arabic: Arabic text "Those that run their course and disappear."

• “Al-jawari” — those that move swiftly across the sky

• “Al-kunnas” — those that hide away, enter their resting place, or vanish

Maturidi explains:

- These likely refer to stars or celestial bodies in orbit — their motion and concealment reflect divine design.

- Their regularity and silence mirror the certainty and beauty of the message being sworn upon.

- The natural world is used to testify to the reliability of the spiritual message.

Tafsir:

Surah at-Takwir – Verse 17 Arabic: وَArabic textَّذَلِ إِذَArabic textَسْنَعْسَ "And by the night as it departs or darkens..."

• “As'asa”—a word with dual meaning:

o As night spreads and intensifies, or

As night fades and recedes toward dawn

- Whether the verse refers to the onset or the ending of night, it points to the divine control over time.

- Just as night comes and goes without human intervention, so too does revelation arrive at its appointed time.

- The verse also reinforces the cyclical, precise nature of the cosmos — pointing again to purpose and order.

Tafsir:

Surah at-Takwir – Verse 18

Arabic:

Arabic text "And by the morning as it breathes."

• “Tanaffasa” — to breathe gently, spread softly — used poetically here to describe the dawn breaking.

- The image is one of calm, life, and renewal — the night ends, and the morning exhales light.

Maturidi's Commentary:

- The contrast between night and day is one of the greatest recurring signs of Allah.

- The emergence of morning from darkness is likened to guidance coming out of ignorance — subtle, gentle, but unstoppable.

- The oath by this moment adds to the gravity and elegance of what is being affirmed next.

Surah at-Takwir – Verse 19 Arabic: إِنَّهَ لَقَوْلَ رَسُArabic textُ مَكْرِيْم "Indeed, it is surely the word of a noble Messenger."

Now the truth the oaths lead to: the Qur'an is not a fabrication – it is the word delivered by a noble Messenger.

- “Qawl” — here means the delivered message, not something authored

• “Rasul karim” — a noble, honored Messenger — referring to Jibril (Gabriel), the angel of revelation

Maturidi:

- The verse defends the Qur'an against claims that it was made up or distorted.

- It emphasizes that the source is heavenly, carried by the most honorable of angels.

- This Messenger is trustworthy and untainted, strengthening the legitimacy of the message.

Tafsir:

Surah at-Takwir – Verse 20 Arabic: Arabic text "Possessing power, with the Owner of the Throne, secure in position."

This further describes Jibril, the angel who brought the Qur'an:

• “Dhi quwwah” — strong, mighty

• “'Inda dhi al-'arsh'— in the presence of the Lord of the Throne

• “Makin” — firmly established, entrusted

- This shows the rank of Jibril — he is not just any angel, but one with intimate access to the throne of Allah.

- His strength and secure position reflect the purity and power of the message he delivers.

Tafsir:

Surah at-Takwir – Verse 21 Arabic: Arabic text "Obeyed there, and trustworthy."

• “Muta' thamma” — obeyed in the heavenly realm by other angels

• “Amin” — trustworthy, never distorting or altering the message

Maturidi emphasizes:

- This confirms the flawless delivery of revelation — from Allah to Jibril to Muhammad.

- The message is carried by one who is obeyed and trusted at every level of the unseen world.

Surah at-Takwir – Verse 22 Arabic: وَمَArabic textَArabic textِبَكُمْ بِمَجْثُوْنِ "And your companion is not mad."

This directly addresses the Quraysh:

• “Sâhibukum” – your companion, meaning Muhammad ☎, someone they knew from childhood

• "Majnun" — insane or possessed — an accusation the Quraysh made

Maturidi:

- The verse defends the Prophet ☁, not just as a Messenger, but as someone they personally knew to be upright.

- Calling him mad was a deliberate distortion — they knew his honesty, but rejected his message out of pride.

Tafsir:

Surah at-Takwir – Verse 23 Arabic: Arabic text "And indeed, he saw him on the clear horizon."

• This refers to the Prophet peace be upon him witnessing Jibril in his true form.

• “Al-ufuq al-mubin” — the clear horizon, broad and unmistakable

Maturidi affirms:

- This is proof that the Prophet's experience was real, not imagined.

- His vision of Jibril was open, majestic, and undeniable – further validating the message.

Tafsir:

Surah at-Takwir – Verse 24 Arabic: وَمَArabic textُوَ عَلَArabic textْغَيْبِ بِضَئِArabic textِ

"And he is not withholding knowledge of the unseen."

• “Danin” means stingy, untrustworthy, or concealing

- The Prophet is faithfully delivering all that was revealed — nothing hidden, nothing altered

Maturidi:

- This verse refutes claims that Muhammad was making things up or twisting revelations for gain.

- He was a perfect transmitter, not an editor — honest with every ayah.

Tafsir:

Surah at-Takwir – Verse 25 Arabic: وَمَArabic textُوَ بِقَوْلَ شَيْئَطَأَنْ رَجِيْمَ "And it is not the word of an accursed devil."

This final defense closes all accusations:

- Not magic, not madness, not poetry — and not satanic.

• “Rajim” — one who is rejected, accursed, far from divine truth

- This verse draws a clear boundary between the Qur'an and sorcery or possession.

- The Prophet ☐ is connected to divine truth; the devils are cut off and cursed.

Verses: 26 to 29 — the closing warning and free will of the listener.

Tafsir:

Surah at-Takwir – Verse 26

"So where are you going?"

Arabic: فَأَنْ تَدْھْبُوْن This is a rhetorical question — sharp, confronting, and meant to shake the heart awake.

• After proving the truth of the Qur'an, its divine origin, and the nobility of its messenger, Allah now challenges the deniers.

• “Fa-ayna tadhhabun?” — Where are you heading? Meaning:

o What path are you taking?

○ What justification do you have for turning away?

- This question exposes the absurdity of rejecting clear truth.

- After all these signs — cosmic, moral, and prophetic — how can a person continue on a false path?

- The question is meant to redirect the soul back to the straight way.

Tafsir:

Surah at-Takwir – Verse 27

Arabic: إِArabic textُArabic textَّArabic textَكَرَ Arabic textَّعَArabic textِArabic textَ

"It is nothing but a reminder to the worlds."

• “Dhikr” — a reminder, a message meant to awaken, teach, and transform

• “Lil-'alamin” — for all beings, not just Arabs, not just humans, but a universal message

Maturidi:

- This verse reasserts that the Qur'an is not a burden or curse, but a gift.

- It is a reminder for all creation — accessible to anyone who opens their heart.

- Denial of this reminder is a choice, not a lack of clarity.

Surah at-Takwir – Verse 28 Arabic: Arabic textُArabic text "For whoever among you wills to walk the straight path."

• “Yastaqim” — to be upright, to follow the path of guidance and truth

- This verse introduces moral agency — You are free to choose.

Maturidi's Reflection:

- Allah gives free will – He provides the signs, the guidance, the message, and then leaves the door open.

- This verse removes all excuses: If you want guidance, it is here.

• But the desire to be upright must come from the soul.

Tafsir:

Surah at-Takwir – Verse 29 Arabic: Arabic textّ Arabic text "And you do not will, unless Allah — Lord of the worlds — wills."

This verse completes the balance between free will and divine will.

- Humans choose, but their choice itself is within Allah's knowledge and permission.

• Rabb al-alamin — the Lord of all worlds — governs the universe, including the conditions for guidance.

Maturidi's Theological Note:

- This is not a denial of free will, but a statement of divine sovereignty.

- A person cannot even want to be guided unless Allah allows openness in the heart.

- Therefore, humans should both strive and pray for Allah's help in remaining upright.

Tafsir:

Surah al-Infitar – Verse 1

"When the sky is split open..."

Arabic: Arabic textమాArabic text

The surah begins — like Surah at-Takwir — with a series of apocalyptic signs.

• “Infatarat” comes from infitar, meaning to crack, split open, or rupture.

- It refers to the sky — which appears solid and protective — being torn apart.

Maturidi's Commentary:

- This is not a metaphor — it describes a cosmic event at the start of the Day of Judgment.

- The sky, which once veiled the unseen and enclosed the world, will be ripped open, signaling that the divine barrier has been removed.

- It reflects the unraveling of creation — and the beginning of truth being laid bare.

This verse sets the tone: the known world is collapsing to make way for ultimate reality.

Tafsir:

Surah al-Infitrar – Verse 2 Arabic: Arabic text

"And when the stars scatter..."

• “Kawakib” — the stars or celestial bodies

• “Intatharat” — means to be scattered, dispersed, or fall apart — like pearls falling off a broken string

Maturidi's Commentary:

- The stars, once fixed and radiant, will lose their order – turning the sky from a sign of beauty into a sign of dread.

- Just as people once looked to the stars for navigation and wonder, now they'll watch them collapse in fear.

- This reflects that even the most majestic parts of creation will not last — everything is subject to Allah's will.

Surah al-Infitar – Verse 3 Arabic: Arabic text "And when the seas are burst forth..."

• “Fujjirat” — means to be split open, burst, or poured out in violent force

• The seas will erupt in chaos — either by:

Boiling over

o Merging and flooding

Or losing all boundaries

Maturidi explains:

- The oceans, once contained by divine mercy, will overflow their limits.

- This symbolizes the dissolution of divine balance in the natural world — a warning that all created systems are reversible.

Tafsir:

Surah al-Infitar – Verse 4 Arabic: Arabic text "And when the graves are overturned..."

• “Bu'thirat” — to be unearthed, scattered, turned inside-out

- This verse speaks of the resurrection: graves will be opened and bodies brought back to life.

- The dead will be raised and exposed — physically and spiritually.

- No grave will remain sealed, no corpse forgotten – everyone will rise to answer for their deeds.

Surah al-Infitrar – Verse 5 Arabic: Arabic text

"Every soul will [then] know what it sent ahead and what it left behind."

This is the moral climax of the opening signs.

• “Qaddamat” — what the soul sent forward: its actions, intentions, charity, sins

• "Akhkharat" — what it left behind: its legacy, influence, neglected duties

Maturidi:

- This verse teaches accountability in full — nothing will be forgotten.

- Whether public or private, early or late, deliberate or forgotten — all deeds will be made known to their doer.

- It also shows that the Day of Judgment is not just about seeing — it's about knowing, internally and completely.

Verses 6 to 12 — Allah's address to the ungrateful human and the angels who record all.

Surah al-Infitar – Verse 6 Arabic: يَأَأَيْهَArabic textَلَArabic textِسَنُ مَArabic textَرَArabic textَرَبَكَ Arabic textْكُرِArabic textِ "O man! What has deceived you concerning your Noble Lord?"

This verse shifts from the cosmic events to a direct address to the human being.

• “Ya ayyuha al-insan” — O human! — a universal call

• “Ma gharraka” — what deceived you? What led you to be so negligent?

• “Bi-rabbika al-karim” — regarding your generous Lord — the One who gave you everything

Maturidi's Commentary:

- The question is both gentle and confronting – it appeals to conscience, not just fear.

• Allah reminds man: Your Lord is “Karim” (noble, generous, merciful) — so why would you ignore Him?

- It's a reminder that comfort and blessings can deceive the soul if it forgets their Source.

Tafsir:

Surah al-Infitar – Verse 7 Arabic: Arabic text "The One who created you, shaped you, and balanced you..."

This verse answers the rhetorical question of the last verse.

• “Khalaqaka” – He created you from nothing

• “Fasawwak” — gave you form, proportion, and beauty

• “Fa'adalak” — balanced you, physically and spiritually

- These are gifts given without request — showing Allah's intentional care and mastery.

- The human form and faculties are neither random nor flawed — they are measured and dignified.

- This should have inspired gratitude, not heedlessness.

Tafsir:

Surah al-Infitar – Verse 8 Arabic: Arabic text "In whatever form He willed, He assembled you."

This completes the reflection on human origin.

• “Sürah” — form, image, shape

• “Rakkabaka” – He assembled you from parts into a full being – body, mind, soul

- You didn't choose your body, your mind, your strengths — they were assigned by divine will.

- The verse underscores the total dependency of man on Allah, and therefore the irrationality of arrogance or denial.

Surah al-Infitrar – Verse 9 Arabic: Arabic textُلْ تَكَذَبُArabic textِArabic textَّذِArabic textَ

"No! But you deny the Judgment."

• “Kalla” – Never! Absolutely not! – a sharp interruption of false thinking

• “Tukadhdhibuna bi-d-din” — you deny the “Din”:

Here, Din means judgment, reckoning, and recompense, not religion in general

Maturidi:

- The verse exposes the root cause of heedlessness: not ignorance, but denial.

- People are ungrateful because they don't think they'll be held accountable.

Tafsir:

Surah al-Infitar – Verse 10 Arabic: Arabic textِنّ عَلَيْكُمْ Arabic textَArabic textَيْنِ "But surely over you are appointed guardians..."

• “Hafinin” — watchers, protectors, recording angels

- These angels are not for physical protection — their role is to document every deed.

- The verse restores the concept of accountability: even if you deny judgment, you are still being recorded.

- These angels are always present, and their records will testify on the Day of Judgment.

Tafsir:

Surah al-Infitar – Verse 11

"Noble, recording [angels]."

Arabic:

Arabic text

• “Kiram” — noble, honorable — they don't forget, lie, or distort

• “Katibin” — writers, scribes

Maturidi:

- These angels are worthy of trust, unlike human witnesses.

- Their role gives serious weight to every action — even small deeds are not beneath their notice.

Surah al-Infitar – Verse 12 "They know whatever you do."

Arabic: يَعْلَمُArabic textَ مَArabic textَفَعَلُArabic textْ

- Every action — public or secret — is known and recorded by these angels.

• This knowledge is exact and continuous.

- There is no escape from divine record-keeping — not even in intention or whisper.

- This is a final reminder that your life is under observation, even if you deny it.

Verses 13 to 19 — the fate of the righteous and the wicked.

Tafsir:

Surah al-Infitar – Verse 13 Arabic: Arabic text "Indeed, the righteous will be in bliss."

• “Al-abrar” — the righteous, those who are loyal to truth, pure in heart, and honest in action

• “Na'im” — a state of comfort, joy, and luxury — often used for the pleasures of Paradise

- This verse gives hope and reward after the warnings.

- Those who lived with moral clarity and fear of Allah will be granted eternal comfort — not just physically, but spiritually.

- Maturidi notes that this bliss is not only the absence of punishment, but the fulfillment of divine closeness and peace.

Tafsir:

Surah al-Infitar – Verse 14

Arabic: Arabic textِنَّ Arabic textْفَجَArabic textَ لَفِArabic textَحِArabic textٌ

"And indeed, the wicked will be in the Blaze."

• “Al-fujjar” — the wicked, who knowingly violated limits, acted without conscience, and rejected truth

- "Jahim" — the blazing fire, a name for Hell highlighting its intensity and torment

Maturidi:

- This is divine justice: as the righteous receive bliss, the wicked face torment.

- Their rebellion against truth is not overlooked — it leads to a fitting consequence.

- The pairing of verses 13 to 14 reflects the Qur'an's constant moral symmetry: every path has a clear end.

Surah al-Infitar – Verse 15 Arabic: Arabic text "They will enter it on the Day of Recompense."

• “Yaslawnaha” — they will be cast into it, or burn in it continuously

• “Yawm ad-Din” — the Day of Judgment, when every soul is repaid for its deeds

Maturidi explains:

- This is the day when every record is read aloud, and no denial is accepted.

- The word “sala” (to enter fire) implies full immersion, not just touching — a lasting punishment.

Tafsir:

Surah al-Infitar – Verse 16 Arabic: وَمَArabic textُArabic textَنْهَArabic textَغَأَثِبِArabic textَ "And they will never be absent from it."

• “Bi-gha'ibin” — means they will not escape, be removed, or take a break from the punishment.

- This confirms the permanence of Hellfire for those who die in rebellion and disbelief.

- There is no hiding, no pause, no exit — a terrifying image meant to wake the living before it's too late.

Surah al-Infitr – Verse 17 Arabic: وَمَArabic textَنْرَبَكَ مَArabic textَوْمَ Arabic textْذِArabic textَ

"And what can make you know what the Day of Recompense is?"

This rhetorical question is meant to shock and humble.

• “Ma adraka” — What will explain it to you?

• The implication is: its reality is far beyond imagination.

Maturidi's Insight:

- The Day of Judgment is unlike any worldly day.

- Its terror and precision surpass human comprehension — that's why Allah poses the question twice.

Tafsir:

Surah al-Infitar – Verse 18 Arabic: Arabic text "Then again: what can make you know what the Day of Recompense is?"

- The repetition serves to emphasize how great, dreadful, and beyond description this Day is.

- The listener is urged to pause and reflect deeply — because no worldly comparison can prepare them for it.

Maturidi comments:

- By repeating the question, Allah is intensifying the urgency: Don't underestimate it. Don't forget it.

Tafsir:

Surah al-Infitar – Verse 19

Arabic: يُوْمِ Arabic textَتْمَArabic textُ نَفْسَ لَنْتَفْسِ شَيْءًا ◌ وَArabic textُّArabic textُ يَوْمِนٌُّّلِهِ

"It is the Day when no soul will have power for another at all — and the command that Day is entirely with Allah."

This final verse seals the surah's message.

• “La tamliku nafsun li-nafsin shay'a” — No soul can help or protect another in any way.

• “Al-amr yawma' idhin li-llah” — The matter that Day belongs entirely to Allah.

Maturidi concludes:

- On that Day, there will be no power, no intercession, except by Allah's permission.

• Kings, parents, friends — all will be powerless.

- The absolute sovereignty of Allah will be manifest, and every human will stand alone with their deeds.

Surah al-Mutaffifin – Verse 1 Arabic: Arabic textّ Arabic textُطَArabic text "Woe to those who give less [than due]."

This opening verse is a divine condemnation of cheating and injustice, specifically in measurement and trade.

• “Wail” — a term of doom and destruction, often interpreted as:

○ A curse, or

o The name of a valley in Hell

• “Mutaffifin” — those who shortchange, who give less than they take, especially when weighing goods or services

Maturidi's Commentary:

- The term "mutaffifin" is not limited to market fraud — it represents a general spirit of injustice: giving others less than their due, while expecting full rights for oneself.

- This verse rebukes not just individuals, but any society that normalizes exploitation.

- It opens the surah with a clear warning: those who profit through deceit will face severe punishment.

Surah al-Mutaffifin – Verse 2 Arabic: Arabic text "Those who, when they take a measure from people, take in full."

This verse begins to explain who the mutaffifin are — those who cheat in measurement or fairness.

• “Ida iktalu 'ala al-nas'” — when they take by measure from people (i.e., receive something for themselves)

• “Yastawfun” — they make sure to receive in full — even demanding more than their due

Maturidi's Commentary:

- These people are not just merchants — they are a type of moral personality:

- Greedy

○ Self-serving

- Demanding justice for themselves, but not for others

- They present themselves as principled, but only when it benefits them.

Maturidi emphasizes: this behavior is a clear sign of hypocrisy and selfishness, which undermines the very fabric of justice in society.

Surah al-Mutaffifin – Verse 3 Arabic: Arabic textُArabic textَخْسِرُArabic textَ "But when they measure or weigh for others, they reduce [the amount]."

This is the opposite situation: when they are the ones giving – whether in business, responsibility, or duty – they cheat.

• “Kaluhum” / “wazanuhum” – when they measure or weigh for others

• “Yukhsirun” — they make it deficient, give less, cause loss

- The verse exposes a double standard: demanding perfection when receiving, but cutting corners when giving.

- This attitude reflects moral corruption, where fairness is selectively applied.

- He also extends the meaning beyond commerce — to trusts, leadership, and religious responsibility. Any situation where one fails to fulfill the rights of others is included.

Tafsir:

Surah al-Mutaffifin – Verse 4 Arabic: Arabic text "Do those people not think that they will be resurrected?"

This is a piercing rhetorical question — meant to awaken the conscience.

• “A-la yazunnu” — Do they not suppose? Do they not assume?

• “Annahum mabuthun” — that they will be brought back to life (resurrected)?

- He explains that such moral decay arises when people lose belief in accountability.

- The verse links dishonesty with disbelief in the afterlife: if they truly believed they'd stand before Allah, how could they cheat others?

- This is the Qur'an's method: showing that faith and ethics are inseparable.

Tafsir:

Surah al-Mutaffifin – Verse 5

"For a tremendous Day."

Arabic: Arabic text This verse completes the rhetorical question from the previous ayah: Do they not think they will be resurrected... for a mighty, enormous Day?

• “Yawmin 'azim” — the Day of Judgment, described as great in:

○ Its events

○ Its terror

○ Its consequences

Maturidi:

- He stresses that the verse is meant to shake the heedless.

- If people truly grasped the magnitude of the Day of Resurrection, they would fear even the smallest injustices.

- The word "azim" is not just about scale — it also refers to the seriousness and finality of that day.

Surah al-Mu'affifin – Verse 6 Arabic: يَوْمِ يَقَوْمَ Arabic textَّهَArabic textُ لَرَبَ Arabic textْعَلَمِArabic textَ

"The Day when all people will stand before the Lord of the Worlds."

This verse expands on why the Day is so great:

• “Yaqumu al-nas” — people will stand up, meaning:

o Resurrected from their graves

o Standing in awe, fear, and anticipation

• “Li-Rabbi al-alamin” — before the Lord of all the worlds — total submission before the One who created everything

Maturidi's Commentary:

- On that Day, no one can sit, hide, or run – every soul must face its Lord.

- He emphasizes the humbling reversal: those who thought they could cheat or dominate in this world will be stripped of all privilege and made to stand as equals before Allah.

- The term “Rabb al-'alamin” underscores Allah's absolute authority — He is not just the Lord of this world, but of all creation.

Surah al-Mutaffifin – Verse 7 Arabic: Arabic textً Arabic textَّ Arabic textِ Arabic textَجَArabic textِ لَArabic textَ سَجِArabic textَ "No! Indeed, the record of the wicked is in Sijjin."

This verse begins a new warning, introducing the record of the fujjar (the wicked).

• “Kalla” — Never! Absolutely not! — a rebuke to their arrogance

• “Kitab al-fujjar” — the register or written record of the wicked

• “Sijjin” — a word interpreted by Maturidi as:

○ A tight, constricted prison

A low, dark place in the depths of the earth

o Or a register that records the destiny of the wicked

Maturidi:

- Sijjin reflects both the physical and metaphysical consequence of wickedness:

- Physically, it may refer to Hell's lowest region

- Spiritually, it represents a sealed, irreversible fate

- The contrast will later be drawn with the record of the righteous in 'Illiyyin, the high register.

Verses 8 to 11 — the denial and delusion of the disbelievers.

Surah al-Mutaffifin – Verse 8 Arabic: وَمَArabic textَذْرَكَ مَArabic textَجِArabic textَ "And what can make you know what Sijjin is?"

This verse reinforces the severity of the word “Sijjin” by posing a rhetorical question.

• “Ma adraka” — What will explain to you...?

- The phrase is used throughout the Qur'an when referring to terrifying or incomprehensible realities.

Maturidi:

- This question serves as a pause for reflection, signaling that Sijjin is worse than the listener imagines.

- It invites the soul to consider that there are unseen punishments, far more severe than worldly suffering — and reserved for those who rebel against truth.

Surah al-Mutaffifin – Verse 9

Tafsir:

"A written record, inscribed."

Arabic: Arabic text This answers the previous question: Sijjin is a registered book – containing the deeds of the wicked.

• "Kitab marqum" — a sealed, inscribed register, written with full documentation

- Nothing is left out or altered in this record.

- It is not open to change or debate — every action, intention, and word is permanently documented.

- The wording suggests finality: once in Sijjin, the person is doomed, unless forgiven by Allah before death.

Tafsir:

Surah al-Mutaffifin – Verse 10

Arabic: Arabic textٌّ Arabic textَكَذِبِArabic text

"Woe on that Day to the deniers..."

- “Wail” again — a term of curse, loss, destruction, possibly a valley in Hell

• “Al-mukandibin” — those who reject, belittle, and deny the truth — especially the Day of Judgment and Prophethood

Maturidi:

- This verse connects back to the beginning of the surah: those who deny accountability are the same ones who cheat others and live without fear.

• The repetition of “Wail” emphasizes the seriousness of their fate.

- This isn't just punishment for disbelief, but also for moral corruption that stems from disbelief.

Surah al-Mutaffifin – Verse 11 Arabic: Arabic text "Those who deny the Day of Recompense."

This verse defines exactly who the deniers are.

• “Yukadhdhibuna bi-yawm ad-din” — they know of the Day, but reject it or treat it as a lie

Maturidi:

- He explains that denial of the Day of Judgment is not always with the tongue — it is also seen in how people live:

- Cheating others

- o Acting without fear

- Prioritizing the dunya over the äkhirah

- Denying the “Yawm ad-Din” is the core disease – once that belief is lost, all other evils follow.

Verses 12 to 17 — their deeper rebellion and the consequences on their hearts.

Surah al-Mutaffifin – Verse 12 Arabic: وَمَArabic textَكَذَبَ بِهَArabic textَArabic textْ مَعَتَدِ أَيْهِمْ "And none denies it except every sinful transgressor."

This verse clarifies the profile of those who deny the Day of Judgment.

• “Mu t adin athim” — two words describing their moral state:

o Mu'tadin — one who oversteps bounds, especially against the rights of others

o Athim — one who is drenched in sin, habitual in wrongdoing

Maturidi's Commentary:

- The verse points out that rejection of truth is rarely intellectual — it is moral.

- These individuals don't deny because of confusion, but because they are deeply committed to their own corruption.

• Belief in resurrection would demand reform — so they choose denial over submission.

Tafsir:

Surah al-Mutaffifin – Verse 13 Arabic: Arabic textُتَأْقَArabic textَلَيْهِ عَاِArabic textَأَثَArabic textَArabic textَ أَسْلَطِArabic textَ أَلَArabic textَلَيْنَ "When Our verses are recited to him, he says, 'Legends of the former people.'" This verse shows how the transgressor responds to revelation.

• “Ayatuna” — Our signs or verses (Qur'an)

• “Asatir al-awwalin” — old tales, fairy tales, ancient myths

- This is mockery, not reason — calling divine guidance fables is an attempt to dismiss its authority.

- This is not genuine doubt, but arrogance: unwillingness to accept truth because it would challenge their ego and comfort.

- The Qur'an records this response to show the psychology of disbelief — deflect and ridicule rather than engage sincerely.

Tafsir:

Surah al-Mutaffifin – Verse 14 Arabic: Arabic textً Arabic text "No! Rather, the stain has covered their hearts from what they used to earn."

This verse rejects their excuses and explains the real cause of their blindness.

• “Ran” — a rust, stain, or crust that builds up and seals the heart

• Caused by what they earn — their persistent, deliberate sins

Maturidi:

- This verse describes the spiritual law of cause and effect: sins, over time, create a barrier to truth.

- The heart becomes hardened, blocked, and veiled.

- This is not divine injustice — it is the natural result of ignoring the signs repeatedly.

Maturidi emphasizes: every deed leaves a mark. Good deeds polish the heart; sins rust it.

Surah al-Mu'affifin – Verse 15 Arabic: Arabic textً Arabic text

"No! On that Day, they will be veiled from their Lord."

• “Mahjubun” — veiled, screened, cut off

Maturidi:

- This is one of the most terrifying punishments in the Qur'an:

○ Not fire

○ Not chains

- But deprivation of seeing Allah

• For the believer, the greatest joy is to see and be near their Lord.

- To be barred from that vision is a sign of total rejection.

Maturidi also explains that this verse indirectly confirms the belief of ru'yah (vision of Allah) for the righteous — since the wicked are deprived, it implies the righteous are not.

Surah al-Mutaffifin – Verse 16 Arabic: Arabic text "Then, indeed, they will enter the Blaze."

• “Salı al-jahîm” – they will burn, or be cast fully into Hell's fire.

- The fire is not metaphorical — it is real, and their punishment is direct, physical, and inescapable.

- This verse comes after the spiritual punishment (being cut off from Allah) — showing that both inner and outer torment await them.

Tafsir:

Surah al-Mutaffifin – Verse 17

Arabic:

Arabic text "Then it will be said, 'This is what you used to deny.'" This is the moment of ultimate humiliation.

- The angels or perhaps their own souls will say: This — this fire, this loss — is the very thing you used to laugh at.

Maturidi:

- The verse shows that denial does not erase reality — it only delays its encounter.

- Those who dismissed Hell as myth will be forced to face it — and be reminded that they had been warned.

Verses 18 to 21 — the record of the righteous and the high station of the honored.

Surah al-Mu'affifin – Verse 18 Arabic: مُArabic textَ إِنْ كَتَلَبَ Arabic textْأُنْبِرَArabic textٍ لَفِArabic textَلَيْتِArabic text

"No! Indeed, the record of the righteous is in 'Illiyyin."

The surah now turns to the destiny of the righteous — a direct contrast to the wicked just described.

- “Kitab al-abara” — the register of the righteous, that is, their deeds, status, and reward

• “Illiyyin” — a word implying:

- Elevation, from 'uluw (highness)

- o A heavenly record stored in the highest realms

Maturidi's Commentary:

• “Kalla” at the start — again a strong rebuke, but now to refocus the listener on the truth of reward, not just punishment.

- The contrast between Sijjin (the lowly record of the wicked) and 'Illiyyin (the elevated record of the righteous) is deliberate and profound.

• 'Illiyyin signifies not only where the record is, but also how honored the righteous are in the sight of Allah.

Surah al-Mutaffifin – Verse 19 Arabic: وَمَArabic textَنْرَArabic textَ مَArabic textَلَيْهِنَ "And what will make you know what 'Illiyyin is?"

• The same rhetorical device used earlier for Sijjin is now used for 'Illiyyin.

• “Ma adraka” implies: You cannot fully grasp its reality.

Maturidi:

- This verse emphasizes the loftiness and beauty of this station — it is beyond human comprehension.

- The reward of the righteous is not just Paradise, but an eternal, exalted status, and a record preserved in the highest company.

Surah al-Mutaffifin – Verse 20

Tafsir:

"A written record, inscribed."

Arabic: Arabic text The same phrase that was used for the wicked's record is now used for the righteous — but their book is in 'Illiyyin.

• “Marqum” — clearly written, sealed, authentic, unchangeable

- This shows Allah's justice and symmetry — every deed is documented with precision, no favoritism, no corruption.

- The righteous have a record that is not only correct, but preserved in a place of honor.

Tafsir:

Surah al-Mutaffifin – Verse 21

Arabic text

"Attended by those brought near [to Allah]."

• “Al-muqarrabun” — the nearest ones to Allah: the elite of the angels, and perhaps even some of the most righteous humans

Maturidi:

- The fact that the record of the righteous is witnessed by the muqarrabun adds immense honor:

○ It is publicly acknowledged in the highest realms

- Their goodness is not only recorded, but celebrated among the most noble company

- This verse also implies that true righteousness is not forgotten — it is observed, preserved, and elevated.

Verses 22 to 28 — the joy and reward of the righteous in Paradise.

Surah al-Mutaffifin – Verse 22 Arabic: إِنِّ Arabic textْأُنْبِرَ أَزْ لَفِArabic textَعِArabic textِ "Indeed, the righteous will be in bliss."

This is a clear, emphatic declaration of reward.

• “Al-abara” — the righteous, those who were loyal to the truth, upright in conduct, sincere in heart

- “Na'im” — bliss, encompassing both physical delights and spiritual joy

- This bliss is not temporary or imagined — it is real, eternal, and deserved.

- The verse affirms that righteousness brings fruit, even if the righteous suffer in the dunya.

Maturidi emphasizes that this na'im includes:

Tafsir:

- The joy of nearness to Allah

- Peace and security

- o And complete contentment

Surah al-Mutaffifin – Verse 23 Arabic: Arabic text "On adorned couches, they will be looking."

• “Ara'ik” — luxurious, canopied couches or thrones in Paradise

• “Yanzurun” — they will be looking — which may imply:

Looking at their surroundings in joy

Looking at their Lord, as some interpretations hold

- The image is one of honor, comfort, and tranquility.

- Paradise is not a place of toil — the righteous recline and reflect, enjoying what Allah has given them.

• The “looking” may include:

Tafsir:

- o Gazing upon the bounties of Hannah

- o Or the vision of Allah — the ultimate bliss.

Surah al-Mutaffifin – Verse 24 Arabic: Arabic textฉ Arabic text "You will recognize in their faces the radiance of bliss."

• “Nadrah” — freshness, brightness, radiance

• “Na'im” — the joy that causes that glow

Maturidi:

- The state of the heart manifests in the light of the face.

- This verse shows that Paradise transforms not only the environment, but the very appearance of the believers.

• Their faces shine with:

○ Contentment

- Delight

- o And the peace of having been accepted

It is a visual proof of divine favor.

Tafsir:

Surah al-Mu'affifin – Verse 25 Arabic: يُسْقُقْArabic textَّحِArabic textٌ مَخْتَوْم

"They will be given to drink of a sealed pure wine."

• “Rahiq” — a pure, clear wine (completely untainted)

• “Makhtum” — sealed, preserved, untouched

Maturidi:

- Unlike the corrupt wine of the world, this drink is:

○ Unclouded

- o Unintoxicating

- o And entirely lawful and joyous

- The sealing of it reflects both exclusivity and perfection — it was prepared specifically for the righteous.

Surah al-Mutaffifin – Verse 26 Arabic: Arabic text ○ Arabic text "Its seal is musk — so let those who compete, compete in this."

• “Khitamuhu misk” — the final scent left from this drink is musk, a sign of luxury and beauty

• “Fi dhalika falyatanafasi al-mutanafisun” — this is what people should race and strive for

- The verse shifts the tone — from description to motivation.

• True competition isn't in wealth, fame, or power — it's in earning Allah's pleasure.

- The righteous are not passive — they compete for reward, but with sincerity and humility.

Tafsir:

Surah al-Mutaffifin – Verse 27 "Its mixture is from Tasnim."

Arabic: Arabic text

• “Tasnim” — a spring in Paradise, described as the highest and purest source of drink

- The wine of the righteous is flavored with this exalted water

Maturidi:

- This signifies that their pleasure is layered — it is not only enjoyable but spiritually elevated.

- Tasním, being from above, also symbolizes Allah's direct favor.

Surah al-Mutaffifin – Verse 28 Arabic: عَنْأَ يَشْرِبُ بِهَArabic textْمَقْرِبُنُ "A spring from which those near [to Allah] will drink."

- This verse tells us that Tasnim is not just mixed into the wine of the righteous — it is drunk in its purest form by al-muqarrabun (those brought nearest to Allah)

Maturidi:

- There are degrees in Paradise, and the muqarrabun are in the highest ranks.

- They receive unfiltered, direct blessings from the highest sources — honor beyond description.

Verses 29 to 36 — the mockery of the disbelievers in the world, and the final reversal on the Day of Judgment.

Tafsir:

Surah al-Mutaffifin – Verse 29 Arabic: إِنّ Arabic textَّذِArabic textَ أَجْرَمْمَArabic textَArabic textْوََArabic textِنَ Arabic textَّذِArabic textَ عَArabic textْتُوَArabic textَضْحُكُمْ "Indeed, those who committed crimes used to laugh at those who believed."

This verse begins to describe the mockery and arrogance of the disbelievers in the worldly life.

• “Ajramu” — those who were guilty of major sins and crimes, especially disbelief and arrogance

• “Yadhakun” — they laughed at the believers: mocking their simplicity, their prayer, their restraint

- This verse addresses a common historical reality: the righteous are often ridiculed by the corrupt.

- The laughter of the disbelievers is not innocent — it reflects pride, ignorance, and denial of truth.

- Maturidi emphasizes that this laughter is noted by Allah — and it will not go unpunished.

Tafsir:

Surah al-Mutaffifin – Verse 30

Arabic:

Arabic text "And when they passed by them, they would wink at one another [in mockery]."

• “Yataghamazun” — to wink, gesture, nudge — conveying sarcasm or ridicule

Maturidi:

- This verse shows the depth of their contempt — even the presence of believers provoked mockery.

- These gestures were often used to say:

- ☐ "Look at these fools."

○ "They've given up life for religion."

- Yet Allah was recording it all — every grin, every scoff, every glance.

Tafsir:

Surah al-Mutaffifin – Verse 31 Arabic: Arabic text "And when they returned to their people, they returned jesting."

• “Fakihin” — delighting, joking, boastful, or smug

Maturidi:

- After mocking the believers, they returned home pleased with themselves.

- This verse criticizes their arrogant self-assurance — thinking they were clever or successful for mocking religion.

- Their gatherings and laughter were built on the humiliation of the sincere — and this was part of their crime.

Surah al-Mutaffifin – Verse 32 Arabic: Arabic textَوَArabic textِ لَضَArabic textَ "And when they saw them, they would say, 'Indeed, these people are astray.'"

- Their mockery turned into accusation: These believers are lost, backward, foolish.

- This reveals the inversion of truth: those who followed revelation were labeled as misguided.

- This verse exposes the corrupted standards of the worldly elite — who measure truth by wealth, power, and status.

- In reality, the ones saying "they are astray" are the most lost themselves.

Tafsir:

Surah al-Mutaffifin – Verse 33

Arabic: وَمَArabic textْسَلَArabic textَلَيْهِمْ خَArabic textِظَيْنَ

"Yet they were not sent as guardians over them."

• "Ħafizin" — protectors, overseers, or judges

Maturidi:

- The verse criticizes the disbelievers for judging what they had no right to judge.

- They were not appointed by Allah to watch over the believers — so why mock, label, or condemn them?

- It also implies: Their mockery was groundless — based on no knowledge, no responsibility.

Arabic: Arabic text

"But today, those who believed are laughing at the disbelievers."

• Now comes the final reversal.

- The Day of Judgment exposes the truth — and the mockers are mocked.

Maturidi:

- The laughter of the believers is not arrogant — it is a reaction to justice, a vindication of what they patiently endured.

- Those who were laughed at in the dunya are now honored and watch their mockers brought low.

Tafsir:

Surah al-Mutaffifin – Verse 35 Arabic: Arabic text "On adorned couches, they will be observing."

• Same phrase used earlier (v. 23) — now repeated to emphasize:

Their elevated, peaceful status

And that they are now the ones looking on, not being looked down upon

- They observe the fulfillment of justice — perhaps watching the punishment of those who ridiculed them.

- Their position is not just of comfort, but of dignity and witness.

Tafsir:

Surah al-Mutaffifin – Verse 36 Arabic: Arabic text "Have the disbelievers [not] been repaid for what they used to do?"

• “Thüwwiba” — repaid, compensated fully (with justice)

- A rhetorical question with a clear answer: Yes. They have received exactly what they earned.

Maturidi:

- This verse is a divine confirmation of justice.

- Nothing was forgotten — every act of arrogance, denial, and mockery was measured and returned.

- It is also a comfort to the believer: you were never wrong to be patient.

Surah al-Inshiqaq – Verse 1 Arabic: Arabic textమాArabic text "When the sky is split open..."

This verse opens the surah with a cosmic sign of the Day of Judgment, using the pattern already seen in previous surahs.

• “Inshaqqat” — from inshiqaq, meaning to tear apart, rupture, or crack open

- The sky, once a symbol of structure and protection, is now being ripped apart by divine command

Maturidi's Commentary:

- This rupture signals the end of the current order and the beginning of the Hereafter.

- The same sky that once covered and protected the earth now becomes a witness to its undoing.

- Maturidi highlights that this is not a natural collapse, but a deliberate act of divine power, announcing that judgment is near.

Tafsir:

Surah al-Inshiqaq – Verse 2 Arabic: Arabic text

• “Adinat 51 Rabbiha — the sky has obeyed, submitted, and listened to the command of its Lord

• “Wa huqqat” – and it was right and fitting that it should do so

- This shows that even the great sky, majestic and seemingly untouchable, will submit immediately to Allah's command.

- There is no delay, no resistance – the sky's obedience is natural and necessary.

- This verse is both a reminder of divine authority and a contrast to human defiance — if even the sky obeys, what excuse does man have?

Tafsir:

Surah al-Inshiqaq – Verse 3

Arabic: Arabic text "And when the earth is stretched out..."

• “Muddat” — to be flattened, extended, or unfolded

Maturidi:

- The earth is no longer curved or compartmentalized — it becomes a level plain, ready for the gathering of all people.

- This transformation makes it possible for every grave to be opened, and for all creation to stand equally before Allah.

- The verse also conveys a sense of exposure — nothing will be hidden or buried.

Surah al-Inshiqaq – Verse 4 Arabic: وَأَArabic textَArabic textَArabic textِيَهَArabic textَلَتْخَلْتَ

"And casts out what is within it and becomes empty."

• “Alqat ma fiha” — the earth throws out everything inside: bodies, secrets, treasures

• “Takhallat” — to be emptied, abandoned, relieved

Maturidi:

- This describes resurrection — the earth, which held the dead in silence for ages, now returns all to the surface.

- It also implies a moral revealing – not just bodies, but deeds and consequences.

- The word takhallat paints a picture of the earth no longer holding back — its task is complete.

Tafsir:

Surah al-Inshiqaq – Verse 5 Arabic: Arabic textّArabic text

- A repetition of verse 2, now applied to the earth

- Just like the sky, the earth is compelled by divine will — and it obeys without hesitation.

- The repetition emphasizes the total obedience of all creation.

- It contrasts with the stubbornness of man, who is given a choice and often chooses rebellion.

Verses 6 to 15 — the judgment of people based on their record.

Tafsir:

Surah al-Inshiqaq – Verse 6

Arabic: يَآَيْهَArabic textَلْتَسَئَArabic textَئَكَ كَArabic textِArabic textِلَArabic textَبَّكَ كَذَّArabic textَمَArabic textَمَلَقِArabic textِ "O man! You are laboring toward your Lord — with [great] exertion — and you will meet Him."

This is a universal address to all human beings.

• “Kadih” — one who toils, strives, struggles with effort

• “Kadhan” — refers to lifelong effort, physical and emotional

• “Fa-mulaqihi” — and you will meet Him — meaning: you will stand before Allah

- This verse describes life as a journey of struggle — but not aimless. Every person is moving, step by step, toward Allah.

- Whether believer or disbeliever, no one escapes this movement — all will meet their Lord.

- The tone is both gentle and warning: since you're destined to meet Him, how are you preparing?

Tafsir:

Surah al-Inshiqaq – Verse 7

Arabic: فَأَArabic textَArabic textِArabic textَتَلَهُ بِArabic textِArabic textَهُ

"Then as for the one who is given his record in his right hand..."

The next verses begin the division of people based on their deeds.

• “Kitabahu” — his book of deeds

• “Bi-yaminihi” — in his right hand — the sign of success, acceptance, and reward

Maturidi:

- This symbolizes that the person is among the saved, receiving their record publicly and honorably.

- The right hand is a sign of:

○ Purity

- o Righteousness

- o And being welcomed by Allah

Surah al-Inshiqaq – Verse 8 Arabic: Arabic textً Arabic text "He will be judged with an easy reckoning."

• “Hisaban yasiran” — a light, merciful account, not a harsh audit

Maturidi:

- This refers to those whose intentions were pure, even if their deeds were not perfect.

- Their reckoning will be brief, perhaps even symbolic, followed by forgiveness.

- The Prophet explained that the “easy reckoning” means being shown one's deeds, but not interrogated or exposed.

Tafsir:

Surah al-Inshiqaq – Verse 9 Arabic: Arabic text "And he will return to his people joyfully."

• “Yanqalibu” — to turn back, return

• “Masrüran” — full of joy, satisfaction, peace

Maturidi:

• The “people” here may refer to:

- His family and companions in Paradise, or

- Angels and souls awaiting him in joy

- The verse emphasizes that his journey ends in celebration, not sorrow.

Tafsir:

Surah al-Inshiqaq – Verse 10 Arabic: Arabic text

"But as for the one who is given his record behind his back..."

This is the opposite case.

• “Waraa zahrihi” — behind his back — a sign of rejection, disgrace, and shame

Maturidi:

- This verse reveals that those who denied and mocked the truth will not receive their book in hand, but have it thrown behind them.

- The humiliation reflects that they were never willing to face their actions in life — and now they must face them in shame.

Tafsir:

Surah al-Inshiqaq – Verse 11 Arabic: Arabic textًا "He will cry out for destruction."

• “Yadu thuburan” – he will call for ruin, wishing for annihilation

- This is not a metaphor — the regret will be so intense, the disbeliever will wish to cease existing.

- But there is no escape — not from the record, not from the judgment, and not from the consequence.

Tafsir:

Surah al-Inshiqaq – Verse 12

Arabic:

Arabic textًا

"And he will enter a blazing fire."

• “ Sala ” — to burn or be immersed in fire

• “Sair” — blazing, roaring flame, one of the names for Hell

Maturidi:

- This is the just outcome for one who rejected truth and refused repentance.

- His regret and calls for escape will not help — the fire is now his home.

Surah al-Inshiqaq – Verse 13 Arabic: إِنَّهَ Arabic textَ فِArabic textَهْلَهَ مَسْرُArabic textًا "Indeed, he used to be joyful among his people [in the world]."

- This describes his attitude in worldly life: heedless enjoyment, arrogance, and false confidence

- His joy was not faith-based, but built on mockery, denial, and indulgence.

- He felt secure among his people — laughing at the believers, living in delusion.

Tafsir:

Surah al-Inshiqaq – Verse 14 Arabic: إِنَّهَ ظَنَهُ أَنْ لَنَ يُحْمَرَ "Indeed, he thought he would never return [to his Lord]."

• "Yahur" — to return, here meaning resurrected, judged, held to account

Maturidi:

• The root cause of his rebellion: he denied resurrection.

- Without belief in return, he felt free to sin, mock, and ignore guidance.

Surah al-Inshiqaq – Verse 15 Arabic: بَلَArabic textِنْ رَبَّةَ Arabic textَ بِغَ بِصِArabic textَا "But yes! Indeed, his Lord had been seeing him."

• “Bala” — Yes! — a firm correction of his false assumption

• “Basıra” — All-Seeing: Allah saw everything he did, even if he denied being watched

Maturidi:

- This is a powerful conclusion: even if one denies accountability, Allah's observation never ceases.

- Allah's knowledge and justice were present at every moment — now the reckoning has come.

Verses 16 to 25 — divine oaths, the denial of truth, and a final warning.

Tafsir:

Surah al-Inshiqaq – Verse 16 Arabic: Arabic text "But no! I swear by the twilight..."

• “Fa-la uqsimu” — a Qur'anic oath that translates as Indeed, I swear (not a negation, but a form of emphatic oath)

- “Ash-shafaq” – the twilight glow after sunset, signaling the end of the day

- Allah is swearing by the twilight to highlight certainty and importance of what's about to follow.

- Shafaq is a sign of time, transition, and a reminder of the cyclical nature of life and death.

- It hints at the end of worldly life, pointing toward the onset of the Hereafter.

Tafsir:

Surah al-Inshiqaq – Verse 17 Arabic: وَأَثَّلِArabic textَ وَمَArabic textَسَقَ "And by the night and what it envelops..."

• “Wasaq” — to gather, encompass, or carry together

- The night conceals and brings together darkness, silence, and rest

Maturidi:

- The night wraps the world in mystery and quiet — symbolizing the concealment of human deeds, which will later be exposed.

- This oath evokes awe and reflection: just as the night covers, Allah's command will uncover.

Surah al-Inshiqaq – Verse 18 Arabic: وَArabic textْقَمْرِ إِذَArabic textَتْسَقَ "And by the moon when it becomes full."

• “Ittasaq” – when the moon completes its light, reaching fullness in its cycle

- The full moon is majestic, a symbol of completeness and clarity — just like the evidence of Allah.

- The cycles of the moon reflect the certainty of divine order and repetition of truth — leading up to the final moment: judgment.

Tafsir:

Surah al-Inshiqaq – Verse 19

Arabic: Arabic text

"You will surely ride stage after stage."

• “La-tarkabunna tabanam 'an taban” — you will pass through level after level, meaning:

o From life to death

From the grave to resurrection

o From judgment to final destination

Maturidi:

- This verse summarizes human destiny: no one is stationary — everyone is moving, transitioning, evolving.

- Whether through childhood, adulthood, death, or spiritual stages, man is traveling toward a final encounter with Allah.

- It also implies growth or decline — depending on the soul's choices.

Tafsir:

Arabic: Arabic text

"So what is [wrong] with them that they do not believe?"

This rhetorical question follows the powerful signs and oaths — asking: With so much evidence, why are they still rejecting faith?

Maturidi:

- The verse appeals to the rational and moral mind.

- Belief is not obstructed by lack of signs — it is blocked by arrogance and pride.

Tafsir:

Surah al-Inshiqaq – Verse 21 Arabic: Arabic textّArabic textَلَيْهِمُ Arabic textُرْزَعَArabic textُ Arabic textُArabic textَ "And when the Qur'an is recited to them, they do not prostrate."

• “La yasjudun” — refusal to submit, spiritually and physically

- This is not just a refusal of physical sujud, but submission of the heart.

- The Qur'an should soften and humble, but their hearts are hard and proud.

Tafsir:

Surah al-Inshiqaq – Verse 22 Arabic: Arabic text

"But rather, the disbelievers persist in denial."

- Despite clear signs, their response is not confusion, but active rejection.

Maturidi:

- Their denial is deliberate — it stems from willful defiance, not from ignorance.

- This verse distinguishes between those who don't know and those who choose to mock and oppose.

Tafsir:

Surah al-Inshiqaq – Verse 23 Arabic: وَArabic textَ أَعْلَمُ بِمَArabic textَوْعُArabic textَ "And Allah is most knowing of what they hide inside."

- “Yu'un” — what they harbor in their hearts, their inner thoughts, plots, and intentions

- This verse is a warning: even if they hide their intentions, Allah is fully aware.

- It also comforts the Prophet ☁ — don't be deceived by their words, for Allah knows what's inside them.

Tafsir:

Surah al-Inshiqaq – Verse 24

Arabic: قَبْشُرْ هُArabic textِعَذَArabic textِ Arabic textِArabic text

"So give them tidings of a painful punishment."

• “Fabašshirhum” — usually used for good news, but here used ironically to intensify the warning

• “Adhab alim” — a painful, enduring punishment

Maturidi:

- This style is meant to shock the deniers — the only news awaiting them is torment.

- It's a just return for those who mocked, denied, and refused to submit.

Surah al-Inshiqaq – Verse 25 Arabic: Arabic textً Arabic text "Except those who believe and do righteous deeds — for them is a reward never ending."

This verse ends with hope and contrast.

• “Ajrun ghayru mamnun” — a reward that is:

○ Uninterrupted

o Never cut off

○ Free from decrease or limit

Maturidi:

- The righteous are excluded from the punishment — not just by faith, but by action rooted in that faith.

- Their reward is eternal, generous, and without fatigue.

Tafsir:

Surah al-Buruj – Verse 1 Arabic: Arabic text "By the sky with its great constellations..."

This verse begins with a solemn oath, swearing by the sky and its majestic structures.

• “Al-buruj” — often interpreted as:

Constellations or zodiac signs

Massive star formations

o Or palatial towers in the heavens (reflecting order, power, and security)

- The oath draws attention to the grandeur, design, and stability of the universe.

- The constellations are not random; they reflect divine artistry and precise arrangement.

- Their presence reminds humans of order, timing, and the certainty of divine planning — particularly important in a surah that warns of justice and retribution.

Tafsir:

Surah al-Buruj – Verse 2 "And by the Promised Day..."

Arabic: وَأَيُوْArabic textَلْمُوَ عُوَد This is the second oath in the opening of the surah.

• “Al-yawm al-mawud” — the Day of Promise, referring to the Day of Judgment

Maturidi's Commentary:

• Allah swears by the very day He has promised — a day:

○ Of resurrection

○ Of absolute justice

- Of reward for the believers and punishment for the deniers

- This day is unavoidable, and has been affirmed by all prophets.

The verse intensifies the message: as surely as the stars are fixed in the heavens, this Day too is fixed in destiny.

Tafsir:

Surah al-Buruj – Verse 3

Arabic: Arabic text

"And [by] the witness and what is witnessed..."

This third oath carries a dual image:

• “Shahid” — one who witnesses, observes

• “Mashhud” — that which is witnessed, seen

Maturidi:

- There are many layers to this oath. Among the interpretations:

1. Shahid = the human being, Mashhud = his deeds

2. Shahid = the Day of Judgment, Mashhud = all people and actions

3. Shahid = the Prophet ☀, Mashhud = his ummah or the truth

- Maturidi stresses that everything is being observed and recorded — by angels, by time, and ultimately by Allah.

- The verse reminds that nothing escapes divine attention, whether physical or spiritual.

Surah al-Buruj – Verse 4

Arabic: Arabic text

"Destroyed were the companions of the trench."

Now begins the historical narrative that the oaths introduce.

• "Qutila" — literally "may they be killed", or "they were cursed and destroyed"

• “Ashab al-ukhadud” — the people of the trench or ditch — referencing a well-known story of martyrs burned alive for their faith

Maturidi's Commentary:

- This verse marks a turning point — from cosmic oaths to human cruelty and moral failure.

- The phrase is a condemnation – Allah is denouncing the aggressors, not the victims.

- These were tyrants who dug trenches and lit fires to destroy believers, simply because they affirmed tanhid.

"The fire full of fuel..."

Surah al-Buruj – Verse 5 Arabic: Arabic textَّArabic textْوَد

• “När dhät al-waqud” – a blazing fire, fed continuously, designed for maximum destruction

- The fire was not accidental or defensive — it was prepared, fed, and maintained for the deliberate murder of believers.

- The verse highlights the premeditated cruelty of the trench owners.

- It also mirrors Hellfire, implying: they prepared fire for others, but now fire awaits them from Allah.

Verses 6 to 10 — the crime of the trench, the martyrdom of the believers, and divine justice.

Tafsir:

Surah al-Buruj – Verse 6 Arabic: Arabic textَلَيْهَArabic textَعُArabic textٍ "When they were sitting over it..."

This verse describes the arrogant onlookers — the perpetrators who sat beside the fire, watching the believers burn.

• “'Alayha quʠud” — sitting beside or over it, deliberately and comfortably

- Their sitting shows not just violence, but cold-hearted amusement at their crime.

- They were not reluctant – they watched with satisfaction as the righteous were tortured.

- The image of sitting implies control, pride, and mockery — as if they believed no one could punish them.

Tafsir:

Surah al-Buruj – Verse 7 Arabic: وَهُمْ عَلَArabic textَArabic textَفَعَلُنْ بِArabic textْمُؤْمِنِArabic textَ شُهْوَد "And they were witnesses to what they were doing to the believers."

- “Shuhud” — not just witnesses in the passive sense, but actively watching, approving, and present at the scene

Maturidi:

- The verse affirms that these aggressors were fully aware of their evil.

• They didn't act in ignorance — they saw the pain, the faith, the courage of the believers, and still went forward.

- This removes any possible excuse — they were criminals by full intention.

Surah al-Buruj – Verse 8 Arabic: وَمَArabic textَقْمُوَArabic textَنْهَمُ إِلَاَ أَArabic textَوْمِنُArabic textِArabic textَّهَArabic textْعَزِArabic textَ Arabic textْحَمِArabic textَ "And they resented them for nothing but that they believed in Allah — the Mighty, the Praiseworthy."

• “Naqamu minhum” – they held grudge/hatred against the believers

- Their only “crime”? Belief in Allah al-'Aziz (the Mighty) and al-Hamid (the Praiseworthy)

Maturidi:

- This verse defends the believers with honor: they weren't rebels or criminals — they simply believed in Allah.

- The use of “'Aziz” reminds the aggressors: Allah is stronger than all tyrants.

• “Hamid” implies: Even if you mock Him, He is eternally praised.

Their hatred was a hatred of truth, and their crime was persecuting sincerity.

Tafsir:

Surah al-Buruj – Verse 9 Arabic: Arabic textَّArabic text ◌ Arabic text "To Whom belongs the dominion of the heavens and the earth. And Allah is Witness over everything."

- This verse asserts Allah's power in contrast to the false pride of the trench-owners.

• Mulk – sovereignty, ownership – meaning everything is in His control

- Even though the aggressors appeared powerful, they owned nothing — Allah owns everything, sees everything, and controls everything.

• The phrase “ala kulli shay'in shahid” means:

- o He is present

○ He is aware

- He is recording, and He will act with justice

This is a warning to tyrants and a comfort to the oppressed.

Surah al-Buruj – Verse 10

Arabic:

إِنّ Arabic textَّذِArabic textَ فَتَثْوَ Arabic textْمُؤْمِنِArabic textَ وَArabic textْمُؤْمِنَArabic textٍ تَحْمِلْ لَمْ يَثُوْArabic textَلْهُمْ عَذَArabic textِ جَهَنَّمُ وَArabic textْهُمْ عَذَArabic textِ Arabic textْحَرِArabic textِ

Tafsir:

"Indeed, those who persecuted the believing men and women, then did not repent — for them is the punishment of Hell, and the punishment of the burning fire."

• "Fatanu" — here means to test with extreme harm, to torture, or to put to trial through fire

- The double mention of Hell and fire emphasizes both:

- The general torment of Hell (Jahannam)

- o And the specific punishment of burning (hariq) — as they did to the believers

- He draws attention to Allah's mercy in the phrase: "then did not repent".

- o Even such horrific oppressors would be forgiven if they turned in repentance.

- But their refusal to repent leaves them deserving of double retribution:

- Spiritual separation from Allah

- o And physical agony mirroring their crime

Verses 11 to 22 — the reward of the believers, the power of Allah, and the fate of past tyrants.

Surah al-Buruj – Verse 11 Arabic: إِنّ Arabic textَّهِ فَأَصْلِحُArabic textَعَمِلُArabic textْصَلَّحَArabic textُ لَهُمْ جَتَأْتُ تَجُرِArabic textِنَ تَحْتِيْنَArabic textْأَنْهَArabic textٌ ﴿نَلَّكَ Arabic textْقَوْزِ Arabic textَّكَبِArabic textِ

Tafsir:

"Indeed, those who believe and do righteous deeds will have Gardens beneath which rivers flow — that is the supreme triumph."

- This is a contrast to the torment mentioned in the previous verse.

• "Jannat" — lush, green gardens, symbolic of eternal peace

• “Tajri min taħtiħa al-anhar” — rivers flowing beneath them, indicating luxury and permanence

- This verse affirms that the suffering of the believers was not in vain.

- Their reward is not just escape from Hell, but eternal joy and honor.

• The phrase “dhalika al-fawz al-kabir” (that is the great success) means:

Tafsir:

- o No worldly success compares to being saved and accepted by Allah.

Surah al-Buruj – Verse 12 Arabic: Arabic textَبَّArabic text

"Indeed, the grip of your Lord is severe."

• “Batsh” — Allah's seizing, grasp, or punishment

• “Shadid” — intense, unrelenting, beyond resistance

Maturidi:

- This is a warning to all tyrants: Allah may delay, but His justice is certain and inescapable.

- No power can withstand the divine grasp once it descends.

- It also reassures the believers that oppression will be dealt with, even if not immediately.

Surah al-Buruj – Verse 13 Arabic: إِنَّهَ هَوَ يَبْدَىَ وَيَعِدَ "Indeed, it is He who originates and repeats [creation]."

- Allah is the One who creates from nothing and brings back to life after death

Maturidi:

- This answers the doubts of the disbelievers: Yes, resurrection is real.

- The same Lord who created you the first time has no difficulty in recreating you.

- The statement also connects to punishment and reward: He has the power to start and return all things to their proper end.

Tafsir:

Surah al-Buruj – Verse 14 Arabic: وَهَوَ Arabic textْعَقُArabic textُ Arabic textْوَدْوَد "And He is the All-Forgiving, the Most-Loving."

• “Al-Ghafur” — the One who forgives repeatedly, extensively

• “Al-Wadud” — the One who is full of love and affection, especially for His servants

Maturidi:

- This verse softens the tone: after describing punishment and divine might, Allah emphasizes His mercy and love.

- No matter the sin, forgiveness remains available.

- Maturidi adds: “al-Wadud” means Allah not only loves, but also is loved — especially by those who endure trials for His sake.

Tafsir:

Surah al-Buruj – Verse 15 Arabic: Arabic text

"Owner of the Glorious Throne."

• "Dhu al-'arsh'" — Master of the Throne, symbolizing absolute sovereignty

• “Al-Majid” — Glorious, Majestic, Full of Honor

Maturidi:

- The Throne is the greatest creation, and Allah is transcendent and exalted.

- This title reminds us that His majesty encompasses mercy and power simultaneously.

- The mention of the Throne reassures the oppressed: The One in control is Majestic and Just.

Surah al-Buruj – Verse 16 "Doer of whatever He wills."

Arabic: فَعَArabic textَ لَمَArabic textَرِArabic textَ

• Allah is unrestricted – His will is decisive, and none can prevent what He decrees.

- This is both comfort and warning.

• It reminds that:

- o If He wills to forgive, He does so with ease

- o If He wills to punish, no one can stop Him

- His actions are not arbitrary — but they are free of limitation.

Tafsir:

Surah al-Buruj – Verse 17 Arabic: Arabic text "Has the story of the armies reached you?"

- A rhetorical question, referring to powerful nations of the past that rebelled against truth

Maturidi:

- This verse introduces examples of past destruction — not myths, but true histories.

- The message is: You're not the first to oppose truth — and those who tried before you were destroyed.

Surah al-Buruj – Verse 18 Arabic: Arabic text "Of Pharaoh and Thamud?"

Two examples of arrogant, powerful civilizations:

• Pharaoh — symbol of oppressive tyranny

• Thamud — a people of engineering and strength, who denied Prophet Salih Arabic text

Maturidi:

- Despite their power, they were wiped out for their rebellion.

- This is a warning: if they were punished, what makes today's tyrants feel secure?

Surah al-Buruj – Verse 19 Arabic: Arabic text

Tafsir:

"Yet the disbelievers persist in denial."

- Despite all evidence — cosmic signs, divine promises, historical examples — they still deny

- The verse exposes the deliberate blindness of disbelievers — it's not lack of proof, but stubborn pride.

- Their denial continues, but truth remains unchanged.

Tafsir:

Surah al-Buruj – Verse 20 Arabic: وَArabic textَّهَ مِنَ وَرَArabic textِهُمْ مَحِArabic textٌ

"But Allah encompasses them from behind."

• “Muhit” — to surround completely, in knowledge, power, and judgment

Maturidi:

- This verse is chilling: the deniers may feel free, but they are surrounded by Allah's will.

• They cannot escape — not with words, power, or armies.

Tafsir:

Surah al-Buruj – Verse 21 Arabic: Arabic text "But this is an honored Qur'an..."

- The surah now reaffirms the truth they reject

• “Majid” — full of nobility, glory, perfection

- Despite all mockery, the Qur'an remains unmatched, unchanging, and above all insult

Surah al-Buruj - Verse 22 Arabic: Arabic text

"Inscribed in a Preserved Tablet."

• "Lawh mahfuz" — the Heavenly Preserved Tablet, in which all decrees and truths are recorded by Allah

Maturidi:

- This verse ends the surah by confirming:

- o The Qur'an is not man-made

- It is unchangeable, eternally protected, and stored beyond all tampering

- The truth will remain, no matter how many deny it.

Tafsir:

Surah at-Tariq - Verse 1 Arabic: Arabic textమాArabic text "By the sky and the night-comer!"

This opening verse begins with an oath, pairing two great signs:

• “As-sama”— the vast sky, often referenced in oaths for its beauty and majesty

• “At-Tariq” — literally: the night visitor or the one who knocks, referring to something that arrives or appears by night

- The term tariq is understood to mean a bright star, which pierces the darkness of night.

- The verse calls attention to how silent, powerful signs appear at night — often unnoticed by the heedless.

- The oath is designed to capture attention, making the listener reflect on what guidance may come suddenly, like the tariq.

Tafsir:

Surah at-Tariq - Verse 2 Arabic: وَمَArabic textَدْرَArabic textَكَ مَArabic textْطَأْرَقَ "And what will make you know what the night-comer is?"

This rhetorical question emphasizes the greatness and mystery of the tariq.

- The question elevates the subject — meaning: you don't know how important this is until Allah tells you.

- It creates suspense and reminds the reader that hidden realities — like revelation, stars, or angels — can hold immense meaning.

"It is the piercing star."

Surah at-Tariq – Verse 3 Arabic: Arabic textَّجِمَ Arabic textَArabic textِبَ

• “An-najm ath-thaqib” — a star that pierces, burns through, or shines intensely in the dark

Maturidi:

- This star symbolizes divine light breaking through darkness — just as revelation pierces ignorance.

• Some scholars say it may also refer to:

○ A specific bright star

- o Or to any celestial body that appears as a guide in darkness

- The verse prepares us to reflect on a deeper spiritual analogy — just as this star guides at night, the Qur'an and Prophethood guide the soul.

Verses 4 to 7 — man's creation and accountability.

Surah at-Tariq - Verse 4 Arabic: إِArabic textُلُ نَفْسُ لَّمَArabic textَلَArabic textَArabic textِظَ "Indeed, every soul has a guardian over it."

This verse marks a shift — from celestial oaths to human accountability.

• “Kullu nafs” – every soul, without exception

• “'Alayha hafiz'” — assigned a watcher or guardian, who:

o Records deeds

Protects divine order

Ensures no action goes unnoticed

Maturidi's Commentary:

• The word hifz implies:

- o Recording angels who write down everything

- o Or divine oversight that preserves justice

- It is a reminder that while humans forget, Allah's system never misses.

- This watcher is not only over actions, but also over intentions and secrets.

Surah at-Tariq - Verse 5 Arabic: Arabic text "So let man observe from what he was created."

Now comes a command to reflect — a rhetorical device meant to humble arrogance.

- Allah invites man to think about his origin: weak, small, fluid — not something deserving pride.

- Arrogance leads to denial of resurrection, so Allah brings man back to his physical reality.

- If one understands his origin, he will understand how resurrection is easy for Allah.

• This is not just biology — it's a call to spiritual humility.

Tafsir:

Surah at-Tariq - Verse 6 Arabic: Arabic text "He was created from a fluid, ejected."

• “Ma” dafiq” – a gushing, spurting liquid – referring to semen

Maturidi:

- The verse is both scientifically accurate and spiritually profound.

• The use of "dafiq" emphasizes:

- The powerlessness of man at creation

- o The precision with which Allah created from something so humble

- It forces the listener to ask: Can the one who came from this really deny a second creation?

Surah at-Tariq – Verse 7 Arabic: يُخْرَجُ مِنْ بَيْنَ Arabic textْصُثُّبِ وَArabic textُنْتَArabic textِ

"Emerging from between the backbone and the ribs."

• “$ulb” — the backbone (spine, lower back area)

• “Tara'ib” — the ribs or chest area (may refer to upper front of the body)

Maturidi:

- The verse may be highlighting the region from which reproductive fluid is generated, without conflicting with modern anatomy, since it focuses on perception, not technical detail.

- Spiritually, the point is that this amazing creation emerges from a vulnerable origin, designed by the will of Allah.

- The goal is to awaken man's sense of dependency, not pride.

Surah at-Tariq - Verse 8 Arabic: إِنَّهَ عَلَArabic textَجِعَهَ لَقَArabic textِرَ "Indeed, He is able to bring him back."

• “Raj'ihi” — his return, meaning resurrection after death

• “La-qadir” — Allah is certainly capable and powerful to do it

- This verse concludes the proof from creation: the One who created man from a lowly fluid is certainly able to recreate him after death.

- There's no rational basis for denying resurrection — if man emerged from nothing the first time, why not again?

- It also responds to the doubters of the Qur'an who mocked the idea of being brought back to life after the body decays.

Tafsir:

Surah at-Tariq – Verse 9

Arabic:

يَوْمِ ثَأْلَArabic textَّرَأَArabic textُ

"The Day when secrets will be tested [and exposed]."

- “Tubla” — means to be tested, examined, or brought out into the open

• “As-sara'ir” — the hidden things, especially:

- o Thoughts

○ Intentions

- Secrets of the heart

- On the Day of Judgment, it's not just external deeds that will be judged — the inner reality will also be revealed.

- Every private sin, hidden intention, and concealed hypocrisy will be laid bare.

- The verse is a call to sincerity — what is hidden from people is never hidden from Allah.

Tafsir:

Surah at-Tariq – Verse 10

Arabic: Arabic text "Then he will have no strength and no helper."

• On that Day:

“Quwwah” — he will have no power to defend himself

o “Nasir” — and no one to support or rescue him

Maturidi:

- This verse describes the helplessness of man on the Day of Judgment.

- No wealth, no family, no status — only one's deeds and faith will matter.

- Maturidi stresses: the verse strips away illusions of strength — exposing the reality of total dependence on Allah for salvation.

Verses 11 to 17 — divine oaths and the final reminder of Allah's plan and justice.

Surah at-Tariq – Verse 11 Arabic: Arabic text

"By the sky that returns..."

- Another divine oath, now swearing by the sky again — but with a different attribute:

• “Dhat ar-raj” — the sky that returns, sends back

Maturidi's Commentary:

- This can refer to several layers of meaning:

- o The sky returns rain, again and again — a cycle of life-giving mercy

- o It reflects the return of prayers, deeds, and souls back to their source

○ It may symbolize the certainty of resurrection — just as the sky keeps sending and returning, so too will creation

- The oath connects cosmic precision to divine power: if the heavens function so perfectly, how can resurrection be doubted?

Surah at-Tariq - Verse 12 Arabic: وَArabic textُرْضُ ذَArabic textِ Arabic textَّدَعَ "And the earth that cracks open."

• “ad” — to split, crack, open up, especially for plants to grow, or in reference to graves on the Day of Judgment

- The earth splits to allow growth — crops, vegetation — a sign of life from lifelessness.

- This is a proof of resurrection: if the earth can give life after drought, Allah can give life after death.

- Also suggests the image of graves breaking open on the Day when souls are resurrected.

Tafsir:

Surah at-Tariq – Verse 13 Arabic: إِنَّهَ لَقَوْلَ فَصَلْم "Indeed, this [Qur'an] is a decisive statement."

• “Qawl fasl” — a clear, separating word — meaning:

○ It distinguishes truth from falsehood

○ It settles arguments, leaving no ambiguity

- The Qur'an is not speculation or myth — it is final, authoritative, truthful.

- This verse serves as a warning: if you deny this word, you're not just turning from opinion — you're turning from the clearest truth.

"And it is not a joke."

Surah at-Tariq – Verse 14 Arabic: وَمَArabic textُوَ بِArabic textْهَزْلِ

• The Qur'an is not play, entertainment, or idle speech

Maturidi:

- This verse rebukes those who mock or take lightly the message of Islam.

• It is a reminder that revelation is serious, with real consequences:

- Heaven or Hell

- Salvation or regret

- Maturidi adds: even if people laugh now, they will not laugh when the truth comes fully into view.

Tafsir:

Surah at-Tariq - Verse 15 Arabic: Arabic text "Indeed, they are plotting a plot..."

- Refers to the disbelievers' secret plans against the Prophet and the believers

- Their plotting includes:

- Spreading lies about Islam

- Planning harm against believers

- o Denying resurrection and ridiculing divine truths

- But these plots are short-sighted – human trickery cannot overpower divine decree.

Tafsir:

Surah at-Tariq – Verse 16

"And I am planning a plan."

Arabic:

وَأَكِArabic textُ كَيْتَدِ

- Allah affirms that He too has a plan — one that is perfect, irresistible, and just

Maturidi:

- This verse shows that no scheme against Allah or His messengers will succeed.

- The divine plan includes:

- Uplifting the believers

- Humiliating the unjust

- o And fulfilling His promises

- The verse reassures the Prophet: Even if the disbelievers are active, Allah is in full control.

Surah at-Tariq – Verse 17 Arabic: Arabic text

"So give the disbelievers time — just a little more time."

• "Mahhil" / "Amhilhum ruwayda" — let them go on briefly, for now

• But it is not approval — it is delayed judgment, not forgiveness

Maturidi:

- This is not mercy, but strategic delay — Allah allows them to continue only until their punishment is ripe and just.

- It is a warning disguised as patience: You have a chance to repent — but the clock is ticking.

Tafsir:

Surah al-Ala – Verse 1 Arabic: Arabic textَبَّكَ Arabic textَّعَى "Glorify the Name of your Lord, the Most High."

This opening command sets the spiritual tone of the surah:

• “Sabbih” – glorify, declare transcendence and perfection

• “Isma Rabbika al-A'la” — the Name of your Lord, who is Most High, above all imperfections and limitations

• To glorify Allah's Name means:

○ To honor His essence, attributes, and actions

To purify belief from associating any defect or partner with Him

• “Al-A'la” (the Most High) implies:

Absolute superiority over creation

○ Unreachable perfection in His knowledge, power, and mercy

This verse also reminds that speech and thought must align in tawhid — even Allah's Name must be treated with reverence.

Tafsir:

Surah al-Ala – Verse 2 Arabic: Arabic text "Who created and perfectly proportioned."

• “Khalaqa” — He created everything from nothing

• "Fasawwa" — and then perfectly shaped, balanced, and arranged it

- Creation is not random — it is measured, ordered, and intentional.

• Every being is given its form, purpose, and place according to divine wisdom.

- Maturidi emphasizes this verse as proof of Allah's power and knowledge, and a call to reflect on the harmony of creation.

Tafsir:

Surah al-Ala – Verse 3

Arabic: وَArabic textَّذَArabic textَتَلَ فَهَذَى

"And Who determined and then guided."

• “Qaddara” — He decreed, apportioned, or destined everything — from lifespan to sustenance

• “Fahada”— then guided creation to its purpose

Maturidi:

• Allah's guidance is both:

- o Instinctive — animals, plants, and natural systems are guided to their functions

- Moral and intellectual — humans are given revelation and reason

- This verse shows Allah is not just the Creator, but the Sustainer and Director — everything moves according to His divine plan.

Verses 4 to 7 — the power of divine revelation and remembrance.

Surah al-Ala – Verse 4 Arabic: وَArabic textَّذِArabic textَ أَخْرَجَ Arabic textْمُزَعِي

"And Who brings forth the pasture..."

• “Al-mar'a” — lush, green pasture; vegetation for grazing and growth

Maturidi's Commentary:

- This verse refers to Allah's role as Provider — not just Creator, but One who causes the earth to flourish.

- Pasture represents:

- Livelihood for animals

- o Sustenance for human life

- It also reminds that provision comes from Allah, not from effort alone.

Tafsir:

Surah al-Ala – Verse 5 Arabic: Arabic text "Then turns it into dry, black stubble."

• "Ghutha'an ahwa" — withered, blackened, lifeless debris after once being fresh

- This verse shows the temporary nature of worldly life.

- What is once green and thriving becomes dust and waste — a metaphor for:

- Youth fading

- Wealth diminishing

○ Life ending

- It's a powerful reminder of death and impermanence, urging people to focus on what is eternal.

Tafsir:

Surah al-Ala – Verse 6 Arabic: Arabic textّArabic text "We will make you recite, so you will not forget..."

- A promise to the Prophet — Allah will ensure the Qur'an is firmly implanted in his heart

• "La tansa" — you will not forget (some say except what Allah wills, as clarified in the next verse)

Maturidi:

- This verse reassures the Prophet ☀, who was concerned about memorizing the revelation.

- It shows the divine guarantee that the Qur'an is preserved first in the Prophet's heart, then for the Ummah.

- Also affirms the miraculous nature of revelation — its preservation and fluency are from Allah.

Tafsir:

Surah al-Ala – Verse 7 Arabic: Arabic text

"Except what Allah wills. Indeed, He knows what is public and what is hidden."

- This qualifies the previous verse — Allah may allow occasional forgetting as part of wisdom or test

- Also emphasizes His total knowledge of:

- Open actions and speech

- o And hidden thoughts, intentions, and secrets

Maturidi:

• Allah's will governs even memory — if something is forgotten, it is by divine wisdom, not weakness.

- The verse further reinforces tawakkul — complete reliance on Allah in all matters of knowledge and remembrance.

Verses 8 to 13 — divine guidance, the fate of the righteous and the wicked.

Surah al-Ala – Verse 8 Arabic: وُنْتِArabic textِزَكُ لِلْيُسْزِمِ "And We will ease you toward the path of ease."

• “Nuyassiruka” — We will facilitate, make easy for you

• “Lil-yusra” — the easiest and most blessed path, often interpreted as:

o The path of righteousness

o The way to Hannah

o Or the entire process of Prophethood and da'wah

Maturidi's Commentary:

• Allah assures the Prophet: the mission given to you will be eased, and success will be made possible by Us.

- Ease here does not mean absence of difficulty, but that divine help will accompany hardship.

• It's also a universal message: those who obey Allah will find their path smoothed, even through trials.

Tafsir:

Surah al-Ala – Verse 9 Arabic: Arabic text "So remind, if the reminder benefits."

• “Fa-dhakkir” — a command to the Prophet ☐: Continue giving reminders

• “In nafa'ati adh-dhikra” — if the reminder has an effect (some say this means whether or not it appears to benefit)

- The verse encourages persistence in da'wah, even if people resist or ignore.

- Maturidi clarifies: "If it benefits" doesn't limit the duty — rather, it emphasizes that reminders always have potential to benefit the sincere.

- The Prophet is told: Do your part — Allah will guide whom He wills.

Tafsir:

Surah al-Ala – Verse 10

Arabic: Arabic text

"He who fears [Allah] will remember."

• “Sayadh-dhakkar” — will receive and internalize the reminder

- “Man yakhsha” — the one who has humble fear, awe, and reverence for Allah

Maturidi:

- Not everyone benefits from guidance — only those with a receptive, fearful heart.

- This fear (khushu') is not terror, but humble awareness of Allah's greatness and accountability.

- It also shows that spiritual readiness determines whether one benefits from the Qur'an.

Surah al-Ala – Verse 11 Arabic: Arabic text

"But the most wretched will avoid it."

• “Yatajannabuha” — will avoid the reminder, keep away deliberately

• “Al-ashqa” — the most wretched, those destined to misery due to their arrogance and rebellion

Maturidi:

- This person is not simply negligent — they are actively resistant, consciously turning away.

- The Qur'an doesn't just fail to move them — they reject it with pride.

- The verse implies a moral choice: one can be from the fearful or from the wretched rejecters.

Surah al-A'la – Verse 12 Arabic: Arabic text "Who will burn in the greatest Fire."

• “ Sala ” — to be cast into or burned by

• “An-nar al-kubra” — the greatest fire, that is, Jahannam, the ultimate punishment

- This verse explains why the rejecter is called "ashqa" — because their end is Hellfire.

- It contrasts with the “yusra” path given to the Prophet ᡢ – this is the path of the wicked, fueled by arrogance.

- The severity of this punishment is tied to the deliberate nature of their disbelief.

Tafsir:

Surah al-A'la – Verse 13

Arabic:

Arabic text

"Then he will neither die therein nor live."

• A terrifying description of the condition of those in Hell:

○ No death to escape the pain

○ No true life to enjoy any comfort or hope

Maturidi:

- This verse describes a state of suspended torment — existence continues, but not as life.

- It shows the hopelessness of Hell: even death, which normally ends suffering, is denied.

- A complete deprivation of mercy, in response to a life of defiant rejection.

Verses 14 to 19 – the purity and success of the one who remembers Allah and seeks the hereafter.

Tafsir:

Surah al-A'la – Verse 14

Arabic: Arabic text

"Indeed, successful is the one who purifies himself."

• “Aflaha” — has succeeded, prospered, attained true victory

• “Tazakka” — purified himself: both spiritually and morally

Maturidi's Commentary:

- This purification includes:

- o Inner cleansing: of arrogance, disbelief, hypocrisy

- Outer action: performing prayer, charity, avoiding sin

- True success isn't measured by wealth or power, but by one's inner state and obedience to Allah.

- Maturidi links this directly to the path of yusra (ease) mentioned earlier — this is its fruit: success with Allah.

Surah al-A'la – Verse 15 Arabic: وَذَكَرَ أَسْمَهَ رَبِّبَهَ فَصَلَّى "And remembers the Name of his Lord, and prays."

• “Dhakara isma Rabbihi” – remembers His Lord regularly and sincerely

• “Fa-salla” – then performs the prayer

Maturidi:

- This verse shows that remembrance (dhikr) and prayer (salah) are both essential.

- Mentioning Allah's Name is not just verbal, but reflects a heart connected to Allah.

- Prayer, when done sincerely, is the manifestation of remembrance and purification.

Maturidi emphasizes that these two qualities — spiritual consciousness and disciplined worship — are what lead to salvation.

Tafsir:

Surah al-A'la – Verse 16 Arabic: Arabic text "But you prefer the worldly life..."

- A sharp contrast to the previous verses: those who reject purification and prayer do so because they are attached to the fleeting world.

- The word "tu'thirun" means not only to prefer, but to prioritize the world over the Hereafter.

- This is the root cause of denial, neglect, and sin: excessive love of dunya.

- Maturidi explains: while worldly life has value, it becomes a cause of loss when it makes a person forget Allah.

Tafsir:

Surah al-Ala – Verse 17 Arabic: وَArabic textْأَخْرَArabic textُ خَيْرٍ وَأَبَقَآ "While the Hereafter is better and more lasting."

• “Khayr” — better in quality

• “Abqa”— more lasting, eternal

Maturidi:

- This verse is the logical correction to those who favor the dunya:

- The world is temporary, uncertain, fading

- o The Hereafter is lasting, secure, and far superior

- Allah is appealing to the intellect and heart: Why chase what ends, when what is eternal is near?

Surah al-Ala – Verse 18 Arabic: إِنّ هَلَذَArabic textَفِArabic textُخْفِ أَلَArabic textِي "Indeed, this is in the former scriptures."

• “This” refers to the core teachings just mentioned:

Purification leads to success

Prayer and remembrance are essential

The Hereafter is better than the world

Maturidi:

- These are not new teachings — they were in the earlier revelations to past prophets.

• Truth is unchanging — what Allah revealed to previous nations is the same core guidance found in the Qur'an.

Tafsir:

Surah al-Ala – Verse 19 Arabic: Arabic text "The scriptures of Abraham and Moses."

• A direct reference to the earliest divine messages, sent to Ibrahim (Abraham) and Musa (Moses)

- This verse closes the surah by linking the Prophet with the legacy of previous prophets.

• It confirms the unity of revelation: the message of tawhid, purification, and the Hereafter is universal and timeless.

- The Qur'an is not innovation, but a confirmation and continuation of divine truth.

Tafsir:

Surah al-Ghashiyah – Verse 1

Arabic: Arabic text

"Has there come to you the report of the Overwhelming [Event]?"

• “Hal ataka ħadithu al-għashiyah” — Have you heard the news of the ghashiyah?

• “Al-ghashiyah” — the overwhelming event, referring to the Day of Judgment, which will cover and engulf all of creation

Maturidi's Commentary:

- This is a rhetorical question to grab attention — not because the Prophet does not know, but to emphasize the gravity of what follows.

• “Ghashiyah” implies:

○ It will overtake every soul, leaving none unaffected

○ It will veil this world and reveal the next

- It is described as something so intense that it shrouds the senses, overwhelming both body and spirit.

Tafsir:

Surah al-Ghashiyah – Verse 2

Arabic text

"Some faces that Day will be humbled."

• "Wujuh" — faces (representing the whole self, especially one's state)

• "Khashi'ah" — filled with humility, humiliation, degradation, or fear

Maturidi:

- This refers to the disbelievers and sinners whose pride will be crushed on that Day.

- Their expressions will reflect their inner defeat — the arrogance they displayed in the world will turn to dread and shame.

- The face, being the most expressive part of the human, is used here to show visible spiritual failure.

Tafsir:

Surah al-Ghashiyah – Verse 3 "Laboring [hard], exhausted."

Arabic: Arabic text

• “ Amilah bar ” – working, striving

• “Nasibah” — fatigued, worn out, to the point of collapse

- Despite all their striving, these people are not rewarded — because:

- Their efforts were not for Allah

- Their intentions were corrupt, or their faith was absent

- It may also include those who worship falsely, engaging in deviant or invented practices, thinking they're doing good — but gaining no benefit in the Hereafter.

- The verse is a powerful warning: Effort alone is not enough — it must be based on truth and sincerity.

Verses 4 to 7 — the punishment that awaits the humiliated.

Tafsir:

Surah al-Ghashiyah – Verse 4 Arabic: تُصَأْArabic textُ نَأْرَاْاْ حَArabic textِيَةٌ "They will enter a blazing Fire."

• “Tasla” – they will enter and be exposed to (continuously)

- “Naran haHamiyah” — a fire that is intensely hot, scorching, and unbearable

- This is the natural outcome for those whose deeds were empty or misdirected.

- The verb form suggests continual punishment, not a one-time exposure.

• “Hamiyah” — not just fire, but fire at its peak, showing how fittingly severe their consequence is.

Tafsir:

Surah al-Ghashiyah – Verse 5 Arabic: تُسْقَلَ مِنْ عَنْ عَنْ عَلَيْهِ "They will be given to drink from a boiling spring."

• “Ayn aniyah” — a spring whose water is seething, boiling due to its intense heat

Maturidi:

- This “drink” is a continuation of the torment — not relief.

- The word “tusqa” (they will be made to drink) implies force, not choice — they are compelled to drink this punishment.

- It is also the opposite of the refreshing springs of Paradise — this is suffering disguised as sustenance.

Surah al-Ghashiyah – Verse 6 Arabic: Arabic text "They will have no food except from thorny, dry bushes."

• “ Dari ” – a plant that is:

Thorny, inedible, sometimes described as poisonous

o Mentioned in early tafsir as a desert weed that neither nourishes nor benefits

Maturidi:

- Their food offers no comfort, no nutrition, and no escape from hunger.

- This is not accidental — it reflects their spiritual starvation in the world.

- Just as they rejected pure, nourishing truth, they are now left with bitter, harmful substitutes.

Tafsir:

Surah al-Ghashiyah – Verse 7 Arabic: Arabic text "It neither nourishes nor satisfies hunger."

• The final description of their food:

○ It does not fatten (give strength or nutrition)

o Nor does it relieve hunger

- The verse emphasizes the complete futility of their reward.

- This punishment is measured and just – they ignored the nourishment of revelation, so now they are given emptiness.

- Maturidi points out the irony: they worked hard (verse 3) yet ended up with torment and deprivation — a result of misguided effort and faithlessness.

Verses 8 to 16 – the joyful faces of the righteous and their reward in Paradise.

Tafsir:

Surah al-Ghashiyah – Verse 8 Arabic: Arabic textً Arabic text "Some faces that Day will be radiant."

• “Wujuhun... na'imah” — faces full of grace, radiance, and joy

Maturidi's Commentary:

- This refers to the believers, those who were sincere in faith and deed.

- Their radiance reflects inner peace and divine acceptance.

- Just as the faces of the wicked reflected humiliation, the faces of the righteous now shine with honor and contentment.

Surah al-Ghashiyah – Verse 9 Arabic: Arabic text "Well-pleased with their effort."

• “Sa'yiha” — their striving, effort, deeds done in life

• "Radiyah" — they are pleased, satisfied — not just with the result, but with their life's struggle

Maturidi:

- Unlike those whose effort led to ruin, the believer sees their effort was worth it.

- Their striving for prayer, patience, charity, and sincerity is now met with reward and satisfaction.

- This verse affirms that sincere deeds never go to waste.

Tafsir:

Surah al-Ghashiyah – Verse 10 "In a Garden, elevated."

Arabic: Arabic text

• “ Aliyah bar ” — high in both location and rank

Maturidi:

- Their station is lofty — they are honored above others.

- The elevation may refer to:

- The heights of Paradise itself

- o The status of those rewarded

- This height contrasts beautifully with the depths of Hell described earlier.

Tafsir:

Surah al-Ghashiyah – Verse 11

Arabic: Arabic text

"Wherein they will hear no vain speech."

• “Laghiyah” – useless talk, lies, gossip, anything offensive or meaningless

Maturidi:

- Paradise is free from verbal harm — no one speaks falsely, arrogantly, or foolishly.

- This is both a relief and a joy for the believer, who may have been mocked in the world.

- It shows that Jannah is a place of complete emotional and spiritual peace — even the sounds are pure.

Surah al-Ghashiyah – Verse 12 "In it is a flowing spring."

Arabic: Arabic text

• “Ayn jariyah” — a stream or spring that flows freely

• Water symbolizes life, pleasure, and purity.

- In this world, water is limited or controlled — in Jannah, it is plentiful and flowing.

- The spring reflects not just beauty, but also freedom, refreshment, and eternal satisfaction.

Tafsir:

Surah al-Ghashiyah – Verse 13

Arabic: Arabic textُرْرِ مَرْفُArabic textَة "There are raised couches [in it]."

• “Surur marfu ah” — thrones or reclining couches that are elevated

Maturidi:

- These raised thrones symbolize honor, nobility, and comfort.

- The believer is not sitting on the ground — he is lifted up, physically and spiritually.

- This imagery contrasts with the humiliation of the wicked — here, we see the dignity of reward.

Surah al-Ghashiyah – Verse 14 Arabic: Arabic textُArabic textٌ Arabic textْضُArabic textَةٌ "And cups set in place."

• "Akwab mawduah" — cups ready, filled, and placed for ease — no struggle or waiting

Maturidi:

- Every comfort is provided, without needing to ask or fetch.

- The readiness of the cups reflects service, honor, and ease.

- It also reflects the nature of Paradise: desire is met even before it's expressed.

Tafsir:

Surah al-Ghashiyah – Verse 15 Arabic: وُنْمَArabic textَقٌ مَصْفُوْفَةٌ "And cushions arranged in rows."

• “Namariq masfufah” — fine cushions or pillows, lined up neatly, awaiting comfort

Maturidi:

• This symbolizes luxury and calm.

- The organization of cushions shows that nothing is random — all is arranged with divine care.

• The scene evokes an atmosphere of rest, conversation, and joy.

Tafsir:

Surah al-Ghashiyah – Verse 16

"And carpets spread out."

Arabic text

• “Zarabiyy mabthuthah” – plush carpets, laid generously across the ground

Maturidi:

- These carpets complete the image of luxurious rest.

- It reflects the idea that all of Paradise is made ready, nothing lacking, nothing rough or uncomfortable.

- The word “mabthuthah” (spread out everywhere) also suggests that comfort extends in every direction — no corner of Jannah is without beauty.

Verses 17 to 26 — signs of Allah in creation and the final reminder of resurrection and accountability.

Surah al-Ghashiyah – Verse 17 Arabic: Arabic text "Do they not look at the camels — how they were created?"

• “Afala yanzurun” — Will they not reflect, observe, consider?

• “Ila al-ibil” — camels, an everyday creature in the Arab world, known for strength, endurance, and usefulness

• The camel is a simple but powerful sign:

○ It carries burdens for long distances

- o Survives harsh desert conditions

○ Provides milk, meat, transport, and clothing

- Maturidi points out that Allah uses familiar examples to awaken the heart — there's no excuse for ignorance.

- The creation of the camel reflects divine design and mercy — perfectly adapted for human use in difficult environments.

Tafsir:

Surah al-Ghashiyah – Verse 18 Arabic: Arabic textّArabic text "And at the sky — how it was raised?"

- Another clear, undeniable sign — the vast sky, held up without pillars

- The sky is stable, beautiful, and unshakable, yet it contains no visible support.

- This inspires awe and recognition of divine power.

- The verse calls attention to the architecture of the cosmos — perfectly elevated and free of flaws.

Tafsir:

Surah al-Ghashiyah – Verse 19

Arabic: Arabic text

"And at the mountains — how they are set up?"

• “Nusibat” — fixed firmly, established, erected

Maturidi:

• Mountains symbolize stability, strength, and firmness.

- Allah's placement of mountains helps stabilize the earth, both physically and symbolically.

- The verse again points to deliberate creation, not randomness.

Tafsir:

Surah al-Ghashiyah – Verse 20 Arabic: Arabic text "And at the earth — how it was spread out?"

• “Sutilat” — flattened or spread to be livable, walkable, usable

- The earth is created perfectly for habitation — with gravity, sustenance, and balance.

- Though it has mountains and oceans, it is spread out to be stable and accessible for life.

- This verse invites reflection on how tailored the earth is for human needs.

Tafsir:

Surah al-Ghashiyah – Verse 21 Arabic: فَذِArabic textَ إِنَّمَArabic textَ مَذِArabic textَ "So remind — you are only a reminder."

- This is addressed to the Prophet: his mission is to warn and remind, not to force belief

Maturidi:

- Guidance is from Allah — the Prophet delivers the message, but does not control people's hearts.

- The verse also comforts the Prophet: Do not grieve if they reject — your task is to remind faithfully.

Surah al-Ghashiyah – Verse 22 Arabic: لُسْتَعَلَيْهُمْ بِمُصَنِطُرَ "You are not a controller over them."

• “Musaytir” – one who compels, dominates, or forces submission

Maturidi:

• Islam is not about coercion – the Prophet invites with wisdom and clarity.

- If people reject, the blame is on them, not on the Messenger.

- The verse teaches patience and principle: Call to truth — leave the result to Allah.

Tafsir:

Surah al-Ghashiyah – Verse 23 Arabic:

Arabic text

"Except the one who turns away and disbelieves..."

- This exception defines the audience that rejects the reminder

Maturidi:

• “Tawalla wa kafar” — turning away from the message and actively disbelieving is a moral decision.

- The rejection is not from lack of evidence — it's willful arrogance.

• The implication: They will be responsible for what follows.

Surah al-Ghashiyah – Verse 24 Arabic: Arabic text

"Then Allah will punish him with the greatest punishment."

• “Al-'adhab al-akbar” — the greatest punishment, that is, Hell in the Hereafter

Maturidi:

- There may be pain in the world, but this refers to the ultimate, eternal punishment.

- Their conscious rejection of truth — after being reminded — makes their punishment deserved and just.

Tafsir:

Surah al-Ghashiyah – Verse 25 "Indeed, to Us is their return."

Arabic: Arabic text

• “Iyabahum” — their final return, after death

• Everything — believer and disbeliever — will return to Allah alone.

- This is the core truth of accountability: You began with Allah and you'll return to Him.

Tafsir:

Surah al-Ghashiyah – Verse 26 Arabic: Arabic textَلَيْنَArabic textَسَArabic textِهِمْ

"Then indeed, upon Us is their account."

• “'Alayna Hisabahum'” — Allah will personally and precisely take account of their deeds

Maturidi:

- The phrase shows divine authority and justice — no injustice will occur.

- Allah alone will weigh intentions, secrets, and actions, and none will be able to hide or manipulate their record.

- The surah ends with a reminder of ultimate justice, divine judgment, and certainty of the Hereafter.

Tafsir:

"By the dawn..."

Surah al-Fajr – Verse 1 Arabic: Arabic text

• “Al-Fajr” — the break of day, a powerful symbol of new beginnings, hope, and divine order

- Dawn marks the end of darkness, a renewal of life, and the time of prayer — deeply spiritual and rhythmic.

• Allah swears by fajr as a sign of:

Tafsir:

○ His power in nature

o The renewal that reflects resurrection after death

The disciplined life of the believer, who wakes for worship at this sacred time

"And [by] ten nights..."

Surah al-Fajr – Verse 2

Arabic: وَلَيْكَ عُثْرَ

- Commonly interpreted as:

- o The first ten nights of Dhul-Hijjah — the most sacred nights in the Islamic year

- Or the last ten nights of Ramadan

Maturidi:

- These nights are times of multiplied reward, intense worship, and divine mercy.

- Allah swears by them to elevate their status and highlight their role in spiritual purification.

- They also connect the believer to history — many great events (like the completion of revelation or the Hajj rituals) are linked to these nights.

Tafsir:

Surah al-Fajr – Verse 3 Arabic: وَArabic textَفَعَ وَArabic textْوُثْرَ

"And [by] the even and the odd."

• "Shaf" — even

• “Watr” — odd

Maturidi:

• Some scholars say it refers to:

- o All of creation (which is in pairs – shaf') and the Creator (Who is One – watr)

- o Or it may refer to specific acts of worship like shaf ^{c} and witr prayers

- o Or even to dates and numbers in the sacred calendar

- Maturidi emphasizes this reflects the totality of divine balance: odd and even, day and night, male and female — all created in harmonious opposition.

Surah al-Fajr – Verse 4 Arabic: وَArabic textَّذَلِ إِذَArabic textَسْرَ "And by the night as it departs..."

• “Yasri” — when it travels, slips away, or moves on quietly

- The night's end, like the coming of dawn, symbolizes change, passage of time, and the certainty of divine cycles.

- It also reminds the believer that no darkness lasts forever, and that Allah brings light after difficulty.

Tafsir:

Surah al-Fajr – Verse 5 Arabic: Arabic textّArabic text "Is there not in all this an oath for one of reason?"

• "Dhi hijr" — one who possesses intellect, restraint, or understanding

Maturidi:

- This rhetorical question urges reflection: Aren't these divine signs enough for the wise?

- The word hijr suggests a person who controls their impulses — not just smart, but spiritually alert.

- It emphasizes that true wisdom is not just knowing facts, but recognizing signs of Allah in the world.

Verses 6 to 14 — Allah's destruction of powerful ancient nations who denied truth.

Surah al-Fajr – Verse 6 Arabic: Arabic textْمَتْرُكِ كِArabic textَفْ فَعَلْ رَبِّكَ بِعَArabic textِ

"Have you not seen how your Lord dealt with [the people of] 'Âd?"

• Ad — the ancient tribe to whom Prophet Hud (Arabic text) was sent

• Known for their power, architecture, and arrogance

Maturidi's Commentary:

- The verse recalls historical punishment as a warning to the Quraysh and all who reject divine truth.

• "Alam tara" — not literal seeing, but haven't you heard, considered, or reflected?

- The downfall of ' {Ad} shows that no strength, wealth, or heritage can protect against divine wrath if people become arrogant and reject guidance.

Tafsir:

Surah al-Fajr – Verse 7 Arabic: Arabic text "Of Iram — the [city] of lofty pillars..."

• “Iram dhat al-'imad” — a reference to the civilization of 'Ad, particularly their tall, pillar-based structures

- These “pillars” symbolize material greatness and architectural strength.

- Yet their pride in worldly power led to disobedience and ultimately to destruction.

- This verse reminds: greatness in appearance is meaningless without righteousness and humility.

Tafsir:

Surah al-Fajr – Verse 8

Arabic:

"The likes of which had never been created in the land..."

- Their civilization was unparalleled – unique in strength, innovation, and presence

Maturidi:

- Yet despite their unmatched stature, they were wiped out completely — a sign that human power is no protection without faith.

- The verse again serves as a lesson in humility: What matters to Allah is obedience, not worldly greatness.

Surah al-Fajr – Verse 9 Arabic: وَثُمُوَذِ Arabic textْذِArabic textَ جَArabic textُArabic textْصَغْرِ بِArabic textْوَArabic textِ "And [the people of] Thamud — who carved out the rocks in the valley..."

• Thamud — the people to whom Prophet Salih (Arabic text) was sent

• "Jabu as-sakhr" — carved out homes and buildings directly into mountains and rock faces

Maturidi:

- Their skill and engineering were impressive, but it made them arrogant, rejecting the truth brought by Salih.

- The valley (al-wadi) they lived in refers to al-Hijr, a historic site between Tabuk and Madinah.

- Their destruction is another sign: Skill and intellect, if not paired with submission to Allah, lead to ruin.

Tafsir:

Surah al-Fajr – Verse 10 Arabic: Arabic textُ Arabic text "And Pharaoh, the one of mighty stakes..."

• “Dhi al-awtad” — can mean:

o Tent pegs (as symbols of dominion and military power)

○ Or pillars of torture (used in punishment)

- Pharaoh is the archetype of tyranny – power combined with godless arrogance

- The term awtad evokes his firm grip on Egypt – both militarily and socially – and his use of torture against believers

- Allah reminds us that his power, too, ended in defeat and disgrace

Tafsir:

Surah al-Fajr – Verse 11 Arabic: Arabic text "Those who transgressed throughout the lands..."

- “Taghaw” – they exceeded all bounds in oppression and corruption

Maturidi:

- This verse gathers all three: 'Ad, Thamud, and Pharaoh – they spread injustice and tyranny

- Power led them not to gratitude, but to rebellion

- This verse explains why they were punished: it wasn't just disbelief — it was deliberate oppression

Surah al-Fajr – Verse 12 Arabic: فَأَكْثَرُArabic textِArabic textْقَسَArabic textَ "And spread much corruption therein."

- Their crimes weren't small or isolated – they were widespread and habitual

• “Fasad” — not just environmental or political corruption, but spiritual, social, and moral decay

- The verse implies they used their gifts (wealth, architecture, intellect) to undermine justice and belief

Tafsir:

Surah al-Fajr – Verse 13

Arabic:

Arabic textَبِّبَArabic text "So your Lord poured upon them a scourge of punishment."

• “$abba” — to pour down violently

• “Sawt 'adhab” — a whip, symbolizing stinging, unrelenting pain

Maturidi:

- The punishment was measured but overwhelming, fitting their crimes

- This isn't random violence — it is divine justice, calibrated to match their excess and denial

Surah al-Fajr – Verse 14 Arabic: Arabic textَبَّكَ لِبَArabic textِمْزِ صَArabic textِ "Indeed, your Lord is ever watchful."

• “Bil-mirsad” — lying in wait, observing everything with precision

Maturidi:

- This is both a threat and a reassurance:

- For the wicked: You may escape human justice, but never Allah

- o For the oppressed: Allah sees your suffering and will respond

- Allah does not overlook a single deed — the world is full of injustice, but none of it is ignored in the divine scale.

Verses 15 to 30 — human misjudgment about wealth, divine testing, and the final reward of the righteous.

Tafsir:

Surah al-Fajr – Verse 15 Arabic: Arabic text "As for man, when his Lord tests him and honors him and blesses him, he says, 'My Lord has honored me.'"

• “Ibtalahu” — to test, try

• “Akramahu wa na “amahu” – honored him and gave him ease or luxury

- Humans often mistake blessings for divine approval — but wealth or success are not always signs of Allah's pleasure.

- Maturidi explains: both hardship and ease are tests — and success becomes a trial when it leads to arrogance.

- The error here is in the human conclusion: "My Lord must love me because I am rich."

Tafsir:

Surah al-Fajr – Verse 16 Arabic: Arabic textَبِّArabic text "But when He tests him and restricts his provision, he says, 'My Lord has humiliated me.'"

• “Qadara 'alayhi rizqahu” — limited, constrained his sustenance

Maturidi:

- This is the opposite mistake: thinking poverty equals disgrace.

- The person assumes: If I'm struggling, Allah must be angry at me — but that's a misunderstanding of divine wisdom.

• True worth, Maturidi says, is not based on wealth but on taqwa (consciousness of Allah).

Surah al-Fajr – Verse 17 Arabic: Arabic textً Arabic text "No! But you do not honor the orphan."

- The verse rebukes human beings for their moral failure, not their wealth

Maturidi:

- The previous verses were about wrong judgment; now, the true test is shown:

- ☐ Do you care for the weak?

- Do you act with compassion and justice?

- The orphan is symbolic — someone in need, with no defender — and the Qur'an repeatedly stresses his right to protection.

Surah al-Fajr – Verse 18

Arabic: Arabic text

Tafsir:

"And you do not urge one another to feed the poor."

- Not only do they fail to feed, they also discourage others from doing good

- The problem isn't poverty – it's the hardness of heart that refuses to show mercy.

- Feeding the poor is not charity alone, it is justice — a duty, not an optional favor.

Surah al-Fajr – Verse 19 Arabic: وَتَأْكَلُنُ Arabic textْحُرُّ أَحْبَدُ لَمْ

"And you consume inheritance greedily."

• “Turath” — inheritance left behind after someone's death

• “Aklan lamma” — devour it all, without right or fairness

Maturidi:

- This refers to people who steal from widows, orphans, and weaker heirs.

- Unjust distribution of inheritance is seen as a major sin — a sign of moral collapse.

- The verse condemns hoarding, exploitation, and the abuse of power.

Tafsir:

Surah al-Fajr – Verse 20 Arabic: Arabic textَArabic textَبَArabic textَمَا "And you love wealth with immense love."

• “Hubban jamma” — overwhelming, obsessive love for wealth

- Love of wealth is not condemned in itself — but when it blinds a person, it becomes a spiritual disease.

- The verse criticizes those who place wealth above worship, justice, and generosity.

- True believers use wealth as a means, not an idol.

Tafsir:

Surah al-Fajr – Verse 21

Arabic: Arabic textِ Arabic text "No! When the earth is crushed, crushing upon crushing..."

• “Dukkati al-ard dakka dakka” — the earth will be shattered, pounded, reduced to dust on the Day of Judgment

Maturidi:

- This is a vivid reminder: the world you loved so much will be broken apart.

- The repetition shows intensity and certainty — this world is not permanent.

- The verse transitions from moral rebuke to the reality of resurrection.

Surah al-Fajr – Verse 22 Arabic: Arabic textَبَّكَ وَArabic textْمَلَكَ صَفَأَ صَفَأ "And your Lord will come, and the angels in rows upon rows."

- This refers to the manifestation of divine judgment

• “Jaa Rabbuka” — metaphorical for Allah's command and presence becoming undeniable

- The angels appear in perfect ranks, reflecting order, majesty, and readiness for judgment

- This verse evokes awe and fear — no one can escape or interrupt what is about to happen.

Tafsir:

Surah al-Fajr – Verse 23 Arabic: وَجَArabic textَ يَوْمَةُ بِجَهْمِمَ ﴿ يَوْمِذِArabic textَ يَتَذْكِرَ Arabic textْArabic textَئَنِ وَArabic textَArabic textَهُ Arabic textْأَذْكَرَى "And Hell will be brought forth that Day. On that Day man will remember — but what good is the remembrance to him?"

- Now Jahannam itself is made visible — a real entity, not just a concept

Maturidi:

- When the reality of the Hereafter becomes visible, people will finally believe — but it will be too late.

- The verse speaks of regret: "If only I had listened..."

- But remembrance after judgment has no benefit — guidance was meant for this world, not the next.

Surah al-Fajr – Verse 24 Arabic: Arabic text `Arabic textَّبَArabic textِ يَقْتَمْتُ لِحَيَتِي

"He will say, 'Oh, I wish I had sent ahead [some good] for my life!'"

• “Li-hayati” — for my true life, that is, the Hereafter

Maturidi:

- This line captures the cry of regret: the person now sees that real life is not the dunya, but the akhirah.

- Every missed prayer, charity, and truth is now a lost investment.

- Maturidi highlights: The smart one is the one who prepares now, before this moment comes.

Tafsir:

Surah al-Fajr – Verse 25 Arabic: Arabic text "So on that Day, none will punish like His punishment."

- The punishment from Allah is unmatched in severity and justice

• It is tailored — fitting each person's crimes perfectly.

- This line serves as a terrifying warning: Don't think others' punishment is comparable to Allah's.

Tafsir:

Surah al-Fajr – Verse 26

Arabic: Arabic text

"And none will bind like His binding."

- Refers to captivity, restraint, and detainment – spiritual and physical

Maturidi:

- Disbelievers will be bound in chains and fully restrained, symbolizing their helplessness and disgrace.

- This verse, paired with the previous one, describes the inescapable and perfect justice of Allah.

Tafsir:

"O reassured soul..."

Surah al-Fajr – Verse 27 Arabic: يَArabic textَتْهَArabic textَّقَسُّ Arabic textْمُطْمِنَةُ

• Addressed to the believer whose heart is calm, tranquil through faith and remembrance

• The nafs al-mutma' innah is:

- o Content with Allah's decree

- o Trusting in His promise

- Steadfast through hardship

- This verse is a beautiful contrast to the regretful disbeliever — now we meet the peaceful believer.

Tafsir:

Surah al-Fajr – Verse 28 Arabic: Arabic textَArabic text "Return to your Lord, well-pleased and pleasing [to Him]."

Maturidi:

- The soul is satisfied with Allah, and Allah is satisfied with it.

- This is the goal of life — to meet Allah in a state of mutual acceptance.

• It signifies the highest rank of faith and serenity.

Tafsir:

Surah al-Fajr – Verse 29 Arabic: فَأَذْخَلَArabic textِبْدِى "So enter among My [righteous] servants..."

- A call to join the ranks of prophets, martyrs, and the pious.

- It is the reward for a life of truth and devotion — the believer becomes part of the honored community.

Tafsir:

Surah al-Fajr – Verse 30

"And enter My Paradise."

Maturidi:

Arabic: Arabic text

- This is not just any paradise — Allah says “My Paradise”, expressing personal welcome and closeness.

• It is the culmination of faith, trust, patience, and effort.

- A reminder that the real reward is not in this world, but in being with Allah eternally.

Tafsir:

Surah al-Balad – Verse 1 "I do swear by this city..."

Arabic: Arabic text

• “La uqsimu” — a form of oath that both denies and emphasizes:

○ Literally, "I do not swear", but actually means "Indeed, I surely swear..."

• “Hadha al-balad” — refers to Makkah, the city of the Prophet

- The form “la uqsimu” expresses both formality and power — Allah is elevating Makkah by swearing upon it.

• Makkah is the most sacred land, the home of revelation, and the center of tanhid.

- Maturidi notes that the oath also draws attention to the contrast between Makkah's dignity and the rejection of truth happening within it — those who fight the Prophet in the very land Allah honors.

Tafsir:

Surah al-Balad – Verse 2

Arabic: Arabic text

"And you [O Prophet] are dwelling freely in this city."

• “ H dot illun” — can mean:

o Lawful, permitted

Or temporarily allowed, possibly even violated or vulnerable

Maturidi:

• The verse has multiple layers:

1. The Prophet is present and living in Makkah, even though his rights are violated

2. His presence is noble, yet disbelievers treat him unjustly

- Some tafsir say "hill" here means: they make you a target of harm, even in this sacred sanctuary, where harming anyone is usually forbidden.

- Maturidi emphasizes the moral outrage of this: The people of Makkah betray the holiness of their own land by opposing Allah's Messenger.

Verses 3 to 6 — the universal struggle and man's false sense of power.

Tafsir:

Surah al-Balad – Verse 3

Arabic: وَوَArabic textِذِ وَمَArabic textَلَذَ "And [by] the parent and what he begot..."

• “Walid” — the parent (often interpreted as Adam, the father of all)

• “Wa ma walad” — and what he brought forth: his descendants, the entire human race

Maturidi's Commentary:

- This is an oath by human lineage, origin, and continuity.

• Allah is swearing by:

- o The miracle of creation from a single soul

- o The bond of parenthood

- o The nobility and responsibility of the human race

Maturidi highlights that humans are not random, but come from a dignified source, and are born into a world with purpose and moral duty. This verse lays the foundation for what comes next — a challenge to those who forget their origin and accountability.

Tafsir:

Surah al-Balad – Verse 4

Arabic: Arabic text

"Indeed, We created man in hardship."

• “Fi kabad” — in toil, struggle, or strain — physically, emotionally, and spiritually

Maturidi:

• Human life is designed to involve difficulty:

- From birth and childhood, to earning a living, to bearing responsibility, and ultimately dying

- This verse refutes arrogance — humans are not self-sufficient, they are born into a world of trial.

- The purpose of this hardship is not cruelty, but growth, awareness, and the path to paradise through effort.

Maturidi emphasizes: if life is built on struggle, then ignoring the purpose of that struggle is the greatest loss.

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