Tafsir Al-Maturidi

Ta'wilat Ahl al-Sunna Tafsir of the Holy Quran Juz 29

Shaykh al-Islam Imam Abu Mansur al-Maturidi

Translated and Summarized by:

Imam Abu Mansur al-Maturidi

Audio by Paper2Audio.

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

Surah al-Mulk – Verse 1 Arabic: Arabic text

"Blessed is He in Whose hand is the dominion, and He is over all things competent."

Maturidi explains:

• "Blessed is He" (tabaraka) — Signifies the perfection, majesty, and limitless goodness of Allah. It means His essence is ever-exalted, His attributes perfect, and His actions filled with wisdom and benefit.

"In Whose hand is the dominion" — A metaphor for complete authority. "Hand" here signifies absolute power and control. Every aspect of creation, governance, and fate belongs solely to Allah.

• "And He is over all things competent" — His power encompasses every possible thing; nothing escapes His control.

Maturidi's insights:

- Tabaraka here indicates both Allah's perfection and the abundance of His blessings — He is the source of every good, and His goodness never diminishes. This opening establishes Allah's sovereignty as the foundation for the surah: He controls life, death, provision, and ultimate judgment

- The word Tabaraka comes from the trilateral root b-r-k (بِرِك) which in its basic sense conveys abundance, stability, and increase in goodness. When attributed to Allah, it is never in the limited sense

used for created beings but in the absolute sense of perfection, complete transcendence, and inexhaustible beneficence. Here it means that all goodness flows from Him, that His majesty is exalted above all defects, and that His sovereignty is permanent and unchanging. Just as in “Blessed is He who sent down the Criterion” (al-Furqan 25:1), the word marks the beginning of a surah with a solemn proclamation of divine grandeur.

- The phrase biyadihi al-mulk — “in His hand is the dominion” — uses yad (hand) in the Qur'anic rhetorical style to signify complete power, possession, and control, not physicality. It encompasses both the dominion of this world and that of the Hereafter, the visible and the unseen, the earthly and the celestial. It parallels “Say: O Allah, Owner of sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will” (Al 'Imran 3:26), yet here the wording stresses immediacy and personal possession by the imagery of the “hand.”

- In some contexts, yad may symbolize giving, blessing, or beneficence. But here, because the verse links yad with al-mulk (sovereignty), Maturidi stresses power and control as the primary meaning.

Maturidi is careful to safeguard tanzih (Allah's transcendence) while affirming the truth of revelation:

- No anthropomorphism (tashbih): Allah's "hand" is not like created hands. To affirm it literally would ascribe limbs and corporeality to Him, which contradicts His transcendence.

- No negation (ta'til): One does not deny the term "yad," since it is in the Qur'an. Rather, its meaning is taken figuratively in line with Arabic usage.

• Metaphorical language: The Arabs commonly use “hand” in figurative ways (e.g., “the matter is in your hands,” “he has a generous hand”). The Qur'an employs this eloquence, but for Allah the meaning is perfected: ultimate power and control.

- The term mulk includes ownership (milk), governance (sultan), and authority (hukm), so that nothing can exist or continue without His sustaining will.

- Wa huwa 'ala kulli shay'in qadir — "and He is over all things competent" — is not mere repetition but an affirmation that His power covers every possible existent and non-existent. All things, in every state, are within His power and knowledge, and to deny that is to undermine His very Lordship.

Against Muˈtazila views:

- Maturidi stresses that Allah's power is not only over possible events but extends to every created reality — His will is never restricted by human reason or imagined necessity.

The Muˈtazila (Arabic text)

- An early theological school in Islam (8th–10th century), often called the “rationalists.”

• Stressed the supremacy of human reason in understanding faith.

• Key doctrines:

- o Tawhid: Denied eternal divine attributes (e.g., knowledge, power, speech) as distinct from Allah's essence, to avoid "multiplicity" in God.

- 'Adl (Divine Justice): Allah cannot create evil or injustice; humans create their own acts entirely.

- Free Will: Human beings have full power over their actions, making them solely responsible.

- The Qur'an: Created, not eternal — to preserve Allah's uniqueness.

- The Grave Sinner: Neither a believer nor a disbeliever, but in an intermediate state (al-manzilah bayna al-manzilatayn).

- They often opposed the traditionalist views, which affirmed both Allah's absolute power and human responsibility in a balanced way.

• Mu'tazila Position:

The Muˈtazila tended to limit divine power (qudrah) to what they considered “possible” or “rationally necessary.” In their theology:

○ Allah could not act in a way that, in their reasoning, conflicted with what they defined as “justice” or “wisdom.”

- They argued that some things (like creating evil acts, or resurrecting the dead in a form other than the original body) were impossible for Allah, because they contradicted their rational principles.

- o They insisted that human reason, not just revelation, set the boundaries of what was fitting for Allah to do.

Maturidi's Response:

- Maturidi rejected these restrictions. For him, Allah's will and power encompass all things without exception.

- He insisted that nothing can be excluded from Allah's power — whether past, present, future, or even what humans might deem “impossible.”

- He explained that to say Allah cannot do something (except what is intrinsically self-contradictory, like “making a partner equal to Himself”) is to deny His Lordship.

- He emphasized that Allah creates both good and evil acts in the world; humans are responsible for their choices, but the existence of those acts is still within divine power.

• Philosophical Contrast:

- o For the Mu'tazila, divine justice ('adl) meant Allah is bound by the same rational categories humans apply.

- o For Maturidi, divine justice means Allah is never unjust — but He is not restricted by human reasoning. What He does defines justice, not what humans imagine must be just.

• Theological Lesson:

- o Limiting Allah's power to human categories diminishes His perfection.

- Maturidi's affirmation (wa huwa 'ala kulli shay 'in qadir) means every created reality, every possibility, every decree is under His will and control.

- Allah's power is absolute; human rational constructs cannot confine Him.

Surah al-Mulk – Verse 2 Arabic: Arabic textُ Arabic textْمُؤَتَ وَArabic textْحَيَArabic textِ لِArabic textْلَمْكُمْ أَبَكُمْ أَحْسَئُArabic textَمَArabic textً ⦿ Arabic textْعَزِArabic textِ Arabic textْغَفُArabic textَ

"He who created death and life to test you as to which of you is best in deed. And He is the Almighty, the Most Forgiving."

• "Created death and life" — Death is mentioned first to stress that it is a created reality, under Allah's control, and not mere non-existence. Life and death are both purposeful creations, not accidents of nature.

- "To test you" — This is a moral and spiritual test, not for Allah to gain knowledge (He already knows), but to bring forth deeds for which people will be rewarded or punished.

• "Best in deed" — Not the most in quantity, but in sincerity (ikhlas) and accordance with the truth (sawab).

• "And He is the Almighty" – None can resist His will or escape His judgment.

- "The Most Forgiving" — Balances the previous attribute; while His power enforces justice, His mercy allows for repentance.

Maturidi's insights:

- Mentioning death before life reminds humans of their origin and end — humility before Allah should precede action in life.

- The test refutes claims (e.g., by the Dahriyya and some philosophers) that life's events are random; rather, they are purposeful stages toward accountability.

• “Best in deed” means deeds done:

- o With pure intention for Allah.

- o In correct accordance with divine guidance.

• Combining al-'Aziz (Almighty) with al-Ghafur (Most Forgiving) shows that His power is not harsh tyranny but is perfectly balanced by mercy — a reminder that turning back to Him is always possible before death.

- Cross-reference: al-Kahf 18:7 — creation as a test for “which of them is best in deed.”

- The phrase li-yabluwakum ayyukum ahsanu 'amalan means “to test you which of you is best in deed.” Maturidi explains that the quality of deeds is tied to the purity of intention and correctness of action. It is not “most in deeds” (aktharu 'amalan), but “best” (ahsan) — for quantity without sincerity or accordance with truth is worthless. This also implies that the one tested may fail (aswa 'amalan), even though it is not explicitly stated, a common Qur'anic rhetorical device where one side of a pair is mentioned and the other understood.

- An objection might be raised: why attribute "testing" to Allah when testing is, in human terms, a way to discover something hidden, whereas nothing is hidden from Him? Maturidi answers: in Arabic usage, ibtila' can also mean "bringing forth into reality what manifests a matter," so the testing here refers to actualising the servant's obedience or disobedience in the realm of deeds. Just as the Qur'an attributes istidraj ("gradually leading to punishment") and makr ("plan") to Allah — not in the human sense of deceit, but because He brings about the circumstances in which the reality of a person is exposed — so here, the "test" is the bringing to light of the servant's state, though Allah knew it from eternity.

- The verse ends with wa huwa al-'azizu al-ghafür. The pairing is significant: al-'Aziz (the All-Mighty) indicates His irresistible power to take retribution, ensuring that none can escape the consequences of failing the test. Al-Ghafür (the Oft-Forgiving) shows His mercy towards those who err but turn back in repentance. Maturidi observes that placing these two Names together here teaches that the test is not meant to destroy, but to lead to honour and forgiveness for those who respond with obedience.

Surah al-Mulk – Verse 3

Arabic:

Arabic text

Tafsir:

"He who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return your vision: do you see any breaks?"

- "Seven heavens in layers" — The heavens are arranged one above another in perfect proportion and order. This is deliberate design, not random formation.

- "No inconsistency" (tafawut) — No imbalance, disharmony, or defect exists in Allah's creation; all parts fit together with precision.

- "Return your vision" — A command to reflect and examine creation directly; truth is not to be accepted blindly but confirmed through observation.

- "Any breaks" (futür) — Refers to cracks, gaps, or any sign of weakness; none will be found.

Maturidi's insights:

- The perfection of the heavens is evidence of divine unity — one Creator, one Will, one flawless design.

- The command to “return your vision” invites rational contemplation, countering claims that faith discourages thought.

- This verse refutes Muˈtazila and naturalist philosophers who attribute cosmic order solely to nature; the Qur'an attributes it directly to al-Rahman.

- Cross-reference: Q {a} f 50:6 – “Do they not look at the sky above them — how We built it and adorned it, and it has no rifts?”

Maturidi's commentary:

Maturidi further remarks that this manner of argument — directing people to signs in creation, challenging them to inspect repeatedly, and leaving them with no basis to deny — is a recurring Qur'anic method. The more one examines, the more the mind is compelled to submit to the reality of divine unity and perfect power. The lack of any futur (crack, split, or irregularity) in the heavens serves as a visual, undeniable proof against those who claim the world arose by chance or is maintained by multiple powers.

Tafsir:

Surah al-Mulk – Verse 4 Arabic: ئَمْ أَرَجِعِ Arabic textْبِصْرَ كَرَتَيْنِ يَنْقَArabic textِ Arabic textْأَنْكِ Arabic textْبِصْرَ خَArabic textِمًArabic textَهُوَ خَسِArabic textٌ

"Then return your vision twice again; your vision will return to you humbled and fatigued."

Maturidi explains:

- "Return your vision twice again" — Repeated examination, not just a single glance, reinforces the certainty of Allah's flawless creation. The "two times" signifies persistence, not a literal limit.

• "Your vision will return humbled" — Khasi'an means humiliated, defeated in its attempt to find fault.

• "...and fatigued" — Hasir describes exhaustion after extended effort; here, the human gaze is worn out by the fruitless search for imperfection.

Maturidi's insights:

• Encourages sustained reflection: truth withstands repeated scrutiny, while falsehood collapses under examination.

- Demonstrates the limits of human perception — even with repeated effort, one cannot find fault in Allah's work.

• Humbled vision symbolises human recognition of divine perfection after exhausting all personal inquiry.

- This verse complements verse 3: the first command is to look; the second is to look again, proving the point beyond doubt.

Maturidi further remarks that this manner of argument — directing people to signs in creation, challenging them to inspect repeatedly, and leaving them with no basis to deny — is a recurring Qur'anic method. The more one examines, the more the mind is compelled to submit to the reality of divine unity and perfect power. The lack of any futur (crack, split, or irregularity) in the heavens serves as a visual, undeniable proof against those who claim the world arose by chance or is maintained by multiple powers.

This verse also rebukes those who, like certain philosophers or sectarians, imagined that what is observable is sufficient for guidance without the need for revelation. While the perfection of creation is indeed a sign of its Creator, Maturidi stresses that revelation is necessary to understand the Creator's will, commands, and prohibitions. Observation may lead to recognition of order and power, but without revelation, people's interpretations will differ, and many will misdirect their worship. The repeated gaze, therefore, is a step toward recognising the Creator — but the Qur'an then leads the seeker to know Him as He truly is, through His speech Surah al-Mulk – Verse 5 Arabic: وَلَقَذَ رَبَّيْنَArabic textَّسْمَArabic textِ Arabic textَّذَنَArabic textِArabic textَArabic textِيِحِ وَجَعَلْنَArabic textِخْوَمَArabic textَّشَيْلِطِArabic textِ وَأَعْتَذْنَArabic textِهُمْ عَذَArabic textِ Arabic textَّعِArabic textِ "And We have certainly adorned the nearest heaven with lamps and made them [as] missiles for the devils, and We have prepared for them the punishment of the Blaze."

• "Adorned the nearest heaven" — al-sama' al-dunya refers to the sky visible to us.

• "With lamps" — Masabih are the stars, both beautiful in appearance and beneficial in navigation.

- "Made them missiles for the devils" — Some meteors, by Allah's command, drive away devils who attempt to eavesdrop on the heavenly assembly.

- "Punishment of the Blaze" — The ultimate punishment for such devils is not the meteor but Hellfire.

Maturidi's insights:

- The verse unites beauty and function: stars are both adornment and protection.

- The devils' attempt to gain knowledge of the unseen by stealth is blocked by divine order, affirming that knowledge of the unseen belongs to Allah alone.

- The Qur'an's description of stars as missiles is consistent with the observable phenomenon of meteors, but their spiritual purpose is known only through revelation.

- Refutes claims by some philosophers that the heavens are purely static and without moral role.

Maturidi explains that "the nearest heaven" (al-sama al-dunya) refers to the first of the seven heavens, the one closest to the earth. It is described here as having been "beautified" (zayyanna) by Allah with masabih — "lamps," meaning the stars. The choice of the word "lamps" draws attention to their function as sources of light and beauty, visible signs that inspire awe and reflection.

This adornment serves multiple purposes:

• It beautifies the sky, displaying the artistry of the Creator.

- It provides practical benefit, such as navigation, as indicated elsewhere in the Qur'an (e.g., “And by the stars they are guided” — al-Nahl 16:16).

- It signals divine power and knowledge through their perfect placement and order.

"...and We have made them missiles for the devils" — Maturidi clarifies that the verse does not mean the actual stars themselves are hurled, for the stars remain in their fixed courses and do not depart from the places Allah set for them. Rather, shihab (flaming projectiles) — blazing flames or meteoric bursts — are produced by Allah's command and directed against the devils. These devils, from among the jinn, attempt to ascend to the heavenly realm to eavesdrop on the conversations of the angels. When they do, they are repelled and struck by these fiery missiles.

This corresponds with the description in al-Jinn 72:8 to 9: “And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames. And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.”

Surah al-Mulk – Verse 6 Arabic: وَلَArabic textَنْكَفُArabic textًArabic textِبْرَتِهُمْ عَذَArabic textٌ جَهَنَّمُ

"And for those who disbelieve in their Lord is the punishment of Hell, and wretched is the destination."

Maturidi explains:

- "Those who disbelieve in their Lord" — Disbelief here is active rejection of truth, not mere ignorance. It includes denial of Allah's oneness, rejection of His messengers, and refusal to obey His commands.

- "Punishment of Hell" — The inevitable outcome for persistent disbelief.

• "Wretched is the destination" — Highlights the misery of Hell not only as a physical torment but as the final state of disgrace and loss.

Maturidi's insights:

- The transition from cosmic order (vv.3 to 5) to punishment (v.6) reminds the reader that recognising Allah's signs yet rejecting Him leads to accountability.

- “Disbelieve in their Lord” is phrased personally — disbelief is not just in an idea but in their own Lord, emphasising betrayal of the One who created and sustains them.

- Cross-reference: {Al} 'Imran 3:4 – "Indeed, those who disbelieve in the verses of Allah will have a severe punishment."

Tafsir:

Surah al-Mulk – Verse 7 Arabic: Arabic textّر

"When they are thrown into it, they will hear from it a [terrible] inhaling while it boils up."

Maturidi explains:

- "When they are thrown into it" — The verb ulqu conveys forcefulness; they are hurled into Hell without dignity or care.

- "Hear from it a terrible inhaling" (shahaq) — A deep, harsh, terrifying sound, likened to the roar of a ferocious beast preparing to devour.

- "While it boils up" (tifur) — The heat and rage of Hell cause it to seethe like a boiling cauldron.

Maturidi's insights:

- The shahiq reflects Hell's living, responsive nature — it reacts to the presence of its inhabitants.

- The violent imagery is meant to shake human complacency about the Hereafter.

- Cross-reference: al-Furqan 25:12 – Hell “boiling up with rage” when it sees the guilty from afar.

- This verse serves a dual purpose: for the believer, it reinforces gratitude for being spared such a fate and strengthens resolve to obey; for the rejector, it is a warning of the inevitability and

severity of what lies ahead. In both cases, the imagery of sound and motion — the inhaling and boiling — is meant to make the unseen scene vivid and undeniable.

Tafsir:

Surah al-Mulk – Verse 8

Arabic: تَكَArabic textَ تَمَتْزِمَ مِنَ Arabic textْعَغِيْظِمَ كَلَArabic textَ Arabic textْقَىْبَ فِيَهَArabic textَوْجَ سَلَArabic textُمْ خَزْنَتَهَArabic textَلَمْ يَتَكَمْمِ نَذِArabic textٍ "It almost bursts with rage. Every time a group is thrown into it, its keepers will ask them, 'Did there not come to you a warner?'" Maturidi explains:

• "Almost bursts with rage" — Hell's fury is depicted as so intense that it nearly tears itself apart.

- "Every time a group is thrown into it" — Punishment is not abstract; it comes in successive groups, each cast in as judgment is carried out.

• "Its keepers" — The angels of Hell, who carry out Allah's commands without delay or hesitation.

• "Did there not come to you a warner?" — A question of accountability, confirming that no one enters Hell without first receiving clear warning through prophets and revelation.

- The angels' question is rhetorical — it underscores that punishment follows rejection of truth, not ignorance of it.

- The image of Hell's rage conveys Allah's severe displeasure with persistent disbelief and arrogance.

- Cross-reference: al-Zumar 39:71 — similar scene where the keepers of Hell question its new arrivals about receiving messengers.

Tafsir:

Surah al-Mulk – Verse 9

Arabic:

Arabic textّArabic textّArabic text "They will say, 'Yes, a warner did come to us, but we denied and said, "Allah has not sent down anything; you are only in great error."'" Maturidi explains:

• "Yes, a warner did come to us" — They admit the truth when it is too late to act on it.

• "But we denied" — Their rejection was deliberate and conscious.

- "Allah has not sent down anything" – This is outright denial of revelation.

• "You are only in great error" — An insult directed at the messengers, reversing reality by calling truth falsehood.

- The confession is a Qur'anic proof that rejection of revelation is a moral choice, not a lack of evidence.

- Their reversal of truth reflects a spiritual disease — they saw guidance as misguidance and vice versa.

- Cross-reference: al-An am 6:31 – regret of those who denied the truth when the Hour comes.

Tafsir:

Surah al-Mulk – Verse 10 Arabic: وَقَArabic textَArabic textِلَّوَ كَتَArabic textَسْمَعُ أَوْ نَعْقَلُ مَArabic textَتَArabic textِArabic textْخَArabic textِ Arabic textَّعِArabic textِ "And they will say, 'If only we had listened or reasoned, we would not be among the companions of the Blaze.'" Maturidi explains:

• "If only we had listened" — Truly paying attention to the messengers' call, not just hearing words.

• "...or reasoned" — Using intellect to reflect on the truth of revelation.

- "We would not be among the companions of the Blaze" — Recognition that both revelation and reason were sufficient to guide them had they been used sincerely.

- Affirms that Islam appeals to both transmitted knowledge (listening to revelation) and rational reflection (using reason).

- Their own words testify that disbelief was due to neglect of both faculties.

- Maturidi explains that their statement — "law kunna nasma'u aw na'qilu" — is an acknowledgment that their damnation was the direct result of neglecting the two greatest means Allah has given for recognising the truth: listening to revelation and reasoning upon it.

- "Listening" here does not mean mere hearing with the ears, but hearing with acceptance, readiness to reflect, and a will to follow what is heard. Many heard the words of the prophets physically but did not "listen" in this sense. Allah distinguishes between these in al-Araf 7:179 – "They have hearts with which they do not understand, eyes with which they do not see, and ears with which they do not hear."

• "Reasoning" (na'qilu) refers to using the intellect to contemplate the signs of Allah in the created world and in revelation. Maturidi consistently affirms that intellect is a God-given faculty that, when rightly used, leads to recognition of the Creator. This is part of his theological principle that human beings are responsible for seeking the truth even before revelation reaches them, based on their ability to perceive signs in creation.

- By placing listening and reasoning together, the verse implies that either of these faculties, sincerely applied, could have led them to safety: to listen sincerely to the messenger would lead to belief; to reason sincerely upon the signs of the heavens and the earth would lead to recognising the need to heed revelation when it arrives.

- Their regret — "we would not be among the companions of the Blaze" — is a confession that their place in Hell is deserved. It also indicates that salvation was within their reach; the means to escape were present, but they refused to use them. Maturidi notes that such regret in the Hereafter has no practical benefit, for the time for action has ended. In this world, the door of repentance remains open; in the next, the recognition of error is only a source of anguish.

- He further observes that the verse serves as a sharp admonition to the living: every person has these two faculties to some degree. Neglecting them, or using them in ways that avoid the truth, is to walk the same path as those now confessing their ruin. This is why the Qur'an often couples the invitation to faith with calls to "listen" and to "reflect."

Tafsir:

Surah al-Mulk – Verse 11 Arabic: فَأَعْتَرُ فُوَArabic textَذْنِبِهُمْ فَسْحُقًArabic textَArabic textَنَحَArabic textٌ Arabic textَّعِArabic text "So they will confess their sin, but [far] removed are the companions of the Blaze."

- "Confess their sin" — They admit guilt when confession no longer benefits them.

• "Far removed" (suhqan) — A declaration of being utterly cast away from Allah's mercy.

- "Companions of the Blaze" — A fixed association; they are not merely in the Fire but belong to it as their permanent abode.

- Confession without repentance in life is useless in the Hereafter.

- Suhqan implies both distance and contempt – they are far from mercy and held in utter disgrace.

• "Fa-suhqan li-ashabi al-sair" — suhqan literally means to be driven far away, to be utterly distanced. In Qur'anic usage, it is a pronouncement of total exclusion from Allah's mercy, consigning someone to destruction. The phrase can be read as a type of curse or final judgment: having acknowledged their guilt, they are now cast far from any hope of pardon. Maturidi points out that the use of suhqan in the passive form underscores that this distance is not only physical (being in Hell rather than Paradise) but also spiritual — cut off from the mercy, pleasure, and nearness of Allah.

Tafsir:

Surah al-Mulk – Verse 12 Arabic: إِنّ Arabic textَّذِArabic textَ يَخْسُوْنَ رَبِّبِهِ بِArabic textْغَيْبِ لَهُمْ مَعْفُArabic textًArabic textَأَجْرَ كِبِArabic textٌ "Indeed, those who fear their Lord unseen will have forgiveness and a great reward."

• "Fear their Lord unseen" — Bi'l-ghayb means:

1. Fearing Allah while not seeing Him, purely through belief.

2. Fearing Him in private, away from people's eyes.

• "Forgiveness" — Removal of sins.

• "Great reward" — Paradise and its blessings.

Maturidi's insights:

- The verse links true faith to unseen fear — sincerity is measured by what one does when unseen by others.

- Balances the previous warning with hope: Hell is not inevitable — the opposite path leads to immense reward.

• Cross-reference: Qaf 50:33 — fear of the Most Merciful unseen.

Tafsir:

Surah al-Mulk – Verse 13 Arabic: Arabic text "And conceal your speech or publicise it; indeed, He is Knowing of that within the breasts."

- "Conceal... or publicise" — Allah's knowledge is not limited by sound or volume; nothing escapes Him.

• "Knowing of that within the breasts" — He knows thoughts, intentions, and secrets before they are spoken.

• Comprehensive Knowledge of Allah

- Maturidi emphasizes that this verse establishes Allah's absolute knowledge over all things, whether apparent or hidden. Human beings often distinguish between what is done openly and what is done secretly, but for Allah, there is no difference: both the spoken and the concealed are equally known.

- Refutation of Anthropomorphism and Limiting Beliefs

- According to Maturidi, this verse refutes those who imagined Allah's knowledge to be partial or limited. Some sects claimed that Allah knows only generalities, not particulars. This verse negates such claims: al-jahr (open) represents outward, obvious actions, while ma yakhfa (hidden) points to the most inward, subtle realities. Thus, Allah's knowledge encompasses both universals and particulars without restriction.

• Moral and Theological Implication

- The reminder that Allah knows the hidden is a direct warning to the hypocrites and disbelievers of Mecca who concealed their rejection inwardly while sometimes displaying courtesy outwardly. Maturidi explains that such knowledge leaves no room for escape—humans may deceive each other, but not the Creator.

• Connection to Divine Justice

- Because Allah knows both the open and the hidden, His judgment is just and complete. No act, intention, or thought escapes Him. This demonstrates the fairness of reward and punishment in the Hereafter.

• Spiritual Dimension

- Maturidi also alludes to a spiritual lesson: a believer should strive

for ikhlas (sincerity), since Allah knows the heart. Outward good deeds without inner sincerity carry no weight before Him. Likewise, concealed good intentions, even if unrecognized by people, are known and rewarded by Allah.

Tafsir:

Surah al-Mulk – Verse 14 Arabic: Arabic text "Does He who created not know, while He is the Subtle, the All-Aware?"

Maturidi's Commentary

• Rhetorical Question and Certainty

- Maturidi explains that this verse is framed as a rhetorical question to emphasize certainty. It challenges those who doubt Allah's encompassing knowledge: Is it conceivable that the Creator would be unaware of His creation? The very act of creation itself is proof of Allah's knowledge, for nothing can be brought into existence without perfect knowledge of its form, purpose, and function.

- Refutation of Denial of Divine Knowledge

- Some sects, such as the philosophers and certain misguided groups, claimed that Allah knows only universals and not particulars. Maturidi refutes this claim using this verse: if Allah knows the essence of His creation well enough to create it, He certainly knows every detail of it after creating it.

• The Names “al-Latif” and “al-Khabir”

- al-Latif: Maturidi explains this as the One whose knowledge penetrates the most hidden and subtle realities. It may also signify Allah's gentle governance over creation, providing for them in ways they may not perceive.

- al-Khabir: The One fully informed of all matters—outward and inward, past and future. Nothing escapes His awareness, whether in the seen or the unseen.

• Connection with the Previous Verse (13)

- Verse 13 declared that Allah knows the open and the concealed. Verse 14 gives the reason: He is the Creator Himself. Knowledge of creation is inseparable from the Creator's act of bringing it into existence. Thus, the verses together establish that Allah's knowledge is both necessary and complete.

• Theological Implications

- Allah's knowledge is not like human knowledge, which is acquired and limited. His knowledge is eternal and essential to His being.

- The verse serves as a decisive argument against anthropomorphists and skeptics: the Creator who fashioned the heart, thoughts, and hidden whispers must necessarily know them.

○ It further confirms divine justice: since Allah knows both the apparent and the hidden, His judgment is perfect and no act is overlooked.

• Spiritual Lesson

- For the believer, this verse is a reminder to purify one's inner state,

since Allah sees not only deeds but also intentions. Even the most subtle thought is not beyond His awareness. This encourages sincerity (ikhlas) and vigilance (muraqabah) in one's relationship with Allah.

• Cross-reference: al-Shura 42:19 — Allah is Subtle and All-Aware.

Tafsir:

Surah al-Mulk – Verse 15 Arabic: Arabic textً Arabic text ◌ Arabic text

"It is He who made the earth tame for you — so walk among its slopes and eat of His provision — and to Him is the resurrection."

Maturidi explains:

• "Earth tame" — Dhalulan means manageable and suited for habitation, farming, travel, and building.

• "Walk among its slopes" — Encouragement to explore and benefit from the earth.

- "Eat of His provision" — All sustenance originates from Allah, even if gained through human effort.

• "To Him is the resurrection" — Final return is to Allah for accountability.

- The ease with which humans live on earth is a divine gift, not human achievement alone.

- Ends with resurrection to remind that provision should be used with gratitude and obedience.

• Cross-reference: al Naba 78 6 — the earth made a resting place.

Tafsir:

Surah al-Mulk – Verse 16 Arabic: عَArabic textِنُتْمَ مِنْ فِArabic textَّمَArabic textِ أَArabic textَخْسِفَ بِكُمُ Arabic textْأَرْضَ فَإِذَArabic textِيَ تَمُوْرَ

"Do you feel secure that He who is in the heaven will not cause the earth to swallow you, and then it would sway?"

Maturidi explains:

- "He who is in the heaven" — Refers to Allah's exaltedness and authority, not physical location.

- "Cause the earth to swallow you" — A sudden, catastrophic punishment like the one on Qarun.

- "Then it would sway" — The earth quakes violently as part of divine punishment.

- This is a warning against false security in worldly stability.

• Affirms Allah's control over both heaven and earth.

- Cross-reference: al-'Ankabat 29:40 – punishments that seize the arrogant suddenly.

- Not a Statement of Location:

- Maturidi is clear: Allah is not confined to a place, nor does He reside physically above the heavens.

- The phrase “man fi al-sama”” (“He who is in the heaven”) is a Qur'anic rhetorical device, not a spatial statement.

○ To assign a physical place to Allah would contradict His transcendence (tanzih).

• “Man fi al-sama”” may be understood as:

1. Authority and Dominion: Allah is the One whose power and command is manifest over the heavens and earth — not that He “dwells” there.

2. The Angels of Allah: Some mufassirun, including strands in Maturidi's analysis, read it as referring to Allah's angelic agents, who execute His will from the heavens.

3. The Direction of Supplication: The heavens are mentioned because humans naturally raise their hands upward in du'a', associating height with majesty — though Allah Himself is not confined to "above."

• Against Anthropomorphism:

- o Maturidi argues strongly against attributing bodily qualities to Allah.

- He links this verse with others, like “laysa ka-mithlihi shay” (42:11 — “There is nothing like unto Him”), as decisive proof that Allah is unlike creation.

- o Any notion of Allah "sitting" or "residing" in heaven is rejected; what is meant is dominion, power, and majesty, not physical location.

- Theological Point:

- For Maturidi, Allah is not inside the creation, nor separate from it by physical distance. He exists beyond spatial categories altogether.

- Heaven (sama) is invoked here as a sign of loftiness and sovereignty — much like “exalted” or “Most High” (al-Ali), which describe majesty, not direction.

- The verse teaches that humans should not feel secure from Allah's grasp, even when His majesty is described in terms of the heavens.

- It does not point to a location of Allah, but to His absolute power to overturn the earth and seize His creation whenever He wills.

Surah al-Mulk – Verse 17 Arabic: Arabic textًArabic text

"Or do you feel secure that He who is in the heaven will not send against you a storm of stones? Then you will know how was My warning."

• "Storm of stones" (hasib) — A destructive wind carrying stones, as in the punishment of the people of Lut.

• "Then you will know" – Knowledge comes too late when punishment arrives.

• "How was My warning" — The reality of Allah's warning is proven by its fulfilment.

Maturidi's insights:

- Highlights the link between earlier destroyed nations and the warning to Quraysh.

- Warns against dismissing divine threats as empty.

Maturidi draws parallels to past nations destroyed by such punishments, for example:

- The people of Lüt (Lot), upon whom Allah rained stones of baked clay (Q 11:82, 15:74).

- The people of the elephant, destroyed by birds striking with stones of clay (Q 105:4).

This example shows Allah's punishment can come suddenly from the sky, against which no human power can defend.

Surah al-Mulk – Verse 18 Arabic: وَلَمْكَذِّبَ Arabic textْذِArabic textَ مِArabic textَبْلِهُمْ فَكَثِفَ Arabic textَ نَكِArabic text

"And already those before them denied, so how was My rejection?"

• "Those before them denied" — Refers to past nations who rejected their prophets (e.g., 'Ad, Thamud, Pharaoh, People of Lut).

• "So how was My rejection?" — Nakir means the manifestation of Allah's displeasure through punishment.

Maturidi's insights:

- History is presented as evidence – Allah's warnings are always fulfilled.

- The rhetorical question invites reflection: past deniers were destroyed, so why assume safety?

- Cross-reference: al-Ħajj 22:44 — similar statement about past deniers.

Surah al-Mulk – Verse 19 Arabic: Arabic textْArabic textَرْوَArabic textِلَArabic textَّيْرَ فَوْقَهُArabic textَلَّقَArabic textٍ وَيَقِبِضَArabic textٍ مَArabic textُفْسِكَهُمُ إِلَاَّ Arabic textْرَحْمَArabic textِ وَإِنَّهَ بِكَلَArabic textَ شَىْءِ بِصِArabic textِ

"Do they not see the birds above them, spreading their wings and folding them? None holds them up except the Most Merciful. Indeed, He is Seeing of all things."

• "Spreading... and folding" — Refers to the alternating motions in flight.

- "None holds them up except the Most Merciful" — Points to Allah's direct sustaining power over creation.

• "Seeing of all things" — Encompasses His oversight of both great and small matters.

Maturidi's insights:

- Natural phenomena are evidence of divine power — even bird flight depends on Allah's will.

- Contradicts materialist claims that such processes are self-sustaining without divine involvement.

- Cross-reference: al-Nahl 16:79 — similar reflection on bird flight.

Tafsir:

Surah al-Mulk – Verse 20 Arabic: Arabic textّ Arabic text

"Or who is it that is an army for you to aid you other than the Most Merciful? The disbelievers are not but in delusion."

• "Army" — Any force or support network that one might rely on for protection.

- "Other than the Most Merciful" – No protector exists apart from Allah.

• "Delusion" — False security that blinds them to reality.

Maturidi's Commentary

• Challenge to False Reliance:

The rhetorical question “am-man hadha alladhi huwa jundun lakum” — “who is it that could be an army for you?” — exposes the futility of depending on wealth, tribe, or allies against Allah.

Maturidi stresses that no military, clan, or idol can protect against divine decree.

• “Apart from the Most Merciful”:

o The use of "min duni ar-Rahman" is deliberate.

Instead of saying simply "apart from Allah," the verse highlights Allah's name ar-Rahman, reminding that even those who deny Him live under His mercy. If they are ungrateful to the Most Merciful Himself, how can others benefit them?

• The Concept of Jund (Army):

- o Jund implies organized forces, like armies or hosts.

- Maturidi interprets this broadly: all the powers humans might rely on — armies, alliances, wealth, offspring — are meaningless without Allah's aid.

• Delusion of the Disbelievers:

- The phrase “in il-kafiruna illa fi ghurur” — “the disbelievers are only in delusion” — shows their misplaced confidence.

- o Ghurur means deception, self-delusion, being tricked by false appearances.

- Their reliance on worldly strength blinds them from seeing their true vulnerability before Allah.

- Theological Point:

Tafsir:

- o Reliance on creation without the Creator is a form of shirk in practice, even if not in open worship.

- Maturidi emphasizes that Allah alone grants victory or protection; human or supernatural allies have no independent power.

- Disbelievers live in an illusion of security — the verse shatters this by exposing their “armies” as powerless against the decree of the Most Merciful.

Surah al-Mulk – Verse 21 Arabic: Arabic text

"Or who is it that will provide for you if He should withhold His provision?"

But they persist in arrogance and aversion."

• "If He should withhold" — Even the most basic necessities are in Allah's control.

- "Persist in arrogance and aversion" — They refuse humility before Allah and turn away from the truth.

- Provision is not guaranteed by human effort alone; it is subject to Allah's will.

- Arrogance blinds one to dependence on Allah for survival.

- Maturidi explains that this verse continues the rhetorical challenge from the previous one, moving from the subject of protection (v.20) to that of sustenance. Just as no one can defend against Allah's will, no one can sustain life without His decree.

- "...who is it that could provide for you" (yarzuqukum) — The term rizq (provision) encompasses every form of sustenance: food, drink, health, security, beneficial knowledge, favourable circumstances. It also includes the means by which provision reaches a person — land, rain, livestock, trade, and human effort. All of these, says Maturidi, are contingent on Allah's continuous enabling.

- "...if He withheld His provision" — This is not a hypothetical for argument's sake; it is a reality that has occurred in human history and still does. Allah can withhold through drought, famine, economic collapse, illness, or any barrier between the means and the result. Even if the outward means remain, without His blessing (barakah) they yield nothing.

- Maturidi points to past nations destroyed or afflicted when provision was cut off as a form of punishment, such as the people of Saba' whose lush gardens were replaced by bitter fruit (Saba'

34:16). The same reality, he says, can apply to individuals: wealth without blessing turns into a burden or disappears entirely.

• "But they persist in insolence and aversion" — bal lajju ("but they persist") shows their stubbornness despite clear signs. 'utuw (insolence) is deliberate rebellion against rightful authority — here, against Allah's commands. nufur (aversion) conveys a sense of active turning away, as a startled animal bolts from what it fears or dislikes. Maturidi emphasises that this pairing describes not mere heedlessness but an intentional rejection: they recognise, at least inwardly, their dependence on Allah, yet continue to defy Him and avoid His message.

- This verse, like the one before it, dismantles two of the main pillars of worldly arrogance: security (v.20) and provision (v.21). In Maturidi's reading, the Qur'an strips away false sources of reliance so that the servant sees only the reality — that both safety and sustenance are in the hand of the Most Merciful alone.

Surah al-Mulk – Verse 22 Arabic: Arabic textَمْنِ يَمْشِArabic textَكِبَArabic textَلَArabic textَجِهَةِ أَهْدِArabic textَمْنَ يَمْشِArabic textَوْيَArabic textَلَArabic textَرْطُ مُسْتَقِArabic textِ "Then is one who walks fallen on his face better guided, or one who walks upright on a straight path?"

• "Walks fallen on his face" — Metaphor for misguidance, stumbling through life without clarity.

• "Walks upright" — Represents one guided by revelation and reason.

• "Straight path" — The way of truth, leading to salvation.

Maturidi's insights:

- Contrasts the confusion of disbelief with the clarity of faith.

- Upright walking symbolises dignity and purpose; fallen walking symbolises disgrace and blindness.

- Cross-reference: al-Isra 17:72 – whoever is blind in this life will be blind in the Hereafter.

- Maturidi notes that “fallen on his face” is not just accidental; it conveys a state that the person persists in, as if content to move forward in ignorance despite the obvious disadvantage. This mirrors the stubborn rejector of truth, who will not lift his gaze to see the clear signs of Allah.

- "...or one who walks upright" (sawiyyan) — This refers to balance, composure, and awareness. Upright walking allows a person to see the path, adjust course, and avoid danger. Spiritually, it represents those who proceed through life with sound intellect and the guidance of revelation, enabling them to recognise truth from falsehood.

- "...on a straight path" ('ala siratin mustaqim) — The sirat al-mustaqim is the clear, divinely ordained way that leads to salvation. Maturidi

emphasises that in Qur'anic language, this “straight path” is not discovered by human intellect alone, but is defined by Allah's revelation to His messengers. Even the most upright natural disposition (fitrah) requires this light to remain on course.

- By presenting the two states side-by-side, the verse compels the listener to answer its own rhetorical question: the upright traveller on a clear road is obviously better guided than the one crawling blind on his face. Yet in practice, many choose the second state by rejecting revelation.

- For Maturidi, this analogy also responds to the arrogant who boast of their worldly knowledge and self-sufficiency. No matter their worldly skills, if they walk without divine guidance, they are as handicapped as one moving face-down on the ground — their cleverness cannot save them from misdirection in ultimate matters.

Tafsir:

Surah al-Mulk – Verse 23 Arabic: قَلْ هُوَ Arabic textَّذِArabic textَ أَنْشَاَكُمْ وَجَعَلَلَ لَكُمْ Arabic textْسَمَعِ وَأَلَأْبَصْلَزِ وَأَلَأْنِفَهُةِ قَلِArabic textِأَArabic textَشَكَرُArabic textَ "Say, 'It is He who produced you and made for you hearing and vision and hearts; little are you grateful.'"

• "Produced you" — Brought into existence from nothing.

• "Hearing... vision... hearts" — Faculties for perceiving and understanding truth.

- "Little are you grateful" — Ingratitude despite overwhelming blessings.

Maturidi's insights:

• Gratitude is not merely verbal but shown by obedience.

• Faculties are given for recognising and worshipping Allah.

- Maturidi explains that this verse confronts the arrogance implied in the previous verses by taking the listener back to the most basic facts of their existence.

- "It is He who produced you" (an sha'akum) — The verb ansha'a here carries the meaning of originating, bringing into existence from nothing, and nurturing through successive stages. This includes not only the moment of creation but the entire process of growth from a drop of fluid to a fully formed human being. The Qur'an elsewhere uses similar wording: "He created you, then proportioned you" (al-Infitar 82:7).

• "...and made for you hearing and vision and hearts" — Maturidi notes the order is deliberate. Hearing (al-sam) is mentioned first because the first faculty by which humans receive knowledge is hearing — even in the womb. Vision (al-absar) comes next as the faculty that complements hearing in perceiving the external world. Hearts (al-af'idah, plural of fu ad) refers here not to the physical organ but to the seat of understanding, reflection, and intention. In Qur'anic usage, the heart is the centre of will and moral responsibility.

- By combining the three, the verse encompasses the full range of human capacity for acquiring knowledge and acting upon it: hearing for receiving reports and revelation, sight for witnessing signs, and the heart for processing and committing to truth.

- "...little are you grateful" — This is both an observation and a rebuke. Maturidi explains that ingratitude (kufr al-ni'mah) here is shown by failing to use these faculties for their intended purpose: recognising Allah's oneness, obeying His commands, and refraining from what He has prohibited. Even those who verbally thank Allah but employ their hearing, sight, or understanding in ways that lead to disobedience are counted among "the few" who are not truly grateful.

- The verse thus serves as a reminder that accountability is tied to capability. Allah gave these faculties so that humans could know Him and follow His guidance; on the Day of Judgment, these very faculties will testify regarding how they were used (compare Fussilat 41:20 to 23). For Maturidi, this ties directly back to verse 10: those who end up among the companions of the Blaze will admit they neither “listened” nor “reasoned” — despite having been given both capacities, and more.

Surah al-Mulk – Verse 24

Arabic: قُلْ هُوَ Arabic textَّذِArabic textَرَأَكُمْ فِArabic textْأَرَضَ وَArabic textَّيْهَ تُحْشَرُوَ

"Say, 'It is He who multiplied you throughout the earth, and to Him you will be gathered.'"

• "Multiplied you" — Spread humankind across the earth in diverse communities.

• "To Him you will be gathered" — Return for judgment is inevitable.

Maturidi's insights:

- Human dispersion is a sign of divine planning, not accident.

- The final gathering emphasises accountability after worldly freedom.

- Maturidi explains that the verb dhara 'a means to spread, multiply, and disperse abundantly. Here it conveys that Allah is the One who brought humanity into being in great numbers and distributed them across the various lands, regions, and climates of the earth. This dispersal is not random — it is by divine decree, serving purposes of provision, testing, and mutual interaction.

- He notes that this wording recalls similar passages, such as “And We have spread you throughout the earth in diverse communities” (al-Hujurat 49:13), which point to Allah's will in diversifying human circumstances, languages, and cultures. Such diversity is part of the ayat (signs) of His creative power.

• "...and to Him you will be gathered" (tuhsharun) — Maturidi underscores that the verb is in the passive form but with Allah as the implied agent, meaning He will cause this gathering. This gathering (hashr) is the reassembling of all people on the Day of Judgment after their dispersal in life and in death. No matter how

far apart humans are scattered — whether by geography, by history, or even by burial in the depths of the earth or sea — the One who originated them will bring them all together again.

- Maturidi often stresses that pairing the act of initial creation and dispersion with the act of gathering is a Qur'anic method for affirming the Resurrection. The one who can create from nothing and spread mankind over the earth certainly has the power to gather them again. This rebukes the scepticism of those who, as seen in later verses (5.25), mock the idea of resurrection.

Tafsir:

Surah al-Mulk – Verse 25

Arabic: Arabic text "And they say, 'When is this promise, if you should be truthful?'" Maturidi explains:

• "This promise" — Refers to resurrection and judgment.

• Tone of mockery — They intend ridicule, not genuine inquiry.

- Delay of the Hour is used by deniers as proof against it, but delay is a mercy for repentance.

• Cross-reference: Saba 34 29 — similar challenge from disbelievers.

Theologically, Maturidi points out that their demand contains two major errors:

1. Misunderstanding the purpose of the warning — The Prophet's mission is to convey and warn, not to control the timing of Allah's decree. The demand for an immediate occurrence misunderstands that the delay itself is a mercy, giving opportunity for repentance.

2. Confusing delay with falsehood — They assume that because the Day has not yet come, it will never come. In reality, Allah's timing is based on wisdom, not on human demands.

Maturidi also notes that such mockery reveals arrogance: they set themselves up as judges over the truth of revelation, as though the validity of the message depended on conforming to their conditions. This attitude is itself a sign of heedlessness that justifies the very punishment they doubt.

Tafsir:

Surah al-Mulk – Verse 26 Arabic: قَلْ إِنَّمَArabic textْعَلَمُ Arabic textَ Arabic textِ وََArabic textْمَArabic textَنَArabic textَذِArabic textٌ مُثَيْنِ "Say, 'The knowledge is only with Allah, and I am only a clear warner.'"

• "Knowledge... with Allah" — The timing of the Hour is part of the unseen known only to Him.

- "Clear warner" — The Prophet's duty is to convey, not to set the time.

Maturidi explains that this response is a direct instruction to the Prophet ☎ on how to answer the mockery and demands of the deniers (v.25). It contains two decisive points:

1. "The knowledge is only with Allah" — The timing of the promised Day is part of Allah's exclusive knowledge of the unseen ('ilm al-ghayb). This echoes verses such as Luqman 31:34 — "Indeed, Allah [alone] has knowledge of the Hour...". By asserting that the knowledge rests solely with Allah, the Prophet distances himself from claims of foretelling the exact moment, making clear that his message is not based on human speculation but on divine revelation.

Maturidi notes that this also corrects a theological misunderstanding: knowing the time of the Hour is not necessary for the truth of the warning. The certainty of its occurrence is independent of knowing when it will occur. Those who demand its timing before believing are essentially refusing to believe in the unseen, which is a core aspect of faith.

2. "I am only a clear warner" — nadhir mubin means a warner whose message is explicit, unambiguous, and supported by manifest proofs. The Prophet's role is to convey and clarify the consequences of belief and disbelief. Maturidi points out that this wording strips away any false expectations that the Prophet's mission includes control over divine decree or punishment.

By pairing these two points, the verse teaches that divine justice operates on two levels: Allah alone holds the keys of the unseen, and His messengers are tasked solely with delivering the message in clarity. The failure to respond to that message rests entirely with the hearer, not with the messenger.

Maturidi also observes that the use of innama (“only”) in both clauses is emphatic, drawing a sharp boundary: knowledge of the Hour is Allah's alone, and warning is the Prophet's function in this matter. This repetition leaves no room for ambiguity or misplaced demands.

Tafsir:

Surah al-Mulk – Verse 27 Arabic: فَلَمَArabic textَأْوَهَ رُلْفَهُ سِArabic textَتْ وَجُArabic textَ Arabic textَّذِArabic textَ كَفَرُArabic textَقِArabic textَ هَلَذَArabic textَّذِArabic textَنْتَمْبَهَ تَدْعُArabic textَ "But when they see it approaching, the faces of those who disbelieve will be distressed, and it will be said, 'This is what you used to call for.'" Maturidi explains:

• "Approaching" — The punishment or the Hour.

• "Faces distressed" — Visible shame, fear, and regret.

Maturidi's Commentary:

On “when they see it approaching near (Arabic text)”

- The pronoun “it” refers to the punishment of the Hereafter — specifically the Fire, or the chastisement promised to them.

- Zulfah means nearness. The wording suggests the moment when the punishment is no longer distant or abstract, but immediately present before their eyes.

- Maturidi notes that the Qur'an often uses the language of zulfah to signify that divine threats, which disbelievers once mocked, will suddenly and inevitably become reality.

On “their faces will be distressed (Arabic textُجُArabic text)”

- Their faces will be covered with gloom, shame, and horror.

- The Qur'an frequently ties emotional states to facial expressions (e.g., "faces will be radiant" versus "faces darkened"). Here, the disgrace of disbelief manifests visibly.

- Maturidi stresses that the Qur'an's depiction is deliberate: the face is the most honored and expressive part of the human being, and its disfigurement conveys ultimate humiliation.

• On “This is what you used to call for (Arabic textُArabic textُ عُArabic text)”

• Two possible readings:

- Tahaddi (challenge/mockery): In the world, they used to say: “Bring us what you threaten us with if you are truthful” (compare 8:32, 22:47). Thus, on the Day of Judgment, it will be said: “Here it is — the very thing you used to demand.”

- Du'a' (calling/supplication): It can also mean they used to "call" for it upon themselves out of stubborn rejection — that is, they practically invited punishment through denial and mockery.

Theological emphasis:

- The verse illustrates divine justice: what the disbelievers arrogantly demanded in ridicule is now presented to them as reality.

- Their humiliation (disfigured faces) contrasts with the honour promised to believers (radiant, joyful faces).

- It demonstrates Allah's perfect power in turning their arrogance into disgrace.

Cross Reference:

- Surah Yunus (10:45): "...and the Day the Hour will be established, the criminals will swear they had remained but an hour..."

- Surah al-Jathiyah (45:27 to 28): "...and you will see every nation kneeling, each nation summoned to its record..."

- These parallels show the Qur'an's consistent theme of sudden confrontation with the punishment once denied.

Maturidi versus opponents:

- Mu'tazila often emphasized free will and human responsibility — Maturidi agrees on accountability but stresses that the punishment's arrival is entirely by Allah's will, not something man brings upon himself independently.

- Literalists who might say the punishment is “already here” in a physical sense — Maturidi explains the verse in the sense of imminence on the Day of Resurrection, not something currently materialized.

Surah al-Mulk – Verse 28 Arabic: قُلْ أَرَعَيْنِ إِنْ أَهْلَكَArabic textَArabic textَّهَ وَمَArabic textُعَArabic textَوْ رَحَمًArabic textَمَنْ يُحِArabic textُ أَلَكَفِرِArabic textَ مَنْ عَذَArabic textِ Arabic textِيْمِ

"Say, 'Have you considered: whether Allah destroys me and those with me or has mercy upon us — who can protect the disbelievers from a painful punishment?'"

• Point — The fate of the Prophet is irrelevant to the reality of their own accountability.

• "Painful punishment" — The real threat they face.

Maturidi's insights:

- Rejects personalising the dispute — truth stands regardless of the Prophet's earthly fate.

- Cross-reference: Yunus 10:103 – Allah saves the believers, but the wrongdoers face punishment.

This verse serves as a rebuttal to two errors in the disbelievers' thinking:

1. Personalising the message — They treated the warning as a personal threat from Muhammad ☐, rather than a divine truth that would stand regardless of who delivered it.

2. Linking survival to opposition — They assumed that harming the messenger or outliving him would absolve them of the warning's consequences.

Maturidi remarks that this is a timeless lesson: the destruction or absence of a prophet does not nullify the truth he brought. The message is from Allah, and rejection of it brings the same end regardless of the messenger's fate in this world.

Surah al-Mulk – Verse 29 Arabic: Arabic textًArabic textّArabic text

"Say, 'He is the Most Merciful; we have believed in Him, and upon Him we rely. And you will know who is in clear error.'" Maturidi explains:

• "Most Merciful" — Even in warning, Allah's mercy is offered through guidance.

• "Believed... rely" — Faith and trust in Allah are the believer's foundation.

• "You will know" — Reality will soon reveal who is truly misguided.

Maturidi's insights:

• Affirms that mercy and justice operate together.

- "...and upon Him we have relied" (wa 'alayhi tawakkalna) — Maturidi stresses that tawakkul in Qur'anic usage is not passive resignation. It means taking all lawful means while placing the outcome entirely in Allah's hands, confident that nothing can occur except by His will. This reliance includes protection from harm, fulfilment of needs, and steadfastness in the face of hostility.

- "So you will know who is in clear error" — The future tense (fa-sa-ta 'lamun) mirrors verse 17's warning and verse 27's scene: the truth will become undeniable, but often only after it is too late to act on it. The phrase dalal mubin ("clear error") emphasises that when the

reality is revealed, the misguidance of the disbelievers will be obvious not only to themselves but to all.

- For Maturidi, this verse functions as both a declaration and a challenge: the Prophet and the believers openly state their commitment and reliance on Allah, while leaving the disbelievers to wait for the unfolding of events that will prove decisively who was right.

Tafsir:

Surah al-Mulk – Verse 30

Arabic:

قُلْ أَرَعِيُثُArabic textِنْ Arabic textْبَحَ مَأْوَكُمْ غُوْرًArabic textَمَنْ يَتَArabic textُمْ بِمَاَعٍ مَعِArabic textٍ

"Say, 'Have you considered: if your water were to sink into the ground, who could bring you flowing water?'" Maturidi explains:

- "Sink into the ground" — Water becomes inaccessible and irretrievable.

• "Flowing water" — Fresh, accessible, life-giving water.

- Ends the surah by bringing the matter to a tangible, daily necessity — dependence on Allah is constant.

- The Arabs depended heavily on wells and springs; water scarcity meant death. The verse uses this reality as a parable of dependence on Allah.

- The rhetorical structure “Have you considered...?” (Arabic text) calls them to reflect logically, not just emotionally – a common Qur'anic method that Maturidi often highlights as proof that Islam appeals to reason.

- Cross-reference: al-Waqiˈah 56:68 to 70 — reminder of Allah's control over water.

Maturidi's Commentary

• On the rhetorical question:

This verse concludes the surah with a profound reminder of human dependence on Allah.

Maturidi emphasizes that it is not only about water itself, but about life's most basic necessity being wholly in Allah's control.

• On “if your water were to sink deep (Arabic textًا)”

o Ghawr means descending, vanishing into the depths of the earth.

The imagery: if the life-sustaining water Allah provides were to vanish into subterranean depths beyond human reach, mankind would be left powerless.

○ This highlights man's fragility and the futility of relying on power, wealth, or idols.

• On “who then could bring you flowing water (Arabic textٌ Arabic text)”

- o Ma' ma' in refers to fresh, accessible, running water on the surface, easily drawn upon.

- The verse shifts from absence (ghawr) to the possibility of restoration, then denies it: none but Allah can provide it.

- Maturidi says this contrast is deliberate — to show that if Allah withholds, none can restore.

• Theological emphasis:

The verse demonstrates tawhid al-rububiyyah (oneness of Lordship): ultimate control of nature belongs to Allah alone.

○ It also serves as an implicit proof against shirk: no idol, no false deity, no human power can restore life's essentials once Allah withholds them.

o For Maturidi, this verse underlines that Allah is not only the Creator but the Sustainer — existence continues at every moment only by His will.

Lessons according to Maturidi

- Absolute Dependence on Allah

- o Human beings cannot secure even the most basic need — water — without Allah's continuous provision.

• Rejection of Human Arrogance

- Those who mock prophets or deny resurrection are reminded that they cannot even guarantee water for themselves.

Proof of Allah's Rububiyyah

- Allah is both Creator and Sustainer. He not only brought water into being but maintains its accessibility.

• Implicit Warning

- Just as Allah can withhold water, He can withhold mercy. This verse warns against false security and complacency.

Maturidi observes that ending the surah with this question is profoundly fitting. Throughout the chapter, Allah has:

• Directed attention to the heavens (v.3 to 4)

• Warned of punishment from above and below (v.16 to 17)

• Challenged reliance on any other protectors or providers (v.20 to 21)

- Reminded of His mercy and creative power (v.15, v.29)

Tafsir:

Surah al-Qalam – Verse 1 Arabic: ن ◌ وَأَقْلَArabic textَمَArabic textَسْطُرُوْنَ "Nun. By the pen and what they inscribe."

Maturidi explains:

• "Nun" — One of the disjointed letters (huruf al-muqatta'at) at the start of some surahs. Maturidi notes that their exact meaning is known only to Allah, but their presence challenges the Arabs: the Qur'an is composed of the very letters they use, yet they cannot produce its like.

• "By the pen" — The pen is both a literal and symbolic object:

o Literally: the first thing Allah created, according to hadith, and by which He commanded the writing of all that will occur.

o Symbolically: the instrument of preserving knowledge, revelation, and law.

• "What they inscribe" — Refers to all that is written: the decrees of Allah, the records kept by the angels, and the writings of the prophets and scholars by which guidance is preserved.

Maturidi's insights:

- The oath by the pen elevates the act of recording truth — it is a divine tool in the unfolding of destiny and the transmission of knowledge.

• Knowledge has two sources: revelation and what is discovered or recorded by human effort, both under Allah's will.

- The opening oaths prepare the listener for the surah's main subject: defending the Prophet སྭ's truthfulness and exposing the moral failings of his opponents.

- "By the pen" (wa'l-qalam) — Maturidi explains that the qalam here refers to the instrument of writing, and by extension, to the act and gift of writing itself. The Qur'an elsewhere mentions the pen as a foundational blessing of knowledge: "[He] taught by the pen, taught man that which he knew not" (al-'Alaq 96:4 to 5). The oath by the pen elevates its status, showing that writing is a means by which knowledge is preserved, truth is recorded, and guidance is conveyed across generations.

• "...and what they inscribe" (wa ma yasturun) — yasturun means "they write" or "they set down in lines." This includes all that is written — whether revelation recorded by the prophets' companions, decrees written by angels (as in the recording of deeds), or even the divine decrees preserved in the Lawh al-Mahfuz (the Preserved

Tablet). Maturidi remarks that this can also encompass the writings of scholars and those who record truth and justice, for the oath is general.

- By swearing upon the pen and what is written, Allah draws attention to the nobility of knowledge and its documentation, which stand in direct contrast to the accusations and falsehoods that the Prophet ✄ was facing. The oaths at the start of this surah thus prepare the listener for the declaration in the next verse, where Allah will affirm the Prophet's innocence of the charges against him.

Tafsir:

Surah al-Qalam – Verse 2

Arabic:

Arabic text "You, by the favour of your Lord, are not mad."

Maturidi explains:

• "By the favour of your Lord" — Allah Himself declares the Prophet ✰'s innocence from the accusation of madness. The ni'mah here is prophethood, revelation, and divine support.

• "Are not mad" — Refutes the Quraysh's slander that the Prophet's message was the product of insanity.

- The Qur'an's defence is not merely logical but sworn by divine grace — Allah's testimony is the highest possible vindication.

- Accusing prophets of madness is a repeated tactic of disbelievers in history; it is used when they cannot fault the message but seek to undermine the messenger.

- The verse flips the accusation: the Prophet's clarity, consistency, and moral integrity are themselves evidence of divine support, which is incompatible with madness.

Tafsir:

Surah al-Qalam – Verse 3

Arabic:

وَإِنَّ لَكَ لَArabic textَأْجْرًArabic textَيْرًArabic textَمْئُوْنُ

"And indeed, for you is a reward uninterrupted."

Maturidi explains:

• "Reward" — This refers to the everlasting reward in the Hereafter promised to the Prophet ☀ for fulfilling his mission faithfully.

• "Uninterrupted" (ghayra mamnun) — Means it will never be cut off, diminished, or interrupted. It is permanent and without limit.

- This promise of unceasing reward contrasts with worldly rewards, which are temporary and often tainted by obligation or burden.

- Maturidi draws a connection to al-Inshirah 94:4 to 5 — the lifting of the Prophet's burden and the assurance that hardship is followed by ease — showing that his mission is accompanied by divine reward and honour.

- The verse also reassures the Prophet that his suffering in the face of mockery will not be in vain.

Tafsir:

Surah al-Qalam – Verse 4

Arabic: Arabic textِنَّكَ لَعَلَArabic textَلْقٌ عَظِArabic textِ

"And indeed, you are upon a great character."

Maturidi explains:

• "Upon" ('ala) — Indicates firm establishment; the Prophet is not occasionally displaying good character but is firmly grounded in it.

• "Great character" — Encompasses sincerity, justice, patience, mercy, truthfulness, and all virtues that align with divine guidance.

Maturidi's insights:

- This is Allah's testimony to the Prophet's complete moral excellence, the ultimate proof against claims of madness or falsehood.

- The Prophet ﷺ's character is a living embodiment of the Qur'an's guidance — his actions are in harmony with revelation.

- The greatness of his character is shown in his patience with enemies, compassion for followers, humility despite authority, and absolute honesty.

- This verse affirms that morality in Islam is not arbitrary but anchored in divine revelation, and the Prophet is its perfect model.

• "...an exalted standard of character" (khuluqin 'azim) — Khuluq in Qur'anic usage encompasses not only personal manners but the entirety of one's ethical disposition, inner state, and outward dealings. The term 'azim ("great") here denotes perfection and magnitude — greatness in the sight of Allah, not merely in human estimation.

- Maturidi comments that this character is the direct product of revelation and divine upbringing. It is not merely natural disposition (fitrah), though the Prophet pi possessed the purest fitrah; rather, it is the fitrah refined, guided, and perfected by continuous revelation and divine care.

- Classical reports, which Maturidi cites approvingly, include the statement of 'A'ishah (may Allah be pleased with her) when asked about the Prophet's character: "His character was the Qur'an." This means he embodied its teachings in every aspect — mercy, justice, patience, truthfulness, humility, and steadfastness in worship.

- Theologically, Maturidi notes that this verse also responds indirectly to the accusations of his opponents: a man of such khuluq 'azim could not be driven by madness or falsehood. His entire life — before and after prophethood — was marked by honesty and noble conduct, a fact acknowledged even by his enemies.

- By placing this verse here, the Qur'an establishes that the Messenger's moral example is inseparable from his message;

Tafsir:

Surah al-Qalam – Verse 5

Arabic: Arabic text

"So you will see, and they will see."

Maturidi explains:

- This is a foretelling of the eventual outcome of the conflict between the Prophet ☎ and his opponents.

• "You will see" — The Prophet will witness the fulfilment of Allah's promise of support and victory.

• "They will see" — The disbelievers will witness the realisation of the punishment and the truth of what they denied.

- The symmetrical phrasing highlights that both sides will come to know the truth, but from opposite positions — one in vindication, the other in regret.

- The timing is left unspecified, emphasising certainty without revealing when, which maintains the test of faith.

Tafsir:

Surah al-Qalam – Verse 6 Arabic: Arabic text

"Which of you is the afflicted one?"

Maturidi explains:

• "Afflicted" (maftün) — Can mean one who is tested, deluded, or seized by madness.

- The verse follows from verses 4 to 5, turning the Quraysh's accusation back upon them: they called the Prophet ﷺ majnun (mad), but the real state of affliction belongs to those who reject clear truth.

Maturidi's insights:

- The challenge is rhetorical: the unfolding of events will reveal who is truly misguided or mentally deluded — the Prophet or his opponents.

- Affliction here is spiritual — hearts blinded, intellects corrupted, morals inverted.

- By phrasing it as a question, the verse leaves the conclusion to the listener's reasoning, though the answer is certain in Allah's sight.

Surah al-Qalam – Verse 7 Arabic: إِنّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيَArabic textَ وَهُوَ أَعْلَمُ بِArabic textْمُهْتَدِArabic textَ

"Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of the guided."

Maturidi explains:

- This is a decisive statement that ultimate knowledge of guidance and misguidance belongs solely to Allah.

- "Most knowing" — His knowledge is perfect, encompassing both outward actions and inner realities.

Maturidi's insights:

- The verse removes the matter from subjective judgment: accusations and counter-accusations are irrelevant before Allah's absolute knowledge.

- Guidance is not merely external conformity; Allah knows the inner state that makes a person truly guided.

- This also comforts the Prophet — divine knowledge validates him even if human perception is clouded by prejudice.

Surah al-Qalam – Verse 8 Arabic: Arabic textُArabic textُ Arabic textَكَذِبِArabic text "So do not obey the deniers."

- "Do not obey" — This is both a prohibition and an encouragement to remain firm; it warns against yielding to pressure or compromise in matters of truth.

- "The deniers" — Those who reject revelation knowingly, not out of ignorance but out of arrogance and hostility.

Maturidi's insights:

- Obedience in this context means following their wishes, altering the message to suit them, or adopting their values in place of revelation.

- The instruction protects the Prophet from any dilution of the divine message under social or political pressure.

- This command is also a general principle for believers: truth is not to be reshaped to fit the desires of those who reject it.

Surah al-Qalam – Verse 9 Arabic: وَدْوَأَ لُوَ تَذْهَنُ قِيْدَهُمْنُ "They wish that you would compromise, so they would compromise."

- "Compromise" (tud'hin) — Means softening the stance on matters of truth, showing leniency by accepting part of falsehood or omitting part of the truth.

- The Quraysh hoped the Prophet would reduce his opposition to their practices in exchange for reduced hostility toward him.

Maturidi's insights:

- The verse exposes a common tactic of falsehood: seeking mutual concession where truth gives up some of its purity and falsehood gains legitimacy.

- For Maturidi, truth cannot enter a bargain with falsehood without being corrupted; the Prophet ☐ is to reject such offers entirely.

- This is linked to the earlier command in verse 8 — the refusal to obey the deniers includes refusing to adjust the message to please them.

Surah al-Qalam – Verse 10 Arabic: Arabic textُطَعَ أَلْحَآْتُ مَهَيْنَ "And do not obey every worthless habitual swearer."

• "Habitual swearer" (hallaf) — Someone who constantly swears oaths, often to persuade or deceive, revealing a lack of truthfulness.

• "Worthless" (maħin) — A person of low moral standing, despised in the sight of Allah, regardless of social status.

Maturidi's insights:

- Frequent swearing indicates unreliability — truth does not need endless oaths to be convincing.

- The verse warns against granting influence to people whose words lack integrity, as they are easily swayed by self-interest.

- Maturidi stresses that moral corruption can exist even in outwardly respectable figures, and the Prophet must not give them any place in shaping the message.

Tafsir:

Surah al-Qalam – Verse 11 Arabic: Arabic textً Arabic text "Scandal-monger, going about with malicious gossip."

• "Scandal-monger" (hammaz) — One who habitually belittles, mocks, or slanders others, whether in their presence or behind their back.

• "Going about with gossip" (mashsha' bi-namim) — A spreader of rumours and divisive speech intended to sow discord.

- The Qur'an connects moral corruption of the tongue with broader social harm; slander and gossip destroy trust in a community.

- Such behaviour reflects deep inner arrogance and malice — traits wholly opposed to prophetic character.

- The Prophet is warned to avoid aligning with such people in any form, as their influence undermines truth and justice.

Tafsir:

Surah al-Qalam – Verse 12 "A preventer of good, transgressing and sinful."

Maturidi explains:

- "Preventer of good" (manna' lil-khayr) — One who blocks acts of charity, hinders truth from spreading, or discourages others from obeying Allah.

• "Transgressing" (mu'tad) — Exceeding the bounds set by Allah in both belief and action.

• "Sinful" (athím) — Persisting in wrongdoing without repentance.

- The combination shows a person who harms both others and themselves: they deny benefit to others and burden their own soul with guilt.

- Preventing good is graver than mere personal negligence — it actively obstructs the path of righteousness.

- The verse warns the Prophet ☁ against allowing such people to have influence, as they are destructive to both faith and community.

Tafsir:

Surah al-Qalam – Verse 13

Arabic:

عُثْلُ بَعَذُ Arabic textَنِArabic textِ

"Cruel, and moreover, an illegitimate pretender."

Maturidi explains:

• "Utull" — Harsh, coarse, and violent in nature, lacking compassion or gentleness.

• "Zanim" — Described by early interpreters as one known for evil lineage or infamous for disgraceful conduct. It can mean a person publicly marked by vice, even if from a socially prominent family.

- This pairing describes someone who combines moral corruption with social arrogance — abusing power while masking themselves with false honour.

- The description serves as both a warning and a portrait of specific leaders among the Quraysh who fit this pattern.

- Maturidi stresses that such traits are wholly incompatible with faith and integrity, making it impossible to compromise with such individuals without tainting the truth.

Tafsir:

Surah al-Qalam – Verse 14

Arabic:

Arabic text

"Because he has wealth and sons."

Maturidi explains:

- This verse identifies the root of the person's arrogance described in the previous verses: worldly assets and social backing.

• "Wealth" — Material abundance that fosters a false sense of independence from Allah.

- "Sons" — In pre-Islamic society, having many sons was a symbol of strength, protection, and influence.

- Worldly blessings are here shown as a test — they can lead to gratitude or to arrogance and rebellion.

- The arrogance in question stems from assuming that material and social power can shield one from accountability.

- For Maturidi, this is part of the Qur'an's consistent warning that worldly status is meaningless before divine judgment.

Tafsir:

Surah al-Qalam – Verse 15

Arabic: Arabic textُتَأْلِArabic textَلَيْهِ عَاِArabic textَّArabic textَArabic textَ أَسْلَطِArabic textَ أَلَArabic textُArabic textِArabic textَ

"When Our verses are recited to him, he says, 'Legends of the former peoples.'" Maturidi explains:

• "Legends" (asatir) — False stories, myths, or tales invented by earlier generations.

- This is the dismissive response of one whose arrogance blinds them to truth.

Maturidi's insights:

- Labeling revelation as “legends” is a tactic to strip it of authority and present it as irrelevant.

- This rejection is not based on lack of evidence — the verses themselves are clear — but on refusal to submit to a truth that challenges their pride.

- The pattern is repeated across prophetic history: the arrogant often dismiss divine truth as mere old tales to avoid its moral demands.

Theologically, Maturidi sees in this reaction two intertwined diseases:

1. Pride — Wealth and social status made him feel above being taught by someone he saw as his social equal or inferior.

2. Willful ignorance — Labelling revelation as “stories” allowed him to avoid grappling with its challenge and moral demands.

The Qur'an elsewhere records similar responses from other deniers, showing that this pattern is a repeated human tendency (compare al-Mutaffin 83:13, al-Anam 6:25).

For Maturidi, such dismissals are a form of takdhib (denial) that springs from the heart — the tongue is only voicing what pride has already decided.

Thus, verse 15 links the inner corruption of vv.10 to 14 and the worldly arrogance of v.14 to a clear rejection of divine truth when it is presented plainly. It shows that disbelief is not just an intellectual stance but the outcome of a moral and spiritual condition.

Tafsir:

Surah al-Qalam – Verse 16 Arabic: Arabic text "We will brand him upon the snout."

• "Brand him" (sanisimuhu) — A mark of lasting disgrace, whether in this life, the Hereafter, or both. Branding in Arab culture was a visible sign of ownership, shame, or punishment.

• "Snout" (khurtum) — Literally "nose," but used here as a deliberate insult, likening the arrogant man to an animal.

• In Arab culture, using this word (khurtum) for a human being was intentionally degrading, implying lowliness and loss of dignity. Maturidi notes that since the nose was considered a symbol of honour and pride — hence the idiom rafi al-anf (“high-nosed”) — threatening to brand it meant publicly shattering a person's status.

Maturidi's insights:

- The imagery strips away the false dignity of the person described in earlier verses — the high-born, wealthy leader will be marked like cattle.

- It signals complete humiliation, overturning the social standing that was once a source of pride.

- This punishment is both literal (in the Hereafter) and symbolic (loss of honour and standing in this life).

- The choice of “snout” emphasises that arrogance rooted in lineage and wealth will be met with degradation that touches the very symbol of pride.

Surah al-Qalam – Verse 17 Arabic: Arabic text "Indeed, We have tested them just as We tested the companions of the garden, when they swore to pluck its fruit in the morning."

- "We have tested them" — Refers to the Quraysh, who are being tested with blessings and warnings, similar to earlier peoples.

- "Companions of the garden" — A group of people in past generations given a lush orchard as provision from Allah.

- "Swore to pluck its fruit in the morning" — Their plan was to harvest early, before the poor could come and claim their rightful share.

"When they swore they would surely cut its fruit in the morning" (idhaqsamu la-yasrimunnaha mus'bihin) —

- Aqsamu means they took a firm oath among themselves.

- La-yasrimunnaha means they would harvest it entirely — cutting off the fruit from the trees — with the implied intent of leaving nothing for the poor.

- Mus'bihin means early in the morning, suggesting they planned to do this secretly before anyone could see or ask them for charity.

Maturidi's insights:

- The parable is meant to reflect the arrogance and ingratitude of the Quraysh by likening them to a past community that failed its moral duty.

• Withholding the right of the poor is seen here not just as selfishness but as betrayal of Allah's trust in granting sustenance.

- Tests are not always through hardship — abundance itself can be a test of gratitude and justice

- The “garden” was a fertile orchard owned by righteous parents who used to give a portion of its harvest to the poor as charity.

- When the parents died, their children inherited it and swore: "Layasrimunnaha mus'bihin" — "they would surely harvest it in the morning."

- Their intent was to gather the produce early before the poor arrived, so they could deny them their due.

- Just as the garden-owners plotted against the poor, Quraysh plotted against the Prophet 🐰 and the believers, thinking to prevent them from their share of divine mercy.

- Maturidi highlights the Qur'an's method: using past parables as mirrors for present reality.

- Their error was not in harvesting, but in the intention to withhold charity.

- Maturidi stresses that Allah's test exposes inner motives: even before they acted, their intention itself was blameworthy.

• Their qasam (oath) without istithna (saying “in sha Allah”) also shows arrogance — forgetting dependence on Allah's will.

Theological Point:

- Allah tests people through wealth and abundance as much as through poverty.

- Withholding rights of the needy brings divine punishment just as denial of prophecy does.

- Both Quraysh and the owners of the garden failed to recognize that blessings are a trust (amanah), not a private possession.

Tafsir:

Surah al-Qalam – Verse 18 Arabic: وَلَArabic textُسْتُنْتَأْنَ

"And they made no exception."

Maturidi explains:

• They did not say “in sha” Allah” (if Allah wills), nor did they make an allowance for the poor to take their share.

- This indicates not only arrogance but the removal of Allah from their intentions and planning.

Maturidi's insights:

- Failing to acknowledge Allah's will in matters of future action is both a theological error and a sign of self-reliance detached from divine dependence.

- This verse also shows how a single attitude — ignoring Allah's will — can manifest in multiple sins: arrogance, injustice, and ingratitude.

Surah al-Qalam – Verse 19 Arabic: Arabic textَلَيْهَArabic textَArabic textِفَ مِنْ رَبِّ بِكَ وَهُمُ نَأَيْمُArabic textَ "So there came upon it an affliction from your Lord while they were asleep."

• "An affliction" (ta'if) — A sudden punishment or calamity that struck the garden.

- The destruction came at night, catching them unprepared and unaware.

Maturidi's insights:

- Allah's punishment can arrive at any time — wealth and security are no defence when His will decrees otherwise.

- The timing (during their sleep) mirrors their heedlessness in moral duty — as they were unaware of the poor's rights by day, they were unaware of divine retribution by night.

Tafsir:

Surah al-Qalam – Verse 20 Arabic: Arabic text "And it became as though reaped."

- "As though reaped" (sarim) — Either burned to ash or stripped bare like land already harvested.

- The word conveys both total loss and the end of fruitfulness.

- Their plan to deny the poor resulted in the total loss of the orchard's benefit — they reaped nothing, neither for themselves nor others.

- The image is symbolic: greed and ingratitude strip blessings of their value, just as surely as fire strips a garden of its fruit.

Maturidi explains that this verse delivers the outcome of the ta'if (the visitation) described in verse 19 — the once-flourishing garden was left barren.

"So it became" (fa-asbahat) — The use of the verb in the past tense shows the sudden transformation that took place overnight. What they expected to be a fruitful harvest in the morning was already gone by dawn. "...as though reaped" (ka'l-sarim) — Sarim comes from the root ʔ-r-m, meaning "to cut off." In the context of agriculture, it refers to a field or orchard that has been completely harvested — the fruit and produce entirely removed, leaving bare branches or stumps.

- Maturidi understood sarim to mean a land scorched black, resembling a field after its produce has been cut away or burned.

- The image is one of total loss: there was nothing left for the owners to collect, and nothing for the poor whom they sought to deprive.

Maturidi highlights the irony — they swore in verse 17 that they would surely cut the fruit themselves, leaving nothing for others. Instead, Allah "cut" the garden before they could touch it. The divine act mirrored and reversed their own intention, teaching them (and the audience) that ultimate control over provision lies with Allah alone.

This outcome also ties back to verse 18: by failing to say in sha Allah and by planning in greed, they acted as though they were the sole masters of their harvest. Allah's action stripped away that illusion in a single night.

Tafsir:

Surah al-Qalam – Verse 21

Arabic:

فَتَأَدَArabic textُ مَصَنِبِجِArabic textَ

"Then they called one another at morning."

Maturidi explains:

- As soon as dawn came, they urged each other to set out for the garden to carry out their plan.

- They remained unaware that the orchard had already been destroyed during the night.

Maturidi's Commentary

Public Coordination (not secrecy yet):

- Fatanadaw = they called one another openly to meet at dawn. This is the organizational step before the hush-hush plotting (which comes in v.23).

• “Musbihin” (at daybreak):

- Going at first light signals haste and an intent to pre-empt the poor from arriving. Dawn—normally a time of blessing—ironically frames their plan to hoard.

Wealth is a test; their confidence rests on planning rather than on Allah. The sin ripens from intention to coordination to exclusion—Allah exposes each step.

Early resolve without remembrance breeds injustice. What they hoped to secure by dawn was already overturned by Allah's decree in the night.

Tafsir:

Surah al-Qalam – Verse 22

Arabic:

Arabic textَتْArabic textَنْتُArabic textَدْرِمِArabic textَ "Saying, 'Go early to your crop if you would cut it.'" Maturidi explains:

- "Go early" — They wanted to harvest before anyone could notice and before the poor could arrive.

• "If you would cut it" — Their aim was total exclusion of others from the produce.

- Their language shows determination in wrongdoing; they treat the matter as urgent and strategic, yet never pause to remember Allah or the rightful share of others.

- The Qur'an exposes the planning stage of sin to show that divine justice addresses intentions as well as actions.

- Their Instruction to One Another:

- . "An ighđu 'ala harthikum" — "go early to your crop."

- o They urge each other to head to the fields at dawn before the poor arrive.

- Maturidi highlights that this eagerness shows deliberate intent to hoard and exclude, not forgetfulness or accident.

• "If you are to cut it":

○ Sarimin equals reapers, harvesters.

o The phrase underscores determination: "if you are going to reap, do it now."

○ It recalls their oath (v.18) that they would surely reap in the morning, but here it is stated as a plan of action.

• Moral Unfolding:

- o First came the oath (v.17 to 18), then Allah's unseen decree by night (v.19 to 20).

- Now comes their morning rally: a final coordination before they set out (v.23).

- o Maturidi stresses that sin often grows in stages — intention, speech, and then act.

• Theological Point:

- Their crime is not harvesting, but their intention to deny rights and excludes the needy.

Tafsir:

○ They also fail to acknowledge Allah by not saying in sha Allah, showing arrogance.

- Allah lets their plan reach its peak before showing His judgment.

- o Every step away from gratitude hardens the heart.

- Speaking words of exclusion confirms inward corruption; speech manifests the intention that Allah will soon expose.

Surah al-Qalam – Verse 23

Arabic:

Arabic text "So they went off, whispering to one another."

Maturidi explains:

• "Whispering" (yatakhafatun) — Speaking quietly to keep their plan secret, ensuring no one else would hear and come to claim a share.

- Their secrecy shows awareness that what they were doing was morally wrong, yet they persisted.

- Whispering about wrongdoing reveals both guilt and determination — they know the act is blameworthy but seek to hide it from witnesses, not from Allah.

- This behaviour parallels the Quraysh's conspiracies against the Prophet ✎, carried out in private councils, believing secrecy would shield them from consequences.

- Their Determined Action:

○ After swearing their oath to harvest, they “fa-intalaqu” — set out early in the morning with firm resolve.

The Qur'an captures not only their act but their state of mind: they went secretly, united in their intention to deny the poor their share.

• “Yatahafatun” (Whispering):

Maturidi explains this whispering as:

1. Speaking quietly among themselves so that no one else would hear of their plan.

2. Whispering to avoid attracting the attention of the poor who were accustomed to receiving charity from the orchard.

○ This secrecy reveals their guilt — they knew what they planned was wrong, otherwise they would not hide it.

• Moral Parable:

- Just as the owners of the garden whispered to conceal their greed, Quraysh plotted in secret against the Prophet 💛 and his mission.

- Maturidi points out that divine justice exposes such hidden conspiracies and repays them in kind.

• Theological Reflection:

Tafsir:

- Withholding the rights of the needy is a form of injustice (zulm).

- Even before an act is carried out, the scheming intention and hidden plotting already register as sin in Allah's sight.

- The whispering highlights hypocrisy: outwardly appearing normal, inwardly planning harm.

- Wealth and blessings are a test; if misused, they lead to humiliation and loss.

- o Whispered plots cannot shield one from Allah's knowledge — secrecy in sin is still rebellion against Him.

Surah al-Qalam – Verse 24

Arabic:

Arabic textَArabic textِArabic textِArabic text

"Saying, 'No poor person is to enter it upon you today.'" Maturidi explains:

- This is the core of their agreement — to shut out the needy entirely from the orchard's harvest.

- It shows premeditated injustice rather than a spontaneous failure in generosity.

- Such deliberate exclusion is a form of theft from Allah's appointed share for the poor.

- This verse exposes the inner speech of greed: first secrecy (v.23), then open verbal commitment to injustice.

- In Maturidi's view, this is a warning that Allah's punishment targets the intention and planning of oppression, not just its outward act.

Maturidi's insights:

• Their Statement:

- o The content of their whispering is laid bare: “an la yadkhulannaha al-yawma 'alaykum miskin.”

- Their collective intent was to exclude the poor from receiving any share of the harvest.

• Denial of Rights:

- o Maturidi explains that the poor had a customary right (haqq ma 'lum) in the produce of the garden, given by the righteous parents.

- The children's plot was not just selfishness but the removal of a known right, turning charity into deprivation.

• Moral Degeneration:

Their words show a deliberate hardening of the heart.

○ It was not that they had forgotten the poor — they actively discussed preventing them, making the sin heavier.

• Parallel to Quraysh:

- Just as the garden-owners resolved to cut off the poor from sustenance, the Quraysh sought to cut off the Prophet

from delivering divine guidance to the weak and marginalized.

Maturidi highlights this as a Qur'anic method: using parables of past peoples to reflect the present deniers.

• Theological Insight:

○ Allah tests people by how they treat the vulnerable.

Withholding from the poor, especially while enjoying abundance, is a grave injustice that invites divine punishment.

○ Blessings (ni'mah) become a source of ruin when they are misused against Allah's command.

Charity is not optional generosity but a responsibility placed by Allah in wealth.

When people deliberately plan to deny others, they are plotting against Allah's trust, and that plot will return upon them.

Surah al-Qalam – Verse 25 Arabic: Arabic textَدُArabic textَلَArabic textَرْArabic textَArabic textِرِArabic textَ "And they went early, resolved in intent."

- "Went early" — They set out at the earliest part of the morning to ensure secrecy and prevent the poor from arriving in time.

• "Resolved in intent" (hard) — Indicates strong determination and fixed resolve to carry out their plan without deviation.

- "Capable" (qadirin) — They believed themselves fully able to execute their plan, confident that nothing could stop them.

Maturidi's insights:

- The verse portrays a psychological state: eagerness in wrongdoing, combined with misplaced confidence in human ability.

- Maturidi draws attention to the arrogance here — they acted as if their control over events was absolute, ignoring that blessings and success are subject to Allah's will.

- The description “capable” is ironic: in reality, their power was an illusion, for Allah had already decreed the loss of what they sought to take.

- This verse implicitly warns that when determination is directed toward sin, it becomes a path to humiliation rather than achievement.

Maturidi's Commentary

• Their Determination:

- o “Wa-ghadaw” — they set out in the early morning, consistent with their plan to harvest before the poor could come.

- “'Alahardin qadirin” — Maturidi explains hard as anger, resolve, or determination. They went with a strong, fixed intent to carry out their selfish oath.

• Two Interpretations of Hard:

1. Deprivation: They were resolved to deprive the poor of their customary share.

2. Determination with resentment: They set out with harshness in their hearts, bitter toward the needy who relied on their charity.

• “Qadirin” (Thinking Themselves Powerful):

- They thought they were in full control of their plan and capable of preventing the poor from entering.

- Maturidi underlines the irony: they imagined themselves powerful, yet Allah had already overturned their garden by night.

• Theological Point:

- o Human beings may plan with full confidence, but Allah's decree prevails.

- The verse captures the illusion of self-sufficiency — believing one's own power secures outcomes.

• Lesson:

- Blessings are a trust, not a possession.

- o Planning to deprive others, even with determination, invites Allah's justice.

- o The believer should never go forth "with h dot ard," but with gratitude and humility.

Surah al-Qalam – Verse 26 Arabic: فَلَمَArabic textَأْوَهَArabic textَArabic textُArabic textِنَّArabic textَضَArabic textُArabic textَ

"But when they saw it, they said, 'Indeed, we are lost.'" Maturidi explains:

- Upon arrival, they did not immediately recognise the garden because it was stripped of its fruit and beauty.

• "Lost" (dallun) — At first they assumed they had taken the wrong road and arrived at the wrong place.

Maturidi's insights:

- The first reaction to sudden loss is often disbelief — the mind looks for alternative explanations before facing the truth.

- Maturidi notes that this reflects human tendency to attribute events to error, chance, or external causes rather than immediately recognising divine judgment.

- Their inability to accept the reality in that moment mirrors the Quraysh's reaction to the Prophet ☎ — faced with signs, they sought any explanation other than divine truth.

• The Moment of Discovery:

o When they reached their garden, they found it ruined — struck overnight by Allah's decree (v.19 to 20).

o "Falamma ra 'awha" — "when they saw it" — emphasizes the shock of firsthand sight, not mere report.

• Their First Reaction:

○ They exclaimed: “Inna la-dallun” — “we are lost / astray.”

Maturidi explains two possible readings:

1. Literal — they thought they had taken the wrong path, because the place looked unfamiliar, charred and unrecognizable.

2. Moral — they admitted being in error, recognizing the ruin as divine punishment for their intention to deny the poor.

• Stages of Realization:

- At first, they waver between denial (maybe we're lost) and recognition (no, we have been deprived v.27).

- o Maturidi notes this reflects how sinners rationalize before admitting guilt: excuses come first, repentance later.

• Theological Point:

- Allah's decree can alter blessings overnight, turning abundance into barrenness.

- Those who treat blessings as absolute security are reminded that all sustenance is fragile without Allah's will.

- o Human plans collapse when they ignore Allah's command.

- The first reaction to calamity often reveals the heart: denial or recognition. The wise believer responds with humility and repentance.

Tafsir:

Surah al-Qalam – Verse 27 Arabic: بُلْتُ نَحْثُ مَخْرُوَمْنَ

"Rather, we have been deprived."

Maturidi explains:

- They quickly corrected themselves — realising this was indeed their orchard, but now ruined beyond recovery.

- "Deprived" (mahrumun) — A state of loss where one is prevented from benefiting from what they once possessed.

Maturidi's insights:

- The use of mahrümün acknowledges divine intervention — they are not merely unlucky but have been denied by Allah's will.

- Maturidi underlines that this is a moral deprivation, a direct result of their intention to withhold the poor's share.

- The verse marks the turning point from denial to recognition of justice, even if full repentance has yet to come.

- Moral sequencing of the parable:

- Oath without “in sha” Allah” (verse 18) to Divine visitation by night (verse 19) to Garden becomes like charred waste (verse 20) to Morning call (verse 21) to “Go early to your field...” (verse 22) to Whispering (verse 23) to “Let no poor person enter” (verse 24) to Shock at loss (verses 26 through 27).

Tafsir:

Surah al-Qalam – Verse 28 Arabic: Arabic textَكُArabic textُوْArabic textُArabic textْخِArabic textَ

"The most moderate among them said, 'Did I not say to you, why do you not glorify [Allah]？'" Maturidi explains:

• "The most moderate among them" (awsatuhum) — Not moderate in the sense of compromise, but the most just, balanced, and morally aware of the group.

His words show that he had previously warned them against their plan and urged them to remember Allah's rights and will.

• "Glorify Allah" (tusabbihun) — Here, glorification means recognising Allah's greatness, obeying His commands, and avoiding ingratitude.

- The term awsaeta reflects moral superiority, not merely a middle position; he was the one most inclined to righteousness and awareness of consequences.

- His rebuke links their deprivation directly to their failure to glorify Allah — by denying the poor their share, they dishonoured the Giver of the garden.

- For Maturidi, tasbih here is practical: it is shown through obedience and justice, not mere verbal praise.

- This man's role in the story parallels the prophets' role among their peoples — a voice of reason ignored until it is too late.

Tafsir:

Surah al-Qalam – Verse 29

Arabic:

قَArabic textُArabic textُبْخَArabic textَ رَبَّنَArabic textِنََّArabic textَنَArabic textَArabic textِمِArabic textَ

"They said, 'Glory be to our Lord! Indeed, we were wrongdoers.'" Maturidi explains:

- Upon hearing the reminder, they now verbally glorify Allah, acknowledging His greatness and their own guilt.

• "Wrongdoers" — They admit to injustice, both toward the poor and toward themselves by inviting Allah's punishment.

Maturidi's insights:

- This recognition of wrongdoing comes only after punishment – a common human pattern that Maturidi warns against.

- Their tasbih here is sincere in words, but it would have been far more valuable had it been made before the loss, when it could have averted punishment.

- The verse illustrates that glorification of Allah must be proactive, not merely reactive to calamity.

"Indeed, we were wrongdoers" (inna kunna zalimin) — Maturidi notes that this confession is not limited to recognising injustice toward others (by depriving the poor), but also injustice toward themselves, for they wronged their own souls by sinning and inviting Allah's displeasure. In Qur'anic terminology, zulm means placing something where it does not belong — here, placing the blessing of Allah in the service of greed instead of gratitude.

Maturidi emphasises that their words reflect an important theological principle: true repentance (tawbah) requires both recognition of Allah's perfection (tasbih) and acknowledgment of one's own fault (tiraf bi'l-dhanb). However, the text does not explicitly say whether their repentance was accepted, which suggests that the primary point of the story is moral warning rather than the details of their fate.

In this moment, the People of the Garden finally speak the truth they should have uttered when the garden was full: that all blessings belong to Allah, and denying His rights over them is injustice. But they have learned it through loss, rather than gratitude in prosperity

Surah al-Qalam – Verse 30 Arabic: فَأَقْبَلَ بِغَضُهُمْ عَلَArabic textِغَضُ نَبْتَArabic textِمُمِنَ "Then they turned to one another, blaming each other."

This verse describes the natural next stage after their confession in verse 29 — having admitted their wrongdoing before Allah, they now turn inward and begin assigning responsibility among themselves.

"Then they turned to one another" (fa-aqbola ba 'duhum 'ala ba 'din)

— This is a vivid phrase that conveys immediacy and mutual engagement. They are now fully facing each other, no longer whispering in conspiratorial unity as they did in verse 23. The unity they had in greed has dissolved into confrontation. "...blaming each other" (yatalawamun) — From lawma (blame), the verb here is reflexive and mutual — each one blames the others, while also being blamed in return. Maturidi notes that this is a frequent scene in the Qur'an when people realise the consequences of their collective sins (compare al-Saffat 37:27).

Maturidi's insights:

This mutual blaming can have two layers:

1. Practical blame — Some may have accused others of pushing the plan too strongly or not guarding against Allah's will.

2. Moral blame — Others may have rebuked their companions for ignoring warnings, such as that of the “most moderate” one in verse 28.

Maturidi draws an important theological lesson here: in this world, sinners may unite in opposition to truth, but when consequences fall, that false unity quickly turns to division and recrimination. This mirrors the scene of the Hereafter, where those who were allies in sin will turn against one another, each trying to absolve themselves by shifting blame.

He also notes that blaming one another, while perhaps showing some recognition of fault, is not itself repentance unless it is coupled with turning back to Allah. Here, their earlier declaration in verse 29 shows they did have some degree of genuine remorse, but the blame-trading reveals the lingering human tendency to deflect responsibility.

Tafsir:

Surah al-Qalam – Verse 31

Arabic: قَArabic textُArabic textِلَوَثَلُArabic textِنَّArabic textَنَArabic textَعْغِArabic textَ "They said, 'Woe to us! Indeed, we were transgressors.'" Maturidi explains:

This verse captures the moment when their blame of each other (v.30) gives way to a collective and unified admission of guilt. It marks the deepest point of their realisation — an open acknowledgment that their conduct was not just a mistake, but outright rebellion against Allah's command.

"Woe to us!" (ya waylana) — This is an expression of grief, regret, and recognition of impending ruin. In Qur'anic language, it is often used by those who finally see the reality of their sin and its consequences, whether in this world or the next (compare al-Anbiya' 21:14). Maturidi notes that it is not merely a cry of pain, but a recognition that their ruin is deserved.

"Indeed, we were transgressors" (inna kunna taghin) — The term taghin comes from tughiyan, meaning to exceed proper bounds. This includes:

- Transgressing against Allah by denying His rights over their wealth and ignoring His commands.

- Transgressing against people by depriving the poor of their rightful share in the harvest.

Maturidi explains that tughiyan is worse than ordinary sin (maˈsiyah) because it implies willful rebellion with arrogance, not a momentary lapse.

Maturidi's insights:

Theologically, Maturidi notes that this admission contains the two key elements of repentance: recognising the majesty of Allah (implied in their grief and in v.29's Subhana rabbina) and admitting their own guilt without excuse. However, he also observes that the Qur'an does not state whether their repentance was accepted — a silence that suggests the story's main aim is to warn others before they reach such a point of loss.

In this verse, the People of the Garden move from selfish unity (planning their greed) to divided accusation (blaming each other) and finally to united confession (admitting their transgression) — a progression that mirrors how many sinners come to the truth, though often too late to reverse worldly consequences.

Tafsir:

Surah al-Qalam – Verse 32 Arabic: Arabic textَبَّنَArabic textَدَلَArabic textَ خَيْرًArabic textَنْهَArabic textِنَّ Arabic textَّArabic textَبَّنَArabic textَغَبَنَ

"It may be that our Lord will substitute for us [something] better than it. Indeed, we turn in longing to our Lord."

Maturidi explains:

This verse shows a shift in the People of the Garden's mindset from mere regret over loss to a form of hopeful repentance, directing their desires toward Allah instead of their destroyed wealth.

"It may be that our Lord will substitute for us better than it" ('asa rabbuna an yubdilana khayran minha) — The use of 'asa ("perhaps") is not doubt about Allah's power, but humility before His will. They do not demand replacement; they hope for it while recognising it is a gift that must be deserved.

- Khayran minha ("better than it") could mean better in material form (a more fruitful garden) or better in moral value — a blessing used in gratitude and charity rather than hoarded in greed.

Maturidi notes that this is a subtle sign of their moral change: they now think of the garden not only in terms of personal benefit but in terms of using it rightly.

"Indeed, we turn in longing to our Lord" (inna ila rabbina raghibun) — Raghibun comes from raghbah, meaning eager desire or aspiration. In the Qur'an, when directed toward Allah, it signifies hopeful pursuit of His mercy, forgiveness, and favour. Maturidi points out that this is the opposite of their earlier state, when their eagerness (raghbah) was fixed on hoarding fruit and excluding the poor. Now, their longing is for Allah's approval, not merely worldly gain.

This verse shows that repentance, when sincere, not only acknowledges wrong but reorients the heart toward the Giver rather than the gift. The shift from arrogance to humility, from self-reliance to reliance on Allah, is at the core of the Qur'anic concept of tawbah.

Maturidi leaves the outcome of their plea unstated, emphasising instead the moral of the story: those who suffer loss as a result of their own injustice still have the door of hope open, but the real blessing is not merely restored wealth — it is restored guidance.

Tafsir:

Surah al-Qalam – Verse 33 Arabic: Arabic textَArabic textُArabic text "Such is the punishment, but the punishment of the Hereafter is greater — if only they knew."

Maturidi explains This verse serves as the moral seal to the parable of the People of the Garden. After narrating their intentions, the sudden destruction of their wealth, and their eventual repentance, Allah makes explicit that what befell them was not random misfortune, but a deliberate act of divine chastisement.

"Such is the punishment" (ka-dhalika al-'adhab) — Meaning: this is how We punish in this world those who are arrogant, deny the rights of the poor, and fail to glorify Allah for His blessings. Maturidi notes that this punishment came in the same form as their sin: they sought to deprive others, so they themselves were deprived. This principle of jaza' min jins al-'amal (recompense in the likeness of the deed) is a recurring Qur'anic theme. "...but the punishment of the Hereafter is greater" (wa la-'adhabu al-akhirati akbar) — The destruction of the garden, though devastating to them, was still a worldly calamity that left open the possibility of repentance. The Hereafter's punishment, however, is eternal, encompassing both physical and spiritual torment, and leaves no chance for return or repair.

Maturidi stresses that worldly punishment can serve as a warning — a smaller taste of what awaits if repentance is not made. For those who heed the warning, it can be a mercy; for those who ignore it, the greater punishment becomes inevitable. "...if only they knew" (law kanu ya 'lamun) — This is a gentle but pointed lament: if people truly understood the reality of the Hereafter, they would recognise that every worldly trial, however severe, is minor in comparison to the eternal consequences of disbelief and injustice. Maturidi remarks that ya 'lamun here means deep, certain knowledge — not just intellectual awareness but conviction that shapes one's choices.

This verse shifts the parable from a historical or illustrative story into a universal warning. The Quraysh — and, by extension, every audience — are invited to see themselves in the People of the Garden and to take heed before the “greater punishment” arrives.

Tafsir:

Surah al-Qalam – Verse 34

Arabic:

إِنّ Arabic textَّمَثْقِArabic textَ عَنْدَ رَبِّبِهِ جَأْنَArabic textِ Arabic textَّعِArabic textِ

"Indeed, for the righteous with their Lord are Gardens of Pleasure."

Maturidi explains:

• "The righteous" (al-muttaqin) — Those who fear Allah, avoid what He has forbidden, and fulfil what He has commanded.

• "Gardens of Pleasure" (jannat al-naim) — Gardens filled with every form of joy, comfort, and honour, prepared specifically for them.

Maturidi's insights:

- This verse contrasts the ruined orchard of the parable with the everlasting gardens for those who fulfil Allah's rights.

- In Maturidi's reading, the transition is deliberate: just as greed deprived the garden owners in this life, taqwa preserves and multiplies blessings in the Hereafter.

- The use of “with their Lord” underscores that the reward is not just the gardens themselves, but the honour of receiving them directly from Allah.

Tafsir:

Surah al-Qalam – Verse 35 Arabic: Arabic textْتَجَعَArabic textْمُسْلِمِArabic textَ كَArabic textْمُجْرَمِArabic textَ

"Shall We then treat the Muslims like the criminals?"

Maturidi explains:

• "Muslims" — Those who submit to Allah's will in belief and practice.

• "Criminals" (mujrimin) — Persistent sinners and disbelievers who reject Allah's commands.

Maturidi's insights:

- This rhetorical question rebukes the Quraysh's attitude that belief and disbelief should end in the same outcome.

- For Maturidi, the verse is an appeal to reason: justice demands a distinction between the obedient and the rebellious.

- The question implicitly affirms the reality of reward and punishment in the Hereafter.

- Maturidi explains that this rhetorical question reinforces a key theological principle in the Qur'an: Allah's justice never equates those who submit to Him (muslimin) with those who persist in sin and rebellion (mujrimin).

- Mujrimin refers to those who commit major sins and persist in disbelief, here especially those who arrogantly reject revelation and deprive others of their rights. Maturidi notes that in Qur'anic usage, ijram (criminality) is not limited to legal violations but includes moral and spiritual crimes against Allah's law.

This verse directly challenges the false assumption — common among the Meccan elite — that status, wealth, or tribal position could erase the difference between righteous believers and corrupt disbelievers. By placing this question after verse 34's promise to the muttaqun, the Qur'an makes it clear: eternal reward and punishment are determined by obedience to Allah, not by worldly measures.

Maturidi stresses that this principle also addresses a theological point: Allah's justice requires that those who live in submission and righteousness are not given the same fate as those who live in sin and disbelief. If they were, it would nullify the entire moral order of divine command and prohibition.

Surah al-Qalam – Verse 36 Arabic: مَArabic textَكُمْ كَيْفَ تَخَكُمُArabic textَ "What is [wrong] with you? How do you judge?"

- The Quraysh's expectation that all should share the same fate, regardless of faith and deeds, is portrayed as irrational and unjust.

- The question exposes the flaw in their moral reasoning.

Maturidi's insights:

- This is both a theological and ethical rebuke — they are reminded that their thinking is inconsistent with the justice they claim to uphold in worldly matters.

- Maturidi points out that the Qur'an here appeals to their intellect, showing that even reason demands different outcomes for different actions.

- "What is [wrong] with you?" (ma lakum) — This is not a request for information but an expression of astonishment and reproach. It is as if Allah is saying: "What has happened to your reason? How can you think in such a way?" In Qur'anic style, this question is used to highlight that the addressed party's thinking is so corrupt that it defies logic.

• "How do you judge?" (kayfa tahkumun) — This further exposes the irrationality of their position. It challenges them to explain the basis of their judgment that the obedient and the disobedient, the truthful and the lying, the humble and the arrogant, could be treated alike in the sight of Allah. Maturidi remarks that this is a criticism of both their reasoning process (hukm) and the unjust conclusion it has produced.

- Theologically, this verse reaffirms one of Maturidi's core points: Allah's justice requires that people be rewarded or punished in accordance with their actions, and any suggestion to the contrary is a denial of divine wisdom.

- Here, the Quraysh are not only in error in their beliefs; they are guilty of passing a judgment that goes directly against both revelation and sound reason.

Tafsir:

Surah al-Qalam – Verse 37

Arabic: Arabic text

"Or do you have a scripture in which you study?"

Maturidi explains:

- The verse challenges the Quraysh: do they possess a divine book confirming their belief that Muslims and criminals will be treated the same?

• "Study" (tadrusun) — To read and examine repeatedly, implying consistent learning from an authoritative source.

- The question is rhetorical — they have no such scripture from Allah to justify their claims.

- Maturidi highlights that the Qur'an is contrasting its own divine authority with the baseless opinions of the disbelievers.

- The verse also underlines that true religious certainty must come from revelation, not assumption or custom.

• Exposure of False Claims:

- The Qur'an challenges the arrogant assumption of Quraysh: "am lakum aymanun 'alayna baligah" — "do you have binding oaths upon Us?"

- Maturidi explains that this is sarcasm: they behave as if Allah were bound by some covenant to guarantee them safety, wealth, and honor regardless of their disbelief.

• The Word Ayman (Oaths):

- Here ayman refers to solemn pacts or guarantees.

- Maturidi notes that Allah is asking rhetorically: "Who gave you such a guarantee? On what basis do you think you are entitled to special treatment?"

- No such binding covenant exists unless Allah Himself establishes it through revelation.

• The Arrogance of Quraysh:

o They acted as though their status as custodians of the Ka'bah, their wealth, and their tribal power gave them a divine right to immunity.

○ This verse shatters that illusion: neither lineage nor power creates a covenant with Allah. Only iman and obedience do.

• “Ila yawmi al-qiyamah”:

- o The verse highlights the absurdity of their attitude — as if Allah had guaranteed their privilege forever.

- Maturidi stresses: no human can impose terms on Allah; it is Allah alone who binds and fulfills promises, and His promise is for the believers.

• Theological Reflection:

○ This is a repudiation of the idea that Allah is obligated to do anything for creation (a Muˈtazili claim).

For Maturidi, Allah's promises are by His own will and truthfulness, not because anyone can compel or bind Him.

Thus, only those covenants Allah Himself establishes (like the promise of Paradise for the believers) are binding.

• Lesson:

- o Arrogance leads people to imagine entitlement before Allah.

- The verse strips away false security: without faith, no one has a “contract” guaranteeing blessing or salvation.

- True covenant lies in submission to Allah's guidance, not in worldly status or self-made claims.

Surah al-Qalam – Verse 38 Arabic: إِنّ لَكُمْ فِArabic textِ لَArabic textَخِArabic textُهُنَّ "That you will have therein whatever you choose?"

- This continues the rhetorical challenge: do they have a divine guarantee that their desires and judgments will be fulfilled?

- The Quraysh acted as if they could dictate the outcome of the Hereafter according to personal preference.

Maturidi's insights:

- The verse exposes the arrogance of assuming that divine judgment can be shaped by human will.

- For Maturidi, this is a reminder that the Hereafter is governed solely by Allah's justice, not by earthly power or lineage.

Tafsir:

Surah al-Qalam – Verse 39 Arabic: Arabic text "Or do you have oaths binding upon Us until the Day of Resurrection, that you will indeed have whatever you judge?"

- The Qur'an mocks the idea that Allah is bound to fulfil the Quraysh's self-serving wishes.

- "Oaths binding" — Refers to agreements or covenants; here, the verse highlights that no such binding commitment exists from Allah in their favour.

- Maturidi notes the rhetorical force: it reduces their claims to absurdity by suggesting they think Allah owes them allegiance.

- The verse shatters the false sense of entitlement held by those who rely on lineage or worldly position for salvation.

Tafsir:

Surah al-Qalam – Verse 40 Arabic: سُلْهَمُ أَيُّهُمَ بِدَلَكَ زَ عِArabic textَ "Ask them which of them will guarantee that."

Maturidi explains:

- This verse demands accountability: who among them can personally stand as a guarantor before Allah that their claims are true?

- It invites them to name a figure who can vouch for such a promise — none exists.

- The challenge exposes the emptiness of their assertions by forcing them to confront the fact that no one — not a leader, not an ancestor, not an idol — can guarantee salvation apart from Allah's judgment.

- For Maturidi, the verse underlines personal responsibility: every soul will face Allah on its own, without intermediaries to secure a different verdict.

Tafsir:

Surah al-Qalam – Verse 41

Arabic: Arabic text "Or do they have partners? Then let them bring their partners, if they are truthful."

Maturidi explains:

• "Partners" (shuraka') — Those they claim share in Allah's authority, such as idols, deities, or supposed intercessors.

- The verse challenges them to present these “partners” to defend them or fulfil their claims in the Hereafter.

- The challenge is a direct dismantling of shirk: if these partners cannot even appear to defend them, how can they be worthy of worship?

- Maturidi notes that this is a public exposure of their false beliefs — the Qur'an invites them to test their idols' power openly.

- The structure of the challenge mirrors earlier Qur'anic refutations, linking the invalidity of shirk to the inability of these “partners” to act independently of Allah's will.

Tafsir:

Surah al-Qalam – Verse 42 Arabic: يُمْكُنُArabic textْ عَArabic textَArabic textٌ وَثَدِعُArabic textُArabic textِلَArabic textُحْجِArabic textَArabic textَسْتَطِArabic textُArabic textَ

"On the Day the shin will be uncovered, and they will be called to prostrate, but they will not be able."

Maturidi explains:

• "Uncovering of the shin" — An Arabic idiom denoting a moment of great severity and crisis. It indicates that an overwhelming reality will be revealed, leaving no room for doubt or delay.

• "Called to prostrate" — A direct command from Allah on the Day of Judgment, testing their sincerity in worship.

• "They will not be able" — Their bodies will be made stiff and unresponsive; those who refused to bow in this life will be incapable of doing so in the Hereafter.

- This inability reflects their spiritual reality — their hearts resisted worship in life, so their bodies are prevented in the Hereafter.

- The verse affirms that the Hereafter is the time of recompense, not opportunity; actions are only possible in this life.

- Maturidi links this to the Qur'anic principle that arrogance in worship leads to humiliation when the truth is manifest.

• “Yawma yukshafu 'an saq” — The Uncovering of the Shin:

o Maturidi explains that this expression is an Arabic idiom meaning the appearance of a grave, terrifying affair.

Among the Arabs, to “bare the shin” signified entering into the midst of hardship, battle, or severity.

o Thus, it does not mean Allah has a limb or physical shin — Allah is exalted above bodily attributes.

He stresses this is figurative (majaz), pointing to the severity of the Day of Judgment.

• Call to Prostration:

On that Day, people will be commanded: “wa-yudˈawna ila al-sujud” — “they will be called to prostrate.”

○ This is a form of exposure: in the world, they had the chance to prostrate willingly in {salah} ; on the Day of Judgment, the command will come again, but many will be unable.

- Why They Cannot Prostrate:

- o "fa-la yastati un" — "but they will not be able."

Maturidi notes two meanings:

1. Physically, their backs will be made stiff, preventing them from bowing.

2. Spiritually, their hypocrisy and arrogance in the world deprived them of the capacity to respond in the Hereafter.

This is a just recompense: those who refused to bow to Allah in humility when able, are deprived of bowing when it matters most.

- Theological Points:

- Maturidi highlights that verses like this must be read in light of laysa ka-mithlihi shay' (42:11) — “there is nothing like unto Him.” Thus, any anthropomorphic interpretation is rejected.

- o The “shin” is a metaphor for severity and hardship, not an attribute of Allah's essence.

- o The inability to prostrate is divine justice — the veil of arrogance in dunya becomes a veil of incapacity in akhirah.

• Lesson:

Obedience in this world is the only safeguard against humiliation in the next.

○ Rejecting salah in life leads to disgrace on the Day of Judgment, when the truth is manifest and no excuses remain.

Surah al-Qalam – Verse 43 Arabic: Arabic text

"Their eyes humbled, humiliation will cover them. And they had been invited to prostrate while they were sound."

- Their lowered gaze shows defeat and shame.

- "While they were sound" — In the world, they had full health and opportunity to obey but deliberately refused.

Maturidi's insights:

- The contrast is deliberate: in life they had the ability to bow but chose pride; in the Hereafter they desire to bow but are stripped of the ability.

- Maturidi stresses that humiliation in the Hereafter is the mirror image of arrogance in this life.

Tafsir:

Surah al-Qalam – Verse 44 Arabic: فَذْرَArabic textَمَArabic textَكَذَبَ بِهَArabic textَArabic textْحَدِArabic textٌ سَنْسَتَنْرِجُهُArabic textِنْ حَيْثُ لَArabic textَعْلَمُArabic textَ

"So leave Me with those who deny this statement; We will gradually lead them [to destruction] from where they do not know."

- "Leave Me with them" — Allah takes personal charge of their punishment, emphasising its certainty.

- "Gradually lead" (nastadrijuhum) — Giving them rope through continued blessings and respite, which increases their arrogance until the punishment comes suddenly.

- Maturidi explains that in this verse Allah addresses the Prophet directly, relieving him of the burden of trying to force belief upon those who persist in denial. Instead, Allah Himself will take charge of dealing with them.

Maturidi's insights:

- This divine method of punishment is more severe because it blinds them with false security before striking.

- Maturidi notes that such gradual leading is itself a sign of divine justice: they are given every chance to repent, and their persistence seals their fate.

• "...from where they do not know" (min {haythu la ya lamun} ) — This highlights the subtlety of this divine plan: they will not see the destruction coming because it will be disguised as continued prosperity. Maturidi observes that this is one of the most fearful forms of divine punishment — when blessings are not withdrawn immediately, but allowed to increase, causing greater arrogance and making the eventual fall even more devastating.

- The theological lesson is clear: persistent deniers of revelation are sometimes punished not with immediate calamity, but with a deceptive rope of success that leads them unawares to the very point of judgment they think they have escaped.

Surah al-Qalam – Verse 45 Arabic: Arabic text

"And I will give them respite. Indeed, My plan is firm."

Maturidi explains:

- "Give them respite" — Allah allows them time, granting worldly success and delaying immediate punishment. This is not approval but part of the divine plan.

• "My plan is firm" (matin) — His decree is unshakable; nothing can prevent its fulfilment when the appointed time arrives.

Maturidi's insights:

- Respite can be a greater test than hardship; it may lead the arrogant to believe they are safe from divine justice.

- The firmness of Allah's plan is meant to strip away any false confidence they have in escaping punishment.

Surah al-Qalam – Verse 46 Arabic: Arabic textّArabic text "Or do you ask them for payment, so they are burdened by debt?"

- The verse points out that the Prophet sought no worldly compensation for delivering the message.

- "Burdened by debt" — A sarcastic image: as if they avoid belief because they think following him would be a financial liability.

Maturidi's insights:

- This removes any worldly explanation for their rejection, exposing it as purely obstinacy and arrogance.

- Maturidi highlights that prophets demand no fee — their call is purely for Allah's sake.

- This is consistent with the pattern of earlier prophets, who all declared: “I ask you for no payment; my reward is only from Allah” (compare al-Shuara' 26:109, 127, 145).

Tafsir:

Surah al-Qalam – Verse 47 Arabic: Arabic text "Or do they have knowledge of the unseen, so they write it down?"

- The verse challenges the Quraysh: do they possess secret knowledge that guarantees their position in the Hereafter?

- "So they write it down" — Meaning they record their imagined guarantees as if they were divine truth.

- It is a direct exposure of their baseless confidence; only Allah holds the unseen.

- Maturidi stresses that reliance on conjecture is not the same as possessing truth — without revelation, all such claims collapse.

Maturidi's Commentary

• Rhetorical Challenge:

○ The verse asks: “Am 'indahumu al-ghaybu fa-hum yaktubun?” — “Do they have access to the unseen, so that they record it?”

○ This ridicules the claim of Quraysh who acted as though they knew with certainty that no punishment would come to them and that their way would endure.

• Meaning of Ghayb (Unseen):

- o Ghayb refers to all that is hidden: the decrees of Allah, future events, the Hereafter.

- Maturidi reminds that such knowledge belongs to Allah alone, and He discloses it only to prophets when necessary (compare 72:26 to 27).

• “So they write it down”:

- o Fa-hum yaktubun indicates that they act as if they are authors of destiny, writing decrees of safety for themselves.

- Maturidi highlights the irony: they behave as if they hold divine knowledge and authority, yet they cannot even guarantee their own next breath.

• Against False Certainty:

- The Quraysh mocked the Prophet and denied resurrection with baseless confidence, as though they had proof from the unseen.

- Maturidi notes this verse strips away their pretension: without revelation, their claims are mere conjecture and arrogance.

• Theological Reflections:

- o Knowledge of the unseen ('ilm al-ghayb) is Allah's exclusive domain.

- o To claim certainty about divine matters without revelation is a form of falsehood and arrogance.

- Prophets convey only what Allah permits; disbelievers invent from ignorance.

• Lesson:

- o Human beings must submit to revelation, not to their own speculation.

- o Acting as though one "writes the unseen" is the height of delusion.

- True knowledge is with Allah, and His revelation exposes the emptiness of human arrogance.

Surah al-Qalam – Verse 48 Arabic: فَأَصْبِزِ لَحُّمْ رَبَّكَ وَArabic textَكَنْ كَصَلَجِبِ Arabic textْحُّمُتِ إِذَ تَأَدَArabic textَهُمْ مَكْظُArabic textْ

"So be patient for the decision of your Lord, and do not be like the companion of the fish when he called out while he was distressed."

• "Be patient" — Endure the rejection and insults until Allah's decree of victory and justice comes.

- "Companion of the fish" – Prophet Yunus Arabic text, who left his people before receiving Allah's command to do so.

• "Distressed" (makzum) – Overcome by grief and regret inside the belly of the fish.

Maturidi's insights:

- The verse warns against hastiness — the Prophet is to persist until divine timing, unlike Prophet Yunus (alayhi al-salam), who acted prematurely.

- Maturidi interprets this as reassurance, not rebuke: the Prophet's mission is secure, but endurance is essential.

Maturidi explains that this verse is a direct instruction to the Prophet ☠, urging him to remain firm and patient under the pressure of the Quraysh's denial and mockery. It draws on the story of Prophet Yunus ('alayhi al-salam), known as Sahib al-Hut ("the Companion of the Fish"), as a moral example.

"So be patient for the judgment of your Lord" (fa-sbir li-hukmi rabbika) — Sukm here can mean Allah's decree in two senses:

1. The decree to convey the message fully — patience until the mission is complete, regardless of opposition.

2. The decree regarding the deniers — patience until Allah's judgment comes upon them in His own time.

Maturidi notes that patience ( sabr ) here is not passive endurance but steadfast commitment to the prophetic mission without being swayed by frustration or despair. "...and do not be like the Companion of the Fish" (wa la takun ka-sahibi al-hut) — Referring to Yunus (alayhi al-salam), who left his people in anger before receiving Allah's permission, thinking his departure would be without consequence (compare al-Saffat 37:139 to 148, al-Anbiya' 21:87). "...when he called out while he was distressed" (idh nada wa huwa makzum) — Makzum means choked with grief, anger, or anguish. Maturidi explains that this describes Prophet Yunus in the belly of the great fish, calling upon Allah in repentance after realising his haste.

The lesson for the Prophet is clear:

- Do not allow the rejection of the people to drive you to act hastily or abandon the mission.

- Wait for Allah's timing and judgment, which is always wise and purposeful.

Maturidi points out that this reminder does not diminish the status of Prophet Yunus (alayhi al-salam), but uses his story as a teaching moment — showing that even a great prophet experienced the consequences of impatience, and thus the seal of the prophets must exercise the highest degree of perseverance.

Tafsir:

Surah al-Qalam – Verse 49 Arabic: Arabic textّم

"If not that a favour from his Lord reached him, he would have been thrown onto the open shore while he was blameworthy."

Maturidi explains:

- "A favour" — Allah's mercy in accepting Yunus's repentance and rescuing him.

• "Blameworthy" — Had the favour not reached him, he would have remained in disgrace before his people.

- The verse teaches that even prophets are in need of Allah's mercy to complete their missions with honour.

- Maturidi uses this to emphasise that repentance wipes away the state of blame and restores one to divine favour.

- Maturidi explains that this verse continues the reference to Prophet Yunus (alayhi al-salam), showing how divine mercy rescued him from what could have been a state of lasting disgrace.

• "Had there not reached him a favour from his Lord" (lawla an tadarakahu ni 'matun min rabbihi) — The ni'mah here is Allah's mercy and pardon, encompassing both deliverance from the belly of the fish and the removal of the blame that might have otherwise clung to him. Tadarakahu means it overtook or reached him in time, indicating that Allah's grace intervened at the most critical moment.

• "...he would have surely been cast" (la-nubidha) — The verb means to be thrown out or expelled. This refers to the moment the fish released him, which, without Allah's favour, would have happened under circumstances of humiliation.

• "...upon the barren shore" (bi'l-ɑra') — 'Ara' means a place devoid of vegetation, shelter, or life — an inhospitable and exposed land. Maturidi notes that this image emphasises vulnerability: without Allah's mercy, Yunus would have been left in a weakened state in a place offering no protection.

• "...while being blamed" (wa huwa madhmum) — That is, carrying the censure of having acted hastily in leaving his people before Allah's permission.

- Maturidi explains that Allah's mercy not only saved Prophet Yunus physically but also restored his honour, turning his story into one of repentance, forgiveness, and renewed mission rather than lasting shame.

- This verse reinforces the earlier lesson to the Prophet ☐ (v.48): even a prophet as honoured as Yunus (alayhi al-salam), needed divine rescue from the consequences of impatience — therefore the seal of the prophets must hold firmly to patience until Allah's command is fulfilled.

Tafsir:

Surah al-Qalam – Verse 50

Arabic: Arabic textَجْتِبَArabic textَبِّ بِArabic textَجَعَلَArabic textِArabic textَصْلِحِArabic textَ

"Then his Lord chose him and made him among the righteous."

Maturidi explains:

• "Chose him" (ijtabahu) — Allah selected Prophet Yunus again for prophethood after his ordeal.

His status was restored, proving that Allah's mercy can elevate even after error.

Maturidi's insights:

- This verse reassures the Prophet that patience leads to vindication and honour.

- It also affirms that divine selection is not lost through a single lapse if repentance follows.

The theological lesson is twofold:

1. For the Prophet — If Yunus's story ended with restored honour through patience and repentance, then the Prophet $ must hold firmly to patience in his own mission, confident that Allah's decree will lead to the best outcome.

2. For the believers — Even those who falter can, through sincere turning back to Allah, be raised again to high standing. Divine mercy is not only pardoning but also restoring.

This conclusion to Yunus's episode transitions smoothly back to the surah's immediate audience — the Quraysh — who are about to be reminded of the fate awaiting the disbelievers if they persist in rejection.

Tafsir:

Surah al-Qalam – Verse 51 Arabic: Arabic textِArabic textَكَArabic textَ Arabic textَّذِArabic textَ كَفَArabic textَيْزَلَقَوْنَكَ بِأَبَصَىْرِ هَمُ لَمَArabic textَمَعُArabic textَّذِArabic textَ وَيَقُلُنُArabic textِنَّهَ لَمْجُنُArabic textَ "And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, 'Indeed, he is mad.'" Maturidi explains:

• "Make you slip with their eyes" — An expression meaning to harm with intense hatred, some interpreting it as the evil eye.

- The hatred is triggered when they hear the Qur'an, which challenges their authority and beliefs.

- This shows the depth of their hostility — they cannot refute the message, so they resort to slander and wishing harm.

- Repeating the accusation of madness connects the end of the surah to its opening, framing the whole chapter as a defence of the Prophet's truthfulness.

Tafsir:

Surah al-Qalam – Verse 52

Arabic: وَمَArabic textُوَ إِلَArabic textَكَرَ Arabic textَّعَArabic textِمِArabic textَ "But it is nothing except a reminder to the worlds."

Maturidi explains:

- The Qur'an is presented as universal guidance, not restricted to Arabs or a specific time.

- "Reminder" — A call back to truth and the fitrah (innate disposition) of recognising Allah.

Maturidi's insights:

- Ending with this statement asserts that the Qur'an's message is elevated above personal disputes — it is a mercy for all creation.

- The surah closes by affirming that the Prophet's mission is global and timeless, refuting any attempt to dismiss it as personal ambition or cultural folklore.

This verse closes the surah on two key theological affirmations:

1. The Qur'an is a mercy and a reminder from Allah, not a product of human madness or invention.

2. Its universality leaves no one outside its scope — the warning and guidance apply equally to all.

Maturidi observes that by ending here, the surah circles back to its opening themes: the truthfulness of the Prophet ☠, the certainty of divine judgment, and the moral separation between those who accept the reminder and those who mock it.

Tafsir:

Surah al-Haqqah – Verse 1

"The Inevitable Reality."

Maturidi explains:

Arabic:

Arabic text

• "Al-Haqsah" — A name for the Day of Judgment, meaning the event that will make the truth manifest and confirm all that Allah and His messengers have warned of.

- It is called this because it is the day when promises and threats will be fulfilled without the slightest deviation.

- Maturidi explains that the term comes from the root h q q (حَقَّة), which conveys truth, certainty, and realization.

It is called al-Haqsay because:

- It is the event that will certainly happen, unlike the denials of disbelievers.

- It will reveal the truth of matters: the truth of faith versus disbelief, obedience versus sin.

- It is the Day that will give everyone their due right (haqq).

Maturidi's insights:

- The definite article al-and the form of the word convey both certainty and singular importance — there is no “reality” like this one.

- The term also implies that all disputes and denials will be settled conclusively; falsehood will have no ground left.

- For Maturidi, naming the Day in such a way forces the listener to confront the inevitability and seriousness of the event.

- Maturidi notes that the Qur'an often names the Day of Judgment with titles that evoke awe and fear: al-Qariah, al-Sakhkhah, al-Ghashiyah. Each emphasizes a different aspect. Al-Haqqah stresses the finality and undeniability.

Surah al-Haqqah – Verse 2 "What is the Inevitable Reality?"

Arabic: مَArabic textْحَArabic textِه

- This rhetorical question is meant to magnify the subject, drawing the listener's mind to its weight and mystery.

- It is not posed because the Prophet ☐ or believers are ignorant of it, but to awaken attention and stir reflection.

- Maturidi notes that the Qur'an often uses such questions to provoke awe and mental engagement before giving details.

- Here, the repetition deepens the sense of suspense: the first mention names it; the second asks the listener to consider its magnitude.

Tafsir:

Surah al-Haqqah – Verse 3 Arabic: وَمَArabic textَذْرَكَ مَArabic textْحَArabic textَّةَ "And what will make you know what the Inevitable Reality is?"

Maturidi explains:

- The formula "And what will make you know" occurs in the Qur'an to signal that the matter is beyond full human comprehension.

- The Day of Judgment is unlike anything in worldly experience, so it cannot be fully grasped until it occurs.

- The verse underscores that even with revelation, the full reality of that Day is beyond imagination — a further reason for humility and preparation.

- For Maturidi, this threefold opening — name, rhetorical question, and “what will make you know” — builds an escalating sense of inevitability and awe before moving to historical proofs.

Tafsir:

Surah al-Haqqah – Verse 4 Arabic: Arabic text "Thamud and 'Aad denied the Striking Calamity."

Maturidi explains:

- "Thamud" — The people of Prophet Salih Arabic text, known for their skill in carving homes into mountains, yet arrogant in disbelief.

• "Aad" – The people of Prophet Hud Arabic text, a powerful desert nation boasting in their strength.

• "Denied" — They rejected both the message and the warning of punishment.

• "The Striking Calamity" (al-Qariah) — Another name for the Day of Judgment, also applied here to the devastating punishment they faced in this world.

- Linking al-Qariah to their worldly destruction shows that their punishment was a foretaste of the greater, final calamity.

- Maturidi stresses the parallel: just as their denial brought a sudden, overwhelming end, so too will denial of the Hereafter end in destruction.

Tafsir:

Surah al-Haqqah – Verse 5

Arabic: فَأَArabic textَ ثُمُوَArabic textَهَلْكُوَArabic textِArabic textْطَأَغِArabic text

"As for Thamud, they were destroyed by the overpowering blast."

Maturidi explains:

• "Overpowering blast" (taghiyah) — An intense, overpowering sound or tremor, shattering their bodies and buildings.

- This word also conveys the idea of excess — a punishment exceeding anything they could resist.

- Maturidi notes the moral link: they were taghun (transgressors), so their destruction came through a taghiyah — an overwhelming force matching their own excess.

- The destruction was swift, leaving no chance for reversal or escape.

Tafsir:

Surah al-Haqصah – Verse 6 Arabic: Arabic textّArabic text

"And as for 'Aad, they were destroyed by a screaming, violent wind."

Maturidi explains:

• "Screaming" (sarsar) — A chilling, howling wind of extreme force.

• "Violent" (a'tiyah) — Unrestrained, beyond human control or endurance.

Maturidi's insights:

- Their pride in physical might was answered with a force of nature they could not oppose.

- Maturidi highlights that the same wind which can be a mercy in gentle form becomes a deadly punishment when Allah wills.

Surah al-Haqqah – Verse 7 Arabic: Arabic textِArabic text "He imposed it upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees."

- "Imposed" — The wind was set against them continuously without pause.

• "In succession" (husum) — Without break, cutting them off entirely.

• "Hollow trunks" — Their large bodies lay lifeless and empty, likened to palm trunks stripped of substance.

Maturidi's insights:

- The image is both physical and moral — their imposing forms were emptied of all power and pride.

- Maturidi notes the precision of the time given (seven nights, eight days) to stress that the punishment was measured and deliberate, not random.

Tafsir:

Surah al-Haqqah – Verse 8 Arabic: Arabic text "Do you see any remnant of them?"

- After describing the annihilation of Ad and Thamud, the Qur'an challenges the listener: look — is there any trace left of them?

- Their civilizations, once mighty, were erased without remainder.

- For Maturidi, this is an invitation to reflect: the memory of their might survives only as a warning, not as a glory.

- It also signals that worldly strength is temporary, and what endures is the moral lesson drawn from history.

- This rhetorical question silences arrogance. Quraysh saw themselves as secure, yet the ruins of past nations lay visible on their trade routes.

- Theologically: permanence belongs only to Allah. Nations that rebel against Him are cut off entirely.

Tafsir:

Surah al-Haqqah – Verse 9 Arabic: وَجَArabic textَ فِرَ عُArabic textُ وَمَArabic textَبْلَهُ وَأَلْمُؤْتَفَكَArabic textُ بِArabic textْخَArabic textَّةِ "And Pharaoh came, and those before him, and the overturned cities, with sin."

Maturidi explains:

• "Pharaoh" — Refers specifically to the Pharaoh of Moses ☐, whose tyranny was coupled with rejection of clear signs.

- "Those before him" — Other tyrannical nations destroyed for similar rebellion, such as earlier rulers and disbelieving peoples.

• "The overturned cities" (al-muˈtafikat) — The towns of the people of Lut al-Sulam, overturned in punishment for their sins.

• "With sin" (bil-khati'ah) — Here meaning a deliberate, grave offence against Allah, not a mistake or error.

- The verse collects examples across history to show the uniform outcome of persistent defiance — different nations, same fate.

- The choice of “overturned” for the people of Lüt conveys both physical destruction and moral inversion.

- Maturidi notes that this linkage of examples builds cumulative proof: no matter the time or place, arrogance before Allah ends in ruin.

Tafsir:

Surah al-Haqqah – Verse 10 Arabic: فَعَصُArabic textَسُArabic textَ رَبِّهِمْ فَأَخِذِهُمْ أَخُذْهُمْ رَArabic textِيَةٌ "So they disobeyed the messenger of their Lord, so He seized them with an exceeding seizure."

- "Disobeyed the messenger" — Rejection of a prophet is treated as direct disobedience to Allah Himself.

• "Exceeding seizure" (rabiyah) — Overwhelming, surpassing any other worldly punishment in its swiftness and scope.

- The emphasis is on their conscious choice — they rejected one sent with proof, knowing he was truthful.

- Maturidi highlights that Allah's “seizure” is proportionate to the arrogance and persistence of the sin.

Maturidi's Commentary

• Disobedience of Messengers:

- The phrase "fa-'anaw rasula rabbihim'" highlights that their downfall was due to their disobedience, not lack of knowledge. They had clear warnings, but chose arrogance.

- Maturidi emphasizes that “the messenger of their Lord” here applies generically — every nation rejected its prophet, and the pattern of destruction followed.

• The Nature of the Seizure:

- o “Fa-akhadhahum akhdhatan rabiyah” – “He seized them with an overwhelming seizure.”

- Akhadh (to seize) in Qur'anic language signifies divine punishment that none can resist.

- Rabiyah comes from r -b-w meaning “to rise, to swell, to exceed.” It indicates a punishment that was greater than what they expected or imagined – overpowering, exceeding all limits.

• Parallels to Earlier Examples:

- o Pharaoh drowned in the sea despite his armies.

- o The people of Lut were overturned and pelted with stones.

- Each nation experienced a form of akhdhah rabiyah suited to its crimes, yet all shared the same root cause: rejection of divine truth.

Tafsir:

- Allah's punishment is neither arbitrary nor unjust. It is described as rabiyah (exceeding) to show that His justice matches the enormity of their sin.

- Maturidi stresses that the severity of punishment is directly tied to the persistence and arrogance of their denial.

- History shows that arrogance against messengers leads to overwhelming destruction.

- Quraysh is warned: their rejection of Muhammad places them in the same pattern as past nations. If Allah seized the mighty Pharaoh, how could Quraysh escape?

Surah al-Haqqah – Verse 11 Arabic: إِنَّ لَArabic textَ طَعَأَ Arabic textْمَArabic textَ عَلَArabic textَّهِ فَأَجْرَىْه "Indeed, when the water overflowed, We carried you in the sailing ship."

• Refers to the flood of Nuh al-Hafiz al-Suhab.

• "Overflowed" — The water exceeded all bounds, covering the earth by Allah's command.

• "We carried you" — Humanity's survival was preserved in those saved with Nuh, from whom later generations descended.

- Maturidi stresses that this direct address to the listener ("We carried you") makes the event personal – our own existence depends on Allah's mercy in that moment.

- The verse is not mere history but a reminder of humanity's debt to Allah's deliverance.

Tafsir:

Surah al-Haqqah – Verse 12 Arabic: Arabic textّه

"That We might make it for you a reminder, and that a conscious ear might remember it."

Maturidi explains:

- "Reminder" — The preservation of the story of the flood serves as a lasting moral lesson for all generations.

- "Conscious ear" (udhun wa tiyah) — An ear that listens attentively and retains what it hears, implying not only hearing but understanding and acting upon it.

- Maturidi emphasises the link between memory and responsibility — hearing truth creates an obligation to respond.

- The survival of these stories in revelation is part of Allah's ongoing mercy, providing guidance long after the events themselves.

Tafsir:

Surah al-Haqqah – Verse 13

Arabic: فَأَذَArabic textَبْعَخُ فِArabic textُثُArabic textُ نَفْخَةٍ وَجَدَّةٍ

"Then, when the Trumpet is blown with a single blast."

Maturidi explains:

- With one command, the Trumpet is sounded, and resurrection begins.

Maturidi's insights:

• Resurrection requires only one act, one divine decree.

- This rebukes skeptics: the same God who created with a word will re-create with a word.

• The Trumpet (Sür):

o The word sür refers to the horn that will be blown by the angel Israfil.

Maturidi explains that this imagery is not metaphorical but a real event decreed by Allah.

The blowing of the trumpet marks the beginning of the universal upheaval leading to resurrection.

• “Nafkhah wahidah” (a single blast):

Maturidi notes that only one blast is mentioned here, to emphasize the suddenness and completeness of the event.

○ Elsewhere in the Qur'an, two or three blasts are mentioned:

The blast of terror (nafkhatu al-faza).

The blast of death/destruction (nafkhatu al-sa'q).

The blast of resurrection (nafkhatu al-ba'th).

o In this verse, the focus is on the decisive blast that ushers in the overwhelming collapse of the cosmos.

• Theological Reflections:

- The fact that the entire universe collapses at a single command (nafkhah wahidah) demonstrates Allah's absolute power.

- o No resistance, delay, or second chance is possible — one divine signal is enough to overturn creation.

- This rebukes those who deny resurrection, showing how effortless it is for Allah who created existence to also end it.

- Arrogance over wealth, power, or disbelief crumbles when reminded that a single blast will end all life.

- Believers are reminded to prepare, for the Day begins in an instant without warning.

Tafsir:

Surah al-Haqصah – Verse 14 Arabic: Arabic text

"And the earth and mountains are lifted up and crushed with a single crushing."

Maturidi explains:

- At that blast, the very foundations of creation — earth and mountains — are uprooted and destroyed.

Maturidi's insights:

- The strongest symbols of permanence collapse.

- This proves human weakness: if mountains cannot resist, how can man deny resurrection?

Maturidi's Commentary

• The Cosmic Upheaval:

o The verse describes the cataclysm following the trumpet blast.

“Humilat al-arad wa l-jibal” – “the earth and the mountains will be lifted up.”

Maturidi explains this as the earth being violently shaken and torn from its normal stability.

The mountains, which people regard as symbols of firmness, will also be uprooted and carried.

• “Fadukkata dakkatan wahidah” (crushed with a single crushing):

Dakk means to pulverize, to flatten, to break down into pieces.

Despite their immensity, mountains will be reduced to dust in an instant.

Maturidi stresses the word w bar a bar h bar idah (single) — this overwhelming transformation happens at once, not gradually.

Theological Point:

- The verse emphasizes Allah's absolute qudrah (power): what humans see as the most unshakable realities — earth and mountains — are undone by a single command.

- Maturidi points out that this directly confronts those who deny resurrection. If even mountains can be destroyed instantly, how much easier is it for Allah to recreate human beings?

• Symbolism of Stability Removed:

- Earth and mountains normally symbolize stability and permanence. Their annihilation shows that on that Day, all illusions of permanence vanish.

- Nothing in creation has intrinsic permanence; only Allah is everlasting (al-Baqi).

• Lesson:

- The verse humbles human arrogance by showing that the strongest elements of creation are fragile before Allah's command.

- It warns Quraysh: if Allah can dismantle the universe itself, He can certainly overturn their power and pride.

Surah al-Haqqah – Verse 15 Arabic: Arabic text "Then on that Day, the Event occurs."

• Al-Waqiˈah (the Occurrence) — another name for Judgment.

- What prophets warned of becomes undeniable reality.

Maturidi's insights:

- The certainty is emphasised: the Event is not hypothetical but inevitable.

• Denial ends, but too late.

Maturidi's Commentary

• “Wa Waaʃ at al-Waʪiʃ aʃ”:

o The verse declares the unfolding of the Day of Judgment.

○ Al-Waqiˈah (the Occurring) is another Qurˈanic name for the Resurrection, used elsewhere (Surah al-Waqiˈah 56:1).

o Maturidi notes that this wording stresses certainty — not possibility, not metaphor, but a real event that will fall upon creation without escape.

• Connection to the Preceding Verses:

After describing the trumpet blast and the crushing of earth and mountains, Allah affirms the result: the great event has come.

○ It is the logical conclusion — the destruction of the cosmos ushers in the beginning of accountability.

• The Weight of the Word Waqi'ah:

o Waqa'a in Arabic means "to fall, to happen, to descend suddenly and heavily."

○ This conveys both inevitability and impact: when it “falls,” it changes everything and cannot be resisted.

- Maturidi underlines that naming the Day with multiple titles (al-Haqqah, al-Waqiˈah, al-Sakhkhah, al-Qariˈah) reflects its multiple aspects: certainty, suddenness, severity, and inescapability.

- o The Qur'an confronts deniers with different angles of the same truth — there will be no way to explain it away when it occurs.

• Lesson:

Tafsir:

- o The believer must live with awareness that the Waqiˈah is not distant but certain.

- The disbeliever who denies it will find the very reality they mocked descending upon them suddenly, inescapably.

Surah al-Haqqah – Verse 16 Arabic: Arabic text

"And the sky is split apart, for that Day it is fragile."

- The heavens, once seen as unbreakable, will tear open and weaken.

- The Qur'an shatters illusions of permanence. The sky itself will collapse.

- This symbolises the unveiling of the unseen — nothing remains hidden.

Maturidi's Commentary

• The Splitting of the Sky:

• “Wan shaqqat al-sama”” — “the heaven will split apart.”

- Maturidi explains that the sky, which appears to humans as a vast, seamless, and impenetrable structure, will be torn and broken.

- This dismantling of the heavens mirrors the upheaval of the earth and mountains described earlier.

• “Wahiyah” (Fragile, Weak):

- The Qur'an describes the sky as wahiyah – weak, flimsy, without its usual firmness.

- In this world, the heavens are a sign of stability, protection, and order. On that Day, they will lose their cohesion and collapse.

- Maturidi highlights the contrast: what people assumed to be most enduring will be exposed as fragile before Allah's command.

- This verse affirms Allah's absolute power over the cosmos.

- The heavens, which encompass all created beings, are themselves created and therefore destructive.

- For Maturidi, this undermines any claim that celestial bodies or heavenly realms possess inherent divinity — their fragility proves they are contingent, not eternal.

- Creation that seems most solid and permanent is in reality dependent on Allah's sustaining will.

- On the Day of Resurrection, all illusions of permanence are stripped away; only Allah, al-Qayyum (the Sustainer), remains.

Tafsir:

Surah al-Haqqah – Verse 17 Arabic: وَArabic textْمَArabic textَكَ عَلَArabic textَرْجَArabic textِهَArabic textَيَخْمَلِ عَلَزْشِ رَبِّكَ فَوْقَهُArabic textَوْمِArabic textٌ تَمَArabic textِArabic textَّ

"And the angels will be on its sides, and eight will bear the Throne of your Lord above them that Day."

Maturidi explains:

• Angels surround the heavens, awaiting command.

• Eight mighty angels bear the Throne of Allah.

Maturidi's insights:

- This magnifies divine majesty: even the greatest of creation stand in awe and servitude.

- Allah does not “need” carriers; their bearing of the Throne is symbolic of His grandeur.

• The Angels on the Edges:

• “Wal-malak 'ala arja'iha” — the angels will be stationed on the edges of the heavens after they are split apart.

Maturidi explains this as the angels surrounding creation, awaiting the command of Allah, signifying their complete readiness for the events of the Day of Judgment.

• The Bearers of the Throne:

• “Wa-yahmilu 'arsha rabbika fawqahum yawma' idhin thamaniyah” — “and on that Day eight will bear the Throne of your Lord above them.”

- In the present world, a group of angels already bear the Throne (hamalat al-'arsh).

- On the Day of Judgment, their number will be eight – either eight angels, or eight ranks/armies of angels.

- Both interpretations are cited, but the Qur'an leaves the exact form unspecified.

Nature of the Throne ('Arsh):

- Maturidi emphasizes that the 'Arsh (Throne) is not a “seat” where Allah sits — Allah is exalted above place and direction.

- The 'Arsh is a created entity, the greatest of Allah's creations, symbolizing His majesty and dominion.

- The angels' bearing of it is an act of obedience and honor, not because Allah needs it to support Him.

- The verse demonstrates the greatness of the angels and their role in glorifying Allah, but also their utter servitude.

- It rejects anthropomorphic understandings: Allah is not “carried,” nor is He contained. The 'Arsh itself is created and subject to Him.

- By mentioning “eight,” Allah highlights the majesty and scale of that Day — when even the greatest angels stand in awe, bearing the Throne.

- The grandeur of the Hereafter dwarfs human imagination: heavens torn apart, angels in ranks, the Throne borne in majesty.

- For the disbelievers, this is a scene of terror; for the believers, it is a reminder of Allah's supreme authority and justice.

Maturidi's Expanded Commentary

On the Arsh (Throne):

- Maturidi affirms that the 'Arsh is a real, created entity – the greatest of Allah's creations, signifying His majesty and dominion.

- But he is absolutely clear: Allah is not in need of the Throne, nor does He dwell upon it.

- The angels carrying the Throne are honored servants, not because Allah requires the support, but to manifest the greatness of the Day and the majesty of His dominion.

Against Anthropomorphism:

- Some literalists in early kalam circles read verses like this to imply that Allah is “sitting on” or “established above” the 'Arsh.

- Maturidi rejects this entirely. He insists that Allah is beyond place, direction, and spatial confinement.

- The Qur'an itself refutes any anthropomorphism: “laysa ka-mithlihi shay” (42:11) — “There is nothing like unto Him.”

Where is Allah?

- Maturidi explains: Allah exists without a place (bila makan), before the creation of space and time.

- Place is a created category; Allah existed when there was no where, and He remains as He always was.

- Thus, to ask “where is Allah?” in the physical sense is meaningless, because He is not contained, limited, or bound.

• Meaning of Allah being “above the Throne”:

• Verses like “ar-Rahman 'ala al-'arsh istawa” (20:5) are interpreted by Maturidi as metaphors of dominion, sovereignty, and absolute control — not physical location.

- To say Allah is “above” the 'Arsh means His command and power encompass all creation, not that He is situated in a place.

• If Allah were literally above the 'Arsh, He would be limited by direction and place — which would contradict His transcendence (tanzih).

Theological Foundation:

• Allah is eternal (qadim), independent (ghaniyy), incomparable (munazzah from attributes of creation).

- He is neither inside the world nor outside in a spatial sense — He simply is, and all things depend on Him.

- Maturidi's creed emphasizes: Allah's existence does not resemble the existence of created things; He is not bound by time, direction, or dimension.

- The image of the angels bearing the Throne highlights the greatness of that Day and the majesty of Allah's dominion.

- But the verse does not imply Allah sits on or resides above the 'Arsh — rather, the 'Arsh itself, despite its enormity, is only a created symbol of His kingship.

- True belief is to affirm Allah's transcendence: He existed before the 'Arsh, and His reality is independent of place.

Tafsir:

Surah al-Haqqah – Verse 18

Arabic: يُمْتَأَذُ نَعْرِضُنَ لَArabic textَحْقَArabic textِنْكُمْ خَArabic textِArabic textِ "That Day you will be presented; nothing of you will be hidden."

Maturidi explains:

• All are brought forth, exposed, without concealment.

• Every deed, word, and intention is laid bare.

Maturidi's insights:

- Maturidi stresses perfect justice: no excuse, no denial, no hidden act.

• Even limbs and tongues testify (compare 24:24, 36:65).

• The Presentation:

- o “Tu 'radun” — “you will be presented” — refers to being brought forth before Allah for accountability.

- Maturidi explains this as an all-encompassing exposure: every human, believer and disbeliever, will be unveiled before their Lord.

Nothing Hidden:

- “La takhfa minkum khafiyah” — “nothing will be hidden from you.”

○ This means both the outward and inward:

• Actions, whether public or secret.

- Intentions, motives, and thoughts of the heart.

- Maturidi stresses that Allah's knowledge already encompasses these, but on that Day, they will be revealed so that no one can deny or dispute their record.

• Theological Implications:

- o There is no intercession or excuse without Allah's permission; the truth of each person will be fully exposed.

- The verse refutes those who think they can hide behind lineage, wealth, or idols. Even hidden sins, concealed in this world, will stand in plain sight.

- o For Maturidi, this illustrates perfect divine justice: judgment is based on complete, undeniable knowledge.

Tafsir:

- Since nothing will be hidden then, a believer should strive to purify what is hidden now — sincerity of intention (ikhlas), hidden deeds of righteousness, repentance for secret sins.

- o Awareness of this reality keeps the servant humble and cautious, avoiding hypocrisy and cultivating taqwa.

Surah al-Haqqah – Verse 19

Arabic: فَأَArabic textَنْ Arabic textِArabic textَتَArabic textَArabic textِArabic textِArabic textَهُ فِArabic textُوْلَ هَArabic textُمْ أَقْرَغُArabic textَتَArabic textِهِ "Then as for he who is given his book in his right hand, he will say, 'Here, read my record!'" Maturidi explains:

- "Given his book" — Each soul is handed the written record of its deeds.

- "Right hand" — A symbol of acceptance, success, and honour before Allah.

- His joy leads him to call others to read, confident that the record confirms his salvation.

- The eagerness to display the record reflects certainty in Allah's mercy and the sweetness of a conscience at peace.

- Maturidi highlights that the act of showing the book is itself a reward, turning past obedience into eternal pride.

- This stands in sharp contrast to the humiliation of those who will conceal their records (v.25 onwards).

• Receiving the Record in the Right Hand:

- “Utiya kitabahu biyaminih” — “given his record in his right hand” symbolizes acceptance, salvation, and honor.

- Maturidi explains that the right hand is associated with auspiciousness and dignity. Being handed the record on this side signifies that the person is destined for mercy and Paradise.

• Joyful Proclamation:

○ The believer says: “Ha'umu iqra'u kitabiyah” — “Here, read my record!”

o The word ha'umu is a call of invitation, as if saying, "Come, read!"

Maturidi highlights that the believer's joy is so overwhelming that he calls others to witness his success. His book, once a source of fear, becomes a source of pride.

• Why the Believer Rejoices:

- o In the dunya, he struggled with obedience, repentance, and accountability, uncertain of his fate.

- On that Day, seeing his record in his right hand confirms Allah's acceptance.

- His joy is not arrogance, but gratitude that Allah's mercy covered his shortcomings.

• Theological Reflections:

- The Qur'an portrays the record (kitab) as literal and real, not metaphorical. Every deed is written and preserved.

- o For Maturidi, this affirms divine justice: no one is rewarded or punished without evidence.

- The believer's transparency contrasts the hypocrite's secrecy — here, the righteous openly display their record without fear.

• Lesson:

Tafsir:

- o A true believer should live as if every action is being written — because it is.

- The joy of the Hereafter is not in worldly achievement but in seeing one's record reflect sincere faith and righteous deeds.

Surah al-Haqqah – Verse 20 Arabic: إِلَArabic textَأَArabic textَثُ أَبَArabic textَلَArabic textٍ جَسَArabic textِبِهِ "Indeed, I was certain that I would meet my account."

His joy stems from prior conviction: he lived with awareness that accountability was inevitable.

• "Certain" (zanantu) — Here means firm belief, not doubt.

- Maturidi stresses that the decisive factor is living with certainty of the Hereafter; this belief shaped his deeds and saved him.

- The verse ties reward to conviction — those who prepare with faith and expectation rejoice, those who deny are ruined.

Maturidi's Commentary

• The Believer's Statement:

- The one who receives his record in his right hand declares: "Inni zanantu anni mulaqin hisabiyyah" — "I was certain I would meet my account."

- Maturidi explains that zanantu here does not mean “mere assumption” but firm conviction (yaqin). It reflects the believer's constant awareness that accountability before Allah was inevitable.

- Why This Certainty Matters:

o The believer lived with the conviction that every deed would be reckoned.

This awareness kept him humble, restrained his desires, and motivated righteous deeds.

○ By contrast, the deniers lived as though there were no accountability, which led them to arrogance and heedlessness.

• Meeting the Account (Mulaqi hisabiyah):

- Maturidi emphasizes that this phrase affirms the reality of resurrection and judgment.

- To “meet one's account” means facing the consequences of every action, good and bad, written in the record.

- For the believer, the moment of facing the record becomes one of relief and joy, because he prepared for it throughout his life.

- Theological Reflections:

Faith is not complete without certainty in the Hereafter. Denying accountability undermines belief in divine justice.

○ This verse rebukes the Quraysh and others who acted as if no reckoning would ever come.

Maturidi underlines that conviction in the Day of Judgment is part of iman itself; without it, deeds lose their sincerity and weight.

• Lesson:

- A believer's constant mindfulness of the reckoning shapes his character and actions.

- True success lies in living with yaqin of the Hereafter, which transforms fear into joy when the record is handed over.

Surah al-Haqqah – Verse 21 Arabic: Arabic text "So he will be in a pleasant life."

- "Pleasant life" — A life fully satisfying, without deficiency or worry.

- It refers to eternal bliss in Paradise, both material and spiritual.

Maturidi's insights:

- For Maturidi, the perfection of this life is in contrast to the fleeting joys of the world, which were always mixed with hardship.

- The adjective radiyah suggests not only that the life pleases him, but that it accords with Allah's approval.

Maturidi's Commentary

• The Reward of Certainty:

Because the believer lived with conviction of accountability and prepared for it, Allah rewards him with ishah radiyah — a life of complete satisfaction.

o Maturidi explains that this is both material and spiritual bliss: no hardship, no fear, no grief.

• Meaning of Ishah Radiyah:

○ Ishah means livelihood or mode of life.

○ Radiyah can mean either:

1. Pleasing – a life that is delightful and satisfying in itself.

2. Well-pleased — that is, the believer is content with it, free of any complaint.

- Maturidi notes that both meanings apply: the life itself is full of blessings, and the believer's heart is entirely satisfied.

- Contrast with the Worldly Life:

- o In the dunya, even the wealthiest and most comfortable lives carry worry, fear, and dissatisfaction.

- o In the äkhirah, the believer's life is radhiyah — no deficiency, no anxiety, only pure contentment.

- Theological Reflections:

○ Allah alone grants rida (contentment). True satisfaction does not come from possessions but from Allah's mercy.

o For Maturidi, the believer's joy here is not only in the removal of hardship, but in knowing Allah's acceptance.

○ This verse teaches that preparing for accountability leads to lasting peace.

The “pleasant life” of Paradise is both external (luxuries, delights) and internal (contentment, peace of heart).

○ The true success of a believer is to attain Allah's rida (pleasure), mirrored in ishah radiyah.

Surah al-Haqqah – Verse 22 Arabic: Arabic text "In an elevated Garden."

- "Elevated" — Describes both the lofty position of the gardens and the exalted honour of those admitted.

- The gardens are not just lush but raised in rank and splendour.

Maturidi's insights:

- Height symbolises closeness to Allah, freedom from harm, and dignity above the punishments below.

- Maturidi often stresses that Paradise combines physical beauty with spiritual nearness to Allah — both are included here.

Maturidi's Commentary

• Description of the Believer's Abode:

After stating that the believer will be in a 'ishah radiyah (a content and pleasing life), Allah further specifies: "fi jannatin 'aliyyah" — "in a lofty Garden."

o Maturidi explains that 'aliyyah (high, exalted) signifies both spatial loftiness and spiritual nobility.

• Meanings of Loftiness:

1. Elevation in rank: The Garden is exalted above all worldly abodes — no corruption, no sorrow, no death.

2. Elevation in place: The Qur'an often describes Paradise as being “above” (fawq), symbolizing its nearness to Allah's mercy and majesty.

3. Elevation in honor: The dwellers of this Garden are raised in dignity, a contrast to the humiliation of the deniers.

- Contrast with the Deniers' Fate:

- While the believers are described as “lofty,” the disbelievers will be described later as “in the lowest depths” (fa-ummuhu häwiyah – v.32).

- Maturidi highlights this literary balance: elevation versus downfall, nobility versus disgrace.

• Theological Point:

The “Garden” is a real, created abode, not a metaphor.

○ Its loftiness reflects Allah's generosity and the elevation of those who lived with iman and taqwa.

The verse also refutes the idea that worldly elevation (status, wealth, power) is true nobility; rather, the `aliyyah Garden is the real elevation.

True honor is not worldly pride but the eternal rank Allah grants in Paradise.

Believers should strive for 'uluw (spiritual loftiness) through humility, sincerity, and obedience, for this is what leads to the lofty Garden.

Surah al-Haqqah – Verse 23 Arabic: Arabic text "Its fruits are near at hand."

- Paradise's fruits will hang low, easily accessible without effort or labour.

- This represents abundance without toil.

Maturidi's insights:

- For those who toiled righteously in the world, the reward is ease and immediacy in the Hereafter.

- Maturidi contrasts this with the orchard of the parable in Surah al-Qalam: the greedy withheld fruit from the poor, while in Paradise fruit is freely offered to the righteous.

Maturidi's Commentary

• Ease of Enjoyment:

- “Qutufuha daniyah” means that the fruits of Paradise are within easy reach of its inhabitants.

- Maturidi explains that there will be no toil, climbing, or effort required; the branches bend and present themselves.

- Contrast with the Worldly Life:

- o In the dunya, people labor, struggle, and sometimes fail to reach what they desire.

- o In Paradise, Allah removes hardship entirely — desires are fulfilled instantly, without effort or frustration.

• Symbol of Honor:

- Low-hanging fruits signify that the dwellers of Jannah are honored guests.

- They are served by creation itself, not as laborers but as kings and queens in ease.

- Maturidi notes that this image reflects not only physical comfort but also dignity: blessings approach the believer, not the other way around.

• Theological Reflections:

- This verse demonstrates Allah's generosity (karam). The pleasures of Paradise are abundant and facilitated directly by divine grace.

- o For Maturidi, it symbolizes the removal of every form of human limitation that once defined earthly life.

- The believer who restrained himself in dunya is rewarded with effortless abundance in akhirah.

- o Paradise is described in sensory detail so that hearts are drawn toward it and strengthened in patience against worldly trials.

Surah al-Haqqah – Verse 24 Arabic: كُلُArabic textَArabic textْرِبُArabic textَنَيَArabic textِمَArabic textَسْلَمُهُمْ فِArabic textَArabic textَأْمِ Arabic textْحَArabic textِيَّةِ "Eat and drink in satisfaction for what you sent ahead in days past."

- The righteous are invited to enjoy freely, their past deeds now transformed into eternal provision.

- "Days past" — Refers to their worldly life, fleeting in comparison but decisive in consequence.

Maturidi's insights:

- The contrast is sharp: temporary restraint in dunya becomes endless delight in akhirah.

- Maturidi points out the justice of Allah — what was done for His sake is never lost but repaid with multiplied reward.

Maturidi's Commentary

• The Command of Welcome:

○ The believers are told: “kulu wa-shrabu hani'an” — “eat and drink in comfort and delight.”

o Maturidi notes that this is not merely permission but an invitation of honor, like a host welcoming honored guests.

• “Hani'an” (with ease, without harm):

o In this world, food and drink can bring discomfort, illness, or dissatisfaction.

o In Paradise, hani'an means pure enjoyment without any consequence — no hunger, no thirst, no sickness.

• The Reason for Reward:

○ “Bima aslaftum fi al-ayyam al-khaliyah” — “for what you sent forth in the days past.”

o Maturidi explains that this refers to righteous deeds done in the dunya.

• Aslaftum (you sent forth) portrays worldly actions as an investment whose fruits are reaped in the Hereafter.

o The “days past” emphasizes the brevity of dunya: a short span of struggle and patience leading to eternal joy.

• Theological Reflection:

- o While Paradise is ultimately by Allah's mercy, He attributes it here to the believers' deeds, showing the balance: mercy grants entry, deeds determine rank.

- This verse refutes those who think deeds are meaningless — Maturidi stresses that action, faith, and sincerity all matter.

- o Every act of worship, patience, and obedience in this fleeting life is “sent ahead” as provision for eternity.

- The comforts of Paradise are the direct fruits of one's past choices — a reminder that time in dunya should be spent in preparing for akhirah.

Surah al-Haqqah – Verse 25 Arabic: Arabic text "But as for the one who is given his book in his left hand, he will say, 'Would that I had not been given my record!'"

- "Left hand" marks rejection and disgrace; it signals that the record contains nothing to rejoice over.

- The immediate wish to have no record at all shows certainty of condemnation—the book itself is the proof against him.

Maturidi's insights:

- Shame at the evidence, not merely at the punishment; the human being is confronted with his own authored case.

- Receiving with the left hand opposes the honour of the right-hand reception (vv.19 to 24); it is moral inversion made visible.

Maturidi's Commentary

• The Opposite Case:

- After the joy of those who receive their record in the right hand, the Qur'an contrasts the despair of the denier: “wa-amma man utiya kitabahu bishimalihi.”

- The left hand symbolizes rejection, dishonor, and humiliation.

Cry of Regret:

o The condemned one cries: “ya laytani lam uta kitabiyah” — “would that I had not been given my record!”

Maturidi explains this as the peak of despair: the very book that should testify to his deeds has become a witness against him.

○ It reflects the hopeless wish that the record of his life could simply vanish — but divine justice requires its exposure.

- Theological Points:

- The kitab (record) is real, not metaphorical. Every action is preserved and will confront its doer.

- Maturidi stresses that Allah does not wrong anyone — the sinner's own deeds fill the book; he despairs only at the unveiling of truth.

- o The wish to escape accountability shows the futility of disbelief: denial in dunya was arrogance, but in äkhirah it turns into regret.

• Lesson:

- This verse is a mirror of the earlier passage: the believer joyfully invites others to read his book; the disbeliever dreads anyone seeing his record.

- The contrast is deliberate: certainty in the Hereafter leads to joy, denial leads to ruin.

Tafsir Surah al-Haqqah – Verse 26 Arabic: وَلَمْ أُArabic textَ مَArabic textَArabic textِArabic textِ "And I never knew what my account would be."

- Cry of the Condemned:

- After lamenting in verse 25, “Oh, would that I had not been given my record,” the disbeliever continues: “wa-lam adri ma hisabiyyah” — “I never knew what my account would be.”

- Maturidi explains this as a confession of ignorance and negligence: in dunya, he lived without concern for accountability, acting as if no reckoning would ever come.

• Two Layers of Meaning:

1. Ignorance in the World: He lived heedlessly, ignoring the Prophet's warnings and never reflecting on his final account.

2. Shock in the Hereafter: Now, confronted with his record, he realizes the depth of his ruin — his ignorance was willful, not innocent.

- Contrast with the Believers:

- The believer says in verse 20: “Inni zanantu anni mulqin hisabiyyah” — “I was certain I would meet my account.”

- Here, the denier says the opposite: "wa-lam adri ma hisabiyyah."

- o Maturidi highlights this contrast as the essence of iman versus kufr: certainty versus heedlessness.

- Theological Reflections:

o Denial of accountability leads to arrogance in dunya and regret in akhirah.

○ Allah does not punish without warning; the Prophet 2 conveyed the message, but the arrogant turned away as if ignorant.

○ This false “not knowing” is actually a form of culpable negligence (ghaflah).

Tafsir:

- o The verse warns against living heedlessly — as if the record will never be opened.

- o True wisdom is to remember constantly that every deed is being written, so that the Day of hisab brings joy, not despair.

Surah al-Haqqah – Verse 27

Arabic:

"Oh, would that it (death) had been the decisive end!"

Maturidi explains:

- This is the cry of the one who receives his record in the left hand (vv. 25 to 29).

- He wishes that death had been the final end — al-qadiyah meaning “the terminator, the final judgment.”

- In other words: "If only death had ended everything, and there were no resurrection, reckoning, or punishment."

- Maturidi stresses the irony: in dunya, the disbeliever mocked the Hereafter and clung to life; in äkhirah, he wishes death had been permanent.

- This wish exposes their true motive in denial: they wanted freedom from accountability, hoping death would erase all consequences.

• For Maturidi, the verse reveals two theological truths:

1. The soul survives death: if death were annihilation, this regret would be meaningless. The verse confirms that punishment continues beyond death.

2. Denial stems from desire, not evidence: their plea shows they never truly lacked proof — they just hoped to escape responsibility.

- He links this with Qur'an 32:12: "If only you could see when the guilty hang their heads before their Lord, [saying], 'Our Lord, we have seen and heard, so return us...'" — but it is too late.

• Death (al-mawt) thus becomes the disbeliever's false hope: they thought it ended life, but in reality it only began eternal judgment

Tafsir:

Surah al-Haqqah – Verse 28 Arabic: Arabic text "My wealth has not availed me!"

- The disbeliever, receiving his record in his left hand, now laments that all his wealth has brought no benefit, no protection.

- In dunya he clung to riches as his safeguard; in äkhirah they are worthless.

- Maturidi emphasises that this cry unmasks the illusion of dunya:

- Wealth was treated as if it could buy security, honour, or even eternity.

- On the Day of Judgment, wealth cannot ransom, bribe, or even delay punishment for a moment.

- He notes that the Qur'an elsewhere repeats this truth: "Neither wealth nor children will avail, except one who comes to Allah with a sound heart." (26:88 to 89).

- This verse ties denial directly to misplaced trust: instead of trusting Allah and the Hereafter, they trusted money.

- For Maturidi, this demonstrates divine justice: Allah exposes, in the Hereafter, the falseness of every worldly idol – wealth, status, tribe – all collapse in the face of truth.

Here we see the condemned person's progression of despair:

- Verse 26: wishing death had ended everything.

- Verse 27: admitting wealth cannot save.

Surah al-Haqqah – Verse 29 Arabic: Arabic text "My authority has perished from me!"

- The disbeliever next laments the loss of sultan — meaning his worldly authority, power, arguments, or influence.

- In dunya he relied on status, lineage, or eloquence to defy prophets; in äkhirah all of it collapses.

- Maturidi underlines the irony: those who once used wealth and power to mock revelation now declare both destroyed.

• Sultan can mean both political authority and rational argument — both are useless now.

- Theological point: proof and authority belong to Allah alone; all other “power” is temporary illusion.

Tafsir:

Surah al-Haqqah – Verse 30

"Seize him, then shackle him!"

Maturidi explains:

Arabic: Arabic text

- This is the divine command given to the angels of punishment regarding the one who receives his record in the left hand.

- The order is sharp and immediate: khudhuhu ("seize him"), faghulluhu ("shackle him with chains").

- It reflects the sudden reversal of the arrogant man's condition — once free, proud, and untouchable, he is now helpless and bound.

• Reversal of arrogance:

- o In dunya he walked freely, boasting of power and independence.

- o In a dot khirah, he cannot move an inch without being seized and chained.

• Chains as humiliation:

- Maturidi points out that ghulluhu indicates shackles on the neck and hands, symbolising disgrace and absolute loss of dignity.

- Just as he refused to “bind” himself with Allah's covenant of obedience, he is now bound in chains of punishment.

Proof of divine justice:

- The command is not arbitrary but proportionate: the one who denied Allah's power is made powerless; the one who defied servitude is forced into humiliating bondage.

- He often stresses that Qur'anic imagery of chains and shackles is not mere metaphor but a real punishment — while also carrying symbolic meaning: disbelievers are chained by their own arrogance in dunya, and those chains appear in reality in akhirah.

Surah al-Haqqah – Verse 31 Arabic: Arabic text "Then throw him into the blazing Fire."

- After the command to seize and shackle him (v. 29), comes the second order: cast him into al-jaham, the fiercely blazing Fire.

• S alluhu means to thrust, to roast, to expose continuously — not a passing encounter with the Fire, but ongoing immersion.

Maturidi's insights:

• Escalation of punishment:

- o The sequence is deliberate: humiliation by shackling, then torment by Fire.

- o It shows Allah's justice working step by step — no escape at any stage.

- Fire as the mirror of arrogance:

- Maturidi notes that the denier "burned" in dunya with pride, greed, and rebellion. The Fire of akhirah is the true reflection of that inner fire.

- Contrast with the righteous:

- Earlier verses (5. 19 to 24) describe the believer joyfully receiving his record, rewarded with gardens. Now the denier, bound and disgraced, is thrust into the Fire.

- o The symmetry is striking — reward is as complete as punishment.

- Not metaphor but reality:

Tafsir:

- Maturidi insists the torment of Fire is real, not allegory. Denial of its reality is itself a continuation of kufr.

- At the same time, the imagery teaches a moral lesson: Hell embodies the consequences of one's choices.

Surah al-Haqqah – Verse 32

Arabic: Arabic textً ذِرَعَArabic textَبَعُArabic textَ نِزَاَعَArabic textَأَسْلَكُArabic textُ "Then bind him in a chain whose length is seventy cubits."

Maturidi explains:

- After being seized (v. 29) and cast into the blazing Fire (v. 30), the sinner is subjected to an even harsher punishment — bound inside an immense chain, measured at seventy cubits in length.

- The verb faslukuhu means to insert or thread him into it, as though he is forced entirely through the chain's links.

Maturidi's insights:

Emphasis on enormity:

The number seventy is not meant as a precise measurement but as a Qur'anic expression of vastness — a chain unimaginably long, heavy, and impossible to break.

○ It conveys the intensity of the humiliation, not mathematical detail.

Punishment mirrors crime:

Maturidi stresses the reversal:

In dunya, he refused to "bind" himself with Allah's covenant of obedience.

Now he is literally bound, imprisoned, and restrained.

The chain symbolises his lifelong attachment to arrogance, greed, and sin — what he clung to becomes his fetter.

• Psychological dimension:

- o The punishment is not only physical but degrading.

- The one who boasted of power, wealth, and freedom now cannot move a limb without being threaded into chains.

• Theological point:

- o For Maturidi, this verse proves that Hell's punishments are both real and measured with divine justice.

- Nothing is random — each torment corresponds to the crime of denial and rebellion.

Surah al-Haqqah – Verse 33 Arabic: إِنَّهَ Arabic textَ Arabic textُؤْمِنَ بِأَArabic textَّهَ أَArabic textْعَظِArabic textِ "Indeed, he did not believe in Allah, the Magnificent."

- Here the Qur'an identifies the root cause of the condemned man's fate: he refused to believe in Allah, the One described as al-'Azim — the truly Great, beyond all comparison.

- All his arrogance, corruption, and neglect stemmed from this central denial of Allah's majesty and authority.

Maturidi's insights:

• Disbelief as arrogance:

Maturidi often stresses that kufr is not innocent ignorance but willful arrogance. The denier knows signs of Allah's greatness but suppresses them.

○ To deny the 'Azim is to belittle the Infinite – the greatest crime imaginable.

- Theological lesson:

- Belief in Allah must include recognition of His greatness, sovereignty, and worthiness of worship. To reject or belittle this truth severs the soul from salvation.

• Link to punishment:

- His disbelief in Allah's greatness is mirrored by his humiliation in chains and Fire. The one who refused to humble himself before the Majestic Lord is now broken and disgraced.

- Contrast with believers:

- o In verse 19, the righteous received their book in the right hand with joy because they did believe in Allah the Great, and that belief guided their actions.

Tafsir:

- The denier's punishment here flows directly from the same principle — denial of Allah leads to collapse of all virtue.

Surah al-Haqqah – Verse 34

Arabic: وَلَArabic textُحْضُ عَلَArabic textَعَArabic textِ Arabic textُسْكِArabic textِ

"And he did not encourage the feeding of the poor."

Maturidi explains:

- After mentioning his theological crime (denying Allah the Great, v.32), the Qur'an exposes his social failure: he never urged, encouraged, or took part in feeding the poor.

- The verb yaħuddu means active encouragement — it is not only about feeding personally, but also promoting and urging others to do so.

Maturidi's insights:

- Link between belief and action:

- o Maturidi emphasises that denial of Allah leads inevitably to denial of human duty.

- One who does not recognise the Giver of sustenance has no reason to share sustenance with others.

• Crime of neglect, not just oppression:

- o It does not say he stole or oppressed the poor, but that he failed to even encourage feeding them.

- o Maturidi points out that this shows how grave neglect is in Islam — omission of mercy is itself a crime.

• Social theology:

- o For Maturidi, true iman manifests in compassion. Feeding the needy reflects gratitude to Allah and recognition of His mercy.

- o Kufr produces selfishness: no care for Allah's rights, no care for His creation.

- Contrast with the righteous:

- o In Surah al-Insan (76:8 to 9), the righteous are praised for feeding the poor, orphan, and captive purely for Allah's sake.

- Here, the condemned is disgraced for the opposite — selfish neglect of the weak.

Surah al-Haqqah – Verse 35 Arabic: Arabic text "So today he has no close friend here."

- In the Hereafter, the one who denied Allah and neglected the poor finds himself utterly alone.

- Hamim refers to a close, intimate friend — one who would normally rush to protect or support.

- On that Day, he has none.

Maturidi's insights:

• Isolation as punishment:

- o In dunya he enjoyed companionship, alliances, and social support that emboldened his arrogance.

- o In əkhirah, all such ties vanish; the Qur'an portrays him abandoned, with no friend to help or intercede.

True friendship is tied to iman:

- Maturidi stresses that genuine hamim only exists in belief and obedience. Friendship built on sin and arrogance collapses in the Hereafter.

- Our'an 43:67 echoes this: "Close friends that Day will be enemies to one another, except for the righteous."

- This verse demonstrates divine justice: one who rejected Allah's friendship (wilayah) and spurned mercy toward people cannot expect friendship in Hell.

- The denier is isolated both spiritually (cut off from Allah) and socially (cut off from creation).

Surah al-Haqصah – Verse 36 Arabic: وَلَArabic textَعَArabic textَ إِلَArabic textِنْ غِسْلِArabic textَ

"And no food will there be for him except from ghislin."

Maturidi explains:

• Ghislin is described as a vile, filthy substance — the discharge, pus, and foul residue from the wounds and bodies of the people of Hell.

- It is the only “food” available for the condemned, and even that provides no nourishment or relief.

Maturidi's insights:

• Justice by reversal:

o In dunya he enjoyed luxury, feasting on the best food while neglecting the hungry.

o In äkhirah, his food is degradation itself – loathsome, disgusting, humiliating.

• Spiritual meaning:

- Maturidi notes that Hell's food symbolises the soul's corruption. Just as he consumed arrogance and selfishness in life, he now consumes filth in the Hereafter.

• Denial exposed:

- Those who denied resurrection because they could not imagine life without worldly pleasures are shown its

opposite: eternal existence, but with pleasures inverted into torment.

- Contrast with believers:

Tafsir:

- o In earlier surahs (e.g., al-Insan 76:5 to 6), the righteous drink from pure springs flavoured with camphor and ginger.

- Here, the denier has only ghislin — a vivid contrast that reflects divine justice.

Surah al-Haqqah – Verse 37

Arabic: Arabic text "None will eat it except the sinners."

Maturidi explains:

- The Qur'an clarifies that ghislin is not universal for all – it is reserved only for the khati'un.

- Khati'un means deliberate sinners, those who knowingly persist in error and rejection, not those who err unintentionally.

• Restriction of punishment:

Maturidi stresses that this shows Allah's justice: only those who deliberately reject truth and persist in arrogance face such food.

○ It is not for the weak believer who sins but still affirms Allah — their fate is different, depending on divine mercy.

• Food as reflection of the soul:

o The khati'un corrupted themselves with arrogance and sin; in akhirah their food reflects that corruption.

Just as good deeds nourish the soul, evil deeds rot it — and that rot becomes their sustenance.

• Moral theology:

Tafsir:

- For Maturidi, this verse proves that actions have consequences beyond this world. What one chooses to “consume” in life — truth or denial, mercy or greed — appears in tangible form in the Hereafter.

Surah al-Haqqah – Verse 38 Arabic: Arabic textُArabic text "But no! I swear by what you see..."

- Allah swears by everything humans can see — all visible creation around them.

- The oath is a rebuke to the deniers who mock resurrection, as if to say: the very world you look at daily testifies to My power.

• Oaths in the Qur'an:

Maturidi reminds that Allah does not swear to establish truth for Himself, but to draw human attention.

Since people are stubborn, Allah points to what they already witness — creation itself — as undeniable proof.

Visible world as argument:

- The heavens, earth, mountains, life, and death are signs of Allah's wisdom and power.

- The deniers live among proofs, yet pretend blindness. The oath forces them to confront what they cannot deny.

- Theological lesson:

- For Maturidi, this verse emphasises nazar (reflection): reason itself, by observing creation, affirms that resurrection is possible and necessary.

- The oath exposes denial as willful rebellion, not intellectual doubt.

Surah al-Haqqah – Verse 39 "...and by what you do not see."

Arabic: وَمَArabic textُثُصِرُArabic textَ

- Allah expands the oath: not only by the visible creation, but also by the unseen — realities hidden from human perception.

- This includes the unseen world of angels, spirits, revelation, Paradise, Hell, and the decrees of the Hereafter.

Maturidi's insights:

• Comprehensive proof:

○ By swearing on both what you see (v. 37) and what you do not see (v. 38), Allah encompasses all existence. Nothing lies outside His dominion.

• Seen versus unseen:

- Maturidi stresses that humans often only trust what they see, yet they already believe in many unseen realities (soul, reason, justice).

- o The Qur'an reminds them: the unseen is no less real than the seen, and Allah governs both.

- Theological lesson:

- o For Maturidi, this oath rebukes materialists and deniers (dahriyyah) who claimed only visible things exist.

- Islam affirms both realms: what is perceptible through sense and what is known through revelation.

- Resurrection, though unseen now, belongs to the same divine order that sustains the visible world.

Arabic: إِنَّهَ لَقَوْلَ رَسُArabic textُ أَرْبِArabic textِ

"Indeed, it is surely the word of a noble Messenger."

Maturidi explains:

- After the emphatic oaths (vv. 37 to 38), Allah affirms: the Qur'an is not human invention, but the message conveyed faithfully by a rasul karim (noble Messenger).

- This refers primarily to Jibril (Gabriel), who delivered revelation to the Prophet ☠. Some mufassirun also extend it to the Prophet himself, as the Messenger who conveys to mankind.

Maturidi's insights:

• The Qur'an's origin:

- Maturidi is clear: the Qur'an is Allah's speech (kalam Allah), sent down through the agency of Jibrîl.

○ It is not the Prophet's composition, nor does it resemble poetry or soothsaying.

• “Noble Messenger”:

- o Whether Jibril or the Prophet ☐, the title stresses dignity, trustworthiness, and purity.

- Revelation is preserved from corruption because it is delivered by honourable messengers, free from deceit.

- Refutation of slanders:

- Quraysh accused the Prophet of being a poet, magician, or fortune-teller. This verse directly rejects those claims, affirming that the Qur'an is divine speech brought by a noble envoy.

o For Maturidi, this verse anchors 'aqidah: the Qur'an is uncreated, divine, and infallible.

○ It also highlights that Allah's message reaches humanity through His chosen messengers — the chain of truth that leaves no excuse for denial.

Surah al-Haqqah – Verse 41 Arabic: وَمَArabic textُوَ بِقَوْلَ شَArabic textَرَ Arabic textَلِArabic textٌ مَArabic textُؤْمِنُArabic textَ

Tafsir:

"And it is not the word of a poet; little is it that you believe."

Maturidi explains:

- Here Allah directly rebuts one of Quraysh's accusations: that the Qur'an is merely poetry.

- The Qur'an's content, style, and effect are entirely unlike the speech of poets.

- Their claim only exposed their unwillingness to accept its divine origin.

• Distinction from poetry:

- o Maturidi emphasises that poetry is built on imagination, exaggeration, and ornament.

- o The Qur'an, by contrast, is revelation: truth, law, and guidance, with rhetorical perfection beyond human craft.

• “Little do you believe”:

○ This phrase (qalilan ma tu'minun) shows that they had glimpses of recognition — they knew the Prophet ☠ was not a poet — but their arrogance suppressed faith.

- Their “little belief” was not sufficient for submission, so it is dismissed as worthless.

- Theological lesson:

- o For Maturidi, this verse shows that denial is not due to lack of clarity but stubbornness.

- o The Qur'an's miraculous nature (i'jaz al-Qur'an) refutes all claims of it being poetry or human speech.

Surah al-Haqqah – Verse 42 Arabic: وَلَArabic textَ Arabic textِئُ Arabic textَلِArabic textَArabic textً مَArabic textَتَكُرْرُوْنَ "Nor is it the word of a soothsayer; little is it that you take heed."

- Another Qurayshi accusation is refuted: they alleged the Prophet was a kâhin (soothsayer, fortune-teller).

- But the Qur'an is nothing like the incoherent rhymes and dark predictions of soothsayers.

- Instead of reflecting on this obvious difference, they refused to take heed.

Maturidi's insights:

- Difference from soothsaying:

- o Kuhhan (soothsayers) dealt in guesswork, superstition, and whispers from jinn, often mixed with lies.

- The Qur'an, by contrast, is clarity, truth, law, and guidance, with no contradiction or falsehood.

• “Little do you take heed”:

○ (qalilan ma tadhakkarun) means they had the capacity to reflect but refused to use it.

Their hearts recognised that the Prophet's message was unlike soothsaying, yet they deliberately ignored the reminder.

- Maturidi stresses that denial here is moral, not intellectual. The difference between revelation and fortune-telling was clear, but arrogance blinded them.

- Revelation appeals to reason and fitrah (innate nature). To dismiss it as soothsaying is to reject both reason and innate awareness of truth.

Tafsir:

Surah al-Haqqah – Verse 43 Arabic: تُArabic textٌّ مِArabic textَبِّ Arabic textْعَArabic textَمِArabic textَ

"It is a revelation from the Lord of the worlds."

Maturidi explains:

- After rejecting the false claims (poetry, soothsaying), the Qur'an declares its true source: it is tanzil — revelation, deliberately sent down from Rabb al-'alamin (the Lord of all the worlds).

- This affirms that the Qur'an is not human speech, but divine communication with creation.

Maturidi's insights:

• Universality of the message:

Maturidi stresses that by saying Rabb al-'alamin, the Qur'an shows its message is not limited to Quraysh, Arabs, or one nation.

o The same Lord who created all beings sent this revelation for all humanity.

- Contrast with human speech:

- Poetry and soothsaying are human constructs, based on imagination and lies.

- Revelation is divine truth, descending from the Creator Himself — absolute, uncorrupted, and beyond human capacity to produce.

Tafsir:

For Maturidi, this verse affirms the Qur'an as the eternal speech of Allah (kalam Allah ghayr makhluq), conveyed to mankind through His messenger.

○ It establishes tawhid in revelation: the One who is Lord of all worlds alone has the authority to send guidance for all worlds.

Surah al-Haqqah – Verse 44 Arabic: وَلَمْ تَقْوَلَ عَلَيْنَArabic textِغَضُ أَلَArabic textَArabic textِArabic textِ "And if he had fabricated against Us any sayings..."

Maturidi explains:

- This verse introduces a conditional scenario: if the Prophet had falsely attributed any words to Allah — if he had invented even part of the Qur'an — then the consequence would be immediate and severe.

- Taqawwul means to deliberately fabricate, to claim falsely.

Proof of Prophethood:

o For Maturidi, this is a rational argument: the Prophet's survival and success prove he is truthful.

○ If he had invented, Allah would not have allowed him to prosper in his mission.

- Contrast with poets and soothsayers:

- Unlike them, the Prophet speaks only revelation. The Qur'an distinguishes him by placing him under Allah's direct protection and scrutiny.

- Theological lesson:

- The very existence of the Qur'an and the Prophet's enduring mission is evidence of divine support.

- Denial of his truthfulness contradicts both reason and revelation: reason sees the impossibility of falsehood enduring under Allah's will; revelation testifies that fabrication would have been instantly punished.

Surah al-Haqqah – Verse 45 Arabic: Arabic textَخَArabic textً مِنْهَ بِArabic textْيَمِArabic textَ "We would have seized him by the right hand."

- If the Prophet had fabricated speech in Allah's name, Allah Himself would have seized him swiftly and decisively.

• Akhadhna ("We would have seized") conveys overpowering capture.

- Bi'l-yamin literally "by the right hand," symbolises strength and absolute control.

Maturidi's insights:

• Certainty of divine justice:

- o The Prophet is under Allah's direct authority. Were he to misattribute even a word, Allah would not delay punishment.

• Right hand as power:

- Maturidi notes that in Arabic usage, seizing someone by the right hand represents total overpowering, without resistance.

• Theological point:

- This verse proves the Qur'an's authenticity: the Prophet's continued mission, protection, and success are themselves signs of his truthfulness.

- Allah's wisdom does not allow a liar to endure in the role of messenger.

• Moral insight:

- The verse also teaches believers: speaking in Allah's name without truth is among the gravest crimes. Revelation cannot be manipulated.

Tafsir:

Surah al-Haqصah – Verse 46 Arabic: Arabic textْأُوْتَيْنُ Arabic textْمُعَArabic textُ

"Then We would have cut off from him the life-vein."

Maturidi explains:

• Al-watin is the main artery of the heart (ay-or-tuh). Cutting it means instant death.

- If the Prophet had fabricated anything against Allah, he would have been struck down immediately, with no delay.

Maturidi's insights:

• Severity of fabrication:

Maturidi stresses that no sin is greater than inventing words in Allah's name.

o The Qur'an shows that Allah's justice would not tolerate even a prophet doing so.

Proof of truthfulness:

- The Prophet lived, conveyed revelation for 23 years, and triumphed over enemies. This endurance itself proves that he did not fabricate — otherwise, his life-vein would have been cut.

• Theological principle:

○ Allah's wisdom (hikmah) does not allow falsehood to endure clothed as prophethood.

True messengers are divinely protected; impostors are destroyed.

• Lesson for believers:

Tafsir:

- Speaking in Allah's name without proof — inventing laws, doctrines, or false oaths — is among the gravest forms of lying.

Surah al-Haqqah – Verse 47

Arabic: Arabic text "And none of you could have shielded him from Us."

Maturidi explains:

- If Allah had chosen to punish the Prophet ☐ for fabricating revelation, no one could have intervened, protected, or restrained that punishment.

- The statement is absolute: neither tribe, nor allies, nor angels, nor mankind could prevent Allah's decree.

• Rebuke to Quraysh:

Quraysh thought the Prophet was protected by his clan or by his own cleverness. This verse reminds them: only Allah sustains him.

○ If he were false, Allah would have ended him, and no protector could stand in the way.

Proof of authenticity:

- o Since the Prophet endured, succeeded, and his message spread, this itself is proof of his truthfulness.

- o A false claimant would not be upheld by Allah for even a moment.

- Theological principle:

○ Allah alone is al-Hafiz (Protector) and al-Mani (Preventer).

- Every protector in dunya is temporary and powerless compared to His will.

• Lesson for believers:

- True security lies only in Allah's protection. Ties of kinship, wealth, or power — which Quraysh relied upon — cannot shield one from His decree.

Surah al-Haqqah – Verse 48 Arabic: Arabic textَتَذِArabic textُهُ Arabic textَّمَثْقِArabic textَ "And indeed, it is surely a reminder for the God-conscious."

• Innahu ("indeed it") refers to the Qur'an.

• For the muttaqin (those who are mindful of Allah), the Qur'an is a tadhkirah — a reminder, admonition, and source of guidance.

Maturidi's insights:

• The Qur'an as reminder, not new invention:

Maturidi emphasises that revelation does not introduce an alien truth, but reminds mankind of what reason and fitrah (innate nature) already know: the existence of Allah, the reality of accountability, the necessity of justice.

• Selective benefit:

- o The Qur'an is universally true, but its benefit is realised only by those who have taqwa.

- o For those without humility, it becomes proof against them, not guidance.

• Theological lesson:

- o Guidance is a combination of two things: Allah's revelation and the servant's receptivity.

- o The Qur'an is available to all, but only those with taqwa — fear, humility, openness — derive its full benefit.

- Contrast:

- o In verse 41, the Qur'an was affirmed as “revelation from the Lord of the worlds.” Here, its purpose for believers is shown: to remind and strengthen them.

Tafsir:

Surah al-Haqصah – Verse 49 Arabic: وَأَنَArabic textَعَلْمُ أَنْ مِنْكُArabic textُكَذِّبِArabic textَ

"And indeed, We surely know that among you are deniers."

Maturidi explains:

- Allah openly declares His knowledge: among the people addressed (Quraysh), there are those who reject the Qur'an and the Resurrection.

- Their denial is not hidden from Allah — He knows their words, thoughts, and inner arrogance.

Maturidi's insights:

Divine knowledge is comprehensive:

Maturidi stresses that Allah's knowledge encompasses all — not only actions, but the intentions and motives behind them.

○ This verse warns that denial, even when cloaked in excuses or mockery, is fully exposed before Allah.

• Denial despite clarity:

- Their rejection was not because of ambiguity or lack of proof — the Qur'an's clarity was undeniable.

- o Rather, it was stubbornness, envy, or love of worldly comfort.

Tafsir:

- o Denial does not reduce Allah's truth or weaken the Qur'an. It only harms the deniers themselves.

- For the believer, this verse provides reassurance: Allah's justice is not blind; He sees clearly who accepts and who rejects.

Surah al-Haqqah – Verse 50

Arabic: Arabic textِنَّهَ لَحَسَرَةٌ عَلَArabic textَكَArabic textِرِArabic textَ

"And indeed, it will be a cause of regret for the disbelievers."

Maturidi explains:

- The Qur'an, which serves as a reminder and guidance for the God-conscious (v. 47), will on the Day of Judgment become a source of {h}asrah — deep sorrow and regret — for those who denied it.

- They will realise too late that the very message they mocked was the key to salvation.

Maturidi's insights:

• Dual function of revelation:

- o Maturidi stresses that the Qur'an has two roles: guidance for those who accept, proof against those who deny.

- The same message that elevates the believer crushes the disbeliever in regret.

• Nature of regret:

- Hasrah is not ordinary sadness but intense anguish — the pain of recognising the truth after its time has passed.

- o The deniers will recall every moment they heard the Qur'an and chose arrogance instead of submission.

- Theological lesson:

- This verse demonstrates divine justice: nobody is punished without warning. The Qur'an itself was their opportunity for salvation.

- o Regret in əkhirah is meaningless — it cannot reverse fate, only deepen torment.

• Moral reflection:

Tafsir:

- For Maturidi, the lesson is that delaying obedience or neglecting reminders breeds future regret. The believer must take heed while the opportunity remains.

Surah al-Haqqah – Verse 51 Arabic: Arabic textِنَّهَ لَحَفَ Arabic textْتَقِArabic textِ "And indeed, it is the truth of certainty."

- The Qur'an is described as haqq al-yaqin — absolute, undeniable certainty.

- It is not speculation, imagination, or probability; it is the firmest truth revealed by Allah, with no possibility of falsehood.

• Levels of certainty:

Maturidi often distinguishes three Qur'anic terms:

1. 'Ilm al-yaqin — knowledge of certainty (knowing something through evidence).

2. 'Ayn al-yaqin — sight of certainty (seeing it directly).

3. Haqq al-yaqin — truth of certainty (experiencing it fully in reality).

o The Qur'an is already at the highest level — it embodies reality itself.

- Contrast with denial:

- o The disbelievers treated revelation as doubt or guesswork. This verse corrects that: their denial is falsehood, the Qur'an is truth of certainty.

• Theological lesson:

○ Certainty in revelation is the foundation of iman.

o For Maturidi, faith is not blind but anchored in rational and revealed certainty. The Qur'an provides both proof and experience of truth.

• Moral reflection:

- The believer must treat the Qur'an as haqq al-yaqin: a decisive guide for life, not mere recitation. To reduce it to ritual without conviction undermines its very claim here.

Tafsir:

Surah al-Haqqah – Verse 52 Arabic: Arabic textَبَخَ بَArabic textْمِ رَبَّكَ أَلْعَظِArabic text

"So glorify the name of your Lord, the Magnificent."

Maturidi explains:

- After affirming that the Qur'an is haqq al-yaqin (the truth of certainty), the surah concludes with a command: glorify (sabbih) your Lord, recognising His greatness (al-Azim).

- The Prophet 耆, and by extension all believers, are instructed to end reflection on this surah with worship and exaltation of Allah.

Maturidi's insights:

• Theological closure:

The entire surah established Allah's power, the certainty of resurrection, the destruction of deniers, and the truth of revelation. The fitting response is tasbih (glorification).

Knowing Allah as al-'Azim requires both conviction and submission.

• Tasbüh as protection from arrogance:

- o Deniers fell because they exalted themselves. Believers are protected when they exalt Allah instead.

- o By constantly remembering Allah's greatness, the soul is humbled, aligning itself with truth.

• Connection to faith:

o For Maturidi, tasbih is not mere verbal praise but recognition in heart and action that Allah is exalted above all imperfection.

○ It links theology to practice: once truth is affirmed, it must manifest in worship.

• Moral reflection:

Tafsir:

- The surah began with al-Haqqah (the Reality) and ends with al-Azim (the Magnificent Lord). This pairing shows: ultimate reality is Allah's majesty, and man's duty is to glorify Him.

Surah al-Maˈarij - Verse 1 Arabic: Arabic textٌ Arabic textٌ Arabic text "A questioner asked about a punishment bound to happen."

- A scoffer from Quraysh mockingly demanded: "If this punishment is real, bring it down upon us."

- The verse responds: this punishment is not imagined but waqi — certain, inevitable, already decreed.

Mockery as denial:

- o The act of “asking” here is not genuine inquiry but derision.

- For Maturidi, this reflects the attitude of deniers: they confuse arrogance with intelligence.

Punishment as certainty:

- o The Qur'an does not dignify their mockery with debate — it declares the punishment is real, and denial cannot prevent it.

- Theological lesson:

Tafsir:

- o Denial does not reduce truth. Whether accepted or mocked, divine decree stands.

- Arrogant challenges to revelation are themselves proof of hardened hearts.

Surah al-Maˈarij - Verse 2

Arabic: Arabic text

"For the disbelievers — none can avert it."

- The punishment is specifically for the disbelievers who reject revelation.

- Once it arrives, there is no defender, no shield, no one to repel Allah's decree.

• Absolute sovereignty:

Maturidi stresses Allah's will is irresistible.

o No tribe, idol, or alliance can prevent what Allah has decreed.

Contrast with dunya:

- o In worldly life, the arrogant relied on wealth, friends, and power to escape consequences. In akhirah, none of these protect.

- Theological lesson:

Tafsir:

○ This verse affirms tawhid in power — Allah alone is the source of protection and harm. All else is illusion.

Surah al-Maˈarij - Verse 3 Arabic: مَArabic textَعَArabic textِج "From Allah, Lord of the Ascending Ways."

- The punishment comes from Allah, described here as dhi al-maarij — “Possessor of the Ascending Ways.”

- This refers to the lofty stations, degrees, and pathways by which angels ascend to Him, and by which His decree descends.

• Allah's transcendence:

o Maturidi stresses that ma arij signifies exalted ranks, not spatial ladders.

Allah is transcendent, beyond place, yet His angels ascend through degrees of honour and obedience.

- Theological lesson:

Tafsir:

- Revelation descends from the highest source, and all creation is in hierarchy beneath Allah's command.

- The punishment mentioned is not random — it flows from divine sovereignty, whose order and authority extend over seen and unseen.

Surah al-Maˈarij - Verse 4

Arabic: تُعَرَجَ Arabic textْمَلَكَةِ وَArabic textْرُوْحِ Arabic textَّيْهَ فِArabic textَوْمِ كَArabic textَ مَقْدِرًArabic textَ خَمْسِArabic textَ أَلْفَ سَنَّةِ "The angels and the Spirit ascend to Him in a Day whose measure is fifty thousand years."

• Ta'ruju = to ascend, rise upwards.

• Angels and al-Ruh (often interpreted as Jibril) ascend to Allah with decrees, commands, and the records of creation.

- The Day of Judgment is described as having the span of fifty thousand years — meaning its length and gravity surpass all human measure.

Maturidi's insights:

• Not spatial ascent:

Maturidi clarifies: Allah is not confined in place, nor reached by physical climbing. The “ascent” of angels signifies approach in obedience and the carrying of divine commands.

• Fifty thousand years:

○ This number conveys unimaginable length and difficulty.

o For believers, the Day is made light and eased by Allah's mercy; for disbelievers, it stretches unbearably.

- The Day of Judgment is not a fleeting moment but a prolonged, overwhelming reality, beyond worldly perception.

- Allah's majesty is shown in how even angels and Jibril are described in relation to ascent to Him.

Arabic: Arabic textّArabic textّArabic textًArabic textً

"So be patient with gracious patience."

Maturidi explains:

- The Prophet is instructed to bear with patience the mockery, denial, and hostility of the disbelievers.

- Sabr jamil is patience without complaint, bitterness, or loss of dignity.

Maturidi's insights:

• Patience linked to the Hereafter:

o Since the Day of Judgment is so immense and certain (v. 4), the Prophet is reminded to endure temporary harm in dunya.

○ All trials are brief compared to the fifty-thousand-year Day.

• Model for believers:

Maturidi stresses this command applies to all who follow the Prophet: patience in faith, resisting sin, and enduring trials is essential.

- True patience flows from conviction in Allah's justice. Without belief in the Hereafter, patience collapses into despair; with belief, it becomes strength and dignity.

Tafsir:

Surah al-Ma'arij – Verse 6

"Indeed, they see it as distant."

Maturidi explains:

Arabic: Arabic textًا

- The disbelievers consider the Day of Judgment far-fetched, either in time or in possibility.

- To them, resurrection is a remote idea, not an imminent certainty.

Maturidi's insights:

• Denial through distance:

Maturidi notes that humans often dismiss what feels distant. The deniers deceive themselves by imagining the Day too far to matter.

• False security:

- Their false sense of time creates arrogance — they live heedlessly, assuming consequences will never arrive.

o For Maturidi, this shows denial is rooted in tawahhum (false imagination), not rational argument.

○ What seems “distant” to man is near to Allah.

Tafsir:

"But We see it as near."

Maturidi explains:

Surah al-Marij - Verse 7 Arabic: وُنْرِهَArabic textُرِيْنَا

- In contrast, Allah declares the Day to be near, inevitable, and already decreed.

- Human perception is faulty; divine perspective is reality.

Maturidi's insights:

• Relativity of time:

What humans count as long, Allah describes as brief. The entire span of worldly history is like an hour compared to the Hereafter.

• Certainty versus illusion:

- o For Allah, the Day is not future but fixed, part of His eternal decree.

- o Maturidi stresses that Allah's knowledge and will encompass all time. To Him, distant and near are the same.

- The believer must align with divine perspective, not human illusion.

Tafsir:

Surah al-Marij - Verse 8 Arabic: يَوْمَ تَكُنْنُ أَسْمَArabic textَ كَArabic textْمُهْلِ

"On the Day when the sky will be like molten metal."

Maturidi explains:

- The sky, once a firm canopy, will melt and dissolve like boiling oil or molten copper (muhl).

- This imagery conveys total collapse of the natural order.

Maturidi's insights:

• Reversal of security:

The sky that sheltered humanity becomes a source of terror.

• Visible proof:

Maturidi stresses that Qur'anic imagery uses familiar substances (molten metal, oil) to approximate unseen realities — it gives a glimpse of horror within human comprehension.

- o The collapse of the heavens proves creation is contingent, not eternal. The deniers' claim of permanence is false.

Tafsir:

Surah al-Marij - Verse 9 Arabic: وَتَكُنُ Arabic textْجَبَArabic textُ كَArabic textْعَمُهُمْ

"And the mountains will be like wool."

Maturidi explains:

- The mighty mountains will scatter and dissolve like fluffed, dyed wool (ihn).

- What appeared most solid will become weightless and fragile.

Maturidi's insights:

• Symbol of reversal:

o In dunya, mountains symbolise stability. On that Day, they symbolise fragility.

• Lesson in power:

o If mountains can collapse to dust, what arrogance can man have in his own strength?

Maturidi uses this as proof against materialists who thought the world eternal. Even the most enduring features of creation disintegrate under Allah's command.

Tafsir:

Surah al-Ma'arij – Verse 10

Arabic: وَلَArabic textُسْتَأْكْرَ حَمْيَمْ خَمِArabic textَا

"And no close friend will ask about a close friend."

Maturidi explains:

- On the Day of Judgment, even the strongest bonds of kinship and friendship are severed.

- Hamim means an intimate, devoted friend — yet here, he does not even inquire about another.

Maturidi's insights:

• Isolation:

o In dunya, people relied on friends and family for support, sometimes even to shield them from justice. In a khirah, each soul is left alone.

• Intensity of fear:

The terror of the Day is so overwhelming that even the closest companions abandon concern for one another.

Salvation depends only on faith and deeds, not on earthly ties. Lineage, clan, and friendship collapse before divine justice.

Tafsir:

Surah al-Ma`arij – Verse 11 Arabic: يُصِرُّArabic textْتُهُمْ يَدُُّ Arabic textْمُجْرَمِمْ لِهِ يَقَتَArabic textِنَ عَذَArabic textِ يَوْمِ Arabic textِّيِّ بِنِيَهِ

"Though they will be made to see them, the criminal will wish to ransom himself from the punishment of that Day by his children."

Maturidi explains:

- They will still see their loved ones, but will have no thought of helping them.

- Instead, the guilty would sacrifice even his own children to escape torment.

Maturidi's insights:

• Exposure of selfishness:

o In dunya, the denier claimed love for his family, but in akhirah he would gladly sacrifice them for his own survival.

• Moral failure revealed:

True love would have led him to faith and righteousness, securing salvation for himself and them. His false “love” collapses under judgment.

- This reveals the essence of kufr: self-worship and selfishness. When stripped of illusions, the denier values no one but himself.

Tafsir:

Surah al-Marij - Verse 12 Arabic: Arabic text

"And his wife and his brother."

Maturidi explains:

- On the Day of Judgment, the guilty would wish to ransom himself from punishment by offering up even his closest companions – his spouse (sahibah) and his brother.

Maturidi's insights:

- Collapse of worldly love:

- o In dunya he claimed to love and protect them, but in äkhirah he sees them as bargaining chips.

• Exposure of selfishness:

- His “love” was self-serving; when faced with justice, he would abandon even the most intimate bonds.

- Theological lesson:

- o Family ties cannot save one in the Hereafter. True loyalty is faith in Allah, not bloodline.

Surah al-Maˈarij - Verse 13 Arabic: Arabic textّArabic text "And his kindred who sheltered him."

- The fasilah refers to his clan or extended family — those who supported him and gave him protection in dunya.

- Even them he would cast away to escape torment.

Maturidi's insights:

• Tribal pride destroyed:

- Quraysh placed immense pride in kinship and tribal solidarity. On that Day, this pride is shown to be worthless.

• Moral inversion:

- o Those he once leaned on for honour, he would now sacrifice.

- Theological lesson:

- Allah shows that only faith grants security; social bonds collapse in the face of His justice.

Surah al-Maˈarij - Verse 14 Arabic: وَمَArabic textِArabic textُزْزَضَ جَمِArabic textًArabic textُمَّ يُArabic textِArabic textِ "And everyone on earth altogether — so that it could save him."

- The guilty would even wish to give up the entire population of earth in ransom for his own soul.

Maturidi's insights:

• Ultimate selfishness:

- His desperation shows the depth of despair — he would sacrifice the whole world if it meant his survival.

- Refutation of bargaining:

- This verse strips away every illusion that punishment can be avoided through wealth, kinship, or negotiation.

- Theological lesson:

Tafsir:

- Divine justice cannot be bribed or bargained. Each soul is accountable for its own deeds.

Surah al-Maˈarij - Verse 15 Arabic: Arabic text "No! Indeed, it is a blazing Fire."

• Allah rejects these false hopes: kalla – never.

- The denier cannot escape. His only destination is laža, the blazing Fire.

• False security exposed:

- All reliance on tribe, family, wealth, or bargaining is shattered.

- Direct confrontation with truth:

- o The verse's brevity (kalla innaha laza) mirrors the bluntness of judgment: no excuses remain, only Fire.

- Theological lesson:

Tafsir:

- Punishment is not arbitrary but the inevitable result of denial. Hell is the unveiled reality of kufr, just as Paradise is the unveiled reality of faith.

Surah al-Maˈarij - Verse 16 Arabic: Arabic text "It will tear away the scalp and limbs."

• Nazzaah means a force that snatches and tears violently.

• Al-shawa refers to extremities of the body — skin, scalp, hands, feet — the very parts that once sinned in arrogance.

Punishment fits the crime:

o Those who used their limbs to sin now find those limbs targeted by Hell.

• Complete humiliation:

o The verse highlights not just pain but utter loss of dignity, stripping man of the body he once gloried in.

- Theological lesson:

Tafsir:

- Just as limbs will testify against sinners (36:65), they will also bear direct punishment.

Surah al-Maˈarij - Verse 17

Arabic: Arabic text

"It calls the one who turned his back and fled."

- Hell itself is described as calling or summoning those who rejected faith.

- It drags in the one who turned away from guidance and obedience.

• Hell as active agent:

- The Fire is personified, showing eagerness to consume those who denied truth.

• Nature of rejection:

- Adbara wa tawalla = turning away with the back, symbolising complete refusal of submission.

- Theological lesson:

Tafsir:

○ Hell belongs to Allah's justice — it “calls” only those who chose to abandon guidance.

Surah al-Maˈarij - Verse 18 Arabic: Arabic text "And he amassed wealth and hoarded it."

- The condemned is further described: he collected wealth greedily and withheld it (aw'a) instead of spending for Allah's sake.

• Greed as root of kufr:

o For Maturidi, attachment to wealth blinds the heart from Allah and the poor.

• Hoarding as ingratitude:

- Wealth was given as a trust, but he clung to it selfishly, neglecting zakat and charity.

- Theological lesson:

Tafsir:

- Kufr manifests in two forms: rejection of Allah (theological) and rejection of His creation (social). Hoarding wealth shows both.

- These three verses (16 to 18) paint the profile of the condemned: arrogant, rejective of truth, and greedy. Hell actively claims such people.

Surah al-Maˈarij - Verse 19 Arabic: إِنّ أَArabic textْأُنْسَArabic textِ خَلْقٍ هَلْوَعََا "Indeed, man was created anxious and restless."

• Halü means extremely impatient, greedy, restless – quick to panic when harmed, and quick to cling selfishly to good.

- This verse diagnoses the natural state of the human soul without divine guidance.

• Human weakness:

- o Man by nature is unstable, pulled by fear and desire.

• Need for revelation:

- For Maturidi, this shows why Allah sent prophets: without revelation, man is dominated by anxiety and greed.

- Theological lesson:

Tafsir:

- o Man is not self-sufficient. He requires divine discipline to tame his restless nature.

Surah al-Maˈarij - Verse 20 Arabic: Arabic textّ جُزُوَعَا "When evil touches him, he is full of panic."

- In hardship, the unguided human collapses into despair and wailing.

• Jazü means excessively complaining, unable to endure even small affliction.

• Absence of faith:

Lacking trust in Allah, he cannot see hardship as test or purification.

• Moral failure:

- Instead of patience, he turns to complaint, showing ingratitude.

- Theological lesson:

Tafsir:

- Faith transforms suffering into patience; without it, man is enslaved to fear.

Surah al-Maˈarij - Verse 21

Arabic:

Arabic textًا "And when good touches him, he becomes withholding."

Maturidi explains:

- In ease and prosperity, the unguided human becomes miserly, refusing to share blessings with others.

• Manu' means tight-fisted, hoarding, unwilling to spend.

• Greed and forgetfulness:

- When tested with wealth, he forgets Allah, imagining himself independent.

• Mirror of verse 20:

- o In hardship, he despairs; in prosperity, he withholds — both extremes expose imbalance.

- Theological lesson:

Tafsir:

- Faith is the only cure for human instability: it teaches patience in hardship and generosity in ease.

- Together, verses 19 to 21 describe the raw human condition: unstable, anxious, greedy.

Surah al-Maˈarij - Verse 22 "Except those devoted to prayer."

Arabic: Arabic textّArabic text

- The natural restlessness of mankind (vv. 19 to 21) does not apply to everyone.

- The exception is those who establish salah consistently — they are freed from panic, greed, and despair.

- Prayer as discipline:

- o For Maturidi, salah disciplines the soul, curbs desire, and redirects fear towards Allah.

- Contrast with the halú:

- The anxious man collapses in hardship, but the one grounded in prayer stands firm.

- Theological lesson:

Tafsir:

- Worship transforms human nature — without it, man remains a slave to impulses; with it, he attains stability.

Surah al-Maˈarij - Verse 23 Arabic: Arabic text "Those who are constant in their prayer."

Maturidi explains:

- Not just those who pray occasionally, but those who are consistent, regular, and unwavering.

• Da'imun = continual, never neglectful.

- Consistency over sporadic worship:

- For Maturidi, true transformation comes only through discipline, not one-time acts.

- Faith manifested in constancy:

- Regular prayer reflects continuous awareness of Allah, unlike the heedless who remember Him only in hardship.

- Theological lesson:

Tafsir:

- alah is the foundation of taqwa; neglect of it is the root of heedlessness.

Surah al-Maˈarij - Verse 24 Arabic: وَArabic textْذِArabic textَ فِArabic textَمْوَArabic textِهُمْ خَقْتٌ مَعْلُArabic textْ

"And those in whose wealth is a known right."

Maturidi explains:

- The righteous recognise that their wealth contains a rightful share for others.

- This is beyond voluntary charity — it points to zakat and the moral duty of generosity.

• Wealth as trust:

- o For Maturidi, wealth is not absolute ownership but a trust from Allah.

- Fulfilling the rights of others is part of worship.

• Opposite of the miser (v. 21):

- o Where the sinner hoards, the believer shares.

- Theological lesson:

Tafsir:

- o Social justice is tied to iman: caring for the needy is proof of sincerity in faith.

Surah al-Maˈarij - Verse 25

Arabic: Arabic textَّArabic textِلُ وَأَمْخُرُArabic text

"For the one who asks, and for the one deprived."

Maturidi explains:

• The “known right” is directed to two groups:

1. Al-sa'il — the one who asks, openly seeking help.

2. Al-ma h dot r u dot m — the deprived, who may not ask but still suffer in need.

• Balance of charity:

Charity is not only for those visible in their need, but also for the hidden poor who suffer silently.

• Moral vigilance:

- o The believer must seek out the deprived, not wait until they ask.

- Theological lesson:

Tafsir:

- True iman manifests as both worship (salah) and compassion (zakat/infaq).

- Neglecting either weakens faith, since the Qur'an ties them together repeatedly.

- Verses 22 to 25 show that prayer and generosity cure man's restless, greedy nature. The surah now continues describing further traits of the God-conscious.

Surah al-Maˈarij - Verse 26 Arabic: وَArabic textَّذِArabic textَ يَصْدِقُArabic textَ بِبَيْمَ Arabic textَّذِArabic textَ "And those who affirm the truth of the Day of Recompense."

- A defining quality of the righteous is belief in Yawm al-Din — the Day of Judgment, when every soul is held accountable.

- Their lives are shaped by this conviction; denial of the Day is the root of arrogance, while belief in it produces humility.

• Faith and responsibility:

Maturidi often stresses that recognition of accountability is what separates the believer from the heedless.

Without this belief, morality collapses into selfishness.

- Theological lesson:

Tafsir:

- Belief in the Hereafter is not abstract; it is a lived truth that disciplines action and prevents transgression.

Surah al-Maˈarij - Verse 27

Arabic:

وَArabic textَّذِArabic textَ هُمْ مِنْ عَذَArabic textِ رَبِّبِهِ مَشْغْفُArabic textَ "And those who are fearful of the punishment of their Lord."

Maturidi explains:

• Mushfiqin means deeply cautious, apprehensive.

- Even while believing and worshipping, they do not feel secure from Allah's punishment.

• Balance of fear and hope:

o The righteous combine faith in Allah's mercy with fear of His justice.

○ This prevents arrogance and complacency in worship.

- Contrast with deniers:

- Deniers treated the Hereafter as distant (70:6), but believers treat it as imminent, always fearing their standing before Allah.

- Theological lesson:

Tafsir:

- True iman does not presume entitlement to Paradise — it lives between fear (khawf) and hope (raja').

Surah al-Maˈarij - Verse 28 Arabic: إِArabic textُذَArabic textَبَّهُمْ غَيْرٍ مَأْمُوْ "Indeed, the punishment of their Lord is not something to feel secure against."

Maturidi explains:

- The Qur'an explains why they remain fearful: Allah's punishment is not to be taken lightly, nor assumed avoidable by lineage, wealth, or past deeds.

• Denial of false security:

Quraysh thought their idols, ancestors, or tribal honour would protect them. This verse dismantles such illusions.

Warning for believers:

- Even those with faith are not exempt from vigilance — persistent arrogance or sin can invite punishment.

Tafsir:

- Salvation is through Allah's mercy, not entitlement.

- o The believer must never feel fully secure from Allah's justice, but remain humble and cautious.

- These verses (26 to 28) highlight the inner state of the believer: conviction in the Day of Judgment and constant awe before Allah's justice.

Surah al-Maˈarij - Verse 29 Arabic: وَArabic textَّذِArabic textَ هُمْ لِفَرِوَجِهُمْ خَفْطُوَنَ "And those who guard their chastity."

Maturidi explains:

- Another mark of the righteous: they protect their private parts, preserving themselves from unlawful sexual acts.

- This includes both men and women, and covers modesty, fidelity, and restraint.

Moral Purity:

The phrase “wa-alladhina hum li-furujihim hafizun” highlights a key trait of the righteous — safeguarding chastity. The word furuj (singular: farj) is a modest reference to the private parts, and hifz means to guard, protect, and restrain.

Comprehensive Protection:

Maturidi explains that this safeguarding is not limited to physical acts. It includes:

• Protecting oneself from zina (fornication/adultery).

- Avoiding any approach to indecency, such as gazes, unlawful desires, or situations that invite temptation.

- Maintaining inner purity, since sin begins with intention and thought before action.

Human Needs & Lawful Outlets:

Since sexual desire is natural, Allah allows lawful outlets (i.e. through marriage). Thus, this guarding is not total abstinence, but disciplined fulfillment according to divine law.

Spiritual Dimension:

Protecting chastity is tied to protecting faith itself. Maturidi stresses that unlawful indulgence corrupts the soul, weakens taqwa, and distracts from obedience. By contrast, restraint purifies the heart and strengthens devotion to Allah.

Theological Lesson:

- Morality in Islam is not denial of human needs, but their regulation under divine command.

- The Qur'an praises believers who discipline their desires for Allah's sake.

- This verse is part of a larger portrait of the righteous (beginning from "illa al-musallin" in verse 22), showing that prayer, charity, chastity, and honesty together form the character of true believers.

Tafsir:

Surah al-Maˈarij - Verse 30

Arabic: Arabic textَيْرَ مُArabic text "Except with their spouses, or those whom their right hands possess — for then they are free from blame."

Maturidi explains:

- Lawful intimacy with one's spouse (and, in the context of that time, with concubines) is not blameworthy.

- The prohibition is against transgression outside of these bounds.

Maturidi's insights:

• Lawful versus unlawful:

o For Maturidi, Islam recognises human desire but directs it lawfully, protecting family and society.

• Balance:

o Unlike monasticism, Islam does not suppress natural needs but regulates them within divine law.

- Obedience means disciplining desire according to Allah's commands, not abolishing desire altogether.

Tafsir:

Surah al-Marij - Verse 31 Arabic: فَمَنْ أَبَتَّعَArabic textَرَArabic textَ ذَلِكَ فَأَوَلَArabic textُكَ هُمْ أَلَعَArabic textُArabic textَ

"But whoever seeks beyond that, then they are the transgressors."

Maturidi explains:

- Any pursuit of sexual gratification outside the lawful bounds is transgression ('udwan), injustice against Allah's limits, and against human dignity.

Maturidi's insights:

• Boundary of obedience:

o For Maturidi, this verse defines chastity as not just moral virtue but obedience to divine law.

• Nature of transgression:

o Unlawful desire corrupts both the individual and society, spreading betrayal, exploitation, and injustice.

- True righteousness is not only prayer and charity, but also self-restraint. The one who ignores limits in private matters is no less an aggressor than the tyrant in public life.

Tafsir:

Surah al-Marij - Verse 32 Arabic: وَArabic textَّذِArabic textَ هُمْ لَArabic textَكَلِّArabic textِهِمْ وَعَقِArabic textُمْ لَArabic textُثْمَ

"And those who are faithful to their trusts and their covenants."

Maturidi explains:

- The righteous carefully guard (raun) both amanat (trusts placed in their care) and ahd (promises and covenants).

- This covers duties to Allah (worship, vows) and duties to people (justice, honesty, reliability).

Maturidi's insights:

• Amanah as divine test:

- o For Maturidi, all of life is an amanah — wealth, knowledge, family, even the body are trusts from Allah.

• Social dimension:

- Keeping one's word and safeguarding trust builds justice; betrayal reflects hypocrisy and arrogance.

- Faith is not limited to rituals; fulfilling amanat and 'uhud is central to iman.

Arabic: وَArabic textَّذِArabic textَ هُمْ يَشْهَArabic textْهُمْ قَArabic textِمُArabic textَ

"And those who stand firm in their testimonies."

Maturidi explains:

- They uphold the truth when bearing witness, neither concealing nor distorting it.

• Qa'imun implies standing upright, fulfilling testimony fully.

Maturidi's insights:

• Justice as act of faith:

- o Bearing witness truthfully is not only a legal duty but a religious obligation.

- Contrast with hypocrites:

- o Deniers distort truth for gain; believers uphold it even against themselves or loved ones.

- The phrase “bi-shahadatihim qa'imun” refers to the believers' commitment to truth whenever they bear witness.

- Shahadah means testimony or witness, whether in a court of law, personal dealings, or in matters of faith.

• Qa'imun means "they uphold, they stand firmly," indicating diligence and consistency.

Truthfulness as a Sacred Duty:

Maturidi emphasizes that truth in testimony is not only a social necessity but also an act of obedience to Allah. False testimony (shahadat az-zur) is among the gravest sins, equated in hadith with shirk.

Types of Testimony:

- Legal testimony — giving truthful evidence in disputes, contracts, and rights.

• Social testimony — honesty in speech, contracts, and oaths.

• Faith testimony — upholding the testimony of la ilaha illa Allah with sincerity in both word and deed.

Upholding versus Neglecting:

The word qa'imun implies not just “speaking the truth” but also preserving testimony when it is needed, not withholding it out of fear, bribe, or favoritism. Neglecting testimony is a betrayal of trust.

Theological Lesson:

- Believers are defined not just by worship but by their reliability in human affairs.

• Upholding testimony safeguards justice, and justice is a foundation of shari'ah.

- A community's faith and moral order collapse when falsehood spreads and testimony is corrupted.

• Testimony (shahadah) is sacred — false witness is betrayal of Allah's justice.

Arabic: وَArabic textَّذِArabic textَ هُمْ عَلَArabic textَلَلَArabic textِهِمْ يُحَArabic textِظُهِنَ

"And those who guard their prayers."

Maturidi explains:

• Having begun with salah (v. 22 to 23), the list of righteous qualities ends with it again.

Here the focus is on yuhafizun — carefully protecting the prayer: its times, conditions, humility, and spirit.

Maturidi's insights:

Prayer as foundation:

Prayer begins and seals the description of the righteous, showing it is the anchor of faith.

• Guarding as vigilance:

○ It is not just performing the act, but maintaining its quality and consistency.

Comparison with Earlier Verses:

In verse 23 of this surah, Allah described believers as “alladhina hum 'alasalatihim da'imun” (those who are constant in their prayers).

- Da'imun indicates continuity — they never abandon the prayer.

- Yuhafizun here indicates preservation with discipline — they pray at the correct times, with correct etiquette, and safeguard it from corruption.

- Maturidi explains that the Qur'an combines both qualities: consistency and proper safeguarding.

The Inner and Outer Aspects:

Guarding the prayer is twofold:

1. Outer safeguarding: performing prayer on time, with purity, facing the qiblah, and fulfilling the pillars.

2. Inner safeguarding: maintaining khushu' (humility and focus), sincerity, and avoiding hypocrisy.

Prayer as Central Identity:

Maturidi highlights that {sal} ah is the marker of the believer. By beginning and ending this section of verses with prayer (v. 23 and v. 34), the Qur'an shows that prayer is both the foundation and the seal of righteousness.

- Prayer is not a burden but the lifeline of the believer's connection with Allah.

• A person's faith is measured by the care they give to salah.

- Those who neglect it, or reduce it to empty form, remove themselves from the traits of the true believers described here.

Surah al-Maˈarij - Verse 35 Arabic: Arabic textُكَرْمُArabic text "It is they who will be honoured in Gardens."

- After describing their traits, Allah declares their reward: honour (mukramun) in Paradise.

- Not only entry, but dignity, elevation, and eternal nearness to Allah.

Maturidi's insights:

- Contrast with deniers:

- The arrogant deniers are humiliated in chains and Fire (vv. 15 to 18); the humble believers are honoured in Gardens.

• Honour as divine gift:

- True dignity is not in wealth or tribe but in faith and obedience.

- Theological lesson:

- o Paradise is both recompense for deeds and pure mercy — the believer is mukram (honoured) because Allah chose to elevate him.

Surah al-Maˈarij - Verse 36 Arabic: Arabic text "So what is [the matter] with those who disbelieve, hastening towards you?"

- The verse rebukes the disbelievers who crowded around the Prophet ☎, mockingly and with arrogance.

- Muhti'in means rushing with necks stretched forward — a posture of mockery and hostility rather than respect.

Maturidi's insights:

• Irony of eagerness:

- o They rejected revelation, yet hurried arrogantly to argue against it.

• Revealed arrogance:

- Their rushing was not for guidance but for ridicule, showing hardness of heart.

- Theological lesson:

- Mere physical approach to the Prophet is meaningless without submission; guidance requires humility, not mockery.

Surah al-Maˈarij - Verse 37 Arabic: Arabic text "From the right and from the left, in groups."

- The disbelievers surrounded the Prophet ☠ in gatherings ('izin) — groups clustered in mockery.

• They came from all sides, but not to believe – only to jeer and argue.

Maturidi's insights:

• False strength in numbers:

- Their confidence lay in crowds, not in truth.

- Contrast with believers:

- o True believers gathered in prayer and sincerity; disbelievers gathered only to mock.

- Theological lesson:

Tafsir:

- Strength in numbers cannot protect from truth. On the Day of Judgment, each soul stands alone.

Surah al-Maˈarij - Verse 38 Arabic: Arabic text "Does every one of them hope to enter a Garden of bliss?"

- The Qur'an asks mockingly: do these arrogant deniers expect Paradise, despite rejecting faith and mocking the Prophet?

• False hope exposed:

They denied resurrection, yet fancied entitlement to good if it existed.

• Justice affirmed:

- Maturidi stresses that Paradise is not lineage or privilege — it is reward for faith and obedience.

- Theological lesson:

Tafsir:

○ Hope without deeds or faith is delusion. True hope in Paradise is tied to taqwa.

Surah al-Maˈarij - Verse 39 Arabic: Arabic textً اُArabic textَعْلَمُArabic textَ "Never! We created them from what they know."

Maturidi explains:

• Allah rejects their delusion (kalla).

- They know they were created from a humble fluid, yet act arrogantly as if they were eternal beings.

- Origin as proof of weakness:

- Their own origin — a despised drop — is evidence against their pride.

- Maturidi stresses this rational argument: if Allah can create life from base origin, resurrection is easier still.

• Moral inversion:

Tafsir:

- Forgetting one's origin breeds arrogance; remembering it nurtures humility.

Surah al-Maˈarij - Verse 40 Arabic: Arabic textّ Arabic text "But no! I swear by the Lord of the Easts and the Wests that We are surely able."

Maturidi explains:

- Allah swears by Himself as the Lord of all horizons — every rising and setting of the sun, moon, and stars.

- The oath affirms divine power: He is fully able to resurrect, punish, and replace the arrogant deniers.

• Plural “Easts and Wests”:

o Maturidi notes it refers to the multiple points of sunrise and sunset across the year.

○ This shows Allah's comprehensive control of cosmic order.

- Theological lesson:

Tafsir:

- o The same Lord who controls daily cycles of light and darkness has absolute power over life, death, and resurrection.

Surah al-Maˈarij - Verse 41 Arabic: عَلَArabic textَنْ يَُبْدَلَ خَيْرًArabic textَنْهُمْ ﴿إِمَArabic textَحْثُ بِمَسْبُوَ قِArabic textَ "To replace them with better than them, and We are not to be outdone."

Maturidi explains:

- Allah declares His ability to remove the arrogant deniers and bring forth better, more obedient servants in their place.

- No one can outrun or frustrate His decree.

- Divine replacement:

- Just as earlier nations were destroyed and replaced, Quraysh too could be supplanted.

- No escape:

- Masbuqin = to be preceded or defeated. Allah cannot be overtaken, delayed, or opposed.

Tafsir:

- Guidance and honour are privileges, not entitlements. Allah can grant them to others if one rejects.

Surah al-Maˈarij - Verse 42 Arabic: فَذْرَهُArabic textَخْوَضُArabic textَيَلْعَبُArabic textَتَّArabic textَلْقُArabic textَوْمَمِهُArabic textَّذَArabic textَوْمِدُArabic text "So leave them to plunge in vain talk and play until they meet their Day which they are promised."

Maturidi explains:

- The Prophet ☐ is told not to be disheartened. The deniers' mockery is temporary.

• They will soon face the promised Day – the Day of Judgment.

Maturidi's insights:

• Futility of denial:

- Their khudud (vain arguments) and la'b (mocking play) cannot prevent what is coming.

• Prophetic consolation:

- The Prophet is reassured: his mission is to deliver, not to force belief. Justice will arrive in its time.

Tafsir:

- Denial and mockery are symptoms of heedlessness; the promised Day is the ultimate cure for delusion.

Surah al-Maˈarij - Verse 43 Arabic: يُوْمِ يَخْرَجُنَ مِنَ Arabic textْأَجَذَArabic textَ سِرَArabic textَ عَأَكَArabic textَهُمُ Arabic textَّArabic textَصَبِدِ يَوْفِضُArabic textَ "The Day they will come forth from the graves quickly, as if they were racing towards idols."

Maturidi explains:

- The disbelievers will rush from their graves at resurrection, in frantic haste.

- The Qur'an likens their running to when they used to rush eagerly toward their idols in dunya.

Maturidi's insights:

• Irony of resurrection:

o They mocked resurrection as impossible, but on that Day they will be rushing headlong toward it.

• Analogy of idols:

Their eagerness for false gods is contrasted with their forced haste toward divine judgment.

Tafsir:

- The zeal they wasted on idolatry brings them no benefit; instead it mirrors their forced march to judgment.

Surah al-Maˈarij - Verse 44 Arabic: Arabic textً Arabic textِ Arabic textٌ Arabic textَّهُ Arabic textْيَوْمِ Arabic textَّذِArabic textَأَنْوَ Arabic textْArabic textَدُArabic textَ "Their eyes humbled, humiliation will cover them. That is the Day which they were promised."

Maturidi explains:

- On that Day, the proud and mocking eyes of the deniers will be cast down in humiliation.

• Disgrace (dhillah) will envelop them completely.

- This is the very Day they once denied and mocked.

Maturidi's insights:

• Humiliation as reversal:

- o The eyes that once glared arrogantly at prophets now drop in shame.

- Promise fulfilled:

- o What they ridiculed as impossible is now undeniable reality.

- Resurrection is the great equaliser: arrogance is shattered, truth is unveiled, and divine promise is fulfilled without fail.

Maturidi's Perspective

• Human nature: restless, selfish, unstable without revelation.

• Faith's cure: prayer, charity, chastity, honesty, and conviction in the Hereafter.

- Deniers' fate: humiliation, Fire, and regret — all rooted in arrogance, greed, and disbelief.

• Believers' fate: honour in Gardens, the fruit of worship and mercy.

• Allah's sovereignty: absolute; He can replace nations, resurrect all, and judge without rival.

For Maturidi, Surah al-Maarij is a lesson in human weakness versus divine power, showing that only revelation transforms man from halu (restless) to mukram (honoured).

Surah Nuh – Verse 1 Arabic: إِنَّ أَرْسَلَئَArabic textُوَحَأَ إِلَArabic textَوْمِهِ أَنْ أَذْزِقَ قَوْمَكَ مِنْ قَبْلِ أَنْ يَتَتِArabic textُمْ عَذَArabic textَ Arabic textِArabic textَ "Indeed, We sent Nuh to his people, [saying]: Warn your people before a painful punishment comes upon them."

• Allah begins with a reminder of His sending of prophets as acts of mercy. The mission of Nuh al-Sulaym was preventative – to warn before punishment descends.

- The warning indicates that divine chastisement does not arrive without prior notification and proof.

Maturidi's insights:

- This verse establishes a principle: Allah does not punish without first sending a messenger. It rebukes those who later claim ignorance.

- The description of punishment as “painful” shows that it is not arbitrary but proportionate to persistent denial.

- Maturidi stresses the pedagogical function of prophecy: the prophet is sent not to condemn but to rescue, urging repentance before it is too late.

Surah Nuh – Verse 2 Arabic: Arabic textَقَوْمِ إِلَArabic textَكُمْ تَذِArabic textٌ مِArabic textَ "He said: O my people, indeed I am to you a clear warner."

You have reached the end of the document.