Tafsir Al-Maturidi Ta'wilat Ahl Al-Sunna – Tafsir Of The Holy Quran – Volume 29 – Juz 29

- Nuh's address is marked by gentleness – “O my people” – affirming kinship even while warning of consequences.

- "Clear warner" (nadhir mubin) — his message was transparent, without ambiguity, rooted in revelation not conjecture.

Maturidi's insights:

- The phrase underscores the clarity of truth: denial cannot be excused by confusion.

- Maturidi observes that every prophet combines nasihah (sincere counsel) with indar (warning), offering both mercy and justice.

- This also reflects Allah's justice: no nation is destroyed until the truth is conveyed in a manner they can clearly understand.

Tafsir:

Surah Nuh – Verse 3 Arabic: Arabic text "Worship Allah, and fear Him, and obey me."

- The threefold command defines the prophetic mission:

1. Worship Allah — affirming His oneness and rejecting idols.

2. Fear Him (ittaquhu) — live with consciousness of accountability, avoiding sin.

3. Obey me — obedience to the messenger is obedience to Allah, since he conveys divine guidance.

Maturidi's insights:

- Maturidi emphasises the unity of belief and action: worship, taqwa, and obedience are inseparable.

- The verse rebuts those who claim faith without obedience, or ritual without sincerity.

- It also affirms the authority of prophets — they are not independent lawgivers but the means by which Allah's will is implemented.

Surah Nuh – Verse 4

Arabic:

يَغْفِرُ لَكُمْ مِنْ ذُنِوِبِكُمْ وَيُوْخُرُكُمْ إِلَArabic textَجْلِ مُسْمَىِ ﴿إِنْ أَجْلَ Arabic textَّهِ إِذَArabic textَArabic textَ لَArabic textُوْخُرُْ هَArabic textُوْ كَنْتُArabic textَعْلَمُArabic textَ

Tafsir:

"He will forgive you of your sins, and grant you respite until an appointed term. Indeed, when the term of Allah comes, it cannot be delayed — if only you knew."

- Forgiveness and respite are linked to repentance and faith.

- "Forgive you of your sins" — forgiveness for past transgressions upon sincere return.

- "Respite until a fixed term" — worldly life extended in blessing and security, until the destined end.

- The inevitability of Allah's decree is stressed: no force can delay His appointed term.

Maturidi's insights:

- Maturidi reads in this verse both mercy (forgiveness, extended life) and warning (the end is fixed, unchangeable).

- The balance reflects Allah's justice: room for repentance exists, but presumption of endless delay is false.

- He also notes that ajal (terms) include both the lifespan of individuals and the lifespan of nations — both are under Allah's control.

Tafsir:

Surah Nuh – Verse 5

Arabic:

Arabic textَبِّ إِبْArabic textَعْوَةُ ثَقْوَمِArabic textَيَArabic textَنَهَArabic textََا "He said: My Lord, indeed I invited my people night and day."

- Nuh al-Al al-Suha al-Suha: عَلَيْهِ Arabic textَّArabic textُ appeals to Allah, describing his tireless effort — constant invitation without pause.

- His da'wah covered all times, leaving no excuse for his people.

- The verse highlights prophetic perseverance: da'wah is not occasional but continual, facing resistance with unwavering effort.

- For Maturidi, this also establishes proof against the people: their rejection was not from lack of exposure but from deliberate stubbornness.

- It reflects the prophetic model: patience and persistence are essential in calling to truth, even when met with rejection.

Tafsir:

Surah Nuh – Verse 6

Arabic:

فَلَArabic textُArabic textَعَArabic textِيِ Arabic textَّArabic textَ فَزَArabic textَأ

"But my invitation only increased them in flight."

Maturidi explains:

- Despite his constant effort, Nuh's people did not soften; instead, they grew more stubborn.

• "Flight" (firar) — turning away, avoiding engagement, fleeing from truth as though from danger.

- For Maturidi, this reflects a spiritual law: those who resist guidance become harder in denial when faced with persistence.

- Their flight is not just physical avoidance, but internal estrangement — they ran from their own salvation.

- The verse underscores the Prophet's innocence: failure to convert them lies with their obstinacy, not his negligence.

Surah Nuh – Verse 7

Arabic:

Arabic textُلَّArabic textَعْوَثُهُمْ لَتَعَفُArabic textِ لِهُمْ جَعَلُArabic textَصَلِArabic textَهُمْ فِArabic textَArabic textَArabic textِهُمْ وَأَسْتَعَشُArabic textَيَArabic textَهُمْ وَأَصْرَوَArabic textَأَسْتَكِبِرُArabic textَسْتَكَArabic textًا

Tafsir:

"And indeed, every time I invited them that You might forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with great arrogance."

Maturidi explains:

- The verse paints a vivid image of deliberate rejection:

- o Fingers in ears — absolute refusal to listen.

- Covering garments — avoiding even seeing him, shutting out the call entirely.

- Persistence — deliberate choice, not passive ignorance.

- Great arrogance — pride was the root of their resistance.

- Maturidi stresses that these actions symbolise not mere disinterest but active hostility toward truth.

- Their behaviour illustrates how arrogance manifests physically — denial is embodied in gestures.

- This verse, for Maturidi, shows the extreme effort of Nuh and the extreme obstinacy of his people, sealing the case for their destruction.

Tafsir:

Surah Nuh – Verse 8

Arabic:

Arabic text "Then indeed I invited them publicly."

Maturidi explains:

- Nüh varied his methods, calling them openly and without concealment.

- His da'wah was transparent, not secretive, showing that truth fears no exposure.

- Public da' wah confronts communal arrogance directly.

- For Maturidi, this illustrates prophetic wisdom: when private counsel fails, public appeal is necessary to complete the proof.

Tafsir:

Surah Nuh – Verse 9 Arabic: Arabic text

"Then I announced to them and I spoke to them privately, in secrecy."

Maturidi explains:

- Nüh employed every possible method: both public declaration and private, gentle counsel.

- His persistence left no avenue unexplored.

Maturidi's insights:

- Maturidi highlights the balance of approaches: da'wah requires wisdom, adapting to circumstances.

- The verse shows Nuh's total dedication: neither the masses nor individuals were neglected.

- This reinforces the principle of Allah's justice: their rejection cannot be excused on grounds of inadequate communication.

Surah Nuh – Verse 10 Arabic: فَأَثَArabic textَسْتَغُفُرُArabic textَبِّبَكُمْ إِنَّهَ Arabic textَ غَفُArabic textًا "Then I said: Seek forgiveness of your Lord. Indeed, He is ever Forgiving."

- After exhausting different forms of invitation, Nüh distilled his message: repentance and forgiveness are always open.

- "Ever Forgiving" — Allah's mercy is not limited by repetition; He forgives again and again.

Maturidi's insights:

- For Maturidi, the verse captures the essence of prophecy: to guide people back to Allah's forgiveness.

- Repentance is not humiliation but restoration, and persistent in does not close the door of Allah's pardon.

- This verse demonstrates Allah's compassion: though the people rejected Nuh repeatedly, the call remained centred on forgiveness.

Tafsir:

Surah Nuh – Verse 11 Arabic: Arabic textّArabic textَيْكُArabic textُذْرًArabic text "He will send the sky upon you in showers of abundance."

• "Sky" here refers to rain, the source of fertility and life.

• "In showers" (midrara) — continual, plentiful, and beneficial, not destructive.

- Nuh links forgiveness to worldly blessing, showing how obedience aligns humanity with divine mercy in creation.

Maturidi's insights:

- For Maturidi, the verse teaches that sins can bar material blessings, while repentance opens the doors of sustenance.

- Rain is chosen as an example because it is vital, beyond human control, and universally recognised as mercy.

Tafsir:

Surah Nuh – Verse 12 Arabic: وَيَمْدُكُمْ بِأَمْمِهِ وَبَيْنِ وَيَجْعَلَلْكُمْ جَتَأْتِ وَيَجْعَلْلَكُمْ أَهْرَأ "And He will support you with wealth and children, and make for you gardens, and make for you rivers."

Maturidi explains:

- Forgiveness brings increase in blessings:

- Wealth — material provision.

○ Children — strength, support, and continuity.

- o Gardens and rivers — imagery of prosperity, beauty, and security.

- These are rewards in dunya for repentance, preceding the eternal reward of akhirah.

Maturidi's insights:

- Maturidi stresses that this verse refutes the assumption that obedience always reduces worldly gain.

• Instead, aligning with Allah leads to blessings in both worlds — but when worldly prosperity is withheld, it is a test, not contradiction.

- This balance counters the Muˈtazili tendency to read divine reward as only deferred to the Hereafter: Maturidi insists Allah may grant both worldly and eternal reward, by His wisdom.

Tafsir:

Surah Nuh – Verse 13 Arabic: Arabic textَكُArabic textُرْجُArabic textَ لِلَّهِ وَقَArabic textَأ "What is [the matter] with you, that you do not show Allah due reverence?"

- Nüh confronts their inner attitude: their failure was not ignorance of blessings but lack of reverence (waqar).

- Reverence means to magnify Allah in the heart, acknowledging His greatness through humility and obedience.

- For Maturidi, the root of disbelief is treating Allah as insignificant — as though He has no majesty or consequence.

- This verse rebukes them: they enjoyed His blessings yet gave Him no honour.

- The failure to revere Allah explains why blessings turned into arrogance rather than gratitude.

Tafsir:

Surah Nuh – Verse 14 Arabic: Arabic text "While He has created you in stages."

Maturidi explains:

• "Stages" (attwara) — development from dust to sperm-drop, clot, embryo, birth, growth, maturity.

- Human weakness at every stage is a reminder of dependence upon Allah.

- Maturidi stresses that reflecting on human creation should awaken humility and reverence.

- The stages of life demonstrate divine wisdom and precision — each transition is a sign of Allah's power.

- Denying Allah after witnessing this process is the height of heedlessness.

Tafsir:

Surah Nuh – Verse 15

Arabic:

Arabic textْمَتْرُوَأَ كِArabic textِ خَلْقَ Arabic textَّهُ سَبَعَ سَمِArabic textَتِ طَبَArabic textِ

"Do you not see how Allah created seven heavens in layers?"

Maturidi explains:

• Attention shifts from the human microcosm to the cosmic macrocosm.

- Seven heavens — vast, ordered, layered realms, each pointing to Allah's majesty.

The phrase “sab 'a samawatin tibaqan” indicates seven heavens arranged one above another.

• Tibaq means layers, perfectly ordered without gaps or disorder.

- The ordered harmony of the heavens is itself a sign of divine wisdom and precision.

- Maturidi notes that “seeing” here refers to both observation and reflection — the heavens are visible, their layered order deductible.

- This reinforces his theology: creation itself is a sign (ayah), accessible to reason as well as revelation.

- Denying Allah while living under this canopy is irrational; the heavens testify to divine order and power.

Tafsir:

Surah Nuh – Verse 16

Arabic: وَجَعَلَ Arabic textْقَمْرَ فِArabic textَنَ لُوْرَArabic textَجَعَلَ Arabic textْشَمْسَ سِرَArabic textًا

"And He placed within them the moon as a light, and made the sun a lamp."

Maturidi explains:

- The moon is described as nur (reflected light), guiding at night.

• The sun is a siraj (lamp), a source of heat, illumination, and life.

- Together they establish the rhythm of time, seasons, and the balance of existence.

- For Maturidi, the pairing demonstrates Allah's wisdom in creating complementary signs.

- The distinction between nur and siraj highlights purposeful design: one reflects, the other radiates.

- The verse rebukes idolaters who worship celestial bodies; their roles are functional signs, not independent powers.

Tafsir:

Surah Nuh – Verse 17

Arabic: وَArabic textُ أَنْبَتْكُArabic textَنَ أَلَArabic textُضُ نَبْتَArabic textًا

"And Allah caused you to grow from the earth like a growth."

Maturidi explains:

- Human creation is likened to vegetation: both emerge from the earth by divine will.

- This simile emphasises dependence and fragility — just as plants rely on soil, water, and light, so too man relies on Allah.

Maturidi's insights:

- Maturidi points out that this imagery humbles human pride: we are not self-sufficient but as dependent as a sprout.

- Growth is continuous; just as plants move through stages, humans pass through phases designed by Allah.

Surah Nuh – Verse 18 Arabic: Arabic text "Then He will return you into it, and bring you forth again, with a bringing forth."

• Death returns man to the soil, mirroring his origin.

- Resurrection is a deliberate act of Allah: ikh'raja — emphasising certainty and completeness.

Maturidi's insights:

- For Maturidi, the verse ties creation, death, and resurrection into a single coherent cycle.

- This destroys the denial of resurrection: the One who brought life from dust once can restore it again with ease.

Tafsir:

Surah Nuh – Verse 19 Arabic: وَArabic textَ جَعَلَ لَكُمُ Arabic textْأَرْضَ بِسَArabic textَا "And Allah made the earth for you as a wide expanse."

- The earth is spread out, stable, and habitable, designed for movement, cultivation, and dwelling.

- Its suitability for human life is not accidental but a divine arrangement.

- For Maturidi, the “expanse” symbolises both physical accessibility and divine generosity.

- Human arrogance ignores this foundational blessing: they walk upon a provisioned earth yet deny the Provider.

Tafsir:

Surah Nuh – Verse 20

Arabic: Arabic textَسَلَّكُArabic textَنْهَArabic textَبَأَ فَجَArabic textٌ "So that you may travel its broad pathways."

Maturidi explains:

- Earth's valleys, paths, and roads are mentioned as another mercy: facilitating connection, commerce, and livelihood.

- The earth is not a prison but a realm of movement and exploration.

- For Maturidi, even roads and pathways are signs of Allah's providence: He structured creation for human use.

- The verse implies responsibility: such blessings should lead to gratitude and obedience, not arrogance and heedlessness.

Tafsir:

Surah Nuh – Verse 21 Arabic: Arabic textَبِإِئْهِArabic textَصْتُArabic textَArabic textْبَعُArabic textِنْ لَمْ يَزِدُهُ مَArabic textِهَ وَوَلَهُ إِArabic textَّ خَسَArabic textًا "Nuh said: My Lord, indeed they have disobeyed me, and followed those whose wealth and children increase them only in loss."

Maturidi explains:

- Nüh laments that his people preferred the leadership of arrogant chiefs whose wealth and families only deepened their ruin.

• Material abundance became a source of delusion, not benefit.

Maturidi's insights:

- Maturidi highlights the irony: blessings meant to guide toward gratitude instead pushed them deeper into disbelief.

- Leadership here is shown as corruptive: the people blindly imitated the wealthy elite, mistaking their prosperity for truth.

- This reflects a Qur'anic theme: wealth and children, without faith, are not protection but burden.

Surah Nuh – Verse 22

Arabic: وَمَArabic textُرْوَأْ مَكَلِّزًArabic textَكْتَArabic textًArabic textِ

"And they devised a mighty plot."

Maturidi's Commentary

• The Nature of Their Plot:

The verse says “wa makaru makran kuddara” (they plotted a mighty/terrible plot).

o Makar means scheming, planning in secret with intent to mislead or oppose.

○ Kubbar (from kubr, greatness) indicates enormity — their plotting was not minor but of the highest degree of corruption.

• What Was Their Plot?

Maturidi explains that their plotting included:

- . Persisting in idolatry and inventing false gods.

- Mocking and belittling Nuh's call, turning people away from him.

- Actively working to prevent others from believing by intimidation, ridicule, or false arguments.

- Encouraging people to worship their ancestral idols, which they claimed were sources of blessing.

- Comparison with Prophetic Strategy:

Unlike the messengers, whose call is open and sincere, the deniers used secrecy and manipulation. This contrast highlights the truthfulness of the prophet's mission versus the deceit of the rejecters.

- Theological Point:

- Maturidi stresses that although they schemed, the divine will ultimately prevails. Human plotting, however “great” (kubbar), cannot overcome Allah's plan. The verse therefore both describes the extent of their hostility and hints at the futility of their rebellion.

Maturidi's insights:

- The enemies of truth may use cunning strategies, but they are limited and doomed to fail before divine decree.

- Prophets are patient in the face of such plotting, for their reliance is upon Allah, not worldly strength

Tafsir:

Surah Nuh – Verse 23 Arabic: وَقَArabic textَArabic textَArabic textَذْرِنَ عَلَArabic textَتَكُمْ وَArabic textَذْرِنَ وَدَArabic textَArabic textُArabic textَعَArabic textَArabic textَغْوَثَ وَيَعْوَقَ وَنَسْرَا "And they said: Do not abandon your gods, and do not abandon Wadd, nor Suw{a} , nor Yaghuth, and Yauq, and Nasr."

- These names belonged to idols venerated after righteous men of the past.

- Their leaders commanded the people to cling stubbornly to inherited idols, portraying it as loyalty to tradition.

- Maturidi notes the psychological force of tradition: their idols became symbols of identity, making rejection harder.

- The verse warns how once-honoured figures can be distorted into objects of worship when memory of truth is lost.

- By listing the idols by name, the Qur'an unmasks their false sanctity and exposes their impotence.

Tafsir:

Surah Nuh – Verse 24 Arabic: وَقَدِ أَضَلُArabic textَArabic textً ﴿وَلَArabic textِ Arabic textْطَلَمِArabic textَ إِلَاْ مَتَلَهُ "And they have misled many; and do not increase the wrongdoers except in error."

Maturidi explains:

- Nuh declares that the leaders' plots led many astray.

- His prayer turns to Allah: since they persist in tyranny, let their misguidance deepen until judgment overtakes them.

- For Maturidi, this is not cruelty but recognition of divine justice: persistent rejection turns into a seal upon the heart.

- It reflects a law of recompense: those who refuse repeated chances for guidance are left to their chosen error.

Tafsir:

Surah Nuh – Verse 25

Arabic: مَمَArabic textَطِArabic textَArabic textِهَمْ أَغْرِفُArabic textَأَنْخَلُArabic textَArabic textَArabic textَلْمُ يَجْدُArabic textَهُمْ مِنْ ذُوْنَ Arabic textُ أَنْصَArabic textًا

"Because of their sins, they were drowned, then made to enter a Fire; and they found no helpers for themselves besides Allah."

Maturidi's Commentary

• Cause of Punishment:

The verse begins “mimma khati'atihim” — “because of their sins.”

The plural khati'at indicates numerous and repeated wrongs: disbelief, idolatry, ridicule of the prophet, and leading others astray.

Maturidi highlights that the punishment was not arbitrary; it was a direct consequence of persistent rebellion against divine guidance.

• Twofold Punishment:

1. “Ughriqu” — “they were drowned.” This refers to the worldly punishment in the great Flood.

2. “Fa-udkhilu naran” — “then they were made to enter the Fire.” This refers to the otherworldly punishment awaiting them after death.

Maturidi stresses that this combination shows Allah's justice is not confined to one realm; disbelievers face consequences both in this life and the next.

• Sequence of Events:

- The structure of the verse indicates immediacy — they were drowned, and then the Fire was made their abode. It conveys certainty that divine punishment crosses from dunya into akhirah without escape.

• No Helpers:

- The statement “fa-lam yajidu lahum min duni Allahi ansara” underscores that their idols and false gods were of no avail.

- This demolishes the very claim of idolaters, who thought their deities would intercede or protect them.

- o Maturidi points out that the verse teaches that help and protection belong only to Allah; anything else is illusion.

Maturidi's insights:

- Maturidi stresses the link between sin and outcome: their destruction was not arbitrary but the direct result of persistent rebellion.

- The sequence highlights divine justice: denial brings disgrace in dunya and eternal loss in akhirah.

- This verse also refutes idol-worship: their so-called gods were powerless when Allah's decree fell.

Arabic: وَقَArabic textَ Arabic textَحَ رَبَّArabic textَتَذْرَ عَلَArabic textْأَرْضَ مِنَ Arabic textْكَArabic textِرِArabic textَ دِيَArabic textَ

"And Nuh said: My Lord, do not leave upon the earth any inhabitant from among the disbelievers."

Maturidi explains:

- After centuries of rejection, mockery, and plotting, Nuh's call turns to decisive supplication against his people.

• "Any inhabitant" (dayyara) — an emphatic form, meaning not a single dweller, however small in number.

Maturidi's insights:

- Maturidi stresses that this prayer came only after every method of guidance was exhausted.

- His plea is not personal vengeance but recognition that continued survival of such deniers would only perpetuate corruption.

- It demonstrates a balance in prophetic mission: prophets embody patience, but when all proof is complete, divine justice is invoked.

Surah Nuh – Verse 27 Arabic: إِنَّكَ إِنَّ تَدْرَهُمْ يَضَلَّArabic textِبَArabic textَكَ وَArabic textَ يَلَذُوَArabic textِلَArabic textَArabic textَرَArabic textَفَArabic textَ

"Indeed, if You leave them, they will mislead Your servants, and will beget none but wicked disbelievers."

- Nüh justifies his supplication: their persistence in corruption ensures that future generations would inherit disbelief.

- Their presence thus becomes a threat not only to themselves but to others.

Maturidi's insights:

- Maturidi observes that the verse describes the generational transmission of disbelief — children grow into the mould of parental arrogance.

- This highlights a theological point: persistence in denial eventually seals the heart, leaving little hope of reform.

- Divine wisdom dictates removal when evil becomes self-replicating and unrepentant.

Surah Nuh – Verse 28

Arabic:

رَبِّ آَغْفِرٍ لِArabic textَلُوَلَذِArabic textَلَمَArabic textَخْلِ بَيْنَ مُؤْمِنًArabic textَArabic textْمُؤْمِنِArabic textَ وَArabic textْأَزْدِرِ Arabic textْطَلَمِArabic textَ إِلَArabic textَتَArabic textَأَ

"My Lord, forgive me, and my parents, and whoever enters my house as a believer, and all the believing men and believing women. And do not increase the wrongdoers except in ruin."

- Nuh concludes with a comprehensive supplication:

- For himself — acknowledging constant need of forgiveness even as a prophet.

- For his parents — either biological or in some tafsir, symbolic of forefathers in faith.

- For the believers — both those who entered his home and all believing men and women universally.

- Against the wrongdoers, he prays only for destruction (tabar), sealing the decree.

Maturidi's Commentary

• “Rabbi'ghfir li” — first for himself, recognizing his own continual need for Allah's forgiveness.

• “wa li-walidayya” — then for his parents, showing filial devotion and gratitude.

- “wa li-man dakhala bayti mu'minan” — extending to those who came into his household with faith, whether family, guests, or followers.

• “wa lil-mu'minina wa-l-mu'minat” — finally encompassing the entire believing community, male and female, across time.

Priority of Faith:

Maturidi notes that the condition “mu'minan” (as a believer) highlights that forgiveness is tied to iman. Entry into the circle of Allah's mercy is through belief.

Balance of Mercy and Justice:

After praying for the believers, Nuh asks: “wa-la tazid al-zalimina illa tabara” — “do not increase the wrongdoers except in destruction.”

• Tabär means ruin, utter loss, annihilation.

- This is not vindictiveness but recognition that the wrongdoers had sealed their fate through persistence in disbelief and enmity against truth. Their continued existence would only spread corruption.

Maturidi's insights:

- Maturidi highlights the prophetic model of comprehensive mercy: even while invoking justice on the wicked, he remembers every believer.

- The prayer for his parents demonstrates humility and family piety, a reminder of gratitude.

- The final contrast is stark: believers are embraced in mercy, oppressors in ruin — illustrating Allah's justice and Nuh's alignment with it.

- The surah encapsulates the prophetic mission: tireless invitation, rejection by arrogance, exposure of false leadership, and final recourse to divine justice.

Maturidi emphasises:

○ Prophetic perseverance — Nuh exhausted every method of dawah, leaving no excuse.

- Obstinacy of denial — arrogance, tradition, and wealth corrupted the people.

- Divine justice and mercy — destruction of hardened deniers, forgiveness for all believers.

- The surah stands as both comfort for the Prophet ☐ and warning for his opponents: persistence in denial ends as it did for Nuh's people, while patience and faith secure salvation.

Tafsir:

Surah al-Jinn – Verse 1

Arabic:

قُلْ أَوْجَArabic textِلَArabic textَتَّArabic textَسْتَمَمَعِ نَفْرٍ مِنَ Arabic textْجَنِ فَقَArabic textُArabic textِلَArabic textَمَعًArabic textَزَعَArabic textَArabic textَجِArabic textً "Say: It has been revealed to me that a group of the jinn listened, and they said: Indeed, we have heard a wondrous Qur'an."

Maturidi explains:

- The verse begins with “Say” – emphasising that the Prophet does not speak from himself but only conveys revelation.

- A group of jinn heard the Qur'an, were astonished, and testified to its wonder.

• "Wondrous" ('ajaba) — meaning unique, extraordinary, unlike human or jinn speech.

- Maturidi highlights the universality of the Qur'an: its message reaches not only humans but also the jinn.

- Their immediate recognition of its uniqueness contrasts with the arrogance of many humans, showing that openness of heart, not species, determines guidance.

- The jinn's reaction proves that the Qur'an is self-evidently divine, needing no external proof once sincerely heard.

- Even unseen beings testify to the truth of the Qur'an, strengthening the proof for humanity.

- The verse underscores the universality of the Qur'an's guidance and its compelling power across creation.

Tafsir:

Surah al-Jinn – Verse 2 Arabic: يَهْدِArabic textِلَArabic textَلْرَشَArabic textَأَمَأْنَArabic textِهِ وَلَArabic textُشْرِArabic textِرَبِّيْنَArabic textَحَدًا

"It guides to sound judgment, so we have believed in it, and we will never associate anyone with our Lord."

Maturidi explains:

- The jinn affirm that the Qur'an leads to rushd – uprightness, wisdom, and the straight path.

- Their response was faith and immediate rejection of shirk.

They said: “fa-amanna bihi” — “so we believed in it.”

- Their faith was a direct result of hearing the Qur'an, illustrating that sincere hearts recognize truth without hesitation.

- Maturidi notes that the Qur'an is a hujjah (proof) sufficient in itself, without need of external miracles, for those not blinded by arrogance.

- Maturidi notes that guidance is both intellectual and moral — the Qur'an addresses reason and conscience together.

- The Qur'an is guidance for both humans and jinn, showing its universality.

- Their confession refutes those who claim the Qur'an is unclear; even jinn, hearing it once, grasped its truth.

- The verse establishes that tawhid (oneness of Allah) is the core of faith, accessible to all who listen sincerely.

Tafsir:

Surah al-Jinn – Verse 3 Arabic: وَأَثَّهَ تَعَArabic textَArabic textَدْرَ رَبَّنَArabic textَArabic textَثَّخَArabic textَلَجِبَهُ وَArabic textَلَدَا

"And exalted is the majesty of our Lord; He has not taken a companion or a child."

- The jinn reject false beliefs ascribing to Allah a spouse or offspring.

- "Majesty" (jadd) — greatness, power, and transcendence above all deficiency.

- Maturidi underlines that recognising Allah's transcendence (tanzih) is central: Allah is beyond human-like needs.

- Their testimony echoes Qur'anic refutations of both pagan and Christian claims — partners, daughters, or sons attributed to Allah.

- The verse illustrates that true recognition of Allah entails denying all anthropomorphism and association.

Tafsir:

Surah al-Jinn – Verse 4 Arabic: وَأَنَّهَ كَArabic textَ يَقُArabic textُ سَفِيَهَArabic textَArabic textَلَArabic textَArabic textَّهَ شَطْطَ

"And that the foolish among us used to say excessive things against Allah."

Maturidi explains:

- The jinn confess that some among them (described as safih —foolish, ignorant) used to utter lies about Allah, claiming false attributes or spreading delusion.

- "Excessive things" (shatata) — gross fabrications, extreme falsehood.

- Maturidi notes their humility: they acknowledge error within their own ranks, not projecting blame outward.

- This confession highlights the distinction between leaders of falsehood and those who are misled — yet all share responsibility if they persist.

- For Maturidi, the verse illustrates how shirk and blasphemy are products of folly, not reason; sound intellect, once guided, rejects them.

Tafsir:

Surah al-Jinn – Verse 5

Arabic: وَأَنَArabic textَنَّةَArabic textَنْ لَArabic textَقُوَلَ Arabic textْإِنْسَ وَArabic textْجَنِ عَلَArabic textِ كَذَبَ

"And we had thought that neither mankind nor jinn would ever speak a lie against Allah."

Maturidi explains:

- The jinn admit that they once assumed all beings spoke truthfully when it came to Allah.

- They were deceived by the false claims of men and jinn who ascribed partners, offspring, or false powers to Him.

- Their initial naïveté shows how easily misguidance spreads when truth is absent.

- For Maturidi, this illustrates the danger of blind trust without discernment: assuming sincerity is not the same as confirming truth.

- The jinn learned that authority figures—whether humans like pagan priests or jinn leaders—can fabricate lies about Allah for power or deception.

- Thus, the Qur'an clarifies that faith must be based on clear revelation and reason, not assumption.

Tafsir:

Surah al-Jinn – Verse 6 Arabic: وَأَنَّهَُكَArabic textَ رَجَArabic textٌ مِنَ Arabic textْأُنْسِ يَعُوْدُنَكَ بِرَجَArabic textٍ مِنَ Arabic textْجَنَّ قَزَArabic textَدْوَهُمْ رَهْدَآ

"And there were men from among mankind who used to seek refuge with men from among the jinn, so they only increased them in burden."

Maturidi explains:

The verse refers to a custom where men, traveling or entering valleys, would call upon the jinn for protection, saying: “I seek refuge in the lord of this valley.”

- This act was rooted in superstition and fear, showing mankind's ignorance of Allah's true power.

- Maturidi notes that by turning to jinn for safety, humans degraded themselves and elevated the jinn beyond their rightful station.

The Phrase “Ya 'udħuna” (Seeking Refuge):

Seeking refuge (isti'adhah) is an act of reliance. It belongs only to Allah, who alone grants protection. Directing it to jinn or others is a form of shirk.

Consequence - “Fazaduhum rahaqa”:

- Rahaq means burden, harm, overstepping, or delusion.

- The meaning here is twofold:

1. The jinn increased mankind's fear, manipulating them into deeper superstition.

2. The humans increased the jinn in arrogance, by attributing to them power and authority that belonged to Allah alone.

- Thus, the relationship was mutually corrupting: humans degraded their tawhid, and jinn grew in insolence.

Maturidi's insights:

- Maturidi highlights this as a form of shirk: seeking refuge in creation rather than the Creator.

- For the jinn, these invocations inflated their arrogance; for the humans, it deepened their delusion and dependency.

- The verse teaches that misplaced trust leads not to safety but to greater humiliation and fear, because only Allah grants protection.

Surah al-Jinn – Verse 7 Arabic: Arabic textُثُArabic textَنَنْتُArabic textَArabic textَبْعَثَ Arabic textَحْدَ

"And they (the jinn) thought, as you thought, that Allah would never send anyone (as a messenger)."

- Many jinn, like humans, doubted that Allah would appoint prophets to guide creation.

- Their error was rooted in underestimating Allah's mercy and wisdom.

Maturidi's insights:

- For Maturidi, the denial of prophethood is a shared failing between men and jinn — a product of arrogance or heedlessness.

- The verse reminds that sending messengers is part of Allah's justice: without them, mankind and jinn would have no clear proof.

- It also highlights the Qur'an's universality: guidance is not limited to humans but encompasses all moral beings.

Surah al-Jinn – Verse 8 Arabic: وَأَنَّأَ لَمُسْتَأَ Arabic textْسَمَArabic textَ فَقَدَّثَArabic textَArabic textَلَئَنَّثَ حَرْسِمًArabic textَدِيَدًArabic textَشَهْبًا

"And we sought to reach the heaven, but we found it filled with strong guards and burning flames."

• The Attempt of the Jinn:

- The jinn say: “wa-inna lamasna as-sama” — “we touched/attempted to reach the heaven.”

- o Lamasna here means striving to ascend or approach the heavenly realm to seek news.

- Before the advent of Islam, some jinn were able to ascend to certain levels of the heavens to steal fragments of information.

• Change After Revelation:

- They confess: “fawajadnaha muli'at harasan shadidan wa-shuhuban” — “we found it filled with stern guards and flaming meteors.”

- o Haras shadid refers to angels appointed to guard the heavens, powerful and vigilant.

- o Shuhub (flames, shooting stars) are missiles by which the jinn are repelled.

- Maturidi explains this sudden strengthening of protection occurred with the sending of the Prophet and the descent of revelation, ensuring no corruption or intrusion upon the Qur'an's delivery.

• Purpose of This Guarding:

To prevent the jinn from intercepting the words of the angels and spreading half-truths mingled with lies to their human allies (the soothsayers).

○ It establishes that knowledge of the unseen (ghayb) belongs to Allah alone, and He gives it only to His chosen messengers.

- Theological Points:

The Qur'an clarifies that neither humans nor jinn have independent access to the unseen.

o False claims of fortune-tellers and soothsayers are invalid, since their sources were cut off by divine decree.

○ This reinforces the absolute trustworthiness of the revelation given to Muhammad ☒, untainted by interference.

• Lesson:

Tafsir:

- Revelation is protected by Allah, beyond the reach of both humans and jinn.

- Believers must seek knowledge only through authentic prophetic teaching, not through superstitions, astrology, or false diviners.

Surah al-Jinn – Verse 9

Arabic:

وَأَنَArabic textَArabic textَ نَفْعَذُ مِنْهَArabic textَقَArabic textَذُ لِلَّسْمَعِ مَكَ فَمَنْ يَسْتِبِعَ Arabic textْأَنَArabic textَجْدُ لَهُ شَيْءًArabic textِبْArabic textَصَدًا

"And we used to sit in positions to listen, but whoever listens now finds a flaming fire lying in wait for him."

Maturidi's Commentary

Past Access of the Jinn:

The jinn confess: “wa-inna kunna naq 'udu minha maqa'ida li-s-sam”

— “we used to sit in positions to listen.”

They would occupy specific stations in the heavens, attempting to overhear conversations of the angels about divine decrees.

○ Before the mission of the Prophet ☐, some jinn succeeded in snatching fragments of information.

• Present Prohibition:

They add: “fa-man yastami i al-an yajid lahu shihaban rasada” — “but whoever listens now will find a flaming fire lying in wait.”

• Al-an (now) refers to the time after the Qur'an's revelation began.

• Shihab rasad means a blazing meteor assigned as a guard. Any attempt to steal knowledge is immediately repelled.

Maturidi's Point:

- This decisive change shows Allah's special protection of revelation given to Muhammad.

- It nullifies the role of fortune-tellers and soothsayers (kahins), who relied on distorted whispers from the jinn.

- The jinn themselves acknowledge they are cut off; thus, reliance on them after this is irrational and sinful.

Theological Implications:

- The unseen (ghayb) is Allah's alone. Access to it is only through revelation granted to prophets.

- The Qur'an is safeguarded from corruption, unlike the uncertain, stolen fragments the jinn once spread.

- This highlights the absolute reliability of the Prophet as the sole conveyor of divine truth.

- Believers must turn away from superstition, astrology, and fortune-telling.

Tafsir:

• Knowledge and guidance come from Allah's revelation, not from stolen whispers of the unseen.

- The heavens themselves were re-ordered to protect the Qur'an, demonstrating its magnitude.

Surah al-Jinn – Verse 10 Arabic: وَأَنَّArabic textَArabic textَذِArabic textٍ أَشْرَّ أَرْيَدٍ بِمَنْ فِArabic textْأَرَضَArabic textِ أَمْرِ أَرَArabic textِ بِهْمَ رَبِّبِهُمْ رَشَّدَا

"And we do not know whether evil is intended for those on earth, or whether their Lord intends for them guidance."

Maturidi explains:

- The jinn confess their uncertainty: the sudden closure of heaven signaled a major change, but they did not yet know whether it meant punishment or mercy.

- Their humility contrasts with the arrogance of humans who dismiss signs.

- For Maturidi, this verse illustrates creaturely limitation: even jinn with access to realms beyond human reach cannot penetrate Allah's hidden decree.

- The lesson: only revelation clarifies Allah's intent — speculation is unreliable.

- The jinn's honesty in acknowledging ignorance is itself a step toward guidance.

Tafsir:

Surah al-Jinn – Verse 11

Arabic: Arabic textً

"And among us are the righteous, and among us are otherwise; we are groups of differing paths."

Maturidi explains:

- The jinn confess their diversity: not all are equal in belief or character.

• "Righteous" (salihun) — those who believe and live justly.

• "Otherwise" — those corrupt, sinful, or disbelieving.

- "Differing paths" (tara'iq qidada) — divergent ways, just as humans are divided into sects and tendencies.

- Maturidi stresses that accountability extends to all moral beings, human or jinn: righteousness and corruption both exist among them.

- The admission reflects realism: faith does not erase diversity of conduct but sets a criterion of truth.

- This rebukes the human assumption that all jinn are evil — like humans, they vary.

Tafsir:

Surah al-Jinn – Verse 12

Arabic: وَأَنَArabic textَأَنَArabic textَArabic textَArabic textُعْجِزَ Arabic textُ فِArabic textْأَرَضَ وَلَArabic textُعْجِزَهُ هَرْبَArabic textٌ

"And we have realised that we can never escape Allah on earth, nor can we escape Him by flight."

Maturidi explains:

- They acknowledge that Allah's power encompasses all realms — there is no place to run or hide.

- Their recognition signals submission after prior arrogance.

Maturidi's insights:

- Maturidi highlights the futility of rebellion: whether in concealment (fi al-ard) or in attempt to flee (haraba), Allah's grasp is complete.

- This awareness corrects the illusion of independence: even the jinn, with powers beyond human reach, are still bound by Allah's will.

- Thus, true safety lies only in submission, not resistance.

Tafsir:

Surah al-Jinn – Verse 13 Arabic: وَأَنَّArabic textَمَArabic textَمَعْنَArabic textْهَذِيَ عَArabic textَّArabic textِهِ فَقَنَّنِ يَوْمِنِ بِرَبِّيَّArabic textَArabic textَخَArabic textَ بِخُصِArabic textً وَArabic textَهْقَ

"And when we heard the guidance, we believed in it. And whoever believes in his Lord will fear neither deprivation nor burden."

Maturidi explains:

- Upon hearing the Qur'an, they accepted it without delay, recognising it as huda (true guidance).

- Belief in Allah ensures protection from two dangers:

- o "Deprivation" (bakhsan) — loss or injustice in reward.

- o "Burden" (rahaqan) — oppression, crushing weight, or excessive demands.

Maturidi's insights:

- Maturidi points out that this verse affirms Allah's absolute justice: no believer suffers wrong, neither in being denied reward nor burdened beyond capacity.

- It rebukes views that portray Allah as unjust or arbitrary.

- For Maturidi, the immediate faith of the jinn highlights sincerity: true hearts respond instantly to truth when encountered.

Arabic: وَأَأَ مَنْأَ Arabic textْمُسْلَمُArabic textَ وَمَنَArabic textَلْقَسِبَهُنَّهُ فَقَمْنَ أَسْلَمُ فَأَوَلَهُنَّكَ تَحْرُّArabic textْ رَضِيَهُ

"And among us are those who submit (to Allah), and among us are the unjust. So whoever submits — it is they who have sought out sound guidance."

Maturidi explains:

• The jinn now identify two categories explicitly:

- Muslimün – those who submit in belief and obedience.

- Qasitun — deviators, unjust in faith and action.

- Submission is described as taharru rushda — actively seeking uprightness.

Maturidi's insights:

- Maturidi notes the active verb: guidance is not passive but must be pursued.

• By naming qasitun, the verse shows injustice is not only a human disease; even jinn misuse their will.

- The clarity of distinction — Islam versus injustice — mirrors Qur'anic emphasis: salvation is through surrender, not heritage or claim.

Surah al-Jinn – Verse 15 Arabic: Arabic text "And as for the unjust, they will be firewood for Hell."

• The unjust (qasitun) fuel the Fire by their very selves.

Their destiny contrasts sharply with the Muslims among the jinn.

Maturidi's insights:

- Maturidi sees here an echo of Allah's justice: Hell is not arbitrary but ignited by the rebellion of its inhabitants.

- The metaphor of firewood strips arrogance — those who once boasted power become fuel for their own punishment.

- This reinforces the principle: rejecting guidance destroys the rejector himself.

Tafsir:

Surah al-Jinn – Verse 16

Arabic:

وَArabic textَّArabic textَسْتَقَمُArabic textَلَArabic textَّرِArabic textَArabic textْقِيَArabic textِهُمْ مَأَعَ غَدْقًا "And if they had remained firm on the path, We would have given them abundant water to drink."

Conditional Guidance:

The verse begins with “wa-allawi istaqamu 'ala t-tariqah” — “and if they had remained steadfast upon the right way.”

- Istaqamu comes from istiqamah, meaning uprightness, constancy, and remaining firm without deviation.

- At-tariqah refers to the straight path of tawhid, obedience, spiritual purification and divine guidance.

- Promise of Provision:

Allah says: “la-asqaynahum ma'an ghadaqa” — “We would have given them abundant water.”

• Ma' ghadaq signifies plentiful, flowing, and continuous water — a symbol of prosperity, ease, and blessing.

Maturidi notes that water is mentioned specifically because it is the foundation of life and agriculture, the source of both survival and abundance.

• Two Levels of Meaning:

1. Literal: Allah would bless them with abundant rain, fertility of land, and worldly provision if they adhered to faith and righteousness.

2. Spiritual: Water here symbolizes divine mercy and knowledge that quenches the soul, suggesting that those steadfast in religion are granted spiritual abundance.

• Maturidi's insights:

- Worldly blessings are tied to obedience. Persistent disbelief and sin bring drought, scarcity, and hardship.

- At the same time, Maturidi clarifies that provision itself is from Allah's decree; even the disbelievers may receive wealth, but the promised barakah (blessing) is reserved for those who walk the straight path.

- Uprightness in faith leads to both spiritual fulfillment and worldly prosperity.

Tafsir:

- Disobedience corrupts both the heart and the environment, leading to deprivation.

• True reliance should be placed upon Allah's provision, sought through istiqamah on His path.

Surah al-Jinn – Verse 17 Arabic: Arabic textً صَArabic textً "That We might test them by it. But whoever turns away from the remembrance of his Lord — He will cause him to enter a punishment that is steep."

Maturidi explains:

- Material blessings are also a test (fitnah): abundance may lead either to gratitude or arrogance.

• Turning away from Allah's remembrance (dhikr) results in a punishment described as���aada—harsh, uphill, exhausting.

Maturidi's insights:

- Maturidi stresses that worldly prosperity is not proof of divine approval; it is itself a trial.

- The imagery of steep punishment conveys endless struggle without relief — the opposite of the ease promised to the faithful.

- The verse balances hope and fear: blessings must be met with obedience, or they become chains of ruin.

Tafsir:

Surah al-Jinn – Verse 18 Arabic: وَأَنَّ Arabic textْمُسْلِجَ بِلَّهِ فَArabic textَدْعُوْ أَمَعَ أَلَّهَArabic textَحَدٌ

"And the mosques are for Allah, so do not call upon anyone with Allah."

Maturidi explains:

• Masajid may refer to physical mosques or, more broadly, to the points of prostration (forehead, hands, knees, feet). Both interpretations stress that worship belongs exclusively to Allah.

- The verse rejects shirk directly: places and acts of devotion are not to be shared with any created being.

Maturidi's insights:

- Maturidi highlights that tawhid is not only belief but also practice: worship must be directed solely to Allah.

- The wording addresses both human and jinn tendencies to invoke saints, idols, or spirits.

- This principle anchors Islam's uncompromising monotheism — worship is purified of all intermediaries.

Surah al-Jinn – Verse 19 Arabic: وَأَنَّهَ لَمَArabic textَArabic textَ عَبْدَ Arabic textَّهَ يَذْعُArabic textُ كَأَذُArabic textَكُفُنُArabic textْ عَلَيْهِ لَبِدََا "And when the servant of Allah stood up calling upon Him, they almost crowded upon him in heaps."

• The servant of Allah is the Prophet.

- When he stood to pray and recite, groups of jinn and humans crowded, pressing against him in astonishment, dispute, or opposition.

• "Libadã" — piling up, pressing together in crowds.

Maturidi's insights:

- Maturidi reads this as both positive (jinn eager to hear) and negative (unbelievers crowding in hostility).

- The verse portrays the irresistible pull of revelation: it draws attention, whether in faith or rejection.

- The Prophet ☐ is shown as Allah's 'abd (servant), whose honour lies in servitude.

Surah al-Jinn – Verse 20 Arabic: قَلْ إِنَّمَArabic textَذْعُوَArabic textَبِّArabic textَArabic textْ أَشْرَكَ بِهِ أَحْدَأ "Say: I only call upon my Lord, and I do not associate anyone with Him."

- The Prophet is commanded to declare his exclusive devotion to Allah, rejecting all forms of partnership.

- His mission is not political or self-serving, but purely religious: to direct worship to its rightful owner.

Maturidi's insights:

- Maturidi stresses the Prophet's humility: he does not claim divinity or independent power.

- This verse rebukes those who demanded intermediaries or signs tailored to their whims.

- It re-centres the Prophet's role: a messenger who points to Allah, not to himself.

Tafsir:

Surah al-Jinn – Verse 21 Arabic: قُلْ إِنَّArabic textَArabic textَمْلِكَ لَكُمْ ضَرَArabic textَArabic textِشْدًا "Say: Indeed, I do not control for you harm or guidance."

Maturidi explains:

• The Prophet ☐ is not an independent bringer of benefit or harm.

- He conveys guidance but cannot impose it; he warns of harm but cannot repel Allah's decree.

• It affirms tanhid al-afal (Allah alone controls all outcomes).

- The Prophet's role is responsibility of tabligh (conveyance), not absolute control.

Tafsir:

Surah al-Jinn – Verse 22

Arabic: قَلْ إِلَArabic textَArabic textُحِArabic textُّArabic textَ Arabic textِ أَحْدَ وَلَنِ أَجَدَ مِنْ ذُوْنِهُ مَلََّحَآ "Say: Indeed, no one can protect me from Allah, nor can I find any refuge besides Him."

Maturidi's Commentary

- Clarification of the Prophet's Role:

The Prophet ☚ is commanded to say: “inni la amliku lakum ħarran wa-la rashada.”

- This establishes that he does not independently control benefit or harm for others.

- His role is tabligh (conveyance of the message), not sovereignty over people's fate.

• Meaning of Darr and Rashad:

• Darr refers to harm, punishment, or affliction.

• Rashad refers to right guidance, success, or benefit.

- Maturidi highlights that ultimate control over both belongs to Allah alone. The Prophet can warn, guide, and intercede, but cannot guarantee outcomes without Allah's will.

- Theological Significance:

- This verse rebukes any exaggerated veneration that might attribute divine powers to the Prophet ☐.

- It also nullifies the idea that the Prophet could independently punish disbelievers or guide whom he wills.

• Guidance (hidayah) has two levels:

1. Bayan (clarification) — the Prophet's ☠ role in explaining truth.

2. Tawfiq (divine enablement) — Allah's exclusive role in placing iman in hearts.

- Believers must direct hope, fear, and reliance only to Allah.

- The Prophet is the perfect teacher and conveyor of revelation, but not a possessor of independent power.

- Respect and obedience to the Prophet ☐ is obligatory, but without attributing to him independent control of destiny.

- This verse safeguards tawhid by distinguishing between divine authority and prophetic responsibility.

Surah al-Jinn – Verse 23

Arabic:

Arabic text ◌ Arabic textّ Arabic textً "Except for conveying from Allah and His messages. And whoever disobeys Allah and His Messenger — for him is the Fire of Hell, abiding therein forever.

• The Prophet's responsibility is conveyance (tabligh).

- The consequences of disobedience are eternal and severe.

Maturidi's insights:

- Maturidi stresses accountability: rejecting the Messenger is equivalent to rejecting Allah, since he only transmits divine command.

- The eternity of punishment underscores the gravity of denial after clear proof.

Tafsir:

Surah al-Jinn – Verse 24

Arabic: حَتَّArabic textِذَArabic textَأَArabic textْ مَArabic textُوَعُدُنَ فَسَتِعَلْمُوْنَ مَنْ أَضْعُفُ نَArabic textِرًArabic textَأَقْلُ عَدَّArabic textًا "Until, when they see what they are promised, then they will know who is weaker in helpers and fewer in number."

Maturidi explains:

- The disbelievers thought their numbers and allies made them superior.

- On the Day of Judgment, they will see that their support vanishes, while Allah's power is absolute.

- Maturidi points out the Qur'an's recurring contrast: worldly strength is exposed as weakness when measured against divine truth.

- The “promise” refers both to worldly defeat and ultimate Hereafter reckoning.

Tafsir:

Surah al-Jinn – Verse 25

Arabic: قُلْ إِArabic textَنْ أَدْرَArabic textَقْرِيْبَ مَArabic textُوَعَدُنَ أَمْ يَجَعَلُ لَهُ رَبِّArabic textَمَّدََا

"Say: I do not know whether what you are promised is near, or whether my Lord will appoint for it a distant term."

Maturidi explains:

• The Prophet ☐ is commanded to disclaim knowledge of timing.

- The exact moment of punishment or the Hour belongs only to Allah.

- Maturidi stresses this verse as a refutation of false claims: prophets know only what Allah reveals.

- This protects tawhid: ultimate knowledge of the unseen (ilm al-ghayb) is Allah's alone.

Tafsir

Surah al-Jinn – Verse 26 Arabic: Arabic textَيْبَ فَلَArabic textُظُArabic textُ عَلَArabic textَيْبِهَ Arabic textَدًا

"[He is] Knower of the unseen, and He does not disclose His unseen to anyone."

Maturidi's Commentary

Exclusive Knowledge of the Unseen:

The verse declares: “'Álim al-ghayb'” – Allah alone is the possessor of knowledge of the unseen.

- Ghayb refers to that which is hidden from creation: the future, the realities of the hearts, the decrees of destiny, and the secrets of the heavens and earth.

- Maturidi stresses that this attribute belongs solely to Allah; no prophet, angel, or jinn has independent access to it.

• Restriction of Disclosure:

“Fa-la yuzhiru 'ala ghaybihi ahada” — “He does not disclose His unseen to anyone.”

- This clause categorically denies the claims of fortune-tellers, astrologers, or those who pretend to reveal hidden realities.

- It also nullifies the ancient practice of seeking the jinn for knowledge of future events, since Allah has cut off their access completely.

• Connection to Revelation:

Maturidi notes that while no one independently possesses knowledge of the unseen, Allah may choose to inform His messengers of specific unseen matters when necessary for guidance. This does not mean they own such knowledge, but that they receive it as trust.

• Theological Points:

- o Tawhid in Knowledge: Just as worship belongs to Allah alone, so too ultimate knowledge of the hidden belongs exclusively to Him.

- False Claims Exposed: Anyone who claims knowledge of the unseen without revelation contradicts the Qur'an.

- Prophets as Recipients: Even when prophets convey matters of the unseen, they are conveyors, not possessors — what they know is only what Allah has disclosed.

• Lesson:

- Believers must rely only on Allah's revelation and reject superstitions, omens, or fortune-telling.

• Acknowledging Allah as 'Alim al-ghayb deepens one's trust (tawakkul), for all hidden affairs rest with Him alone.

- This verse is a safeguard against all pretenders who exploit fear of the unknown.

Surah al-Jinn – Verse 27 Arabic: Arabic textَضَArabic textَسُArabic textُ فَأَتَّArabic textَسْلَكُ مِArabic textَيْنَ يَذِArabic textِ وَمَArabic textَلْفِهِ رَصَدًا “Except to a messenger whom He has chosen, then He makes a guard to march before him and behind him.”

Maturidi's Commentary

• Exception to the Rule:

- The previous verse established that Allah does not reveal His unseen (ghayb) to anyone. This verse makes the exception: “illa mani irtada min rasul” — “except to a messenger whom He has chosen.”

- This means prophets may be informed of certain unseen matters, not through their own capacity, but by Allah's deliberate disclosure.

- Irtada (chosen/approved) signifies divine selection — only messengers granted Allah's pleasure are entrusted with this knowledge.

The Prophet Muhammad:

- Maturidi affirms that the Prophet ☐, like all messengers, was given knowledge of the unseen to the extent Allah revealed to him.

• Examples include:

- Prophecies of future events.

- o Knowledge of the unseen worlds (angels, jinn, Hereafter).

- o Guidance regarding what would happen to past nations.

- But this knowledge is partial, specific, and contingent on revelation — not absolute or universal.

• Protection of Revelation:

- “fa-innahu yasluku min bayna yadayhi wa-min khalfihi rasada” — “then He makes a guard march before him and behind him.”

• Rasad refers to watchers or guardians.

- Maturidi explains that these are angels appointed to protect the messenger and the revelation from interference, distortion, or interception by devils.

- This emphasizes that revelation reaches the Prophet in a pure and guarded form, without corruption.

• Wisdom of Guarding:

- To ensure that the Qur'an reaches humanity without any addition, omission, or alteration.

- To close the door against claims that revelation was mixed with jinn whisperings.

- To establish confidence in the Prophet ☐ as the flawless conveyor of Allah's message.

Maturidi Insights

- Prophets are not independent knowers of the unseen; they are informed only to the extent Allah wills.

- Divine protection surrounds the messenger, affirming both the Qur'an's authenticity and the messenger's trustworthiness.

• Revelation is both ilahi (divine) in origin and mahfuz (protected) in transmission.

- True knowledge of the unseen comes only through authentic revelation.

Tafsir:

- Believers should place full trust in the Qur'an, knowing it is perfectly preserved by divine guardianship.

- Claims of false prophets, magicians, and fortune-tellers are invalid, since Allah alone chooses His messengers and protects their message.

Surah al-Jinn – Verse 28 Arabic: لِيَعْلَمُ أَArabic textَذَ أَبْلَArabic textْرَسَلَArabic textٍ رَبِّبِهِمْ Arabic textَأَحَArabic textِ بِمَArabic textَدَيْهِمْ وَأَخْصَArabic textَلْ شَيْءٍ عَدَّArabic textًا "So that He may know that they have conveyed the messages of their Lord; and He encompasses whatever is with them, and has enumerated all things in number."

Maturidi explains:

- The purpose of divine protection is assurance: messengers truly deliver Allah's words without distortion.

- Allah's knowledge and power encompass everything, nothing escapes His record.

- Maturidi highlights the closure of Surah al-Jinn with certainty: revelation is complete, guarded, and accounted for.

- The verse reassures believers that the Qur'an is preserved, unlike corrupted claims of soothsayers or distorted scriptures.

- It also underscores Allah's comprehensive knowledge: every detail of creation is under His grasp.

- The surah demonstrates the Qur'an's universality: both humans and jinn are addressed, accountable, and capable of faith.

- Maturidi emphasises:

- The Qur'an's self-evidence — even jinn recognised its wonder at first hearing.

- Justice of accountability — diversity of belief exists among jinn as among humans; all are tested.

- Protection of revelation — the heavens barred to eavesdropping mark the Qur'an's purity.

○ Exclusive worship of Allah — mosques, prayers, and devotion belong only to Him.

- o Prophetic servitude — the Prophet is honoured as Allah's servant.

- The surah closes by affirming Allah's total knowledge and preservation of His message.

Surah al-Muzzammil – Verse 1 Arabic: يَArabic textَيُّهَArabic textْمُزْمَلَ "O you who wraps himself [in garments]."

- The Prophet is addressed tenderly as al-Muzzammil ("the one wrapped in his cloak").

- Commentators note this reflects his state after the first overwhelming encounters with revelation: he would wrap himself in garments for comfort and contemplation.

- It also alludes to his habit of devotion at night, covering himself to stand in prayer.

Maturidi's insights:

- Maturidi sees the address as a mark of gentleness and honour — Allah calls His Prophet by description, not name, showing affection.

- The cloak symbolises preparation: just as he wraps himself physically, he must now be ready spiritually for the weight of revelation and mission.

- This verse reminds that prophethood entails both human vulnerability and divine strengthening.

Surah al-Muzzammil – Verse 2 Arabic: Arabic textً "Stand [in prayer] at night, except for a little."

- The command is for the Prophet 💻 to spend most of the night in worship, with only short rest.

• Night prayer (qiyam al-layl) was made obligatory for him at this stage, training him for the burden of revelation and leadership.

Maturidi's insights:

- Maturidi stresses the connection between spiritual discipline and the prophetic mission: private devotion strengthens public da'wah.

- Nighttime is chosen because it is quiet, free from distraction, and fosters sincerity.

- This verse sets a model: while not obligatory for the ummah, night prayer remains a path of nearness to Allah.

Nature of the Command:

• Standing (qiyam) here refers specifically to night prayer (qiyam alayl / tahajjud).

- The qualifier “illa qalilan” shows mercy — the whole night is not required, but the majority of it.

• According to Maturidi, this command was initially obligatory on the Prophet ☁ (and some early Muslims), later eased into recommendation.

Wisdom of Night Prayer:

- The night is a time of solitude, free from worldly distractions, where sincerity (ikhlas) is purified.

- Maturidi points out that reciting Qur'an and worshipping at night engraves the words of revelation more deeply in the heart, aiding both memory and understanding.

- It also strengthens the Prophet ☐ spiritually to endure the hostility, mockery, and hardships of da'wah during the day.

Theological Point:

- The command shows that worship is the foundation of guidance. Before one can guide others, one must be anchored in devotion.

- It also demonstrates Allah's mercy: even in commanding rigorous worship, He lightens it with “except a little.”

Lesson:

- Night prayer is a hallmark of sincerity. It trains the soul to seek Allah when no eyes see.

- For the Prophet ☐, it was preparation for revelation; for believers, it remains a path to closeness, humility, and strength.

Tafsir:

Surah al-Muzzammil – Verse 3 Arabic: Arabic textً "Half of it, or subtract from it a little."

Maturidi explains:

- The command gives flexibility: prayer for half the night, or slightly less, showing divine mercy in spiritual discipline.

- The exact measure may vary, but the emphasis is on consistency and effort.

- Maturidi notes that Allah balances command with ease: worship is demanded but not to the point of unbearable hardship.

- This also shows the Qur'an's realism — discipline must be sustainable.

Tafsir:

Surah al-Muzzammil – Verse 4

Arabic: Arabic textّArabic textً

"Or add to it, and recite the Qur'an with measured recitation."

Maturidi explains:

• Beyond half the night, the Prophet may increase prayer as he is able.

- The command to recite with tartil (measured rhythm) means deliberate, clear, reflective recitation — neither rushed nor careless.

- Maturidi emphasises that the Qur'an is not just to be read but absorbed: tartil ensures understanding, humility, and sincerity.

- The verse shows that worship is not mechanical: it must be conscious, with heart and tongue aligned.

Tafsir:

Surah al-Muzzammil – Verse 5 Arabic: إِنَّ سَنَArabic textِقَ عَلَArabic textَ قَوْلَ لَArabic textَقِيَArabic textَ

"Indeed, We will cast upon you a weighty word."

Maturidi explains:

- The “weighty word” is the Qur'an — heavy in its meaning, law, and responsibility.

- The Prophet is being prepared for the immense burden of conveying divine revelation to mankind.

The phrase “illa qalila” softens the command — not the entire night, but a portion of it.

- This reflects Allah's mercy: while the Prophet ☐ is commanded to devote much of the night, the allowance shows divine consideration for human limits.

Maturidi's insights:

- Maturidi notes that this explains the need for night prayer: only through spiritual training could the Prophet bear the Qur'an's weight.

- The heaviness also reflects its seriousness: guidance, commands, prohibitions, and eternal consequences.

- It rebukes those who treat revelation lightly — the Qur'an is the heaviest trust entrusted to humanity.

Tafsir:

Surah al-Muzzammil – Verse 6 Arabic: إِArabic textَArabic textِArabic textَةَ Arabic textَّيْ Arabic textَ أَشْدَ وَطَأَهُ وَأَقْوَArabic textِيْلَأ

"Indeed, the rising at night (for prayer) is more effective for concurrence (of heart and tongue), and more upright in speech."

Maturidi explains:

- Nashi'at al-layl refers to the time of night prayer, especially in its stillness and solitude.

- Worship in this period binds heart, tongue, and body with greater focus, free from daytime distractions.

- Aqwam qila — the speech (recitation) is more upright, firm, and impactful.

Maturidi's insights:

- Maturidi highlights that the night cultivates ikhlas (sincerity): fewer eyes, less noise, no worldly interruptions.

- The verse underlines the connection between outer recitation and inner concentration — at night they align more easily.

- This command was especially for the Prophet ☐, preparing him for his immense mission, but it remains a lesson for believers in seeking depth in worship.

Tafsir:

Surah al-Muzzammil – Verse 7 Arabic: إِنّ أَلَكَ فِArabic textْأَهْArabic textَ سَبَأَ طَوِArabic textَ

"Indeed, during the day you have lengthy occupation."

Maturidi explains:

- The Prophet is reminded that the day will be filled with tasks: preaching, teaching, facing opposition, addressing needs of the ummah.

• Hence, the night is reserved as his sanctuary for worship.

Maturidi's insights:

- Maturidi stresses the balance of responsibilities: the Prophet was never secluded from people; daytime was for service, night for solitude.

- The verse demonstrates Allah's wisdom in distributing time: moments of struggle and moments of retreat, both essential for divine mission.

Surah al-Muzzammil – Verse 8 Arabic: Arabic textَArabic textُ Arabic text "And remember the name of your Lord, and devote yourself to Him with complete devotion."

- The Prophet ☐ is commanded to maintain constant remembrance (dhikr) of Allah's name.

- Tabattal means to cut oneself off from all else, turning wholly to Allah in devotion and sincerity.

Maturidi's insights:

- Maturidi emphasises that this “cutting off” does not mean abandoning worldly duties, but purifying the heart from reliance upon anything but Allah.

- It teaches that true strength for da'wah and endurance comes only from single-minded attachment to Allah.

- For Maturidi, this reflects the balance between inner devotion and outer mission — both rooted in tawhid.

Surah al-Muzzammil – Verse 9 Arabic: رَبِّ Arabic textْمُشَرَقِ وَArabic textْمَغْرِبِ لَArabic textِلَهَArabic textِلَاْهَ هُوَ فَArabic textَّخَذَهَ وَكِArabic textَ "The Lord of the East and the West — there is no deity but He — so take Him as your Trustee."

• Allah is Lord of all directions, horizons, and realms.

- The Prophet is commanded to rely exclusively upon Him as wakil (Trustee, Guardian).

Maturidi's insights:

- Maturidi stresses that invoking East and West signifies completeness: Allah's dominion covers all.

- The verse rebukes reliance upon worldly patrons; true trust (tawakkul) belongs only to Allah.

- For Maturidi, this is a theological cornerstone: Allah's sovereignty requires exclusive trust, not divided dependence.

Tafsir:

Surah al-Muzzammil – Verse 10 Arabic: Arabic textً "And be patient over what they say, and avoid them with gracious avoidance."

- The Prophet is instructed to bear the insults, mockery, and lies of the disbelievers with patience.

• Hijr jamil — separation that is dignified, not hostile or vengeful.

- Maturidi notes that this early command reflects the Meccan stage of da'wah: endure persecution without retaliation, preserve dignity, and let Allah's decree unfold.

- The verse sets a prophetic model: patience is not weakness but moral strength, ensuring da'wah continues without descending into hostility.

Tafsir:

Surah al-Muzzammil – Verse 11

Arabic: Arabic textّArabic textَArabic textْمَكَذِبِArabic textَ أَوْلَArabic textْعَمَّةِ وَمَهْلَهُمْ قَلِArabic textًا "And leave Me alone with the deniers, those who are in ease and luxury, and give them respite for a little while."

Maturidi explains:

- Allah tells the Prophet not to concern himself with taking revenge or punishing the disbelievers.

- “Leave Me with them” – Allah Himself will deal with them, as only He knows the time and measure of justice.

• They are described as uli al-nimah — people of wealth, comfort, and privilege, whose ease blinded them to truth.

- Maturidi stresses the lesson: worldly prosperity is not a sign of Allah's approval; it may be a means of deception before sudden punishment.

- This verse comforts the Prophet — his duty is only to convey, not to exact judgment.

- The respite (mahhilhum qalilan) is short: it is both a delay for repentance and a rope for their own downfall.

Tafsir:

Surah al-Muzzammil – Verse 12

Arabic:

Arabic textّ Arabic textً Arabic textَArabic textَجَجِArabic textً

"Indeed, with Us are shackles and a blazing Fire."

Maturidi explains:

- Allah contrasts their temporary luxury with their true destiny if they persist in denial.

• Ankal – shackles, chains, restraints symbolising humiliation after arrogance.

• Jahim — the blazing fire of Hell, consuming without end.

- For Maturidi, this shows divine justice: those who strutted freely on earth will be bound in chains.

- The juxtaposition warns: ease in this life does not cancel torment in the next; in fact, it may hasten it if abused.

Tafsir:

Surah al-Muzzammil – Verse 13 Arabic: وَطَعَArabic textًArabic textَArabic textَصَتُهُ وَعَذَArabic textًArabic textَلَيْمَا

"And food that chokes, and a painful punishment."

Maturidi explains:

- Their sustenance in Hell will be food of choking (ghussah) — food that cannot be swallowed with ease, nor provides comfort or nutrition.

• Alongside it is 'adhab alim — pain that torments body and soul.

Maturidi's insights:

- Maturidi highlights the irony: those who once enjoyed banquets and ease will be forced to eat torment.

- The choking food symbolises reversal: the very act of eating, once pleasure, becomes torment.

- It illustrates divine precision in punishment: every faculty misused in arrogance becomes a source of suffering.

Surah al-Muzzammil – Verse 14 Arabic: يَوْمَ تَرْجَفَ أَلَArabic textُضُ وَArabic textْجَبَArabic textِ وَكَArabic textَتِ Arabic textْجَبَArabic textِ كَثَيِبًArabic textَهِيْلَ "On the Day the earth and the mountains will quake, and the mountains will become a heap of shifting sand."

- The imagery shifts to the Day of Judgment.

- The earth trembles violently, and mountains — symbols of stability — crumble into heaps of loose sand, unstable and weightless.

Maturidi's insights:

- Maturidi stresses the contrast: what men considered immovable (mountains, wealth, power) will dissolve before Allah's command.

- The scene exposes the false sense of permanence that the arrogant rely upon.

- This prepares the Prophet ☐ to see that mockery by the Quraysh is temporary; the ultimate reversal is certain.

Surah al-Muzzammil – Verse 15 Arabic: إِنَّ أَرْسُلَنَArabic textِلَىْكَمْرَ رَسُوَلَArabic textَArabic textِدًArabic textَلَArabic textِكُمْ كَمَArabic textَرْسُلَنَArabic textِلَىِ فَزَعُArabic textَ رَسُوَلَا "Indeed, We have sent to you a Messenger as a witness over you, just as We sent to Pharaoh a Messenger."

- The Prophet ☐ is reminded of his role: not just a caller but a shahid — a witness over his people, testifying to their response on the Day of Judgment.

- The Quraysh are compared to Pharaoh: arrogant, privileged, and heedless despite clear proof.

Maturidi's insights:

- Maturidi highlights the comfort and warning: the Prophet is not alone in facing stubborn tyrants — even Pharaoh opposed Musa (Moses).

- By invoking Pharaoh, Allah foreshadows the fate of Quraysh: persistence in arrogance leads to destruction, even if they boast worldly might.

- This parallel warns listeners that rejecting the Prophet ☐ is repeating Pharaoh's path, with the same consequence.

Tafsir:

Surah al-Muzzammil – Verse 16 Arabic: فَعَصَArabic textِرَ عَوْنَ Arabic textْرَسُArabic textَ فَأَخْذَتَهُ أَخْذَArabic textَيَبَدَلَ "But Pharaoh disobeyed the Messenger, so We seized him with a crushing seizure."

- Pharaoh rejected Musa (Moses) despite clear signs, choosing arrogance and denial.

- “Seizure” (akhadha) signifies punishment so severe that none could escape it.

• Wabil — heavy, destructive, devastating.

- Maturidi emphasises the historical parallel: just as Pharaoh's might could not protect him, neither will the Quraysh's wealth and power shield them from Allah's decree.

- The verse comforts the Prophet ☎ and warns his opponents: disbelief ends in destruction, however mighty the disbeliever seems.

Tafsir:

Surah al-Muzzammil – Verse 17 Arabic: فَكَArabic textَ تَتْقُArabic textَ إِArabic textَفَرُّ تُمْ يَوْمًArabic textَجَعَلَ أَلُArabic textَذَArabic textَ شَيْيَأ

"Then how will you guard yourselves, if you disbelieve, against a Day that will make the children white-haired?"

Maturidi explains:

- The Day of Judgment is described with terrifying imagery: its horrors will age children prematurely, turning their hair white.

- The point is a striking imagery of unbearable fear and weight.

- Maturidi interprets this as a rhetorical question: if you cannot withstand worldly trials, how will you face the terror of that Day?

- The imagery shows that the Day overturns natural order — the weakest (children) display signs of extreme aging, illustrating total upheaval.

- This verse strips away complacency: there is no escape except faith.

- The verse is a call to repentance and faith before it is too late.

- If even children's hair would whiten from the terrors of that Day, how much more should adults, burdened with sins, fear it?

Tafsir:

Surah al-Muzzammil – Verse 18 Arabic: Arabic text

"The heaven will be split apart thereby, and His promise is ever fulfilled."

Maturidi explains:

- On that Day, even the heavens — vast and seemingly unbreakable — will be torn asunder.

- The fulfilment of Allah's promise (wa'duhu maf'ula) is inevitable, certain, without delay or alteration.

- Maturidi stresses the contrast: the strongest creation (heaven) is undone, while people deny what is far less impossible — resurrection.

- The imagery reaffirms that Allah's promise is not metaphor but reality: it will happen as surely as creation itself exists.

Tafsir:

Surah al-Muzzammil – Verse 19

Arabic:

إِنّ هَلَيْهِ تَذِكِرُهُ مَثَلُ فَمَنْ شَArabic textَ أَتْخَذُ إِلَArabic textَبَّهَ سَيِيْلِدَ

"Indeed, this is a reminder. So whoever wills, may take a path to his Lord."

Maturidi explains:

- The surah's warnings and commands serve as a tadhkirah — a reminder to awaken hearts.

• Guidance is open: each person must choose to walk toward Allah.

Maturidi's insights:

- Maturidi points out that the Qur'an appeals to human will and responsibility: faith is not forced, but the path is laid clear.

- The verse underlines the principle of accountability: people cannot claim ignorance once reminded.

Surah al-Muzzammil – Verse 20

إِنّ رَبَّكَ يَعْلَمُ أَتَّكَ تَفْوَمِ أَنْتَArabic textِنَ ثَأْتِArabic textَArabic textْلَهِ وَنَصْفَهُ وَظَArabic textِفٌ مِنَ Arabic textْذِArabic textَ مَعَكَ Arabic textَArabic textَّهَ يُقْتَرِ Arabic textْقُلِ وَArabic textَّهَArabic textَ عَلَمْ أَنْ لَنْ يُحِصُّArabic textُ فَقَArabic textِ عَلَيْكُمْ فَقَتْرُ Arabic textَArabic textَArabic textَحِArabic textَكُمْ مِنَ Arabic textْقُرْعَArabic textِ Arabic textَلَمْ أَنْ سَيْنَكُمْ بِنَعْمِهِ مَرْضِArabic textَعَArabic textْرُوْنِ يَصْرِبْنِ فِArabic textْأَرَضِ بَيْنَعُوْنِ مِنَ فَصْلِ Arabic textَّهَ وَعَArabic textْرُوْنِ بِقَبْتَلُوْنِ فِArabic textَبِArabic textِ Arabic textَّهِ فَقَتْرُ Arabic textَArabic textَArabic textَسِArabic textَ مِنَهَArabic textَأَقِArabic textُArabic textِ Arabic textْصَلَArabic textَهَArabic textَعَArabic textِوَ Arabic textْرَكَّةِ وَأَقْرَصُArabic textِ قَرْضَاْ حَسَنًArabic textَمَArabic textَقْتَمُArabic textِ لَArabic textَنَسِبِكُمْ مِنْ خَيْرِ تَجِدُArabic textُ عَنْدَ Arabic textَّهَ هُوْ خَبِرِArabic textً وَأَعْظَمَ أَجْرِArabic textً وَأَسْتَعْغُرُArabic textَArabic textَّهَ Arabic textِنَّ Arabic textَّهَ عَقُArabic textٍ رَجِبِ

Tafsir:

"Indeed, your Lord knows that you stand [in prayer] almost two-thirds of the night, or half of it, or a third of it, and so do a group of those with you. And Allah determines the measure of night and day. He knows you cannot sustain it, so He has turned to you in mercy. So recite what is easy for you of the Qur'an. He knows there will be among you the sick, others travelling through the land seeking Allah's bounty, and others fighting in Allah's cause. So recite what is easy of it, and establish prayer, give zakah, and lend Allah a goodly loan. And whatever good you put forward for yourselves, you will find it with Allah — it is better and greater in reward. And seek forgiveness of Allah. Indeed, Allah is Most Forgiving, Most Merciful."

Maturidi explains:

- Initially, night prayer was near-obligatory, with the Prophet and companions spending long portions of the night in worship.

- Allah, out of mercy, lightened this command: now recite “what is easy” of the Qur'an in prayer.

- Allah recognises the realities of human life: illness, work, travel, and jihad make sustained night worship difficult.

- Maturidi highlights Allah's mercy and balance: while devotion is urged, the law never ignores human limitation.

• Obligations remain – salah, zakah, and striving – but night worship is eased into voluntary form.

- “Lending Allah a goodly loan” symbolises charity: whatever believers give, Allah returns with multiplied reward.

- The surah closes on hope and forgiveness: despite the heaviness of revelation, Allah reassures with mercy and the promise of reward for every sincere deed.

- It concludes with divine mercy: Allah eases commands, affirms His knowledge of human limits, and calls to prayer, zakah, charity, and forgiveness.

- Maturidi underscores that the Qur'an demands both discipline and balance, binding devotion with justice, patience, and reliance upon Allah.

Maturidi's Commentary

• Recognition of the Prophet's Devotion:

- Allah acknowledges: "your Lord knows that you stand for prayer nearly two-thirds of the night, or half of it, or a third."

- Maturidi explains this show the consistency of the Prophet's qiyam al-layl, despite the difficulty.

- o It also acknowledges the participation of some companions who followed his example.

• Allah's Mercy in Easing the Burden:

- o The verse shifts from strict command to ease: "so recite what is easy of the Qur'an."

- Maturidi says this is Allah's mercy — He knew continuous night vigils would be too difficult, especially for those with illness, travel, or battle.

- Thus, the obligation of long night prayer was abrogated (naskh) for the ummah and left as recommendation (nafl), while the Prophet continued with consistency.

• Balancing Worship and Worldly Duties:

- The verse lists categories of believers:

- The sick.

- Those traveling to earn livelihood (yabtaghuna min fadlillah).

- Those fighting in the path of Allah.

- o Maturidi highlights that Islam recognizes human limits and balances devotion with worldly responsibilities.

• The Commands that Remain Binding:

○ “Establish prayer” – the five daily obligatory salah.

○ “Give zakah” – mandatory charity.

- o “Lend Allah a goodly loan” – voluntary spending for Allah's sake, beyond zakah.

- These remain as permanent obligations or recommendations, unlike the initial burden of extended night vigils.

Divine Economy of Deeds:

- o "Whatever good you send forth for yourselves, you will find it with Allah."

- Maturidi explains this shows every righteous act, however small, is preserved with Allah and multiplied.

- Deeds are described as being “sent forth” because this world is the place of sowing, and the Hereafter is the place of reaping.

• Call to Seek Forgiveness:

Lesson:

- The verse ends: "Seek Allah's forgiveness; indeed Allah is Forgiving, Merciful."

- Even the most devout — the Prophet ☐ and his companions — are commanded to seek forgiveness, reminding that human worship always falls short of Allah's majesty.

- Worship should be sincere but balanced with life's responsibilities.

- Islam's law is built on ease and mercy: obligations are fixed, voluntary devotions are flexible.

- True success lies in consistent salah, zakah, charity, and continual istighfâr, which outweigh the burdens of excessive ritual that may overwhelm.

Surah al-Muddaththir – Verse 1

Arabic: يَArabic textُArabic textَدْرَز "O you who covers himself [with a cloak]."

- This surah follows closely after al-Muzzammil. In one, the Prophet is addressed as al-Muzzammil (the wrapped), here as al-Muddaththir (the cloaked). Both describe his state of awe and trembling after the first revelations.

- The address is tender yet directive: the time of concealment is ending; now begins the public mission.

Maturidi's insights:

- Maturidi highlights that Allah honours His Prophet ☑ by addressing him with description rather than name, a mark of affection.

- The cloak symbolises transition: from solitude and private worship to readiness for open da'wah.

- The verse subtly captures both human vulnerability and divine preparation — the Prophet sought comfort in covering, but now Allah calls him to arise.

Tafsir:

"Arise, and warn."

Surah al-Muddaththir – Verse 2

Arabic: Arabic text

- The command is brief and decisive: “Arise” – leave rest and private retreat; “warn” – proclaim the message publicly.

- The Prophet spade is tasked to awaken his people from heedlessness, with urgency and clarity.

- Maturidi notes the brevity of command reflects seriousness: no delay, no excuses — the mission has begun.

- The role of the Prophet ☐ is defined as mundhir (warner), emphasising responsibility to convey, not to control acceptance.

- The verse shows the prophetic balance: compassion in warning, yet firmness in truth.

Tafsir:

Surah al-Muddaththir – Verse 3

"And magnify your Lord."

Maturidi explains:

Arabic: Arabic text

- The Prophet section sign is commanded to declare Allah's greatness (takbir), rejecting all false deities and worldly powers.

• This establishes taw h id at the centre of his mission.

- Maturidi emphasises this as a theological foundation: the Prophet's call begins not with politics, culture, or custom, but with affirming Allah's supremacy.

• Declaring Allah's greatness is also a response to Quraysh pride: their wealth and idols shrink before the infinite majesty of Allah.

- For Maturidi, this verse affirms the Prophet's reliance: his Lord is greater than all opposition.

Tafsir:

Surah al-Muddaththir – Verse 4

"And purify your garments."

Maturidi explains:

Arabic:

Arabic text

- Literally: keep your clothes clean — symbolising physical purity, vital for prayer.

- Figuratively: purify your conduct, creed, and mission of any stain of shirk or sin.

- Maturidi highlights both layers: Islam unites outward purity with inward sincerity.

- For the Prophet ☐, already pure, the command serves as emphasis — his mission demands spotless integrity, free of suspicion.

- The verse also instructs believers: cleanliness in body mirrors purity of heart in worship.

Tafsir:

Surah al-Muddaththir – Verse 5

Arabic: Arabic textُجُArabic textَأَهْجَرَ

"And shun all defilement (idols)."

Maturidi explains:

- Rujz refers to idols and every form of impurity or corruption tied to shirk.

- The Prophet is told to reject them completely, making a clean break from pre-Islamic practices.

Maturidi's insights:

- Maturidi stresses this as a principle of da'wah: Islam begins with uncompromising rejection of idolatry.

- The Prophet is being instructed to avoid even the slightest association with falsehood.

- The verse also teaches believers: faith cannot coexist with attachment to shirk — purity demands separation.

Surah al-Muddathhir – Verse 6 Arabic: وَلَArabic textَمَنْ تُArabic textَكَذِرَ

"And do not give seeking more."

Maturidi explains:

- This warns against giving charity or favour with the aim of gaining worldly return or recognition.

• True giving must be for Allah, not self-interest.

Maturidi's insights:

- Maturidi interprets this as a refinement of sincerity: the Prophet must embody pure intention in every act.

- Though the Prophet was already sincere, the verse sets a model for his followers: sincerity must remain untainted by expectation.

• Islam purifies generosity from the economy of pride and turns it into pure devotion.

Surah al-Muddaththir – Verse 7 Arabic: Arabic text "And for the sake of your Lord, be patient."

- The Prophet 💍 is commanded to endure the mockery, harm, and resistance he will face — but his patience must be for Allah, not out of weakness or pride.

• Patience becomes an act of devotion.

Maturidi's insights:

- Maturidi highlights that patience is tied to tawhid: enduring hardship without resentment is part of worship.

- The Prophet is shown that his mission will be long and heavy, but patience anchors him.

- For believers, this verse sets the principle that trials in faith must be borne with the intention of pleasing Allah, not merely surviving them.

Tafsir:

Surah al-Muddaththir – Verse 8 Arabic: Arabic text "And when the trumpet is blown."

- Naqur refers to the trumpet that will be blown by the angel Israfil, heralding the Day of Judgment.

- The blast marks the end of worldly life and the beginning of reckoning.

- Maturidi stresses that the single event of the trumpet blast overturns all worldly security — kingdoms, wealth, and power vanish instantly.

- The suddenness of the event highlights human helplessness; preparation must be made beforehand, for no time remains once it sounds.

Tafsir:

Surah al-Muddaththir – Verse 9

Arabic:

فَأَلَكَ يَوْمِذِ يَوْمِ عَسِArabic textٌ "Then that Day will be a difficult Day."

Maturidi explains:

- The Qur'an describes the Day as 'asir — unbearably harsh, filled with dread and terror.

- Maturidi underlines that difficulty here means not merely "challenging" but utterly overwhelming – no strength or means of escape remains.

• For the disbelievers, every illusion of independence collapses.

Tafsir:

Surah al-Muddathhir – Verse 10 Arabic: عَلَArabic textْكَArabic textِرِArabic textَ غَيْرٌ يَسِArabic textٌ

"Not easy for the disbelievers."

Maturidi explains:

• For believers, Allah eases the terror with His mercy.

- For disbelievers, however, the Day is unbearable — they face its severity without intercession or protection.

Maturidi's insights:

- Maturidi contrasts the two groups: the same Day is mercy for some, torment for others.

- This reinforces the principle that one's stance in this life determines experience in the next.

Surah al-Muddaththir – Verse 11 Arabic: Arabic textّArabic text "Leave Me alone with the one I created alone."

- The verse refers to al-Walid ibn al-Mughirah, a wealthy opponent of Islam.

- Allah declares: leave his matter to Me — I created him alone, without wealth or support.

Maturidi's insights:

- Maturidi notes the irony: the man prided himself on wealth and status, yet he began life utterly helpless, created from nothing.

- This verse underlines Allah's exclusive control: the arrogant are not beyond His grasp.

Tafsir

Surah al-Muddaththir – Verse 12 Arabic: Arabic textَعَلُتُ لَهُ مَArabic textَأْ مَمْدُوَدًا "And I granted him extensive wealth."

• Context of the Verse:

This ayah is part of a passage condemning one of the Prophet's fiercest opponents (understood by Maturidi to be al-Walid ibn al-Mughirah). Allah enumerates the worldly favors granted to him despite his ingratitude.

• The Gift of Wealth:

The phrase “malan mamdudan” means wealth that is “extended, spread out, abundant.”

o Mamdud suggests not only quantity but continuity – wealth that seemed unending.

○ It included land, property, and trade assets which gave him social power.

• The Irony of Blessings Misused:

Maturidi points out that wealth in itself is not condemned. The fault lies in using Allah's favors as a shield against faith, turning provision into arrogance.

• Instead of gratitude (shukr), he showed pride and hostility towards revelation.

Maturidi's insights:

- Wealth is a test (ibtila'), not a sign of divine approval. Abundance without guidance often becomes a means of destruction.

- Allah may expand provision even for those who deny Him, but it does not signify His pleasure. Rather, it can be a form of istidraj (gradual entrapment).

- True “extension” is in righteous deeds that endure, not material goods that perish.

- Blessings can either elevate one through gratitude or ruin one through arrogance.

Tafsir:

o The Qur'an exposes the folly of relying on wealth as a substitute for faith.

○ This verse is a warning that worldly success without iman is ultimately a burden, not a benefit.

Surah al-Muddaththir – Verse 13

Arabic: وُبْArabic textُArabic textَا

"And [I granted him] sons ever present."

Maturidi explains:

• Alongside wealth, Allah reminds that al-Walid ibn al-Mughirah was given many sons.

• Shuhuda — present, visible, accompanying him — sons who were strong, supportive, and honoured in society.

- In Arab culture, numerous sons were a mark of prestige and protection. Al-Walid prided himself on this status, thinking it secured his dignity and power.

- Maturidi highlights the contrast: what he considered a source of strength was actually a trial (fitnah). Sons and wealth cannot protect a man from Allah's decree.

- The Qur'an's mention of sons as “present” underscores his public pride in them — yet on the Day of Judgment, they will neither aid him nor share his burden.

- For Maturidi, this verse exemplifies a theological principle: asbab (means) like wealth and children have no independent power. They are contingent blessings, wholly subject to Allah's will.

- It is a warning: reliance on family or lineage instead of submission to Allah leads only to downfall.

Tafsir:

Surah al-Muddaththir – Verse 14

Arabic: Arabic text "And I smoothed things for him smoothly."

Maturidi explains:

- Allah reminds that beyond wealth and sons, He granted al-Walid a life of ease and privilege.

- Mahhadt – “I spread out, prepared, arranged” – like smoothing a carpet, removing obstacles, and making life comfortable.

- His path to worldly influence was paved by Allah: authority, reputation, and means of luxury were all set before him.

- Maturidi highlights the contrast between divine generosity and human arrogance. Every advantage al-Walid enjoyed — wealth, family, status, influence — was not self-made but divinely arranged.

• Instead of gratitude, he used those very gifts to oppose revelation. This deepens his ingratitude, making his kufr heavier.

- The verse reveals a recurring Qur'anic theme: ease can be a greater test than hardship. Where hardship humbles, ease often deceives.

- For Maturidi, this verse teaches that Allah sometimes extends worldly ease not as honour, but as a rope that the arrogant use to hang themselves.

Tafsir:

Surah al-Muddaththir – Verse 15

Arabic:

Arabic text

"Then he desires that I should give him more."

Maturidi explains:

- After being granted abundant wealth, many sons, and a life of ease, al-Walid was still unsatisfied.

- His greed (yatmau) drove him to expect even greater favour, as though blessings were his entitlement.

• Instead of gratitude, his heart turned to insatiable demand.

- Maturidi stresses the delusion of greed: when the heart is ungrateful, no blessing suffices; the more one is given, the more one craves.

- The verse exposes his spiritual disease: he desired worldly increase but rejected spiritual increase through guidance.

- This reflects a broader principle: those who do not recognise Allah's blessings misuse them, and their endless hunger becomes part of their punishment.

- Maturidi interprets this as mockery of arrogance: how could one who denies Allah expect His generosity to continue without end?

Tafsir:

Surah al-Muddaththir – Verse 16 Arabic: Arabic textً Arabic textً Arabic text "Never! Indeed, he has been stubborn toward Our signs."

Maturidi explains:

• Kalla — a decisive rejection: his expectation of more is false.

His fault was not ignorance but obstinacy (anid) — deliberate resistance to Allah's signs despite recognising their truth.

- Maturidi highlights that kufr is not mere absence of knowledge, but often wilful rejection rooted in arrogance.

- The verse cuts through his pretence: one who opposes Allah's ayat forfeits further blessings.

- It teaches that persistence in denial after clear proof seals a person's fate.

Tafsir:

Surah al-Muddaththir – Verse 17

Arabic: Arabic text

"I will burden him with a steep ascent."

Maturidi explains:

• S a prime u bar d minus a harsh, steep climb – symbolises exhausting torment in Hell.

- It is endless, without relief: a punishment matching his stubborn resistance.

- Just as he resisted Allah's signs with pride, he will be forced into ceaseless, few-tul struggle.

- Maturidi interprets this as poetic justice: the arrogant climb of pride in life turns into an eternal, fruitless climb in punishment.

Tafsir:

Surah al-Muddaththir – Verse 18 Arabic: إِنَّهَ فَكَرَ وَقَذْرَ

"Indeed, he thought and calculated."

Maturidi explains:

- The verse describes al-Walid's scheming: he recognised the Qur'an's power but sought ways to dismiss it.

- He deliberated carefully, weighing how to undermine revelation without admitting its truth.

Maturidi's insights:

- This shows that rejection was not due to lack of evidence, but calculated strategy.

- Maturidi highlights that the Qur'an unmasks the psychology of denial — thought and planning directed to falsehood become proof of guilt.

Surah al-Muddaththir – Verse 19 Arabic: Arabic text "So may he be destroyed for how he calculated."

- This is a divine curse upon his scheming.

- His plotting was self-destructive: what he planned to weaken Islam only revealed his own corruption.

Maturidi's insights:

- Maturidi interprets this curse as both condemnation and mockery: his careful plans were few-tul before Allah's will.

- It highlights that intellect misused in arrogance becomes a curse, not a gift.

Tafsir:

Surah al-Muddaththir – Verse 20 Arabic: Arabic text "Then may he again be destroyed for how he calculated."

• The repetition intensifies the condemnation.

His stubborn calculation is cursed twice, emphasising both its evil intent and its futility.

- Maturidi sees this as divine sarcasm – his “cleverness” is mocked, for it leads only to ruin.

- It underlines Allah's absolute authority: no matter how men scheme, their plots collapse under His command.

Tafsir:

"Then he looked."

Maturidi explains:

Surah al-Muddaththir – Verse 21

Arabic: Arabic text

- The verse depicts his hesitation — after planning, he paused, observed, and reflected.

- His “look” symbolises inner conflict: he recognised the Qur'an's truth but resisted submission.

- For Maturidi, this is the moment of truth: recognition was present, but arrogance triumphed.

- It shows the anatomy of kufr: not blindness, but seeing and turning away.

Tafsir:

Surah al-Muddathhir – Verse 22 Arabic: Arabic text

"Then he frowned and scowled."

Maturidi explains:

His rejection becomes visible: his face darkens with disdain.

• 'Abasa – to frown, basara – to scowl in contempt.

Maturidi's insights:

- Maturidi stresses that kufr leaves a mark not only on the heart but also on the face — arrogance manifests outwardly.

- His rejection was not rational but emotional, driven by pride and scorn.

Surah al-Muddaththir – Verse 23 Arabic: Arabic text "Then he turned away and acted arrogantly."

- After recognising the Qur'an's force, he deliberately turned his back.

- His rejection was an act of arrogance (istakbara), not misunderstanding.

Maturidi's insights:

- Maturidi underlines that arrogance is the root of kufr: acknowledgment without submission is worse than ignorance.

- The verse maps the stages of disbelief: calculation leads to hesitation, which leads to frowning, which leads to rejection, which leads to arrogance.

Tafsir:

Surah al-Muddaththir – Verse 24

Arabic: Arabic text "And he said: This is nothing but inherited sorcery."

Maturidi explains:

- Finally, he resorts to slander: dismissing the Qur'an as sorcery handed down from earlier magicians.

- This was a desperate attempt to deny its uniqueness.

- Maturidi stresses that the accusation of “sorcery” admits the Qur'an's power but mislabels it to avoid submission.

- Calling it “inherited” (yu'thar) reflects his need to trivialise revelation as unoriginal, despite its manifest novelty.

Tafsir:

Surah al-Muddaththir – Verse 25

Arabic:

إِArabic textَلَArabic textِلَArabic textُ قَوْلِ Arabic textْبِشْرَ

"This is nothing but the word of a human being."

Maturidi explains:

- He further reduced the Qur'an to mere human speech, denying its divine source.

- This was the ultimate blasphemy after having recognised its extraordinary impact.

- Maturidi notes the contradiction: first calling it sorcery, then human speech — incoherent excuses proving his insincerity.

- This verse exposes the irrationality of denial: the truth was clear, but arrogance demanded rejection at all costs.

Tafsir:

Surah al-Muddaththir – Verse 26 Arabic: Arabic textّArabic text

"I will cast him into Saqar."

Maturidi explains:

- Saqar is one of the names of Hell. The root carries meanings of scorching, burning, and stripping away.

- The choice of this particular name is deliberate: it reflects the all-consuming nature of the Fire, which spares nothing.

- The use of the first-person singular ("I will cast") underscores the punishment as a direct act of Allah's decree.

Maturidi's insights:

- Maturidi highlights that the man (al-Walid ibn al-Mughirah) enjoyed Allah's blessings — wealth, sons, prestige — but opposed revelation with arrogance. The very Giver of those blessings now declares Himself as his punisher.

- The punishment fits the crime: his arrogance made him think he was untouchable, but he will be “cast” (uslihi) like an object, stripped of power and dignity.

- Saqar is not just a place but a reality that exposes the hollowness of worldly pride. Maturidi stresses that Hell is not “chaos” but Allah's just order manifesting against rebellion.

- The verse also functions as public humiliation: Quraysh admired al-Walid for his wealth and poetry, yet Allah announces his end openly. This dismantles false idols of prestige in society.

Tafsir:

Surah al-Muddaththir – Verse 27

Arabic:

وَمَArabic textَدْرَArabic textَكَ مَArabic textَقَرَ "And what will make you know what Saqar is?"

Maturidi explains:

- The verse employs a rhetorical question — a Qur'anic device to magnify the terror and gravity of what is being described.

• "What will make you know" (wa ma adraka) signals that Saqar is beyond normal human comprehension; it cannot be fully imagined without divine description.

Maturidi's insights:

- Maturidi stresses that this form of address is not to seek information, but to shock the listener into reflection. It amplifies awe: if the Prophet ☠, the most knowledgeable of creation, is being told its reality exceeds description, how much more for ordinary people?

- He also notes that Hell is often introduced with such questions (wa ma adraka ma...) to emphasise the severity of punishment, while

Paradise is often described more directly, highlighting mercy and accessibility.

- The verse draws a boundary for reason: human intellect is capable of recognising the certainty of resurrection and punishment, but the full nature of Hell transcends empirical knowledge. Only revelation can unveil it.

- For Maturidi, this protects believers from complacency — Hell is not like any earthly fire that can be compared or managed; its reality is of another order entirely.

Tafsir:

Surah al-Muddaththir – Verse 28

Arabic: Arabic text

"It leaves nothing and spares nothing."

Maturidi explains:

- The verse describes Saqar directly after the rhetorical question of verse 27.

• "It leaves nothing" (la tubaqi) — the fire does not allow anything of the body or pride of the sinner to remain unharmed.

- “Nor does it spare” (wa la tadhar) — there is no part of the self excused from punishment; no refuge, no limb, no sense is left untouched.

- Maturidi stresses that this description points to the comprehensive nature of divine justice. Every faculty that was misused in arrogance, denial, or injustice becomes a site of punishment.

- He interprets this not as annihilation, but as continuous affliction: the fire consumes, but Allah renews their bodies so that punishment continues (compare Qur'an 4:56).

- The contrast is intentional: the man who thought he could “spare himself” by wealth, sons, and schemes (vv. 12 to 15) will find that Saqar “spares nothing.”

- Maturidi notes that this also negates the false hope that some disbelievers expressed — that punishment would be partial, temporary, or escapable. The Qur'an here cuts off every illusion of mitigation for the persistent rejecter.

- The language carries a rhythm of totality — nothing left, nothing spared — pressing upon the hearer the inevitability of Hell's reach when one denies the truth.

Tafsir:

Surah al-Muddaththir – Verse 29

"Scorching for the humans."

Arabic: Arabic text

- The word lawwahah comes from the root l-w-h, meaning "to scorch, burn, blacken, or alter the skin."

- It conveys a fire that not only burns but brands and disfigures, leaving visible marks of its intensity.

- Lil-bashar specifies that this fire directly targets human beings, not abstract matter: those who denied and opposed the truth.

Maturidi's insights:

- Maturidi highlights that this description shows the precision of divine justice: punishment affects the very faculties that were once misused. The human face, once lifted in arrogance, is now seared and branded.

- He emphasises that lawwahah implies continuous action — it does not burn once, but repeatedly scorches, blackens, and renews, ensuring no relief from pain.

- By saying bashar (humans), the verse underscores accountability: this is not an arbitrary punishment, but one specifically designed for those who opposed Allah knowingly, despite being granted reason, conscience, and revelation.

- Maturidi sometimes draws a contrast between the physical effect (scorching, branding) and the inner reality: just as the soul was darkened by kufr, now the body bears outward marks of that corruption.

- This verse continues the theme of verses 27 to 28: after declaring Hell beyond comprehension and total in scope, Allah now gives a glimpse of its direct, humiliating impact on the very humanity of the rejecters.

Surah al-Muddaththir – Verse 30 Arabic: عَلَيْهَArabic textَسْعَهَArabic textَشَرَ

"Over it are nineteen [angels]."

Maturidi explains:

- Allah states that nineteen angels are appointed as guardians over Saqar.

- These angels are not ordinary: they are from the mighty hosts of Allah, created for strength, obedience, and execution of His command without fatigue or weakness.

- The specificity of the number is deliberate. Unlike vague warnings, this detail tests the sincerity of hearts.

Maturidi's insights:

- Maturidi highlights that the Quraysh mocked this number, saying: "We are many, we can overcome nineteen." This revealed their superficial thinking – they measured divine punishment in terms of human battles and numbers.

- He explains that a single angel, by Allah's power, is sufficient to destroy nations (as with Jibril and the people of Lot, or the Angel of Death who seizes every soul). Thus, nineteen is not a limitation but a sign of Allah's precise decree.

• The mention of “nineteen” serves as a fitnah (test):

- For the believers, it strengthens faith, for they accept the unseen as Allah describes it.

- o For the People of the Book, it confirms their scriptures, which also describe angels of punishment.

- For the disbelievers, it exposes their arrogance, as they mock what they cannot comprehend.

- Maturidi stresses that the real power lies not in the number, but in Allah who commands them. If He willed, one angel could suffice; if He willed, hosts beyond number would descend.

- By mentioning nineteen, Allah confronts human arrogance directly: the same people who cannot withstand fever or hunger boast against His unseen forces — their mockery only deepens their guilt.

Surah al-Muddaththir – Verse 31

Arabic:

Arabic textَعَلْنَArabic textَصْحِبَ Arabic textْأْرَ إِلَArabic textَلَتُكُمْ

Tafsir:

"And We have not made the keepers of the Fire except angels, and We have not made their number except as a trial for those who disbelieve — that those given the Book may be certain, and that those who believe may increase in faith, and that those given the Book and the believers may not doubt — and that those in whose hearts is disease, and the disbelievers, may say: 'What did Allah intend by this parable?' Thus Allah leads astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except He. And it is nothing but a reminder to mankind."

• Keepers are angels: Allah clarifies that the guardians of Hell are His angels — pure, obedient, tireless. This refutes claims that they are demons or independent forces.

- The number as a fitnah (trial): the specification of “nineteen” was not due to weakness in divine decree, but as a test.

- For the People of the Book: the number confirms what they already knew from their scriptures, strengthening their certainty.

- For believers: it increases faith, as they accept the unseen without hesitation.

- For the diseased-hearted and disbelievers: they stumble over it, mocking or questioning its meaning, saying, "What does Allah mean by this example?"

• Guidance and misguidance: the same sign strengthens some and blinds others — Allah's wisdom governs both outcomes.

- “None knows the soldiers of your Lord except He”: Allah's armies are countless; the nineteen are mentioned for wisdom, not limitation.

- "It is but a reminder to mankind": the aim is admonition, not idle speculation.

- He stresses that the fitnah is not Allah leading astray arbitrarily, but the hearts of disbelievers already inclined to mockery are exposed by this detail.

- The verse illustrates a core Maturidi principle: revelation interacts with human disposition. The same truth strengthens those with humility and destroys those with arrogance.

- He points out that “nineteen” is symbolic of Allah's precision. It is not for believers to demand why this number was chosen — submission to divine wisdom is itself part of faith.

- This verse demonstrates the Qur'an's layered effect: to some, guidance and certainty; to others, confusion and arrogance. The difference lies not in the text but in the hearts that receive it.

- Maturidi also emphasises that Allah's armies are beyond enumeration: if even nineteen angels terrify humanity, then what of the infinite hosts at His command?

Tafsir:

Surah al-Muddaththir – Verse 32

"No indeed! By the moon."

Arabic: Arabic text

• Kalla — “No!” or “Never!” — cuts off the disbelievers' mockery and false hopes. It is a sharp rebuke to their arrogance regarding the number of angels.

- Allah then swears by the moon, a visible celestial body that all humans can witness. The oath lends weight to the certainty of what is being said.

- For Maturidi, the moon is chosen as an oath because it is a universal sign of divine power — it governs tides, marks months, and brings light in darkness, yet it operates without will, by Allah's command.

- The oath contrasts human arrogance with cosmic obedience: while the moon follows its ordained course without resistance, the disbelievers refuse to submit despite clear guidance.

- He also notes that in Qur'anic style, oaths by natural phenomena are not for Allah's benefit (since He does not need to swear) but for human instruction — pointing them to signs they already see yet fail to reflect upon.

- By opening this section with Kalla, Maturidi stresses the finality of the warning: what follows is not conjecture but certain truth, reinforced by the natural order that even deniers cannot dispute.

Tafsir:

Surah al-Muddaththir – Verse 33

Arabic: وَArabic textَّذِArabic textَ إِذَArabic textَدْبَرَ "And by the night as it withdraws."

- The oath continues with the night in its departure (idbar), when darkness retreats and gives way to dawn.

- The withdrawing of night is an orderly, universal process — a reminder of Allah's control over the rhythms of creation.

- Maturidi observes that night's withdrawal is symbolic: just as light inevitably overcomes darkness, truth will inevitably overcome falsehood, no matter how long denial persists.

- The oath by the retreating night also mirrors the theme of resurrection: darkness (death, concealment) passes, and light (life, disclosure) arrives.

- He stresses that this ordered transition is beyond human control — no king, disbeliever, or arrogant man can halt night's retreat or delay dawn. It is Allah's decree manifest daily.

- In context, the verse rebukes those who mocked divine warnings: just as they cannot stop the night from ending, they cannot escape the reality of Hell or Judgment.

- Maturidi often notes the pedagogical aspect of these oaths: they ground eschatological warnings (Hell, resurrection) in observable, recurring signs that even the deniers rely upon but ignore in meaning.

Surah al-Muddaththir – Verse 34 Arabic: Arabic textُArabic text "And by the dawn as it brightens."

- Asfara means "to become clear, radiant, unveiled." The verse depicts the moment when dawn fully breaks and light spreads over the horizon.

- Allah swears by this universal phenomenon to affirm the certainty of His warning.

Maturidi's insights:

- Maturidi interprets dawn's unveiling as a metaphor for revelation itself: just as dawn clarifies what was hidden in night, the Qur'an exposes truths that ignorance concealed.

- He emphasises that this imagery teaches certainty: no matter how thick the night, dawn inevitably arrives. Likewise, no matter how much the disbelievers deny, the Day of Judgment will come with clarity.

- For him, dawn represents both mercy (light that guides, warmth that nurtures life) and judgment (it exposes what the night concealed — just as the Resurrection will expose deeds).

- By swearing on the observable alternation of night and dawn, Allah reminds humans of their dependence on His cosmic order. The disbelievers who resist revelation still rely on dawn for their trade, journeys, and life — yet they refuse to reflect that the same Lord governs resurrection.

- Thus, Maturidi says, this oath reinforces submission: if you cannot resist the coming of dawn, how can you resist the decree of Allah on the Last Day?

Tafsir:

Surah al-Muddathhir – Verse 35 Arabic: إِنَّArabic textِ Arabic textْخُذَArabic textَكْثِرَ

"Indeed, it (Saqar) is one of the greatest (calamities/signs)."

Maturidi explains:

- The pronoun innaha refers back to Saqar, the Hellfire just described.

- Al-kubar means “the great, the mighty, the momentous things.” This shows that Saqar is not an ordinary punishment but among the greatest, most terrifying realities of the unseen.

Maturidi's insights:

- Maturidi underlines that Hell is placed in the category of "great signs" (kubar) — alongside the Resurrection, the Reckoning, and the unfolding of cosmic realities.

• The purpose of calling it one of the “greatest” is twofold:

- o Warning: so people grasp its severity and do not belittle divine punishment.

- Certainty: to establish that Hell is not metaphorical or symbolic only, but a true reality prepared for those who persist in arrogance.

- He points out that Quraysh, who considered their worldly hardships “great,” are reminded that the real greatness lies in the unseen calamities awaiting them if they persist in denial.

- For Maturidi, the verse also reflects Allah's mercy: by informing humans of this tremendous reality beforehand, they cannot claim ignorance — the warning itself is an act of divine grace.

Tafsir:

Surah al-Muddaththir – Verse 36

"A warner to mankind."

Maturidi explains:

Arabic:

نَذِArabic textٌَArabic textِلْبِشْرَ

- Nadhiran lil-bashar means that Saqar (the Hellfire) itself is described as a “warner” — its very mention in revelation is meant to awaken all of humanity.

- The Qur'an often personifies punishment and reward as if they themselves give warning or glad tidings. This intensifies the seriousness of the message.

- For Maturidi, this phrase shows the universality of the Qur'an's message: Hell is not only a warning to Quraysh or to one group, but to all people until the end of time.

- He emphasises that Allah does not punish without first warning. By calling Saqar itself a “warner,” the Qur'an stresses that knowledge of the Hereafter is a form of divine mercy before accountability.

- The function of Saqar as a nadhir is educational: to strip away complacency and false reliance on wealth, lineage, or power, and to bring human beings face to face with their own accountability.

- Maturidi also notes that the reminder is personal: every individual human is addressed. The Fire is not an abstract threat but an actual fate for those who persist in denial.

- Thus, the verse combines fear with mercy: fear, in presenting Hell as a direct warner; mercy, in that the warning is given in advance so people can avoid it.

Tafsir:

Surah al-Muddaththir – Verse 37

Arabic: لَArabic text

"For whoever among you wills to advance or to lag behind."

Maturidi explains:

- This verse clarifies the purpose of the warning given in verse 36: it is directed to all humans, but how they respond is left to their choice.

- Yataqaddam ("advance") means to move forward — to embrace faith, perform righteous deeds, and prepare for the Hereafter.

- Yata'akhkhar ("lag behind") means to remain in denial, procrastination, or rebellion, failing to take heed.

- Maturidi stresses that this verse upholds the principle of human responsibility: people are addressed as moral agents capable of choice.

- However, he also highlights the harmony with divine will mentioned earlier (v. 31, v. 56): human choice operates under Allah's knowledge and decree, but does not absolve individuals of accountability.

- “Advance” and “lag behind” are not neutral; they carry consequences. To advance is to draw near to Allah's mercy; to lag is to fall into punishment.

- The verse shows that revelation does not force faith but places evidence before people, so their stance becomes clear.

- Maturidi often points out that those who “lag” are not passive victims — they actively turn away despite knowing the truth, thus bearing full blame.

Tafsir:

Surah al-Muddaththir – Verse 38

"Every soul is held in pledge for what it has earned."

- Each human being is described as rahinah — “a pledge, hostage, or collateral” — bound by their own deeds until the Day of Judgment.

• Nothing external (wealth, lineage, status) can ransom the soul. Only its kasb (what it acquired through choices) determines its fate.

- The verse universalises accountability: no one is exempt from this law.

Maturidi's insights:

- For Maturidi, this reflects his theological emphasis on kasb (acquisition): humans acquire actions through their will, and Allah creates them. Thus, people are morally responsible for what they “earn.”

- The pledge metaphor underscores both certainty and inevitability: just as collateral is locked until redeemed, every soul is bound until its deeds are judged.

- It dismantles false hopes of Quraysh: no intercession, no tribal loyalty, no idols will release them if their own deeds are corrupt.

- At the same time, the verse leaves room for mercy – the “ransom” comes through faith and repentance, which unlock the pledge.

- Maturidi contrasts this with worldly transactions: here, humans are both the debtor and the collateral, but Allah is the owner of the pledge. This deepens the sense of dependence upon Him.

Surah al-Muddaththir – Verse 39 Arabic: Arabic text "Except the companions of the right."

- This verse makes an exception to the rule of verse 38: not every soul remains bound by its deeds — those who are of the ashab al-yamin (the people of the right hand) are exempt.

- Being given the record in the right hand is a Qur'anic symbol of salvation, faith, and divine acceptance.

- Their deeds are not a chain binding them but evidence of their deliverance.

Maturidi's insights:

- Maturidi stresses that this does not mean they had no deeds, but that Allah's mercy, combined with their faith and righteousness, redeems the pledge.

- The exception highlights divine grace: while justice binds every soul to its earnings, mercy releases the believers.

- He often interprets ashab al-yamin as those whose faith is sincere even if their deeds vary — their acceptance of tawhid secures them against eternal bondage.

- This reflects his balance between justice and mercy: accountability is universal, but Allah's generosity opens the way for salvation through belief and obedience.

- The phrase also comforts believers: they are not left “hostage” forever but are promised freedom and eternal reward by Allah's decree.

Surah al-Muddathhir – Verse 40 Arabic textُنَArabic textٍ يَتْسَArabic textِلُArabic text

"In Gardens, they will ask one another."

Maturidi's Commentary

• The People of Paradise in Conversation:

○ This verse describes the ashab al-yamin (companions of the right hand) as being “fi jannatin” — in the Gardens of Paradise.

Their tasaul (asking one another) refers to a dialogue of reflection and amazement.

Maturidi explains that the Qur'an often portrays Paradise not only as a place of material bliss but also of meaningful exchanges that increase joy and understanding.

• Purpose of the Questioning:

o They will ask one another about the fate of the disbelievers, not out of ignorance but:

1. To witness the justice of Allah — the contrast between the saved and the damned.

2. To increase their gratitude for salvation when they see what could have been their fate.

3. To humiliate the deniers, as their reasons for entering Hell will be made public.

• Connection to the Next Verse (41 to 42):

- Verses 40 to 41 introduce the people of Paradise in conversation.

- o Verse 42 records their specific question to the disbelievers: “Mansalakakum fi saqar?” — “What led you into Saqar (Hell)?”

- Maturidi notes that this structure dramatizes the contrast between the eternal bliss of Paradise and the eternal regret of Hell.

• Theological Reflection:

- o Paradise is not only physical reward but also spiritual enlightenment — a place where truths are revealed fully and where the faithful witness the consequences of belief and disbelief.

- o For Maturidi, this shows Allah's complete justice: everyone sees clearly why they are where they are.

- The verse reminds the living that the difference between Paradise and Hell will be exposed in a way that leaves no doubt.

- The people of Paradise rejoice in their salvation by remembering the causes of destruction and contrasting them with their own choices of faith and obedience.

Surah al-Muddaththir – Verse 41 Arabic: Arabic text "About the criminals."

- The ashab al-yamin (people of the right hand) direct their questioning specifically toward the mujrimin — the criminals, meaning those who denied Allah, rejected the Hereafter, and committed grave sins.

- Their inquiry is not idle curiosity but purposeful reflection on the stark contrast between the two groups.

Maturidi's insights:

- Maturidi stresses that in Paradise, part of the joy of the believers is to recognise how Allah saved them from the fate of those who mocked and denied.

- He highlights the moral and educational role of this dialogue: it is not gloating, but an acknowledgment of Allah's justice and mercy.

- The use of the term mujrimin (from the root j-r-m, meaning “to commit a crime, to cut off”) underscores that their damnation was not random — they “cut themselves off” from truth and salvation by deliberate choice.

- For Maturidi, the verse demonstrates that the Qur'an seeks to educate by contrast: salvation and damnation are laid side by side so that humans in this life may choose their path with clear vision.

- Thus, the people of Paradise asking “about the criminals” is a timeless lesson: believers should reflect not only on reward, but also on what leads to ruin, and avoid it.

Tafsir:

Surah al-Muddaththir – Verse 42

"What led you into Saqar?"

Maturidi explains:

Arabic textَكَกُArabic text

- The ashab al-yamin (people of the right hand) ask the damned a direct question: what was the cause, the deed, the path that took you into Saqar (Hell)?

- The verb salaka means "to enter, to pass through a path." The wording shows that Hell was not stumbled into by accident but entered by a chosen route.

Maturidi's insights:

- Maturidi stresses the educational nature of this dialogue: the believers' question is not for their own ignorance, but to expose the truth so that both they and others can reflect on the real causes of damnation.

- The verse dismantles excuses: the criminals cannot say they lacked guidance, signs, or reminders. They are forced to confess the actual reasons.

- He highlights the rhetorical power: Qur'an makes the guilty themselves witnesses against their own rebellion. Their confession is more powerful than any accusation from others.

- The question also carries a hidden warning to the living: “What road are you walking? Will it take you to Paradise or Saqar?”

- For Maturidi, this verse demonstrates Allah's justice: people are asked about the cause of their fate, showing that their punishment was deserved and based on their own actions.

- The verse urges reflection: what actions would “lead” one to Saqar?

- The answer unfolds in the following verses (43 to 46): neglect of prayer, failure to feed the poor, indulgence in falsehood, and denial of the Day of Judgment.

- Maturidi highlights that these are not minor faults but the essence of disbelief and arrogance toward Allah's commands.

Tafsir:

Surah al-Muddaththir – Verse 43

"They will say: We were not among those who prayed."

- The first reason the criminals confess is their neglect of salah (prayer).

- This highlights the central role of prayer in Islam — it is not just ritual but the foundation of faith, the covenant between servant and Lord.

- By admitting this, they acknowledge that they severed themselves from the most basic form of obedience.

- Maturidi stresses that prayer is the pillar of religion: it is the visible sign of submission and remembrance of Allah. To abandon it is to abandon the bond with the Creator.

- Their own words reveal that disbelief and immorality begin with neglect of worship. Once prayer is forsaken, the heart becomes hardened, and sin follows unchecked.

- He points out that in Qur'anic order, prayer is often mentioned first among obligations because it safeguards all other acts of faith. Without it, the soul has no anchor.

- For Maturidi, this verse warns that salvation cannot be claimed by lineage, wealth, or worldly standing — the essential mark of a believer is devotion in prayer.

- Thus, the damned admit that their downfall began not with outward crimes but with the inward rejection of servitude expressed by abandoning salah.

Surah al-Muddaththir – Verse 44 Arabic: وَلَمُ نَكَ نُطْعَمُّ Arabic textْمُسْكِArabic textَ "And we did not feed the poor."

- The second confession of the damned is their refusal to feed the miskin (the destitute, the poor).

- This is not merely neglect of generosity but a denial of a moral obligation: caring for the weak and needy is central to faith.

- Their words expose a lack of compassion and social responsibility.

Maturidi's insights:

- Maturidi highlights that this verse links worship and ethics: after neglecting prayer (the duty to Allah), they neglected feeding the poor (the duty to creation). True faith requires both.

- He emphasises that wealth is a trust (amanah) from Allah. When the poor are neglected, it shows arrogance — the same arrogance that leads to denial of the Hereafter.

- For Maturidi, refusal to feed the poor reflects a heart empty of mercy. He often points to Qur'anic verses (like 107:1 to 3) where denial of the Day of Judgment is tied to harshness toward orphans and the needy.

- He stresses that neglect here is not described as ignorance, but as conscious disregard: they knew the poor existed but chose selfishness.

- The confession illustrates that salvation is not just ritual — prayer must be coupled with compassion. One who prays but ignores the needy has an incomplete servitude; one who neglects both is utterly lost.

Surah al-Muddathhir – Verse 45 Arabic: وَكَأَنَّخُوْضُ مَعَ Arabic textْحَآْيَضِArabic textَ

"And we used to plunge with those who plunged [into vain talk]."

Maturidi explains:

- Their third admission is that they indulged in khawd – frivolous, mocking, and destructive talk.

• Al-kha'idin refers to those who immerse themselves in falsehood, scoffing at truth, gossiping, or spreading doubts.

- Instead of standing apart, they joined such company, delighting in ridicule and vain speculation.

Maturidi's insights:

- Maturidi stresses that this shows the power of companionship: when one surrounds oneself with people who belittle the truth, the heart becomes numb, and faith weakens.

- He explains that khawd here does not mean mere casual conversation, but deliberate talk that undermines truth – denying resurrection, mocking prophets, and trivialising divine warnings.

- Their confession illustrates how disbelief spreads socially: individuals bolster one another in mockery, turning rejection of faith into entertainment.

- For Maturidi, this verse is a warning that silence or withdrawal is safer than participation in gatherings of ridicule. To join such

circles is to share in their guilt, even if one does not lead the mockery.

- Thus, the damned acknowledge that their downfall was not only private neglect (of prayer and charity) but also public complicity — enjoying the company of scoffers rather than siding with the truth.

Tafsir:

Surah al-Muddaththir – Verse 46

Maturidi explains:

Arabic: وَكَأَArabic textُ نَكَذَبَ بِبَيْهِمْ أَلَدَيْنِ "And we used to deny the Day of Judgment."

- Their fourth admission strikes at the root cause of all their failures: they denied Yawm ad-Din — the Day of Reckoning, when every soul will be judged for what it has earned.

- By rejecting accountability, they cut off the very foundation of moral responsibility.

- Maturidi often highlights that denial of the Hereafter is the greatest corrupter of human behaviour. Without belief in judgment, prayer becomes meaningless, charity a burden, and truth a trivial matter.

- He notes that their earlier confessions (neglecting prayer, ignoring the poor, joining mockery) are fruits of this root denial: once the Hereafter was dismissed, every other sin flowed naturally.

- The word nukadhibu (we used to deny) shows it was not ignorance but persistent rejection — they heard reminders, they knew the claim of resurrection, but they insisted it was false.

- Maturidi draws attention to how Qur'an consistently ties disbelief in the Hereafter with arrogance, greed, and heedlessness (compare 83:10 to 12, 107:1 to 3).

- He sees in this verse a warning for all generations: even if one acknowledges God, if they deny resurrection and accountability, their faith is incomplete and their morality unstable.

Tafsir:

Surah al-Muddaththir – Verse 47

"Until certainty came to us."

Maturidi explains:

Arabic: حَتَّArabic textَنْتَArabic textَArabic textَنْتَقِArabic text

• Al-yaqin here refers to death — the moment when all doubt is removed and the unseen becomes visible.

- Their confessions end with this: they persisted in their denial until death overtook them, sealing their fate.

- Maturidi stresses that this verse reveals the cut-off point for repentance: once death arrives, no faith or regret is accepted. Certainty at that point is useless, because it is not chosen belief but forced recognition.

- He notes the irony: those who demanded certainty in life ("Show us signs, give us written scriptures" compare 74:52) finally receive certainty in death — but it brings no benefit.

- Yaqin in Qur'anic usage often carries positive connotations of faith and conviction. Here, however, it is the bitter certainty of reality when escape is no longer possible.

- For Maturidi, this is a warning that faith must precede death: true yaqin is to believe in the unseen before it is seen.

- The verse also demolishes false hopes: many disbelievers thought time was on their side, that death was far. Maturidi points out that death is sudden, inevitable, and beyond human control — when it comes, it seals whatever path one chose.

Tafsir:

Surah al-Muddaththir – Verse 48 Arabic: Arabic text "So the intercession of intercessors will not benefit them."

- This verse closes the confessions of the damned by cutting off their last possible hope — shafa' ah (intercession).

- Though intercession is affirmed elsewhere in the Qur'an, it is explicitly denied for those who rejected prayer, neglected the poor, mocked faith, and denied the Day of Judgment until death.

Maturidi's insights:

- Maturidi stresses that this protects tawhid (divine oneness): intercession does not mean human beings can override Allah's decree.

- He clarifies that intercession is real, but it is conditional:

- o It benefits believers who sinned but did not deny Allah or the Hereafter.

○ It cannot aid outright deniers who deliberately rejected faith.

- This verse silences the Quraysh belief that their idols, ancestors, or tribal leaders would “plead” for them on the Last Day. Their imagined protectors will abandon them.

- Maturidi often notes that this also rebukes a complacent attitude among some who claimed faith but relied solely on others' prayers without sincere obedience.

- The wording ma tanfauhum (“will not benefit them”) implies that intercession exists and has benefit — but not for those who shut themselves off from its conditions.

- Thus, Allah closes every escape: wealth cannot save (v. 12), sons cannot save (v. 13), excuses cannot save (vv. 42 to 47), and now even intercession cannot save the persistent rejecter.

Tafsir:

Surah al-Muddathhir – Verse 49 Arabic: Arabic text

"So what is [the matter] with them that they turn away from the Reminder?"

Maturidi explains:

- After recounting the confessions of the damned, the Qur'an shifts back to the present attitude of the disbelievers.

• Al-tadhkirah refers to the Qur'an itself — the Reminder, which calls people to faith and warns against heedlessness.

- The verse asks: what causes them to turn away from something that is clearly in their benefit?

Maturidi's insights:

- Maturidi sees this rhetorical question as both rebuke and amazement: there is no rational reason to reject the Qur'an, since it offers guidance, clarity, and salvation.

- Their turning away ( i superscript {a}d ) is not due to lack of evidence, but due to willful arrogance. This ties back to his theological point that disbelief is a moral failure, not an intellectual necessity.

- The verse exposes the irrationality of kufr: they flee from the very thing that would save them.

- Maturidi notes that calling the Qur'an a “Reminder” emphasises that it does not introduce strange or alien ideas — it calls humans

back to what their own fitrah (innate disposition) already inclines to: recognition of the Creator and accountability.

- He often stresses that such verses dismantle excuses: since the Reminder is accessible, clear, and rooted in reason, their turning away is sheer obstinacy, not confusion.

Tafsir:

Surah al-Muddaththir – Verse 50

Arabic:

Arabic text

"As if they were startled wild donkeys."

Maturidi explains:

- The disbelievers are compared to wild donkeys (humur), a species notoriously skittish and untrained.

- Mustanfirah means terrified, fleeing in panic, scattering in every direction without reason or order.

- Maturidi highlights the deliberate humiliation of the simile: Quraysh prided themselves on nobility and intellect, yet Allah likens their reaction to the Qur'an to wild donkeys bolting mindlessly.

- The metaphor shows their irrational fear: instead of approaching the Reminder calmly, they flee from it as though it were a predator.

- He notes that the Qur'an often chooses animals in similes to expose the lowest traits of the arrogant (e.g., dogs, donkeys, cattle), reducing their pride to absurdity.

- The donkey here symbolises both ignorance and panic: they lack discipline and reason, reacting only with blind flight.

- For Maturidi, this is a moral indictment: rejecting revelation is not “philosophical sophistication” as the Quraysh claimed, but childish panic — a refusal to face truth.

Tafsir:

Surah al-Muddaththir – Verse 51

"Fleeing from a lion."

Maturidi explains:

Arabic: Arabic text

- Qaswarah refers to a lion, or a fierce hunter. Both meanings carry the sense of a powerful pursuer.

- The image completes the simile: the disbelievers scatter from the Qur'an like wild donkeys bolting in terror at the sight of a lion.

- Maturidi stresses the irony: the Qur'an is not a predator, but a mercy and a cure. Their flight is irrational — they flee from safety as though it were danger.

- He contrasts this with the true “lion” they should fear: the punishment of Allah, which they deny. They misplace their fear entirely.

- The simile also ridicules their pride: these were men who saw themselves as guardians of Mecca and leaders of Quraysh, yet in truth their response to revelation is like mindless beasts scattering at a rustle.

- For Maturidi, the pairing of “donkeys” and “lion” exposes the depth of their stubbornness: instead of pausing to reflect, they panic and run — proof that their rejection of the Qur'an is not reasoned, but instinctive avoidance of accountability.

- He also notes that in Arabic eloquence, this image carries a visual punch — it is meant to shame the deniers and to awaken those listening to the Qur'an not to imitate their folly.

Tafsir:

Surah al-Muddaththir – Verse 52

Arabic: Arabic textٌ مَنْهَArabic textَحْفًArabic textَشَرَة "Rather, each one of them desires that he be given scriptures spread open."

- The verse exposes the hidden arrogance behind their rejection: it is not lack of clarity in the Qur'an, but their demand for personalised revelation.

- Each disbeliever wanted his own suhuf munashsharah – “scrolls unrolled” – handed directly to him, containing a guarantee of his safety and status.

- Instead of accepting the universal Qur'an, they sought private concessions that flattered their egos.

Maturidi's insights:

- Maturidi stresses that this is arrogance disguised as skepticism. They acted as if the Qur'an was insufficient, but in reality they refused to submit unless revelation catered to their pride.

- He notes the hypocrisy: they claimed to doubt the Prophet ☐, yet what they wanted was not proof of truth but special treatment that elevated their rank.

- This reflects a pattern found in earlier nations: people demanded specific miracles (e.g., 2:55, 6:7), but even when given, they persisted in denial. The real issue was the diseased heart, not lack of signs.

- For Maturidi, the verse illustrates that guidance is not about receiving endless proofs; it is about accepting the proof already given. Demanding individual scrolls is like demanding the sun to shine differently for each person.

- He also draws out the deeper lesson: revelation belongs to Allah's wisdom, not human entitlement. A true seeker accepts what Allah sends; an arrogant heart will never be satisfied, no matter how many scrolls descend.

Tafsir:

Surah al-Muddaththir – Verse 53 Arabic: Arabic textً Arabic text

"No indeed! But they do not fear the Hereafter."

Maturidi explains:

- The sharp kalla – “No!” – rebuts their demand for personal scrolls. Revelation does not bend to human arrogance.

- The true reason for their rejection is revealed: not intellectual doubt, but moral failure — a lack of fear of the Hereafter.

- Their problem is not evidence but arrogance and heedlessness.

Maturidi's insights:

- Maturidi emphasises that this verse cuts through excuses. Disbelievers often framed their demands as rational ("we need proof, we need scrolls"), but Allah unmasks their motives: they simply did not want to face accountability.

- He ties this to a recurring Qur'anic principle: denial of resurrection lies at the root of kufr. Once the Hereafter is denied, worship and morality collapse, since people feel free of consequences.

- The Qur'an's logic here is sharp: the absence of fear of the Hereafter explains their refusal of prayer (v. 43), neglect of the poor (v. 44), indulgence in mockery (v. 45), and outright denial of Judgment (v. 46).

- For Maturidi, this verse demonstrates that faith is not merely an intellectual conclusion but a moral orientation. A heart without awe of the Hereafter will twist any argument to avoid submission.

- He stresses that revelation is not about satisfying human whims — it is about calling people back to the truth they already know through reason and fitrah (innate nature). Their denial is therefore willful, not excusable.

Tafsir:

Surah al-Muddaththir – Verse 54

Arabic: Arabic textً Arabic text

"No indeed! It is surely a reminder."

Maturidi explains:

• Once again, kalla ("No!") rejects their false demands and excuses.

- The Qur'an is described as tadhkirah — a reminder, a call back to what humans already know in their fitrah (innate disposition): the reality of the Creator, accountability, and moral responsibility.

- This description strips away their claims of “needing scrolls” or special signs. The Qur'an itself is sufficient as proof and guidance.

- Maturidi emphasises that calling the Qur'an a “reminder” shows that revelation is not alien to reason but confirms what the sound intellect already points to.

- For him, tadhkirah also means that humans cannot claim ignorance — Allah has already placed within them the capacity to recognise truth. The Qur'an comes to awaken and clarify, not to impose something unnatural.

- He notes that this verse implicitly criticises their arrogant demands: while they insisted on personalised scrolls, Allah asserts that what they need is not novelty but remembrance of what they are neglecting.

- The force of innahu tadhkirah is to shift responsibility back onto them: the Qur'an is sufficient; if they turn away, the fault lies in their hearts, not in the clarity of revelation.

- Maturidi also underlines the mercy of this description: even though it rebukes, it still offers them a chance — the Qur'an remains a reminder for anyone who will take heed.

Tafsir:

Surah al-Muddaththir – Verse 55

Arabic: فَمَنْ شَArabic textَ نَكَرَه

"So whoever wills may take heed of it."

- After declaring the Qur'an a reminder, Allah places the responsibility on human beings: whoever wills (man sha'a) can remember, reflect, and benefit from it.

- This affirms human capacity for choice — they are not forced into heedlessness but choose it.

- Maturidi consistently stresses that this verse affirms human accountability: Allah has provided reason, revelation, and fitrah; the individual must will to act upon it.

- Yet he balances this with divine sovereignty (as clarified in the next verse): while humans will and choose, their capacity to do so exists only by Allah's creation.

- The wording shifts the burden onto the disbelievers: they cannot argue that they lacked evidence or opportunity, since the Qur'an is available to all, and the ability to remember lies within them.

- Maturidi often connects this to his doctrine of kasb (acquisition): humans “acquire” their actions through will and choice, though the creation of those acts belongs to Allah. Thus, responsibility is genuine.

- He also observes that the Qur'an appeals here not by coercion but by dignity — it addresses humans as moral agents capable of willing remembrance. This shows the justice of divine judgment.

Surah al-Muddaththir – Verse 56 Arabic: وَمَArabic textَذْكِرُArabic textَ إِلَاَ أَArabic textَشَArabic textَ Arabic textَّهَ َArabic textُوَ أَهْلَ Arabic textْتَقْوَArabic textَأَهْلَ Arabic textْمَغْفِرَةَ "But they will not remember except as Allah wills. He is worthy of being feared, and worthy of granting forgiveness."

- The verse completes the balance between human will (v. 55) and divine will (v. 56). While humans may choose to remember, their capacity to do so exists only by Allah's permission and creation.

- This does not negate human responsibility but situates it within Allah's ultimate sovereignty.

• Allah is described as ahl al-taqwa wa ahl al-maghfirah — the One most deserving of being feared, and the One most deserving of granting forgiveness.

Maturidi's insights:

- Maturidi highlights that the verse closes with both awe and hope: awe, because no one can escape His will; hope, because He is the possessor of forgiveness.

- He stresses that Allah's will is not arbitrary. When people turn to Him sincerely, He grants them the will and ability to remember. But when they persist in arrogance, He withholds it — as justice for their rebellion.

• This balance reflects his central theology:

- Humans have genuine will (ikhtiyar), hence are accountable.

- Allah's will encompasses all, ensuring nothing escapes His decree.

- By describing Himself as Ahl al-taqwa (worthy of being feared), Allah reminds that fear of Him is the foundation of moral

seriousness. By adding Ahl al-maghfirah (worthy of forgiveness), He balances fear with mercy, offering hope to those who repent.

- Maturidi often remarks that the conclusion of this surah is pedagogical: the disbelievers fled from the Reminder (v. 49 to 51), demanding special treatment (v. 52), but Allah closes by declaring that the Qur'an is sufficient, and remembrance is a gift within His will.

Tafsir:

Surah al-Qiyamah – Verse 1

Arabic: Arabic text

"I do swear by the Day of Resurrection."

Maturidi explains:

• Allah opens with an oath by Yawm al-Qiyamah – the Day when all creation will be resurrected and judged.

- The formula la uqsimu ("I do swear") is a powerful emphatic construction. The la does not negate but strengthens, carrying the sense of "Indeed, I swear."

- By swearing upon the Resurrection, Allah affirms its certainty against the deniers who mocked it.

- Maturidi stresses that oaths in the Qur'an are not because Allah needs to convince Himself, but because human beings are obstinate and need their attention seized.

- He notes that the Day of Resurrection is chosen for the oath because it is the very thing the disbelievers denied most — yet it is the most certain of realities.

- For him, this oath strikes directly at the core of disbelief: denial of resurrection leads to heedlessness, indulgence, and arrogance (as seen in the previous surah).

- He points out the pedagogical purpose: just as Allah swears by visible signs (the moon, dawn, night), here He swears by the unseen but inevitable — showing that the unseen is no less real than the seen.

- The verse itself becomes a reminder that certainty of the Hereafter is the foundation of morality: without it, man denies responsibility; with it, he recognises the weight of every deed.

Tafsir:

Surah al-Qiyamah – Verse 2 Arabic: وَلَArabic textْسِArabic textُ بِArabic textُفْسِ Arabic textَّوَأَمَّةِ "And I do swear by the self-reproaching soul."

• After the oath by the Day of Resurrection, Allah swears by the nafs al-lawwamah — the self-reproaching soul.

This is the soul that blames itself for neglect and sin, even if intermittently. It reflects the inner moral compass Allah placed within humans.

- Maturidi stresses that this oath links directly to resurrection: the very existence of a self-reproaching soul within humans points to accountability. If man were meant for annihilation, such a conscience would be meaningless.

- He explains that this soul exists even among sinners; they may fall into sin, but their hearts rebuke them, showing that Allah has planted awareness of right and wrong in all people.

- For him, the oath by this soul is evidence of divine justice: if humans carry within them an innate witness to truth, then denial of resurrection is not ignorance but rebellion.

- He also notes the pedagogical role: the Qur'an draws attention to what every person experiences internally, making the proof of resurrection intimate and undeniable.

Tafsir:

Surah al-Qiyamah – Verse 3 Arabic: Arabic text "Does man think that We will not assemble his bones?"

- This verse confronts the disbelievers' specific doubt: that resurrection of decayed bones is impossible.

• Allah rebukes this as arrogance and ignorance.

- Maturidi stresses that denial of bodily resurrection was a hallmark of Quraysh mockery — they pointed to crumbling bones and asked, “Who will bring them back?” (compare 36:78).

- He emphasises that Allah created humans from nothing; to reassemble bones is far easier than the first creation.

- He notes that this verse exposes not just intellectual weakness but moral arrogance: the denial comes not from reason but from pride in worldly life.

- For Maturidi, bodily resurrection is essential for justice: since sins and acts were done with the body, it must be the body that is judged and recompensed.

Tafsir:

Surah al-Qiyamah – Verse 4

Arabic: بَلَArabic textَلَدِرِArabic textَ عَلَArabic textَنْ نُArabic textَوَArabic textَنَArabic textَه

"Yes indeed! We are able to proportion even his fingertips."

Maturidi explains:

- The response is emphatic: Allah can not only reassemble bones, but even recreate the most delicate details — the fingertips.

- This shows the absolute precision of divine power.

- Maturidi notes the rhetorical brilliance: the Qur'an does not merely say “We can resurrect,” but points to the smallest, most intricate part of the human body as proof of Allah's unlimited precision.

- He often stresses that human uniqueness lies even in details like fingertips, which Allah alone fashions — thus, resurrection is not vague re-creation but perfect restoration.

- This also silences materialist objections: if Allah can create such fine details in the first instance, He can surely recreate them.

- For him, this verse reassures believers and rebukes deniers: resurrection is not approximate but exact — every individual will return as they were, so accountability is personal and inescapable.

Tafsir:

Surah al-Qiyamah – Verse 5

Arabic: Arabic text "But man desires to continue in sin ahead of him."

Maturidi explains:

- The real reason for denial is exposed: not intellectual doubt but a desire to sin freely without concern for accountability.

- Yafjura amamahu means to plunge ahead in wickedness, planning his future on rebellion against God.

- Maturidi stresses this verse as a psychological diagnosis: disbelief is less about reason and more about desire. The denier wishes for a universe without accountability so that he may indulge without restraint.

- He notes that the Qur'an consistently unmasks this motive (compare 75:20, 83:14): the heart loves sin and thus rejects reminders of resurrection.

- For him, this verse is a timeless principle: scepticism often disguises desire — the rejection of the Hereafter allows people to justify their indulgences.

- Thus, the Qur'an shows that denial of resurrection is not a neutral position, but a moral evasion.

Tafsir:

Surah al-Qiyamah – Verse 6 Arabic: يُسْتُلُ أَنْ يَوْمِ Arabic textْقِArabic textَةِ "He asks: When is the Day of Resurrection?"

- The question here is not sincere but mocking. The disbeliever says ayyan (“when?”) not out of curiosity but as ridicule, treating the promised Day as impossible or absurd.

- Maturidi points out the tone of scorn: the question is not a request for knowledge but an attempt to belittle the Messenger and his message.

- This echoes Qur'anic passages where deniers said, “Bring us what you promise if you are truthful” (compare 10:48).

- For him, the verse illustrates how denial often cloaks itself in sarcastic questioning — what they mockingly demand, they will one day face with certainty.

- Maturidi highlights the Qur'an's rhetorical method: expose the arrogance of such speech so that its hollowness is clear to both believer and skeptic alike.

Tafsir:

Surah al-Qiyamah – Verse 7

Arabic:

Arabic text

"Then, when the sight is dazzled."

Maturidi explains:

- The word bariqa means to be struck with terror, dazed, and confused. It can also mean to flash like lightning.

- On the Day of Resurrection, the human eye will be stunned, overwhelmed by terror and awe at the realities unfolding before it.

- Maturidi emphasises that this is the collapse of human confidence: the eyes, which once looked with arrogance and denial, now tremble and are unable to comprehend.

- The dazzle of the eyes reflects both fear (terror at what is seen) and powerlessness (they are frozen, unable to look away or act).

- He links this to Qur'an 14:42, where eyes are “fixed in horror” on the Day of Judgment, showing that disbelief ends in paralysis when confronted with reality.

- For him, this is the moment when mockery turns to silence — the denier who once demanded “When is the Resurrection?” (v. 6) now has eyes widened in helpless awe.

Tafsir:

Surah al-Qiyamah – Verse 8

"And the moon is eclipsed."

Maturidi explains:

Arabic:

Arabic text

- The moon, which gives light at night and is a sign for measuring time, will lose its light, sinking into darkness.

- Khasafa means to sink, to be darkened, to lose radiance.

- Maturidi notes that the celestial order on which humans relied collapses: the very sign they used to count months and regulate life vanishes.

- The moon, often an object of veneration among pagans, is shown powerless before Allah's decree.

- This serves as a humbling reminder: even the most majestic of creation will fade, so how much more fragile is man?

- For him, this verse reinforces the idea that on that Day, all illusions of permanence are shattered. What humans thought unchanging (the moon, the heavens) will prove mortal, pointing to the inevitability of resurrection.

Tafsir:

Surah al-Qiyamah – Verse 9

Arabic:

وَجَمَعَ Arabic textُمْسَ وَArabic textْقَمْرَ

"And the sun and the moon are joined together."

Maturidi explains:

- The sun and moon, normally distinct in their courses, will be brought together. Their separation — which marks night and day — will end.

- This signifies the total breakdown of the cosmic order that sustains life on earth.

- Maturidi stresses the symbolic weight: these two great lights, which never cross in their orbits, will be joined — showing that the system of the universe itself is undone.

- The union of sun and moon is terrifying: instead of light and stability, there is collapse and confusion.

- He notes that humans who once worshipped these heavenly bodies are shown their futility — they too will be gathered and nullified like creatures under Allah's command.

- The destruction of cosmic signs prepares the way for the resurrection of mankind: when even the heavens are overturned, how can humans doubt their own revival?

- For Maturidi, this verse reinforces that the Resurrection is not a small event affecting humans alone, but a cosmic upheaval in which every order of existence is overturned.

Tafsir:

Surah al-Qiyamah – Verse 10 Arabic: Arabic textّ Arabic text "On that Day man will say: 'Where is the escape?'"

• Faced with cosmic collapse, man cries out desperately for a mafar — a refuge, a way out, a place to flee.

- The question itself shows panic and hopelessness: he who denied the Resurrection now desperately seeks escape from it.

- Maturidi underlines the irony: the same man who mocked the Resurrection (v. 6) now acknowledges it fully, not by belief but by terror.

- The cry "Where is the escape?" illustrates the instinct for survival, but on that Day no worldly power, wealth, or allies can provide relief.

- He connects this with Qur'an 42:47, where Allah warns: "There will be no refuge for you on that Day, nor any denial."

- For him, the verse highlights both Allah's justice and the futility of human arrogance: denial is easy in times of comfort, but when the truth appears, every tongue admits it by panic.

- Maturidi also notes that the Qur'an captures the psychological state of the disbeliever: the question “Where is the escape?” is not answered by them, because the answer comes immediately from Allah.

Tafsir:

Surah al-Qiyamah – Verse 11

"No indeed! There is no refuge."

Arabic: Arabic text

- The cry of man in verse 10, “Where is the escape?” is answered immediately and decisively: kalla — “No! Never!”

- Wazar refers to a stronghold, mountain, or place of protection. On that Day, there will be none.

- Maturidi stresses that this demolishes the disbelievers' illusions of safety. In worldly life, they trusted in fortresses, allies, wealth, and schemes. But on that Day, nothing will shield them.

- The verse is abrupt and final — leaving no room for negotiation or excuse.

- He notes the rhetorical force: their question “Where is the escape?” (v. 10) is silenced with “No escape at all.” This illustrates divine justice: the one who mocked Allah's warnings is answered with divine certainty.

- For Maturidi, this verse demonstrates the collapse of false hopes: true refuge is only in Allah through faith and repentance, not in worldly power or arrogance.

Surah al-Qiyamah – Verse 12 Arabic: Arabic textَArabic text "To your Lord on that Day will be the final place of rest."

• Since no refuge exists, the only return is to Allah. He is the ultimate destination (al-mustaqarr) — the place of stability and judgment.

• All creation gathers before Him for reckoning.

Maturidi's insights:

- Maturidi highlights the contrast: while in the world, people sought refuge in kings, tribes, or fortresses, on that Day the only “resting place” is before Allah.

- He notes that the word mustaqarr conveys both inevitability and permanence: the return to Allah is not temporary but absolute.

- For him, this reinforces divine unity and sovereignty: no other power shares authority on that Day.

- The verse also brings consolation for believers: while disbelievers see this return as doom, for the faithful it is the true resting place, where mercy and justice are fully manifest.

Surah al-Qiyamah – Verse 13 Arabic: يُArabic textَبُArabic textُArabic textَArabic textُ يَوْمِيُذْبَ بِمَArabic textَدْمَ وَأَخْرَ "On that Day man will be informed of what he sent forth and what he left behind."

- Man will be told of all his deeds — those he sent forth (his direct actions) and those he left behind (the effects, legacies, consequences that continued after him).

- Nothing is forgotten, whether big or small.

Maturidi's insights:

- Maturidi stresses the comprehensiveness of divine accounting. Human beings are not only judged for what they did, but also for what they set in motion — whether good or evil — that continued after their death.

- He often points to hadith supporting this: a person who establishes a good practice earns ongoing reward, while one who establishes evil bears ongoing sin.

- The phrase also humbles human arrogance: many believe their deeds vanish with them, but Allah preserves both their actions and their traces.

- For him, this verse highlights Allah's perfect justice: every effect, even unintended, is weighed fairly. If a person's neglect caused harm, it will be considered; if their charity sustained generations, that too will be preserved.

- Thus, the reckoning is not partial but total — embracing the full span of a person's influence in life and after.

Surah al-Qiyamah – Verse 14 Arabic: Arabic text "Rather, man will be a witness against himself."

- Beyond being informed by Allah, man himself will serve as his own witness.

- Basirah here means clear vision, inner certainty — he cannot deny what he knows of his own life.

Maturidi's insights:

- Maturidi notes that humans have an inner record of their deeds. On the Day of Judgment, even if they try to deny, their own selves will testify.

- This aligns with verses where limbs and tongues testify (compare 24:24, 36:65). The self cannot escape itself.

- He stresses that this removes any excuse: disbelief cannot claim ignorance or accident. Each soul recognises its rebellion.

- The verse shows the duality of accountability: Allah informs (v. 13), but man himself confirms (v. 14). This double witness seals justice beyond dispute.

- For Maturidi, it demonstrates Allah's fairness: humans are not condemned without recognition — they see, know, and admit their own reality.

Surah al-Qiyamah – Verse 15 Arabic: وَلَمْ أَقْتَسِ مَعَArabic textِArabic textٌه

"Even though he may offer his excuses."

Maturidi explains:

- On that Day, man will attempt to present excuses, arguments, or justifications for his sins.

- Yet these excuses will be few-tul — neither denying the truth nor shifting the blame will avail him.

Maturidi's insights:

- Maturidi points out that the human tendency to rationalise sin is ancient: people excuse themselves by blaming fate, environment, or others. But on the Day of Resurrection, such reasoning collapses.

- The verse underscores the futility of excuses because man's own soul is a witness against him (v. 14), and Allah's record encompasses everything (v. 13).

- He highlights that “ma'adhir” (excuses) could mean both false arguments offered in denial and pleas for mercy. In either case, they do not erase the facts of one's deeds.

- For Maturidi, this demonstrates Allah's perfect justice: the reckoning is not clouded by rhetoric, eloquence, or manipulation — it pierces straight to truth.

- The lesson is that accountability rests on deeds, not on one's ability to justify them with clever words.

Tafsir:

Surah al-Qiyamah – Verse 16

Arabic: Arabic text

"Do not move your tongue with it to hasten it."

Maturidi explains:

- This is addressed to the Prophet ☐, who in the early days of revelation would repeat the words of the Qur'an quickly, fearing he might forget them.

- Allah reassures him not to hasten by moving his tongue, for preservation of the Qur'an is guaranteed by Allah.

Maturidi's insights:

- Maturidi notes that this instruction highlights Allah's special care for the Prophet ☠: the task of memorising and safeguarding revelation is not left to him alone but is secured by divine will.

- He interprets this also as a lesson for the Ummah: guidance comes through calm reception and reflection, not through haste or panic.

- The verse reflects Allah's mercy — He lightens the Prophet's burden, reminding him that his role is to receive and convey, while Allah ensures preservation.

- For Maturidi, this connects to the larger theme of the surah: just as resurrection is certain by Allah's power, so too is the preservation of revelation. Both are acts of divine will, beyond human weakness.

Tafsir:

Maturidi explains:

Surah al-Qiyamah – Verse 17

Arabic: Arabic textَ عَلَيْنَArabic textَمْعَهُ وَقُزُعَ Arabic textَّهُ

"Indeed, upon Us is its collection and its recitation."

- Allah Himself takes responsibility for gathering the Qur'an into the Prophet's heart and ensuring its correct recitation.

- This guarantee secures both memorisation and preservation.

Maturidi's insights:

- Maturidi emphasises the divine origin and preservation of the Qur'an: its protection is not reliant on human effort alone but on Allah's commitment.

- He contrasts this with other scriptures which were altered or lost — the Qur'an remains safeguarded by Allah's will.

- The phrase jam'ahu (its collection) implies the completeness of the revelation in the Prophet's memory and in the final compiled form, while qur'anahu (its recitation) affirms its transmission with precision.

- This is both reassurance and proof: the Qur'an is not man's word but Allah's Word, preserved perfectly for mankind.

Tafsir:

Surah al-Qiyamah – Verse 18

Arabic: Arabic textَأَثَلِبَغَ فَزْعَArabic textَهَ

"So when We recite it, follow its recitation."

Maturidi explains:

- The Prophet is instructed to follow the recitation as it is revealed — calmly, attentively, without hastening or fearing loss.

• Allah Himself is the true reciter; the Prophet is the receiver.

Maturidi's insights:

- Maturidi stresses that the verse shows the Qur'an is not the Prophet's composition but Allah's speech, delivered through Jibril and placed in the Prophet's heart.

- The command to “follow” underscores the Prophet's role as recipient and conveyor, not as inventor.

- For him, this also models for believers how revelation is to be approached: with humility, obedience, and willingness to be led, rather than trying to impose one's own haste or will upon it.

- This verse reinforces a key theological point in Maturidi's thought: revelation is entirely divine in origin, and man's role is submission to it.

Tafsir:

Surah al-Qiyamah – Verse 19

Arabic:

Arabic text

"Then indeed, upon Us is its clarification."

Maturidi explains:

• Allah not only guarantees the Prophet ☐ the preservation and correct recitation of the Qur'an (vv. 16 to 18), but also assures him of its bayan — its explanation, clarification, and unfolding of meanings.

- This is both a divine promise of understanding and a rebuttal to the fear of confusion or error.

- Maturidi stresses that revelation is not left to human guessing: Allah Himself ensures that its meanings are made clear.

- The Prophet ☐ is given understanding by Allah, and through him the Ummah receives guidance. Thus, the Qur'an is both protected in form and clarified in meaning.

- He often emphasises that bayan here refers not to philosophical speculation but to divine guidance that distinguishes truth from falsehood, law from transgression, and belief from denial.

- For Maturidi, this verse assures that divine speech is self-sufficient: it is revealed, preserved, and explained by Allah. The Prophet conveys it with clarity, leaving no excuse for denial.

- It also shows Allah's mercy — not only is revelation given, but its explanation is guaranteed, ensuring that people are not left in confusion.

Tafsir:

Surah al-Qiyamah – Verse 20

Arabic: Arabic text

"No indeed! But you love the fleeting world."

Maturidi explains:

- The discourse shifts back to mankind's denial of resurrection. Their rejection is not due to lack of clarity (for the Qur'an has been explained) but because of attachment to al-'ajilah — the immediate, fleeting pleasures of this world.

• They prefer the present to the eternal.

- Maturidi notes that this verse diagnoses the true disease: worldly love blinds the heart to the Hereafter.

- He emphasises the contrast between al-Ajilah (this world, temporary, deceptive) and al-Hakirah (the Hereafter, lasting, real).

- The preference for the fleeting shows short-sightedness: man chooses the visible but perishable over the unseen but permanent.

- For him, this verse connects to the Qur'an's broader critique of human greed: people demand proof of the Hereafter not because it lacks evidence, but because its acceptance would restrain their indulgence.

- Maturidi stresses that the Qur'an exposes the psychology of denial: love of dunya, not weakness of intellect, is what drives rejection of resurrection.

Tafsir:

Surah al-Qiyamah – Verse 21

Arabic:

Arabic text

"And you neglect the Hereafter."

Maturidi explains:

- The attachment to this world is coupled with deliberate neglect of the Hereafter.

- Tadharun implies conscious abandonment – they know of the Hereafter but choose to ignore it.

- Maturidi stresses that this neglect is not ignorance but wilful disregard. People know the Hereafter is spoken of, reason points to it, and the Qur'an reminds them, yet they abandon it.

- He links this verse to the moral principle that humans are judged not only for what they embrace but for what they neglect. Turning away from the Hereafter is an act of rebellion, not passivity.

- For him, this reveals the heart of kufr: preferring what is immediate and trivial over what is eternal and consequential.

- Maturidi also points out that the verse directly rebukes Quraysh pride: they invested in worldly honour and wealth but “left behind” the true investment — the Hereafter.

Tafsir:

Surah al-Qiyamah – Verse 22

Arabic:

وَجُArabic textُ يَوْمَةٌ نَArabic textَرَهَا "Faces on that Day will be radiant."

Maturidi explains:

- The scene shifts from the deniers to the believers. On the Day of Resurrection, certain faces will shine with radiance, joy, and serenity.

- Nadirah implies brightness, freshness, and beauty — faces filled with light and vitality.

- Maturidi stresses that this radiance reflects the inner state of faith. Those who cultivated iman and righteous deeds in life are outwardly transformed on that Day into beauty and splendour.

- He notes that the Qur'an often describes the Hereafter through the state of the face, as it is the most expressive of a person's condition. Radiant faces are a visible sign of divine acceptance.

- The imagery conveys both reward and intimacy: their joy comes from looking forward to meeting their Lord, not merely from material blessings.

- For Maturidi, this verse emphasises the direct link between belief in the unseen and visible reward: those who believed without seeing are now visibly honoured with radiant faces.

Tafsir:

Surah al-Qiyamah – Verse 23

"Looking at their Lord."

Maturidi explains:

Arabic: Arabic textَبّArabic text

- The source of the believers' radiance is revealed: their faces shine because they gaze upon their Lord.

- Nazirah here means direct vision, the ultimate reward of the Hereafter.

- Maturidi affirms that this verse establishes the ru'yah (vision of Allah) for the believers in the Hereafter, a doctrine central to Sunni theology.

- He stresses that this vision is not like seeing created things, nor confined by direction or distance. It is a unique seeing granted by Allah, beyond worldly comparison.

- For him, this is the highest joy of Paradise — surpassing gardens, rivers, and all material delights. It is the fulfilment of the believer's longing for Allah.

- He contrasts this with the deniers of ru'yah, such as the Mu'tazila, who claimed Allah cannot be seen. Maturidi rebukes their reasoning, pointing to this verse as clear proof: the believers' faces are radiant precisely because they gaze at their Lord.

- The verse also reflects divine reciprocity: those who turned their gaze toward Allah in worship and remembrance in this life are rewarded by gazing upon Him in the next.

Tafsir:

Surah al-Qiyamah – Verse 24 Arabic: وَوَجُArabic textُ يَوْمَةٌ بَArabic textْرَهَ "And faces on that Day will be gloomy."

• In contrast, some faces will be basirah — darkened, frowning, scowling with despair.

- Their appearance reflects inner torment, humiliation, and certainty of doom.

- Maturidi highlights the sharp contrast: just as faith illuminated the believers' faces, disbelief darkens the faces of the rejecters.

- He notes that this expression captures the psychological state of terror — the face itself collapses into grief and dread.

- For him, the Qur'an uses the face because it is the most public and undeniable sign of a person's condition: while excuses and words may hide truth in life, on that Day the face reveals it openly.

- The juxtaposition of radiant and gloomy faces shows that the Hereafter is the unveiling of the soul's true state — belief beautifies, denial disfigures.

Tafsir:

Surah al-Qiyamah – Verse 25 Arabic: تُظَنُّ Arabic textٌ "Expecting that a crushing calamity will be for them."

- These gloomy faces are not only marked by despair but also by anticipation of a faqirah — a catastrophe so crushing it breaks the back.

- Their dread is not of the unknown but of certain, impending punishment.

- Maturidi stresses that this verse captures the psychology of judgment: even before punishment arrives, the guilty already experience torment by anticipation.

- The term faqirah conveys unbearable weight — a calamity that destroys all hope, breaking the soul.

- He notes that this dread itself is a form of punishment, a foretaste of Hell. Their faces show the terror of awaiting what they know they deserve.

- For him, the verse demonstrates Allah's justice: the deniers who mocked resurrection now tremble before the certainty of what they once ridiculed.

Tafsir:

Surah al-Qiyamah – Verse 26

Arabic: Arabic text

"No indeed! When it (the soul) reaches the collarbones."

- The verse describes the moment of death, when the soul ascends within the body and reaches the taraqi — the collarbones or throat area.

- At that stage, the approach of death is unmistakable, and escape is impossible.

- Maturidi highlights the abrupt certainty of kalla — “No indeed!” — cutting short all human arrogance about escaping fate.

- The verse portrays death vividly to remind humans of their fragility: when the soul climbs to the collarbones, no physician or ally can halt its departure.

- He emphasises that the Qur'an's language strips away illusions of control. Even kings, surrounded by wealth and power, are helpless when the soul reaches the throat.

- For Maturidi, this is a decisive proof of resurrection: the inevitability of death points to the inevitability of standing before Allah. One who cannot resist death cannot resist being raised.

Tafsir:

Surah al-Qiyamah – Verse 27 Arabic: Arabic text "And it is said: Who can save him?"

- At the deathbed, the desperate cry goes up: "Who can heal? Who can recite incantations? Who can deliver him?"

- The scene portrays human helplessness at the moment of death.

- Maturidi notes the irony: in life, man denied resurrection, boasted of strength, and ignored God's signs. But at death, his companions frantically call for help, revealing their helplessness.

- The cry “Who can save?” shows both desperation and futility: none can save against Allah's decree.

- He observes that some scholars read raq as “a healer” and others as “one who will raise [the soul].” In either sense, the point remains: neither doctors nor family can prevent death.

- For Maturidi, this verse teaches humility: human pride collapses when the soul departs. The Qur'an confronts man with this truth so that he submits before the final hour.

Tafsir:

Surah al-Qiyamah – Verse 28 Arabic: Arabic text "And he realises that it is the parting."

- At that moment, the dying person becomes certain that this is al-firaq — the separation from worldly life, family, wealth, and all that he clung to.

- The truth of death, long denied, is now undeniable.

- Maturidi stresses the psychological weight: this is the moment when worldly attachment is cut off, and man faces what he avoided — his soul's return to Allah.

- The term firaq carries sorrow: separation is painful, but here it is final. He parts not only from people but from the very opportunity to repent and believe.

- He observes that this certainty arrives too late: what is realised at death cannot benefit, since belief is only saving when chosen in life, not forced by inevitability.

- For Maturidi, this is the final collapse of arrogance: man who once denied resurrection now tastes its first step — separation from dunya.

Tafsir:

Surah al-Qiyamah – Verse 29 Arabic: وَArabic textْتَقَبَ Arabic textْسَArabic textُ بِArabic textَّArabic textِ "And the shank is wound around the shank."

- This phrase describes the agony of death: limbs stiffen, life departs, and the body begins to fail.

- It may also symbolise the joining of the hardships of life with the hardship of death, or the beginning of death merging with the reality of the Hereafter.

- Maturidi interprets this as the tightening grip of death: movement ceases, the body folds, and the dying person enters a state beyond human control.

- The image conveys helplessness and finality: the soul has reached its limit, and the body can no longer resist.

- Some commentators read it metaphorically: worldly struggles and the struggles of the Hereafter “meet” at this point, closing man's worldly record and opening his eternal one.

- For him, the verse again illustrates Allah's mercy in warning humans through vivid imagery: so that they prepare before reaching this state where no preparation is possible.

Tafsir:

Surah al-Qiyamah – Verse 30

Arabic:

Arabic textَبَّكَ يَوْمِذِ Arabic textَّحْسَArabic textِقَ

"To your Lord on that Day is the procession."

• With death, the soul is taken in procession (masaq) to its Lord.

- No detour or escape exists: the soul is driven directly to the presence of Allah.

- Maturidi stresses that this verse ties death and resurrection together: death is not the end but the beginning of being led to judgment.

- The word masaq conveys being driven or herded – implying inevitability and lack of choice.

- He notes that this contradicts the disbelievers' illusion of autonomy: in death, man is carried whether he wills or not.

- For Maturidi, the verse underscores accountability: every soul, believer or denier, is ultimately brought before Allah. What matters is the state in which one arrives.

Tafsir:

Surah al-Qiyamah – Verse 31 Arabic: Arabic text "So he did not affirm the truth, nor did he pray."

Maturidi explains:

- The Qur'an now describes the condemned soul.

• He neither believed (saddaqa) nor performed prayer (salla).

- The two acts — faith and prayer — summarise the foundation of religion: belief in truth and worship of Allah.

- Maturidi stresses that disbelief is not only denial in the heart but also rejection in practice.

- Neglect of prayer is given prominence because it is the visible sign of belief. By refusing prayer, he cut himself off from the covenant with Allah.

- This verse shows the inseparability of creed and action: belief requires submission, and prayer is its foremost expression.

- For Maturidi, the condemned failed both dimensions: he did not confirm truth inwardly, nor act upon it outwardly.

Tafsir:

Surah al-Qiyamah – Verse 32 Arabic: وَلَـكِArabic textَكَArabic textَتَوْلَى "Instead, he denied and turned away."

Maturidi explains:

- His response was not ignorance but deliberate: he called the truth a lie (kadhdhaba) and turned his back (tawalla).

- This was conscious rebellion, not lack of awareness.

- Maturidi points out that denial and turning away are paired: the first corrupts belief, the second corrupts action. Together, they seal the fate of the rejector.

- Kadhdhaba shows active opposition: he did not simply doubt but declared revelation false.

- Tawalla shows arrogance: he withdrew from responsibility, refusing worship or obedience.

- For him, this verse illustrates the Qur'anic theme that disbelief is an active stance, not a passive absence of faith. Man chooses denial and avoidance, despite possessing the faculties to recognise truth.

Tafsir:

Surah al-Qiyamah – Verse 33 Arabic:

Arabic text

"Then he went to his people swaggering."

Maturidi explains:

- After rejecting truth, he returned to his people in arrogance, walking boastfully (yatamatta).

- This describes not only his physical gait but his attitude of pride and self-sufficiency.

- Maturidi highlights the psychological portrait: arrogance in the dunya follows denial of the äkhirah.

- The swaggering gait symbolises confidence in worldly support (tribe, wealth, status) and disdain for divine accountability.

- He notes that the Qur'an frequently condemns arrogance in posture and gait (compare 17:37, 31:18). The body reflects the state of the heart.

- For him, this verse shows that rejection of faith often manifests in social pride — boasting among one's people, mocking the believers, flaunting worldly power.

- The image of swaggering is ironic: he walks proudly now, but will be humbled utterly before Allah.

Tafsir:

Surah al-Qiyamah – Verse 34

"Woe to you, and woe!"

Maturidi explains: Arabic text

- A sharp divine rebuke: awla laka fa-awla is a formula of curse, meaning "may destruction draw near to you."

- It conveys both warning and condemnation.

- Maturidi emphasises the intensity of the phrase: it repeats for emphasis, showing utter rejection by Allah.

- The rebuke is directed to the arrogant disbeliever who swaggered in pride. His end is near, his destruction certain.

- He notes that this verse is not a mere wish but a divine decree: woe will indeed reach him.

- For Maturidi, the repetition reflects justice: as he turned away twice (denying with the tongue and with action), his doom is pronounced twice.

Tafsir:

Surah al-Qiyamah – Verse 35

"Again, woe to you, and woe!"

Maturidi explains:

Arabic: Arabic text

- The curse is repeated once more, intensifying the certainty of doom.

- It seals the finality of judgment against him.

- Maturidi notes the rhetorical force of quadruple repetition: it leaves no doubt that his fate is sealed and utterly devoid of mercy.

- The sequence mirrors his obstinacy: he denied repeatedly, so the curse is repeated.

- For him, this verse shows the irrevocability of divine justice —persistent rejection of truth leads to relentless condemnation.

- It is also a warning to the living: the Qur'an's severe repetition is meant to shake arrogance before it is too late.

Tafsir:

Surah al-Qiyamah – Verse 36

Arabic:

Arabic textُخْسِبِ Arabic textَArabic textُ Arabic textُثَرِكَ سُدِي "Does man think he will be left neglected?"

Maturidi explains:

- This rhetorical question exposes the folly of denial.

- Suda means left without purpose, law, or accountability — like cattle wandering freely.

- The verse rebukes the disbeliever who assumes life is without reckoning.

- Maturidi stresses that humans are honoured with reason and responsibility; therefore, to think they will be abandoned without judgment is irrational.

- He links this to divine wisdom: Allah does nothing in vain. If humans were left without purpose, creation itself would be purposeless, which contradicts both reason and revelation.

• For him, this verse is decisive against the dahriyyah (materialists) and the Muˈtazilah extremists who argued that man's actions are entirely his own with no divine purpose.

- Maturidi emphasises that belief in accountability gives meaning to life. To deny it is to reduce humans to animals, stripping away the very reason Allah endowed them with intellect.

- Thus, this verse appeals to rational reflection: man knows by his own mind that he cannot be suda — without command, prohibition, or judgment.

Tafsir:

Surah al-Qiyamah – Verse 37 Arabic: Arabic textْمُيَكُ نُطْفَةٍ مِنَ مَنْيَ يَمْنَى "Was he not a drop of fluid emitted?"

Maturidi explains:

- The Qur'an now presents proof of resurrection from human origin.

- Man, who arrogantly denies accountability, was once nothing more than a drop of despised fluid.

- Maturidi stresses the contrast between man's arrogance and his humble beginning: he who boasts of strength began as a weak drop.

- If Allah created him from such insignificance, why should resurrection be deemed impossible?

- He often uses this reasoning to rebut skeptics: the first creation from nothing is greater proof of divine power than re-creation.

- For him, this verse also humbles the arrogant: remembering one's origin should lead to gratitude and submission, not pride and denial.

Tafsir:

Surah al-Qiyamah – Verse 38

Arabic:

Arabic text

"Then he was a clinging clot; and He created and proportioned him."

Maturidi explains:

- The stages of human development are outlined: from fluid, to clot ('alaqah), to fully formed creation, perfectly proportioned.

• Each stage is under Allah's command.

Maturidi's insights:

- Maturidi points to the precise progression as proof of divine wisdom and power. Nothing in the process is random — it moves by decree.

- The careful taswiyah (proportioning) shows that man's form, faculties, and balance are the product of intentional design.

• For him, this verse proves resurrection twice over:

- o If Allah created from nothing, He can recreate.

- o If Allah guided the development of man stage by stage, He can guide him again into resurrection.

- It is also a moral reminder: man, perfected by Allah's design, should not debase himself with denial and arrogance.

Tafsir:

Surah al-Qiyamah – Verse 39

Arabic:

Arabic text

"And from him He made the two mates, male and female."

Maturidi explains:

- From that humble origin, Allah created diversity: male and female, the foundation of family and continuation of humanity.

- This further displays divine will and precision.

Maturidi's insights:

- Maturidi stresses that gender distinction is not by chance but by Allah's decree.

- The complementarity of male and female shows divine wisdom in sustaining human life through balance.

- This verse adds to the argument for resurrection: if Allah produces such diversity from a single fluid, how can He not bring the same being back after death?

- For him, this rebukes both arrogance and denial: the one who forgets his origin and his Creator denies the very power that fashioned him in the first place.

Tafsir:

Surah al-Qiyamah – Verse 40

Arabic:

Arabic text "Is not that One able to give life to the dead?"

Maturidi explains:

- The surah closes with a rhetorical question: if Allah created man from a drop, shaped him, proportioned him, and made him male and female, is He not fully able to resurrect the dead?

• The answer is obvious: yes.

Maturidi's insights:

- Maturidi stresses that this is the Qur'an's final, rational proof for resurrection: creation itself testifies to re-creation.

- The denial of resurrection collapses logically, for the power that began life can surely renew it.

• For him, this verse summarises the surah:

- o Man will not be left without purpose (v. 36).

- His humble origin proves divine power (vv. 37 to 39).

- Therefore, resurrection is inevitable (v. 40).

- He often notes that this rhetorical close is both argument and admonition: it silences skeptics and awakens heedless hearts.

- The surah ends where it began — affirming the certainty of resurrection and exposing denial as folly.

Rational Proof of Resurrection (vv. 36 to 40)

- The surah closes with a rational appeal:

- o Man is not created in vain.

- He began as a drop, became a clot, was proportioned, and from him came male and female.

- o The One who did this is fully able to resurrect the dead.

- For Maturidi, this is the decisive argument: the first creation proves the second.

- Denial of resurrection collapses before reason, revelation, and experience of death.

Lessons:

• Human accountability: man is not left suda (without purpose).

- Innate witness: the self-reproaching soul proves awareness of good and evil.

- True cause of denial: not lack of proof, but love of dunya and hatred of accountability.

- Vision of Allah: believers' radiant faces culminate in gazing upon their Lord — the greatest joy of Paradise.

- Proof by creation: resurrection is easier to accept than the first creation.

- Divine justice: excuses collapse, self-testimony seals judgment, and every trace of action is recorded.

Surah al-Qiyamah is both argument and vivid imagery. Maturidi shows how it dismantles denial rationally (proof from creation), morally (proof from conscience), and experientially (proof from death). The surah is a mirror: it reflects man's arrogance in dunya, his helplessness at death, and his certainty at resurrection. It ends with a decisive rhetorical question that silences doubt: “Is not the One who created from a drop able to bring the dead to life?”

Tafsir:

Surah al-Insan – Verse 1 Arabic: Arabic textً Arabic textًا

"Has there not come upon man a period of time when he was nothing to be mentioned?"

- The verse invites man to reflect on his humble origin. There was a time in the endless span of dahr (time) when man did not exist at all, not even as something worth mentioning.

- He was neither known nor named – utterly absent from existence.

- Maturidi stresses the argument from non-existence: since man himself remembers that he once was nothing, he cannot deny being created, nor resurrection after death.

- He points out the contrast between man's arrogance and his reality: the one who denies Allah and boasts of power was once absent from even memory or record.

- This rhetorical opening humbles the listener: if you were nothing, then created, how can you deny being re-created?

- He also addresses theological opponents:

- Against materialists (dahriyyah), who claim existence is eternal, this verse proves that man has not always been.

- Against those who deny resurrection, it proves that one who went from nothingness to life can surely be brought back after death.

- For Maturidi, this verse sets the foundation: reflection on one's origin is proof of Allah's power, wisdom, and the inevitability of accountability.

Surah al-Insan – Verse 2 Arabic: Arabic textُArabic textٍ نَبْتَArabic textَجَعَلْنَArabic textَمِArabic textًArabic textِصِArabic textًا

"Indeed, We created man from a drop of mixed fluid, to test him; so We made him hearing and seeing."

• Man is created from nutfah amshaj — a mixed drop of fluids (male and female).

- The purpose is nabtali-hi — “to test him”: life itself is a trial of obedience and disobedience.

- Allah then endowed man with faculties of hearing and sight, tools for receiving guidance.

Maturidi's insights:

- Maturidi emphasises that man's lowly origin contrasts with his noble purpose. Created from fluid, yet tested with reason and responsibility.

- He explains amshaj as the mixing of fluids, which shows Allah's wisdom in designing life with precision.

- The purpose of creation is not play but trial (ibtila'). Thus, denial of accountability contradicts the very essence of human existence.

- By granting hearing and sight, Allah establishes the justice of the test: humans are not left blind but given faculties to receive truth.

- Maturidi often argues that reason plus revelation equals accountability. The human being has both internal awareness and external guidance — so he cannot excuse himself on the Day of Judgment.

Surah al-Insan – Verse 3 Arabic: إِنَّArabic textَدَيْنِهَArabic textَسْتِبِلِ إِمَArabic textَأَكَرَArabic textَإِمَArabic textَفُArabic textًا "Indeed, We guided him to the path, whether he be grateful or ungrateful."

• Allah declares that He has shown man al-sabil — the path of truth.

• Man then chooses: either shakir (grateful, acknowledging Allah) or kafur (ungrateful, denying Him).

Maturidi's insights:

- Maturidi sees this verse as central to his theology of guidance and human responsibility:

- Allah provides guidance (through reason, revelation, prophets).

- o Man is free to respond with gratitude (belief) or ingratitude (disbelief).

- He highlights that hidayah (guidance) here means clarification and showing the path, not forcing it. Thus, accountability is real — Allah shows, man chooses.

- He contrasts the two outcomes:

- o Shukr is not merely verbal thanks but recognition of Allah's truth and obedience.

- Kufr is not mere doubt but deliberate rejection and ingratitude.

- For Maturidi, this verse balances divine justice and human freedom: Allah provides equal opportunity, and man is responsible for his response.

Tafsir:

Surah al-Insan – Verse 4 Arabic: إِنَّ أَعْتَدْنَArabic textِلَّكَArabic textِرِArabic textَ سَلَArabic textِArabic textً وَأَغْلِArabic textً وَسَعِيْرًا

"Indeed, We have prepared for the disbelievers chains, shackles, and a blazing fire."

Maturidi explains:

- After affirming man's freedom to choose gratitude or ingratitude (v. 3), Allah immediately shows the consequence for denial.

• Three images of punishment are given:

○ Salasil — chains, binding the body.

○ Aghlal — shackles, fastening the necks and hands.

○ Sa 'ir — blazing fire, consuming their bodies.

Maturidi's insights:

- Maturidi stresses that these images highlight utter helplessness: the disbelievers, who claimed freedom and independence in life, will be bound in chains.

- The progression is striking: chains restrict, shackles immobilise, and fire destroys — symbolising layers of humiliation and torment.

- He notes that the punishments correspond to their crimes:

○ They rejected the path (so now they are bound).

- o They turned away arrogantly (so now they are shackled).

- o They pursued worldly fire of desire (so now they face the fire of Hell).

- For him, this verse also demonstrates Allah's justice: punishment is not accidental but proportionate, reflecting the nature of their denial.

Tafsir:

Surah al-Insan – Verse 5

Arabic: إِنّ Arabic textُبْرَArabic textِ يَشْرِبُنُ مِنَ كَArabic textِ Arabic textَ مَرَArabic textَّArabic textَArabic textُArabic textًا

"Indeed, the righteous will drink from a cup whose mixture is of camphor."

Maturidi explains:

• The surah shifts to contrast the fate of the abrar — the righteous.

• They will drink from a cup of bliss in Paradise, mixed with camphor (kafur) — known for its cooling, refreshing, and fragrant quality.

- Maturidi notes the striking contrast: while the disbelievers are bound with chains, the believers are honoured with cups of delight.

- The mention of kafur symbolises purity and refreshment: it soothes and pleases, the opposite of the scorching fire of Hell.

- He often stresses the Qur'an's pedagogical method: the transition from punishment to reward is meant to awaken fear and hope together, shaping moral seriousness.

- For him, the “cup” symbolises more than drink — it is a token of divine hospitality. The righteous, who once restrained themselves in dunya, are now welcomed into Allah's banquet of eternal honour.

Tafsir:

Surah al-Insan – Verse 6

Arabic: عَيْنَArabic textُشْرِبُ بِArabic textَبَArabic textَ Arabic textَّهَ يَفَجَرَوَ نَهَArabic textَفَجِArabic textََا

"A spring from which the servants of Allah drink, causing it to gush forth abundantly."

Maturidi explains:

- This cup comes from a special spring in Paradise, reserved for Allah's chosen servants.

• They will cause it to flow freely, enjoying it as they will.

- Maturidi highlights that the spring is not ordinary: it is directly connected to Allah's honouring of His servants.

- The fact that they “cause it to gush forth” (yufajjirunaha) shows their freedom and mastery — in contrast to the chains and shackles of the disbelievers.

- This is divine reciprocity: those who submitted their will to Allah in life are granted mastery and joy in the Hereafter.

- He also stresses the Qur'an's balance: just as Hell is vividly described, so too are the delights of Paradise — ensuring both fear and hope guide the believer.

Tafsir:

Surah al-Insan – Verse 7

Arabic: Arabic textًArabic text

"They fulfil their vows and fear a Day whose evil will be widespread."

Maturidi explains:

- The verse shifts from reward to the qualities of the righteous.

• They are described as:

• Yufuna bin-nadhr — they honour their vows and commitments, whether to Allah or to people.

- o They maintain constant fear of the Hereafter, knowing its terrors are vast and inescapable.

- Maturidi stresses that fulfilling vows symbolises sincerity and integrity. The righteous are not careless with their promises; they recognise accountability before Allah.

- He notes that the fear of the Day of Judgment is not superficial terror but a permanent consciousness that shapes their actions.

- The term mustatir means spreading, engulfing – indicating that the terror of the Day will surround all, and none can escape.

- For Maturidi, this verse links inward belief with outward action: sincere vows fulfilled in dunya, coupled with genuine fear of the akhirah, are marks of true righteousness.

Tafsir:

Surah al-Insan – Verse 8

Arabic:

وُيْطَعْمُنَ Arabic textْطَعَArabic textَ عَلَArabic textَيْثِهْ مَسْكِArabic textًArabic textَArabic textَيْيَمَArabic textَأَسِArabic textًا "And they give food, in spite of their love for it, to the needy, the orphan, and the captive."

Maturidi explains:

- Another mark of righteousness is generosity. They feed others even when they themselves love and need the food.

• The recipients include:

- o The miskin (poor, destitute).

- o The yatim (orphan, unprotected).

○ The asir (captive, prisoner, even non-Muslim).

- Maturidi underlines that the virtue lies in selflessness: they give despite attachment and need, showing sincerity.

- Feeding the captive is especially striking, since he may be an enemy — yet the righteous feed him, showing mercy that transcends hostility.

- He often stresses that deeds are valued by intention: they do not give for worldly recognition but purely for Allah (explained in the next verse).

- For him, this verse illustrates the Qur'an's vision of social ethics: righteousness is not isolation but active compassion, even toward the most vulnerable or undeserving.

Tafsir:

Surah al-Insan – Verse 9 Arabic: إِنَّمَArabic textُطْعَمْكُمْ لَوَجِهَ أَArabic textَّهَ لَArabic textُرِيَبِدْ مِنْكُمْ جَزَArabic textِ وَArabic textَ شَكُArabic textًا "We feed you only for the sake of Allah's Face. We desire from you neither reward nor thanks."

Maturidi explains:

- The righteous declare their motivation: their giving is purely for Allah, not for recognition, repayment, or gratitude.

• Their deeds are sincere (ikhlas), untainted by worldly motives.

- Maturidi highlights the theological depth:

- Liwajhi Allah (for Allah's Face) affirms sincerity and the hope of divine closeness.

- Their giving is an act of worship, not social transaction.

- He contrasts this with hypocrites who perform deeds for show or praise. True righteousness is hidden, seeking only Allah.

- He stresses that this principle protects deeds from corruption: if done for reward or recognition, they are diminished; if done for Allah alone, they endure eternally.

- For Maturidi, this verse reveals the inner heart of the righteous – pure devotion without self-interest.

Tafsir:

Surah al-Insan – Verse 10

Arabic:

إِنَّ نَخَArabic textَ مِنْ رَبَّنَArabic textَوْمًArabic textُبْArabic textًArabic textَمْطِرِيَّا "Indeed, we fear from our Lord a Day grim and distressful."

Maturidi explains:

- The righteous openly admit their fear of Allah's punishment on the Day of Judgment.

• The Day is described as 'abus (grim, frowning) and qamtarir (harsh, distressing, tightening).

- Maturidi stresses that the righteous act not from self-righteousness but from humility and fear of Allah.

- The terms convey suffocating dread — a Day so severe it constricts hearts and faces.

- He notes the balance: the righteous are motivated by both hope (for Allah's reward) and fear (of His punishment). True servanthood is found in holding both together.

- For him, this verse underlines that even the righteous do not presume upon Allah's mercy. They remain fearful, recognising that salvation is only by His grace.

Tafsir:

Surah al-Insan – Verse 11 Arabic: Arabic text "So Allah protected them from the evil of that Day and granted them radiance and joy."

Maturidi explains:

As a result of their sincerity and fear, Allah shields them from the terrors of the Day of Judgment.

• Instead of gloom and dread, they are given nadrah (radiance, beauty) and surur (delight, joy).

- Maturidi stresses the reciprocity: because they feared Allah, He removed their fear; because they humbled themselves, He adorned them with radiance.

- Nadrah reflects their faces glowing with honour (opposite of the darkened faces of the disbelievers in 75:24).

- Surur signifies inner joy and relief, the tranquility that comes from divine acceptance.

- He notes that this is both physical and spiritual reward: beauty in form and happiness in heart.

- For Maturidi, this verse demonstrates Allah's justice and mercy: He answers sincerity with protection and replaces dread with delight.

Tafsir:

Surah al-Insan – Verse 12

Arabic:

Arabic textَدْرًArabic textَجْتَهُ Arabic textً "And He rewarded them, for their patience, with Paradise and silk."

Maturidi explains:

- Their patience ( sabr ) is rewarded with two gifts:

○ Jannah — the Garden, eternal abode of bliss.

- o Harir — silk garments, symbolising luxury and comfort.

- Maturidi identifies sigma abr as the core virtue: they were patient in obedience, patient against sin, and patient with hardship.

- Because they restrained themselves in dunya, they are adorned in akhirah with ease and luxury.

• Silk, prohibited for men in this world, is now granted freely — showing that sacrifices in dunya are compensated manifold in the Hereafter.

- For him, the verse encapsulates divine reciprocity: the hardship of restraint is exchanged for the ease of eternal delight.

Tafsir:

Surah al-Insan – Verse 13 Arabic: مُتَكَArabic textَ فِArabic textَArabic textَلَArabic textَوْرَArabic textِكَ ﴿Arabic textَرْوَنَ فِArabic textَArabic textَمْسًArabic textَArabic textَمْمَهْرِيْرًا "Reclining therein on couches, they will see neither sun nor bitter cold."

Maturidi explains:

• In Paradise, they recline in comfort on elevated couches (ara'ik).

- The climate is perfect — free from the scorching heat of sun or the biting cold of winter.

- Maturidi stresses that this detail shows Paradise as complete perfection — not only the presence of delights but the absence of discomfort.

- He notes that the Qur'an often uses familiar opposites (heat/cold, hunger/satiety, fear/security) to show Paradise as the full negation of worldly hardship.

- For him, this verse reinforces Allah's mercy: He knows the weaknesses of man (suffering from extremes) and provides eternal balance and ease.

- It also subtly rebukes disbelievers: they pursued comfort in dunya at the cost of iman, but true comfort lies only in Allah's promise.

Tafsir:

Surah al-Insan – Verse 14 Arabic: وَذَArabic textِArabic textَهُ عَلَيْهِمْ ظَّلْأَهَArabic textَذَلِكَتْ فَطُArabic textُ فَهَArabic textَذَلِArabic textٍArabic text "And its shades will be near above them, and its clusters (of fruit) brought low in compliance."

Maturidi explains:

- The garden's shade is close, enveloping them in comfort.

- The fruits hang low, easy to reach, without effort.

- Maturidi highlights the effortless provision: unlike dunya, where labour and struggle are needed, in Jannah everything is ready and near.

- The word tadh'lil (brought low, humbled) shows the reversal of roles: in dunya, man humbled himself to worship Allah; in akhirah, the fruits humble themselves to him.

- He stresses the image of intimacy: the garden embraces them, shade above, fruits at hand — a symbol of honour and nearness.

- For him, this verse demonstrates that Paradise is not merely luxury but dignity: the righteous are treated as honoured guests, served without strain.

Tafsir:

Surah al-Insan – Verse 15

Arabic: وُيْطَArabic textُ عَلَيْهِمْ بِArabic textَيْتَهُ مِArabic textَضََّةِ وَأَكْوَArabic textُ عَArabic textِArabic textَوْArabic textِ رِیْمَ

"And vessels of silver will be circulated among them, and goblets that are [as] crystal."

Maturidi explains:

• Servants in Paradise will circulate with elegant vessels made of silver, alongside goblets shining like crystal.

- The description blends two qualities: silver for brightness and crystal for clarity.

- Maturidi highlights that this description appeals to both the senses and the imagination: the vessels are precious in substance and beautiful in form.

- The Qur'an emphasises the perfection of Paradise: even what is familiar (silver, crystal) appears in unmatched splendour, beyond anything known in dunya.

- He notes that this imagery reflects divine honour — the righteous, who once gave food and drink selflessly (vv. 8 to 9), are now served in return with the most exquisite vessels.

- For him, this is also symbolic: worldly wealth, often pursued through arrogance, is surpassed in Paradise and given freely as a reward for humility and obedience.

Tafsir:

Surah al-Insan – Verse 16

Arabic:

Arabic textَّArabic textَذَّرُArabic textَقَذِArabic textًا "Crystal-clear, made of silver, perfectly measured."

Maturidi explains:

- These goblets are crystal-like but fashioned from silver — a material not known in the world.

• They are “measured exactly” (qaddaruha taqdira) — perfectly suited in size and proportion to their drinkers.

- Maturidi notes that the perfection lies not only in substance but in precision: each vessel is designed without flaw, fitting its purpose exactly.

- This reflects Allah's intimate knowledge of His servants: their reward is tailored to them, nothing excessive or lacking.

- He contrasts this with dunya, where luxury is often wasteful or ill-fitted; in Jannah, everything is measured with divine wisdom.

- For him, this verse also shows Allah's mercy: the righteous, who once restrained their desires (sabr), now receive abundance, but in a balanced, harmonious form — no excess, no deficiency, pure delight.

Tafsir:

Surah al-Insan – Verse 17

Arabic: وُسْتَقَوْنَ فِArabic textَArabic textَArabic textِأَكَArabic textَ مَرَArabic textَّهَArabic textَنْجِبِيَArabic text

"And they will be given a cup therein whose mixture is of ginger."

Maturidi explains:

- Another drink is described — mixed with zanjabil (ginger), known in Arabic culture for its pleasant heat, fragrance, and invigorating effect.

- This is not worldly ginger but its perfected heavenly counterpart.

- Maturidi underlines the Qur'an's use of familiar tastes to give a glimpse of the unseen: by mentioning ginger, a valued spice in Arabia, the Qur'an evokes pleasure and refreshment.

- In Paradise, it is not medicinal or harsh, but refined and delightful.

- He contrasts this with the drink of Hell: while the disbelievers drink boiling water and pus (compare 14:16 to 17), the believers are honoured with fragrant, refreshing cups.

• For him, the use of “mixture” (mizaj) shows variety and sophistication: the righteous are honoured not with plain drink but with layered, perfected flavours, each increasing delight.

Tafsir:

Surah al-Insan – Verse 18

Arabic:

عَنْبَArabic textَ فِيَهَArabic textُسْتَعَArabic textَلَArabic textِيَ بِArabic textْمَسْلِArabic textَ

"A spring therein named Salsabil."

Maturidi explains:

- The ginger-flavoured drink comes from a spring in Paradise called Salsabil.

- The name itself conveys smoothness, ease, and elegance – flowing gently and pleasurably.

- Maturidi notes that the Qur'an names this spring to highlight its distinction, unlike ordinary rivers or springs.

- The term Salsabil evokes both sound and meaning: it suggests a drink that is smooth on the tongue, refreshing to the spirit, and without any harm.

- He points out that this contrasts with the struggles of dunya: water in life often required effort to fetch, was subject to impurity, or could harm if excessive. In Paradise, it is effortless perfection.

- For him, the naming of the spring reflects Allah's honouring of the righteous – just as noble people in dunya are distinguished by titles, Paradise has distinct names for springs that carry dignity and beauty.

Tafsir:

Surah al-Insan – Verse 19

Arabic:

وَيَطُوْفَ عَلَيْهِمْ وَلَنِ مَخْلَدُArabic textَ إِذَArabic textَArabic textِهُمْ خِسَبَتْهُمْ لُوْلَيَArabic textَنْثُArabic textًا "And there will circulate among them youths made eternal; when you see them, you would think them scattered pearls."

Maturidi explains:

- The righteous in Paradise are served by wildan mukhalladun — eternally youthful attendants, never aging or fading.

- Their beauty and radiance are likened to scattered pearls, glistening in perfection.

- Maturidi highlights the contrast with dunya: in worldly life, servants grow weary, age, and lose vitality; in Jannah, they remain eternally youthful, tireless, and beautiful.

- The image of pearls symbolises both purity and splendour: their presence increases the honour of Paradise's dwellers, just as pearls adorn kings.

- He notes that the Qur'an describes the attendants not to reduce Paradise to servitude, but to show ease and dignity: the righteous, who once struggled in life, are now served in perfect hospitality.

- For him, the description of their youth and beauty reflects the overall theme of Paradise: no decay, no decline, only perpetual perfection.

Tafsir:

Surah al-Insan – Verse 20

Arabic:

Arabic textًArabic textًArabic textًا "And when you look there, you will see bliss and a great kingdom."

Maturidi explains:

- The sight of Paradise encompasses two realities:

- o Naˈɪm-blɪs, delight in every form.

- o Mulk kabır — a vast kingdom, splendour and dominion beyond imagination.

- Maturidi emphasises the comprehensiveness: Paradise is not one joy but layers of delight, combining comfort, beauty, service, honour, and closeness to Allah.

• Mulk kabır signifies dignity — the righteous are treated as kings, possessing what they wish, their dominion expansive.

- He contrasts this with the dunya: people pursue kingdoms here with arrogance and bloodshed, yet their rule is brief and fragile. In Jannah, Allah grants a kingdom eternal, without toil or fear.

- For him, this verse encapsulates the Qur'an's vision of ultimate reversal: the humbled and oppressed believers of dunya are raised to honour, while the arrogant disbelievers are cast down.

Surah al-Insan – Verse 21

Arabic:

عَلَيْهِمْ ثَيَArabic textِ سَنْدِسِ خَضْرٍ وَArabic textْتُبَرُقٌ مَثَلُ وَخَلْArabic textَسْArabic textِرِ مِArabic textَضَّةِ مِنْ Arabic textَقَهُمْ رَبِّبِهِمْ شَرَArabic textَهُArabic textًا

Tafsir:

"Upon them will be garments of fine green silk and heavy brocade, and they will be adorned with bracelets of silver. And their Lord will give them to drink a pure drink."

- Their clothing will be of sundus (fine silk) and istabraq (thick brocade), both richly green – the colour of freshness, vitality, and honour.

• They will be adorned with silver bracelets.

- Above all, Allah Himself will give them a drink — sharaban tahura — a drink pure, cleansing, and ennobling.

- Maturidi notes that the verse moves from external honour (garments, adornments) to the most intimate gift: a drink given by Allah Himself.

- The green garments signify life and royalty, while silver bracelets reflect beauty and nobility.

- He stresses that the highest honour is Allah serving them directly — a sign of ultimate acceptance. This surpasses all material delights.

- Sharaban tahura is interpreted as a drink that purifies them of any residue of worldly hardship, leaving them in complete bliss.

- For him, this verse demonstrates the balance of Jannah: luxury of form, dignity of status, and intimacy with Allah. The material is crowned by the spiritual.

Surah al-Insan – Verse 22 Arabic: إِنّ هُلَArabic textَ Arabic textَ لَكُمْ جَرَArabic textَ وَArabic textَ سَعْيُكُمْ مَشْكُArabic textًا "Indeed, this is your reward, and your effort has been appreciated."

- Allah directly addresses the righteous, affirming that all the delights described are their just reward.

- Their sa'y (striving, effort) — worship, patience, obedience — is declared mashkur (acknowledged, appreciated, and accepted).

Maturidi's insights:

- Maturidi highlights the intimacy of this address: Allah speaks to the believers personally, affirming His recognition of their effort.

- The use of mashkur is profound: it shows that Allah, though independent of all, graciously “thanks” His servants by rewarding them far beyond their deeds.

- He contrasts this with dunya: human effort is often forgotten or underappreciated, but with Allah nothing is lost.

- For him, this verse captures divine mercy: the righteous endure hardship with patience, and Allah honours every ounce of their striving, multiplying it into eternal reward.

Surah al-Insan – Verse 23 Arabic: إِنَّ نَحْنُ نَرَّلَنَArabic textَلَيْكَ Arabic textْقُرْزَ عَArabic textَ تَنْزِArabic textِ "Indeed, it is We who have sent down to you the Qur'an, in gradual revelation."

- After describing Paradise, the surah returns to the source of guidance: the Qur'an.

• Allah reminds the Prophet ☐ that He Himself revealed it, in a deliberate and gradual manner (tanzil).

Maturidi's insights:

- Maturidi stresses that this verse links Paradise with the Qur'an: the delights just described are attained only through following this revelation.

- The emphasis on We (inna nahnu) affirms divine authorship, leaving no doubt that the Qur'an is not human speech.

- Gradual revelation was both wisdom and mercy: it allowed believers to absorb, act upon, and live by it step by step.

- For him, this verse strengthens the Prophet: just as Paradise is assured for the righteous, so too is the Qur'an assured as divine, perfect, and purposeful.

Surah al-Insan – Verse 24

Arabic:

فَأَصْنِبْزِ لَحَكْمِ رَبِّبَكَ وَArabic textَ تُنْطَغِ مَنْهُمْ عَArabic textِشًArabic textَوْ كَفُArabic textًا "So be patient for the command of your Lord, and do not obey from among them any sinner or disbeliever."

- The Prophet is instructed to show steadfast patience in carrying out Allah's command.

- He must not yield to pressure from sinners (athim) or deniers (kafur).

Maturidi's insights:

- Maturidi notes that patience (sabr) here means enduring harm, hardship, and delay in seeing results — trusting Allah's decree.

- The command not to obey sinners or disbelievers underscores independence: guidance comes only from Allah, not from worldly pressures.

- He observes that this also models behaviour for believers: remain firm upon divine command, without compromise to please the rebellious.

- For him, this verse links back to earlier descriptions of the righteous: their patience was the key to Paradise; now, the Prophet is told to embody and model that same patience.

Surah al-Insan – Verse 25 Arabic: Arabic textَبَّArabic textُكَرِهِمْ وَArabic textّArabic text "And remember the name of your Lord morning and evening."

- The Prophet ☐ (and by extension the believers) is urged to maintain constant remembrance of Allah, particularly in the morning and evening.

- These times symbolise the start and end of the day, encompassing life's rhythm in devotion.

Maturidi's insights:

- Maturidi highlights that dhikr (remembrance) anchors the believer, protecting him from worldly pressures and sins.

- The mention of morning and evening implies continuity: remembrance should be bookend life's activities, guiding the day with divine consciousness.

- He ties this to worship practices — especially the obligatory prayers at dawn (fajr) and sunset (maghrib).

- For him, this verse shows that the strength to resist sinners and disbelievers (v. 24) comes from constant remembrance of Allah.

Surah al-Insan – Verse 26 Arabic: وَمَنَ أَArabic textْيَArabic textَArabic textْجَArabic textَهُ وَسَتِبِخَArabic textَنَArabic textُمْ طَوِArabic textِ "And during the night prostrate to Him, and glorify Him through the long night."

- This verse highlights the spiritual discipline of night worship.

• Believers are urged to prostrate (perform sujud) and glorify Allah for extended portions of the night.

- Night prayer is described as a mark of sincerity and devotion, since it is performed away from people's eyes, in solitude with Allah.

Maturidi's insights:

- Maturidi stresses that night worship strengthens faith and purifies intention. The righteous who fear the Hereafter (vv. 7 to 10) nourish that fear through devotion in the stillness of night.

- He explains that night is chosen because it is free from distractions, noise, and worldly pursuits, allowing undivided focus on Allah.

- For him, the verse also instructs patience: while disbelievers indulge in comfort and arrogance, the believer finds strength in hidden worship.

- He notes that this verse parallels earlier surahs (e.g., al-Muzzammil), where night worship prepared the Prophet ☎ for the weight of revelation and da'wah.

- Thus, sujud at night is both personal intimacy with Allah and training for the mission of truth.

Surah al-Insan – Verse 27 Arabic: إِنّ هَتُؤَلَArabic textُ يَحْبُوْنُ أَلْعَArabic textَلَةٌ وَيَذْرُوْنُ وَرَArabic textَهُمْ يَوْمًArabic textَقِArabic textَ

"Indeed, these people love the fleeting (world) and leave behind them a heavy Day."

- The disbelievers are criticised for loving al-Ajilah — the immediate, fleeting dunya.

• They neglect and “leave behind” the yawm thaqlil — the weighty, burdensome Day of Judgment.

Maturidi's insights:

- Maturidi highlights the sharp contrast: the righteous endure hardship at night in remembrance, while the deniers chase fleeting pleasures and ignore the Hereafter.

- The description of the Day as thaqil (heavy) points to its seriousness — unbearable, crushing in its severity.

- He notes the irony: they “leave it behind” in thought, but in reality it lies ahead, inevitably awaiting them.

• For him, this verse diagnoses the disease of the heart: love of immediacy blinds man to permanence. This is why Qur'an calls dunya 'ajilah — rushing, deceptive, gone in an instant.

- Thus, the believer is reminded: do not be deceived by the quick glitter of dunya; what awaits is far weightier and more lasting.

Surah al-Insan – Verse 28 Arabic: تُخْنَ خَلْقَArabic textُArabic textَدَدًArabic textསْرَهُArabic textِدَArabic textَيْئَArabic textَدَلََArabic textَمْتَArabic textِهُArabic textَبِدِيْArabic textً

"We created them and strengthened their form; and if We willed, We could replace them with others like them entirely."

- Allah reminds the arrogant of their true nature: He created them, gave them strength, and holds power to replace them if He wills.

- Asharahum (their bonds) refers to the firm structure of their bodies — bones, joints, and strength.

Maturidi's insights:

- Maturidi stresses the futility of arrogance: the very body they boast of is fashioned and sustained by Allah.

- The reminder of replacement (tabd {i} 50) exposes human dispensability: if they deny, Allah can replace them with others who believe.

- This rebukes Quraysh pride in their lineage and numbers — they were not indispensable, nor irreplaceable.

- For him, the verse points to both divine power and divine justice: man's existence is dependent, fragile, and subject to Allah's will —therefore he must not rebel but submit.

Surah al-Insan – Verse 29 Arabic: إِArabic textَلْهِ تَذِArabic textُهُ ﴿فَمِArabic textَArabic textَ أَثْخَذُ Arabic textَبِّ سِArabic textِArabic text "Indeed, this is a reminder. So whoever wills may take a path to his Lord."

- The Qur'an here is described as a tadhkirah (reminder). It does not compel but calls humans back to truth.

- Man is addressed as a free moral agent: whoever wills can adopt a path leading to his Lord.

Maturidi's insights:

- Maturidi stresses the balance of divine wisdom: guidance is shown, but man must willfully take it. This affirms human responsibility.

- He interprets sabeel (path) as faith, obedience, and righteous action — the route that leads to Allah's pleasure.

- By calling the Qur'an a reminder, the verse shows that humans are not ignorant of truth — they already have reason and fitrah (innate disposition); revelation comes as reinforcement.

- For him, this verse cuts off excuses: man cannot claim he was abandoned without knowledge, since both reason and revelation guide him toward Allah.

Surah al-Insan – Verse 30 Arabic: وَمَArabic textُشَArabic textُArabic textَ إِلَArabic textَأَنْ يَشَArabic textَ Arabic textَّهَ ﴿إِنَّ Arabic textَّهَ Arabic textَ عَلَيْهَِArabic textَكِArabic textًا "But you do not will, except that Allah wills. Indeed, Allah is All-Knowing, All-Wise."

- After affirming man's will (v. 29), this verse places it within the framework of Allah's supreme will.

- Human choice is real, but it operates under Allah's knowledge and decree.

• Allah's will is always coupled with His wisdom and knowledge.

Maturidi's insights:

- Maturidi highlights the harmony: humans have ikhtiyar (choice), but the power and existence of their choices are created by Allah. This avoids both extremes:

- o The Jabriyya (who deny free will).

- o The Muˈtazila (who claim man creates his own actions independently).

- By coupling Allah's will with His attributes 'Alim (All-Knowing) and Hakim (All-Wise), the verse assures believers that divine decree is never arbitrary.

- For him, this verse demonstrates the Qur'an's balance: accountability is real, yet ultimate sovereignty belongs to Allah alone.

Human Will under Divine Will:

- The verse teaches: “wa ma tashauna illa an yashaa Allah” – “you do not will except that Allah wills.”

- Maturidi explains that this verse affirms Allah's absolute sovereignty: the will of creation operates only within the scope of Allah's will.

- It does not mean human will is negated, but that it is contingent on Allah's creative will (mashi'ah).

Balance of Power and Responsibility:

- Unlike the Jabriyya (fatalists), Maturidi does not read this verse as denying human choice.

- Unlike the Mu t azila, he does not believe humans independently create their actions.

• Instead, he holds to his doctrine of kasb (acquisition):

• Allah creates the act.

- Humans acquire it through intention and choice, thus becoming responsible.

The Role of Allah's Knowledge and Wisdom:

- The verse ends with: “inn Allaha kana 'aliman hakiman” – “Indeed, Allah is All-Knowing, All-Wise.”

- This signals that divine will is not arbitrary:

• 'Alim (All-Knowing): Allah knows what His servants do, their intentions and outcomes.

• H ak i m (All-Wise): His decree is rooted in wisdom, even if humans cannot perceive it.

Theological Implications:

- This verse refutes arrogance: humans cannot act independently of Allah's will.

- It also refutes despair: Allah's will is wise and purposeful, not random compulsion.

- For Maturidi, this verse is central in upholding tawhid: all power belongs to Allah, yet human responsibility is real because Allah has granted them capacity (qudrah) and choice (ikhtiyar).

Lesson:

- Believers should submit their will to Allah's will, striving in obedience but recognizing ultimate dependence on Him.

- Accountability remains, for Allah has given capacity; yet success (tawfiq) is by His will and mercy.

Maturidi's Extended Commentary

1. Affirmation of Human Will (Mashi'ah)

• The verse begins with “wa ma tasha'un” — “you do not will.”

- For Maturidi, this implies that humans do in fact will; otherwise, there would be nothing for Allah's will to encompass.

- The Qur'an consistently addresses humans with commands (sallu, amintu, anfiquu) and prohibitions (la taqrabu, la ta'malu). This would be irrational if humans lacked real choice.

- Thus, humans possess ikhtiyar (choice) and qudrah (capacity), given to them by Allah.

2. Human Will is Real but Contingent

• The key phrase: “illa an yasha'a Allah” — “except that Allah wills.”

- Maturidi explains: human will exists, but only within the greater framework of Allah's will.

- If Allah had not created humans, their faculties, or their circumstances, they could not will anything.

- Even the act of willing (iradah) is a created event, sustained by Allah at every moment.

• Thus:

- o Human will is not negated (against the Jabriyya).

- o Nor is it independent (against the Mu'tazila).

○ It is real, but it is dependent and subordinate.

3. Against the Jabriyya (Extreme Fatalists)

- The Jabriyya argued humans have no will or action at all — they are like leaves in the wind, compelled in every respect.

• Maturidi rejects this for several reasons:

○ The Qur'an ascribes actions to humans: “Laha ma kasabat wa 'alayha ma iktasabat” (2:286).

- Accountability, reward, and punishment lose meaning if humans are mere automatons.

- o It would imply injustice from Allah, which contradicts His perfection.

- Thus, Maturidi insists: humans are genuine agents who intend and choose, even though their power is derivative.

4. Against the Muˈtazila (Human Independence)

- The Muˈtazila, reacting to fatalism, claimed humans are the creators of their own acts.

- They argued this was necessary to preserve divine justice, since punishing people for acts Allah created would (in their reasoning) be unjust.

• Maturidi rejects this, because:

- o If humans could create acts, that would make them rivals to Allah in creative power, violating tawhid.

- The Qur'an states: “Allahu khaliq kulli shay” (39:62) — Allah is the Creator of all things. No exception is given for human acts.

- o Human creation is impossible, because creation (takwin) is an eternal attribute of Allah alone.

5. Doctrine of Kasb (Acquisition)

• Maturidi's solution is kasb – “acquisition.”

• The structure is:

○ Allah creates the act itself, bringing it into existence.

o The human intends and chooses it, thereby “acquiring” responsibility.

For example, a person decides to give sadaqah (charity). The decision (iradah) is theirs. The act of handing over coins is created by Allah. The reward belongs to the human for choosing obedience.

o If a person decides to steal, the same: the act's existence is created by Allah, but the responsibility is the human's for choosing sin.

• This preserves:

○ Allah's exclusive creative power.

o Human accountability through intention and choice.

6. Allah's Knowledge and Wisdom

• The verse concludes: “Inna Allaha kana 'aliman hakiman'”.

• Maturidi reads this as crucial:

○ Allah's will is tied to His perfect knowledge ('ilm) and wisdom (hikmah).

He does not will randomly, nor compel injustice.

The granting of free will to humans itself is an act of divine wisdom — a test (ibtila') to distinguish the grateful from the ungrateful.

7. Practical Consequences

• Humility: The believer cannot boast of good deeds, since the capacity and success (tawfiq) were by Allah's will.

- Responsibility: The sinner cannot excuse himself with “Allah willed it,” since he truly chose and intended the act.

- Balance of Hope and Fear: The servant strives in obedience, relying on Allah for acceptance, and fears falling into sin while seeking His aid.

8. Maturidi's Middle Path

- Not Jabriyya: Humans are not helpless puppets.

• Not Mu'tazila: Humans are not independent creators.

- Instead: Humans possess real will and choice, but it is granted, sustained, and encompassed by Allah's eternal will.

Lesson

• The verse crystallizes the Maturidi understanding:

You truly will.

○ But your will itself is an act Allah has willed into existence.

○ This dependence both humbles you before Allah and holds you accountable for how you use your freedom.

In sum: For Maturidi, “wa ma tashauna illa an yashaa Allah” affirms that human free will is real, but entirely dependent upon Allah's will — ensuring both divine omnipotence and human responsibility remain intact.

Tafsir:

Surah al-Insan – Verse 31 Arabic: يُArabic textّلّ Arabic textَArabic textَّحَمَتَةٌ وَArabic textْطَArabic textِArabic textِArabic textَعَدَ لِهُArabic textَذَArabic textًArabic textَلِArabic textَا

"He admits whom He wills into His mercy; but for the wrongdoers He has prepared a painful punishment."

Maturidi explains:

- The surah concludes by showing the outcome of divine will:

- o Those whom Allah wills are embraced in His rahmah — faith, guidance, forgiveness, and Paradise.

- o For the zalimin (wrongdoers, rejecters), a painful torment is prepared.

Maturidi's insights:

- Maturidi clarifies that Allah's will does not wrong anyone: He grants mercy to those who seek it through faith and obedience, and He punishes only those who wrong themselves by denial and rebellion.

- The term rahmah here is comprehensive — it covers both worldly guidance and eternal bliss.

- He notes that calling the disbelievers zalimin emphasises that kufr is not mere ignorance but injustice: they wrong themselves, creation, and truth itself.

- For him, this verse ties together the whole surah: man was created from nothing (v. 1), tested with faculties (v. 2), guided to the path

(v. 3). If he chooses gratitude, Allah admits him to mercy; if he chooses denial, punishment awaits.

Lessons:

- Origin proves resurrection: man was once nothing, then created; the same Creator can resurrect.

- Life is a test: faculties of reason and senses justify accountability.

- Free will under divine sovereignty: humans choose, but within Allah's wisdom and will.

- True righteousness: sincerity to Allah, compassion to creation, patience in hardship.

- Paradise as honour: more than material delights, it is dignity, radiance, and Allah's personal acceptance.

• Hell as humiliation: chains and fire reflect the arrogance of denial.

• Ultimate contrast: the disbeliever clings to the fleeting, the believer strives with patience for the eternal.

Surah al-Insan teaches that man, once nothing, is honoured with faculties and guidance, tested between gratitude and ingratitude. The ungrateful face chains and fire; the righteous are honoured with Paradise, shade, fruit, silk, and above all, nearness to Allah. Through patience, sincerity, and compassion, their effort is acknowledged and rewarded. The surah closes by uniting divine sovereignty and human accountability — mercy awaits those who choose the path to their Lord, and punishment awaits those who turn away.

Tafsir:

Surah al-Mursalat – Verse 1 Arabic: Arabic textّلّArabic textًا

"By those sent forth in succession."

Maturidi explains:

- The opening is an oath: Allah swears by the ones sent forth (almursalat), which are generally interpreted as winds or angels.

- 'Urfan can mean "in succession" (one after another, like waves or ranks) or "with gentleness."

Maturidi's insights:

- Maturidi notes that both interpretations (winds and angels) are valid and complementary:

- o Winds: sent successively by Allah — sometimes gentle, sometimes violent, always purposeful.

- Angels: dispatched in succession with divine commands, bringing revelation, mercy, or punishment.

- The oath emphasises order in creation: whether in nature (winds) or in the unseen (angels), everything is dispatched by Allah with precision.

- He stresses that this opening confronts those who deny resurrection: the same power that sends winds and angels in order will also send forth the great upheaval of the Last Day.

Tafsir:

Surah al-Mursalat – Verse 2

Arabic: Arabic textًا

"And by the raging winds that blow violently."

Maturidi explains:

- The oath continues: now the winds (or angels) are described as 'asifat, blowing with force, carrying irresistible power.

- It highlights the destructive side of nature, under Allah's control.

Maturidi's insights:

- Maturidi underlines the contrast: winds are sometimes gentle (v. 1), sometimes violent (v. 2). Both states are under Allah's command.

- For him, this dual imagery shows that Allah's decree is not bound to one mode — He brings mercy or destruction as He wills.

- He draws a parallel with revelation: to some it brings guidance and peace, to others warning and terror.

- This oath builds toward the theme of the surah — just as winds obey Allah without resistance, so too will mankind face His irresistible command on the Day of Judgment.

Surah al-Mursalat – Verse 3 Arabic: وَArabic textْأَشْيَرَArabic textُشْرَأ

"And by those that spread widely."

Maturidi explains:

- Nashirat can refer again to winds — spreading clouds, rain, and life across the earth.

- Or it can refer to angels — spreading revelation, mercy, or carrying out Allah's decrees.

Maturidi's insights:

- Maturidi points to the purposeful spreading: winds scatter seeds, bring rain, revive dead land; angels spread revelation and guidance to revive dead hearts.

- He stresses that this is a proof of resurrection: just as lifeless earth is revived by winds and rain, dead mankind will be revived by Allah's command.

- The succession of oaths shows a pattern: creation (winds, clouds, angels) obeys perfectly, bringing both life and death — so why do humans resist Allah's decree?

Surah al-Mursalat – Verse 4 Arabic: Arabic text�Arabic text "And by those who distinguish distinctly."

- Fariqat may refer to the angels who separate truth from falsehood through revelation, or winds that divide clouds and spread them.

- Both reflect Allah's will in differentiating and clarifying.

Maturidi's insights:

- Maturidi stresses the role of angels in revelation: they bring down guidance that separates belief from disbelief, right from wrong.

- He also notes the symbolic link with nature: winds that divide clouds and bring rain are like revelation that divides truth from falsehood.

- For him, the point is that Allah's creation functions with clarity and distinction — there is no chaos. Likewise, the Day of Judgment will separate people with complete precision, leaving no confusion.

Surah al-Mursalat – Verse 5 Arabic: Arabic text "And by those who deliver the Reminder."

- These are the angels who bring down the dhikr — revelation, admonition, the Qur'an itself.

- Their task is to deliver Allah's message to mankind.

Maturidi's insights:

- Maturidi highlights the consistency: the same angels who deliver life-giving revelation are witnesses to man's response, whether gratitude or denial.

- The oaths culminate here: winds bring rain, angels bring revelation — both are life-giving, both undeniable. Yet man accepts one (rain) and denies the other (revelation).

- This exposes human contradiction: he benefits from physical sustenance but rejects spiritual sustenance.

- For Maturidi, this oath links directly to the surah's purpose — to prove resurrection and accountability through undeniable signs of order and obedience in creation.

Surah al-Mursalat – Verse 6 "As an excuse or a warning."

Arabic: Arabic text

- The purpose of revelation (delivered by the angels) is either to remove excuse ('udhran) or to serve as warning (nudhuran).

- People can no longer claim ignorance — revelation clarifies truth and warns of consequences.

Maturidi's insights:

- Maturidi stresses divine justice: Allah does not punish without first sending reminders. Revelation removes every excuse.

- Those who believe find in revelation their 'udhr (excuse before Allah, proof of obedience). Those who reject face nudhur (warning fulfilled).

- He notes that this reflects Allah's mercy and fairness: man is never left abandoned; the truth reaches him clearly. His fate is determined by how he responds.

Tafsir:

Surah al-Mursalat – Verse 7

Arabic:

Arabic text

"Indeed, what you are promised will surely occur."

- After the series of oaths (vv. 1 to 6), the conclusion is declared: the promise of resurrection and judgment is a certainty.

- Lawaqi means it will surely fall, happen, and come to pass without delay or prevention.

- Maturidi stresses that the oaths by winds, angels, and revelation were not ornamental — they build to this point: the Day of Judgment is as inevitable as the forces of nature and the descent of revelation.

- He points out that tu 'adüna ("what you are promised") is left general — it includes resurrection, reckoning, reward, and punishment.

- For him, this verse directly confronts the deniers of Quraysh: the same Lord who controls winds and angels, and who sent the Qur'an, will certainly bring about what He promised.

- He explains that the certainty of lawaqi' removes all ambiguity: denial is not a matter of "maybe" or "perhaps" but pure arrogance.

Tafsir:

Surah al-Mursalat – Verse 8 Arabic: Arabic text "So when the stars are blotted out."

- The surah now describes the cosmic events of the Last Day.

- Tumisat means erased, extinguished, darkened – the stars lose their light and vanish.

- Maturidi highlights that the stars, which people relied upon for navigation and beauty, will disappear entirely.

- This dismantles one of Quraysh's false securities: they thought the heavens eternal, but the signs they trusted will vanish.

- He notes that the image of stars being wiped out mirrors the wiping out of worldly illusions: nothing remains of what man clung to.

- For him, this is evidence that the cosmic order itself submits to Allah — the stars that guided sailors will themselves be extinguished at His command.

Tafsir:

Surah al-Mursalat – Verse 9 Arabic: Arabic textమాArabic text "And when the sky is torn open."

- The firm canopy of the sky will be split, rent apart.

- Furijat suggests being opened wide, no longer holding its protective order.

- Maturidi stresses the terrifying reversal: the sky, once a sign of stability and shelter, becomes unstable and shattered.

- He connects this with other verses (69:16, 82:1) where the sky cracks, folds, or is peeled back – all showing that nothing in creation is eternal except Allah.

- For him, the opening of the heavens also symbolises the unveiling of hidden realities: the unseen becomes seen, angels descend, and the truth is exposed.

- The verse is meant to shake the listener: the greatest of visible structures will collapse, so how can man feel secure in his own denial?

Tafsir:

Surah al-Mursalat – Verse 10

Arabic:

Arabic textْجُبَArabic textُ تُسِبِفَتْ

"And when the mountains are blown away."

Maturidi explains:

- The mountains, symbols of permanence and strength, will be uprooted, pulverised, and scattered like dust.

- Nusifat means blasted away, reduced to nothing.

- Maturidi notes the deliberate contrast: man saw mountains as immovable fortresses, yet on that Day they will vanish like smoke.

- This demolishes Quraysh pride in their rocky strongholds and the illusion that geography could protect them.

- He emphasises the theological point: the most solid and enduring things in creation are fragile before Allah's command.

- For him, the destruction of mountains confirms resurrection: if the earth's anchors are erased, then raising man is no difficulty at all.

Tafsir:

Surah al-Mursalat – Verse 11 Arabic: Arabic textْتَتَ "And when the messengers are given their time."

Maturidi explains:

- On that Day, all prophets and messengers will be gathered at an appointed time for testimony.

- Their mission will be reviewed, and their communities judged by the message they delivered.

- Maturidi stresses that this highlights divine justice: before nations are judged, their messengers testify that the message was conveyed clearly.

- This verse rebukes disbelievers who claimed “we were not warned” — the testimony of messengers silences such excuses.

- He notes that the gathering of messengers also reflects their honour: they are united before Allah as witnesses of truth, in contrast to the nations who denied them.

- For him, the mention of messengers shows the continuity of revelation: resurrection is not a new claim but the culmination of every prophetic call.

Tafsir:

Surah al-Mursalat – Verse 12

Arabic:

Arabic textَوْمِ أَجْلَث

"For what Day have they been appointed?"

Maturidi explains:

- A rhetorical question: for which Day are the messengers and mankind gathered?

- The question invites reflection and suspense before the answer.

- Maturidi stresses the rhetorical power: by asking, the Qur'an draws attention and deepens awe.

- It reminds the listener that this is not a matter of imagination but of appointment — a fixed decree, already determined.

- He links this to divine wisdom: Allah delays judgment not from weakness but from mercy and precision, gathering all deeds and witnesses before the appointed Day.

Tafsir:

Surah al-Mursalat – Verse 13

"For the Day of Decision."

Maturidi explains:

Arabic:

Arabic text

- The answer: all are gathered for Yawm al-Fasl — the Day when truth is separated from falsehood, the righteous from the wicked.

- It is the decisive Day, when every dispute is settled by Allah.

Maturidi's insights:

- Maturidi emphasises that fasl means final judgment, complete separation, leaving no ambiguity.

- In dunya, falsehood often appeared mixed with truth, oppressors triumphed over the weak, liars obscured clarity. On that Day, Allah unveils all and separates with absolute justice.

- He notes that calling it “Day of Decision” reassures believers: injustices will not remain unresolved.

- For him, this name also rebukes deniers: they mocked the Day as fantasy, but it is the ultimate reality where every argument ends.

Tafsir:

Surah al-Mursalat – Verse 14 Arabic: وَمَArabic textَنْزَلَكَ مَArabic textَوْمَ Arabic textْقَصْلِ

"And what will make you know what the Day of Decision is?"

Maturidi explains:

- This rhetorical question intensifies the gravity of the Day of Judgment.

- It signals that its reality surpasses human comprehension — only Allah can describe it adequately.

Maturidi's insights:

- Maturidi stresses that such phrases (wa ma adraka) are meant to magnify awe and prevent belittling.

- Just as Hell cannot be imagined fully, the terror and justice of the Day of Fasl cannot be grasped without divine revelation.

- He notes that the repetition of reminders about this Day (vv. 12 to 14) is intentional — since it is the very truth that disbelievers denied, Allah emphasises it with rhetorical force.

- For him, the verse also teaches humility: reason can recognise the certainty of resurrection, but only revelation unveils its details.

Tafsir:

Surah al-Mursalat – Verse 15 Arabic: وَإِلَىْ يَوْمَةٌّ Arabic textَّمَكَذِبِArabic textَ

"Woe that Day to the deniers."

Maturidi explains:

- A refrain begins here, repeated throughout the surah.

- It is a declaration of doom against those who denied revelation and mocked the Hereafter.

Maturidi's insights:

- Maturidi stresses the function of this refrain:

○ It punctuates each scene of the surah.

○ It reinforces that denial has one consistent outcome — destruction.

- He notes that wayl signifies not just woe but complete ruin, a fate of disgrace and torment.

- The repetition reflects the repeated warnings prophets brought in dunya — ignored by the deniers. In akhirah, the warning becomes a verdict.

- For him, this verse also illustrates Allah's justice: after showing cosmic signs, proofs, and testimonies, the only fitting conclusion for mockery and arrogance is wayl.

Tafsir:

Surah al-Mursalat – Verse 16

Arabic: Arabic textْمُنَهْلِكِ أَلَArabic textُ لِArabic textَ

"Did We not destroy the former peoples?"

Maturidi explains:

- Allah reminds Quraysh of past nations who denied messengers and were destroyed.

- Their fate is proof that denial consistently leads to ruin.

Maturidi's insights:

- Maturidi notes the rhetorical question: it confronts deniers with historical evidence. They knew of 'Ad, Thamud, Pharaoh, and others.

- Their destruction in dunya is a prelude to the greater destruction in akhirah.

- He stresses that this rebukes Quraysh arrogance: they thought themselves immune, but history shows Allah's punishment spares no arrogant nation.

- For him, this verse teaches that disbelief is not new — its pattern is ancient, and its outcome always the same.

Tafsir:

Surah al-Mursalat – Verse 17

Arabic: Arabic textّArabic text

"Then We will follow them with the later ones."

Maturidi explains:

Just as the earlier deniers were destroyed, the later deniers will meet the same fate.

• Allah's justice applies to all ages and nations.

Maturidi's insights:

- Maturidi stresses the universality of divine justice: destruction is not confined to ancient peoples. Every nation that persists in denial faces the same end.

- This verse is a direct warning to Quraysh: they are not exempt; they are simply next in line if they continue in arrogance.

- He notes the pairing of former and later nations underscores continuity: denial and its consequence repeat across history.

- For him, this verse illustrates Allah's consistency: truth is always vindicated, denial is always punished, whether sooner (in dunya) or later (in äkhirah).

Surah al-Mursalat – Verse 18 Arabic: كَذَلِكَ نَفْعَArabic textِArabic textْمُجْرَمِArabic textَ

"Thus do We deal with the criminals."

Maturidi explains:

- This is the general principle: Allah's dealing with deniers is not arbitrary but a fixed law — the fate of past nations applies to all criminals who rebel against truth.

Maturidi's insights:

- Maturidi stresses that mujrimin (criminals) refers specifically to those who cut themselves off from truth by deliberate denial.

- Their destruction is not a one-time event but a divine sunnah (pattern) repeated throughout history.

- He points out that by using “criminals,” the Qur'an reframes kufr as moral crime, not mere intellectual doubt.

- For him, this verse underlines divine justice: Allah's treatment is consistent and fair; the guilty receive what they earned.

Surah al-Mursalat – Verse 19 Arabic: وَذَلِكَ يَوْمَةٌ لِلْمَكَذِبِArabic textَ "Woe that Day to the deniers."

- The refrain returns, after the reminder of past nations' destruction, to emphasise that Quraysh will face the same doom.

Maturidi's insights:

- Maturidi stresses that repetition here has pedagogical force: just as past peoples met their end, so too will the present deniers.

- Each recurrence of wayl builds rhythm, drilling into the listener the certainty of doom for deniers.

- For him, the repetition also mirrors human stubbornness: because deniers repeat their arrogance, the Qur'an repeats the verdict against them.

Tafsir:

Surah al-Mursalat – Verse 20

Arabic:

Arabic textْمُنْخَلْقَكُمْ مِنَ مَأْيُّ مَهْيِن

"Did We not create you from a despised fluid?"

- The surah now turns from historical proofs (destruction of past nations) to personal proof: man's own origin.

- He was created from managhin — a lowly, insignificant fluid (semen).

- Maturidi stresses the irony: the arrogant denier, who mocks resurrection, was himself once nothing but a humble fluid.

- The verse is a rational argument: if Allah could create life from such a base origin, then surely resurrection is within His power.

- He often notes the Qur'an's use of beginnings to prove endings — the One who starts creation can re-create it (compare 36:79).

- For him, this verse humbles human pride: remembering one's origin is the antidote to arrogance and denial.

Tafsir:

Surah al-Mursalat – Verse 21 Arabic: Arabic text "Then We placed it in a secure resting place."

- The fluid was placed in the womb (qarar makin) — a protected, stable dwelling designed for nurturing life.

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