Tafsir Al-Maturidi Ta'wilat Ahl Al-Sunna – Tafsir Of The Holy Quran – Volume 30 – Juz 30

"Does he think that no one will have power over him?"

- This is a challenge to the arrogant human being who thinks he is untouchable or self-made

Maturidi:

- The verse criticizes the illusion of independence: that a person, by wealth or strength, is free from accountability.

- It also targets those who think their sins or rebellion are unseen or without consequence.

- This verse prepares the reader for a reality check — Allah does see, knows, and will hold all to account.

Tafsir:

Surah al-Balad – Verse 6 Arabic: Arabic textَArabic textِكَثُ مَArabic textِكَثُ لَنَبَدَ "He says, 'I have wasted enormous wealth!'"

• “Ahlaktu malan lubada” — I've spent or wasted great amounts of wealth (often boasting)

• This is either:

- A boast by the disbeliever about how much he has spent (in war, pride, indulgence)

- o Or a complaint — expressing regret at wasting money on a cause that didn't benefit him

- Either way, the person views wealth as the core of their power, and spending as a way to prove independence.

Maturidi interprets this as the speech of someone detached from the Hereafter — they value money over morality, quantity over meaning.

Verses 7 to 10 – Allah's full knowledge of man, and the faculties given to guide him.

Tafsir:

Surah al-Balad – Verse 7 Arabic: Arabic textُخْسَبَ Arabic textْ لَمْ يَرْهَArabic textَحْدَ "Does he think that no one saw him?"

- A direct continuation of the rebuke in verse 6 — does man believe his actions are hidden?

- This verse is not just about physical sight, but about accountability and divine awareness.

- It rebukes the arrogant mindset: “I spent, I sinned, I lived – and no one stopped me, so no one saw me.”

- Maturidi stresses: Allah sees, knows, and records all deeds, even if the person forgets or conceals them from others.

- A warning against hidden arrogance, hypocrisy, or false independence.

Tafsir:

Surah al-Balad – Verse 8

Arabic:

Arabic textْمُنَجَعَلُ لَهُ عَنْتِArabic text "Did We not make for him two eyes?"

- A reminder of the clear, undeniable gifts Allah has granted every human being.

Maturidi:

- The eyes symbolize not only vision, but also perception, reflection, and witnessing truth.

- Maturidi says: one who has been gifted such clarity cannot claim ignorance — Allah has made guidance visible, both externally and internally.

- This verse begins a list of favors given to every person, forming the basis for responsibility.

Surah al-Balad – Verse 9 Arabic: Arabic text "And a tongue and two lips?"

- Another pair of divine gifts: speech and expression

Maturidi:

• The tongue is for:

○ Communication

- Recitation of revelation

- Articulation of belief or denial

- The lips assist in speech, eating, and protecting the mouth — signs of precision in creation.

Maturidi emphasizes: these are not just physical gifts, but tools of moral agency. You can declare truth or spread falsehood with your tongue — and you will be accountable for how you use it.

Tafsir:

Surah al-Balad – Verse 10 Arabic: Arabic textَّجَذِArabic text "And We showed him the two paths."

• “Najdayn” — two clear, rising roads — interpreted as:

o The path of good and evil

Or belief and disbelief

• Every person is shown both ways — through:

- Fitrah (innate nature)

○ Revelation

- o Reason and conscience

- The image of two ascending paths implies effort — both good and evil require action, but one leads to elevation, the other to descent.

Maturidi explains: guidance is not hidden — Allah has clearly placed before man the options, and given him the tools to choose. Now, the question is: Will he climb the steep path of good?

Verses 11 to 20 — the steep path of virtue, contrasted with the downfall of arrogance and denial.

Tafsir:

Surah al-Balad – Verse 11 Arabic: Arabic text "But he has not attempted the steep path."

• "Iqtahama al-'aqabah" — literally, he did not storm or scale the steep ascent

- The “'aqabah' (steep path) symbolizes the difficult but noble path of righteousness.

- Most people avoid hardship, preferring comfort, even if it leads to moral loss.

- This verse rebukes those who have been given eyes, a tongue, and guidance, yet still choose the easy, selfish road.

Maturidi notes: Success lies not in ease, but in the courage to choose the harder, higher way.

Tafsir:

Surah al-Balad – Verse 12 Arabic: وَمَArabic textَدْرَArabic textَ مَArabic textِبَةَ "And what will make you understand what the steep path is?"

- A rhetorical question to extbf{magnify} the value and difficulty of this path

Maturidi:

- The phrase “ma adraka” is used in the Qur'an to elevate the subject — it's not trivial.

- It invites the listener to reflect deeply: what is the path that truly leads to Allah?

"It is to free a slave."

Surah al-Balad – Verse 13 Arabic: فَأَكْرَقَةُ

- The first definition of the steep path is liberation — freeing someone from physical bondage

- This is both literal (emancipating slaves) and symbolic:

- Removing oppression

- o Ending social and spiritual chains

- Maturidi stresses Islam's role in liberating humanity, not just individuals.

This act requires sacrifice, courage, and a sense of justice — hallmarks of the steep path.

Tafsir:

Surah al-Balad – Verse 14 Arabic: Arabic text "Or feeding on a day of severe hunger..."

- “Yawm dhi masghabah” — a time of famine, when food is scarce and hunger is widespread

- Feeding others when food is plentiful is easy, but doing so when you yourself are struggling is what Allah values most.

- True virtue appears when personal discomfort is endured for the sake of another.

Surah al-Balad – Verse 15 Arabic: Arabic text

"To an orphan near of kin..."

• Kindness begins at home — this verse stresses charity toward close relatives

Maturidi:

- Helping a needy relative combines two acts:

- Maintaining family ties (sila rahim)

- o And fulfilling the right of the orphan

- Maturidi reminds that ignoring needy relatives while helping strangers out of pride is hypocritical charity.

Tafsir:

Surah al-Balad – Verse 16 Arabic: Arabic textًArabic textّة "Or to a destitute person in dust."

• “Miskin dha matrabah” — so poor he is covered in dirt, having nothing to his name

- This is the lowest level of poverty — one who can't even beg properly.

- Helping such a person reflects deep compassion and sincerity, not for show.

Tafsir:

Surah al-Balad – Verse 17 Arabic: Arabic textَبْArabic textُرْحَArabic text "Then he was among those who believed and advised one another to patience and to mercy."

- Faith is not enough alone — it must be joined with:

- o Endurance (sabr) in hardship

- Compassion (marhamah) toward others

Maturidi:

- This verse defines the true believer:

- o Active in faith

○ Supportive of others

- Patient in hardship

○ Merciful in action

• “Tawasaw” (mutual advising) implies a community of support, where each uplifts the other toward truth and kindness.

Surah al-Balad – Verse 18 Arabic: Arabic textُّ Arabic text "Those are the people of the right hand."

• “Ashab al-maymanah” — people of blessing, righteousness, and success in the Hereafter

Maturidi:

- The right side represents:

- Honor, divine acceptance, and ease in reckoning

- These people scaled the steep path, passed the test, and now receive their reward.

Tafsir:

Surah al-Balad – Verse 19 Arabic: وَArabic textَّذِArabic textَ Arabic textَArabic textِإِمَArabic textِتْنَArabic textُمْ أَصْحِلُّ Arabic textْمُسْتَعَمَّ "But those who disbelieved in Our signs — they are the people of the left."

• “Mash'amah” — left-hand side: a symbol of loss, disgrace, and punishment

Maturidi:

The contrast is complete:

○ One group believed, endured, and served — now honored

The other denied, indulged, and turned away — now condemned

This verse reminds: every sign of Allah is a responsibility — rejecting it has eternal consequences.

Tafsir:

Surah al-Balad – Verse 20

Arabic: عَلَيْهِمْ نَArabic textٍ مُؤْصَدًا

"Over them will be a Fire closed in."

• “Mu'sadah” — tightly sealed, locked with no escape

Maturidi:

- This is the final judgment:

- o A fire that is inescapable

- o Trapping its inhabitants completely

- Sealing off hope, just as they closed their hearts to the truth

- Maturidi concludes: the surah begins with struggle, and ends with outcome — two eternal paths, both shown clearly.

Surah ash-Shams – Verse 1 Arabic: وَArabic textْشُّمْسُ وَضَخْلَArabic text "By the sun and its morning brightness..."

• “Ash-shams” — the sun, the most dominant object in the sky

• "Duhaha" — its forenoon brightness, the clear light it casts during the day

- Allah begins this surah with a series of oaths, drawing attention to natural signs.

- The sun is the source of physical light and life — without it, there would be no existence.

- Its radiance represents truth, clarity, and the power of divine creation.

Maturidi emphasizes: swearing by such a powerful creation invites man to reflect on its Creator, and recognize that the moral order, like the solar order, has clarity and consequence.

Tafsir:

Surah ash-Shams – Verse 2

Arabic:

وَArabic textْقَمْرِ إِذَArabic textَكَلِبَArabic textَا

"And by the moon when it follows it..."

• “Al-qamar” — the moon

- “Idha talaha” — when it follows the sun, that is, reflects its light or comes after it in cycle

- The moon's beauty and light are borrowed, reflecting the sun — it follows both literally (in phase) and symbolically.

- This pairing reminds man that truth is passed on, even in darkness — revelation is like sunlight, and the prophets are like moons that reflect and deliver it.

Tafsir:

Surah ash-Shams – Verse 3

Arabic: وَArabic textْنَّهَArabic textِ إِذَArabic textَلْمَArabic textَا

"And by the day when it reveals it..."

• "An-nahar" — the day, whose arrival makes everything clear and visible

• “Jallaha” — reveals or unveils the sun

Maturidi:

- The day exposes what the sun enables — it is light upon light, clarity upon clarity.

- This verse further stresses that truth is not hidden — it is made manifest, like the sun shining over the earth.

Surah ash-Shams – Verse 4 Arabic: وَArabic textَّذَلِArabic textَ إِذَArabic textَعْشَدَلَArabic text "And by the night when it covers it..."

• “Al-layl” — the night

• “Yaghshaha” — when it covers or veils the sun

- The night does not extinguish the sun, but veils it temporarily — a symbol for when truth becomes obscured.

- Maturidi notes: this is the cycle of life — light and darkness alternate, but the sun remains unchanged.

This verse reminds that even when darkness appears, truth still exists, and will emerge again.

Tafsir:

Surah ash-Shams – Verse 5

Arabic: Arabic text

"And by the sky and the One who built it..."

• “As-sama” — the sky, symbolizing vastness, order, and height

• "Wa ma banaha" — and the One who structured it, that is, Allah Himself

Maturidi:

- The sky is a sign of divine architecture — it is unsupported, yet stable.

- Maturidi emphasizes: everything has a Builder, and the sky's flawless construction proves divine will and wisdom.

Verses 6 to 10 — the oath continues, shifting toward the creation of the human soul and its moral capacity.

Tafsir:

Surah ash-Shams – Verse 6 Arabic: وَArabic textُرْضَ وَمَArabic textَحْلَArabic text

"And by the earth and the One who spread it out..."

• “Al-ard” — the earth

• "Wa ma tahaha" — and the One who extended, flattened, or spread it out for life

Maturidi's Commentary:

- The earth is made livable and accessible — with paths, fields, resources, and space to thrive.

- Maturidi emphasizes: this design is not random — it is a deliberate act of divine mercy, making the earth a place of trial and responsibility.

Tafsir:

Surah ash-Shams – Verse 7 Arabic: وُنْفِسُ وَمَArabic textُوْلَArabic text "And [by] the soul and the One who proportioned it..."

• “Nafs” — the human self, encompassing both mind and spirit

• “Wa ma sawwaha” — and the One who fashioned, balanced, and gave it form

- This verse shifts from external creation to the inner human world.

• The soul is given both:

- Fitrah — a natural tendency toward truth

○ A structured moral compass

- Maturidi teaches that moral responsibility is grounded in the precision and balance Allah has placed in the human self.

Tafsir:

Surah ash-Shams – Verse 8

Arabic: Arabic text

"Then He inspired it [with a knowledge of] its wickedness and its righteousness."

• “Alhama” — inspired, caused to intuit or realize

• “Fujuraha” — its corruption, sinful tendencies

• “Taqwaha” — its God-consciousness, moral restraint

Maturidi:

- This verse confirms that humans are not left confused — Allah has planted in every soul:

- o A sense of right and wrong

- The ability to choose between them

- Maturidi explains: guidance is both internal and external — the soul feels its guilt or peace, and the revelation confirms what is true.

Tafsir:

Surah ash-Shams – Verse 9

Arabic:

Arabic text

"He has succeeded who purifies it [the soul]."

• “Zakkaha” — purifies, nurtures, uplifts the soul

Maturidi:

- Success is not in wealth or fame, but in moral and spiritual purification.

• Purification includes:

- Cleansing sin

- Resisting desire

- Doing good for the sake of Allah

- This is the goal of life: to return the soul to Allah in a state of purity and truth.

Surah ash-Shams – Verse 10 Arabic: وَقَدْ خَArabic textِArabic textُArabic textُلَArabic text "And he has failed who corrupts it."

• “Dassa” — to bury, suppress, or pollute

Maturidi:

- This verse speaks of the one who:

○ Hides the conscience

- Follows base desires

- And kills the voice of guidance within

- Maturidi interprets this as the person who knows right from wrong, but chooses darkness deliberately.

This completes the moral center of the surah: the soul is the battlefield, and victory or defeat lies in how we treat it.

Verses 11 to 15 — the example of Thamud and the destruction that followed their denial.

Surah ash-Shams – Verse 11 Arabic: كَذِبَتْ تَمُوَArabic textِطَغْوَ لَهَا "Thamud denied [the truth] because of their transgression."

• “Kadhdhabat Thamud” – the tribe of Thamud rejected and denied

• “Bi-taghwaha” – due to their rebellion, excessive pride, and moral corruption

- Thamud was a powerful, intelligent nation blessed with comfort and stability — yet they chose arrogance over gratitude.

• Their denial of Prophet Salih (Arabic text) was not due to ignorance, but due to wilful rebellion.

- Maturidi emphasizes: rebellion blinds reason — when desire overcomes conscience, truth is rejected with hostility.

Tafsir:

Surah ash-Shams – Verse 12 Arabic: Arabic textَArabic textْقَArabic text "When the most wicked among them rose up."

• “Anba'atha” — set out, incited

• “Ashqaha” — the most wretched or damned individual of them

Maturidi:

• Refers to the man who slaughtered the she-camel of Prophet Salih — a direct act of defiance and violence against Allah's sign.

- Although only one carried it out, the whole tribe shared the guilt, either by approval or silence.

- Maturidi teaches: a society's most corrupt individuals rise when truth is abandoned, and cowardice replaces moral responsibility.

Surah ash-Shams – Verse 13 Arabic: Arabic text

"Then the messenger of Allah said to them: '[Respect] the she-camel of Allah and her drinking right.'"

• Prophet Salih (Arabic text) warned them to leave the camel unharmed — it was a miraculous sign from Allah

Maturidi:

- The camel was not an ordinary animal, but a divine test.

- Respecting it meant obeying Allah, violating it meant rebelling against Him.

- Their response to this command exposed the depth of their disbelief.

Tafsir:

Surah ash-Shams – Verse 14 Arabic: فَكَذَبُArabic textُ فَعَقْرُوَهَArabic textَقَمَدْمَ عَلَيْهِمْ رَبِّبِهُمْ بِذَنِبِهُمْ فَسْتَوْلِArabic text "But they denied him and slaughtered her. So their Lord crushed them for their sin and leveled them [to the ground]."

• “Damdama” — to pound, crush, level, or annihilate with severity

• “Sawwaha” — made the punishment universal, not sparing anyone

- The destruction was swift, complete, and measured to their crime.

- Maturidi notes: their sin was clear, their warning was clear — thus, the punishment was just.

- The verse reflects the pattern of history: when a people abuse mercy, it turns into justice.

Tafsir:

Surah ash-Shams – Verse 15

Arabic: Arabic text

"And He [Allah] does not fear its consequence."

- Allah has no fear of what anyone might think or challenge – His judgment is final and absolute

Maturidi:

• Allah does not act out of fear or hesitation — His justice is perfect, and no one can oppose Him or question His command.

- This final verse closes the surah with a reminder of Allah's authority, and the seriousness of rejecting guidance.

Surah al-Layl – Verse 1 Arabic: وَArabic textَّذَلِ إِذَArabic textَغْشَى "By the night as it envelops..."

• "Al-layl" — the night, a symbol of covering, stillness, and concealment

• "Yaghsha" — when it wraps or covers, swallowing the world in darkness

Maturidi's Commentary:

- The night serves multiple purposes:

○ It is a time of rest, reflection, and test of faith

○ It also covers — meaning it hides deeds, both good and bad

- Allah swears by the night as a controlled sign of His power: it moves predictably and submits to His will

Maturidi often links natural signs like night and day to the moral cycle — darkness is not evil itself, but it tests the human heart.

Tafsir:

Surah al-Layl – Verse 2 Arabic: وَArabic textَّهَArabic textِذَArabic textَجَلَى "And by the day when it shines in full splendor..."

• “An-nahar” — the day

• “Tajalla” — becomes radiant, emerges clearly and fully

- If the night hides, the day reveals — it exposes what was hidden, both in the world and in human behavior.

- Maturidi stresses: this contrast symbolizes the clarity of divine truth after darkness and confusion.

These first two verses form a moral duality: just as night and day alternate, so too do faith and disbelief, effort and failure, truth and falsehood.

Tafsir:

Surah al-Layl – Verse 3

Arabic: وَمَArabic textَلْقَ Arabic textْأَكْرَ وَArabic textُنْتَى

"And [by] He who created the male and the female..."

• “Dhakar wa untha” — all of humanity, in its divine pairing

Maturidi:

- This is not just about gender — it represents:

- Completeness of creation

○ Opposites brought into harmony

- o Balance in society and life

- By swearing on the male and female, Allah affirms that He is the sole Creator, and that all human beings are born within His plan and will return to Him.

Verses 4 to 7 — the divergence of human paths based on deeds and intentions.

Tafsir:

Surah al-Layl – Verse 4 Arabic: إِنّ سَغْيَكُمْ لَشَتْى

"Indeed, your efforts are diverse."

• “Sa'yakum”—your striving, effort, labor

• “La-shatta” — truly scattered, varied, divergent

Maturidi's Commentary:

- People may live under the same sky, but their paths are completely different — some strive for truth, others for worldly gain, some toward obedience, others toward rebellion.

- Maturidi emphasizes that external actions may look similar, but intentions and ends are what truly separate them.

- This verse introduces a theme seen often in the Qur'an: the moral division between people is not accidental — it's based on choice, striving, and values.

Surah al-Layl – Verse 5 Arabic: فَأَArabic textِArabic textَغْطَArabic textَArabic textَّقُ "As for the one who gives and fears Allah..."

• “A'ta”— gives freely, without withholding

• “Wattaqa” — and is conscious of Allah, fearing His displeasure and seeking His pleasure

- These are the two core traits of righteousness:

1. Generosity — detachment from wealth, love of others

2. Taqwa — conscious discipline, avoiding what Allah dislikes

- Giving is not just charity; it includes time, effort, emotions, and support in the path of truth.

This verse describes the first path: one of open-handed giving and God-conscious living.

Tafsir:

Surah al-Layl – Verse 6 "And affirms the best [reward]."

Arabic: Arabic textَدَقُ Arabic textْأَخْسَئَى

• “Saddaqa bil-husna” — believes in the ultimate good, which many scholars interpret as:

The promise of Paradise

The truth of the religion

Or the highest truth: La ilaha illa Allah

- The person believes that there is reward for good, and that Allah will not let effort go to waste.

- This belief motivates sincere action — it proves that true faith is not passive; it drives giving and taqwa.

Tafsir:

Surah al-Layl – Verse 7

"We will ease him toward ease."

Arabic: Arabic text

• “Nuyassiruhu lil-yusra” — Allah will make the path of ease, righteousness, and blessing smooth for him

Maturidi:

- This is a divine reward in this life: not just Paradise in the next, but inner peace, clarity, and support in navigating life's difficulties.

• Allah facilitates goodness for those who seek it — He removes obstacles, opens doors, and strengthens their resolve.

This verse promises: If you give, fear Allah, and believe — Allah will make the hardest road become light under your feet.

Verses 8 to 13 – the opposite path: stinginess, arrogance, and spiritual ruin.

Surah al-Layl – Verse 8 Arabic: Arabic text "But as for the one who withholds and considers himself self-sufficient..."

• “Bakila” — to be stingy, to hoard and refuse to give

• “Istaghna” — to believe oneself independent, in no need of Allah or others

Maturidi's Commentary:

- This verse describes the second path – opposite of the believer's way.

- Stinginess is not just about wealth — it includes withholding truth, kindness, and time from what is right.

- Self-sufficiency here reflects spiritual arrogance: the person thinks "I can manage without Allah," or "I owe nothing to anyone."

Maturidi warns: such a soul is cut off, because it blocks both giving and receiving of divine mercy.

Tafsir:

Surah al-Layl – Verse 9 "And denies the best [reward]."

Arabic:

• “Kadhdhaba bil-ħusna” — rejects the highest truth:

o Denying resurrection

○ Disbelieving in the promise of reward and punishment

○ Or rejecting the beauty of Islam itself

- This person has no incentive to reform, because he believes there's nothing after this life.

• Denying al-husna makes even good deeds meaningless in their eyes.

- The combination of stinginess, pride, and denial is what makes this path destructive.

Tafsir:

Surah al-Layl – Verse 10

Arabic: Arabic text

"We will ease him toward difficulty."

• “Nuyassiruhu lil-'usra” — Allah will facilitate the path to hardship, that is, the road of ruin

Maturidi:

- Just as Allah helps the sincere toward righteousness, He allows the rebellious to continue toward their own destruction — not out of injustice, but as a result of their chosen path.

- Maturidi emphasizes: the more one insists on evil, the easier it becomes — this is the divine law of moral momentum.

This verse is a chilling warning: If a person insists on pride and denial, Allah lets them slip further down the slope.

Surah al-Layl – Verse 11 Arabic: وَمَArabic textَفْعِيَ عَنْهَ Arabic textَّهَ إِذَArabic textَرْدَى

"And his wealth will not benefit him when he falls."

• “Taradda” — to fall, plunge, or be ruined

Maturidi:

- The person believed wealth would protect, elevate, or define success — but now, it has no value.

- Wealth without faith is like armor made of paper — it cannot stop the descent into spiritual death or Hell.

- Maturidi points out that this verse reveals the futility of worldly resources at the time of death, judgment, and divine reckoning.

Tafsir:

Surah al-Layl – Verse 12 Arabic: Arabic text "Indeed, upon Us is [to provide] guidance."

- A powerful affirmation: Allah has taken upon Himself the duty of showing the way

• Guidance (al-huda) is not hidden or impossible — Allah has:

- Sent messengers

○ Revealed scripture

○ Placed conscience and reason within the soul

- Maturidi emphasizes that no one can say “I didn't know” — the path has been made clear, but people must choose.

Tafsir:

Surah al-Layl – Verse 13 Arabic: Arabic textِنّ لَنَArabic textِلَّعَArabic textِ خَرَهُ وَأَArabic textُْلَى "And indeed, to Us belong the Hereafter and the first [life]."

• Allah owns both:

○ Al-akhirah — the eternal, final life

○ Al-ula — this present worldly life

Maturidi:

• Everything is under Allah's command — no one escapes, no one rules except Him.

- He is Master of both realms, and all will return to Him.

- Maturidi says this is both a warning (to the arrogant) and a comfort (to the believer): Nothing escapes Allah's knowledge, mercy, or justice.

Verses 14 to 21 — the fate of the righteous and the promise of Jannah for the sincere.

Surah al-Layl – Verse 14 Arabic: فَأَذْرَتْمُ نَArabic textٌَArabic textَأَخْطَى

"So I have warned you of a Fire that blazes intensely."

• “Anzartukum” — I have warned you, a direct and serious address

• “Naran talazza” — a fire that flares up, rages, burns with fury

Maturidi's Commentary:

- This is a divine warning, not from anger, but from mercy — to awaken the heart before it's too late.

- The fire described is not ordinary — it is active, raging, and personalized for punishment.

- Maturidi emphasizes: when Allah warns with this kind of language, it's because what awaits is real, and the loss is eternal.

Tafsir:

Surah al-Layl – Verse 15 Arabic: Arabic textّArabic text "None will burn in it except the most wretched one."

• “Yaslaha” — will enter into it and suffer

• “Al-ashqa” — the most miserable, ruined, or depraved

- Who is ashqa?

- The one who knew the truth but rejected it

- The one who chose sin over submission

- Maturidi clarifies that this does not mean all sinners, but those who are firm in disbelief and conscious rebellion.

This fire is not random — it is reserved for those who persistently rejected Allah despite knowing the path.

Tafsir:

Surah al-Layl – Verse 16 Arabic: Arabic text "The one who denied and turned away."

• “Kadhdhaba” – denied the message

• “Tawalla” — turned his back, refused to follow

Maturidi:

- This verse defines the ashqa — not someone ignorant, but someone who:

- Heard the truth, and

- Rejected it arrogantly

- Denial (kadhdhaba) and avoidance (tawalla) together form the root of damnation — both the intellectual and moral refusal of faith.

Surah al-Layl – Verse 17 Arabic: Arabic text

"But the most pious will be spared from it."

• “Suyujannabu” — will be kept far away from the fire

• “Al-atqa” — the one of highest taqwa, supreme God-consciousness

Maturidi:

- Just as Hell is exclusive to the arrogant, protection from it is exclusive to the deeply righteous.

• The word atqa implies:

- The one who avoids both inner and outer sin

- o The one whose life revolves around pleasing Allah

This person isn't just spared punishment – he is guarded, shielded, because of his sincerity.

Surah al-Layl – Verse 18 Arabic: Arabic text "The one who gives his wealth to purify himself."

• “Yu'ti malahu” — gives his wealth (not clings to it)

• “Yatazakka” — for self-purification, not for showing off

• Giving is not a social gesture — it is an act of inner refinement.

- The goal is not praise, but to become clean before Allah.

- Maturidi connects this to the theme of the surah: wealth is a test, and the righteous use it to get closer to Allah, not further.

Tafsir:

Surah al-Layl – Verse 19 Arabic: وَمَArabic textَحَدٍ عَنْدَArabic textِArabic textَعَمَّهَ تَحْجَزَى "And not [giving] to anyone who has done him a favor to be repaid..."

- His giving is not a transaction — not done in return for favors

Maturidi:

- True charity is not self-serving — it is not “you helped me, so I help you.”

- This person gives without obligation, because his eyes are on Allah, not the people.

This verse purifies intention — the sincerity of giving is what raises the soul.

Surah al-Layl – Verse 20 Arabic: Arabic text "But only seeking the Face of his Lord, the Most High."

• “Ibtigha' wajhi Rabbih” – desiring Allah's approval, nearness, and pleasure

• “Al-A'la” — the Most High, beyond all comparison

Maturidi:

• This is ikhlas (sincerity) in its purest form.

- The righteous do not seek praise, thanks, or even worldly return — only to be accepted by Allah.

- Maturidi stresses that this is the defining trait of the highest believers: living for Allah alone.

Tafsir:

Surah al-Layl – Verse 21

"And surely he will be satisfied."

Arabic: وَلَسُوُفِ يَرْضَى

• “La-sawfa yarda” — without doubt, he will be pleased, content, fulfilled

- This is the divine promise: those who give for Allah, will receive more than they could dream.

- This pleasure is not just Paradise, but Allah's own pleasure, and the peace of the soul that comes with it.

The surah ends with ultimate contrast: between those who burn in ruin, and those who are lifted to contentment — all based on their striving, belief, and intention.

Tafsir:

Surah ad-Duha - Verse 1

"By the morning brightness..."

• “Ad-Duha” — the early daylight, especially the bright forenoon when the sun has fully risen but is not yet intense

Maturidi's Commentary:

- This time of day symbolizes renewal, hope, and clarity — often when one resumes effort after rest.

• Allah swears by it to remind the Prophet ☠️ — and all believers — that after darkness comes light, and after despair, renewal.

• According to Maturidi, the light of ad-Duha reflects both physical clarity and spiritual awakening — the return of hope after hardship.

Surah ad-Duha - Verse 2 Arabic: وَArabic textَّذِArabic textَ إِذَArabic textَعَجَ "And by the night when it covers with stillness..."

• “Saja” — to settle, become calm, still, or envelop everything

Imam Maturidi Explains:

- This refers to the deep quiet of night — not its darkness, but its stillness.

- The oath pairs the light of morning with the calm of night, reminding us that both have purpose and beauty.

- Maturidi interprets this verse also as a response to doubt — even when revelation pauses, or things seem silent, Allah has not abandoned you.

This prepares for the central message of comfort in the next verses.

Tafsir:

Surah ad-Duha – Verse 3 Arabic: مَArabic textَذَعَكَ رَبِّبَكَ وَمَArabic textَأَى "Your Lord has not forsaken you, nor has He turned away from you."

• “Wadda'aka” — to bid farewell, abandon

• “Qala” — to hate, be displeased with, or shun

- This verse was revealed after a temporary pause in revelation, during which some enemies of Islam mocked the Prophet 耆, saying that Allah had abandoned him.

- Allah responds directly and tenderly: "Your Lord has neither left you, nor despised you."

- Maturidi emphasizes:

○ Allah's nearness is not based on visible signs alone.

- The true believer trusts in Allah even in moments of silence and difficulty.

- This verse is a direct reassurance to the Prophet ☐, but by extension, to every believer who feels forgotten.

Tafsir:

Surah ad-Duha - Verse 4 Arabic: وَلِلْعَاَخْرَهُ خَيْرٍ لَكَ مِنَ Arabic textْأُوْلَى "And surely the Hereafter is better for you than the first [life]."

• “Al-akhirah” — what is to come: both the Hereafter and also future stages in this life

• “Al-ula” — this current, initial phase of the Prophet's mission

Maturidi:

- There is a layered meaning:

1. The Afterlife will bring eternal reward and peace beyond anything worldly.

2. Even your future in this world will be better than your present trial.

- Maturidi says this verse trains the soul to be hopeful, even in trial: "Do not judge Allah by today's hardship — look at what He has prepared ahead."

Tafsir:

Surah ad-Duha – Verse 5 Arabic: وَلَسُوْفٍ يَعْطِArabic textَكَ رَبَّكَ فَتَرَضِي "And surely your Lord will give you, and you will be pleased."

• “La-sawfa yuˈtɪka” — soon, your Lord will give — with certainty

• “Fa tarda” — and you will be pleased, satisfied beyond doubt

Maturidi:

- This is one of the most hopeful verses in the Qur'an — a guarantee from Allah that the Prophet ☎ will receive so much favor, he will be completely pleased.

- Maturidi explains:

○ This “giving” includes victory, support, love of the believers, and ultimately intercession on the Day of Judgment.

- But it also teaches every believer that divine mercy far outweighs present hardship.

This verse forms the emotional heart of the surah — a promise of divine generosity with no limits.

Verses 6 to 11 – reminders of Allah's past care, and guidance on how to respond.

Tafsir:

Surah ad-Duha - Verse 6

Arabic: Arabic textْمُيَذَكَ يَتَيِArabic textً فَأَوَى

"Did He not find you an orphan and give you shelter?"

• “Yatiman” — an orphan: someone who lost their father before maturity

• “Fa-awa” — and He sheltered, protected, and cared for you

Maturidi's Commentary:

- The Prophet lost his father before birth, and his mother and grandfather soon after.

○ Allah provided Abu Talib, a home, and later, the support of the believers.

- Maturidi highlights: this verse is a reminder of divine protection even when no human support remained.

- It teaches that Allah is the true guardian, especially of those who are most vulnerable.

Surah ad-Duha - Verse 7 Arabic: Arabic textً Arabic text "And He found you unaware, and guided you."

• “Đà lan” — in this context, not astray in misguidance, but:

○ Unaware of full revelation

- Seeking truth, not yet in possession of divine guidance

• “Fa-hada” — then He guided you with revelation

Imam Maturidi Explains:

- Before Prophethood, the Prophet was not following falsehood, but he was not yet formally guided by revelation.

- Maturidi explains this verse as a reminder that guidance is a gift — and Allah gives it to whom He wills, in the right time.

- It is also a lesson in humility: even the most perfect of creation, the Prophet ☠, was once in need of guidance — and Allah gave it.

Tafsir:

Surah ad-Duha - Verse 8 Arabic: Arabic text "And He found you in need, and enriched you."

• “ A bar ilan”— needy, poor, without financial means

• “Fa-aghna” — and He made you self-sufficient, content

- The Prophet was once economically dependent – yet Allah gave him wealth, marriage, and the love and service of the Ummah.

- Maturidi stresses: true richness isn't only money – it's freedom from need, dignity, and spiritual sufficiency.

These three verses (6 to 8) are personal divine reminders: “You were alone, unknowing, and needy — and We raised you.”

Tafsir:

Surah ad-Duha - Verse 9

Arabic: فَأَArabic textَ Arabic textْيَتِArabic textَ فَلَArabic textَقَهْز

"So as for the orphan — do not oppress [him]."

• “La taqhar” — do not overpower, humiliate, or suppress

Maturidi:

- This is not just a legal command, but a spiritual ethic:

- Since you were once an orphan, treat orphans with kindness, honor, and care.

- Maturidi explains that this verse personalizes empathy – your past experiences are meant to refine your character, not harden it.

Surah ad-Duha – Verse 10 Arabic: Arabic textُArabic text "And as for the one who asks — do not repel him."

• “Sa'il” — the questioner:

The beggar, or

The one asking for knowledge

• “La tanhar” — do not scold, dismiss, or speak harshly

Imam Maturidi explains:

- Whether asking for food or understanding, the one who asks deserves gentle treatment.

- Maturidi emphasizes: manners matter more than the gift — if you cannot give, still speak with respect and dignity.

Tafsir:

Surah ad-Duha – Verse 11 Arabic: وَأَArabic textَيْنَهُمَArabic textَبَّكَ فَحَدَّثَ "And as for the favor of your Lord — proclaim it."

- “Ni'mat Rabbika” — the blessing, particularly of Prophethood, guidance, and spiritual upliftment

• "Fa-ħaddith" — speak of it, acknowledge it, share it with gratitude

Imam Maturidi notes:

- This is not about boasting, but expressing gratitude and magnifying Allah's mercy.

- Maturidi teaches: the heart that remembers its blessings becomes more humble and more generous.

- The Prophet ☐ is instructed to declare Allah's gift so others may be guided, not so he may be glorified.

Imam Maturidi Extended Commentary of Surah ad-Duha

Imam Maturidi explains that Surah ad-Duha was revealed during a period when revelation paused briefly, and the Prophet felt a deep sense of sorrow — fearing that perhaps his Lord was displeased. The surah thus arrives as divine reassurance, reaffirming that Allah's love and presence are constant even in apparent silence.

"By the morning brightness, and by the night when it grows still." Maturidi begins by explaining the divine oaths. Ad-Duha (the morning brightness) represents illumination, revival, and the renewal of life, while al-layl idha saja (the night when it stills) represents rest, concealment, and calm.

By swearing by both, Allah affirms the alternation of light and darkness as part of divine harmony. He observes that the oaths are symbolic: just as day follows night, so too divine communication follows pause, and mercy follows trial. The alternation of duha and layl mirrors the rhythm of revelation and life — illumination after stillness.

"Your Lord has neither forsaken you nor detested you."

Imam Maturidi explains that wadda'aka (forsaken) refers to outward cessation — the delay of revelation — while qala (detested) refers to inward abandonment — withdrawal of divine favour. Allah denies both emphatically, teaching that divine silence is not divine absence. He writes that Allah's mercy is continuous, though sometimes veiled to increase longing and reward. The Prophet ✎ is reminded that revelation's pause was not a sign of rejection but a stage in spiritual refinement.

Imam Maturidi generalises this to all believers: the believer may experience silence in trial, but Allah's compassion never ceases.

"And surely the Hereafter is better for you than the present."

Here Maturidi interprets al-akhirah as twofold — both the life to come and the later stages of the Prophet's mission, which would surpass the early difficulties. The verse promises both eschatological reward and worldly vindication. It teaches that divine wisdom unfolds progressively: what appears as loss today becomes gain tomorrow. For the Prophet ☎, the verse foretold the triumph of Islam and the eternal joy awaiting him with his Lord.

"And surely your Lord will give you, and you will be satisfied."

Maturidi calls this one of the most hope-filled verses in the Qur'an. La-sawfa yu 'tika rabbuka fa-tarda is a divine guarantee of satisfaction — not merely material or temporal, but spiritual contentment (rida) in the nearness of Allah. He notes that the verse affirms the Prophet's intercession, for his satisfaction will not be complete until his community is saved.

The phrase also illustrates Allah's generosity (jud): His giving is not bound by measure, and His mercy extends until the servant is content.

"Did He not find you an orphan and give you shelter?"

Maturidi explains that these verses recall Allah's past care to affirm His continuing protection. The Prophet ✄ was orphaned, yet Allah placed him under divine guardianship — first in the care of his grandfather, then his uncle, and ultimately under the care of revelation itself. The term awa (gave refuge) signifies both physical and spiritual security — Allah Himself became the Prophet's Guardian.

"And He found you lost, then guided you."

Maturidi clarifies that {dot}{d} ill here does not mean astray in belief (for the Prophet ☠ was never a disbeliever), but unaware of the path of revelation before it was sent. He was seeking truth without yet possessing its form. The guidance (huda) refers to revelation — Allah directed him to the reality of prophethood, the message, and the path of salvation.

"And He found you poor, then enriched you."

Maturidi interprets 'a'ilan (in need) as both material and spiritual poverty — before revelation, he lacked knowledge of divine law; after revelation, he became rich with guidance. Materially, Allah enriched him through the hearts of the believers; spiritually, He enriched him through knowledge, certainty, and satisfaction with the divine decree.

“So do not oppress the orphan, and do not repel the beggar, but proclaim the blessing of your Lord.”

These final injunctions transform divine favour into moral duty. The Prophet ☎ is commanded to embody the mercy he received. Having been sheltered, he must shelter others; having been enriched, he must give.

Maturidi explains that fa-amma bi-ni'mati rabbika fa-haddith means:

"Declare and display the blessings of your Lord through gratitude and service." Gratitude is not words alone but action that reflects divine compassion. This verse, he writes, unites remembrance, gratitude, and mission — the Prophet's life itself becomes testimony to divine favour.

Maturidi concludes that Surah ad-Duha is a symphony of reassurance: the dawn of mercy after the night of silence. It teaches that Allah's love is constant, revelation is providence, and remembrance transforms blessing into worship.

Maturidi Insights of Surah ad-Duha

- Ad-Duha (morning) and al-layl idha saja (night) symbolise the alternation of manifestation and concealment — both governed by divine wisdom.

- Revelation's pause was not neglect but a test of patience and longing — silence that deepens intimacy.

- The Prophet's sorrow reveals his sincerity: fear of divine displeasure is a mark of divine love.

- “Your Lord has not forsaken you” teaches the eternal constancy of Allah's mercy; absence is never abandonment.

- “The Hereafter is better” reminds that divine wisdom unfolds gradually — every hardship conceals future joy.

- “He will give you and you will be satisfied” encapsulates Allah's infinite generosity and the Prophet's contentment in His decree.

- The recollection of orphanhood, seeking, and poverty recalls the pedagogy of remembrance: gratitude arises from awareness of past divine care.

- The commands regarding orphans and beggars establish that gratitude must manifest as compassion.

- “Proclaim the blessing of your Lord” means to acknowledge favour through teaching, service, and humility — gratitude as vocation.

- The surah reveals that divine love manifests through nurturing, not indulgence — trials refine, not reject.

Theological Points of Surah ad-Duha

• 1. Divine Providence ('Inayah):

- Allah's care for His Prophet ☎ is active and continuous – proof that divine will governs every stage of existence.

- 2. Revelation and Divine Speech:

- The pause in revelation is not lapse or change; Allah's speech (kalam) is eternal, and its delivery occurs by divine wisdom.

3. The Prophet's Infallibility ('Ismah):

- “He found you đallan and guided you” does not imply sin but absence of formal revelation — reaffirming prophetic purity.

• 4. Gradual Unfolding of Wisdom:

- “The Hereafter is better for you” reflects that divine plan unfolds through temporal sequence — apparent delay is hidden mercy.

• 5. Divine Generosity (Fadl):

- The promise of satisfaction (fa-tarda) confirms Allah's attribute of perfect generosity — He gives beyond measure.

• 6. Gratitude as Theology:

- Recollection of Allah's past care teaches that remembrance (dhikr) and gratitude (shukr) are rational duties.

• 7. Moral Theology of Gratitude:

- The command to protect orphans and aid the needy shows that theology manifests in ethics — faith is lived compassion.

• 8. The Unity of Mercy and Justice:

- Trials are not punishment but formation — divine love disciplines to elevate.

• 9. Human Dependence on Revelation:

- Guidance (huda) arises only through divine disclosure — reason requires revelation for completion.

• 10. The Prophet as Paradigm:

- The surah portrays Muhammad Hasi as the model of divine gratitude — one who receives mercy and becomes its embodiment.

Tafsir:

Surah ash-Sharh – Verse 1 Arabic: Arabic textْمُنْشَرَحُ لَكَ صَذِرَك

"Have We not expanded your chest for you?"

• “Sharh as-sadr” — literally, opening the chest, meaning:

Granting spiritual openness

o Increasing understanding, patience, and tranquility

Maturidi's Commentary:

- This verse refers to Allah's gift of ease and clarity to the Prophet in the face of enormous responsibility.

• According to Maturidi, this expansion includes:

- o Making the Prophet ready for revelation

- Filling his heart with confidence, certainty, and wisdom

- It also speaks to every believer who faces struggle — Allah is the One who opens hearts, dispels fear, and grants peace.

This verse echoes the comfort of Surah ad-Duha: Just as Allah supported you before, He continues to open the way for you.

Surah ash-Sharh – Verse 2 Arabic: Arabic textّArabic textَنْArabic textُرْزَك "And removed from you your burden..."

• "Wizra" — a heavy weight, interpreted as:

The weight of mission

o The pain of people's denial

o Or the Prophet's deep sorrow and concern for his Ummah

Imam Maturidi thoughts:

• Allah lightened the Prophet's heart by:

o Reassuring him

Granting him strength

o And removing the emotional weight of guilt and grief

Maturidi teaches that this also includes spiritual purification — lifting anything that may have hindered his perfect nearness to Allah.

Surah ash-Sharh – Verse 3 Arabic: Arabic text "That [burden] which had weighed heavily upon your back..."

• “Anqada z dot ahrak” — crushed your back, meaning a burden so great it nearly broke him

- This reinforces the previous verse: the Prophet S was carrying a great mission, combined with the pain of rejection, and concern for his Ummah.

- Maturidi emphasizes:

- Allah acknowledges the emotional and spiritual strain of da'wah

- But He also relieves it, showing divine compassion and nearness

- Even the strongest heart needs divine easing — and this verse assures that no pain is ignored by Allah.

Tafsir:

Surah ash-Sharh – Verse 4 Arabic: Arabic text "And We raised high your mention."

• “Rafa'na laka dhikrak” — elevated your name, status, and mention among creation

• This refers to:

- The Prophet's name being paired with Allah's in the shahadah, adhan, and prayer

- His honor in the heavens and on earth

- Maturidi highlights that this elevation is not just worldly fame, but eternal honor, rooted in obedience to Allah and perfect character.

- This verse reminds every believer: Allah honors those who serve Him sincerely — the Prophet ☎ is the highest example of this.

Tafsir:

Surah ash-Sharh – Verse 5

Arabic: Arabic textّ مَعَ Arabic textْعَسْرُ يَسْرُأ

"So surely with hardship comes ease."

• “Usr” — difficulty, constriction, trial

• “Yusr” — ease, relief, openness

Maturidi:

- The structure “ma'a” (with) shows that ease is not after hardship, but accompanies it — they coexist.

- Maturidi teaches this as a universal law: no hardship is ever isolated — Allah sends relief, even within the pain.

This is one of the most hopeful verses in the Qur'an — a divine promise of mercy for every struggle.

Surah ash-Sharh – Verse 6 Arabic: إِنّ مَعَ Arabic textْعَسِرَ يَسْرَأَ "Indeed, with hardship comes ease."

• Repetition for emphasis and certainty

Maturidi:

- Maturidi notes that the use of definite (al-'usr) and indefinite (yusran) suggests:

- The difficulty is one, but the ease is multiple

- This repetition is meant to anchor hope — especially in the Prophet's heart — but also in the heart of every believer facing trial.

Verses 7 to 8 — call to renewed effort and turning fully to Allah.

Tafsir:

Surah ash-Sharh – Verse 7 Arabic: Arabic textّ Arabic textّب "So when you are free, then stand [in devotion]."

• “Fa-idha faraghta” — when you finish (a task, obligation, mission)

• “Fa-insab” — then devote yourself, exert effort, stand persistently in worship

- This verse calls the Prophet ☠️ — and all sincere workers — to move from one form of service to another, without becoming idle.

- Maturidi interprets this as:

- After your daily work, stand in night prayer

○ After fulfilling outward duties, engage in inner devotion

- It does not condemn rest, but warns against spiritual laziness — a believer should always be in a state of purpose, whether serving others or turning inward to Allah.

Tafsir:

Surah ash-Sharh – Verse 8 Arabic: Arabic textَبَّكَ فَأَزْغِبَ "And turn your desire and longing to your Lord."

• “Fa-rghab” — deeply desire, turn fully toward, long for with hope

- This is about exclusive devotion, sincerity, and constant yearning for Allah alone

Maturidi:

- All actions, effort, and struggles should lead back to seeking Allah's pleasure — not fame, not reward, not even results.

- Maturidi teaches that this final verse centers the heart — - reminding us that no matter how busy or successful we become, our true direction must always be toward Allah.

This closing verse completes the spiritual arc of the surah:

- From burden and heaviness, to elevation and ease, and finally to devotion and longing for the One who gave all of it.

Imam Maturidi Extended Commentary of Surah ash-Sharh

Imam Maturidi interprets Surah ash-Sharh as a continuation of Surah ad-Duha — together they form a single arc of divine consolation, revealing Allah's intimate care for His Prophet during the early years of revelation. He writes that this surah does not simply console, but educates the Prophet in the rhythm of divine providence: hardship and ease, burden and relief, trial and purpose — all are divinely paired.

“Did We not expand for you your breast?”

Maturidi explains that sharphi alpha -sadr (expansion of the chest) signifies illumination of the heart with divine knowledge, patience, and certainty. It is both intellectual and spiritual: intellectual, by understanding revelation clearly; spiritual, by finding tranquility in divine decree. This expansion is not physical but metaphorical — an opening of perception and removal of constraint.

The Prophet ☐, burdened by the weight of revelation and the opposition of his people, was granted a heart vast enough to contain mercy for creation and steadfastness for the mission. Maturidi connects this verse with “Whomever Allah wills to guide, He expands his breast for Islam” (6:125), showing that this expansion is a sign of divine election.

"And We removed from you your burden, which had weighed upon your back."

Here, wizr (burden) refers, according to Maturidi, to the weight of mission and concern, not sin — for the Prophet ☠ is protected from sin (masum). The burden is the sorrow and responsibility of guiding humanity, the pain of rejection, and the heaviness of revelation. The phrase “which broke your back” (anqada zahrak) evokes the immense strain of prophetic responsibility. Through divine support — through Qur'an, prayer, and angelic reassurance — Allah lightened that weight. Maturidi notes that this “lifting of burden” also symbolises the cleansing of the soul from all anxiety except longing for Allah, a process shared by all believers in measure.

"And We raised high your mention."

This, Maturidi says, is the culmination of divine honour. The Prophet's name is forever joined with Allah's — in testimony (shahadah), in the call to prayer (adhan), in prayer itself, and in every act of remembrance. It means not merely fame, but eternal spiritual elevation. Allah elevated his remembrance in this world through revelation and among the angels through praise.

Maturidi notes that this verse illustrates the divine law: the one who bears divine burden with patience will be granted eternal honour.

"For indeed, with hardship comes ease."

Maturidi interprets this as a universal principle embedded in creation — divine decree pairs every trial with relief, not sequentially but simultaneously. He observes that ma'a al-'usr yusra ("with hardship is ease") indicates coexistence, not succession. The difficulty itself contains the seed of mercy. For the Prophet ✎, each opposition concealed victory; each delay carried wisdom. Maturidi links this with Allah's statement, "Allah will bring about after hardship ease" (65:7), explaining that the believer's heart expands when it perceives trial as the path to divine nearness.

“So when you are free, then strive, and to your Lord turn your longing.”

Maturidi explains that fa-idha faraghta fansab means: when you complete your duties of conveying revelation or prayer, direct yourself to further worship and devotion. The command fansab (stand or labour) implies perseverance — tire yourself in the service of Allah. And fa'ila rabbika farghab (to your Lord turn your longing) perfects the instruction: all striving must be motivated not by worldly concern, but pure yearning (raghbah) for the Lord alone. This final verse transforms consolation into command — gratitude expressed through action.

Maturidi concludes that Surah ash-Sharh is a spiritual anatomy of prophethood: expansion of heart, lifting of burden, elevation of mention, and the perpetual law that hardship yields ease. It teaches the believer that faith does not remove struggle but redefines it as a form of divine attention.

Imam Maturidi Insights of Surah ash-Sharh

- Sharh as-sadr denotes the opening of intellect and soul to divine realities — patience, understanding, and faith in decree.

- The Prophet's “burden” was not sin but the immense moral responsibility of da'wah – his compassion for humanity itself was his weight.

- The “raising of mention” reflects the unity between divine remembrance and prophetic truth — Allah's name and the Prophet's name are never separated.

- The repetition of “With hardship comes ease” affirms certainty, not mere hope — divine law guarantees relief with every trial.

• Hardship and ease are not sequential opposites but coexistent dimensions of divine mercy.

- The believer's role after relief is continued striving — fa-idha faraghta fansab implies that spiritual rest is found only in worship.

- The command farghab signifies love-oriented worship ('ibadah al-mahabbah), serving Allah not from fear or reward but from longing.

- Maturidi stresses that this surah completes ad-Duha: the earlier addresses outward abandonment, this one addresses inner heaviness, both cured by divine reassurance.

- True ease (yusr) is not external comfort but inner expansion and contentment.

- The surah is thus a map of spiritual resilience: remembrance transforms burden, worship transforms anxiety, and divine awareness transforms suffering into serenity.

Theological Points of Surah ash-Sharh

• 1. Divine Providence ('Inayah):

- Allah's care for the Prophet ❄ manifests as expansion, relief, and honour — proof of His active governance over human affairs.

2. Infallibility of the Prophet ('Ismah):

- The “burden” (wizr) does not imply sin but responsibility.

- Prophets are protected from moral error, consistent with Maturidi doctrine.

• 3. Revelation as Healing:

- Expansion of the chest reflects the transformative power of divine knowledge — guidance illuminates the intellect and purifies the soul.

• 4. The Law of Pairing:

- Hardship and ease are divinely paired in creation — a metaphysical principle of balance and mercy.

• 5. Spiritual Causality:

- Ease follows patience, and elevation follows humility — Allah links outcomes to moral causes, harmonising divine will and human effort.

• 6. Worship as Gratitude:

- The closing command affirms that true gratitude is not sentiment but continuous devotion — the heart must remain oriented toward Allah even in relief.

7. Divine Honour for the Prophet:

- “We raised your mention” demonstrates that honour comes only from Allah — a theological repudiation of worldly status as value.

- 8. Relationship between Knowledge and Tranquility:

- Maturidi links intellectual illumination ('ilm) to inner peace ( {tuma} 'ninah); knowledge of Allah dispels anxiety, proving harmony between reason and faith.

• 9. Hope as an Attribute of Faith:

- The repetition of “with hardship comes ease” makes hope (rajaˈ) a rational necessity for the believer — despair contradicts trust in divine wisdom.

10. The Prophet as Model of Resilience:

- This surah establishes the Prophet ^{§} as the archetype of endurance, gratitude, and spiritual expansion — the exemplar of the heart illuminated by tawhid.

Surah at-Tin – Verse 1 "By the fig and the olive..."

• “At-tin” — the fig

Arabic: وَArabic textْتَتِArabic textَ وَArabic textْزِArabic textَتُArabic text

• “Az-zaytün” — the olive

- While some scholars interpret this literally (the fig and olive as physical blessings), Maturidi leans toward a symbolic understanding:

- o “Fig and olive” represent regions associated with prophethood and revelation:

- The fig refers to the region of Damascus or lands of Prophet Nuh (Arabic text)

- The olive refers to Jerusalem, associated with Prophet Isa (Jesus, Arabic text)

- These fruits are also symbols of sustenance, nourishment, and purity, pointing to Allah's blessings in both the physical and spiritual realms.

Tafsir:

Surah at-Tin – Verse 2

"And [by] Mount Sinai..."

Arabic:

• “Tür Sînîn” – the mountain where Prophet Musa (Moses, Arabic text) received revelation

- This is an oath upon the sacred geography of guidance — this mountain witnessed direct communication between Allah and His messenger.

- Maturidi emphasizes: this oath links together the chain of Prophets — from Nuh to Isa, Musa, and ultimately Muhammad.

It builds to a central point: Allah has sent guidance consistently, across ages and regions.

Tafsir:

"And this secure city..."

Surah at-Tin – Verse 3

Arabic: وَهَذَArabic textَنْبَدَ Arabic textْأَمْيِن

• “Al-balad al-amin” — the secure, trustworthy city: Makkah

Maturidi:

- After mentioning the holy places of past prophets, Allah now swears by the city of His final messenger, Muhammad.

• Maturidi highlights:

- o Makkah is “amin” – secure in both physical sanctity and spiritual trust

○ It is the place where the final revelation was delivered, making it the culmination of all previous messages

This verse completes the fourfold oath — four sacred places, four major prophets, all leading to a unified divine message.

Verses 4 to 8 – the nature of mankind, his fall and rise, and the final reckoning.

Tafsir:

Surah at-Tin – Verse 4 Arabic: لَمْقَذُ خَلْقًArabic textُلْأَArabic textَArabic textٍ فِArabic textَحْسَنَ تَفْوِArabic textِ

"Indeed, We created man in the best of forms."

• “Ahsan taqwim” — the most excellent form, referring to:

Physical perfection

Intellectual and moral capacity

The ability to choose truth over falsehood, and rise in dignity

Maturidi's Commentary:

• Human beings are given:

○ Balance in body

○ Noble purpose

- Spiritual potential

- Maturidi notes that this verse is both an honor and a responsibility — man has been granted everything needed to reach eternal success, but must use it rightly.

This verse mirrors the oaths: If Allah sent revelation to sacred places and prophets, He also designed man to receive and live that revelation.

Surah at-Tin – Verse 5 Arabic: Arabic text

"Then We reduced him to the lowest of the low."

• “Asfal sâfilin” — the lowest depths:

Spiritually: when man rejects truth and falls into corruption

Morally: when he ignores his soul and lives by desire or injustice

o In the Hereafter: the punishment and disgrace of Hell

Maturidi:

- This is not automatic — the fall comes after a choice to reject guidance.

- Man has the potential for excellence, but if he wastes it, he becomes lower than the animals, who at least follow their nature.

Maturidi teaches: the real fall is when man refuses revelation despite being fully equipped to recognize it.

Surah at-Tin – Verse 6 Arabic: Arabic text "Except for those who believe and do righteous deeds — for them is a reward never ending."

• "Ajrun ghayru mamnun" — a reward that is uninterrupted, neither cut off nor diminished

- This is the exception clause – man falls unless he chooses faith and action.

- Maturidi emphasizes:

- Faith alone is not enough — it must be joined with righteous action

- o The reward is eternal — not like worldly rewards, which fade or run out

This verse shows the justice and mercy of Allah — those who strive upward are lifted eternally.

Tafsir:

Surah at-Tin – Verse 7

Arabic: Arabic text

"So what [then] causes you to deny the final judgment?"

- A rhetorical question addressed either to:

- o The disbeliever — what excuse remains now to deny the Day of Judgment?

- o Or to all people — with all this proof, how can anyone doubt accountability?

• After showing:

- Allah's justice in creation

- His generosity in reward

- The fall of those who reject truth

- This verse exposes the irrationality of denial.

Maturidi interprets this as a challenge: what basis is there to reject religion, if man is so clearly made for it?

Tafsir:

Surah at-Tin – Verse 8

Arabic:

Arabic text

"Is not Allah the wisest of judges?"

- A powerful, final rhetorical question

• “Ahkamu al-hakimin” — the most just, most perfect in judgment

Maturidi:

• Yes — without question.

- Maturidi says this verse seals the message:

○ Allah created with wisdom

- o He guided with justice

- o He judges with absolute fairness

• For the believer, this verse is reassurance.

• For the denier, it is a final warning: there is no appeal beyond Allah.

Imam Maturidi Extended Commentary of Surah at-Tin

Imam Maturidi explains that Surah at-Tin encapsulates the dignity and destiny of humankind — its elevation through faith and its fall through disbelief. He begins by analysing the opening oaths, which combine natural, historical, and sacred symbols, all pointing to divine revelation and moral truth.

"By the fig and the olive."

Maturidi states that Allah swears by these objects not for their material worth but for the wisdom and guidance they represent. The fig and olive, both fruits of blessing, symbolise sustenance, healing, and purity. According to him, at-Tin refers allegorically to the land of Nuh ('alayhi as-salam) where his Ark rested, a place of renewal; az-Zaytun to the Mount of Jerusalem, from which revelation to Isa (Jesus) emerged. These two thus signify divine favour in successive revelations.

The oaths, he writes, remind man that the same God who nurtured prophets through nature also nurtures his heart through revelation. The fig and olive serve as emblems of pure creation and the nourishment of both body and soul.

"And Mount Sinai."

Maturidi identifies Tur Sinin as the mountain where Musa ('alayhi assalam) received revelation. The succession of oaths — Nuh's land, Isa's land, and Musa's mountain — traces the lineage of prophecy across ages, culminating in "this secure city," Makkah, the land of Muhammad. Thus, the oath links all prophetic histories to the final messenger, demonstrating the unity of divine religion.

For Maturidi, the invocation of sacred geography is an appeal to reason and history: the truth of revelation is not confined to one place or era but spread across the moral landscape of humanity.

“Indeed, We created man in the best of forms.”

This, he says, is both a statement of divine artistry and moral potential.

Ahsan taqwim refers not merely to physical symmetry but to the perfection of proportion in intellect, spirit, and moral capacity. Man's upright form mirrors his upright moral potential — the ability to know, to choose, to reflect. Maturidi emphasises that this verse refutes all claims that man is a product of chance or nature; his noble form indicates purposeful creation and divine wisdom.

“Then We reduced him to the lowest of the low.”

Maturidi interprets this descent in two complementary ways:

1. Moral descent — the fall of those who misuse intellect and freedom, rejecting truth. From “best of forms,” they descend to spiritual deformity.

2. Natural decline — ageing, weakness, and death, which remind man of his dependence on Allah. He notes that these two are connected: sin corrupts the soul as age humbles the body. The one who forgets Allah becomes enslaved to what perishes.

“Except those who believe and do righteous deeds — for them is a reward unfailing.”

Here, the exception restores dignity. Faith (iman) and righteous action ('amal sailh) preserve the perfection with which man was created. Ajr ghayr mamnun — “a reward unceasing” — implies eternity; their reward will not diminish or end. Maturidi observes that Allah's mercy transforms the temporary struggle of faith into everlasting elevation. Thus, belief rescues man from descent and anchors him in divine permanence.

“So what makes you deny the Judgment?”

Maturidi reads this as an argument from reason and gratitude. If man acknowledges creation, form, and intellect, how can he deny accountability? The verse rebukes the disbeliever who enjoys the benefits of divine order yet rejects the purpose behind it. Denial of resurrection, he says, is contradiction of intellect – for justice demands judgment.

"Is not Allah the best of judges?"

This rhetorical close seals the argument. Maturidi writes that Ahkam al-hakimin means the one whose wisdom is perfect and whose justice is absolute. It is not merely consolation but evidence: since divine wisdom is manifest in creation, divine justice must manifest in retribution. To deny judgment is to deny the very wisdom that governs the world.

He concludes that Surah at-Tin is a portrait of man's dignity and trial — created noble, tested through freedom, and destined for judgment. It invites gratitude, balance, and self-awareness: every human being stands between the best of forms and the lowest of states, and only faith preserves the ascent.

Maturidi Insights of Surah at-Tin

- The oaths by fig, olive, Mount Sinai, and Makkah trace the unity of revelation across prophets — from Nuh to Muhammad ☐.

- Natural symbols represent moral and spiritual sustenance; creation itself testifies to divine purpose.

- “Best of forms” refers to intellect, moral reason, and the capacity for faith — the elements distinguishing man from beasts.

- “Lowest of the low” describes the spiritual degeneration of those who betray their purpose.

- Faith and righteous deeds preserve man's original nobility; disbelief corrupts it.

- The unfailing reward (ajr ghayr mamnun) emphasises the permanence of divine recompense versus the perishability of worldly pleasures.

- “What makes you deny the judgment?” exposes the irrationality of disbelief — moral order implies eschatological order.

- The closing “Is not Allah the best of judges?” transforms fear into reassurance for the believer — divine justice is ultimate mercy.

- The surah teaches equilibrium: reason and revelation, body and soul, this world and the next, all in harmony.

• For Maturidi, this chapter summarises human theology: knowledge of creation, recognition of moral order, and affirmation of divine judgment.

Theological Points of Surah at-Tin

• 1. Proof of Divine Wisdom:

- The harmony of form and intellect in man proves a wise Creator, refuting randomness or nature-worship.

- 2. Human Dignity and Free Will:

- Ahsan taqwim confirms that man is created for responsibility – endowed with knowledge, will, and the potential for virtue.

• 3. Moral Degradation as Choice:

- Asfal sâfilin is not fate but consequence — man falls by his own neglect, affirming Maturidi's doctrine of moral accountability.

- 4. Balance of Justice and Mercy:

- The “unfailing reward” demonstrates that divine mercy operates through justice — each receives what they earn, multiplied by grace.

• 5. Rational Necessity of the Hereafter:

- Since Allah is A hbar kam al-hbar kim in, judgment is rationally inevitable. Without it, divine wisdom would be incomplete.

• 6. Unity of Prophethood:

- The oaths symbolise one chain of guidance — from Nuh, Musa, Isa to Muhammad ✄ — affirming the consistency of divine religion.

7. Divine Providence and Human Purpose:

- The world's order points to moral purpose. To deny accountability is to reject both reason and gratitude.

• 8. The Nature of Reward and Punishment:

- Ajr ghayr mamnun implies that eternal reward is intrinsic to faith's reality, while punishment arises from the soul's corruption.

• 9. Relationship between Intellect and Revelation:

- Maturidi upholds that reason confirms revelation: recognition of divine creation logically entails belief in resurrection and justice.

• 10. The Human Journey:

- The surah outlines man's existential path — created noble, tested by freedom, and judged by the One most just.

Surah al-'Alaq - Verse 1 Arabic: Arabic textِ رَبِّكِ Arabic text "Read in the name of your Lord who created..."

- This was the first verse revealed to the Prophet Muhammad in the cave of Hira 's.

• “Iqra” — Read, recite, proclaim — the command to begin the mission of Prophethood.

• “Bi-sm Rabbika” — in the name of your Lord, meaning with His help, and in devotion to Him alone

• “Alladhi khalaq” — Who created — introducing Allah as the Creator, to awaken reflection

Maturidi's Commentary:

- This verse introduces the Qur'an's central themes from the very beginning:

1. Knowledge is sacred — and its true source is Allah

2. Revelation and reason must work together

3. Creation is the first sign pointing to the existence and unity of Allah

- Maturidi emphasizes that this command is not limited to reading text, but to seeking truth under divine guidance.

Tafsir:

Surah al-'Alaq - Verse 2 Arabic: Arabic text "He created man from a clinging clot."

• “Alaq” — a clinging substance, like a leech-like clot; the early form of the embryo

- The verse transitions from majestic command to a reminder of humble origin

- This verse humbles the human being: From such a fragile, lowly substance, Allah created you.

- It shows that Allah's power extends from the highest truth to the smallest details of creation.

- Maturidi also ties this to accountability: if you were created from nothing, and given form and knowledge, you cannot deny the One who made you.

Verses 3 to 5 — Allah's gift of knowledge and its role in man's guidance.

Surah al-'Alaq – Verse 3

Arabic: Arabic text

Tafsir:

"Read, and your Lord is the Most Generous."

- This is a repetition and reinforcement of the first command, now paired with one of Allah's names: al-Akram, the Most Generous, the Most Noble.

Maturidi's Commentary:

- The repetition of “Iqra” emphasizes the importance of seeking knowledge and reciting revelation.

• “Al-Akram” is a name that reflects:

○ Allah's generosity in creating, guiding, and teaching

- His nobility in honoring mankind with revelation

- Maturidi explains that this verse links knowledge and divine generosity — reading is not just a skill, it is a door through which Allah pours His favors.

Tafsir:

Surah al-'Alaq - Verse 4

"Who taught by the pen..."

Arabic: Arabic textَلَArabic textُArabic textَلْم

• The pen (al-qalam) here symbolizes:

Preservation of knowledge

Transmission between generations

o The civilizational foundation of literacy and documentation

Maturidi:

- Allah taught man to record, to reflect, to store knowledge.

- Maturidi notes that this verse shows how writing and literacy are divine gifts, not human inventions — they are tools of divine mercy and elevation.

- The pen complements the voice: one recites, the other records — together forming the system of guidance.

Surah al-'Alaq – Verse 5 Arabic: عَلَمُ Arabic textْArabic textَArabic textُ مَArabic textَمْ يَعَلَمْ "He taught man what he did not know."

- This is the culmination of the first passage — a clear statement that all human knowledge originates from Allah.

Imam Maturidi Explains:

Maturidi emphasizes this as a foundational theological truth:

o Human knowledge is not autonomous

○ It is given gradually, by Allah's will and mercy

This verse includes all types of learning:

Religious knowledge

Worldly sciences

○ Even the ability to understand right from wrong

Maturidi sees this as a call to gratitude and humility: you knew nothing — Allah taught you. So how can you now act arrogantly?

Verses 6 to 10 — the arrogance of man and the spiritual danger of self-sufficiency.

Surah al-'Alaq – Verse 6 Arabic: مُArabic textَ إِنّ Arabic textْأُنْسَArabic textُ لِيُطْغَى "No! Indeed, man transgresses..."

• “Kalla” — a powerful word of interruption and rebuke, meaning No! or By no means!

• “La-yatgha” — surely he transgresses, rebels, exceeds all moral and spiritual bounds

- This marks a shift in the surah: after describing how Allah taught man, now He describes how man often misuses that knowledge.

- Maturidi explains: once man is given knowledge, power, or status, he often becomes arrogant, turning away from his Creator.

- This is not a condemnation of humanity itself, but of the misguided soul that abuses Allah's favors.

Tafsir:

Surah al-'Alaq - Verse 7 Arabic: Arabic text "Because he sees himself as self-sufficient."

• “Ra'ahu” — he sees himself

• “Istaghna” — perceives no need; thinks he is independent

Maturidi:

- This verse identifies the root of rebellion: the illusion of self-sufficiency.

- Maturidi teaches that true spiritual sickness begins when a person believes:

○ “I don't need Allah.”

- o "I am self-made, self-guided."

- It is this mindset that causes one to reject guidance, mock religion, and belittle worship.

Tafsir:

Surah al-'Alaq - Verse 8

Arabic: إِنَّ Arabic textْأَArabic textَبَّكَ Arabic textْرَحْجَعَ

"Surely, to your Lord is the return."

- This is a reminder and warning: No matter what man thinks of himself, he will ultimately return to Allah.

Maturidi:

• All arrogance will end in the grave.

- This verse affirms resurrection, accountability, and the final meeting with Allah.

- Maturidi explains: it cuts through the illusion — even the most powerful must one day stand before the One who created him from a clot.

Surah al-'Alaq - Verse 9 Arabic: Arabic text "Have you seen the one who forbids..."

- This rhetorical question begins a condemnation of a specific arrogant figure, likely referring to Abu Jahl, who tried to stop the Prophet ﷺ from praying at the Ka'bah.

- The question calls attention: Have you considered this person's audacity?

- Maturidi links this to a broader theme: those who oppose worship, or try to silence truth, are not simply mistaken — they are actively at war with the light of Allah.

Tafsir:

Surah al-'Alaq – Verse 10 "A servant when he prays?"

Arabic: Arabic text

- Referring to the Prophet — the most honorable of servants, engaged in the purest of acts: prayer

Maturidi:

- This verse shows the twisted nature of opposition: the enemy is not a criminal, but someone bowing in devotion.

• Maturidi emphasizes:

- Those who try to block the path to Allah are, in fact, attacking their own souls.

- Prayer is not a weakness, but a sign of the highest dignity and submission.

Verses 11 to 19 — the warning to those who persist in arrogance, and the command to prostrate and draw near.

Tafsir:

Surah al-'Alaq – Verse 11 Arabic: Arabic text "Have you considered if he is upon guidance..."

• Continuing the rhetorical questioning from verse 9

• Referring to the servant who is praying — that is, the Prophet

Maturidi's Commentary:

- Maturidi explains: this question exposes the absurdity and injustice of opposing the Prophet ☐.

- If the Prophet is on guidance — as he undeniably is — then opposing him is not just arrogant, it is a war against truth itself.

- The structure calls the listener to reflect honestly: Why would one oppose someone who is rightly guided?

Surah al-'Alaq - Verse 12 "Or enjoins righteousness?"

Arabic: Arabic text

- This continues the description of the praying servant:

- o Not only is he upon guidance, but he also calls others to fear Allah, to live upright lives

- This verse increases the severity of the arrogant man's sin:

- o He is trying to silence someone who is calling to virtue and piety.

- Maturidi points out: When someone attacks da'wah to righteousness, they're not just misguided — they are fighting Allah's message directly.

Tafsir:

Surah al-'Alaq – Verse 13 Arabic: Arabic text "Have you seen if he [instead] denies and turns away?"

- Now shifting focus back to the denier, the one forbidding prayer

Maturidi:

- Maturidi notes that this verse flips the scenario:

- o The Prophet ☁ is upon truth and calls to piety

- o The enemy rejects and turns his back on revelation

- This sharpens the contrast between righteousness and rebellion

Surah al-'Alaq – Verse 14 Arabic: Arabic textْمُيَعْلَمُ بِأَنَّ Arabic textَّهَ يَرُى

"Does he not know that Allah sees?"

- This is the central rebuke: the arrogant one behaves as if unseen, but Allah sees everything.

Maturidi:

• Maturidi emphasizes:

○ This verse brings consciousness of Allah (taqwa) back to the forefront.

- o Denial and arrogance stem from forgetting divine observation.

- This verse is both a threat and a reminder: You may act in the dark — but Allah's sight is never veiled.

Tafsir:

Surah al-'Alaq – Verse 15 Arabic: Arabic text "No! If he does not desist, We will surely drag him by the forelock..."

• “Nasiyah” – the forelock (front of the head), symbol of pride and honor

• “Nasfa'an” — to seize violently, humiliate

- This is a direct divine threat: If this arrogance continues, it will be met with total disgrace.

- Maturidi says: the seat of arrogance (the forehead) will become the mark of humiliation on the Day of Judgment.

Tafsir:

Surah al-'Alaq – Verse 16 "A lying, sinning forelock."

Arabic: Arabic text

• Describing that same forehead — it is:

○ Kadhibah — a liar

○ Khãti'ah — a sinner, committing grave error

Maturidi:

- This verse exposes the false dignity of those who oppose truth: their arrogance is based on lies and sin.

- Maturidi highlights that honor in Islam is truth and humility, not position or power.

Surah al-'Alaq – Verse 17 Arabic: Arabic text "Then let him call his council."

• “Nadiya” – his assembly, allies, or supporters – referring to tribal protection or worldly power

Maturidi:

• A challenge: Let him bring all his forces, his friends, his society.

- Maturidi explains: this is mocking the false confidence of the arrogant — when facing Allah, no group will be able to defend or help.

Tafsir:

Surah al-'Alaq - Verse 18

"We will call the Zabaniyah."

Arabic:

Arabic text

• Zabaniyah — the severe angels of punishment, guardians of Hell

Maturidi:

- This is the divine counter-threat to verse 17:

- You call your people, and We will call Our angels.

- Maturidi says: this verse displays the utter powerlessness of man before Allah — no worldly army can stand against the soldiers of the unseen.

Surah al-'Alaq – Verse 19 Arabic: Arabic textً Arabic textُطَعُArabic textْخِArabic textْتَArabic text

"No! Do not obey him. But prostrate and draw near."

• “Kalla” – Never!, absolute rejection of the arrogant man's demand

• “La tutỉ hu” — do not follow him, do not give in to his threats

• “Wasjud wa-qtarib” — instead, prostrate and come closer to your Lord

Maturidi:

• This final verse is the moral climax:

○ Ignore the arrogant

○ Continue worship

- o And in that prostration, you become nearest to Allah

- Maturidi beautifully states: when man bows his body in humility, his soul rises in closeness.

Imam Maturidi Insights of Surah al-'Alaq

- The opening command "Iqra" (Read) marks the birth of revelation and the union of divine command with human intellect. Knowledge becomes a sacred trust, not merely a tool.

- Maturidi views reading “in the Name of your Lord” as submission of intellect to revelation — knowledge must begin and end with divine purpose.

- The description of Allah as “the One who created” situates all learning within the framework of creation theology: man studies creation to recognise the Creator.

• “Created man from a clinging clot ('alaq)” reminds humanity of its lowly biological origin, teaching humility before divine artistry.

- The mention of the Pen (al-Qalam) symbolises the elevation of thought, language, and record-keeping — the basis of moral accountability.

• Knowledge in this surah is not self-generated but bestowed ('allama) by the All-Merciful, linking epistemology to revelation.

- The verse “Man transgresses when he sees himself self-sufficient” defines the spiritual pathology of arrogance — when intellect forgets dependence on its Source.

- Maturidi identifies this as the fundamental conflict between reason guided by revelation and reason corrupted by pride.

- The command “Prostrate and draw near” concludes the surah with theology of worship: the highest expression of intellect is submission.

- The surah therefore charts the arc of human potential — from humble origin, to knowledge, to rebellion, to the call back to prostration and nearness.

Theological Points of Surah al-'Alaq

1. Doctrine of Revelation:

- The command “Read” inaugurates revelation, proving that divine speech (kalam Allah) is real, eternal in essence, and communicated through chosen messengers.

2. Knowledge as a Divine Gift:

- All learning and reasoning are acts of divine generosity. Human intellect ('aql) is created and dependent, not autonomous.

3. Creation and Contingency:

- “Created man from 'alaq” demonstrates that man's existence is originated (hadith), not eternal — foundational to Maturidi's proof of the Creator.

4. Divine Attributes of Mercy and Power:

- Allah is al-Akram (the Most Generous) — His generosity manifests through creation, revelation, and guidance, harmonising mercy and might.

5. Moral Accountability:

- The Pen and the teaching of knowledge imply recording and recompense — human actions are known, written, and judged.

6. Refutation of Arrogance and Autonomy:

- The line “Man transgresses when he sees himself self-sufficient” refutes naturalism and self-worship. Independence from Allah is illusion.

7. Balance of Reason and Faith:

- Maturidi affirms reason as a path to recognise revelation, but denies its sufficiency without divine guidance — intellect must serve faith.

8. Doctrine of Free Will within Divine Will:

- The tyrant described ("Does he not know Allah sees?") acts by choice; Allah's omniscience encompasses, but does not coerce, human actions.

9. Prostration and Nearness:

- “Prostrate and draw near” shows that worship is both act and ascent — 'ibadah is the rational culmination of knowledge.

10. Spiritual Hierarchy of Man:

Humanity's dignity lies not in origin but in response: whoever learns in the Name of Allah ascends; whoever claims self-sufficiency falls.

11. Doctrine of Divine Observation: Allah's constant seeing (ra'ahu Allah) affirms His ever-present awareness of all actions, grounding accountability and moral restraint.

12. Integration of Science and Theology: Creation, learning, and writing show that the empirical and the revealed are not contradictory but complementary reflections of divine order.

13. Proof of Prophethood:

The surah's first command being Iqra confirms that prophethood transmits divine knowledge — Muhammad is the receiver of the eternal Word.

14. Soteriology of Submission: The final verse's command to prostrate links salvation to humility: closeness (qurb) arises through surrender, not speculation.

15. Completion of the Human Cycle: From creation ('alaq), to knowledge ('allama), to trial (tagha), to worship (usjud wa-qtarib) — the surah encapsulates the entire theology of human purpose.

Surah al-Qadr – Verse 1 Arabic: إِنَّأَ أَنْزِئَArabic textَهَ فِArabic textَيْتَهُ Arabic textْقَذْرَ "Indeed, We sent it down during the Night of Decree."

• "Inna anzalnahu" — We (i.e. Allah, using the majestic plural) sent it — referring to the Qur'an

• "Laylatu'l-Qadr" — the Night of Decree, Power, or Destiny

Maturidi's Commentary:

- This verse asserts that the Qur'an — the final revelation — was first revealed during a specific, sacred night in Ramadan.

• According to Maturidi, this highlights two major points:

1. The greatness of the Qur'an is reflected in the greatness of the time it was revealed.

2. Laylat al-Qadr is not ordinary — it was chosen to be the moment Allah began sending His final mercy to humanity.

- Maturidi adds: Allah's use of “We” emphasizes divine majesty and intentional action — this wasn't accidental or random, it was perfectly planned.

Surah al-Qadr – Verse 2 Arabic: وَمَArabic textَذْرَArabic textَ مَArabic textِArabic textَهُ Arabic textْقَذْرَ "And what can make you know what the Night of Decree is?"

• “Ma adraka” — Qur'anic phrasing to indicate that what follows is extraordinary, beyond usual comprehension

- This verse is a divine pause, inviting awe and reflection: “Do you really grasp what this night means?”

- Maturidi explains that the rhetorical structure emphasizes the majesty, secrecy, and tremendous value of Laylat al-Qadr.

- It is not just a blessed night – it is the night that changed all of history.

Verses 3 to 5 — the matchless value of the night, the descent of angels, and the peace that fills it.

Tafsir:

Surah al-Qadr – Verse 3

Arabic: Arabic text

"The Night of Decree is better than a thousand months."

• “Khayrun min alfi shahr” — not equal to, but better than a thousand months

○ 1,000 months = 83 years and 4 months — a full lifetime

- Maturidi emphasizes: this verse reveals the overwhelming mercy of Allah.

- In one night, the sincere believer can attain more reward than a lifetime of ordinary effort.

- It's not just about quantity of time, but the quality of the divine presence:

- o The Qur'an descended

- ☐ Angels descend

- o Dua is accepted, and sins forgiven

- Maturidi points out: this verse teaches us to value moments that Allah honors — not all time is equal in reward or significance.

Tafsir:

Surah al-Qadr – Verse 4 Arabic: تُنَذْلُ أَArabic textْمَلَكَةُ وَArabic textْرُوْخُ فِيَهَArabic textِأْنِ رَبِّبِهُمْ مِنَ كَلَأْمُرْ "The angels and the Spirit descend therein by permission of their Lord for every matter."

• “Tanazzalu” — they continuously descend during that night

• “Ar-Ruh” — the Spirit, interpreted by scholars (including Maturidi) as Jibril (Gabriel)

• “Min kulli amr” — for every matter that Allah has decreed

Maturidi:

• The descent of angels is a sign of:

Divine mercy

Blessing upon the worshippers

o And a renewal of Allah's will for the coming year

Maturidi explains:

○ This descent is not a random event — it is tied to Allah's command

- Jibril's mention separately (even though he is among the angels) indicates his special rank and role in revelation

- The phrase “bi-idhni rabbihim” ensures we understand: everything happens by Allah's will, not arbitrarily.

Tafsir:

Surah al-Qadr – Verse 5 Arabic: سَلْمَىْ Arabic textْ حَتَّArabic textَطْلِعُ Arabic textْقَفِرِ "Peace it is — until the emergence of dawn."

• “Salam” — not just safety from harm, but a state of divine tranquility, spiritual security, and angelic presence

• “Hatta matla' al-fajr” — it lasts all the way until daybreak

Maturidi:

- Maturidi explains this as a complete atmosphere of peace:

○ No Satanic interference

- o No punishment or wrath descends

- Only forgiveness, mercy, and reward

- The peace is not just symbolic — it's a real spiritual condition on earth for those who worship sincerely.

- It is also a promise: Whoever honors this night will leave it forgiven, cleansed, and spiritually elevated.

Imam Maturidi Extended Commentary of Surah al-Qadr

Imam Maturidi opens by stating that Surah al-Qadr celebrates the majesty of revelation and the mercy contained in divine decree. It marks the moment when the Qur'an descended, thereby transforming all of history and redefining the relationship between heaven and earth.

“Indeed, We sent it down during the Night of Decree.”

Maturidi explains that the pronoun "it" refers to the Qur'an in its entirety, which was first sent down from the Lawh al-Mahfuz (Preserved Tablet) to the lowest heaven, and from there revealed gradually to the Prophet ✎. The divine plural "We sent down" (anzalahu) signifies honour and majesty, underscoring the grandeur of the event.

The “Night of Decree” (Laylat al-Qadr) holds two interwoven meanings according to Maturidi:

1. The Night of Power and Majesty — for in it, Allah manifested His supreme will through revelation.

2. The Night of Decree and Allotment — for it is the night when divine decrees for the year are apportioned, concerning life, provision, and events. Both senses unite in demonstrating that revelation itself is the greatest act of divine decree — guidance as the foundation of all destiny.

“And what will make you know what the Night of Decree is?” Here, Maturidi highlights the rhetorical force of the question — wa ma adraka ma laylat al-qadr — to emphasise the transcendence of its reality. Human reason cannot fully grasp its magnitude; it must be known through revelation. The Qur'an here teaches humility of intellect before divine mystery — that there are realities known only by Allah's informing, not by speculation.

“The Night of Decree is better than a thousand months.”

Maturidi interprets khayr min alfi shahr as an expression of immeasurable value, not a literal count. It conveys that worship in this night surpasses worship over a lifetime bereft of it. He explains that Allah magnifies this night to show the superiority of divine mercy over human effort — a single night of sincere remembrance outweighs decades of heedless striving.

He adds that the verse reflects Allah's grace (faql), not mere arithmetic: it is “better”, not “equal” — indicating a boundless reward known only to Him.

"The angels and the Spirit descend therein, by the permission of their Lord, with every command."

Maturidi comments that tanazzal al-mala'ikah denotes a renewed descent each year, not a single historical event. The “Spirit” (ar-Ruh) refers to Jibril ('alayhi as-salam), the archangel of revelation. Their descent signifies that divine mercy and governance are actively renewed in creation — revelation is not static but an ongoing manifestation of Allah's care.

The phrase “with every command” (min kulli amr) shows that angels descend carrying divine decrees concerning sustenance, life spans, and fates — yet all “by permission of their Lord”, affirming Allah's sole sovereignty. Thus, Maturidi uses this verse to affirm tawhid al-af'al — that no creature acts independently of divine will.

“Peace it is — until the rising of dawn.”

Here, Maturidi describes salam as the defining character of the night — peace from harm, safety from punishment, and tranquility of the heart. It is peace from Satan's whisperings, from divine wrath, and from worldly agitation. The entire night is enveloped in serenity until dawn breaks, signifying that divine mercy prevails over divine wrath during this time.

He remarks that the verse's closing rhythm – ħatta maħla al-fajr – portrays the night as a continuous stream of peace, not fragmented moments; its essence is mercy extended over creation.

Maturidi concludes that Surah al-Qadr reveals the ontological reality of guidance: revelation is not merely words but a cosmic descent of divine mercy, accompanied by angels, decrees, and peace. The one who witnesses it through faith partakes in that mercy, for to know the Qur'an is to live under the canopy of Laylat al-Qadr eternally.

Imam Maturidi Insights of Surah al-Qadr

- The revelation of the Qur'an marks the greatest event in cosmic history — the bridge between divine command and human understanding.

- Laylat al-Qadr unites power (qudrah) and decree (qadar), revealing Allah's mercy as the highest form of might.

- The rhetorical question “What will make you know…?” teaches that divine realities transcend intellect — they are known only through revelation.

- “Better than a thousand months” expresses qualitative, not quantitative, superiority — Allah multiplies reward by grace, not mere measure.

- The annual descent of angels signifies perpetual divine governance — every year, the world is renewed by heavenly decree.

- The presence of Jibril ('alayhi as-salam) reaffirms the continuity of revelation's blessing even after the completion of the Qur'an.

- The phrase bi'idhni rabbihim affirms tawhid al-afal: angels act solely under divine command, refuting any notion of autonomous power.

- The night's defining attribute is peace — salam — encompassing both worldly serenity and eternal safety from punishment.

- Maturidi interprets the surah as both historical and perpetual: while revelation began on that night, its spiritual reality recurs annually and endures eternally.

- To remember the Night of Power is to internalise its lesson — that divine mercy governs all decrees, and that peace descends wherever revelation is honoured.

Theological Points of Surah al-Qadr

• 1. Doctrine of Revelation:

- The Qur'an's descent affirms Allah's kalam (speech) as pre-eternal and uncreated in essence, revealed in time as mercy and guidance.

• 2. Divine Will and Decree:

- Laylat al-Qadr signifies Allah's active governance over creation — all decrees are renewed by His command alone.

• 3. Continuity of Divine Command:

- The descent of angels yearly affirms the ongoing execution of divine decree, upholding Maturidi's teaching that Allah's will is continuous and wise.

• 4. Supremacy of Mercy:

- The entire surah portrays mercy (rahmah) as superior to might (qudrah); even divine power manifests through peace, not destruction.

• 5. Angelology:

- Angels act as executors of divine command, not independent forces; their descent reflects divine order, not dual agency.

6. The Qur'an's Ontological Status:

- Revelation is not only information but a cosmic event — the descent of divine word into creation, binding heaven and earth.

• 7. Theological Rationalism:

- Maturidi asserts that reason recognises the necessity of revelation: if Allah is Just and Wise, He must communicate His will to humanity.

- 8. The Nature of Time and Sacred Night:

- The sanctity of Laylat al-Qadr arises not from time itself but from divine presence within time. Time becomes sacred by revelation.

• 9. The Ethical Implication:

- Recognition of Laylat al-Qadr demands vigilance in worship, humility in understanding, and gratitude for divine guidance.

• 10. Ultimate Peace as Eschatological Symbol:

- The salam of that night anticipates the peace of Paradise — a foretaste of the eternal mercy awaiting those who receive the Qur'an with sincerity.

Surah al-Bayyinah – Verse 1 Arabic: لَArabic text "Those who disbelieved among the People of the Book and the polytheists were not to desist [from their disbelief] until there came to them the clear proof."

• “Lam yakun... munfakkin” — they were not about to cease, separate, or give up their falsehoods

• “Ahl al-Kitab” — Jews and Christians

• “Mushrikin” – polytheists

• “Al-bayyinah” — the clear proof, meaning the Prophet Muhammad and the Quran

Maturidi's Commentary:

- Maturidi explains this verse as an exposition of divine justice:

- Before sending the Prophet ☐, no final break could be expected from disbelief, because the truth had not yet arrived in full.

- The “clear proof” is more than a miracle — it is the unambiguous message, delivered by the final messenger, with clear distinction between truth and falsehood.

- This verse also implies accountability: after this bayyinah appears, no excuse remains.

Tafsir:

Surah al-Bayyinah – Verse 2 Arabic: Arabic textَتْلُArabic textَخْفًArabic textَطْقَرِ "A messenger from Allah, reciting purified scriptures."

- The clear proof mentioned in verse 1 is now identified: Rasul min Allah, the Prophet

• “Suhufan mutahharah” – purified scrolls or scriptures, free from falsehood and contradiction

- This verse emphasizes the purity of the Qur'an in both:

- o Language and form — eloquence, coherence

- o Content and message — free from corruption, containing no injustice or error

- Maturidi adds that the act of recitation itself (yatlu) is significant: revelation is not just read, but proclaimed and lived.

Verses 3 to 5 — the nature of the scripture, division of the previous communities, and the call to sincere worship.

Tafsir:

Surah al-Bayyinah – Verse 3 Arabic: Arabic text "Within which are upright writings."

• “Kutubun qayyimah” — upright scriptures, or just ordinances

o “Kutub” here refers to the verses or contents of the Qur'an

“Qayyimah” means straight, just, morally sound, free from deviation

- Maturidi notes that this verse elaborates on the nature of the Qur'an:

○ It does not contain contradiction, corruption, or false guidance

○ It upholds truth, justice, and the straight path in every aspect

- This confirms that the Qur'an is not simply another book among many — it is complete in guidance, balanced in ruling, and flawless in message

Tafsir:

Surah al-Bayyinah – Verse 4 Arabic: Arabic text "And those who were given the Scripture did not differ except after the clear proof had come to them."

- This verse refers to Ahl al-Kitab – Jews and Christians – who had already received scriptures

- Yet they still divided and fell into dispute, even after the coming of the Prophet

Maturidi:

- Maturidi explains that this division was not due to lack of evidence, but due to:

○ Ego, envy, jealousy, and desire for authority

- A refusal to accept that the final messenger was from outside their own group

- This verse implies that true deviation is not caused by ignorance, but by willful rejection of truth even when it is clearly known

Surah al-Bayyinah – Verse 5

Arabic:

وَمَArabic textَمْرُوَArabic textِArabic textَ لِيَعْبُدُArabic textَArabic textَّهَ مَخْلَصِArabic textَهَ Arabic textَّذِArabic textَ خَنَفَArabic textَ وَيَقِArabic textِArabic textْصَلَّوَةِ وَيُوْتُArabic textْزَكُوَةِ وَدَلَكَ دِArabic textَ Arabic textْقِArabic textَةَ

Tafsir:

"And they were not commanded except to worship Allah, being sincere to Him in religion, inclining to truth, and to establish prayer and give zakah. And that is the correct religion."

- This verse returns to the core purpose of all revelation:

- Worship Allah alone

- With ikhlas — sincerity and purity of intent

○ As hunafa' – monotheists turning away from all falsehood

- Establishing salah (prayer) and giving zakah (charity)

Maturidi:

- Maturidi identifies this verse as summarizing the core principles of true religion:

1. Tawhid — worship of Allah alone

2. Ikhlas — sincerity without seeking worldly praise

3. allah minus the symbol of individual devotion

4. Zakah — the symbol of social responsibility

- He explains "Din al-Qayyimah" as the upright, stable, and complete religion, free from excess or deficiency

This verse underscores that Allah's commands have always been clear and simple — any confusion or deviation came from human distortion, not divine complexity.

Verses 6 to 8 — the outcome for the disbelievers and the reward for the believers.

Surah al-Bayyinah – Verse 6

Arabic: إِنّ Arabic textَّهِ فَقَرُArabic textِنْ أَهْلَ Arabic textْأَكَArabic textَ وَArabic textْمَشْرَكِArabic textَ فِArabic textَArabic textَ جَهَنَّمُ خَلَدِArabic textَ فِيَهَArabic textَوَلَكَكَ هُمْ شَرَ Arabic textْبَرِيَةِ

Tafsir:

"Indeed, those who disbelieved from among the People of the Book and the polytheists will be in the Fire of Hell, abiding therein forever. They are the worst of all created beings."

• “Khâlidin fiha” — they will dwell eternally in Hell

• “Sharru al-bariyyah” — the worst of all created beings

Maturidi's Commentary:

- Maturidi highlights the justice of this outcome — these are people who rejected the clear proof after knowing it was truth.

- The inclusion of Ahl al-Kitab alongside polytheists indicates that mere possession of scripture is not salvation — accepting and submitting to final revelation is what matters.

- The phrase “worst of creation” refers not to their creation, but to their moral choice and consequence — they had the potential for good, but chose otherwise.

Surah al-Bayyinah – Verse 7 Arabic: إِنّ Arabic textَّهِ فَأَصْلِحُArabic textَعَمَلِArabic textَّلَحَArabic textِ وَArabic textْتَكَ فَهُمْ خَفِرٌ أَثْلِرِArabic textَّة

"Indeed, those who believed and did righteous deeds — they are the best of all created beings."

• “Khayru al-bariyyah” — the best of creation: the opposite of the previous group

Maturidi:

- Here, Maturidi notes the beautiful balance and fairness of divine judgment:

- o Those who believe and live righteously attain the highest rank.

- It's not about race, status, or heritage — it is about faith joined with righteous action.

- Maturidi also emphasizes: the term “best of creation” reflects Allah's favor, spiritual rank, and eternal outcome, not just worldly position.

Surah al-Bayyinah – Verse 8 Arabic textُنَأَثَArabic textَنْ تَجُArabic textِنَ تَحْتَArabic textِ Arabic textْأَهْرَهَ لِخَلْدِArabic textَ فِيَهَArabic textَبَدًا ◌ رَّArabic text ◌ Arabic textَبَّة

"Their reward with their Lord is Gardens of Eden, beneath which rivers flow,"

wherein they will abide forever. Allah is pleased with them and they are pleased with Him. That is for the one who fears his Lord."

• "Jannatu 'Adn" — Gardens of Eternity, a description of Paradise's permanent residence

• “Radiya Allahu 'anhum wa radu 'anhu” — the peak of reward: mutual pleasure between Allah and His servant

• “Dhalika liman khashiya Rabbah” — all of this is not automatic, but reserved for those who possess awe and reverence for their Lord

Maturidi explains:

○ Eternal Paradise is a fitting reward not only for actions, but for the sincerity and humility behind them

- True success is not only entering Paradise, but attaining Allah's pleasure — and finding peace in His acceptance

- The phrase “they are pleased with Him” shows that every expectation, every hope, will be fulfilled — there will be no disappointment, only joy.

Maturidi Insights of Surah al-Bayyinah

• Al-Bayyinah ("the Clear Proof") refers to the Prophet Muhammad and the Qur'an itself — the manifest evidence sent to remove ambiguity and unify faith.

- The surah opens by diagnosing a crisis of knowledge and sincerity: the People of the Book and idolaters would not cease their divisions until divine clarity arrived.

- Maturidi interprets this to mean that human reason alone cannot preserve religious unity; only revelation rectifies deviation.

- “A Messenger from Allah reciting purified scriptures” defines the essence of prophethood — risalah and kitab united; knowledge must be revealed and purified.

• “Within which are upright writings” (suhuf mutahharah fiha kutub qayyimah) indicates that revelation is morally rectifying; it straightens intellect and conduct.

- The phrase “Those who were given the Book did not differ until after clear proof came” demonstrates that corruption arises from obstinate will, not ignorance.

- Maturidi stresses that disbelief (kufr) is a moral rebellion, not a simple lack of evidence — the truth was seen but rejected.

- The surah distils the divine demand into a universal moral code: "Worship Allah, be sincere to Him in religion, establish prayer, and give zakah."

- For Maturidi, this fourfold injunction captures the entire Shari'ah: pure monotheism, sincerity, worship, and social responsibility.

- “Those who disbelieved among the People of the Book and the polytheists will be in the Fire of Hell” — this is not vindictive but judicial justice, for they opposed clear proof.

- “Those who believe and do righteous deeds — they are the best of creation” defines true nobility as faith joined with action, not lineage or claim.

- The surah's close, "Their reward is gardens beneath which rivers flow... Allah is pleased with them and they are pleased with Him," represents the theology of reciprocity — divine pleasure (rida) is the ultimate outcome of sincere faith.

- Maturidi links rida to epistemology: the one who knows Allah correctly (marifah sahihah) experiences serenity and divine acceptance.

- The surah thus transitions from doctrinal clarity (bayyinah) to moral consequence — truth revealed, responsibility enforced, reward assured.

Theological Points of Surah al-Bayyinah

1. Doctrine of Revelation:

- Al-Bayyinah affirms that revelation is necessary for human guidance. Reason alone perceives God's existence, but only revelation defines correct worship and law.

2. Prophethood (Muˈjɪzah and Truthfulness):

- The Prophet and the Qur'an are the “clear proof.” Their inimitability (i prime j bar j bar z) validates divine origin and confirms the seal of prophethood.

3. Unity of Religion:

- The surah shows that all prophets preached the same creed: tawhid and ibadah khalisah (pure monotheism and sincere worship).

- Differences arise from distortion, not diversity of truth.

4. Freedom and Moral Choice:

- Disbelief after clear proof is wilful rejection, proving that man possesses free will within divine knowledge — a central Maturidi principle.

5. Divine Justice:

- The punishment of rejecters is just, for evidence (hujjah) was established. Allah never punishes without prior clarification (iqamat al-hujjah).

6. The Doctrine of Ikhlas (Sincerity):

"Sincere to Him in religion" (mukhlisina lahu ad-din) is the heart of all theology — acts are valid only when freed from ostentation and directed solely to Allah.

7. Relationship Between Faith and Deeds:

Îmân and 'amal salih are inseparable. Maturidi rejects both antinomianism and fatalism: belief must express itself in moral action.

8. Universality of Islam:

By addressing Jews and Christians, the surah affirms Islam as the continuation and completion of previous revelations — not innovation but restoration.

9. Epistemology of Proof:

The term bayyinah signifies demonstrative evidence. In Maturidi theology, faith rests upon knowledge supported by rational and revealed proof, not blind imitation.

10. Doctrine of Divine Pleasure (Rida):

“Allah is pleased with them and they are pleased with Him” describes the mutual satisfaction between Creator and servant — the perfection of tawhid.

11. Moral Purpose of Law:

Prayer ( salah ) purifies intention; charity (zakah) purifies wealth — combining inner sincerity and outward justice, the two pillars of a balanced ummah.

12. Rejecting Sectarian Superiority:

The surah refutes exclusivist claims of salvation by lineage or scripture alone — divine favour follows faith and righteousness, not heritage.

13. Faith as Knowledge and Recognition:

- Belief (iman) is assent based on understanding (tasdiq maa marifah); ignorance after clear proof becomes culpable disbelief (kufr anadi).

14. Divine Wisdom and Mercy:

- Revelation as al-bayyinah is itself mercy — Allah does not leave creation unguided; sending messengers is an act of compassion.

15. Eschatological Certainty:

- The two final outcomes — Hell for deniers and eternal gardens for the righteous — affirm the justice and finality of the Hereafter, completing the Qur'an's moral structure.

Tafsir:

Surah az-Zalzalah – Verse 1 Arabic: Arabic textُّمْلِArabic textَرْضَ زَلْزَArabic textَArabic text "When the earth is shaken with its [final] earthquake..."

• “Zulzilat” — is shaken violently, not a normal tremor but a massive, overwhelming quake

• “Zilzalaha” — its shaking, as decreed specifically for it — the final shaking of the earth at the Hour of Judgment

- Maturidi identifies this as referring to the Day of Resurrection.

- The earthquake is not a natural disaster, but an act of divine command announcing the end of the world and start of judgment.

- Maturidi stresses: this is the moment when the order of creation is reversed — the earth, once stable, is now shaken to its core.

- The intensity is such that it removes all illusion of permanence, forcing mankind to acknowledge Allah's power.

Tafsir:

Surah az-Zalzalah – Verse 2 Arabic: Arabic text "And the earth brings forth its burdens..."

• “Athqalaha” — its burdens, meaning:

The dead buried in it

o Or the hidden deeds, the secrets, the truths buried inside

Maturidi:

• Two key meanings, both possible and intended:

1. Literal: The graves are opened, and the dead are resurrected

2. Figurative: The earth testifies — it reveals what was done on it (good and evil)

- Maturidi links this to verses where the earth testifies on the Day of Judgment. It will no longer hide anything.

Tafsir:

Surah az-Zalalah – Verse 3 Arabic: وَقَArabic textَ أَلَArabic textِسَArabic textُ مَArabic textَهَا

"And man says, 'What is wrong with it?'"

- A response of shock, fear, and confusion at the upheaval of the earth

Maturidi:

- This question arises from helplessness — mankind will be terrified and confounded by events unlike anything they have seen

- Maturidi points out: this is the moment when false beliefs crumble. Those who denied resurrection will be forced to confront the truth they once ridiculed.

Verses 4 to 8 — the testimony of the earth and the full accountability of every deed.

Surah az-Zalzalah – Verse 4 Arabic: Arabic text "That Day, it will report its news."

• “Tuhaddithu akhbaraha” — the earth will speak and report its news, meaning:

○ It will bear witness to all that took place upon it

- Maturidi interprets this as literal and miraculous:

- On the Day of Judgment, Allah will enable the earth to speak — it will testify to every footstep, action, and event that occurred on its surface.

- This means nothing will be hidden — private sins, hidden good deeds, every injustice and act of obedience will be revealed by the very ground people walked on.

- This verse serves as both a warning and a comfort — the oppressor will be exposed, and the righteous will not be forgotten.

Tafsir:

Surah az-Zalzalah – Verse 5 Arabic: بَأَنْ رَبَّمَكَ أَوْحِArabic textَهَا "Because your Lord will have inspired it."

• “Awha laha” — He will have revealed to it, commanded it directly

- This confirms that the earth's testimony is not symbolic — it acts on divine instruction.

- Maturidi emphasizes: the earth is a servant of Allah, and on that Day, even inanimate creation will become a witness to divine justice.

- There is no chance of denial or misrepresentation — everything will be perfectly recorded and presented.

Tafsir:

Surah az-Zalzalah – Verse 6 Arabic: يُمَنْذٍ يَصَذْرَ Arabic textَّArabic textَشْتَArabic textٍ لِثَيْرًArabic textَعْمَArabic textِهِ "That Day, the people will depart separated [into groups] to be shown their deeds."

• “Yasduru” – they will emerge or depart, as from a court

• “Ashtatan” — in scattered groups, categorized by their faith, deeds, or outcomes

Maturidi:

- This describes the gathering for judgment:

- o Humanity will be divided, not by race or nation, but by moral and spiritual quality.

- Maturidi explains: the purpose of this separation is accountability — everyone will be shown exactly what they did.

- The word "li-yuraw a' malahum" confirms that nothing is lost — all will be presented with absolute clarity and fairness.

Surah az-Zalzalah – Verse 7 Arabic: فَمَنْ يَعَمَلَ مَثْقَArabic textٌ ذَرَArabic textَ خَيْرًArabic textِبْرَه

"So whoever does an atom's weight of good will see it."

• “Mithqal dharrah” — the smallest imaginable weight — often translated as “an atom” or “a speck of dust”

Maturidi:

- This verse reassures that no good deed, no matter how small, will be overlooked:

- o A kind word

- o A sincere thought

○ A small act of charity

- Maturidi teaches: the justice of Allah is so precise that even a grain of good will be rewarded and recognized.

Tafsir:

Surah az-Zalzalah – Verse 8 Arabic: وَمَArabic textَعْمَلَ مَثْقَArabic textٌ بَرَّهِ شَرَأَ بِيْرِهِ "And whoever does an atom's weight of evil will see it."

- The same scale applies to evil — nothing escapes Allah's knowledge and reckoning

- Maturidi emphasizes that absolute justice requires even the minutest harm or sin to be accounted for.

- This verse balances the previous one, showing that divine judgment is complete, without bias or negligence.

Together, verses 7 and 8 declare that the Day of Judgment will be so accurate that no deed – good or bad – will be hidden, forgotten, or misjudged.

Imam Maturidi Extended Commentary of Surah az-Zalzalah

Imam Maturidi explains that Surah az-Zalzalah portrays the final unveiling of truth — when the earth itself becomes a witness and all hidden realities are brought to light. It presents the total collapse of material order and the total exposure of moral order, uniting cosmic and ethical accountability under one divine decree.

"When the earth is shaken with its [final] earthquake."

Maturidi notes that zulzilah implies repeated, violent trembling — not a natural quake but a universal convulsion signalling the Resurrection. The phrase zilzalaha (“its own quake”) denotes the specific shaking decreed for it — that is, the ultimate event for which the earth was destined since its creation. The earth, which once bore life and concealed secrets, will tremble in obedience to its Lord's command.

"And the earth discharges its burdens."

He interprets athqalaha (its burdens) as both the dead buried within it and the record of deeds and treasures it has concealed. This dual meaning, he writes, reflects Maturidi theology: the world is not inert matter but a vessel of moral history. It will disgorge the bodies of the dead for resurrection and the hidden injustices of mankind for exposure. What was hidden within it — blood unjustly spilled, trusts violated, and blessings misused — will all emerge as testimony against the oppressors.

"And man says, 'What is the matter with it?'"

Maturidi observes that al-insan here denotes the heedless one (al-kafir or al-ghafil), startled by a reality he denied. The question “ma laha?” (what is wrong with it?) reflects both fear and ignorance. It is the cry of one who sees the physical world — once a source of stability — now revolting against him. For believers, the event confirms truth; for deniers, it is cognitive dissonance turned to terror.

“That Day it will report its news.”

Maturidi offers one of his most striking interpretations here. Tuħaddith akħbaraha (it will speak its news) means the earth will testify to what was done upon it — not metaphorically, but through divine empowerment. Allah, who gave speech to the tongue, can give expression to stone and soil. He cites the verse “Their tongues, hands, and feet will testify against them” (24:24) to show that all creation bears latent awareness of its Lord. On that Day, this awareness becomes audible truth.

Thus, the earth's "speech" is the unfolding of divine knowledge through creation — the world becomes the court, and every surface the witness.

“Because your Lord will have inspired it.”

Maturidi clarifies that aw{a}lah{a} (inspired it) means commanded it directly. This “inspiration” is not prophetic revelation but a divine address to creation. Just as Allah commanded the heavens and earth, “Come willingly or unwillingly,” and they said “We come willingly” (41:11), so too on that Day He commands the earth to recount all that occurred upon it. This verse demonstrates the universal responsiveness of creation to divine will.

"That Day, people will come forth in scattered groups to be shown their deeds."

The word asttatan means dispersed or segregated — Maturidi explains that people will emerge separated by their states: believer and disbeliever, righteous and corrupt, grateful and ungrateful. They will no longer be grouped by tribe or nation but by moral identity. Each group proceeds toward its destiny, the purpose being li-yuraw a'malahum — "so that they may be shown their deeds." The seeing (ru'yah) here, Maturidi writes, is not metaphorical perception but direct experiential awareness — every deed, thought, and motive will be made visible as tangible reality.

“So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it.”

Maturidi describes these concluding verses as a charter of divine justice. The “atom” (dharrah) symbolises the smallest conceivable unit, imperceptible to the senses. The verse thus affirms that no act escapes divine reckoning, however minute. He remarks that this is both a warning and a mercy: no deed is too small to be rewarded, and no sin too minor to be written — unless forgiven by repentance. This balance, he says, epitomises Allah's justice ('adl) and His mercy (fadl): the scales of judgment are perfect, yet the door of pardon remains open.

Maturidi concludes that Surah az-Zalzalah is a vision of moral resurrection as much as a physical one. The earth's shaking mirrors the shaking of conscience; the exposure of graves mirrors the exposure of intentions. The surah thus transforms cosmology into theology — every event in the universe reflects divine speech calling creation to remembrance.

Imam Maturidi Insights of Surah az-Zalzalah

- The repetition of “When...” (idha) conveys certainty — not possibility. The Qur'an speaks of the end as an appointed fulfilment, not speculation.

- The earth's quake is both literal and moral – physical upheaval reflecting spiritual truth.

• Athqalaha signifies the weight of human deeds upon the world — creation bears moral consequence until the Day of exposure.

- The question “ma laha?” captures disbelief confronted by certainty; it is the psychological shock of heedlessness meeting reality.

- The earth's testimony reveals a universe of awareness: everything that bears witness to Allah will one day bear witness against man.

• Awha laha shows that all creation receives its command directly — every atom obeys by divine address.

• Humanity's dispersal (asttatan) demonstrates that identity in the Hereafter is moral, not social.

- Li-yuraw a'malahum implies that deeds become visible realities —reward and punishment are not imposed but unveiled consequences.

- The “atom's weight” of good or evil proves that Allah's justice is absolute, leaving no room for oppression or omission.

- The surah is thus both eschatological and ethical — awakening gratitude, fear, and self-accountability in the believer's heart.

Theological Points of Surah az-Zalzalah

• 1. Proof of Bodily Resurrection:

- The earth's upheaval and expulsion of its contents affirm literal

resurrection. Denial of the afterlife contradicts reason and revelation alike.

• 2. Divine Knowledge and Justice:

- Every atom's weight is recorded and recompensed. Allah's justice is precise and all-encompassing — neither good nor evil is lost.

• 3. Speech of Creation:

- The earth's testimony proves that all creation is subject to divine command and endowed with a form of awareness (idrak khilqi).

• 4. Universality of Accountability:

- All humans, regardless of status, will witness their deeds.

Accountability is individual, moral, and direct – no intercession without divine permission.

• 5. Revelation as Rational Mercy:

- The surah exemplifies the harmony of reason and revelation: intellect perceives justice; revelation discloses its ultimate scene.

6. Reality of the Moral Universe:

- Deeds have ontological consequence; they exist as realities that will manifest. Moral law is woven into the structure of creation.

7. The Doctrine of Taklif (Moral Responsibility):

- Even the smallest act carries weight; therefore, all are morally bound to act with consciousness of the Hereafter.

• 8. Divine Will and Command:

- The term aw h-bar a lah h-bar a reaffirms that all natural phenomena operate by divine will, not autonomous causation — a cornerstone of Maturidi theology.

• 9. The Meeting of Justice and Mercy:

- The atom's weight verses display balance: Allah's justice preserves moral order, His mercy offers hope for repentance.

10. Eschatological Awareness as Faith's Fulfilment:

- Faith is perfected through certainty in resurrection. To live with awareness of az-Zalzalah is to transform every act into preparation for meeting Allah.

Tafsir:

Surah al-'Adiyat - Verse 1

Arabic: وَArabic textْعَذِArabic textِتْ ضَيْبُخَا "By the racers, panting loudly..."

• “Al-Adiyat” — refers to galloping horses, especially in battle, running swiftly in the path of warfare or jihad

• "Dabhan" — the sound of panting breath, heavy and sharp, produced by horses as they charge at full speed

Maturidi's Commentary:

- Maturidi explains that this is an oath — Allah swears by these powerful creatures and their determined motion.

• The intensity of their charge represents:

- Devotion, courage, and urgency

○ Possibly also a metaphor for the believers racing forward in obedience or jihad

- Maturidi also notes: when Allah swears by something, it is a sign of its importance, virtue, or usefulness to truth.

Surah al-'Adiyat – Verse 2 Arabic: فَArabic textْمُوْرِArabic textُ قَذَّا

"Then those that strike sparks of fire..."

• “Al-muriyat” — horses that strike, specifically with their hooves

• “Qadhahan” — causing sparks to fly by hitting the ground or stones

Maturidi:

- These are the visual effects of horses rushing into battle.

- Maturidi reads this as further vivid imagery: the scene is not still or gentle — it is full of action, power, and sacrifice.

- Some interpretations also see this as symbolic of the impact of revelation or the heat of human struggle in the path of Allah.

Tafsir:

Surah al-'Adiyat - Verse 3 "And those that raid at dawn..."

Arabic: Arabic text

• “Al-mughirat” — horses (or their riders) that launch attacks, often interpreted as raiding parties or military charges

• “Subhan” — at daybreak, when visibility is low and strategic advantage is highest

- This adds to the image of disciplined, purposeful effort.

- Maturidi observes that dawn raids were common in military strategy, requiring bravery, planning, and commitment.

- Whether literal or metaphorical, the oath portrays energy devoted for a noble cause — not chaos, but order and intention under divine awareness.

Verses 4 to 11 – the effect of that charge, the condition of the human soul, and the final reckoning.

Tafsir:

Surah al-'Adiyat - Verse 4 Arabic: Arabic text "Then raising therein clouds of dust..."

• “Atharna” — they stir up, cause movement or disturbance

• “Naq'an” — dust, symbolizing the violent momentum of the charge

- Maturidi explains: this continues the imagery of battle steeds, suggesting that their effort leaves a visible trail of disruption, the earth responding to their effort.

- This dust cloud represents the seriousness and scale of what is being undertaken — not a symbolic struggle, but a real fight in the path of truth.

- He notes: such effort is not hidden – just like the dust cloud, the impact of deeds leaves a mark.

Tafsir:

Surah al-'Adiyat - Verse 5

Arabic textَّArabic textْ جَمَعًا

"And penetrating into the midst of the gathering."

- The horses (or the warriors) reach deep into the ranks of the enemy, showing courage, purpose, and total commitment

Maturidi:

- This verse captures the decisiveness of the believers — they don't hesitate at the edges; they drive straight to the core of opposition.

- Maturidi interprets this both literally and symbolically:

- o Literally: the fighters of truth charging deep into falsehood

- Spiritually: the sincere believer does not settle for shallow faith — he moves to the center of obedience, willing to sacrifice for Allah

- It marks the climax of the oath — and from the next verse onward, the moral lesson begins.

Surah al-'Adiyat – Verse 6 Arabic: إِنّ Arabic textَ لَرِيَهُ لَكُنُوْدَ

"Indeed, mankind is ungrateful to his Lord."

• “Kanud” — extremely ungrateful, denying favor, even resentful at times of hardship

Maturidi:

- Maturidi explains: after Allah shows the power and sincerity of horses used in the path of truth, He contrasts it with the ungratefulness of man.

• The term "kanud" refers to someone who:

- Receives but doesn't recognize blessings

○ Fails to show gratitude with heart or deed

- Complains quickly when deprived, forgetting prior blessings

- This verse is a rebuke: Even animals can serve with loyalty and effort — why does man, with intelligence and faith, show so much ingratitude?

Surah al-'Adiyat - Verse 7 Arabic: Arabic textِنَّهُ عَلَArabic textُشَيْهِدِ "And indeed, he is a witness to that."

- Mankind is not only ungrateful – he knows it, and his own conscience testifies to it

- Maturidi comments that self-awareness is not lacking – humans are often fully aware of their negligence.

- This self-witnessing means:

- On the Day of Judgment, man will have no excuse

- Even now, in this world, the heart rebukes itself, unless completely corrupted

Surah al-'Adiyat - Verse 8 Arabic: Arabic text

Tafsir:

"And indeed, he is intense in love of wealth."

• “Al-khayr” — here refers to worldly possessions, especially wealth and material gain

• “Shadid” — intense, strong, excessive

Maturidi:

- Maturidi explains that this verse uncovers one of the causes of man's ingratitude — his obsession with worldly gain.

• This intense love:

- Distacts from remembrance of Allah

- Leads to greed, stinginess, and even denial of truth

- Maturidi emphasizes that loving wealth isn't condemned in itself — rather, it's the excessive attachment and priority over Allah that corrupts the soul.

Tafsir:

Surah al-'Adiyat – Verse 9 Arabic: Arabic text "But does he not know that when what is in the graves is scattered..."

• “Bu'thira” — turned upside down, unearthed, or scattered

• “Mafi al-qubur” — the bodies, but also symbolic of the hidden contents of death and the unseen

Maturidi:

- This verse introduces the resurrection scene:

- o The dead will be brought forth

- Nothing buried — no person, no secret — will remain hidden

- Maturidi asks: If man is so confident and greedy now, has he forgotten what comes after death?

Surah al-'Adiyat - Verse 10 Arabic: Arabic textُArabic text "And what is in the chests is laid bare."

• “ Hussila ” — brought out, collected, examined in detail

- Refers to the intentions, secrets, beliefs, and hidden motives stored in the heart

Maturidi:

- Maturidi highlights that this is perfect justice:

- Judgment will not be based on appearances, but on what truly resided inside the soul.

- This verse complements verse 9: not only are the bodies raised, but the hearts are exposed.

Surah al-'Adiyat - Verse 11 Arabic: Arabic textَبَّعْمِ بِهْمِ يَوْمِ Arabic textِّيِّ لَحِبِArabic textِ

Tafsir:

"Indeed, their Lord on that Day is fully Aware of them."

• “Khabir” — completely aware, with intimate, perfect knowledge

Maturidi:

- This verse is a conclusion and warning:

- Allah is not distant, and His knowledge is not general — it is precise, personal, and complete

- Maturidi affirms: on the Day of Judgment, Allah's judgment will be based on:

- Outward actions

○ Inner thoughts

- o Intentions and sincerity

This final verse reminds that divine knowledge is total — nothing will be misjudged, and every soul will see exactly what it deserves.

Imam Maturidi Extended Commentary of Surah al-'Adiyat

Imam Maturidi interprets this powerful oath as a moral and spiritual mirror for mankind — beginning with the image of loyal steeds charging for their masters, then contrasting it with man's ingratitude toward his Creator. It is among the Qur'an's most vivid parables, transforming scenes of battle into lessons of devotion and accountability.

He begins with the divine oath: "By the charging steeds that pant." Maturidi explains that Allah swears by the horses of those who strive sincerely, likely those fighting in the path of God (fi sabilillah). The dabh (panting) conveys exertion, loyalty, and life.

The succession of oaths — by those that strike sparks, by those that charge at dawn, by those that stir dust and penetrate ranks — paints a scene of disciplined obedience and selfless courage. Each act reflects devotion and submission to the command of the rider, a symbol of how creation responds to its Lord with total service.

For Maturidi, these verses are not merely martial; they employ imagery to awaken moral contrast. The horses obey their master without hesitation, yet man, endowed with reason and revelation, resists his Lord's call. Hence, the oaths establish a comparison: creation in full submission versus humanity in rebellion.

"Surely, man is ungrateful to his Lord."

The particle inna introduces a solemn declaration following the oaths.

Al-insan here, according to Maturidi, refers to the ungrateful man — the typical state of humanity when detached from divine remembrance. Kanud is an emphatic term denoting one who denies blessings, remembers injuries, and forgets favours. It describes not atheism alone, but the moral attitude of entitlement and heedlessness toward Allah's generosity.

Maturidi states that this verse unveils the root of human corruption — ingratitude. The same breath with which man praises his own achievements he uses to forget his Creator. The imagery of the loyal Steed thus exposes man's moral inversion: animals obey instinctively, but humans disobey knowingly.

"And indeed, he is a witness to that."

Maturidi offers two layers of meaning. First, man himself is his own witness — he knows his ingratitude inwardly, though he conceals it outwardly. Second, Allah is witness over his inner state, and the verse expresses the mutual testimony of conscience and divine knowledge. Even the ungrateful cannot plead ignorance of his neglect.

"And indeed, in his love of wealth he is intense."

Maturidi interprets al-khayr here as mal (wealth or worldly good). Human love of possession is not inherently blameworthy, but becomes destructive when it blinds man to the Giver. He is shadid — vehement, unrestrained — in pursuit of gain. This attachment stems from the illusion that wealth ensures independence, while in truth, it reveals dependence upon creation. Thus, this verse explains the cause of man's ingratitude: excessive love of material security.

“Does he not know that when what is in the graves is scattered, and what is in the breasts is made manifest...”

Maturidi says these verses awaken man to the inevitability of exposure. Bu thira (scattered) implies both resurrection and disclosure — bodies raised, secrets revealed. Hu s sila m a f i s -sud u r (what is in the breasts made manifest) refers to the unveiling of intention (niyyah) and motive. Maturidi insists that the Day of Judgment will not only recompense deeds but intentions and inner truths, the unseen moral core of every action.

“Indeed, their Lord that Day will be fully aware of them.”

The surah concludes with divine omniscience — lakhabir (fully informed through and through). It does not imply that Allah was previously unaware, but that His awareness will become manifest and consequential. His knowledge will translate into judgment.

Maturidi emphasises the rational foundation here: if Allah sustains creation moment by moment, His awareness of it is constant and perfect. Therefore, denying the Hereafter or divine knowledge contradicts both reason and revelation.

He concludes: Surah al-Adiyat confronts man with a moral mirror — the loyal horses represent instinctive obedience; the human represents willful ingratitude. Those who fail to respond to divine command will be awakened by the scattering of graves, when obedience and disobedience will be weighed in perfect equity.

Maturidi Insights of Surah al-'Adiyat

- The divine oaths by the steeds symbolise discipline, courage, and loyalty — qualities of perfect servitude that contrast human neglect.

- The panting, sparks, and charge are metaphors for life devoted to divine command — each breath, step, and act aligned with purpose.

- Kanud is the ungrateful soul — one who sees blessings yet attributes them to self. It is a psychological, not merely theological, condition.

- The pairing of man's ingratitude and love of wealth exposes the chain of delusion: self-love breeds materialism, which breeds forgetfulness.

- He is a witness against himself implies inner moral awareness — conscience as an internal prophet (nabi al-qalb).

- What is in the breasts made manifest points to the Qur'an's deep psychology: intentions shape identity; hearts create realities.

- The surah's tone moves from motion to stillness — from the thundering charge of horses to the silence of graves — reflecting the passage from worldly action to eternal reckoning.

- Maturidi highlights the coherence between this surah and at-Takathur: both warn of worldly preoccupation, but al-Adiyat exposes its emotional cause — love of wealth and loss of gratitude.

- Divine knowledge (al-Khabir) is not distant observation but sustaining awareness; Allah's knowing is creative and governing.

- The surah is both ethical and metaphysical: it demands moral gratitude and intellectual recognition of divine omniscience.

Theological Points of Surah al-'Adiyat

1. Unity of Divine Action (Tawhid al-Afal):

- Allah swears by creation to show that all power, motion, and loyalty in creation operate only through His command.

2. Human Accountability and Free Will:

- Man's ingratitude (kanud) is a chosen moral state; thus, reward and punishment are just. Free will exists within divine creation, not apart from it.

• 3. Divine Knowledge and Justice:

- Allah's awareness encompasses the unseen of hearts and the seen of deeds. Judgment is based on full knowledge, ensuring perfect justice.

4. Gratitude as Theological Duty:

- Ingratitude is not only ethical failure but a breach of faith — denying the source of blessing is implicit rejection of the Benefactor.

• 5. Rational Proof of the Hereafter:

- The scattering of graves and exposure of hearts (bu 'thira... ħusila) are rationally coherent with divine justice — ultimate accountability demands resurrection.

• 6. Love of Wealth as Idolatry:

- Maturidi interprets excessive attachment to wealth as functional shirk — reliance on material power rather than divine sustenance.

7. Divine Oaths as Pedagogical Proofs:

- The oaths (qasamat) serve as rational signs, not mere emphatic devices; they direct reflection on nature's obedience to its Lord.

• 8. The Reality of the Heart (Qalb):

- Since the heart's contents are revealed, belief and hypocrisy are real states of being, not abstractions. The heart is the locus of accountability.

• 9. Eschatological Certainty:

- Resurrection and judgment are presented as logical consequences of divine omniscience — not speculative claims but necessities of justice.

• 10. Moral Paradox of Man:

- Creation obeys without intellect; man disobeys despite intellect.

This irony, central to Maturidi thought, exposes the tragedy of ungrateful reason.

Tafsir:

Surah al-Qariah – Verse 1

"The Striking Calamity!"

Arabic: Arabic text

• “Al-Qariah” — literally: the one that knocks, pounds, or strikes with force.

It is one of the Qur'an's names for the Day of Judgment, emphasizing its suddenness, impact, and terror

Maturidi's Commentary:

- Maturidi explains that this name evokes the violent shock and psychological panic of that day.

• It will strike the hearts of mankind like a loud, stunning blow — something that cannot be ignored or mistaken.

- The word itself is meant to shake the reader — to pull attention toward the ultimate reality that awaits all.

Surah al-Qariah – Verse 2 Arabic: مَArabic textَنَّقَArabic textَ عَهُ "What is the Striking Calamity?"

- A rhetorical question that draws attention to the severity and magnitude of what is coming

Maturidi:

- This verse is not for clarification, but to magnify the horror of al-Qariah.

- Maturidi says: What can truly prepare you for it? What can make you understand the scale of what is approaching?

- The repetition and question format are used in the Qur'an to instill awe, curiosity, and fear of accountability.

Tafsir:

Surah al-Qari ah – Verse 3 Arabic: وَمَArabic textَذْرَArabic textَ مَArabic textَنْقَArabic textَعَهَ "And what can make you know what the Striking Calamity is?"

• “Ma adraka” — standard Qur'anic phrasing for something beyond full human comprehension

Maturidi:

- This verse reinforces that the true nature of the Day of Judgment cannot be grasped until it arrives.

- Maturidi emphasizes:

○ It is not just one event — it is the total collapse of worldly reality and the beginning of eternal consequence.

- o Human minds can imagine terror, but this terror is absolute, and its source is divine command.

Verses 4 to 11 — the upheaval of creation, the weighing of deeds, and the fates of the people.

Tafsir:

Surah al-Qariah – Verse 4

Arabic: يُوْمَ يَكُنُ Arabic textْأَسَArabic textَArabic textْفَرَArabic textُ Arabic textْمِبْثُوَث

"On the Day when people will be like scattered moths..."

• “Al-farash al-mabthuth” — scattered moths or butterflies, fluttering in chaos, with no order or control

Maturidi's Commentary:

- Maturidi interprets this as a description of the total disorientation of humanity on the Day of Judgment:

- People will be in panic, rushing in every direction, overwhelmed, like insects drawn to a flame

• It also symbolizes helplessness:

- Just as moths lack direction and strength, so will humans stand before Allah — powerless, vulnerable, and exposed

- This is a humbling verse, breaking the illusion of human mastery and worldly control

Surah al-Qariah – Verse 5 Arabic: Arabic text

"And the mountains will be like carded wool..."

• “Al-'ihn al-manfush” – loose, fluffed wool that has been pulled apart and scattered

Maturidi:

- Maturidi explains that mountains, usually symbols of strength and permanence, will become like soft, weightless fibers — meaningless and powerless.

- This verse illustrates the complete reversal of what we assume to be unchangeable.

- Just as man will be scattered like moths, the mountains will be dismantled into dust — nothing will retain the form or strength it once had.

Surah al-Qari ah – Verse 6 Arabic: فَأَArabic textَ مِنَ ثَقَلَّتَ مَوْزِArabic textَهُ "Then as for the one whose scales are heavy [with good deeds]..."

• “Thaqulat mawazinuhu” — his scales are weighty, that is, he has many sincere good deeds that are accepted by Allah

- Maturidi affirms: on the Day of Judgment, deeds will be weighed, not only in number, but by:

- Sincerity (ikhlas)

○ Accordance with divine truth

- o Effect on the soul and society

- This verse gives hope — even if one has few deeds, if they are done sincerely, they may carry great weight

Tafsir:

Surah al-Qari'ah – Verse 7 "He will be in a pleasant life."

Arabic: Arabic text

• “ {I} shah radiyah” — a life that is pleasing, satisfying, and approved by the soul

Maturidi:

- Maturidi explains:

○ This refers to the comfort of Paradise

○ But more than material joy, it indicates inner contentment — the soul will be at peace, knowing it has pleased its Lord

- This is the reward of both the soul and the body, eternal and perfect

Surah al-Qari ah – Verse 8 Arabic: وَأَArabic textَArabic textَقْArabic textُوْزِArabic textَهَ

"But as for the one whose scales are light..."

• “Khaffat mawazinuhu” — the balance tilts toward loss, because of lack of sincere deeds, or their rejection due to arrogance, hypocrisy, or disbelief

Maturidi:

- The lightness of the scale symbolizes a life lived heedlessly — without preparing for the Hereafter.

- Maturidi warns: even many deeds can weigh nothing if they lack faith, intention, or obedience.

Tafsir:

Surah al-Qariah – Verse 9 Arabic: Arabic textّArabic text "Then his refuge will be the abyss."

• “Ummuhu” — literally "his mother", meaning his final home, where he will return to or be cradled by

• “Hawiyah” — a name for Hellfire, especially its deepest, most crushing pit

- Maturidi explains:

- o The term “mother” here is ironic — just as a mother embraces, so will the Fire engulf the disbeliever.

○ It is a complete inversion — what should be nurturing (like a mother) becomes destructive.

- This is meant to evoke fear and shock — one's "home" will be flame, not safety.

Tafsir:

Surah al-Qari ah – Verse 10 Arabic: وَمَArabic textَدْرَىْكَ مَArabic textَيْهَ "And what can make you know what it is?"

- Another rhetorical device to magnify the horror of the häwiyah — what can prepare you for it?

Maturidi:

- Maturidi teaches that this is used in the Qur'an when describing extreme realities beyond the reach of our experience

- It invites the listener to reflect deeply, and to fear what cannot be fully grasped

Surah al-Qari ah – Verse 11 Arabic: Arabic text "It is a blazing Fire."

• “Hamiyah” — intensely hot, fierce, raging

Maturidi:

- This verse gives the final definition of hawiyah: a burning fire, not metaphorical, but real and consuming

- Maturidi affirms: this fire is the final destination of those who rejected, denied, or abandoned their responsibility

Imam Maturidi Extended Commentary of Surah al-Qari'ah

Imam Maturidi explains that Surah al-Qariah opens with a blast of awe and terror, awakening the heedless heart to the final reality of the Resurrection. It announces the certainty of divine judgment with such force that the word itself — al-Qariah (“the Striker, the Calamity”) — echoes like the event it describes.

He writes that the repetition — al-Qariˈah, ma al-Qariˈah, wa ma adraka ma al-Qariˈah — signifies the inexpressibility of the Day's horror. When the Qur'an says “What will make you know?” it is not seeking an answer but conveying that human reason cannot fully grasp what it means until it occurs. For Maturidi, this reflects the epistemological limit of the intellect before revelation — the unseen realities of the Hereafter can only be known through divine disclosure.

"The Day when mankind will be like scattered moths."

Maturidi comments that farash mabthuth (dispersed moths) describes the confusion and helplessness of people when the trumpet is blown. Moths swarm blindly toward light, fluttering without direction — an apt metaphor for human panic before divine power. All pride, control, and hierarchy collapse; kings and slaves alike scatter in dread. The verse encapsulates the complete disintegration of worldly order before the majesty of the Creator.

"And the mountains will be like carded wool."

The mountains, symbols of permanence and strength, dissolve into nothingness — 'ihn manfush (fluffed wool). Maturidi notes the perfect metaphor: wool once compact is now light and drifting; similarly, the earth's mightiest forms disintegrate. This transformation demonstrates Allah's absolute dominion over creation and serves as a rational proof of resurrection — the One who annihilates such vast structures can easily recreate the human being.

After depicting cosmic collapse, the surah turns to judgment:

"Then as for him whose scales are heavy, he will be in a life well-pleasing."

Maturidi explains that the mizan (scale) is a metaphor for divine justice — not necessarily a physical balance, though Allah can manifest it as such. What is weighed are deeds measured by sincerity, for in Maturidi's theology, the value of an act lies in intention (niyyah) and conformity to truth, not in quantity. He notes that thadulat mawazinuh (heavy scales) signifies the predominance of righteousness over sin — through faith, repentance, and divine mercy. The phrase 'ishah radiyah (a life well-pleasing) denotes eternal contentment, not merely pleasure — satisfaction shared between the servant and his Lord.

"But as for him whose scales are light, his mother will be the abyss." Here Maturidi analyses the imagery with profound insight. The phrase ummuhu hawiyah (his mother is the abyss) expresses total loss of refuge. The word umm (mother) usually signifies comfort, origin, and protection — yet here, it is inverted. His only "mother" is the abyss itself, meaning Hell becomes his dwelling, his cradle, and his enclosure. This inversion represents the complete alienation of the soul that sought comfort in falsehood; it finds its true home in destruction.

"And what will make you know what it is? It is a blazing fire."

Maturidi interprets nar hamiyah (blazing fire) as fire intensified beyond human imagination — both physical and moral punishment. It burns not only bodies but the arrogance that denied truth. The verse closes the circle of the surah's rhythm: from the striking calamity that awakens, to the fire that seals. The repetition of divine questioning (ma adraka) frames the entire narrative in awe, teaching that the unseen can only be approached through faith, not through speculation.

Maturidi concludes that Surah al-Qari 'ah is a miniature Day of Judgment — beginning with the trumpet of terror, dissolving the cosmos, separating destinies, and sealing fates. Its purpose is not merely to describe the end, but to awaken the intellect: if the mountains crumble and the world perishes, how can man, frail and dependent, deny his own reckoning?

Maturidi Insights of Surah al-Qari'ah

- The repetition al-Qari'ah three times is a verbal earthquake — echoing the sudden, striking nature of the Resurrection.

- The surah transitions from cosmic terror to moral consequence — outer collapse mirrors inner accountability.

- Mankind like scattered moths depicts disorientation when false securities vanish; it is the psychology of terror before divine majesty.

- The mountains as carded wool express that even the most solid things are contingent — creation is fragile before the Creator.

• The mizan (scales) signify divine justice; Maturidi stresses that sincerity (ikhlas) and truth (sidq) weigh more than quantity.

- The righteous experience 'ishah radiyah — not mere comfort, but reciprocal satisfaction between servant and Lord (radiya Allahu anhu wa radiya an Allah).

- The sinner's "mother" being Hell (ummuhu häwiyah) is a psychological inversion — the very thing he sought refuge in (worldly comfort) becomes his destruction.

- När hämiyah symbolises punishment that reaches inward — burning through the illusions of arrogance, not only the flesh.

- The surah exemplifies Qur'anic pedagogy: description awakens reflection, reflection awakens repentance.

- Maturidi observes that the sequence of verses portrays the total hierarchy of divine justice: cosmos arrow man arrow heart arrow fate.

Theological Points of Surah al-Qari'ah

• 1. Proof of Resurrection:

- The disintegration of mountains and scattering of mankind demonstrate that re-creation after destruction is rationally possible, affirming bodily resurrection.

• 2. Divine Omnipotence:

- The transformation of nature testifies that all permanence belongs only to Allah — the sole Necessary Being (al-Wajib al-Wujud).

• 3. Reality of the Hereafter:

- The surah provides sensory imagery for unseen truths — fire, scale, and abyss — establishing that the afterlife is a real, not symbolic, existence.

4. Accountability and Divine Justice:

- The scales (mawazin) represent precise judgment. Allah's justice

weighs deeds by sincerity and intent, aligning with Maturidi's doctrine of 'adl and moral responsibility.

- 5. Reward and Punishment by Measure:

- Thaqulat (heaviness) and khaffat (lightness) depict proportionality — the principle that recompense corresponds to moral weight.

- 6. Human Limitation in Knowing the Unseen:

- “What will make you know?” affirms that knowledge of the Hereafter is accessible only through revelation (sam'iyyat), not pure reason.

• 7. Fire as Divine Act:

- The description nár Allah implies that punishment and mercy both operate directly by divine will — no secondary agents act independently.

• 8. Dual Nature of the Soul's End:

- The believer's soul finds a nurturing abode ('ishah radiyah), while the disbeliever's soul finds a destructive womb (ummuhu hawiyah) — illustrating divine symmetry.

• 9. The Qur'an as Rational Admonition:

- Maturidi views the surah as a logical appeal to reflection — time, transience, and order testify to divine power, confirming that denial of the afterlife is irrational.

• 10. Certainty and Accountability:

- The progression from question to consequence reflects the moral journey of the intellect: from curiosity, to realization, to submission.

Surah at-Takathur – Verse 1 Arabic: Arabic textَArabic textَّمَ Arabic textْتَعَArabic textَرَ

"Rivalry in worldly increase has distracted you."

• “Alhakum” — it diverted you, preoccupied you, pulled your focus away

• “At-takathur” — striving for more and more, competition in accumulating wealth, children, power, or status

Maturidi's Commentary:

- Maturidi explains that this verse condemns the obsessive pursuit of worldly abundance — not because wealth is inherently evil, but because the desire to surpass others leads to heedlessness.

- It is not need, but competition that corrupts: the race to "have more than others" blinds one to the Hereafter, gratitude, and spiritual responsibility.

- Maturidi also warns that this preoccupation leads people to neglect knowledge, waste time, and become arrogant — all signs of a heart disconnected from Allah.

Surah at-Takathur – Verse 2 Arabic: حَتَّArabic textَبِّنَّمَ Arabic textْمَقَArabic textِرِ "Until you [even] visit the graves."

• “Zurtum al-maqabir” — literally: you visit the graves, a metaphor for death or the final journey to the grave

Maturidi clarifies:

○ This “visit” is the temporary nature of worldly life — just as we visit a place for a short while, our stay in this world ends with the grave.

People remain obsessed with accumulating, competing, and claiming superiority even up until death overtakes them.

He explains this is a rebuke: You lived as though you would never die — until your soul is taken, and only then do you face reality.

Verses 3 to 8 — certainty of the Afterlife, vision of Hell, and full accountability.

Tafsir:

Surah at-Takathur – Verse 3

Arabic: كُArabic textَ سُArabic textَ تَعْلَمُArabic textَ

"No! You will surely come to know."

• “Kalla” — a sharp rebuke: No! or Never! — meant to cut off the delusion

• “Sawfa ta lamun” — Soon you will know — a direct warning that reality is approaching

- Maturidi interprets this as a stern wake-up call:

- The people who are distracted by worldly rivalry are being told: you will soon learn the truth — but too late.

- This “knowing” refers to the knowledge that comes with death, or in the graves, when the veil of worldly life is lifted.

- Maturidi emphasizes: this is not academic knowledge — this is the painful knowledge of consequence, faced in the Hereafter.

Tafsir:

Surah at-Takathur – Verse 4

Arabic:

Arabic text

"Then again — no! You will surely come to know."

- A second emphatic repetition, intensifying the certainty and seriousness of the warning

Maturidi:

- The repetition is not redundant — it emphasizes the inevitability of reckoning:

- First at the time of death

- Then again at the Resurrection

- Maturidi explains: this dual knowledge reflects two stages:

1. The moment of dying, when truth becomes clear

2. The moment of judgment, when reward or punishment is given

- Each stage delivers a kind of knowing that was ignored in life.

Tafsir:

Surah at-Takathur – Verse 5 Arabic: كُArabic textَ لُArabic textَعْلَمُArabic textَ عَلَمُ Arabic textْأَيَقِArabic textَ

"No! If you only knew with the knowledge of certainty..."

• “Ilm al-yaqin” — the knowledge of certainty: not conjecture, not assumption, but absolute conviction

Maturidi:

- Maturidi explains the concept of three levels of certainty (from other Qur'anic usage):

1. 'Ilm al-yaqin — knowledge based on clear evidence

2. 'Ayn al-yaqin — certainty through seeing

3. Haqq al-yaqin — direct, undeniable experience

- This verse shows that if people had true, internalized certainty, they would not be deceived by this world.

- Maturidi emphasizes: the truth is available, but people turn away from it out of desire, not ignorance.

Surah at-Takathur – Verse 6 "You will surely see the Hellfire."

Arabic: Arabic text

• “La-tarawunna” — double emphasis: you will definitely, without doubt, see

• “Al-Jahim” — one of the names of Hell, describing its blazing flame

- This is a divine promise — the disbelievers, and all those heedless of the truth, will be shown Hell with their own eyes.

- Maturidi also interprets it as part of resurrection and accountability — Hell is not a theory, it is a visible reality, one that will confront people directly.

Tafsir:

Surah at-Takathur – Verse 7 Arabic: Arabic text "Then you will surely see it with the eye of certainty."

• “Ayn al-yaqin” — the eye of certainty: seeing with your own eyes, with no room for denial

Maturidi:

- This builds upon verse 5 — what was once only available as knowledge, now becomes a witnessed reality.

- Maturidi says: on that Day, all excuses vanish. The truth is no longer taught, it is shown.

- This moment is the crushing of false confidence — when man sees, with his own eyes, what he refused to believe in this world.

Tafsir:

Surah at-Takathur – Verse 8 Arabic: Arabic text

"Then, on that Day, you will surely be asked about the blessings."

• “Al-naˈɪm” — every form of worldly pleasure, comfort, opportunity, and gift from Allah

Maturidi:

- Maturidi teaches that this is a universal warning – every person will be questioned:

- How did you use your health, wealth, time, knowledge, and privilege?

- He stresses that even permissible enjoyment is not free from accountability:

○ It doesn't mean enjoyment is forbidden — but gratitude, awareness, and wise use are expected

- This final verse shows the moral seriousness of life: even blessings, if unacknowledged, can become burdens in the Hereafter.

Imam Maturidi Extended Commentary of Surah at-Takathur

Imam Maturidi writes that Surah at-Takathur is among the most profound admonitions in the Qur'an, unveiling the spiritual blindness caused by material rivalry and the awakening certainty that awaits in the Hereafter. It captures the entire human drama: distraction, death, realization, and reckoning.

“Rivalry in worldly increase has distracted you.”

Maturidi explains that takathur means vying for superiority through quantity — wealth, children, lineage, followers, or status. It is not the possession of wealth that is condemned, but the pride and heedlessness born from comparison. The term alhakum (has distracted you) denotes preoccupation — the heart so absorbed in worldly accumulation that it forgets its Creator and end. This distraction, he states, represents the essence of heedlessness (ghaflah), whereby temporal pursuits veil eternal truth.

He notes that the plural form ("you all") indicates that this affliction is collective — societies as well as individuals compete for dominance, and thus share in moral loss. Such rivalry replaces gratitude with greed and unity with envy.

"Until you visit the graves."

Maturidi observes that this is among the most poignant metaphors in the Qur'an. The word zurtum ("you visit") suggests that the grave is not the final home but a temporary station — a visitation before the return to Allah. Death interrupts rivalry, forcing the soul to behold the reality it ignored. Those who once competed in this world are now equal in dust. The phrase subtly rebukes human arrogance: even death, which should awaken wisdom, becomes another domain of vanity, as people boast over the number of their dead or the grandeur of their tombs.

“No indeed! You will soon know.”

The double repetition (kalla sawfa ta 'lamun… thumma kalla sawfa ta 'lamun) intensifies warning. Maturidi explains that repetition signifies graduation from knowledge by reporting to knowledge by experience. The first knowing occurs at death, the second at resurrection. heedless will learn the truth first in the grave and again on the Day of Judgment — when knowledge is no longer beneficial.

“No indeed! If you knew with certain knowledge, you would surely see the blazing fire.”

Here, Maturidi discusses the three degrees of certainty (yaqin) known in theology:

1. 'Ilm al-yaqin – knowledge of certainty (through information).

2. 'Ayn al-yaqin – vision of certainty (through direct sight).

3. Haqq al-ya q in – truth of certainty (through experience).

This verse addresses the first two. If man possessed 'ilm al-yaqin — true intellectual conviction in the reality of the Hereafter — he would perceive the Hellfire now by the eye of the heart. But since most knowledge is only theoretical, it fails to govern conduct. At death, the veil lifts, and 'ilm turns to 'ayn — what was known abstractly becomes seen vividly.

“Then you will surely see it with the eye of certainty.”

Maturidi interprets this as confirmation that the realities of the Hereafter are presently veiled, not absent. Their unveiling at death is not creation of a new world but revelation of the true one. Every soul will behold what it denied.

"Then you will surely be asked on that Day about the blessings." This final verse, he says, transforms the surah's tone from warning to reckoning. An-na'im (the blessings) includes every comfort: health, wealth, safety, leisure, companionship — all of which are {trusts} (amanat) for which man is accountable. The meaning is not that enjoyment is forbidden, but that ingratitude and misuse turn blessing into liability.

Maturidi quotes the prophetic principle implicit here: “The first question on the Day of Judgment will be about the blessing of health and security." He concludes that the surah ends where all reflection must begin — with gratitude. For when man remembers that every delight will be questioned, the delight itself becomes worship.

Maturidi Insights of Surah at-Takathur

- Takathur is the disease of comparison — measuring worth by numbers instead of virtue.

- The verse “Until you visit the graves” subtly affirms life after death — the grave is visitation, not extinction.

- Rivalry distracts because it binds the heart to the tran-zee-unt; remembrance frees because it orients the heart to the eternal.

- The repetition of “You will soon know” reflects the two unveilings: the first in the grave, the second on the Day of Resurrection.

- The three stages of certainty — 'ilm, 'ayn, haqq — mark the journey from faith by report to faith by vision.

• True knowledge ('ilm al-yaqin) is transformative; theoretical belief without reflection remains inert.

- The imagery of Hellfire is not merely punitive but expository — showing what heedlessness conceals.

- The final verse turns moral reflection into spiritual accountability: every favour is a test of gratitude.

- Maturidi notes the pairing of this surah with Surah al-Asr: both contrast heedlessness and salvation, but here the focus is on the inner cause of heedlessness — worldly rivalry.

- He regards Surah at-Takathur as a mirror of the human ego — revealing how abundance can lead to emptiness when detached from remembrance.

Theological Points of Surah at-Takathur

• 1. The Doctrine of Accountability:

- Every blessing is a trust (amanah). Allah's justice requires that man be questioned about how he used divine gifts — proof of moral responsibility (taklif).

2. Reality of the Hereafter:

- Death is not annihilation but transition. “Until you visit the graves” affirms resurrection and refutes the materialists (dahriyyah) who denied life after death.

• 3. Knowledge and Certainty:

- Faith is graded: 'ilm al-yaqin, 'ayn al-yaqin, haqq al-yaqin. True belief (iman haqqi) arises when intellectual conviction shapes moral action.

4. The Temporal Nature of the World:

- Oaths by time and warnings of rivalry express the Maturidi conviction that the world is contingent (hadith) and perishing. Only Allah is Eternal.

• 5. Human Freedom and Responsibility:

- Distraction (alhakum) is chosen, not compelled. Man turns away by will, proving that divine accountability is just.

• 6. Gratitude as Rational Duty:

- Every blessing (na'im) demands acknowledgment. Reason itself dictates that ungrateful use of bounty is blameworthy.

• 7. Epistemology of Faith:

- Maturidi draws theology and psychology together: knowledge without contemplation remains potential; reflection transforms it into yaqin.

• 8. Divine Justice and Mercy:

- The warning of Hell is mercy in disguise — a call to awaken before certainty becomes too late. Fear here serves as moral medicine.

• 9. Equality in Death:

- Rivalry dissolves at the grave; divine justice levels all distinctions of wealth and lineage. Only faith and deed remain.

• 10. Moral Aim of Revelation:

- The sürah embodies revelation's ethical purpose: to redirect human striving from competition in wealth to competition in virtue — fi dhalika falyatanafasi l-mutanafisun (83:26).

Tafsir:

"By Time!"

Surah al-'Asr - Verse 1

• “Al-'Asr'” — can mean:

Arabic:

- o The passing of time itself

- The afternoon period (a crucial part of the day when actions are completed)

- o Or more broadly: the age or era

- Maturidi explains that Allah swears by time because of its tremendous significance:

○ It is the container of all human deeds

○ It is non-renewable — once passed, it never returns

○ It is the field in which salvation or loss is earned

• According to Maturidi, this oath calls attention to human heedlessness: people waste time chasing temporary gains, unaware that every passing moment brings them closer to death and judgment.

- The swearing by al-Asr also carries a moral urgency — the time is slipping, and accountability is near.

Tafsir:

Surah al-'Asr - Verse 2 Arabic: Arabic textّ Arabic text "Indeed, mankind is in [a state of] loss."

• "Khusr" — loss, ruin, failure — especially in a spiritual and eternal sense

- Maturidi explains that this statement is general and absolute: without exception, the human being is headed for ruin, unless something intervenes.

- The word "fi khusr" implies being surrounded by loss, immersed in it, with no escape unless action is taken.

- This verse reflects the reality of the human condition:

○ Born into need and weakness

- Tempted by desires

- Distracted by dunya (worldly life)

- o And destined for death

- Maturidi stresses that the true loss is not in wealth or failure in worldly terms — it is in missing the purpose of life and facing eternal regret.

Tafsir:

Surah al-'Asr - Verse 3

Arabic:

Arabic text "Except for those who believe, and do righteous deeds, and advise one another to truth, and advise one another to patience."

- This verse lists four conditions to escape total loss:

1. Imân (Faith) — sincere belief in Allah and the unseen

2. 'Amal Šalih (Righteous Deeds) — actions that reflect faith, done sincerely and correctly

3. Tawasi bil-Haqq (Mutual Encouragement to Truth) — calling others to uphold truth, justice, and integrity

4. Tawasi bis-Sabr (Mutual Encouragement to Patience) — enduring hardship, resisting sin, persevering in good

Imam Maturidi explains:

- Maturidi highlights that this verse is concise but complete — it lays out the path to salvation:

- Faith alone is not enough without action

- o Deeds alone are not enough without truth and patience

- o And individual righteousness is incomplete without social responsibility — urging others toward good

- He explains that “tawasaw” (they advise each other) implies ongoing mutual support — a society of believers who help one another stay firm in truth and patience.

• Patience, Maturidi adds, is not passive waiting, but active endurance — of hardship, mockery, delay in reward, and struggle for the sake of Allah.

Imam Maturidi Extended Commentary of Surah al-'Asr

Imam Maturidi explains that this short yet comprehensive surah is a complete summary of the human condition — the fate of every person in relation to time, faith, and moral responsibility. In just a few verses, it defines salvation and ruin in absolute terms, grounding both in the relationship between belief, action, and perseverance.

He begins with Allah's oath: “By al-'Asr.”

Maturidi states that Allah swears only by what possesses great significance. Here, al-'Asr (time, the declining day, or the epoch of history) symbolizes the flow of existence and the decay of opportunity. Time is the arena of human deeds, the stage upon which divine law unfolds. Every moment that passes diminishes life and brings one closer to judgment. Thus, the oath by time is simultaneously a warning and a reminder: the human being is bound by mortality and measured by what he does within that passing span.

Maturidi notes multiple interpretations of al-as r:

- Some said it refers to the afternoon, a moment of decline symbolizing life's waning.

- Others said it refers to all of time, the entirety of human history.

- And some said it refers to the era of the Prophet, when truth was manifested and proof established.

All meanings, he writes, converge on one truth — that time itself is a sign of divine wisdom and a proof of human accountability.

“Indeed, man is in loss.”

Here, Maturidi emphasizes the universality of the statement: al-insan (man) is indefinite and general, including every human being without exception. Loss (khusr) means failure, deprivation, and diminution – losing one's purpose, wasting life, and forfeiting eternal gain. He observes that every breath spent heedlessly diminishes man's capital of existence. The human being begins with life as an investment and continually spends it; only those who invest in faith and good works find profit.

Maturidi explains that this verse also refutes the self-deception of those who imagine worldly success to be gain. Material prosperity without faith is loss, for it ends at death. The only true profit is eternal — the increase of the soul in nearness to Allah.

“Except those who believe and do righteous deeds.”

Here lies the first exception from universal loss. Maturidi clarifies that iman (faith) is knowledge and affirmation of truth, not mere imitation or external claim. 'Amal salih (righteous deed) is every act that aligns with revelation and sincerity. The combination of faith and action represents the balance of conviction and obedience, mind and limb, creed and conduct. Belief without works is incomplete; works without belief are hollow. Salvation, therefore, rests on harmony between inner certainty and outer righteousness.

"And enjoin one another to truth."

Maturidi remarks that the third quality — tawasaw bi'l-haqq — introduces the communal dimension of faith. Religion is not solitary; believers must mutually counsel and support one another in truth. Haqq (truth) here includes faith, justice, and sincerity. The act of tawasi (mutual exhortation) implies continuous interaction — a community that sustains each other upon principle, not convenience.

"And enjoin one another to patience."

Finally, tawasaw bi's-sabr completes the circle of virtue. Maturidi defines sabr as steadfast endurance in obedience, restraint from sin, and acceptance of divine decree. Truth requires patience because adhering to it entails hardship. Without patience, faith falters and righteousness declines. Thus, patience is the safeguard of belief and action — the root that sustains the tree of spiritual life.

Imam Maturidi concludes that Surah al-'Asr is a mirror for all humanity. It divides mankind into two categories: those who lose life by heedlessness, and those who redeem it through faith, good deeds, truth, and perseverance. It is, in essence, a covenant of purpose — a concise theology of salvation reminding the believer that time itself is a test, and that eternal success depends on how that test is answered.

Maturidi Insights of Surah al-'Asr

- The oath "By time" awakens human consciousness to the brevity and value of life; every moment is divine capital that must be invested.

- Loss (khusr) is not merely worldly failure but spiritual bankruptcy — the wasting of life without faith.

- Faith and action are inseparable; the first without the second is claim without proof, the second without the first is body without soul.

- Tawasaw bi'l-haqq reflects the communal ethic of Islam — believers are moral guardians of one another.

• Truth encompasses creed (tawhid), justice, honesty, and fulfilling rights.

• Patience (sabr) is the moral strength to persist upon truth through hardship and delay. Without it, moral conviction collapses.

- The sequence — faith, works, truth, patience — mirrors the journey of faith: inner belief, outer obedience, social responsibility, and enduring perseverance.

- Maturidi sees this surah as the Qur'an's epitome of guidance: a few words summarizing all revelation — belief in Allah, righteous conduct, and steadfastness.

- It teaches that religion is lived in time but aimed at eternity; thus, the believer transforms fleeting moments into everlasting reward.

- The surah is often recited among the Companions when parting — a practical sign that reflection upon time should accompany every end and beginning.

Theological Points of Surah al-'Asr

• 1. Divine Oath as Revelation:

- Allah's oath by time (al-'Asr) establishes the created world as evidence of His lordship. Every passing moment is a witness to rububiyyah (sustaining power).

2. Universality of Human Accountability:

- “Man is in loss” applies to all humanity, proving that salvation depends on faith and obedience, not birth or lineage — consistent with Maturidi's doctrine of moral responsibility.

• 3. Integration of Faith and Action:

- Îmân and 'amal salih are interdependent. Maturidi rejects both antinomian separation and mere formalism. True faith must yield action.

• 4. Rational Recognition of Obligation:

- Reason discerns that life is limited and that purpose demands gratitude. Thus, human intellect ('aql) confirms the Qur'anic truth that negligence equals loss.

• 5. Collective Moral Duty:

- The command to enjoin one another to truth and patience establishes mutual moral responsibility (al-amr bi'l-ma'ruf wa'n-nahy 'an al-munkar), a communal duty central to Maturidi theology.

• 6. The Nature of Patience (Sabr):

- Patience is not passive endurance but active steadfastness. It is the believer's rational submission to divine decree — taslim ma' al-'aql.

7. The Concept of Time as Proof of God:

- The passage of time reveals contingency — all created things decay. Therefore, reason points to an Eternal Creator beyond time (al-Qadim al-Baqi).

- 8. Salvation by Divine Mercy and Human Response:

- While success is by Allah's grace, loss results from neglect of divinely granted capacity (istitaah). This balance affirms both divine sovereignty and human freedom.

• 9. Simplicity of the Path to Salvation:

- Faith, good works, truth, and patience encompass the entire creed and law. Maturidi calls this the Qur'an's summary of all religion.

• 10. Time as a Spiritual Mirror:

- The surah makes time itself a teacher: as moments perish, so will man unless he turns transience into worship. Awareness of mortality leads to eternal consciousness of Allah.

Tafsir:

Surah al-Humazah – Verse 1

Arabic: Arabic textٌّ لَكَلْ هَمْزَهُ لَمْزَهُ "Woe to every slanderer and backbiter!"

- “Wayl” — a word denoting severe destruction, punishment, or a valley in Hell

• “Humazah” — one who slanders or insults others with gestures, mockery, or behind-the-back criticism

• “Lumazah” — one who verbally attacks, reproaches, or defames people to their face

Maturidi's Commentary:

- Maturidi states that this verse opens with a strong divine curse — not against disbelief explicitly, but against character corruption.

• According to Maturidi, these terms describe:

- Those who belittle others constantly

- Who are obsessed with fault-finding, whether through body language, sarcasm, or direct abuse

- This verse indicates that ethical failure, even without open kufr, can earn the wrath of Allah if persistent and unrepentant.

- Maturidi highlights that social harm, done through the tongue and attitude, can be as severe in consequence as material oppression.

Tafsir:

Surah al-Humazah – Verse 2

Arabic: Arabic textَArabic textَArabic textِدٍ وَعَدَّهُ

"The one who collects wealth and continuously counts it."

• “Jama'a mâlan” — hoards wealth, motivated by greed

• “'Addadahu'—keeps counting, measuring and boasting about it, showing attachment and pride

Maturidi:

- Maturidi explains this not as a condemnation of wealth itself, but of:

- o Hoarding, rather than using it for good causes

- Making wealth the measure of success, value, or security

- He notes the contrast:

- The one who spends his time insulting others, and counting money, believes himself superior — but in truth, is deluded and doomed.

- This verse reflects a deep psychological and spiritual illness: a man who devalues people but values currency, unaware of his own ruin.

Verses 3 to 9 — the delusion of wealth, the reality of the Fire, and the terrifying traits of divine punishment.

Tafsir:

Surah al-Humazah – Verse 3

Arabic: Arabic textَّ Arabic text

"He thinks that his wealth will make him immortal."

• “Yahsabu” — he assumes, thinks falsely, based on delusion

• "Akhladahu" — will cause him to live forever, meaning: he imagines it will protect him from death, judgment, or loss

Maturidi's Commentary:

- Maturidi explains that this verse exposes the core of arrogance:

- A belief that worldly power can buy time, security, or even eternity

- It is not literal belief in physical immortality, but the illusion that wealth equals control:

- He thinks: My fortune will secure me, raise me, protect me from humiliation.

- Maturidi warns: this mindset is the opposite of tawakkul (trust in Allah) — it is the religion of the dunya, not of the soul.

Tafsir:

Surah al-Humazah – Verse 4 Arabic: Arabic textً Arabic textّArabic text

"No! He will surely be thrown into the Crusher!"

• “Kalla” — Absolutely not!, a strong rejection of his illusion

• “La-yunbadhanna” — he will surely be flung, cast violently

• "Al- Hutamah" — one of the names of Hell, from hatama, meaning to crush, break, shatter

Maturidi:

- Maturidi says this is a divine correction: *He thinks wealth will protect him, but in truth, he will be violently discarded into a place of humiliation and destruction.

- The term H utamah indicates not just fire, but fire that crushes the spirit, breaks pride, and destroys hope — the very things he relied on in life.

Surah al-Humazah – Verse 5 Arabic: وَمَArabic textَنْزَلَكَ مَArabic textْحَطَمَةَ "And what can make you know what the Crusher is?"

- A rhetorical device used to magnify the horror of what is to come

- Maturidi notes this verse highlights that human minds cannot fully grasp the nature of the punishment.

- Even those who have read about Hell — its fire, its guardians — do not truly know its humiliation, terror, and eternal despair until they face it.

Tafsir:

Surah al-Humazah – Verse 6

Arabic: Arabic text "It is the Fire of Allah, [eternally] kindled."

- “När Allah” – the fire is attributed directly to Allah: not just any fire, but one prepared by the Creator Himself

• “Al-muqadah” — constantly lit, never extinguished, burning with full intensity

- This fire is not natural or worldly — it is created for punishment, and sustained by divine will.

- Maturidi notes the contrast: this person once had warmth and light in the form of wealth — now he faces flames from the One he ignored.

Surah al-Humazah – Verse 7 Arabic: Arabic textَّArabic textَطَلَعَ عَلَArabic textْArabic textَArabic textَ

"Which rises over the hearts."

• “Tattałli'u” — reaches up to, penetrates

• “Al-af'idah” — the hearts, referring to the core of one's being, the seat of consciousness and emotion

Maturidi:

- Maturidi explains that this fire is not superficial — it targets the most sensitive, inward, and precious part of the human: the heart.

• This reflects the idea that:

Tafsir:

- His corruption came from the heart

- So his punishment reaches the heart — no part of him is left untouched

Surah al-Humazah – Verse 8 Arabic: إِنَّArabic textَ عَلَيْهِمْ مُؤْصَدَهُ "Indeed, it will be closed in on them."

• “Mu'sadah” — sealed, shut tight like a locked prison, with no door of escape

- This verse conveys the horror of complete confinement:

- The fire is not external, it is their full environment

- There is no ventilation, no exit, no relief

- Maturidi comments that finality is part of the punishment – not just the fire, but the absence of hope.

Tafsir:

Surah al-Humazah – Verse 9

"In extended columns."

Arabic: Arabic text

• “Amad mumaddadah” — reinforced columns, often interpreted as:

Pillars of flame

o Or iron columns sealing the gates

Maturidi:

- Maturidi offers both interpretations:

1. Columns of fire — so the fire itself becomes a structure, wrapping the sinner like walls of punishment

2. Pillars locking the gates — implying inescapable imprisonment, where eternity is chained

- Either way, it portrays a scene of maximum confinement, sustained torment, and divine justice that responds to a life of mockery, greed, and cruelty.

Imam Maturidi Extended Commentary of Surah al-Humazah

Imam Maturidi explains that this surah is a condemnation of arrogance born from materialism, and a warning against the moral corrosion caused by slander and greed. It unveils the inner disease of those who mistake wealth and mockery for success, revealing that such traits are rooted in denial of divine accountability.

He begins with Allah's declaration: "Woe to every slanderer and backbiter."

The term humazah refers to one who mocks and injures others through gesture and insinuation, while lumazah denotes one who wounds with words. Maturidi comments that the pairing indicates the complete spectrum of harm — physical, verbal, public, and private. Such behaviour stems from pride, contempt, and envy — all fruits of a heart devoid of faith in the Hereafter. He observes that those who belittle others are in truth scorning the very gift of Allah in them, for all human dignity derives from divine creation. Thus, slander is not merely a social vice but a form of rebellion against the Creator's wisdom.

“Who amasses wealth and counts it.”

Maturidi interprets this as the portrait of the self-deluded materialist who makes accumulation his purpose and security. The repetition wa 'addadahu (and counts it) reflects obsession: counting wealth over and over to reassure oneself of power and permanence. He explains that wealth itself is not condemned — its misuse and arrogance are. When money becomes the object of trust instead of Allah, it turns from blessing to trial.

"Thinking that his wealth will make him immortal."

Here, Maturidi points out the psychological dimension: the delusion that possession equals permanence. The human soul, attached to wealth, imagines that control over resources equates to control over destiny.

This thought is implicit denial of death and thus denial of the Day of Reckoning. Maturidi cites this as a form of takdhib bi'l-akhirah — practical disbelief, even if not verbal. He writes: "When the servant finds assurance in what perishes, he has forgotten the Eternal."

“No indeed! He will surely be cast into the Crusher.”

Al-hutamah literally means "the breaker, the crusher." Maturidi interprets it as the fire that crushes arrogance and false pride. The repetition of the emphatic particle (kalla la-yunbadhanna) conveys certainty: what he hoarded will not elevate him but will thrust him down. The verb yunbadhanna ("he will be thrown") suggests violent rejection — the miser once clinging to possessions will be cast aside like worthless debris.

"And what will make you know what the Crusher is? It is the fire of Allah, kindled."

Maturidi explains that the Qur'an's question “wa ma adraka ma al-hutamah” magnifies the horror of the punishment. This is no ordinary fire; it is nar Allah al-muqadah — “the fire of Allah,” belonging exclusively to His command and power. He notes that the addition of the divine name (idafah ila Allah) denotes that this punishment is not created by human cause or natural element — it is a manifestation of divine justice.

"Which reaches up to the hearts."

Unlike worldly fire, which burns flesh, this fire penetrates to the af'idah — the cores of consciousness and intention. Maturidi interprets this as punishment that matches the sin: since the disease originated in the heart — arrogance, greed, mockery — the retribution strikes the heart itself. Divine justice is thus perfectly measured.

“Indeed, it will be closed in upon them, in outstretched columns.” Maturidi describes mu'sadah as a sealed enclosure — no exit, no respite, no light. The phrase fi 'amadin mumaddadah (“in extended columns”) signifies confinement and permanence — either pillars of flame or iron barriers. The arrogant who once built fortresses to feel secure will now find themselves trapped within a fortress of fire. Their imagined security becomes their true prison.

Imam Maturidi concludes that Surah al-Humazah unmasks the illusion of worldly power and the spiritual decay of mockery and greed. It portrays a soul that measured worth by wealth and derided others — only to be broken by the reality of divine judgment. In his analysis, the root of every moral crime is forgetfulness of the Hereafter, and the cure is remembrance that every possession and every word will be weighed by Allah.

Imam Maturidi Insights of Surah al-Humazah

- Humazah and lumazah describe two faces of moral arrogance — contempt in gesture and in speech.

- Maturidi links backbiting to disbelief: he who mocks others has forgotten the dignity bestowed by Allah on mankind.

- Wealth obsession represents misplaced trust — man's attempt to replace divine security with material assurance.

• Counting wealth repeatedly ('addadahu) symbolises anxiety, not satisfaction – proof that worldly attachment breeds fear, not peace.

• Al-hutamah crushes the very heart that once swelled with pride, illustrating that punishment mirrors the inner nature of sin.

- The fire “reaching hearts” is a metaphor for exposure — hypocrisy is stripped, and inward disease meets outward consequence.

- The sealed fire (mu 'sadah) depicts total helplessness — a fitting contrast to the hoarder's illusion of control.

- The surah pairs social vice (mockery), economic vice (avarice), and theological vice (self-deification) — all rooted in arrogance.

- Maturidi interprets it as a caution not only to pagans but to believers who forget humility amid comfort.

- The chapter encapsulates the Qur'anic axiom: forgetfulness of the Hereafter breeds corruption in this life.

Theological Points of Surah al-Humazah

• 1. Divine Justice:

- The destruction of the arrogant is proportionate to their inner corruption. Punishment corresponds precisely to sine of al-jaza' min jins al-amal.

• 2. Unity of Moral and Theological Error:

- Ethical deviation (mockery, greed) stems from doctrinal error — forgetting accountability and divine sovereignty.

3. Tawhid al-Afal (Unity of Divine Action):

- The fire is described as nar Allah, affirming that all causes, even punishment, operate solely by Allah's will — not autonomously.

4. The Reality of the Hereafter:

- The surah proves the resurrection by depicting tangible and inner torment; spiritual states become physical realities in the afterlife.

- 5. Accountability of the Heart:

- Since al-hutamah reaches the hearts, Maturidi derives that belief, arrogance, and intention are judged before outward acts.

• 6. Wealth as a Trial, Not Security:

- Riches are amanah (trust), not salvation. Assuming they confer permanence constitutes implicit disbelief in Allah's decree.

• 7. Human Limitation:

- The arrogant delusion of immortality (anladhani mali) is refuted — creation is bound by time and destined for death.

• 8. Sins of the Tongue and Heart:

- Slander, mockery, and arrogance are among the gravest sins because they corrupt both the social order and the spiritual heart.

• 9. Rational Recognition of Dependence:

- For Maturidi, reason alone discerns the futility of trusting wealth over the Creator. True intellect ('aql sahih) recognises divine ownership.

• 10. Balance of Fear and Reflection:

- The surah cultivates awe, not despair. Fear of divine justice awakens humility and gratitude — leading the servant back to remembrance and repentance.

Tafsir:

Surah al-Fil – Verse 1

Arabic: Arabic textْمَتْرَكِArabic textَ فَعَلْ رَبَّكَ بِأَصْحِلِبِ Arabic textْفِArabic textِ "Have you not seen how your Lord dealt with the companions of the elephant?"

• “Ashab al-Fil” – the companions of the elephant, referring to the army led by Abraha, who marched with elephants to destroy the Ka'bah

• “Alam tara” — Have you not seen?, a rhetorical question meant to awaken reflection and awe, not literal sight

- Maturidi explains that this verse addresses both the Prophet ☐ and all listeners, pointing to a recent, well-known event in Arabia's memory (known as Am al-Fitl, the Year of the Elephant).

- Even if the Prophet was a child when it happened, the widespread retelling made the event as vivid as direct observation.

- This verse introduces a reminder of Allah's protection of His House and His ability to crush arrogance, regardless of military strength.

- Maturidi notes that Allah's use of “Rabbuka” (your Lord) reminds the Prophet and believers that this is a personal Lord, Who is active, just, and watchful.

Tafsir:

Surah al-Fil – Verse 2

Arabic: Arabic textْمِ يَجْعَArabic textَنْيَهُمْ فِArabic textَضْلِArabic textِ

"Did He not make their plot go astray?"

• "Kaydahum" — their scheme, their malicious plan to destroy the Ka'bah

• “Tadlil” — misguidance, wasted effort, utter failure

- Maturidi says this verse reveals the ineffectiveness of human plotting against divine will.

- Abraha's army came with strength and planning – but Allah rendered it void in a moment.

- This verse serves to remind believers that victory is not in numbers, weapons, or strategy — it is in divine favor.

- Maturidi highlights this as a powerful historical argument for tawakkul (trust in Allah): Even the Quraysh, though idolatrous at the time, were protected for the sake of Allah's House. How much more so will believers be, under His guidance.

Verses 3 to 5 — the means of divine punishment, and the utter destruction of the arrogant army.

Tafsir:

Surah al-Fil – Verse 3

Arabic: Arabic text

"And He sent against them birds in flocks."

• "Tayran ababil" — flocks of birds, coming in successive waves, groups, or formations

Maturidi's Commentary:

- Maturidi explains that this was no ordinary event:

- o The birds were sent by Allah with a specific mission

- Their number, formation, and timing showed divine control

- The term “ababil” suggests a scene of organized divine assault — not random chaos, but planned retribution

- Maturidi sees this as proof that Allah can use any of His creatures — even birds — to bring about defeat or deliverance:

Tafsir:

- o A reminder that power belongs to Allah alone, not to armies or empires

Surah al-Fil – Verse 4

Arabic:

Arabic text "Striking them with stones of hard clay."

• “Tarmeehem” — they pelted them, throwing forcefully

• “Sijjil” — a type of baked clay, extremely hard, often associated with divine punishment (compare Sodom and Gomorrah)

Maturidi:

- Maturidi explains that these were no ordinary stones:

○ They were small, but their impact was deadly

- o They came from the sky, making it clear that this was not human warfare, but divine retribution

- Some traditions say each stone bore the name of its target — this signifies precision in punishment, not random destruction

- The verse reflects Allah's total knowledge and control: even the punishment comes in measured, purposeful form

Surah al-Fil – Verse 5 Arabic: Arabic text

"And He made them like eaten straw."

• “Ka-'a$fin ma'kul” — like chewed-up plant stalks, trampled and digested fodder, that is, worthless remains

Maturidi:

- Maturidi interprets this as the final humiliation:

- Once proud and mighty, the army was reduced to nothing — like crushed straw spat out by a beast

• It indicates:

○ Total loss of life

- Loss of dignity

- Erasure from history's respect

- Maturidi says: just as straw is of no use after being chewed, so too were the bodies and ambitions of the attackers utterly erased

This final verse completes the historical proof of divine protection for the Ka'bah — and serves as an eternal reminder that those who oppose Allah's will, no matter how mighty, will be brought low in the most unexpected ways.

Imam Maturidi Extended Commentary of Surah al-Fil

Imam Maturidi explains that Surah al-Fil recounts a historic manifestation of divine power and protection, preceding the birth and mission of the Prophet Ⅱ. It serves both as a sign of Allah's providence over His sacred House and a proof of the Prophet's truthfulness, as the event was widely known among Quraysh.

He begins by reflecting on Allah's address: "Have you not seen how your Lord dealt with the companions of the elephant?" (Greek text al-Fil refers to Abraha al-Ashram, the Abyssinian governor of Yemen, and his army who marched with elephants to destroy the Ka'bah.) Maturidi remarks that the rhetorical question "Greek text" ("Have you not seen?") appeals not merely to sight but to knowledge and reflection — for even those who did not witness the event knew of it through unanimous testimony. The verse invites reflection on divine action visible in history.

Maturidi emphasizes the theological point that Allah alone is the guardian of His House. No army, idol, or human effort preserved it — only divine will. By asking, “Have you not seen?”, Allah draws attention to the continuity of His protection over the sanctuary — that He preserved it from destruction so that the final Prophet might arise in its vicinity.

"Did He not make their plan go astray?"

Here, Maturidi interprets kayduhum (their scheme) as the sum of human plotting, power, and arrogance — all reduced to futility by a single act of divine decree. Their vast army, advanced weaponry, and disciplined ranks could not withstand the unseen order of God. This illustrates Maturidi's doctrine that causes (asbab) have no independent power; every cause acts only by divine permission.

He explains that their plan was not merely military but theological — they sought to replace the pilgrimage of the Arabs with their own temple in Yemen, intending to redirect worship away from Allah's House. Hence, the conflict was not between armies but between monotheism and arrogance, and Allah's destruction of them was a sign defending the sanctity of tawhid.

"And He sent against them birds in flocks."

Maturidi comments that {dot}{t} ayran ababil means birds arriving in successive groups — countless, ordered, and deliberate. Their number and coordination demonstrate divine command rather than natural coincidence. He cautions against excessive speculation about their species, colour, or size, insisting that the {dot}{m} iracle lies in their obedience, not in their physical description. "He sent them" (arsala 'alayhim) — the verb itself is sufficient proof that this was an act of command, not chance.

"Striking them with stones of baked clay."

Maturidi explains that hijarah min sijjil signifies stones hardened by fire, each bearing the mark of divine punishment. They symbolised the wrath of Allah expressed through creation. Whether the destruction was by these stones, disease, or combined means, he writes, the essential lesson is divine retribution: Allah destroyed them by the least of His creatures to show that strength and technology avail nothing against His will.

"And He made them like eaten straw."

Finally, Maturidi interprets 'a$f ma'kul as a vivid metaphor for utter annihilation — like chaff chewed and discarded. Just as livestock leave behind crushed remnants after feeding, so Allah reduced a mighty army to ruin. The phrase symbolises not only physical destruction but moral obliteration — their memory became one of humiliation, not glory.

Maturidi concludes that Surah al-Fil is more than a historical record; it is a sign of Allah's continuous protection over His revelation and His Messenger. The same Lord who defended the Kabah from Abraha would defend His Prophet from Quraysh. Thus, the surah stands as both a prelude to the Prophet's mission and a moral warning: human arrogance collapses before divine decree.

Imam Maturidi Insights of Surah al-Fil

- Alam tara is not an inquiry of vision but of reflection — a call to remember and reason.

- The destruction of Abraha's army is proof that Allah governs history directly; causes are instruments, not independent powers.

- Maturidi stresses that miracles need not violate reason — they transcend ordinary causes, revealing the subordination of all power to the divine will.

- The protection of the Ka'bah prepared the way for the coming of the Prophet ☒ and the final revelation.

• Ababil symbolises the organisation and obedience of creation under divine command — even small creatures overpower empires when commanded by Allah.

- The story reveals that arrogance, not ignorance, destroys nations — the delusion of power blinds them to dependence on the Creator.

• 'A$f ma'kul (chewed straw) is an image of how worldly pride turns to decay when cut off from divine purpose.

- The surah teaches that divine protection is granted for divine ends: Allah preserves what He loves for the sake of His plan, not human privilege.

- Its lesson endures for every believer: worldly strength is tran-zee-unt; divine protection is eternal.

Theological Points of Surah al-Fil

- 1. Divine Sovereignty and Control of Causes:

The event of the elephant affirms that all causes act only by Allah's will. No physical power operates independently — this is the essence of tawhid al-af'al (unity of divine action).

• 2. Proof of Rubübiyyah (Lordship):

- Allah alone sustains, protects, and governs creation. The surah demonstrates His active lordship (rububiyyah fa'ilah) over all affairs.

• 3. The Miracle as Rational Evidence:

- Maturidi teaches that miracles (mu 'jizat) are rational proofs for divine power, not irrational anomalies. The event of the elephant is an external sign confirming divine governance.

• 4. Divine Justice and Retribution:

- The destruction of Abraha's army exemplifies al-jaza' min jins al-'amal — recompense in kind. They advanced to destroy the House of Allah, so Allah destroyed them by the smallest of His creatures.

• 5. Preservation of the Sacred House:

- The Ka'bah's protection reveals Allah's wisdom: safeguarding the sanctuary until the final Messenger would arise from its valley. History thus serves revelation.

• 6. Dependence of Nations on Divine Will:

- Civilisations and armies stand or fall by Allah's decree. Success without gratitude becomes a cause of ruin. This upholds Maturidi's teaching that power is a trust (amanah), not possession.

7. The Doctrine of Signs (Ayat):

- Historical events, like natural phenomena, are ayat — signs leading to recognition of Allah. The believer perceives divine meaning within them.

• 8. Proof of Prophethood:

The widely known event shortly before the Prophet's birth prepared Quraysh to acknowledge divine intervention when revelation came. It served as a prelude to prophecy.

• 9. Divine Mercy through Justice:

- While the event punished the arrogant, it simultaneously protected the sanctuary and the future message — a mercy embedded within wrath.

• 10. Transience of Human Power:

- The mighty army reduced to dust illustrates the Maturidi conviction that all created strength perishes, while Allah alone is al-Qawiyy (the All-Powerful) and al-Hafiz (the Protector).

Tafsir:

Surah Quraysh – Verse 1

"For the security of Quraysh..."

Arabic: Arabic text

• “Li-laf” — for the sake of or because of the harmony/security/familiarity granted to Quraysh

• “Quraysh” — the dominant tribe of Mecca, guardians of the Ka'bah, and the Prophet's own tribe

- Maturidi begins by tying this surah directly to Surah al-Fil. Allah protected the Ka'bah from destruction so that Quraysh would be secure.

- The word “ilaf” refers to:

- ☐ Stability in trade routes

- Peace treaties they had with tribes for safe travel

- o And a sense of social cohesion and privilege

- Maturidi interprets this opening as a divine reminder: the safety, wealth, and prestige that Quraysh enjoy is not from themselves, but a gift from Allah — and thus, they are in debt to Him.

Tafsir:

Surah Quraysh – Verse 2 Arabic: Arabic text "Their accustomed security during the winter and summer journeys."

• “Rihlat al-shita” wa-s-sayf” — their seasonal trade journeys:

○ To Yemen in winter (warmer climate)

Maturidi:

○ To Syria in summer (more temperate)

- Maturidi explains that these journeys were vital for Quraysh's wealth and power.

- Most tribes could not travel safely or profit so widely, but Allah gave Quraysh honor, safety, and success, because of their connection to the Ka'bah.

- This verse reveals that their commercial stability was divinely maintained — not due to their diplomacy, but Allah's favor.

Verses 3 to 4 – the call to worship and gratitude to the One who granted them such privileges.

Tafsir:

Surah Quraysh – Verse 3

Arabic: Arabic text

"So let them worship the Lord of this House."

• “Fal-ya'budu” — Let them worship! — a command with a reminder, implying: given all this grace, worship is your duty.

• “Rabb hadha al-bayt” — the Lord of this House, meaning the Kanbah, which Quraysh were entrusted to care for

Maturidi's Commentary:

- Maturidi emphasizes that gratitude should lead to worship. Allah is saying:

- You live under divine protection

- Your trade, safety, and status are from Me

○ So worship Me — not idols, not wealth, not power.

- By saying “Lord of this House” instead of just “Allah”, Allah connects the command directly to the Ka'bah, reinforcing that the House they guard belongs to Him alone — not to their ancestors, idols, or tribal legacy.

Surah Quraysh – Verse 4 Arabic: Arabic text

"Who fed them against hunger and secured them from fear."

• “At amahum min ju” – He is the One who fed them, providing sustenance, prosperity, and abundance

• “ {A} manahum min khawf” — and granted them safety, in contrast to the constant tribal warfare that afflicted Arabia

Maturidi:

- Maturidi explains this verse as a direct appeal to reflection:

- Quraysh, while others were starving and constantly raided, enjoyed plentiful food and secure lives.

○ This is not due to their own greatness, but due to Allah's favor and purpose, especially because of the Ka'bah.

- The verse exposes the injustice of their idolatry — how can they turn to other gods, while being fed and protected by the One true God?

- Maturidi adds: this verse is timeless — whenever Allah grants peace and provision, He deserves exclusive worship and gratitude in return.

Imam Maturidi Extended Commentary of Surah Quraysh

Imam Maturidi explains that this surah is both a reminder of divine favour and a call to gratitude and worship. It was revealed to remind the tribe of Quraysh — custodians of the Sacred Sanctuary — that their privileges, prosperity, and safety were not self-earned, but bestowed by Allah for a higher purpose: that they might recognize His grace and devote themselves to Him alone.

He begins by linking Surah Quraysh with the preceding Surah al-Fil. The destruction of Abraha's army safeguarded the Ka'bah and preserved Quraysh from annihilation. Thus, this surah continues that theme: Allah protected them not because of their lineage or strength, but for the sake of His Sacred House and the mission that would soon arise from among them — the Prophet ahmi himself. Hence, the initial phrase “li-lafi Quraysh” (for the accustomed security of Quraysh) recalls divine protection as the cause for their social stability.

Maturidi defines ilaf as a state of habitual comfort, peace, and cohesion — both the internal unity of the tribe and the external security of their trade journeys. Allah established among them a sense of trust and familiarity that allowed safe passage between the regions of Yemen in winter and Syria in summer. This stability was unprecedented in Arabia, where tribes typically lived in constant warfare and raiding. Quraysh's safety, he observes, was not due to their diplomacy but to Allah's guardianship over the Sacred House, whose custodians they were.

He further comments that the repetition “ilafihim rihlata ash-shita” wasayf” (their accustomed security in the journeys of winter and summer) emphasizes continuity — Allah sustained them year after year, making their trade cyclical and dependable. Maturidi interprets this as ni'mah da'imah — a perpetual blessing — reminding that even worldly comfort is a form of divine arrangement that calls for gratitude.

After describing the favour, Allah commands: “Let them worship the Lord of this House.” The verb fal-ya 'budu (“let them worship”) is a direct imperative derived from the recognition of grace. For Maturidi, gratitude (shukr) is a rational and moral obligation upon every recipient of divine bounty. Thus, 'ibadah (worship) is the natural and necessary response to divine ni 'mah. The “Lord of this House” (Rabb hadha l-bayt) is specified to remind them that their honour and safety exist only because of the Ka'bah and its sanctity — not because of their idols. The Qur'an redirects their veneration away from the House itself to the Lord of the House, correcting misplaced reverence.

Finally, Allah describes His specific blessings:

"Who fed them against hunger and secured them from fear."

Maturidi points out that these two blessings — sustenance and security — encompass the basic human needs of body and soul. Hunger represents material deprivation; fear represents existential insecurity. Allah's providence covered both.

He enriched Quraysh amidst the barren desert and protected them amidst tribal chaos. Such comprehensive safety was a sign of divine selection, not privilege to boast in, but responsibility to serve the One who granted it.

Maturidi concludes that Surah Quraysh is a concise theology of gratitude: recognize the Giver, remember His gifts, and worship Him alone. To enjoy the fruits of divine mercy while turning to idols is the height of ingratitude. The surah therefore transforms historical comfort into moral accountability. Its message is timeless: stability and prosperity are tests of remembrance, not signs of self-sufficiency.

Imam Maturidi Insights of Surah Quraysh

- The surah continues the theme of Surah al-Fil: from deliverance comes duty. Allah saved Quraysh so they might serve Him.

• Ilaf signifies divinely ordained social harmony — peace that arises through divine mercy, not human effort.

- The repetition of ilaf stresses that habitual comfort can breed forgetfulness, thus remembrance must renew gratitude.

- The Qur'an's rhetorical shift from third-person description (ilaf) to direct command (fal-ya'budu) turns history into responsibility.

- Maturidi notes that the designation “Rabb hadha l-bayt” refutes idolatry: the Ka'bah is sacred only because of Allah's lordship, not intrinsic holiness.

- The dual blessings — food and security — symbolise the two pillars of worldly felicity, and together they demand spiritual thankfulness.

- Faith in divine providence transforms worldly stability into a sign of Allah's sustaining will (rububiyyah).

- Maturidi often reads this surah as a parable for all nations: prosperity leads either to gratitude or arrogance — and only the first preserves it.

Theological Points of Surah Quraysh

• 1. Divine Causality and Providence:

- Allah alone orchestrates social peace and economic stability. {Il} af Quraysh illustrates that worldly order arises by divine will, not chance or politics.

• 2. Gratitude as Rational Obligation:

- Recognizing divine blessing rationally necessitates gratitude (shukr). For Maturidi, this is the foundation of moral accountability (taklif 'aqli).

3. Tawhid in Worship:

- The command "Let them worship the Lord of this House" affirms that all acts of devotion and reverence belong to Allah alone, not to created objects.

• 4. Lordship and Sustenance:

- Rabb hadha l-bayt links lordship with provision: the One who feeds

and secures is the only one worthy of worship. Sustenance (rizq) is a theological sign of rububiyyah (divine lordship).

• 5. Human Dependence:

- Quraysh's seasonal trade and safety are contingent blessings. Human prosperity is temporary and dependent; divine aid is the unseen foundation of all stability.

• 6. Continuity of Divine Favour:

- The repetition of blessings in consecutive verses illustrates Allah's ongoing mercy, showing that His care precedes human gratitude.

• 7. Religion and Society:

- Faith and social peace are interlinked. When worship is directed rightly, stability endures; when idolatry replaces gratitude, blessing is withdrawn.

• 8. Historical Proof of Divine Unity:

- The miraculous preservation of the Ka'bah (as seen in Surah al-Fil) and the subsequent safety of Quraysh are empirical proofs of Allah's singular lordship.

• 9. Universal Message:

- Every community that enjoys peace and provision owes gratitude to the Creator. Forgetfulness of the Giver leads to moral decline — a theme repeated throughout Maturidi's theology.

• 10. Worship as the End of Blessing:

- Divine favour culminates not in comfort but in 'ibadah. The ultimate purpose of sustenance and safety is the worship of Allah. Gratitude without obedience is incomplete faith.

Surah al-Maun – Verse 1 Arabic: Arabic text

"Have you seen the one who denies the Recompense?"

• “Ara'ayta” — Have you considered? — a rhetorical question meant to provoke attention and reflection

• “Yukadhibu bi-d-din” — denies the Day of Judgment, or broadly, denies religion, divine accountability, and moral obligation

Maturidi's Commentary:

- Maturidi explains that "din" here refers to the Day of Recompense, when every deed is rewarded or punished.

- To deny the din is not only to reject the afterlife, but to undermine moral seriousness, behaving as though there is no final judgment.

- Maturidi emphasizes: this verse is not merely theological — it introduces the character traits of one who lives without belief in accountability.

- Such denial eventually manifests as injustice, cruelty, and hypocrisy in society.

Surah al-Maˈun-Verse 2 Arabic: Arabic text "Then that is the one who repulses the orphan."

• “Yadu'du al-yatim”—pushes away the orphan, showing cruelty, neglect, or harshness toward the vulnerable

Maturidi:

Maturidi draws attention to the logical connection:

- o Denial of judgment leads to moral decay — one feels no fear, and thus shows no compassion.

- The orphan, a symbol of complete dependence and helplessness, should receive the most care — yet here, he is mistreated.

- Maturidi comments that true religion is shown in action, and those who deny it cannot even uphold basic human decency.

Verses 3 to 7 — exposing more signs of hypocrisy and the consequences of abandoning sincerity.

Tafsir:

Surah al-Maˈun-Verse 3 Arabic: وَلَArabic textُحْضُ عَلَArabic textَعَArabic textِ Arabic textْمُسْكِArabic textِ "And does not encourage the feeding of the poor."

• “La yahuddu” — he does not urge, promote, or even support others to feed the poor

• “Ta ami al-miskin” — the food of the needy, those who live in hardship but are often dignified in their poverty

- Maturidi emphasizes that this verse reflects more than personal greed — it exposes social neglect.

- It's not just that this person doesn't feed the poor — he doesn't even encourage or endorse charity when others do it.

- Maturidi says this is a sign of a dead conscience — the one who denies the afterlife becomes cold and selfish, even toward the most obvious needs of society.

- This also reflects the Qur'anic principle that faith must lead to care for others, especially the weak and forgotten.

Tafsir:

Surah al-Maun – Verse 4

"So woe to those who pray..."

Arabic: Arabic text

- "Wayl" — a severe warning, even a curse, indicating divine anger and punishment

• “Lil-musallın” — directed at those who pray — not disbelievers, but people who outwardly appear religious

- Maturidi explains the shock in this verse:

- It shows that mere outward worship is not enough. There is a type of prayer that brings no benefit, and even earns condemnation.

- This verse marks a transition — from the immoral denier of faith to the hypocrite who pretends piety but lacks sincerity.

Tafsir:

Surah al-Maˈun-Verse 5

Arabic: Arabic text

"Those who are heedless of their prayer."

- “Sahun” — neglectful, careless, inconsistent — not those who make honest mistakes, but those who treat prayer as a burden, ignore its purpose, or perform it only to be seen

Maturidi:

- Maturidi clarifies: this is not about forgetting unintentionally, but about intentional disregard.

- Delay without concern

- o Perform without heart

- Treat as a ritual, not devotion

- He says such people preserve the form, but lose the spirit — and that is a sign of nifaq (hypocrisy).

- True prayer connects the soul to Allah — this kind does nothing but confirm hypocrisy.

Surah al-Maˈun-Verse 6 Arabic: Arabic text "Those who make a show [of their deeds]."

• “Yuraun” — show off, perform good deeds for appearance, not out of sincerity

Maturidi:

- Maturidi explains that riya' (showing off) is a spiritual disease:

- o The goal is not Allah's pleasure, but people's praise

- This nullifies reward and reflects a person who is obsessed with image rather than truth.

- He links this back to the earlier verses: such a person pushes away the orphan, ignores the poor, but pretends righteousness in front of people.

Tafsir:

Surah al-Maˈun-Verse 7 Arabic: Arabic text "And they withhold even simple assistance."

• “Al-maun” — basic help, like sharing small items, lending a bucket, a pot, or giving minor aid to neighbors

- Maturidi highlights how this verse ends with a final, humiliating image:

- o The hypocrite performs prayer to look pious, but refuses to lend the smallest help when no one is watching.

• He explains "ma'un" as anything that is:

- Trivial in cost, but high in social value

○ A sign of good manners, generosity, and faith in practice

- Denying this small help is a sign of a stingy, arrogant heart, far from Allah even when appearing outwardly religious.

Imam Maturidi Extended Commentary of Surah al-Maun

Imam Maturidi explains that this chapter exposes the moral and theological essence of disbelief — that rejection of the Hereafter produces cruelty, hypocrisy, and spiritual emptiness. It describes not the ignorant alone, but those whose faith is a performance without sincerity, and whose disbelief manifests in neglect of compassion.

He begins by commenting on “Have you seen the one who denies the din?” — here din means both judgment and religion, encompassing accountability before Allah and the system of moral truth. According to Maturidi, denial of din is not merely disbelief in name, but the inner disposition that denies responsibility. To disbelieve in resurrection is to strip actions of consequence; thus, disbelief in din naturally breeds injustice. Faith in accountability restrains the soul; denial removes restraint.

“That is the one who repulses the orphan.”

Maturidi observes that the Qurˈan links disbelief with moral hardness. The one who denies divine judgment displays his rejection not through words alone but through conduct — by pushing away the orphan, the most vulnerable of society. Yaduˈu implies not merely neglect, but rough dismissal, a gesture of contempt. For Maturidi, this is theological: whoever rejects mercy from Allah with his heart will withhold mercy from creation with his hand.

"And does not urge the feeding of the poor."

He notes the subtlety of expression — Allah does not only condemn those who fail to feed, but those who do not encourage others to feed. The verse condemns both personal neglect and social indifference. True faith inspires the believer to promote generosity even when unable to give materially. Thus, the Quran defines iman not merely as conviction but as a principle that animates compassion.

When Allah says, “So woe to those who pray,” Maturidi warns that this is not condemnation of prayer itself, but of hypocritical prayer without sincerity. The phrase shocks the listener: how could there be woe to those who pray? It teaches that outward worship devoid of inward faith is hollow. As-sahun 'an salatihim does not mean forgetfulness during prayer, but heedlessness away from prayer — those who neglect its time, meaning, or intention. He writes: “They remember the form but forget the Master.”

"Those who show off."

Maturidi states that riyaʔ (showing off) is spiritual shirk — a form of association in worship, where the worshipper seeks recognition from creation instead of the Creator. Such prayer is not for Allah, but for reputation. This verse thus unites two diseases: hypocrisy in worship and hardness in compassion — both born from disbelief in accountability.

"And withhold al-maun."

He explains that al-maun means small acts of kindness or common goods — such as lending a utensil, providing water, or sharing what costs one little. In a broader sense, it refers to withholding social benefit — refusing to assist others even in trivial matters. Maturidi observes that this behaviour stems from a heart that has no sense of divine reward or communal duty. Denial of the Hereafter thus corrupts both creed and character.

In sum, Maturidi concludes that Surah al-Maun connects theology with ethics. It exposes the hypocrisy of those who perform religious duties for display but lack mercy, and the disbelief of those who deny divine judgment and thus suppress compassion. True faith, by contrast, joins belief, worship, and benevolence in harmony. Where belief in Allah and the Hereafter exists, the orphan is cared for, the hungry are fed, prayer is sincere, and kindness flows naturally.

Maturidi Insights of Surah al-Maun

- The denial of din (judgment) is not intellectual alone but moral in consequence — disbelief breeds cruelty.

- Yadu 'u al-yatim illustrates that rejection of Allah's mercy manifests as rejection of the weak.

- Faith in resurrection transforms human behaviour: belief in accountability begets compassion; disbelief begets indifference.

• Neglecting to encourage good (la yahuẑdu 'ala ta'ami l-miskin) reveals spiritual apathy — a coldness of conscience.

- Prayer (salah) is valid only when animated by awareness (khushu). Heedlessness (sahw) from prayer's meaning renders it a body without soul.

• Showing off (riya') is a hidden form of idolatry, diverting worship from Allah to the self.

- The Qur'an connects the smallest acts (al-maun) with faith itself, proving that piety is measured by conduct toward others, not by rituals alone.

- This surah bridges creed and ethics: right belief leads to right action; disbelief corrupts both worship and morality.

- It also warns scholars and worshippers alike that neglect of social duty undermines spiritual authenticity.

- The final verse echoes the Prophet's words: "He is not a believer whose stomach is filled while his neighbour goes hungry."

Theological Points of Surah al-Maun

• 1. Integration of Creed and Morality:

- Denial of divine judgment (takdhib bi'd-din) entails moral corruption. Maturidi asserts that belief and ethics are inseparable; theology must shape conduct.

2. Reality of the Hereafter:

- The surah's foundation is affirmation of accountability. Reward and punishment are real, and moral indifference arises only when this is denied.

• 3. Nature of Hypocrisy:

- The hypocrite (munafiq) performs outward acts of faith without inner conviction. Their worship is for appearance, not for Allah, and thus is spiritually void.

• 4. The Concept of Sincerity (Ikhlas):

- Prayer without sincerity is not accepted. True 'ibadah requires intention directed solely to Allah — a central Maturidi principle.

• 5. Free Will and Moral Responsibility:

Neglecting the orphan and the poor are voluntary acts; hence, divine judgment is just. Every moral failure is a conscious rejection of divine command.

• 6. Social Justice as Theological Imperative:

Compassion for the weak is not optional charity but a sign of belief. Faith demands social responsibility because Allah is the sustainer of all.

7. Sin of Ostentation (Riya'):

Showing off is a breach of law in intention. It divides worship between Allah and the audience of men, thus contaminating sincerity.

• 8. Universality of Moral Duty:

Withholding al-maun — small acts of kindness — reveals a heart devoid of mercy. Islam elevates minor goodness to divine reward, proving that every deed has eschatological weight.

• 9. Divine Justice and Mercy:

The linkage between disbelief and moral callousness demonstrates Allah's wisdom: those who deny Him naturally deny His creation, and both are condemned by justice.

• 10. The Criterion of Faith:

For Maturidi, the measure of belief is not ritual correctness alone but consistent compassion born of conviction in the Hereafter. Faith without mercy is counterfeit; belief without accountability is self-deception.

Surah al-Kawthar – Verse 1 Arabic: إِنَّ أَعْطِArabic textَ Arabic textْقَArabic textِ Arabic textْكُوْثِرَ "Indeed, We have granted you al-Kawthar."

• "Inna" — Indeed, We — begins with an emphatic confirmation, a divine declaration of honor

• “Aˈtɑynaka” — We have given you, not as a reward earned, but as a gift from Allah out of grace and generosity

• “Al-Kawthar” — a word of great abundance, interpreted with multiple layers of meaning:

Maturidi's Commentary:

- Maturidi explains al-Kawthar as a comprehensive term signifying the immense blessings granted to the Prophet ☐.

• According to him:

1. It includes the River Kawthar in Paradise, specially reserved for the Prophet 🐿, where his ummah will drink on the Day of Judgment.

2. It also means abundance in every good thing:

- Prophethood

- The Qur'an

- Numerous followers

- Lasting spiritual legacy

- And especially the blessing of his name being remembered eternally

- Maturidi emphasizes that this verse was a direct rebuttal to the disbelievers who mocked the Prophet 🍞 as “cut off” (abtar) — claiming he had no male heirs and his name would fade.

- In reality, Allah says: We have given you such goodness that it will overflow eternally, while their names will be forgotten.

Tafsir:

Surah al-Kawthar – Verse 2 Arabic: Arabic text

"So pray to your Lord and sacrifice [to Him alone]."

• “Fa-salli li-rabbika” — So establish salah for your Lord — a command to show gratitude through pure worship

• “Wa-nhar” — and sacrifice, referring to the ritual slaughtering of animals for the sake of Allah (like during Eid al-Adha)

Maturidi:

- Maturidi explains that this verse teaches the correct response to divine blessing:

○ Not arrogance

- . Not pride

○ But worship and submission

• He highlights:

- Prayer (Salah) represents personal devotion

- Sacrifice (nahr) represents social gratitude, sharing meat with the poor

- Maturidi also notes: the command is to perform both acts sincerely for Allah alone, not for public display or tribal honor.

- This verse also subtly refutes pagan practices in which sacrifice was done to idols or out of ancestral tradition, not for Allah.

Surah al-Kawthar – Verse 3 Arabic: إِArabic textَArabic textِكَ هُوَ Arabic textُنِ بِزَ

"Indeed, it is your enemy who is cut off."

“Shani'ak” — the one who hates you, your despiser or reviler

• “Al-abtar” — literally means cut off, originally used to mock someone without male offspring, but also implies someone whose legacy will be severed

Maturidi:

- Maturidi states that this verse is both a consolation to the Prophet and a divine response to his enemies.

- While they mocked him as having no progeny, Allah declares: It is they who will be forgotten.

- The verse redefines true legacy: it is not in having sons or tribal strength, but in being blessed by Allah and remembered with honor in every call to prayer, every act of worship, and in the hearts of billions.

- Maturidi emphasizes that this verse demonstrates how Allah defends His Prophet, and how those who oppose the truth ultimately become irrelevant and erased.

Imam Maturidi Extended Commentary of Surah al-Kawthar

Imam Maturidi writes that Surah al-Kawthar is among the most consoling and majestic revelations granted to the Messenger of Allah ☎. It was revealed at a time when the Prophet faced ridicule from the Quraysh, who mocked him for having lost his sons and called him abtar – “cut off.” This chapter descends as a divine refutation of their mockery and a proclamation of the Prophet's everlasting honour.

“Indeed, We have given you al-Kawthar.”

Maturidi explains that al-Kawthar derives from the root k-th-r, meaning abundance or overflowing good. It signifies comprehensive, manifold bounty bestowed exclusively upon the Prophet ☠. Classical reports interpret it as the heavenly river in Jannah, whiter than milk and sweeter than honey; yet Maturidi insists its meaning extends beyond the literal stream. It encompasses prophethood, revelation, wisdom, intercession, followers, and eternal remembrance – all the vast good granted to the Prophet in both worlds.

He notes the divine emphasis “Inna a taynaka” – “We have given you.” The plural pronoun of majesty (Inna) magnifies Allah's generosity, while the perfect tense a tayna indicates that the gift is certain, completed, and irrevocable. Thus, before enemies could gloat at imagined loss, Allah affirms that His Messenger has already received a gift surpassing every worldly measure.

“So pray to your Lord and sacrifice.”

Maturidi observes that gratitude for divine favour must manifest through 'ibadah. Prayer (salah) and sacrifice (nahr) together symbolise the heart and body united in thanksgiving – devotion of word and deed. The verse directs the Prophet to perform acts of worship for Allah alone – not to idols, ancestors, or worldly vanity. The command “li-rabbika” (“for your Lord”) excludes every other intention.

Maturidi further interprets wanhar not only as the ritual slaughter of animals but as a symbol of surrender – to face the qiblah with uplifted hands in prayer, showing total submission. Thus, worship in gratitude is the Prophet's response to divine bounty.

“Indeed, your enemy – it is he who is cut off.”

Maturidi remarks that Allah reverses the insult of the disbelievers. They called the Prophet abtar for lacking male heirs, believing his name would vanish after his death. In divine irony, it is they who became forgotten, while the Prophet's remembrance endures in every generation, every prayer, and every call to faith.

The word shani'aka (your hater) covers all who despise the Prophet, past and future. Al-abtar means severed, deprived, or without lineage; Maturidi extends it metaphorically to mean cut off from mercy, good, and eternal legacy. The Prophet's progeny continues through his spiritual family – his community – while his enemies' names are lost in disgrace. Thus, divine honour is not measured by bloodline but by truth, faith, and remembrance.

Maturidi concludes that Surah al-Kawthar encapsulates the entire movement of prophethood: gift, gratitude, and glory. Allah bestows, the Prophet worships, and his enemies vanish. The chapter teaches that abundance is not in possession but in divine favour, and that honour lies not in worldly heirs but in enduring faith.

Maturidi Insights of Surah al-Kawthar

• Al-Kawthar is infinite divine good, not confined to one interpretation; its spiritual essence is abundance in revelation, followers, and intercession.

- The Prophet's remembrance (dhikr) across centuries is the living proof of this verse.

- The pairing of {s} alah and nahr joins inner devotion and outward gratitude, completing the form of sincere servitude.

- Worship is the natural language of gratitude; every divine gift demands a response of humility.

- Maturidi highlights that the Prophet's poverty and loss were apparent, but his true wealth lay in divine proximity.

- The enemies' extinction (abtar) is moral and historical: their names perish from good mention, while the Prophet's name is recited beside Allah's in every adhan and salah.

- The surah thus transforms sorrow into triumph, grief into permanence, and scarcity into overflowing bounty.

- Its tone exemplifies the Qur'an's gentleness toward the believer and firmness toward mockers – mercy for the Messenger, justice for his foes.

Theological Points of Surah al-Kawthar

• 1. Divine Generosity (Fadl Allah):

- Al-Kawthar affirms that every blessing proceeds directly from Allah's will, not human merit. Abundance is created and owned by Him alone.

2. Perfection of Prophethood:

- The Prophet receives al-Kawthar as the sign of his rank above all creation – the most comprehensive manifestation of divine favour.

3. Tawhid in Worship:

- "Pray to your Lord and sacrifice" establishes that every act of worship must be directed solely to Allah; partnership in ritual nullifies sincerity (ikhlas).

4. Gratitude (Shukr) as 'Aqidah:**

- True faith expresses itself through gratitude in worship, not mere words. Salah and nahr represent creed lived as practice.

- 5. Reversal of False Values:

- Honour and lineage are determined by Allah, not by worldly standards. Faith, not ancestry, grants permanence.

• 6. Divine Justice and Retribution:

- The verse “Your enemy – he is cut off” shows the principle of just recompense (al-jaza' min jins al-'amal): mockery returns upon the mocker.

• 7. Prophetic Legacy:

- The Prophet's name joined with Allah's in the testimony of faith and daily prayer fulfils the promise of al-Kawthar – eternal remembrance decreed by divine will.

- 8. Human Helplessness before Grace:

- The verb aˈtɑynaka (We have given) indicates that every bounty is pure divine bestowal, unattainable by effort alone.

• 9. Consolation as Revelation:

- The surah demonstrates that revelation not only legislates but heals; divine speech descends as comfort for the Prophet's grief.

• 10. Unity of Devotion and Doctrine:

- The sequence gift leads to worship leads to justice mirrors the structure of faith itself: divine grace, human gratitude, and the triumph of truth.

"Say: O disbelievers!"

Surah al-Kafirun – Verse 1 Arabic: Arabic text

• “Qul” — Say! — a divine command to the Prophet ☁️ to make a clear and public declaration

• “Ya ayyuha al-kafirun” — O you who disbelieve! — a direct address to those who persistently reject the truth after it has been made clear

Maturidi's Commentary:

- Maturidi explains that this verse begins with a strong line of separation between faith and disbelief.

- It was revealed in response to a proposal by Qurayshi leaders who suggested: Let us worship your God for a year, and you worship ours for a year. Allah commanded His Messenger to reject this entirely.

- Maturidi emphasizes that this address is not insulting — it is factual and firm. It defines a boundary, not a mockery.

Tafsir:

Surah al-Kafirun – Verse 2 Arabic: Arabic textْدِمَArabic textَعَبُدُنَ "I do not worship what you worship."

• A flat rejection of compromise in creed, devotion, or theology

- Maturidi interprets this as a clear affirmation of tawhid (pure monotheism).

- He explains that worship is not a shared ritual — it must be exclusive, and cannot be mixed with idolatry, even if done "in turns".

- The Prophet is commanded to say: Your gods are not mine, and I will never worship them — not in the past, not now, not in the future.

Verses 3 to 6 – further rejection of compromise and the ultimate distinction in way of life.

Tafsir:

Surah al-Kafirun – Verse 3

Arabic: وَلَArabic textْتَمْ عَلَيْهِنَ مَArabic textَعْبَدَ

"Nor are you worshippers of what I worship."

- A continuation of the mutual disavowal: just as he will never worship their false gods, so too they do not worship Allah in truth

Maturidi's Commentary:

- Maturidi explains this as a denial of spiritual equivalence:

- Even if the disbelievers claim to worship Allah, it is done with association (shirk), without sincerity, or through idolatrous intermediaries

- Thus, they are not truly worshippers of the same God, even if the name is invoked

- This verse reaffirms that belief is not just form — it is defined by correct intention, correct doctrine, and exclusive devotion

Surah al-Kafirun – Verse 4 Arabic: وَلَArabic textَنَArabic textَArabic textِدٍ مَArabic textَبْدَتْمَ

"And I will not be a worshipper of what you have worshipped."

- Repetition with a subtle difference: while earlier he said "I do not worship" (present), here he says "I will never become a worshipper", denying any future convergence

Maturidi:

- Maturidi says this repetition is not for style, but for emphasis — it seals the matter:

○ There is no negotiation

○ No future reconciliation of monotheism with polytheism

- He also notes that this verse was meant to liberate the Prophet ☐ from pressure to compromise — Allah Himself is affirming: there is only one way — the way of tawhid.

Surah al-Kafirun – Verse 5 Arabic: Arabic text "And nor will you be worshippers of what I worship."

• Repeating again to assert the permanent separation of belief systems

- Maturidi explains that this final repetition is to cut off false hopes:

- Some Quraysh may have pretended sympathy toward Islam, hoping for mutual recognition

○ But Allah closes the door: There is no overlap between iman and kufr

- According to Maturidi, this verse was not meant to condemn individuals forever, but to declare that current rejection and false worship are incompatible with true Islam

Tafsir:

Surah al-Kafirun – Verse 6

Arabic:

لَكُArabic textِArabic textَكُمْ وَلَArabic textِArabic textَ

"To you your religion, and to me mine."

- A final statement of mutual distinction, not mutual approval

• “Lakum dinukum” — you are free to follow what you believe

• “Wa liya din” — and I will follow the path Allah has given me

Maturidi:

Maturidi clarifies:

○ This is not an endorsement of pluralism — it is a declaration of separation

- o The Prophet is stating: You have made your choice, and I have mine. I do not approve yours, nor do I join you in it.

- This verse restores the Prophet's peace — rather than arguing endlessly with rejection, he is told to stand firm and distinct

- Maturidi sees this as a timeless message for the ummah: clarity in belief, no compromise in tawhid, and peaceful, dignified firmness in the face of religious pressure

Imam Maturidi Extended Commentary of Surah al-Kafirun

Imam Maturidi explains that this surah is a manifest declaration of distinction between tawhid (Divine Unity) and shirk (polytheism). It was revealed, he writes, when the pagan leaders of Quraysh proposed a compromise to the Prophet A: that he should worship their idols for one year, and they would worship his Lord for one year in return. This proposal, though seemingly conciliatory, was an attempt to dilute revelation and merge truth with falsehood. In response, Allah commanded His Messenger A to proclaim an unambiguous disavowal of all false worship.

The command "Qul" (Say) marks a divine imperative: the Prophet ☎ is ordered to proclaim rather than merely believe. Faith must be declared, not concealed, when truth is at stake. For Maturidi, this reflects the moral obligation to express tawhid publicly and reject every form of compromise that undermines divine unity.

When the verse declares, “O disbelievers, I do not worship what you worship,” it is not a statement of arrogance but of purity — an uncompromising delineation between servitude to the Creator and servitude to creation. The Prophet ☐ is commanded to speak in universal terms, not limited to a time or people; the address “O disbelievers” encompasses all who persist in polytheism until the end of time.

Maturidi notes the deliberate repetition in the surah — laa budu... wala antum abidun... — as emphasis of final separation between the two systems of belief. This repetition is not redundancy; it affirms that there can be no middle ground between the worship of Allah and the worship of idols. He distinguishes two dimensions of denial:

- “La a'budu ma ta 'budun” (I do not worship what you worship) negates the present and future act of idol worship.

• “Wala ana 'abidun ma 'abadtum” (Nor will I be a worshipper of what you have worshipped) negates any possibility of convergence between the two paths.

Thus, the repetition intensifies the boundary between truth and falsehood.

Maturidi also emphasizes the phrase ma ta 'budun (what you worship) instead of man ta 'budun (whom you worship), explaining that the Qur'an intentionally uses "what" to demean idols and false objects of worship, reducing them to lifeless things unworthy of reverence. The distinction in language underscores the degradation of false gods and the transcendence of the One worshipped by the Prophet ☐.

On the concluding verse, “For you is your religion, and for me is my religion,” Maturidi states that this is not an endorsement of religious pluralism, but a declaration of bara'ah — disassociation and final severance between monotheism and disbelief. The meaning is: “You are free in your falsehood until Allah's judgment comes, and I am firm upon the truth.” It expresses the Qur'anic ethic of peaceful separation in conviction while rejecting doctrinal compromise.

He further explains that lakum dinukum wa-liya din serves two purposes:

- It closes the debate with the idolaters, ending few-tul argumentation.

- It reaffirms that the Prophet's mission is to deliver the message, not to coerce faith; guidance belongs solely to Allah.

This statement, therefore, embodies dignified firmness — neither aggression nor surrender. It preserves the purity of monotheism while respecting the boundaries of divine justice, wherein each soul bears its own accountability.

Maturidi concludes that the surah is a complete manifesto of tawhid, drawing an unbridgeable line between the people of submission and the people of association. It teaches that faith is defined by clarity, not compromise, and that the worship of Allah cannot coexist with the worship of anything beside Him. The believer's dignity lies in unwavering loyalty to the truth, regardless of worldly pressure or social compromise.

Maturidi Insights of Surah al-Kafirun

- The surah is a charter of spiritual independence, announcing Islam's complete separation from every false creed.

- The Prophet spade is instructed to proclaim disavowal, not hostility — Islam rejects falsehood, not the humanity of those who err.

- Repetition in the sürah is deliberate reinforcement: it erases ambiguity and reaffirms that divine truth is singular.

- Maturidi observes that worship ('ibadah) here refers not only to ritual acts but to obedience and allegiance — thus the verse also denies obedience to any law or ideology opposing revelation.

- The phrase “For you your religion, for me mine” encapsulates the Qur'anic balance between bara'ah (disassociation) and aman (peaceful coexistence) — each accountable before Allah.

- The Prophet demonstrates tawhid through steadfast refusal, showing that truth sometimes demands resistance rather than compromise.

- This surah, paired with Surah al-Kafirun, is an ethical mirror for believers under social pressure — commanding clarity, not conformity.

- The verse's composure and dignity model how to disagree without hatred: firmness in creed with grace in manner.

Theological Points of Surah al-Kafirun

• 1. Absolute Tawhid:

- The surah affirms tanhid al-Hibadah (oneness in worship) — no act of devotion, obedience, or reliance is due to any being besides Allah. Mixed devotion is rejected entirely.

2. Rejection of Compromise in Faith:

- The divine command to refuse idol worship establishes that truth and falsehood cannot merge. Compromise in doctrine negates sincerity (ikhlas).

• 3. Distinction between Faith and Kufr:

- The Qur'an recognizes no ambiguous middle position between belief and disbelief. One either submits to Allah or persists in denial. This delineation is foundational to creed.

- 4. Human Freedom and Accountability:

- “For you your religion and for me mine” acknowledges human volition and moral agency. Each individual bears the consequence of his chosen path, confirming Maturidi's doctrine of free choice under divine creation.

- 5. Revelation Defines Worship:

- Worship is not a human construct but a divinely defined act. True 'ibadah must align with revelation; otherwise, it becomes hawa (desire) disguised as devotion.

• 6. Prophethood and Moral Integrity:

The Prophet ✐ is commanded to reject false worship publicly, proving his integrity. Had he sought political peace at the expense of doctrine, the message would have been compromised. This demonstrates the prophetic 'ismah (infallible steadfastness).

7. Respectful Disavowal (Bara'ah):

The Qur'an's approach is rational and ethical — disassociation from disbelief without coercion. It represents the balance between firmness in creed and justice in conduct.

• 8. Permanence of Truth:

The repetition “nor are you worshippers of what I worship” highlights that truth remains constant regardless of time or audience. Faith adapts to no fashion.

• 9. No Coercion in Religion:

The Prophet's stance embodies la ikraha fi d-din (2:256): faith cannot be imposed. The Prophet's duty is to convey (tabligh), not compel (ilzam). This reflects divine justice and human autonomy.

• 10. Ethical Conduct Rooted in Theology:

The surah demonstrates that clear conviction and peaceful coexistence are not opposites. Maturidi shows that strong belief coexists with civility — clarity of creed combined with compassion in behavior.

Surah an-Nasr – Verse 1 Arabic: Arabic text "When the help of Allah comes, and the victory."

• “Nasr Allah” — the help/support of Allah, which refers to divine intervention in moments of hardship or confrontation

• "Al-fath" — the opening, meaning victory, especially the conquest of Makkah (Fath Makkah)

Maturidi's Commentary:

- Maturidi explains that this verse refers to a specific historical fulfillment — the conquest of Makkah, when the Prophet returned victorious after years of persecution.

- However, it also serves as a universal reminder: all true victory comes only from Allah, not from numbers, weapons, or strategy.

- He notes that Allah is telling His Prophet: When this triumph comes — which is near — recognize it as My doing, not a result of your personal strength.

- Maturidi sees this as not only good news, but also a spiritual signal: a great change is approaching — and with it, a transition of responsibilities.

Surah an-Nasr – Verse 2 Arabic: Arabic text "And you see the people entering the religion of Allah in crowds."

• “Afwajan” — in groups, waves, indicating mass conversions and widespread acceptance of Islam

- Maturidi points out that after the conquest of Makkah, tribes from all across Arabia began entering Islam not just individually, but collectively.

- He sees this as a sign that:

1. The message had reached its maturity

2. The truth was now clear and dominant

3. The mission of the Prophet was nearing its completion

- Maturidi also notes that true victory is not measured in land, but in hearts turning to Allah. This verse celebrates spiritual triumph, not imperialism.

Verse 3 — the divine command that follows victory, and the Prophet's response to its message.

Surah an-Nasr – Verse 3 Arabic: Arabic textَبَArabic textِحَمَArabic textَبَّكَ وَأَسْتَغُفْزُهُ ﴿إِنَّهَ Arabic textَ تَوَاِبَأَ "Then glorify the praises of your Lord and seek His forgiveness. Surely, He is ever accepting of repentance."

• “Fa-sabbih bi-hamdi rabbika” – glorify (tasbih) with praise – meaning, declare Allah's perfection and praise Him with gratitude

• “Wa-staghfirhu” — seek His forgiveness, acknowledging one's limitations despite success

• "Innahü kâna tawwâbâ" — Indeed, He is always accepting of repentance — emphasizing Allah's mercy, even toward His most righteous servants

Maturidi's Commentary:

- Maturidi highlights the spiritual depth of this verse. After announcing divine victory, Allah does not command celebration, parades, or political boasts — instead:

- Glorify, for the honor belongs to Allah

- o Praise, for He granted victory

- Seek forgiveness, for even in triumph, man is still a servant in need

• He interprets this as:

○ A sign of the Prophet's humility and submission

- o And an indication that his mission was near completion

- Maturidi points out that the Prophet H, upon receiving this surah, increased in tasbih, istighfar, and prayer — and soon after, he passed away.

- Thus, this verse also subtly serves as a farewell command: Prepare to return to your Lord — in gratitude, humility, and forgiveness.

Imam Maturidi Extended Commentary of Surah an-Nasr

Imam al-Maturidi explains that this surah was revealed near the end of the Prophet's ᡢ earthly mission, marking the completion of the divine promise and the approach of the Prophet's return to his Lord. It is both a proclamation of triumph and a subtle farewell.

He writes that the surah contains within it three intertwined themes: gratitude for divine aid, humility at the moment of victory, and preparation for departure.

When Allah says, “When the help of Allah comes and the victory,” Maturidi interprets nasr Allah (the help of Allah) as the unseen support that accompanied the Prophet ☠ in every stage of his mission, culminating in the conquest of Makkah (al-fath). It signifies that all success originates not from human power or strategy, but from divine will. By pairing nasr (help) and fath (opening), Allah reminds His servants that worldly achievements are meaningful only as manifestations of divine assistance.

The phrase “and you see the people entering Allah's religion in multitudes” represents the visible sign of that victory. The plural afwajan (in groups) contrasts sharply with the early days of isolation and persecution, when believers were few and scattered. For Maturidi, this influx of converts is not simply political triumph but the victory of truth over ignorance, a manifestation of Allah's guidance in human hearts. Religion (din Allah) belongs to Allah alone; men enter it, but none possesses it.

Yet, immediately after describing success, the revelation commands: “Then glorify your Lord with His praise, and seek His forgiveness.” Maturidi notes the striking transition — from conquest to contrition. In worldly terms, victory invites celebration and pride; in divine logic, it demands humility and remembrance. The Prophet ☠ is instructed not to rejoice in the conquest as a worldly accomplishment but to recognize it as a sign that his mission is fulfilled and his return to the Creator is near. Hence, tasbih (glorification) and istighfar (seeking forgiveness) are the twin marks of a servant who knows his success is from Allah, not from himself.

Maturidi explains that tasbih bi-hamd Rabbik means to declare Allah's transcendence while acknowledging His beneficence. It combines tanzih (exaltation beyond imperfection) with shukr (gratitude). The Prophet Arabic text. remembrance and repentance even in victory. Istighfar is not because of sin, but because of awareness of human limitation before divine perfection. When the mission reaches completion, the Prophet Arabic text. directed to return his affair entirely to Allah — just as a messenger returns the trust after fulfilling it.

Maturidi points out that the final words, “Surely He is ever accepting of repentance,” are not only directed to the community but to all who follow success with remembrance. Allah describes Himself as Tawwab — the One who repeatedly turns to His servants — teaching that every return to Him, whether from sin or from heedlessness, is met with mercy. The Prophet ﷺ, being free from sin, models istighfar not as expiation but as an act of completion, sealing his life's work with remembrance and humility.

Thus, this surah encapsulates the culmination of prophethood:

• The mission completed (nasr Allah wa'l-fath).

• Humanity responding (yadkhuluna fi din Allah).

- The Prophet returning to praise (fa-sabbih bi-hamdi rabbik wa'staghfirhu).

Maturidi concludes that the surah is both a hymn of divine gratitude and a veiled elegy, teaching that the final station of success is not glory but servitude. True victory, in his words, is the heart's surrender to the Lord who granted success.

Imam Maturidi Insights of Surah an-Nasr

- The surah reveals that victory is a divine gift, not a human achievement. Success belongs only to Allah; man is the recipient, not the author.

- The sequence from triumph to tasbih and istighfâr shows that praise and repentance perfect gratitude.

- Maturidi emphasizes that true completion of work is not outward but spiritual—the Prophet's mission ends not with conquest but with dhikr.

- The Prophet's humility after victory is the highest sign of perfection: when others rejoice, he glorifies; when others boast, he seeks forgiveness.

- Nasr Allah is the invisible assistance in every struggle of faith; fath is the visible manifestation of it.

- The flood of new believers (afwajan) is both mercy for the people and proof that truth is victorious through divine decree, not through force.

- The surah is among the final revelations, signaling the completion of revelation and the nearing of the Prophet's passing — as understood by the Companions, particularly Ibn Abbas (Arabic text).

- It teaches that the end of every blessing must be sealed with remembrance, for every opening from Allah demands gratitude.

Theological Points of Surah an-Nasr

• 1. Divine Agency in Human Affairs:

- The phrase nasr Allah affirms that all victory and power originate from Allah. No cause is autonomous; secondary causes operate

only under divine will. This reinforces the Maturidi doctrine of created means (asbab makhluqah) within divine control.

• 2. Completion of Prophethood:

- The surah marks the closure of revelation and the perfection of the Prophet's mission. It reflects Allah's wisdom (hikmah) in revealing guidance progressively until humanity was prepared to receive it universally.

• 3. Human Power and Divine Ownership:

- “When the help of Allah comes” attributes success to Allah, not to human effort. This expresses tawhid al-af al (unity of action): all effective acts in creation belong to Allah alone.

4. Doctrine of Gratitude (Shukr) and Praise (Hamd):

- Gratitude is an obligation (fard 'ayn) after every divine favour. Tasbih bi-hamd unites affirmation of Allah's perfection with recognition of His generosity — the theological balance of tanzih and shukr.

• 5. Repentance as Perpetual Servitude:

- Istighfar here is not for sin but for completion of servitude. It reflects the Maturidi principle that repentance (tawbah) is continuous acknowledgment of need before Allah's majesty.

• 6. The Prophet's Human Perfection:

- Although ma'sum (protected from sin), the Prophet was commanded to seek forgiveness, proving that perfection lies in unceasing humility before Allah, not in self-perception of faultlessness.

• 7. Signs of Prophecy and Foreknowledge:

- The prediction of massive conversion (afwajan) fulfilled in history confirms the Quran's divine origin and the Prophet's truthfulness — a rational dalil for revelation.

• 8. Death and Completion within Divine Wisdom:

- The surah indicates the Prophet's impending death. Maturidi views this as a transition, not an end — the servant's return to his Lord after fulfilling divine trust (amanah).

• 9. Doctrine of Tawbah and Rahmah:

- The ending phrase “Innahu kana tawwaba” affirms Allah's eternal attribute of mercy — that His readiness to accept repentance is constant, not conditional on human worthiness.

• 10. Ethical Paradigm of Leadership:

- The Prophet's response to success sets the theological model of leadership: humility in triumph, worship in achievement, and remembrance at the end of worldly mission.

Surah al-Masad – Verse 1

Arabic: تُتُثَ يَدَArabic textَبِArabic textَهَبِ وَتَنَ

Tafsir:

"Perish the hands of Abu Lahab, and may he perish!"

• “Tabbat yada” — may his hands be ruined, that is, may all his efforts, plans, and power be brought to destruction

• “Wa tabb” — an emphatic repetition: he is ruined, doomed, cut off

- Maturidi explains that this verse is a divine condemnation of Abu Lahab — one of the Prophet's fiercest enemies, despite being his own uncle.

- The phrase is both literal and metaphorical:

- His hands, meaning his power, wealth, and actions, will bring him nothing but ruin

- o And he himself is destined for eternal loss

- Maturidi emphasizes that this verse was revealed during the Prophet's lifetime, and Abu Lahab lived several more years — but never believed, proving the truth of revelation in real time.

Tafsir:

Surah al-Masad – Verse 2

Arabic: مَArabic textَغْتَArabic textَنْهَ Arabic textِهَ وَمَArabic textَسَبَ

"His wealth will not benefit him, nor what he earned."

• “Ma aghna 'anhu” — it will not avail him, will not protect or save

• “Malahu wa-ma kasab” – his wealth and earnings, including children, status, or influence

Maturidi:

- Maturidi notes that Abu Lahab was a man of great wealth, and he boasted that his riches would shield him from harm.

- This verse destroys that illusion:

- No amount of money, power, or reputation can save someone from Allah's judgment

- Maturidi also includes what he earned (kasab) to mean:

- o The wicked legacy he left

- o Or his sons, which in Arab custom were considered a source of strength

- But in the end, nothing will benefit him, because he rejected the truth and fought against the Messenger.

Verses 3 to 5 — the punishment of Abu Lahab and the role of his wife.

Tafsir:

Surah al-Masad – Verse 3

Arabic: Arabic text

"He will burn in a Fire of blazing flame."

• “Sa-yasla” — He will be burned, he will roast — indicating active suffering

• “Naran dhata lahab” — a fire with flame, or literally with a flare/blaze — possibly a wordplay on his name (Abu Lahab), meaning Father of Flame

Maturidi's Commentary:

- Maturidi explains this verse as divine justice: the one who mocked the Prophet and threatened him with fire is now told: You will burn in a fire far greater than you imagined.

- The flame is described as fierce and flaming, reinforcing the intensity and certainty of the punishment.

- Maturidi also notes the irony: Abu Lahab's arrogance and heat of anger in this world will be matched by the heat of Hellfire in the next.

Tafsir:

Surah al-Masad – Verse 4 Arabic: Arabic text

"And his wife — the carrier of firewood."

• "Imra'atuhu" — his wife, identified as Umm Jamil (Arwa bint Harb), sister of Abu Sufyan

• “Hammalata al-hatab” — the one who habitually carries firewood, a metaphor and also possibly literal

Maturidi:

- Maturidi offers two layers of interpretation:

1. Literal — She used to carry thorny branches and place them in the Prophet's path, trying to injure or humiliate him

2. Figurative — She was a slanderer, a spread of discord, constantly fueling hatred, much like adding wood to a fire

- By calling her hammalah, the verse paints her as someone actively supporting evil, complicit in her husband's hostility.

- Maturidi emphasizes that women are equally accountable – her position, status, or relation to her husband does not protect her from divine justice.

Surah al-Masad – Verse 5 Arabic: Arabic text "Around her neck is a rope of palm-fiber."

• "Jidiha" — her neck, referencing a prominent place, often adorned with jewelry — here, instead adorned with punishment

• “Hablun min masad” — a rope of twisted palm-fiber, rough and painful

Maturidi:

- Maturidi interprets this verse as both literal punishment and symbolic disgrace:

- The rope of palm-fiber, once used for animal burdens, is now around the neck of one who carried hatred.

- Some reports say she used to wear jewels proudly — now she is described wearing a rope of fire and humiliation.

- He also connects this with the role she played — fueling hostility, tying alliances of opposition — and now she bears a rope that reflects what she tied in this world.

Extended Imam Maturidi Commentary of Surah al-Masad

Imam al-Maturidi explains that this surah is a manifest declaration of divine justice and a proof of prophetic truthfulness. It names one of the Prophet's fiercest adversaries, Abu Lahab – the uncle who rejected the Message and mocked the Messenger ﷾ – and foretells his destruction while he was still alive. Its fulfilment during his lifetime became a sign that the Quran is the uncreated Word of Allah.

The opening expression “Tabbat yada Abi Lahab” is, in Maturidi's view, a Qur'anic idiom meaning may he perish utterly and be cut off from success. The “hands” signify power and worldly means; thus, both his strength and his resources are doomed. The repetition – “and perish he!” – emphasizes the certainty of the decree and the futility of resistance.

Abu Lahab was wealthy, proud, and of noble descent, yet his hostility to the Prophet Id led him to ruin. Hence the next verse, “His wealth and what he earned shall not avail him.” Maturidi interprets ma kasab as encompassing both material gain and the progeny he considered his pride. Neither wealth nor family will ransom him from divine judgment. The verse thus teaches that lineage and possessions are valueless without faith, affirming the Maturidi principle that nobility lies in obedience, not ancestry.

“He shall burn in a Fire of blazing flame.” Maturidi points out the eloquent harmony between Abu Lahab's name (“father of flame”) and his fate: the flame he gloried in becomes his torment. The verse demonstrates the congruence of divine justice – punishment reflects the nature of sin. Just as he burned with anger against the Prophet ﷾, so shall he burn in literal flame.

Regarding “And his wife – the carrier of firewood”, Maturidi identifies her as Umm Jamil bint Harb, sister of Abu Sufyan. She aided her husband in hostility and was notorious for slander. The expression hammalat al-hatab carries a dual meaning: literally, she carried thorns to scatter on the Prophet's path, and figuratively, she carried tales and insults, fueling the fire of enmity. Thus, both spouses united in evil and will unite in torment.

"Around her neck is a rope of twisted fiber." Maturidi remarks that the rope she once used to bundle thorns becomes her punishment in Hell – a symbol of reversal (mujazah) whereby every instrument of sin becomes the cause of retribution. It also alludes to the binding of disbelief: just as she bound her hatred with rope, disbelief binds the heart from guidance.

Beyond the literal narrative, Maturidi draws a moral lesson: the surah portrays the downfall of all who oppose truth out of arrogance. The explicit mention of names—unprecedented in Quran—serves as a perpetual sign that hostility to revelation ends in humiliation, no matter one's status. At the same time, it vindicates the Prophet ✄— for if he were fabricating revelation, he would not risk naming a living enemy whose conversion would disprove the claim. Abu Lahab's unrepentant death sealed the miracle.

Thus, Surah al-Masad functions as both warning and proof: warning against pride and mockery, proof of the Quran′s divine origin. It ends the line of those who boasted of wealth and lineage, replacing it with the criterion of faith and righteousness.

Maturidi Insights of Surah al-Masad

- The surah displays immediate prophecy: a living man's doom was foretold and historically fulfilled, confirming the Prophet's veracity.

- The repetition of destruction (tabbat ... wa tab) conveys total loss - worldly and spiritual.

- The linkage between name and fate (Lahab leads to lahab) symbolizes measure-for-measure retribution.

• Maturidi sees Abu Lahab's story as the archetype of human arrogance trusting wealth and kinship instead of God.

- The participation of his wife demonstrates that companionship in sin yields companionship in punishment.

- Divine justice personalizes recompense: each sinner's punishment mirrors his deed.

- The surah subtly exalts the Prophet ☒ by revealing that even his closest kin cannot harm him when Allah protects him.

- Behind the historical layer lies a universal truth: whoever kindles hatred for the Messenger burns in his own fire.

Theological Points of Surah al-Masad

• 1. Proof of Prophethood:

- The surah constitutes an open miracle (mujizah zahirah). Its prophecy about Abu Lahab's eternal disbelief was verified by history, establishing that the Quran is from Allah, not human speech.

• 2. Divine Justice and Perfect Wisdom:

- Punishment corresponds exactly to transgression (al-jaza' min jins al-'amal). Every act of mockery returns upon its perpetrator. This manifests Allah's 'adl (justice) and hikmah (wisdom).

• 3. Rejection of Lineage-Based Superiority:

- An uncle of the Prophet perished in disbelief; thus, kinship without iman is void. Faith, not descent, defines salvation.

4. The Doctrine of Causality under Divine Control:

- Wealth and effort (kasb) possess no independent power to save or destroy; both operate only by Allah's decree. This reinforces the Maturidi understanding of created secondary causes (asbab) under divine will.

• 5. Gender and Moral Accountability:

- The condemnation of Umm Jamil shows that moral responsibility is universal – male or female, each bears the weight of their choice.

• 6. The Concept of Istitaah (Capacity):

- Abu Lahab had full capacity and opportunity to believe; his

rejection was volitional, not compelled, proving that divine punishment is based on deliberate choice.

• 7. Rejection of Fatalism:

- Though the decree of his doom was revealed, it did not compel disbelief; it reported divine foreknowledge, not imposed constraint – a key Maturidi distinction between 'ilm (knowledge) and jabr (coercion).

• 8. The Permanence of the Hereafter:

- “He shall burn” affirms eternal recompense for obstinate disbelief and permanence of the Fire for those who die rejecting truth.

• 9. Qur'anic Realism:

- Revelation engages historical reality; naming the enemy teaches that divine law operates within time and society, not abstractly. Thus, the Quran unites theology with history.

• 10. Ethical Warning:

- Pride, malice, and the misuse of speech (hammalat al-hatab) destroy moral order. The believer must guard tongue and intention, for words that kindle hatred are embers of the same fir

Surah al-Ikhlas – Verse 1 "Say: He is Allah, the One."

Arabic: قَنْ هُوَ أَلَّهَ أَحَدٌ

• “Qul” — Say! — a divine instruction to the Prophet ☁️ to proclaim this message clearly

• “Huwwa Allahu Ahad” — He is Allah, the One and Only

- Maturidi explains that this verse affirms pure monotheism (tawhid) in the most absolute terms.

• "Ahad" is not merely "one" in number, but unique, indivisible, and without equivalent.

- This verse is a response to those who asked: Describe your Lord to us.

- In contrast to polytheistic beliefs, or the Christian doctrine of Trinity, this verse declares Allah as utterly singular, without partner, without comparison.

- Maturidi stresses that Allah's oneness is not just in number, but in:

○ Essence

○ Attributes

- Sovereignty

○ Worship

- The word “Ahad” is used in this verse uniquely for Allah — no one else is described this way in the Qur'an.

Surah al-Ikhlas – Verse 2 "Allah, the Eternal Refuge."

Arabic: Arabic textَمِّذ

• “As-Samad” – a profound word meaning:

The one who is eternally self-sufficient

The one to whom all creation turns in need

The one who is free of all need, while everything else depends on Him

Maturidi:

- Maturidi defines "Samad" as the one who:

○ Does not eat or drink

- Was not born and does not give birth

○ Needs nothing, yet all things need Him

• He further elaborates:

○ Allah is perfect in His knowledge, power, and mercy

- He is the source of all fulfillment, and the one whom even the highest beings turn to

- Maturidi sees this verse as a rejection of both material gods (who need help, food, or rest) and abstract deities with no real power or connection.

Verses 3 to 4 — the complete negation of all forms of anthropomorphism and divine equivalence.

Surah al-Ikhlas-Verse 3 Arabic: لَمْ يَلْكَ وَلَمْ يُوَلَكَ "He neither begets nor is born."

• “Lam valid” — He did not beget — that is, He has no children

• “Wa lam yulad” — nor was He begotten — that is, He has no parents, origin, or creator

Maturidi's Commentary:

- Maturidi affirms this verse as a decisive refutation of all beliefs that attribute lineage or genealogy to Allah:

- o It directly negates the Christian doctrine of God having a "son"

○ It rejects pagan mythology where gods are born, give birth, or come in generations

○ It even rejects any metaphorical association of offspring to Allah

- He explains: to be born or to beget implies need, change, dependence, and mortality — all of which are impossible for the divine essence

- This verse asserts the eternal self-existence of Allah:

- o He has no beginning and no end

○ He is uncaused, uncreated, and unique in existence

Surah al-Ikhlas-Verse 4 Arabic: وَلَمْ يَكِنَ لَهُ مَفْرُArabic textَحَدٌ "And there is nothing comparable to Him."

• “Kufuwan” — equal, similar, match, rival — in any aspect: essence, attributes, power, or status

• “Ahad” — again meaning anyone, at all

Maturidi:

- Maturidi explains this verse as the final seal on the concept of tanhid:

- Allah has no equal in being

○ No parallel in power

○ No analogy in essence

○ No one is like Him in any dimension

- He warns that even mental comparison or imaginative likeness is a form of shirk (association)

- Thus, Allah is utterly transcendent, yet still close to His creation in knowledge and mercy — but never in form, essence, or resemblance

Imam Maturidi Extended Commentary of Surah al-Ikhlas

Imam al-Maturidi writes that this surah is a declaration of absolute divine unity and a negation of all anthropomorphic or polytheistic conceptions. It was revealed, he notes, in response to those who asked the Messenger ✺ to describe the lineage of his Lord, or who likened the Creator to His creation. Allah commanded His Prophet to say: “Huwa Allahu Ahad.” The Prophet does not speak from himself; he conveys the pure definition of the Divine given by revelation alone.

“Allahu Ahad” affirms oneness not merely in number but in essence, attributes, and acts. Ahad differs from Sahid: Sahid may denote one among many, whereas Sahad denotes the One beyond all comparison or composition. Thus, Allah is not “one” as a part of a category but the unique reality who admits of no likeness, division, or second. Maturidi explains that this word encompasses Sahhid al-dhat (unity of essence), Sahhid al-sifat (unity of attributes), and Sahhid al-afal (unity of action).

“Allahu s-Samad” is the heart of the surah. Maturidi states that hamad means the one to whom all turn in need, the one who needs none but whom all creatures depend upon. It also connotes permanence, fullness, and perfection. He is free from deficiency, change, or dependence. Every contingent thing stands by Him; He stands by Himself. By placing this attribute immediately after Had, the Quran binds unity with self-sufficiency: He is one in being and complete in perfection.

“He neither begets nor is born.” Here, Maturidi confronts both pagan and theological misconceptions. The Arabs who associated angels as daughters of Allah, the Jews who said 'Uzayr was the son of Allah, and the Christians who claimed sonship for 'Isa – all are refuted. To beget implies corporeality, division, and temporal change; to be born implies origination and dependence.

Both contradict necessary existence (wujub al-wujud). Hence, Allah is eternally what He is, unaffected by time, cause, or lineage.

“Nor is there to Him any equivalent.” Maturidi explains that this seals the surah with tanzih 'an al-mumathalah – absolute transcendence. No essence resembles His essence, no attribute equals His attribute, and no act equals His act. This verse negates both likeness (tashbih) and opposition (taattul): Allah is neither comparable to creation nor devoid of attributes. Thus, the chapter affirms a balanced creed between denial and anthropomorphism, the path of Ahl as-Sunnah.

Maturidi adds that this concise surah summarizes the theology of all revealed books. Whoever comprehends it understands the essence of divine knowledge. For this reason, the Prophet ✎ described it as equivalent to one-third of the Quran — for the Quran contains (1) laws, (2) stories, and (3) doctrine; and Surah al-Ikhlas embodies the third: pure doctrine.

Through this revelation, Allah instructed His Prophet and all believers that 'ilm bi-Allah (knowledge of God) is achieved not through analogy, imagination, or speculation, but through what Allah declares of Himself. Therefore, reciting this surah is an act of both worship and theology — the tongue glorifies, and the intellect affirms.

Imam Maturidi Insights of Surah al-Ikhlas

- The surah purifies the concept of God from every trace of multiplicity, dependency, or corporeality.

• Ahad denotes not numerical singularity but ontological uniqueness — there is nothing of His kind.

- Samad reveals the relationship between Creator and creation: He is sought by all, sought by none.

- By negating both begetting and birth, the Quran closes the door to mythological, genealogical, and incarnational errors.

- The order of verses mirrors the order of theological reasoning: affirmation arrow perfection arrow negation of contingency arrow negation of similarity.

- Maturidi notes that the human mind naturally seeks causes and counterparts; this surah disciplines the intellect to ħalt at the boundary of revelation.

• Recitation of al-Ikhlas in prayer re-centres the believer's consciousness on pure tawhid before supplication or action.

- The surah is both creed and devotion: a verbal dhikr and a rational confession of divine transcendence.

Theological Points of Surah al-Ikhlas

• 1. Tawhid al-Dhat (Unity of Essence):

- Allah's being is one, simple, and indivisible. He is not composed of parts, nor limited by quantity, place, or form. Unity here signifies beyond composition, not numerical count.

• 2. Tawhid al-Sifat (Attributes without Likeness):

- His attributes are eternal and real, yet distinct from the creation. To deny them is taˈtɪl; to liken them is tashbih. The middle path is to affirm without modality (bila kayf).

3. Tawhid al-Afal (Unity of Action):

- Every act of creation proceeds from His will. No agent acts independently. The servant's power (qudrah) is created by Allah yet operative by human choice — the doctrine of kasb.

4. Transcendence and Tanzih:

- “He neither begets nor is born” excludes corporealism. Allah is free of substance, accident, gender, and lineage. He is the Necessary Being, not subject to time or space.

5. Refutation of Dualism and Incarnation:

There is no second eternal being; neither matter, light, nor spirit shares His eternity. Incarnation or union with creation is impossible, for the finite cannot contain the infinite.

6. Affirmation of Qidam and Baqa:

Allah is pre-eternal (qadim) without beginning and everlasting (baqi) without end. All else is originated (hadith).

• 7. Dependence of Creation:

By amad, all existence is contingent and needy. The relationship between Creator and creation is one of complete dependence versus absolute independence.

• 8. Epistemological Humility:

Knowledge of Allah comes solely through revelation and sound reason guided by it. Imagination cannot grasp Him; revelation defines the limits of theology.

• 9. Integration of Reason and Faith:

Maturidi uses rational argument to confirm revelation: multiplicity implies composition, composition implies contingency; therefore, the True One must be beyond multiplicity.

• 10. Al-Ikhlas as Creedal Summation:

The chapter encapsulates all tenets of belief — tawhid, sifat, tanzih, qidam, baqa, and ikhlas (sincerity). To recite it is to proclaim the entirety of Islamic theology in four verses.

Surah al-Falaq – Verse 1 Arabic: قُلْ أَعْوَذُ بِرَبِّ Arabic textْقَلْقَ "Say: I seek refuge in the Lord of daybreak."

• “Qul a udhu” — Say: I seek refuge — a command to the Prophet and all believers to actively seek divine protection

• “Rabb al-falaq” — the Lord of the daybreak or the cleaver of darkness, referring to Allah who causes light to break through the night

- Maturidi explains that “al-falaq” is symbolic of hope, clarity, and divine power:

- Just as dawn splits the night, Allah splits hardship with relief, and danger with protection

- By invoking Allah as Lord of the daybreak, the verse:

- o Reminds us that Allah is the source of all deliverance

- Teaches that His help pierces through all darkness — whether spiritual, emotional, or physical

- Maturidi emphasizes that seeking refuge in Allah is not passive — it is a conscious act of trust and turning to Him alone.

Tafsir:

Surah al-Falaq – Verse 2 Arabic: Arabic text "From the evil of what He has created."

• “Sharri ma khalaq” — the evil of what He created — includes all harmful beings, events, and forces in creation

- Maturidi is careful to clarify:

- Allah does not create evil for its own sake

○ But evil can exist as part of the trial and test of life

- This verse teaches us that even though all things are created by Allah, some may possess harmful aspects, especially when misused by people or when used to test faith

- Maturidi includes in this:

- Wild animals, natural disasters, diseases, and especially evil humans and jinn

- The proper stance is not to curse creation, but to ask the Creator for protection from the harmful consequences that may come from it

Tafsir:

Surah al-Falaq – Verse 3 Arabic: وَمَArabic textَرَ غَArabic textِقَ إِذَArabic textَقَبَ "And from the evil of darkness when it settles."

• “Ghasiq” — refers to deep darkness, often interpreted as nightfall, which is traditionally associated with increased fear, danger, and hidden threats

• "Ida waqab" — when it spreads or becomes intense, that is, when night fully settles

- Maturidi explains that the night is when:

- Criminals, sorcerers, and beasts of prey are more active

- People are most vulnerable, and uncertainty increases.

- The verse draws attention to how external darkness can also mirror internal anxieties and fears

- Maturidi teaches that Allah's protection is needed not just from visible harm, but also from that which is concealed by the cover of night

Tafsir:

Surah al-Falaq – Verse 4 Arabic: وَمَArabic textَرَ Arabic textْتَقَArabic textِبَ فِArabic textْعَقَدِ "And from the evil of those who blow on knots."

• “An-naffathat” — female plural form of those who blow, referring to sorceresses or practitioners of witchcraft

• “Fi al-'uqad” — into the knots — tying physical knots while blowing spells or curses over them, a known practice in Arab pagan magic

Maturidi:

- Maturidi interprets this verse as a condemnation of real spiritual harm, particularly through black magic or sihr

- He affirms that such practices can have psychological, relational, and sometimes physical effects, but only by Allah's permission

• Seeking refuge here acknowledges:

- o Human weakness before unseen forces

- o The need for divine defense against hidden malice

- It is also a strong rejection of all forms of sorcery, and a reminder that true power lies only with Allah, not with spells, jinn, or manipulation

Tafsir:

Surah al-Falaq – Verse 5

Arabic: وَمَArabic textَرَ خَArabic textِArabic textِذَArabic textَسْدَ

"And from the evil of the envier when he envies."

• “H asid” – one who envies, who burns with jealousy at another's blessings

• "Ida hasad" — when he envies, meaning when he acts on it, either through plotting, slander, or attempting spiritual harm (e.g., the evil eye)

Maturidi:

- Maturidi highlights hasad (envy) as one of the most destructive inner diseases:

○ It can lead to injustice, hatred, and even violence

- o The envier often suffers more than the envied — their soul is eaten by bitterness and resentment

- He adds that this verse teaches us to seek Allah's protection from both:

1. The harm of others' envy

You have reached the end of the document.