An-Nasa'i recorded a narration
from Jabir that Mu`adh prayed a prayer and a man came and joined him in the
prayer. Mu`adh made the prayer long, so the man went and prayed (alone) at the
side of the Masjid, and then left. When Mu`adh was informed of this he said,
"(He is) a hypocrite.''
He (Mu`adh) then informed the
Messenger of Allah of what happened. The Prophet then asked the young man (about
it) and he replied,
"O Messenger of Allah! I came
to pray with him, but he made the prayer too long for me. So I left him and
prayed at the side of the Masjid. Then I went to feed my she-camel.''
The Messenger of Allah then
أَفَتَّانٌ يَا مُعَاذُ؟
أَيْنَ أَنْتَ مِنْ
Are you causing trouble Mu`adh
Why don't you recite
سَبِّحِ اسْمَ رَبِّكَ
وَالَّيْلِ إِذَا يَغْشَى
`Glorify the Name of your Lord
the Most High', (Surah: 87)
There is indeed in them
sufficient proofs for men with Hijr!
meaning, for he who possesses intellect,
sound reasoning, understanding and religious discernment.
The intellect has only
been called Hijr because it prevents the person from doing that which is not
befitting of him of actions and statement.
From this we see the meaning of
Al-Bayt because it prevents the person performing
Tawaf from clinging the wall
facing Ash-Sham. Also the term Hijr Al-Yamamah (the cage of the pigeon) is
derived from this meaning (i.e., prevention).
It is said, "HajaraAl-Hakim
so-and-so (The judge passed a judgement preventing so-and-so),'' when his judgement
prevents the person from his liberty (i.e., of freely utilizing his wealth).
And they will say:
All of these examples are different cases but their meanings
are quite similar.
The oath that is referred to here is about the times of
worship and the acts of worship themselves, such as Hajj,
Salah and other acts
of worship that Allah's pious, obedient, servants who fear Him and are humble
before Him, seeking His Noble Face, perform in order to draw nearer to Him.
Mentioning the Destruction of `Ad
After mentioning these people,
and their worship and obedience, Allah says,
These were people who were rebellious, disobedient, arrogant,
outside of His obedience, deniers of His Messengers and rejectors of His
Scriptures. Thus, Allah mentions how He destroyed them, annihilated them and
made them legends to be spoken of and an exemplary lesson of warning.
Saw you not how your Lord
dealt with `Ad Iram of the pillars,
These were the first people of
were the descendants of `Ad bin Iram bin `Aws bin Sam bin Nuh. This was said by
They are those to whom Allah sent His Messenger
Hud. However, they
rejected and opposed him. Therefore, Allah saved him and those who believed with
him from among them, and He destroyed others with a furious, violent wind.
Which Allah imposed on them
for seven nights and eight days in succession, so that you could see men lying
overthrown, as if they were hollow trunks of date palms!
Do you see any remnants of
them? (69: 7-8)
Allah mentioned their story in
the Qur'an in more than one place, so that the believers may learn a lesson from
Allah then says, إِرَمَ ذَاتِ
الْعِمَادِ (Iram of the pillars).
This is an additional
explanation that adds clarification who they actually were.
Concerning His saying, ذَاتِ
(of the pillars.)
they used to live in trellised houses that were raised with firm pillars. They
were the strongest people of their time in their physical stature, and they were
the mightiest people in power. Thus, Hud
reminded them of this blessing, and he directed them to use this power in the
obedience of their Lord Who had created them.
This means that He watches
over His creation in that which they do, and He will reward them in this life
and in the Hereafter based upon what each of them strove for. He will bring all
of the creation before Him and He will judge them with justice. He will requite
each of them with that which he deserves, for He is far removed from injustice
As for man, when his Lord
tries him by giving him honor and bounties, then he says:
"My Lord has honored me.''
But when He tries him by straitening his means of life, he says:
"My Lord has humiliated me!''
Allah refutes man in his
belief that if Allah gives Him abundant provisions to test him with it, it is
out of His honor for him. But this is not the case, rather it is a trial and a
test, as Allah says,
meaning, the matter is not as
he claims, neither in this nor in that. For indeed Allah gives wealth to those
whom He loves as well as those whom He does not love. Likewise, He withholds
sustenance from those whom He loves and those whom He does not love. The point
is that Allah should be obeyed in either circumstance. If one is wealthy, he
should thank Allah for that, and if he is poor, he should exercise patience.
From the Evil that the Servant does regarding Wealth
لَّا تُكْرِمُونَ الْيَتِيمَ﴿١٧﴾
But you treat not the orphans
with kindness and generosity!
This contains the command to honor him (the
Abu Dawud recorded from Sahl bin Sa`id that the Messenger of Allah
meaning, the earth and the mountains will be flattened, leveled
and made even, and the creatures will rise from their graves for their Lord.
And your Lord comes,
for the session of Judgement between His creatures.
This is after they requested
the best of the Sons of Adam -- Muhammad -- to intercede with Allah. This will
occur only after they have requested the other great Messengers, one after
another. Yet, all of them will say,
"I cannot do that for you.''
continue until the beseeching of the men reaches Muhammad, and he will say,
will do it, I will do it.''
So he will go and seek to intercede with Allah as
the session of Judgement will have come, and Allah will allow him to intercede
for that (the Judgement). This will be the first of the intercessions, and it is
the praiseworthy station that has already been discussed in Surah
So Allah will come for the session of Judgement as He wills, and the angels will
also come, lined up in rows upon rows before Him.
He will say: "Alas! Would
that I had sent forth for my life!''
meaning, if he was a disobedient person,
he will be sorry for the acts of disobedience he committed. If he was an
obedient person, he will wish that he performed more acts of obedience.
similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi `Amirah,
who was one of the Companions of the Messenger of Allah . He said,
"If a servant
fell down on his face (in prostration) from the day that he was born until the
day he died as an old man, in obedience to Allah, he would scorn this act on the
Day of Judgement. He would wish to be returned to this life so that he could
earn more reward and compensation.''
will be said to it at the time of death and on the Day of Judgement. This is
like the angels giving glad tiding to the believer at his time of death and when
he rises from his grave. Likewise is this statement here.
Ibn Abi Hatim recorded
from Ibn `Abbas concerning Allah's statement,
ارْجِعِى إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
O tranquil soul! Come back to
your Lord, well-pleased and well-pleasing!
He said, "This Ayah was
revealed while Abu Bakr was sitting (with the Prophet ). So he said,
`O Messenger of Allah! There
is nothing better than this!'
The Prophet then replied,
أَمَا إِنَّهُ سَيُقَالُ
This will indeed be said to
This is the end of the Tafsir of
Surah Al-Fajr, and all praise and
blessings are due to Allah.