Al-Infitar الانفطار

When the sky tears apart

This surah again follows the same principle of advancing the subject and the object before the verb, against normal Arabic usage to denote how unusual all these things are. A better way to render it is, “When even the sky is torn.”

Allah uses the word Al -samāʾ for the sky, which is singular. Whereas, in other places of the Qurʾān, Allah has the plural Al Samawāt, for the heavens. Using Al -samāʾ here is to convey the ease and swiftness with which the sky will be torn apart. Secondly, the word Infiṭār is translated as “torn” but it has a very interesting root. It was used for tearing something apart but specifically, the very first cut that you made. For example, when someone started digging a well, the very first dig was called Fatr, from the same root.

The use of this word denotes two things. Firstly, the heavens will be torn apart easily and swiftly despite their vast size and solid structure. Secondly, because of this, they will be restored to their original, initial state that they were in before Allah put them in order. This represents a complete collapse and destruction of the heavenly structure.

This surah follows the same pattern of speech as the last one, starting in a similar manner with the events on judgment day. The difference between this and the last surah is only subtle. After the initial events of judgment day, the last surah described the truthfulness of the Qurʾān. After the truthfulness of the Qurʾān has been established, this surah mentions the salient and core message of the Qurʾān - that people will be taken to account for their actions because this is what justice entails. This is why Allah will use the word Dīn for the accounting of deeds on judgment day which means recompense and religion both, simultaneously.

This surah serves as a short simple treatise by the Qurʾān on why judgment day is necessary, and why without it, God is defective. People often speak of the problem of evil which is a legitimate concern only if one focuses on this life and does not believe in judgment day. Any religion that does not believe in the final reckoning falls flat in front of this argument.

When the stars scatter

The scattering and falling of the stars from their orbits is already included in the first verse because stars are part of the heavens. The destruction of the heavens leads to many events, which includes the stars falling from their orbits and scattering apart like little pearls but Allah highlights this specific event because they also metaphorically imply all false religions falling apart and being disproven as we covered in the last surah. The Arabs used the stars constantly for guidance and direction in their travels. It is as if Allah is saying - when your sources of guidance and direction fall apart. When these stars on which you depend for guidance, when the false gods and religions collapse, nowhere to be found nor available to lend you help. This is not to take away from the literal meaning that the stars will in fact scatter away like pearls.

When the seas are erupted

Notice how the structure has shifted to passive voice. Earlier, the action of tearing and scattering were attributed to the sky and the stars themselves respectively. Now, it has shifted to passive voice as if the action is being done by a third party against the seas and the graves in the next verse.

Some said that this will be because the eruption of the sea and the toppling over of graves are things that go against the natural phenomena and tendencies of these objects whereas this is not the case with the heavenly structures including the stars that are inclined to fall away if not for the cosmic powers employed by Allah that hold them together.

The first two verses talked about heaven, now the next two verses will talk about the earth. As Al Rāzi commented, when you want to destroy a building, you start with its roof and then the foundation.

With regards to this verse, scholars said it means the seas will be turned into fire as mentioned in the last surah, while in this surah, it means that they will be consumed to turn the earth into one flat plain. The water will erupt upwards, turn into fire. This is consistent with the fact that Allah wants the earth to become flat because He removed the mountains as well. All of this to prepare the earth for the gathering of all mankind and to make it flat.

⁵⁴ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 144

When the graves are overturned

The word بعثر is translated as “overturned.” At its root, it means for something to be

overturned in such a way that its highest point is made its lowest and vice versa but in a disorderly manner. 54For example, if you have a bag containing many things inside it and you are searching for one tiny object inside it, you will take out all the other objects inside it and throw them away until you find what you need. This is an imagery associated with this root.

This root is closely related to the root بعث which means to raise and the Qurʾān has used this root for the opening of graves on judgment day as well. There is only one slight difference. The word used in this ayah, بعثر has the letter rāʾ with it, which is a

letter associated with swiftness. This denotes that this invasion, overturning and destruction of graves to bring out the human beings, will occur swiftly and quickly.

Each soul will know what it put forward and kept back.

The words قدمت and أخرت do not have an object to widen the scope. Man will see

whatever he preferred and prioritized in this world versus what he delayed or left hanging and did not do thinking it worthless and unneeded.

O you man! What has deceived you concerning your Lord, the Karīm

We need to look at the word Karīm first. At its root, it was used for a tilled land that did not have any stones, for a necklace of gold and silver, as well as for a cloud that rained abundantly.⁵⁵ The necklace is of pure gold and silver only, the land is pure and free of any stones, and the cloud rains profusely without holding anything back, as if being free of the quality of not giving generously.

The meanings of purity and of being free of defects stand out as we can see. This root then came to be used in the meaning of generosity because the generous person is free of ulterior motives and his intentions are pure. Hence, it came to be used for a person who gives without asking for anything in return as Taj al Urus points out:

أَوْ خَلاصٍ من ذَمٍّ ، فَمَنْ وَهَبَ المَالَ لِجَلْبِ نَفْ عِ اَوْ دَفْعِ ضَرَرٍ ، إِفَادَةُ مَا يَنْبَغِي لَا لِغَرضٍ : الــكَرَمُ : وقِيلَ

. فَلَيْس بكَرِيمٍ

Karam means providing or giving what is needed without any ulterior motive or asking for anything in return. Hence, whoever gave money to gain some benefit, or to ward off some harm, or to be safe from blame, is not Karīm.

When applied to Allah, Karīm means a number of things. Firstly, Allah is pure and free of all impurities, flaws and deficiencies. He is independent and free of all needs. He is the owner of all good, and He provides from it freely and independently, as He wishes, and this giving does not reduce the amount of good that is with Him, because He, whatever He does, and all His attributes, are pure - free from all flaws. But this word Karīm is an inclusive term which encompasses all good and praiseworthy things inside it because the root meaning of purity and being free of any defect, negate anything that is defective or flawed, and hence what is left behind is only goodness and purity as Lisan al Arab points out:

. وَهُوَ الْ كَرِيمُ الْمُطْ لَقُ ، وَهُوَ الْكَثِيرُ الْ خَيْرِ الجَوادُ المُعطِي الَّذِي لَا يَنْفَدُ عَطاؤه ، مِنْ صِفَاتِ اللَّ هِ وأَ سمائه : الكَريم

فَاللَّ هُ عَزَّ وَجَلَّ كَرِيمٌحَمِيدُ ، اسْمٌ جَامِعٌ لِكُلِّ مَا يُحْمَد . والكَريم . الْ جَامِعُ لأَ نواع الْ خَيْرِ والشرَف وَالْفَضَائِلِ : والكَرِيم

… الفِعال

“Al Karīm is one of the attributes of Allah and one of His names. It means that He is abundant in all goodness, the most generous, the giver whose giving does not cease, and He possesses these attributes in the absolute sense. Also, Al- Karīm gathers all types of goodness, honor and virtues. Al- Karīm is a comprehensive term for everything that is praiseworthy. Hence, Allah is Karīm, praiseworthy in all his actions.”

So Allah is al-Karīm. He is everything that is good, pure and praiseworthy and He is free of all impurities, defects and unpraiseworthy attributes. He is the perfect one, He is only good and praiseworthy, just as everything He does is good, pure, and praiseworthy.

In the last surah, Allah used the same word for angel Gabriel, but without the definite article. Here, when He uses it for Himself, He does so with the definite article to convey that Allah is karīm in the absolute and complete sense and that He is the source of it. Gabriel is karīm, but without the definite article, He is karīm in only the domain Allah has willed him to be, and even that is because of Allah Himself. It is a given quality and he is dependent on Allah for it.

Next, Allah asks man a powerful question. On judgment day, man sees what he preferred, gave importance to and what he neglected. The context indicates that this man, to whom the question is being addressed to, was neglectful of what is right and instead preferred wrong things in his life. He was neglectful of Allah, and preferred to disobey him.

Next, what is meant by being deluded with regards to Allah? The word used means something hidden at its root. It came to be used for deceiving or tricking someone by misleading him into something by hiding its true nature.⁵⁶ Allah asks this man, what caused him to be deceived regarding Allah, the Karīm - the one who is all good and praiseworthy? Who is free of all evil, impurities and unpraiseworthy things including injustice.

What caused you to develop a wrong impression of Allah? What caused you to develop a wrong understanding of Allah and His attributes while He is the karīm? Allah is karīm - the perfect one, free of all impurities and flaws. What caused you to believe that Allah will not serve justice to people? Justice entails that people pay for their actions, that they be taken into account for their crimes and wrongdoings just as we punish a criminal. If Allah does not punish the criminals and wrongdoers, then He is unjust, and this would be a defect and a flaw within Him. Since Allah is al Karīm, it entails that He is free from it, which necessarily entails that He will punish the criminals and serve the wrongdoers justice. What caused you to think that Allah will not take you to account on judgment day? This wrong impression that you had of

Allah, led you to neglect your responsibilities and to give priority to the wrong things in your life.

Secondly, one of the meanings in which the root Karam was used was to bestow or give without seeking anything in return as mentioned above. Since Allah bestows and gives, it is easy for the one who disobeys Him to become deluded regarding Him. Despite my sins, He continues to bestow and provide for me. This leads man to continue to sin and develop a false impression of Allah that He will not take him to account. We see this often in our lives. More often than not, people only return to God when they are in a pinch. They turn to Allah to rescue them, but in happy times, they are content with living as they please.

So what caused you to feel secure from Allah’s punishment? What deceived you into thinking that Allah will not punish sins? This is rooted in the language itself. The word ( غر deluded) was used in the meanings of deceiving someone regarding a road, telling him that the road was safe and secure when it actually wasn’t and was riddled with bandits.

This is why the manner in which Allah calls out to man is very emphatic. يأيها is

emphatic because it contains an extra letter ( )ي in it. Just using أيها without the ي would still be enough. It is as if Allah is saying, - O you human being engrossed in your error! What caused you to be deluded regarding your Lord, the Karīm!

⁵⁵ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 4, p. 1885 - 1886
⁵⁶ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1552

Who created you, then did Taswiyah of you, then balanced you

The words Taswiyah and Adal (translated as balanced) both mean roughly the same thing and the difference in their meaning here is subject of much debate. Taswiyah comes from the root sīn wāw alif which means to even something out. This root was used for a man whose belly was in line with his chest, as well as for making something protruding even and flat.⁵⁷ Hence, this also came to be used in the meaning of removing defects because when you make something even, you basically remove what makes it uneven. Hence, when Allah says that He did Taswiyah of human beings after creating Him, He refers to the fact that not only did He create him, but made him a capable entity who is able to fulfill his roles. He created you for a purpose,

then gave you all the capabilities needed to fulfill that purpose, with no flaws or defects that would hinder you from fulfilling it.

Everything is complete now isn’t it? Allah created you then gave you all the capabilities to fulfill your purpose and mission and did not leave any flaw in you that would prevent you from fulfilling it. What else do you need? Isn’t this a complete working system? Then why does Allah mention balancing the human being after it?

Adal (translated as balanced) at its root was used for the balancing of scales in a measure. Similarly, when they loaded weights on a camel, they did so in a way that the load weighed equally on both the left and the right so that the camel would not fall in either direction.⁵⁸ Similarly, Allah has balanced us with two forces inside us that are necessary for our function. If the weight weighs more on one side of the camel than the other, the camel collapses in its direction. Similarly, if Allah had made either of the two forces inside us more heavy, then we would collapse as well. These two forces can refer to many things, but in my opinion it primarily refers to two things. Firstly, to the balance of reason and emotion and secondly, to the balance of the physical and spiritual. Life cannot be lived purely on reason nor purely on emotion, but rather on a delicate balance of both. Same for the physical and the spiritual. You cannot live for the sake of pleasure nor should you become a monk in a distant mountain. Your body and soul both need to be tended to.

⁵⁷ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 934
⁵⁸ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p.1423

In whatever form He willed, He assembled you

This verse explains the previous one. The previous verse described three stages or actions that Allah performed with regards to man’s creation. The word Rakkaba is translated as assembled. At its root, it means to form objects by stacking or compounding things on top of each other. The previous verse described the three stages that were stacked on top of each other, one after the other, that completed man. Then what is the point of mentioning them again?

The answer is the phraseology of this verse itself. The word Rakkaba (assembled) is driven to the very end against the norm to highlight that what Allah mentions before it is the important part being highlighted, not the mere fact that He assembled us. The norm is to say it this way:

He assembled you in whatever form He willed.

Instead, Allah foregrounds the fact that He formed us in a form purely of His own choosing, will and wisdom. Allah is emphasizing these words: In whatever form He willed If I create a robot for example to lift heavy loads, I will optimize it for the role I have in my mind for it. I will make its components strong, sturdy, durable, resistant to degrading, and firmly assembled. I had a purpose for it, and according to that purpose, I formed it and optimized its part. In the above sentence. Allah is highlighting that He created us in a form that He willed. Allah is al karīm, the perfect one. If He creates us in a form of His own will, yet without purpose and in vain, is that not a defect or flaw? To do anything for vanity, is a defect. Our creation is purely subject to the will of Allah. If He so wished, He would never have created us. Yet He did create us. To say that Allah WILLED something in vain for no reason, is itself a defect. Yet Allah, being the Karīm, is free of this flaw. Since He is al Karīm, it necessarily follows that He does not do anything in vain, and this includes our creation. Secondly, as mentioned above, what is implied by being deluded concerning Allah also includes the fact that someone can get carried away by the graciousness and kindness of Allah. Allah is kind and forgiving, this fact can lead a sinner to carry on in his sins and get deluded that Allah does not punish someone for his sins. This can even go one step further where this kindness of Allah leads a man to commit even more sins. I know this is a sin but Allah, being so forgiving and kind as He is, will forgive me for it. This is a false attribution to Allah who is also just and wise. This leads to the next verse:

No! Rather, you deny the religion/ the recompense

The word Dīn can mean recompense itself as well as religion both. At its root, it meant a loan that had a deadline to return it.⁵⁹ Since a loan is returned like for like, this root came to be used to mean like for like recompense, which is what justice is. Secondly, just as a loan is tied and bound to a person for which he will be asked and is responsible to return, so are people responsible for their actions, for which they will be questioned. Your actions are a kind of a loan that you are responsible for.

Secondly, the Qurʾān has used the word Dīn in the meanings of religion and creed in numerous places. Just as a loan is tied and bound to the person under a loan, so are his beliefs and creed firmly bound and settled in his heart. A loan is something that is binding the person while a creed is something that is binding the heart. This usage is rooted in Arabic itself:

ديّنت الرجل في القضاء وفيما بينه وبين الله

I believed (dīn) the man to be truthful in the court and also in what is between him and Allah. (I accept what the man is saying in court and consider him truthful before Allah as well i.e he is not lying inside)

) نوّيته فيما حلف “ (والنية محلها القلب : ض - وديّنت الحالف

I interpreted/ judged (dīn) the person who took an oath on the intention I assume he meant - (I interpret his oath according to what I presume he intended.) Such judgment and belief is presumed inside the heart.⁶⁰ So from these usages, Dīn came to be used to mean inner beliefs and creeds held inside the heart, but the Qurʾān combines them seamlessly to highlight that recompense for actions - of justice being delivered to people for their actions - is the religion of Islam itself. It is its central pillar and core. If you deny it, you deny Islam. There is no Islam without it.

Imagine a father who is very kind and loving to his child despite his repeated mistakes and failures in his studies. This child gets deluded by the kindness of his father and assumes that he will never get strict with him for his failures. Then one day, when he fails yet again, the father gets strict and imposes restrictions on him you can’t do this, you can’t go out during these times, you must study at these times, no more electronic devices and so on. The child gets shocked, what changed? How did father suddenly become so strict? The father was the same all along, he was just being kind and patient with him, hoping he would change.

Allah is being kind and patient with sinners. He is never not just. It is the same God. You cannot use this kindness of Allah to presume He will not take you to account for your sins one day because that would be a defect or flaw on His part. Since Allah is al karīm, it necessitates that He be just as well. His graciousness does not entail that He will not take people to account for their deeds.

The word ( كلا No!) is to express divine displeasure over the fact that His kindness and graciousness is being misused to commit sins and to increase in His disobedience instead of thanking Allah and being grateful to Him for it.

The particle ( بل translated as rather) can also be a بل الإنتقالي in which case it would be translated as “furthermore”, instead of “rather.” On top of getting deluded concerning Allah and by His graciousness to commit more sins, such a person also denies justice being delivered to him for his actions and this is the position of most of the scholars. In this case, this represents a bigger sin because a common use of

this device ( )بل الإنتقالي is to move from a thing of smaller magnitude to one of a bigger

one. Not only are you deluded by the kindness of your Lord, but even greater than that, you deny the attribute of justice to Him by believing He will not take you to account for your deeds. Dīn also means the religion of Islam itself as explained above. Not only do you use the graciousness of Allah to commit sins, but even greater than that is your crime of rejecting the religion of Islam. Both of these meanings are contained inside this verse.

⁵⁹ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 685-686
⁶⁰ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 686

While upon you are guardians

Commentary covering verses 10–12

There are two layers of emphasis in verse 10. First, by the use of إن , and second by the use of the letter Lām. This form of speech is used when addressing someone who denies what you are saying. There are angels soundly recording your actions, not neglecting a single thing, though you deny it.

Secondly, this whole sentence is to express wonder and amazement. You deny recompense while there are angels writing down your actions! This again goes back to what we mentioned earlier of Allah not doing anything in vain. There are angels stationed above you, watching you closely and recording your actions accurately

while not neglecting a single thing. Are they doing this in vain? Why would they be recording your actions if you are not going to be taken to account for them? Allah describes these angels first as Ḥāfiẓīn (guardians) which at its root was used for retaining something whether in memory or otherwise and not forgetting. These angels do not lose memory of your actions. Many times, we forget as we are writing something down. They do not, they accurately and precisely preserve your actions in writing because Allah has made them such that they do not forget. Then Allah describes them as Kirām which is the plural of karīm, the same quality with which He described Himself in verse 6, and with which He described the angel Gabriel in the last surah.

When applied to these angels, it means that these angels, firstly, are free and pure (the root meaning) of any ulterior motive. They are not biased in favor of the person whose actions they are recording nor against him. They simply record and protect the actions as they are. Secondly, they are free of any defect with regards to this role. Remember, when applied to Allah, Karīm negates all defects, but when applied to other beings, it negates defects in their domain only. The role of these angels is to record, preserve and write down the actions of people and they are perfect in this regard. They possess all the qualities to perfectly carry out their duty, and are free of any and all defects that would prevent them from doing so. Remember how they deny the attribute of justice to Allah? Here Allah is displaying an example of His justice to them. They record your actions as they are, with no ulterior motive. Kātibīn (writing) is a circumstantial clause. It is describing an action that is occurring at the moment, as these words were being revealed to the Prophet ﷺ and as these words are being read by you. They are even recording the very fact that you are reading these words. It is a continuous and ongoing action that does not cease. They know whatever you do - This is a quality that is already implied by the fact that these angels are set with and upon us, and also by the fact that they are Kirām since they possess all the necessary qualities for them to record everything accurately, of which knowledge is one. They need to possess knowledge of our actions to write them down in the first place. Mentioning it out separately, despite being implied, is to warn, and highlight its importance and gravity. Take the example of the child negligent of his studies mentioned above. After his father imposes restrictions on him, he also installs cameras to monitor him. The child already knows he is being watched 24/7 by his father, but the father comes to him, and especially says to him in a threatening tone, “I know every single thing you do.” The child already knows that he knows. The father mentioned it out separately just so the child gets his act straight. These angels know every single thing that you do. Repent and get your act together.

Lastly, the use of the word ( ما whatever) as opposed to الذي and the omission of the resumptive pronoun ( )ه at the end is for added generality. They know WHATEVER you do, with emphasis placed on “Whatever.”

Kirām, Writing

Commentary covering verses 10–12

There are two layers of emphasis in verse 10. First, by the use of إن , and second by the use of the letter Lām. This form of speech is used when addressing someone who denies what you are saying. There are angels soundly recording your actions, not neglecting a single thing, though you deny it.

Secondly, this whole sentence is to express wonder and amazement. You deny recompense while there are angels writing down your actions! This again goes back to what we mentioned earlier of Allah not doing anything in vain. There are angels stationed above you, watching you closely and recording your actions accurately

while not neglecting a single thing. Are they doing this in vain? Why would they be recording your actions if you are not going to be taken to account for them? Allah describes these angels first as Ḥāfiẓīn (guardians) which at its root was used for retaining something whether in memory or otherwise and not forgetting. These angels do not lose memory of your actions. Many times, we forget as we are writing something down. They do not, they accurately and precisely preserve your actions in writing because Allah has made them such that they do not forget. Then Allah describes them as Kirām which is the plural of karīm, the same quality with which He described Himself in verse 6, and with which He described the angel Gabriel in the last surah.

When applied to these angels, it means that these angels, firstly, are free and pure (the root meaning) of any ulterior motive. They are not biased in favor of the person whose actions they are recording nor against him. They simply record and protect the actions as they are. Secondly, they are free of any defect with regards to this role. Remember, when applied to Allah, Karīm negates all defects, but when applied to other beings, it negates defects in their domain only. The role of these angels is to record, preserve and write down the actions of people and they are perfect in this regard. They possess all the qualities to perfectly carry out their duty, and are free of any and all defects that would prevent them from doing so. Remember how they deny the attribute of justice to Allah? Here Allah is displaying an example of His justice to them. They record your actions as they are, with no ulterior motive. Kātibīn (writing) is a circumstantial clause. It is describing an action that is occurring at the moment, as these words were being revealed to the Prophet ﷺ and as these words are being read by you. They are even recording the very fact that you are reading these words. It is a continuous and ongoing action that does not cease. They know whatever you do - This is a quality that is already implied by the fact that these angels are set with and upon us, and also by the fact that they are Kirām since they possess all the necessary qualities for them to record everything accurately, of which knowledge is one. They need to possess knowledge of our actions to write them down in the first place. Mentioning it out separately, despite being implied, is to warn, and highlight its importance and gravity. Take the example of the child negligent of his studies mentioned above. After his father imposes restrictions on him, he also installs cameras to monitor him. The child already knows he is being watched 24/7 by his father, but the father comes to him, and especially says to him in a threatening tone, “I know every single thing you do.” The child already knows that he knows. The father mentioned it out separately just so the child gets his act straight. These angels know every single thing that you do. Repent and get your act together.

Lastly, the use of the word ( ما whatever) as opposed to الذي and the omission of the resumptive pronoun ( )ه at the end is for added generality. They know WHATEVER you do, with emphasis placed on “Whatever.”

They know whatever you do

Commentary covering verses 10–12

There are two layers of emphasis in verse 10. First, by the use of إن , and second by the use of the letter Lām. This form of speech is used when addressing someone who denies what you are saying. There are angels soundly recording your actions, not neglecting a single thing, though you deny it.

Secondly, this whole sentence is to express wonder and amazement. You deny recompense while there are angels writing down your actions! This again goes back to what we mentioned earlier of Allah not doing anything in vain. There are angels stationed above you, watching you closely and recording your actions accurately

while not neglecting a single thing. Are they doing this in vain? Why would they be recording your actions if you are not going to be taken to account for them? Allah describes these angels first as Ḥāfiẓīn (guardians) which at its root was used for retaining something whether in memory or otherwise and not forgetting. These angels do not lose memory of your actions. Many times, we forget as we are writing something down. They do not, they accurately and precisely preserve your actions in writing because Allah has made them such that they do not forget. Then Allah describes them as Kirām which is the plural of karīm, the same quality with which He described Himself in verse 6, and with which He described the angel Gabriel in the last surah.

When applied to these angels, it means that these angels, firstly, are free and pure (the root meaning) of any ulterior motive. They are not biased in favor of the person whose actions they are recording nor against him. They simply record and protect the actions as they are. Secondly, they are free of any defect with regards to this role. Remember, when applied to Allah, Karīm negates all defects, but when applied to other beings, it negates defects in their domain only. The role of these angels is to record, preserve and write down the actions of people and they are perfect in this regard. They possess all the qualities to perfectly carry out their duty, and are free of any and all defects that would prevent them from doing so. Remember how they deny the attribute of justice to Allah? Here Allah is displaying an example of His justice to them. They record your actions as they are, with no ulterior motive. Kātibīn (writing) is a circumstantial clause. It is describing an action that is occurring at the moment, as these words were being revealed to the Prophet ﷺ and as these words are being read by you. They are even recording the very fact that you are reading these words. It is a continuous and ongoing action that does not cease. They know whatever you do - This is a quality that is already implied by the fact that these angels are set with and upon us, and also by the fact that they are Kirām since they possess all the necessary qualities for them to record everything accurately, of which knowledge is one. They need to possess knowledge of our actions to write them down in the first place. Mentioning it out separately, despite being implied, is to warn, and highlight its importance and gravity. Take the example of the child negligent of his studies mentioned above. After his father imposes restrictions on him, he also installs cameras to monitor him. The child already knows he is being watched 24/7 by his father, but the father comes to him, and especially says to him in a threatening tone, “I know every single thing you do.” The child already knows that he knows. The father mentioned it out separately just so the child gets his act straight. These angels know every single thing that you do. Repent and get your act together.

Lastly, the use of the word ( ما whatever) as opposed to الذي and the omission of the resumptive pronoun ( )ه at the end is for added generality. They know WHATEVER you do, with emphasis placed on “Whatever.”

The Abrār are in blessings

Commentary covering verses 13–14

Two layers of emphasis inside each of these verses again, by using the same devices for emphasis as verse 10. Though you deny it, the Abrār will be indulged and engrossed in blessings, comfort and bliss while the Fujjār will be overwhelmed by a blazing fire. These people of course deny Dīn and hence, the righteous and the unrighteous are equal in their sight. It does not matter what you do, good or bad. Hence Allah says that contrary to your beliefs, the righteous will receive good for good and the wicked will receive what they earned as well.

Abrār comes from the root bāʾ rāʾ rāʾ which means land and a desert. There is a big discussion among linguists as to how this root can mean righteousness. Land, as opposed to the sea, implies safety and stability because the sea remains turbulent and unsettled with the constant surging and movement of its waves which can, at any time, overwhelm the ship sailing on it. The Qurʾān used this root to mean righteousness. It implies righteousness that remains constant and stable. Constant and unwavering obedience. Secondly, the Arabs used the same root for a person whose merchandise or products spread and sold across vast regions. The root bāʾ rāʾ rāʾ describes a vast land as if it spreads out like a desert. Obedience is derived from the expansive openness of the land described because obedience is submission, and submission comes from extending and opening your heart without hesitation or obstacles.⁶¹ In my opinion, this root refers to the constant and stable condition of righteousness in addition to submission.

In Surah ʿAbasa, Allah used the same root for the angels who bring down revelation to the messengers on earth but with a different pattern. The pattern used there is used for a plural that is extremely high in number whereas the one used in this verse, is used for something that is in plural, but relatively less in number. There are less righteous human beings than angels.

Next, Allah says the Abrār are in blessings, bliss and comfort, as if engrossed in them, surrounded by them from all sides, being one with them. Their state of life and whatever surrounds it, is of blessings, bliss and comfort.

Same for the Fujjār, they will be overwhelmed, overtaken, and engulfed inside a blazing fire. Fujjār comes from the root fāʾ jīm rāʾ which means explosion and sudden outward spreading.⁶² This root was used for the dawn because the light of the dawn spreads outwards suddenly from the cover of darkness. When used for people, it describes a person who impulsively rushes into sins and disobedience to Allah. These people denied being taken to account. If a criminal thinks he will get away with whatever crime he commits, what will he do? He will rush impulsively into other crimes without even blinking. This describes people who are by nature, driven to commit crimes, who commit sins without even batting an eye, and this is the natural result of denying recompense on the day of resurrection.

⁶¹ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 94
⁶² Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1634

While the Fujjār are in a blazing fire

Commentary covering verses 13–14

Two layers of emphasis inside each of these verses again, by using the same devices for emphasis as verse 10. Though you deny it, the Abrār will be indulged and engrossed in blessings, comfort and bliss while the Fujjār will be overwhelmed by a blazing fire. These people of course deny Dīn and hence, the righteous and the unrighteous are equal in their sight. It does not matter what you do, good or bad. Hence Allah says that contrary to your beliefs, the righteous will receive good for good and the wicked will receive what they earned as well.

Abrār comes from the root bāʾ rāʾ rāʾ which means land and a desert. There is a big discussion among linguists as to how this root can mean righteousness. Land, as opposed to the sea, implies safety and stability because the sea remains turbulent and unsettled with the constant surging and movement of its waves which can, at any time, overwhelm the ship sailing on it. The Qurʾān used this root to mean righteousness. It implies righteousness that remains constant and stable. Constant and unwavering obedience. Secondly, the Arabs used the same root for a person whose merchandise or products spread and sold across vast regions. The root bāʾ rāʾ rāʾ describes a vast land as if it spreads out like a desert. Obedience is derived from the expansive openness of the land described because obedience is submission, and submission comes from extending and opening your heart without hesitation or obstacles.⁶¹ In my opinion, this root refers to the constant and stable condition of righteousness in addition to submission.

In Surah ʿAbasa, Allah used the same root for the angels who bring down revelation to the messengers on earth but with a different pattern. The pattern used there is used for a plural that is extremely high in number whereas the one used in this verse, is used for something that is in plural, but relatively less in number. There are less righteous human beings than angels.

Next, Allah says the Abrār are in blessings, bliss and comfort, as if engrossed in them, surrounded by them from all sides, being one with them. Their state of life and whatever surrounds it, is of blessings, bliss and comfort.

Same for the Fujjār, they will be overwhelmed, overtaken, and engulfed inside a blazing fire. Fujjār comes from the root fāʾ jīm rāʾ which means explosion and sudden outward spreading.⁶² This root was used for the dawn because the light of the dawn spreads outwards suddenly from the cover of darkness. When used for people, it describes a person who impulsively rushes into sins and disobedience to Allah. These people denied being taken to account. If a criminal thinks he will get away with whatever crime he commits, what will he do? He will rush impulsively into other crimes without even blinking. This describes people who are by nature, driven to commit crimes, who commit sins without even batting an eye, and this is the natural result of denying recompense on the day of resurrection.

⁶¹ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 94
⁶² Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1634

They burn therein, the day of Dīn

I left the word Dīn untranslated this time. This is a day that is defined by Dīn - by recompense, by justice being delivered to people for their actions. The construct phrase (day of dīn) is to describe the salient feature of this day. What is this day defined by? What is the most prominent and important act that occurs on this day? Like for like recompense for actions.

If a person denies this day to begin with, you can only imagine what his state will be. It is like a student who comes on an exam day, without even knowing there is an exam being held that day. For him, that whole day will be defined by failure and regret.

Lastly, the use of the imperfect verb (burn) is to denote renewal and repeated occurrence. Repeatedly, again and again they will burn inside it. Whenever their skins burn off, Allah will place a new skin above them to taste the pain again.⁶³ This also implies different and changing forms of punishment. Sometimes they will be tortured by the fire itself, other times they will receive boiling water, while at other times, they will be fed wound discharges in addition to all these.

⁶³ Q. 4:56

Never from it, will they be absent

This time, Allah uses a nominal sentence as opposed to the previous verse. This verse describes their constant state, while the previous verse describes the action that is repeated on them. They will never be absent from it, ever, at any given point in time. While they are inside it - which they will be for every single moment for eternity they will be repeatedly tortured and punished inside it.

And what can make you understand what the Day of Dīn is?

Commentary covering verses 17–18

These questions are repeated for the sake of magnifying the importance of the answer Allah will give. First, He asks this question not once but twice to gather attention and to highlight that this question, and its answer, are extremely important so pay attention.

Again! What can make you know what the Day of Dīn is?”

Commentary covering verses 17–18

These questions are repeated for the sake of magnifying the importance of the answer Allah will give. First, He asks this question not once but twice to gather attention and to highlight that this question, and its answer, are extremely important so pay attention.

رُ

A day no soul will possess for another soul a thing; and the command, that Day, is with Allah.

The word Youm (a day) is in accusative while the general principle in Arabic is that it should be in nominative. Much has been said about it, widely narrowed down to three possibilities. Firstly, it could be that there is an omitted verb at the beginning.

Those who said this presented two possibilities as to what that omitted verb is, يدانون (they are taken to account) and ( اذكروا Mention/ Remember). They are taken to account on the day no soul will possess for another soul a thing….. Or, Mention/remember the day no soul will possess for another soul a thing….

Secondly, some treated it as a construct phrase ( )الإضافة and said that when the

second term of the construct phrase is a verbal clause like here, the first term can be accusative. This is the opinion of Al Zujjāj but as al Wāḥidī points out, grammarians

like Farahidi and Sibawayh said that this is only allowed if the verb is in past tense, not an imperfect verb like here. Ibn Ashur goes the other way and mentions that when a temporal noun specifically is in a construct phrase with an imperfect verb, it is permissible to make it accusative as in here.

The third possibility is that the word youm (a day) is an apposition of the words ‘day of dīn’ in verse 15. Since the word Youm is accusative there, its apposition has to match it and be in the accusative as well, but this seems a bit stretched. I prefer the position that there is an omitted verb which is يدانون since it is the passive imperfect verb of the word dīn . This would render the whole sentence as - They are taken to account on a day no soul will possess for another soul a thing; and the command, that Day, is with Allah. We have already seen the word ‘dīn’ be repeated multiple times in the surah and this flows with the overall theme.

People in this life help each other, protect each other, work in communion, put in collective efforts to sustain their lives and the community as a whole. While some try to overpower others to gain power and authority. On judgment day, this system collapses so no one can help or protect another person. No one can gain power or authority either since that will rest will Allah alone who cannot be overpowered. Allah has given human beings ownership, power, authority, and the power to carry out their desires and plans on this earth. On judgment day, all of this is taken away to remain only with the source and root of it all - Allah. Hence, only righteousness and good deeds will save and bring you honor before Allah, not the possessions, authority or power that you possess in the world.