Heedlessness Before the Near Judgment
People ignore the approaching Reckoning, treating revelation as entertainment and calling the Prophet a mere human magician, while earlier nations who denied were destroyed.
Juz 17
21. Al-Anbiyāʾ
The ProphetsA Reminder They Neglected
The Qur’an is sent as an honored reminder, yet many communities are shattered for wrongdoing; when punishment comes they flee, then confess their sin but are silenced.
Creation Has Purpose
God did not create the heavens and earth in play; truth prevails over falsehood, and the angels tirelessly glorify Him without arrogance or fatigue.
No Gods Besides the One
If there were multiple gods, the cosmos would collapse; those worshiped have no proof and cannot intercede except by God’s leave, and even the angels fear Him and never claim divinity.
Signs in Creation and a Test of Patience
The heavens and earth were once joined then separated, life is made from water, and mountains steady the earth; night and day and celestial bodies run their courses, while disbelievers mock and demand miracles though every soul will taste death.
Hastiness and Sudden Accountability
Humans are created impatient and demand the punishment be hastened; if they knew how it would seize them suddenly, leaving no escape or delay, they would not mock.
Warnings, Mercy, and Just Scales
Messengers before were ridiculed but the mockers were engulfed by what they derided; even a touch of punishment humbles them, and on the Day of Judgment the precise scales will wrong no one, even by an atom’s weight.
Moses, Abraham, and the Fall of Idols
Moses and Aaron received the criterion and light; Abraham challenges his people’s idol worship, breaks the idols, and argues for the Lord of the heavens and earth; thrown into fire, he is saved, and he and Lot are delivered to a blessed land.
Noah’s Answered Prayer
Noah calls upon God and is rescued with his family, while his people who denied the signs are drowned.
David, Solomon, and Subdued Forces
David and Solomon judge a case with God-given wisdom; mountains and birds join in praise, David is taught armor-making, and Solomon is aided by the wind and jinn who work under God’s watch.
Job’s Relief and a Line of the Righteous
Job calls out in affliction and is healed and restored as mercy; Ishmael, Idris, and Dhul-Kifl are steadfast; Jonah is saved from distress; Zechariah is granted John; and Mary is honored with Jesus as a sign for all peoples.
One Faith, Then Division—and the Fate of Idolaters
The community of prophets is one in devotion, but people split into factions; all will return to God, and those who worship other than Him will be fuel for Hell, hearing nothing but their own anguish.
Safety for the Blessed and the Renewed Creation
Those promised goodness will be kept far from Hell and its terrors; Paradise welcomes them, and the Day will come when the heavens are rolled up and creation is begun anew as God has promised.
Context · al-Wahidi
Verse 21:101 came down after verse 21:98 said that the idolaters and what they worship besides Allah are fuel for Hell. Al-Wahidi reports from Ibn Abbas that this upset Quraysh, and Ibn al-Zibara asked the Prophet whether it applied to everyone worshipped besides Allah. Told it did, he objected that angels, Jesus and Ezra are righteous servants, yet others worship them. The people of Mecca cried out, and Allah revealed this verse about the angels, Jesus and Ezra. Al-Fahl grades the chain weak.
Source text (1 entry)
His saying, the Mighty and Majestic: "Indeed, those for whom the best [reward] has already gone forth from Us ..." [to the end of the verse] [21:101].(306) Umar (1) ibn Ahmad ibn Umar al-Mawardi (2) informed us, saying: Abdullah ibn Muhammad ibn Nasr (3) al-Razi informed us, saying: Muhammad ibn Ayyub informed us, saying: Ali ibn al-Madini informed us, saying: Yahya ibn Adam (4) related to us, saying: Abu Bakr ibn Ayyash related to us, from Asim, who said: Abu Razin informed me, from Abu Yahya (5), from Ibn Abbas, who said: There is a verse the people do not ask me about (6). I do not know whether they understand it and so do not ask about it, or whether they are ignorant of it and so do not ask about it. It was said to him (7): And what is it? He said: When this was revealed: "Indeed, you and what you worship besides Allah are the fuel of Hell. You will come to it" [21:98], it was hard on Quraysh, and they said: Does he insult our gods? Then Ibn al-Ziba'ra came and said: What is the matter with you? They said: He insults our gods. He said: And what does he say (8)? They said: He said: "Indeed, you and what you worship besides Allah are the fuel of Hell. You will come to it" [21:98]. He said: Call him for me. When the Prophet (9) (peace be upon him) was called,
he said: O Muhammad, is this something for our gods in particular, or for everyone who is worshipped besides Allah? He said: "Rather, for everyone who is worshipped besides Allah." Ibn al-Ziba'ra said: You have been defeated, by the Lord of this building - meaning the Ka'bah. Do you not claim that the angels are righteous servants, that Isa is a righteous servant, and that Uzayr is a righteous servant? (1) These Banu Mulayh (2) worship the angels, these Christians worship Isa, and these Jews worship (3) Uzayr. He said: The people of Makkah raised a clamour (4). So Allah, the Mighty and Majestic, revealed: "Indeed, those for whom the best [reward] has already gone forth from Us" - the angels, Isa and Uzayr, peace be upon them - "those will be kept far away from it" (5) [21:101].
Surat al-Hajj
(5) Its chain is weak. Abu Yahya, whose name is Misda' al-A'raj, is acceptable when he is corroborated, and he was not corroborated.
Al-Tabarani recorded it in al-Kabir (12739) by way of Asim, with it.
Al-Haythami said in Majma' al-Zawa'id 7/69: "In it is Asim ibn Bahdalah, who was declared trustworthy, while a group declared him weak."
Al-Hakim recorded it 2/385 by way of Ikrimah, from Ibn Abbas, and said: "Its chain is sound."
Al-Suyuti cited it in al-Durr al-Manthur 5/679 and further attributed it to al-Firyabi, Abd ibn Humayd, Ibn Jarir al-Tabari,
Ibn Abi Hatim and Abu Dawud in his Nasikh.
weak chain
The Earth’s Righteous Heirs and the Prophet’s Final Appeal
It is decreed that the righteous will inherit the earth; the Prophet is sent as mercy to the worlds, declares God’s oneness, warns that he does not know the timing of the promised end, and prays for just judgment against persistent denial.
22. Al-Ḥajj
The PilgrimageThe Terror of the Hour
A call to fear God, describing the upheaval of the Last Hour and warning that some follow misguiding devils into the Fire.
Proof of Resurrection in Creation
Human origins and development are cited as evidence that God can resurrect, for He is the Truth and gives life to the dead.
The Hour Is Certain
Affirms the coming of the Hour and resurrection, condemning those who argue about God without knowledge and promising them disgrace and punishment.
Shaky Faith and False Allies
Depicts those who worship conditionally, turning away at trial, and exposes the helplessness of false gods while affirming that God guides and reveals clear signs.
Context · al-Wahidi
Verse 22:11 came down, according to the exegetes cited by al-Wahidi, about Bedouin Arabs who came to the Prophet in Medina. If one of them stayed healthy and gained wealth, livestock and a son, he was pleased with Islam. If he fell ill, had a daughter, or lost his wealth, he turned back from his religion. Al-Wahidi also reports from Abu Said al-Khudri that a Jewish man accepted Islam and then lost his sight, wealth and children. He asked the Prophet to release him from Islam, and the Prophet refused. Al-Fahl links the first account to similar reports from Ibn Abbas in al-Bukhari and al-Tabari, and gives no grade for the second.
Source text (1 entry)
His words (mighty and majestic is He): "And among the people is he who worships Allah on an edge ..." [to the end of the verse] [22:11].The commentators said: It was revealed about bedouins who used to come to the Messenger of Allah (peace be upon him) in Madinah, migrating from their desert. When one of them came to Madinah, if his body stayed healthy there, his mare gave birth to a fine foal, his wife bore a boy, and his wealth and livestock increased, he was pleased with it and felt at ease(1), and he said: "Since I entered this religion of mine I have met with nothing but good." But if the sickness of Madinah struck him, his wife bore a girl, his mares(2) miscarried, his wealth was lost, and the charity was late in reaching him, Satan came to him and said: "By Allah, since you have been on this religion of yours you have met with nothing but evil." So he turned away from his religion. Then Allah, exalted is He, sent down:
"And among the people is he who worships Allah on an edge ..." [to the end of the verse] (3).
Atiyyah reported from Abu Said al-Khudri, who said: A man from the Jews accepted Islam, then he lost his sight, his wealth and his children, and he saw Islam as a bad omen. He came to the Prophet (peace be upon him) and said: "Release me." He said: "Islam is not released from." He said: "I have met with no good in this religion of mine. I have lost(4) my sight, my wealth and my children." He said: "O Jew, Islam smelts(5) men as fire smelts the dross of iron, silver and gold." He said: And there was revealed: "And among the people is he who worships Allah on an edge" (6) [22:11].
(3) With this meaning it was recorded by al-Bukhari 6/123 (4742), in abridged form, by way of Said ibn Jubayr, from Ibn Abbas; and al-Tabari recorded it in his Tafsir 17/122 by way of al-Awfi, from Ibn Abbas, also with its meaning.
(6) Al-Suyuti cited it in al-Durr al-Manthur 4/346 and attributed it to Ibn Mardawayh.
Judgment and True Honor
God will judge all groups; believers are promised bliss, while disbelievers face punishment, contrasted with the honor and guidance granted to those led to pure speech.
Context · al-Wahidi
Verse 22:19 came down, al-Wahidi reports, about six men who fought in single combat at Badr: Hamzah, Ali ibn Abi Talib and Ubaydah on one side, and Utbah, Shaybah and al-Walid ibn Utbah on the other. Abu Dharr swore to this, and Bukhari records his report. Ali himself says that verses 22:19-22 came down about them and their duel at Badr; al-Fahl grades that chain sound. Ibn Abbas and Qatadah give a different account. In it, the People of the Book told the believers they were closer to Allah, with an older scripture and an earlier prophet. The believers replied that they believed in all the prophets, while the People of the Book had rejected Muhammad out of envy.
Source text (1 entry)
His words (mighty and majestic is He): "These are two adversaries who dispute about their Lord ... [to the end of the verse]" [22:19].(307) Abu Abdullah Muhammad ibn Ibrahim al-Muzakki informed us, saying: Abd al-Malik ibn al-Hasan ibn Yusuf informed us, saying: Yusuf ibn Yaqub al-Qadi related to us, saying: Amr(1) ibn Marzuq related to us, saying: Shubah informed us, from Abu Hashim, from Abu Mijlaz, from Qays ibn Ubad, who said: I heard Abu Dharr say: I swear by Allah, this verse, "These are two adversaries who dispute about their Lord" [22:19], was revealed about these six: Hamzah, Ali ibn Abi Talib, Ubaydah(2), Utbah, Shaybah, and al-Walid ibn Utbah. Al-Bukhari recorded it(3) from Hajjaj ibn Minhal, from Hushaym, from Abu Hashim(4).
(308) Abu Bakr ibn al-Harith informed us, saying: Abu al-Shaykh(5) informed us, saying: Muhammad ibn Sulayman informed us, saying: Hilal ibn Bishr related to us, saying: Yusuf ibn Yaqub related to us, saying: Sulayman al-Taymi(6) related to us, from Abu Mijlaz, from Qays ibn Ubad, from Ali, who said: This verse was revealed about us and about our duel on the day of Badr: "These are two adversaries who dispute about their Lord" [22:19], up to His words: "the burning"(7)
[22:22].
Ibn Abbas said(1): They are the People of the Book. They said to the believers: We are closer to Allah than you, our scripture is older than yours, and our prophet came before your prophet. The believers said: We have more right to Allah. We believe in Muhammad, we believe in your prophet, and in every scripture Allah has sent down. You know our prophet, yet you abandoned him and disbelieved in him out of envy. This was their dispute(2), so Allah Most High sent down this verse about them. This is also the view of Qatadah(3).
(3) Sahih al-Bukhari 6/123 (4743).
Al-Bukhari also recorded it 5/95 (3966); Muslim 8/245 and 246 (3033)(34); Ibn Majah (2835); al-Nasai in al-Kubra (8154), (8172) and (8203), and in Fadail al-Sahabah (51), (69) and (99); and al-Mizzi in Tahdhib al-Kamal 6/142-143, by way of Hushaym, from Abu Hashim.
(7) Its chain is sound.
Al-Bukhari recorded it 5/95 (3966), and al-Nasai in al-Kubra (11341) and in al-Tafsir al-Mufrad.
(1) Al-Tabari recorded it in al-Tafsir 17/99. Al-Suyuti cited it in al-Durr al-Manthur 6/20 and also attributed it to Ibn Mardawayh.
(2) The editor (S) added "about their Lord" from al-Tabari's Tafsir, but there was no need for it; it does not appear in any of the manuscript copies.
(3) Qatadah's statement is cited by al-Suyuti in al-Durr al-Manthur 6/20, who attributed it to Abd ibn Humayd, Ibn al-Mundhir, and Ibn Abi Hatim.
Sanctity of the Sacred House
Warns against barring people from the Sacred Mosque, recalls Abraham’s mandate to purify it for worship, and commands pilgrimage rites while shunning idolatry and impurity.
Pure Monotheism and Reverence
Calls for sincere devotion to God, avoiding falsehood, honoring His symbols, and describes the humble believers whose hearts tremble at God’s mention and who persevere in prayer and charity.
Sacrifice and God-Consciousness
Explains the sacrificial animals as God’s rites, urging mention of His name and sharing with the needy, and clarifies that God receives piety—not flesh or blood.
Permission to Defend the Oppressed
God protects the faithful and grants permission to fight those who were wronged and expelled, describing the qualities of those who establish prayer, charity, and uphold right and forbid wrong.
Context · al-Wahidi
Verse 22:39 came down about the Muslims in Mecca. Al-Wahidi reports from the commentators that the Meccan idolaters kept abusing the Prophet's Companions, who came to him beaten and with head wounds. He told them to be patient, since he had not been commanded to fight. Then the Prophet emigrated, and Allah revealed this verse. Al-Wahidi also reports from Ibn Abbas that when the Prophet was driven out of Mecca, Abu Bakr feared they would be destroyed. When the verse came down, Abu Bakr said he knew there would be fighting. Al-Fahl grades this second chain weak because al-Tirmidhi judged it mursal, going back only to Sa'id ibn Jubayr.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "Permission is given to those who are fought against, because they have been wronged ... [to the end of the verse]" [22:39]The commentators said: The polytheists(4) of the people of Mecca used to harm(5) the Companions of the Messenger of Allah (peace be upon him). They kept coming to him, some beaten, some with wounded heads, and they complained of them(6) to the Messenger of Allah (peace be upon him). He would say to them: "Be patient, for I have not been commanded to fight." This went on until the Messenger of Allah (peace be upon him) emigrated. Then Allah, Exalted is He, sent down: "Permission is given to those who are fought against, because they have been wronged ... [to the end of the verse]".(7)
Ibn Abbas said: When the Prophet(1) (peace be upon him) was driven out of Mecca, Abu Bakr al-Siddiq (may Allah be pleased with him) said: "To Allah we belong [and to Him we return](2). We shall surely perish." Then Allah, Exalted is He, sent down: "Permission is given to those who are fought against, because they have been wronged, and Allah is surely able to grant them victory"(3) [22:39] [to the end of the verse]. Abu Bakr said: Then I knew that there would be fighting(4).
(4) Its chain is weak. Imam al-Tirmidhi faulted it as mursal, saying: More than one narrator has reported it from Sufyan, from al-A'mash, from Muslim al-Batin, from Sa'id ibn Jubayr, as mursal, without "from Ibn Abbas" in it.
Recorded by Ahmad 1/216, al-Tirmidhi (3171), al-Nasa'i 6/2, al-Tabari in al-Tafsir 17/172, Ibn Hibban (4710), al-Tabarani in al-Kabir (12336), al-Hakim 2/66, 246 and 3/7, and al-Bayhaqi in al-Dala'il 2/579, by way of Sa'id ibn Jubayr, from Ibn Abbas.
weak chainmursal
Denial of Past Nations
Reminds that many peoples denied their messengers and were seized, urging reflection on ruined towns and stressing that God’s delay is not neglect.
A Warner and Clear Judgment
The Prophet is commanded to warn; believers receive forgiveness and honor, while those who oppose the signs face disgrace and the Fire, with God ruling between them on the Day of Resurrection.
Context · al-Wahidi
Verse 22:52 is the only verse here with an entry. Al-Wahidi cites the exegetes as saying that the Prophet was grieved when his people turned away and wished for something that would bring them closer. They say that while he recited Surah al-Najm to Quraysh, Satan put words praising their goddesses on his tongue, and Quraysh rejoiced and prostrated with him. Gabriel then rebuked him, and this verse came down. Al-Wahidi also gives a shorter version from Said ibn Jubayr. Al-Fahl judges the whole story fabricated and false, citing many major scholars. He grades the Said ibn Jubayr chain weak because it is mursal.
Source text (1 entry)
The saying of Allah, Mighty and Majestic: "We never sent before you any messenger or prophet..." [to the end of the verse] [22:52].The commentators said: When the Messenger of Allah (peace be upon him) saw his people turn away from him, and it grieved him to see how far they kept from what he had brought them, he wished within himself that something would come to him from Allah, Exalted is He, by which he could bring himself and his people closer together. This was out of his eagerness for their faith. One day he sat in one of the gatherings of Quraysh, a crowded one, and that day he wished that nothing would come to him from Allah, Exalted is He, that would make them turn away(1) from him, and he longed for that. So Allah, Exalted is He, sent down the surah "By the star when it sets" [53:1]. The Messenger of Allah (peace be upon him) recited it until he reached "Have you seen al-Lat and al-Uzza, and Manat, the third, the other?" [53:19-20]. Then Satan cast upon his tongue what he had been saying to himself and wishing for: "Those are the exalted cranes, and their intercession is surely to be hoped for." When Quraysh heard that, they rejoiced. The Messenger of Allah (peace be upon him) went on with his recitation and recited the whole surah, and he prostrated at the end of the surah. The Muslims prostrated with his prostration(2), and all the polytheists in the mosque prostrated. There remained in the mosque no believer and no unbeliever who did not(3) prostrate, except al-Walid ibn al-Mughirah and Abu Uhayhah(4) Sa'id ibn al-As. These two took a handful of earth from the valley floor, raised it to their foreheads, and prostrated on it, because they were two old men and could not prostrate. Quraysh dispersed, pleased by what they had heard, and they said: Muhammad has mentioned our gods with the finest mention. And they said: We know that Allah gives life and gives death, creates and provides, but these gods of ours intercede for us with Him. So since(5) Muhammad(7) has given them(6) a share, we are with him. When evening came upon the Messenger of Allah (peace be upon him), Jibril, peace be upon him, came to him and said:
"What(1) have you done? You recited to the people what I did not bring you from Allah, Mighty and Majestic, and you said what I did not say to you." The Messenger of Allah (peace be upon him) grieved deeply and feared Allah greatly. So Allah, Mighty and Majestic, sent down this verse. Quraysh said: Muhammad has regretted what he said about the standing of our gods with Allah. So they grew even worse than they had been(2).
(309) Abu Bakr al-Harithi informed us, saying: Abu Bakr Muhammad(3) ibn Hayyan informed us,
saying: Abu Yahya al-Razi related to us, saying: Sahl al-Askari related to us, saying: Yahya related to us, from Uthman ibn al-Aswad, from Sa'id ibn Jubayr, who said: The Messenger of Allah (peace be upon him) recited "Have you seen al-Lat and al-Uzza, and Manat, the third, the other?" [53:19-20], and Satan cast upon his tongue: "Those are the exalted cranes, and their intercession is to be hoped for." The polytheists rejoiced at that and said: He has mentioned our gods. Then Jibril, peace be upon him, came to the Messenger of Allah (peace be upon him) and said: "Recite it to me(1)." When he recited it to him,
he said: As for this, I did not bring it to you; this is from Satan. So Allah, Mighty and Majestic, sent down: "We never sent before you any messenger or prophet but that, when he recited, Satan cast something into his recitation..." [to the end of the verse](2)
[22:52].
Surah Qad Aflaha(3)
(2) This story is fabricated and a lie; it is not authentic. The greatest scholars have affirmed that it is fabricated and not authentic. The hafiz Ibn Hajar, may Allah have mercy on him, tried to strengthen it in al-Fath (following 4740) because of its many routes, and the great scholar Ahmad Muhammad Shakir, may Allah have mercy on him, took him to task for this in his commentary on Jami' al-Tirmidhi 2/465, saying: "In this he erred with an error we do not accept from him, but every scholar has a slip; may Allah pardon him."
Among the scholars who ruled this false story to be fabricated are:
Ibn al-Arabi in Ahkam al-Qur'an 2/73-75, al-Qadi Iyad in his book al-Shifa 2/116-121, al-Fakhr al-Razi in his Tafsir 6/193-197, al-Qurtubi in his Tafsir 12/80-84, al-Kirmani in Sharh Sahih al-Bukhari 8/498, al-Ayni in Umdat al-Qari 9/47, and al-Shawkani in Fath al-Qadir 3/247-248, among others. The scholar al-Albani has a fine treatise exposing the falsehood of this story, which he called: "Nasb al-Majaniq [...]"
(2) Its chain is weak because it is mursal, and this story is a lie. Recorded by al-Tabari 17/188-189. Al-Suyuti mentioned it in al-Durr al-Manthur 6/65 and also attributed it to Ibn al-Mundhir, Ibn Abi Hatim and Ibn Mardawayh. See what was said a little earlier.
weak chainfabricated
Reward for Hijrah and Striving
Promises generous provision and good entrance for those who migrate or are killed in God’s cause, affirms justice in retaliation, and declares God’s help and pardon.
Signs in Rain and Sustenance
Points to rain reviving the earth and God’s control of the heavens and seas as signs of His mercy, and reminds that He gives life and death though many remain ungrateful.
One God and One Call
Notes that each community has rites, commands dispute to cease, calls to worship God alone, and affirms that God knows all and will judge differences.
The Powerlessness of Idols
Condemns worship of what cannot benefit or harm, rebukes hostility toward revelation, and presents a parable showing that false gods cannot create even a fly, while God alone is strong.
Chosen Messengers and Striving
Affirms God’s choosing of angels and human messengers, calls believers to bow, worship, and strive for God as He deserves, and urges holding firmly to Him as the best Protector.