Source: Ibn Kathir
(23) So they departed, conversing in secret low tones (saying),
(24) No Miskin (poor man) shall enter upon you into it today.
(25) And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom).
(26) But when they saw the (garden), they said: "Verily, we have gone astray,"
(27) (Then they said): "Nay! Indeed we are deprived of (the fruits)!"
(28) The best among them said: "Did I not tell you: why do you not say: Insha' Allah (If Allah wills)."
(29) They said: "Glory to Our Lord! Verily, we have been Zalimun (wrong-doers, etc.)."
(They said: "Glory to Our Lord! Verily, we have been wrongdoers.'') They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use.
(30) Then they turned one against another, in blaming.
(31) They said: "Woe to us! Verily, we were Taghun (transgressors and disobedient, etc.)
(They said: "Woe to us! Verily, we were Taghin.'') meaning, `we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.'
(32) We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord (wishing for good that He may forgive our sins, and reward us in the Hereafter)."
(We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life.'' It has also been said, "They were hoping for its reward in the abode of the Hereafter.'' And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa`id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San`a' (in Yemen). '' It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, `Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them.''
(33) Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater, if they but knew.
(34) Verily, for the Muttaqun are Gardens of delight (Paradise) with their Lord.
(35) Shall We then treat the (submitting) Muslims like the Mujrimun (criminals, polytheists, and disbelievers, etc.)?
(36) What is the matter with you? How judge you?
(37) Or have you a Book through which you learn.
(38) That you shall have all that you choose?
(39) Or you have oaths from Us, reaching to the Day of Resurrection that yours will be what you judge.
(40) Ask them, which of them will stand surety for that!
(41) Or have they "partners"? Then let them bring their "partners" if they are truthful!
After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence.
(42) (Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate (to Allah), but they (hypocrites) shall not be able to do so,
(43) Their eyes will be cast down, ignominy will cover them; they used to be called to prostrate (offer prayers), while they were healthy and good (in the life of the world, but they did not).
(44) Then leave Me Alone with such as belie this Quran. We shall punish them gradually in directions they perceive not.
(45) And I will grant them a respite. Verily, My Plan is strong.
(46) Or is it that you (O Muhammad SAW) ask them a wage so that they are heavily burdened with debt?
(Or is it that you ask them for a wage, so that they are heavily burdened with debt Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat prece- ded in Surat At-Tur. The meaning of it is, `you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'
(47) Or that the Ghaib (unseen here in this Verse it means Al-Lauh Al-Mahfuz) is in their hands so that they can write it down?
(48) So wait with patience for the Decision of your Lord, and be not like the Companion of the Fish, when he cried out (to Us) while he was in deep sorrow.
(49) Had not a Grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.
(50) But his Lord chose him and made him of the righteous.
(51) And verily, those who disbelieve would almost make you slip with their eyes through hatredness when they hear the Reminder (the Quran), and they say: "Verily, he (Muhammad SAW) is a madman!"
(52) But it is nothing else than a Reminder to all the 'Alamin (mankind, jinns and all that exists).
(So they departed, and they were whispering:) meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allah, the All-Knower of secrets and private discussions, explained what they were saying in private.
He said,
(So they departed, and they were whispering: "No poor person shall enter upon you into it today.'') meaning, some of them said to others, "Do not allow any poor person to enter upon you in it (the garden) today.''
Allah then said,
(And they went in the morning with Hard) meaning, with strength and power.
(Qadirin) meaning, they thought they had the power to do what they claimed and what they were desiring.
(But when they saw it, they said: "Verily, we have gone astray.'') meaning, when they arrived at it and came upon it, and it was in the condition which Allah changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it.
This is why they said,
(Verily, we have gone astray.) meaning, `we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn `Abbas and others. Then they changed their minds and realized with certainty that it was actually the correct path.
Then they said,
(Nay! Indeed we are deprived (of the fruits)!) meaning, `nay, this is it, but we have no portion and no share (of harvest).'
(The Awsat among them said,) Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, Muhammad bin Ka`b, Ar-Rabi` bin Anas, Ad-Dahhak and Qatadah all said, "This means the most just of them and the best of them.''
(Did I not tell you, `Why do you not Tusabbihun') Mujahid, As-Suddi and Ibn Jurayj all said that,
(Why do you not Tusabbihun) this means "why do you not say, `If Allah wills''' As-Suddi said, "Their making exception due to the will of Allah in that time was by glorifying Allah (Tasbih).'' Ibn Jarir said, "It is a person's saying, `If Allah wills.''' It has also been said that it means that the best of them said to them, "Did I not tell you, why don't you glorify Allah and thank Him for what He has given you and favored you with''
(They said: "Glory to Our Lord! Verily, we have been wrongdoers.'') They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use.
Then they said,
("...Verily, we have been wrongdoers.'' Then they turned one against another, blaming.) meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right to the harvested fruit. Thus, their response to each other was only to confess their error and sin.
(They said: "Woe to us! Verily, we were Taghin.'') meaning, `we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.'
(We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.) It has been said, "They were hoping for something better in exchange in this life.'' It has also been said, "They were hoping for its reward in the abode of the Hereafter.'' And Allah knows best. Some of the Salaf mentioned that these people were from Yemen. Sa`id bin Jubayr said, "They were from a village that was called Darawan which was six miles from San`a' (in Yemen). '' It has also been said, "They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, `Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allah took away all of what they possessed of wealth, gain and charity. Nothing remained for them.''
(Such is the punishment,) meaning, such is the punishment of whoever opposes the command of Allah, is stingy with what Allah has given him and favored him with, withholds the right of the poor and needy, and responds to Allah's blessings upon him with ungratefulness (or disbelief).
(but truly, the punishment of the Hereafter is greater if they but knew.) meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.
| The Terror of the Day of Judgement |
After Allah mentions that those who have Taqwa, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence.
(The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.) meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it.
Al-Bukhari recorded that Abu Sa`id Al-Khudri said that he heard the Prophet saying, (Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).)'' This Hadith was recorded in the Two Sahihs and other books from different routes of transmission with various wordings. It is a long Hadith that is very popular.
(Their eyes will be cast down and ignominy will cover them;) means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Every time one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing.
Then Allah says,
(Then leave Me alone with such as belie this narration.) meaning, the Qur'an. This is a sever threat which means, `leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allah says,
(We shall punish them gradually from directions they perceive not.) meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allah, but really the same matter is actually a form of humiliation (for them). This is similar to Allah's statement,
(Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.) (23:55,56)
(And I will grant them a respite. Verily, My plan is strong.) meaning, `I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allah says,
(Verily, My plan is strong.) meaning, `great against whoever opposes My command, rejects My Messengers and dares to disobey Me.'
In the Two Sahihs it is recorded from the Messenger of Allah that he said, (Verily Allah the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then he recited,
(Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.) (11:102)
(Or is it that you ask them for a wage, so that they are heavily burdened with debt Or that the Unseen is in their hands, so that they can write it down) the explanation of these two Ayat prece- ded in Surat At-Tur. The meaning of it is, `you, O Muhammad, call them to Allah without taking any wages from them. rather, you hope for the reward with Allah. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'
| The Command to be Patient and to refrain from being Hasty like Yunus was |
Allah says,
(So wait with patience) `O Muhammad, persevere against the harm your people cause you and their rejection. For verily, Allah will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.'
(and be not like the Companion of the Fish) meaning, Dhun-Nun, who was Yunus bin Matta, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allah). For He (Allah) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yunus) called out from the layers of darkness,
("That none has the right to be worshipped but You (O Allah), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers.'') (21:87)
Then Allah said concerning him,
(So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:88)
(Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.) (37:143,144) So here (in this Surah), Allah says,
(when he cried out (to Us) while he was Makzum.) Ibn `Abbas, Mujahid and As-Suddi, all said, "while he was distressed.''
Then Allah goes on to say,
(Then his Lord chose him and made him of the righteous.) Imam Ahmad recorded from `Abdullah that the Messenger of Allah said,
(It is not befitting for anyone to say that I am better than Yunus bin Matta.) Al-Bukhari recorded this Hadith and it is in the Two Sahihs reported from Abu Hurayrah.
Concerning Allah's statement,
(And verily, those who disbelieve would almost make you slip with their eyes) Ibn `Abbas, Mujahid and others have said,
(would make you slip) "In order to have some effect on you.''
(with their eyes) meaning, `they will affect you by looking at you with their eyes (i.e., the evil eye).' This means `they are jealous of you due to their hatred of you, and were it not for Allah's protection of you, defending you against them (then their evil eye would harm you).'
| The Effect of the Evil Eye is Real |
In this Ayah is a proof that the effect of the evil eye and its affliction by the command of Allah is real. Many Hadiths have been reported concerning this through numerous routes of transmission. The Hadith of Buraydah bin Al-Husayb Abu `Abdullah bin Majah recorded from Buraydah bin Al-Husayb that the Messenger of Allah said,
(There is no Ruqyah except to cure the evil eye and the sting.) This is how Ibn Majah recorded this Hadith. Imam Muslim also recorded this Hadith in his Sahih on the authority of Buraydah himself, but he did not attribute it to the Prophet . There is a story concerning this incident (as reported by Buraydah in Sahih Muslim), and At-Tirmidhi recorded the Hadith in this manner (like Muslim's version). This Hadith has also been recorded by Imam Al-Bukhari, Abu Dawud and At-Tirmidhi on the authority of `Imran bin Husayn, however, he did not attribute it to the Prophet . `Imran's wording is,
(There is no Ruqyah except to cure the evil eye and the sting.)'' Muslim recorded in his Sahih from Ibn `Abbas that the Prophet said,
(The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.) Muslim was alone in recording this Hadith, as Al-Bukhari did not mention it. It is reported from Ibn `Abbas that he said, "The Messenger of Allah used to invoke Allah's protection for Al-Hasan and Al-Husayn (his grandsons) by saying,
(I seek protection for you two by the perfect Words of Allah from every Shaytan, and dangerous creature, and from every eye that is evil.) Then he would say:
(Thus, did Ibrahim used to seek protection for Ishaq and Isma`il (his sons).)'' This Hadith was recorded by Al-Bukhari and the Sunan compilers.
Allah says,
(and they say: "Verily, he is a madman!'') meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman.'' They say this because he came with the Qur'an. Allah then says,
(But it is nothing else but a Reminder to all the creatures (`Alamin).) This is the end of the explanation (Tafsir) of Surah Nun (or Al-Qalam), and all praise and blessing belong to Allah.
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