Explaining Sūrah al-Takwīr – Shaykh Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn

1Sūrah at-Takwīr (Verses 1-14)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Beneficent, the Most Merciful.

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2The Explanation of Verses 1-14

Verse 1

﴿إِذَا الشَّمْسُ كُوِّرَتْ﴾

﴾When the sun is wrapped up﴿ This will happen on the Day of Resurrection. The name of the Sūrah التَّكْوِيْر (al-Takwīr) comes from the Arabic verb used in this verse which means to roll or wrap something… Despite the sun’s great expansiveness, its enormous size and mass, Allah, the Mighty, will wrap it up on the Day of Resurrection, rolling it upon itself until its light is lost.^[2] He will then throw it into the fire, angering those who used to worship the sun instead of Allah, as clear evidence of the senselessness of their worship. He says:

﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ﴾

Certainly! You (disbelievers) and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely), you will enter it.^[3]

However, Allah excludes from this his righteous worshippers whom others may wrongly worship; he later says in the same Sūrah:

﴿إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ﴾

Verily those for whom the good has preceded from Us, they will be removed far therefrom (Hell) [e.g. ‘Iesa (Jesus), son of Maryam (Mary); ‘Uzair (Ezra), etc.]. They shall not hear the slightest sound of it (Hell), while they abide in that which their ownselves desire.^[4]

Verse 2

﴿وَإِذَا النُّجُومُ انْكَدَرَتْ﴾

﴾And when the stars fall﴿ The stars will fall from their places just as another verse explains:

﴿وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ﴾

And when the stars have fallen and scattered;^[5]

On the Day of Resurrection, the stars will become scattered, falling from their places.

Verse 3

﴿وَإِذَا الْجِبَالُ سُيِّرَتْ﴾

﴾And when the mountains pass away﴿ These huge, solid, lofty mountains will become dust on the Day of Resurrection and disappear as Allah (تعالى) says:

﴿وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا﴾

And the mountains shall be moved away from their places and they will be as if they were a mirage.^[6]

Verse 4

﴿وَإِذَا الْعِشَارُ عُطِّلَتْ﴾

﴾And when pregnant camels are neglected﴿ This describes pregnant camels that have reached ten months in their pregnancies. These used to be some of the most precious possessions to the Arabs. They used to keep close watch over them, caring for them, providing shelter for them, and keeping them well-groomed due to their value. Yet in the hereafter, people will neither be concerned with them, nor even care to glance at them because people will be in such extreme, terrible circumstances. They will be so uncomfortable, they will forget everything and everyone else as Allah (تبارك وتعالى) says:

﴿يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ وَأُمِّهِ وَأَبِيهِ وَصَاحِبَتِهِ وَبَنِيهِ لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ﴾

That Day shall a man flee from his brother, And from his mother and his father, And from his wife and his children. Everyman, that Day, will have enough to make him careless of others.^[7]

Verse 5

﴿وَإِذَا الْوُحُوشُ حُشِرَتْ﴾

﴾And when wild beasts are gathered together﴿ The word used here describes wild animals, but all animals, whether tame or wild, will be gathered based on the statement of Allah (تعالى):

﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ ۚ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ﴾

There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.^[8]

Animals, wild and tame, will be gathered together on the Day of Resurrection and people will witness the establishment of justice and fairness for what occurred in life even among animals such that a ram with no horns will be given its rights taken by one with horns.^[9] When justice is settled between animals, Allah will command them to become dust.^[10] He (سبحانه وتعالى) settles the affairs even among animals because of his perfect justice and fairness toward his creation.

Verse 6

﴿وَإِذَا الْبِحَارُ سُجِّرَتْ﴾

﴾And when the seas are filled with fire﴿ The seas of the earth are mentioned together here because of their significance and the sheer volume they collectively make up. The world’s seas and oceans make up about three-fourths of the entire earth or perhaps more. These magnificent oceans on the Day of Resurrection will be ignited, set ablaze becoming an enormous, raging fire. At that time, the earth will dry up, leaving no water remaining on it because its seas will have turned to fiery flames.

Verse 7

﴿وَإِذَا النُّفُوسُ زُوِّجَتْ﴾

﴾And when the souls are grouped﴿ The ﴾souls﴿ here represent all mankind. They will be grouped together, each type of soul with others like it. The Arabic verb used here, from which the word زَوْج(zawj) comes, is similar to that used in the following verse, showing that grouping into types or kinds is one of its meanings:

﴿وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً﴾

And you (all) will be in three kinds (i.e. separate groups).^[11]

The meaning is similar in the following verses in which Allah uses wordings from the same root form:

﴿وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ﴾

And other torments of similar kind, all together!^[12]

﴿احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ﴾

Gather those who committed wrong, together with their kinds.^[13]

So the meaning is that all souls will be grouped together with those similar to them – the righteous people with others of righteousness, the evil people with the people of evil. Also, each religious nation will be assembled with others of the same nation:

﴿وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ۚ كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا الْيَوْمَ تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ﴾

And you will see each nation humbled to their knees (kneeling), each nation will be called to its Record (of deeds). This Day you shall be recompensed for what you used to do.^[14]

So ﴾And when the souls are grouped﴿ means that every person will be gathered with those like him, each kind together, each religious nation together.

Verse 8

﴿وَإِذَا الْمَوْءُودَةُ سُئِلَتْ﴾

﴾And when the infant girl buried alive is asked﴿ In the period of ignorance before Islam, newborn baby girls were buried alive. The Arabs before Islam used to do such a thing out of their ignorance and their evil assumption they used to believe about Allah (that the birth of a girl was something unfortunate). They used to criticize and dishonor those among them when they had a girl. If one of them received news of a newborn girl, his face would darken with gloom and he would become distressed, filled with worry and grief:

﴿يَتَوَارَىٰ مِنَ الْقَوْمِ مِنْ سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ ۗ أَلَا سَاءَ مَا يَحْكُمُونَ﴾

He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision.^[15]

If a man among the former times was told, “Congratulations, Allah has given you a girl. You have a daughter!” he becomes depressed. He then begins contemplating his options: should he keep his daughter in shame and disgrace, or should he bury her in the ground and become relieved of his dilemma? Some among them chose the former, some the latter.

They would actually bury their own daughters alive, some before they are cognizant and aware, others afterwards. It has even been reported that one person, before Islam, was digging a hole for his daughter when some dirt got in his beard. His young daughter reached to wipe the dirt away while he was digging her grave to bury her. He had no mercy in his heart for her.

This shows that the state of ignorance before Islam in such lands was completely despicable and wicked. Even wild animals care for their young, yet some people do not like their own children. Allah says: ﴾And when the infant girl buried alive is asked﴿. On the Day of Resurrection, she will be asked:

Verse 9

﴿بِأَيِّ ذَنْبٍ قُتِلَتْ﴾

﴾For what sin she was killed﴿ Has she actually committed any sin at all? Some may ask: Why would she be questioned when she was utterly oppressed, buried alive? Some were buried without even reaching a young age of being aware, having not even come close to the age of responsibility when a person’s deeds are recorded. So how could she be questioned about any sin?

The girl buried alive will be asked only as a way reprehension and blaming the one who buried her. She will be asked in front of him, “For what sin were you murdered?” An example of such questioning is if someone attacks another person in this life and the victim comes to the authorities or his case is brought forth, he may be asked, “Why were you beaten by this man?” Even if the authorities know the man was the aggressor who attacked the victim without right, the question may still be asked as a way of accusing, establishing liability against the aggressor.

So the infant girl will be asked what sin she was killed for only as a way of establishing liability against her oppressor and murderer who buried her alive. We ask Allah’s protection (from such evil).

Verse 10

﴿وَإِذَا الصُّحُفُ نُشِرَتْ﴾

﴾And when the pages are distributed﴿ The ﴾pages﴿ meant here are those on which people’s deeds are written. Know that every single deed you do, whether statement or action, is written down, recorded in these pages. On your right and left are angels:

﴿كِرَامًا كَاتِبِينَ يَعْلَمُونَ مَا تَفْعَلُونَ﴾

Kiraman (honourable) Katibin writing down (your deeds). They know all that you do.^[16]

They are constantly recording everything you do until, on the Day of Resurrection, you are presented with your book. Allah (سبحانه وتعالى) says:

﴿وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا﴾

And We have fastened every man’s deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open. (It will be said to him): “Read your book. You yourself are sufficient as a reckoner against you this Day.”^[17]

The words we are now saying, they are being written as we speak, the words you say to each other are being written, every single word spoken is written.

﴿مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ﴾

Not a word does he (or she) utter, but there is a watcher by him ready (to record it).^[18]

For this reason, the prophet (صلّى الله عليه وسلّم) said:

« مِنْ حُسْنِ إِسْلاَمِ الْمَرْءِ تَرْكُهُ مَا لاَ يَعْنِيهِ »

From the perfection of a man’s Islam is that he leaves whatever does not concern him.^[19]

And he (صلّى الله عليه وسلّم) said:

« مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ »

Whoever believes in Allah and the last day, he should speak only good or remain silent.^[20]

Everything a person says and does is written against him. Naturally, whoever speaks much will say more things he may later regret. So guard your tongue because these ﴾pages﴿ will certainly be filled with whatever you say, and they will certainly be spread open for you on the Day of Resurrection.

Verse 11

﴿وَإِذَا السَّمَاءُ كُشِطَتْ﴾

﴾And when the sky is stripped away﴿ The sky above us is now like a strong, sturdy, preserved ceiling. Allah (تعالى) says:

﴿وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ﴾

And the sky we have constructed with strength.^[21]

And he (تعالى) says:

﴿وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا﴾

And We have built above you seven strong (heavens),^[22]

Yet on the Day of Resurrection, the skies will be stripped away, pulled from their places similarly to how skin is pulled from flesh when skinning an animal, for example. Allah, the Mighty, will strip the heavens away, rolling them up and grasping them with his right hand as he says:

﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾

And the earth entirely will be (within) his grip on the Day of Resurrection, and the heavens will be rolled up in his right hand.^[23]

﴿يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ﴾

On the day when we will roll up the heaven like the rolling up of a writing scroll.^[24]

When a writer used to finish with his writings on a scroll or parchment, he would roll it up to protect his work from being torn or the words rubbed away. So the heavens will be stripped away on the Day of Resurrection and only space would be left but Allah says:

﴿وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ﴾

And the heaven will split asunder, for that Day it (the heaven will be frail (weak), and torn up, And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.^[25]

The sky that is now above us will be removed, replaced with the throne. The heavens will be rolled up in Allah’s right hand and likewise the earth will be in his grip. He will shake them and say:

« أَنَا الْمَلِكُ، أَيْنَ مُلُوكُ الْأَرْضِ »

I am the king. Where are the kings of the earth?^[26]

Verse 12

﴿وَإِذَا الْجَحِيمُ سُعِّرَتْ﴾

﴾And when Hell is set ablaze﴿ The fire of Hell will be ignited, but with what fuel will it be set ablaze? Allah says about it:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ﴾

Oh you who believe, save yourselves and your families from a fire whose fuel is men and stones.^[27]

Instead of wood or paper like the fire we know, this fire will burn people for fuel – those who disbelieved in Allah. The stones are huge stones of fire, burning fiercely and of scorching heat. This will be the blaze of Hell.

Verse 13

﴿وَإِذَا الْجَنَّةُ أُزْلِفَتْ﴾

﴾And when Paradise is brought near﴿ Paradise is the home of the righteous. Prepared there is what no eye has ever seen, no ear has ever heard of, and what has never been imagined by a human heart.^[28] It will be ﴾brought near﴿ and adorned, the very sight of it made pleasing. Compare Paradise to Hell as it is briefly presented here: the final home of the disbelievers will be set ablaze and fueled while the final home of the righteous will be brought near and beautified for them.^[29]

When we read these verses we’ve just covered: ﴾When the sun is wrapped up, and when the stars fall, and when the mountains pass away, and when pregnant camels are neglected, and when wild beasts are gathered together, and when the seas are filled with fire, and when the souls are grouped, and when the infant girl buried alive is asked for what sin she was killed, and when the pages are distributed, and when the sky is stripped away, and when Hell is set ablaze, and when Paradise is brought near﴿ These thirteen (adverbial) clauses until now have not been connected with the independent clause that it modifies; each clause establishes a dependent relationship with information that has not yet come. ﴾When the sun is wrapped up…﴿ – then what? What will happen when these conditions are fulfilled and these events take place? Until now, the answer has not yet come in this Surah. Then Allah tells us:

Verse 14

﴿عَلِمَتْ نَفْسٌ مَا أَحْضَرَتْ﴾

﴾Every soul will (then) know what it has brought (with it of deeds)﴿ Whatever good or bad every soul did in life will be present with it.

﴿يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا وَمَا عَمِلَتْ مِنْ سُوءٍ﴾

The day every soul will find what it has done of good present (before it) and what it has done of evil.^[30]

Everyone will have brought their evil deeds along with them on the Day of Resurrection.

﴿تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ﴾

It (a soul) will wish that between itself and that (evil) was a great distance. And Allah warns you of himself.^[31]

On that day, every soul will know and recognize all good and bad deeds (beliefs, statements, actions) it has brought. During our lives, we know what good and bad things we do, but how quick we are to forget. We forget so many things we do, deeds of obedience to Allah and our sins. But are they lost when we forget them? No, by Allah they remain with us. On the Day of Judgment, you yourself will bring them with you, present them, and confess that it was indeed you that did all of it. This is the time about which Allah (تعالى) says: ﴾Every soul will (then) know what it has brought﴿.

Every person must think carefully about these amazing yet frightening verses and genuinely take the intended lesson and warning from them. We have to believe in these events as if we see and witness them now. In fact, anything Allah informs us about, we should have more certainty regarding such events than those we may witness with our own eyes or hear with our ears. This is because any information that comes from Allah never contains lies or inaccuracies; it is always the absolute truth. However, many times we see or hear things about which we are uncertain or from which we get false impressions.

You may see something far away and imagine it to be something when in reality it turns out to be something else. Similarly, you could hear a sound, imagine it to be something specific, yet it is actually something different. Such things are only dependent on the strength of our (created) senses. Yet information that comes from Allah (عزّ وجلّ), if we understand its meaning and significance, can never be denied or imagined to be something other than what Allah explains. Rather, such news is the complete truth and should instill within us total confidence and acceptance.

The events which Allah has mentioned in these verses are real events that will actually occur as he described them. Therefore, we must believe in them as if we see them happening in front of us. After believing in them, we must then act according to the lessons and warnings contained within the verses, doing whatever Allah has instructed us to do and avoiding anything he has forbidden. Only then will we become people of the Quran – those who read it as it is meant to be read.

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3Sūrah at-Takwīr (Verses 15-25)

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4The Explanation of Verses 15-25

Verse 15

﴿فَلَا أُقْسِمُ بِالْخُنَّسِ﴾

﴾So I swear by the retreating stars﴿ Although Allah’s statement ﴾So I swear﴿ contains the Arabic word ال(lā), it is not as some people think that this carries the meaning of negation as the same word does in other instances. Rather, this is an Arabic grammar form to place emphasis on an oath. As for ﴾the retreating stars﴿, these are the stars that return from where they came. For instance, you may see them at the highest part of the horizon then later they return back to the farthest part. And this is because—and Allah knows best—these particular stars are higher and farther away. So the stars beneath them appear to the eye as if they move faster.

Verse 16

﴿الْجَوَارِ الْكُنَّسِ﴾

﴾That run (their courses) then disappear﴿ Still describing the stars, ﴾disappear﴿ here refers to when the stars “set.” Allah swears by these stars then he swears by the night and day:

Verse 17

﴿وَاللَّيْلِ إِذَا عَسْعَسَ﴾

﴾And by the night as it approaches﴿ The word عَسْعَس(a’s-a’s) means to approach, and it has been said that it can also mean “depart” instead. In Arabic, this word (like other words) could be correctly understood to have two different, even contradictory, meanings depending on the context and usage. But what seems more correct is that it means “approaches” here to match the context of the oath that follows it which is his statement:

Verse 18

﴿وَالصُّبْحِ إِذَا تَنَفَّسَ﴾

﴾And by the dawn as it brightens﴿ So Allah swears by the night during its approach and by the day during its approach. He swears by these two aspects of creation because of how astonishing these incidents (sunset and daybreak) are and because they are two of Allah’s greatest and clearest signs. Who is able to bring forth the day when night has fallen? Who has the power to bring the night during the day? Allah (عزّ وجلّ) says:

﴿قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَاءٍ ۖ أَفَلَا تَسْمَعُونَ قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ وَمِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ﴾

Say (O Muhammad SAW): “Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you light? Will you not then hear?” Say (O Muhammad SAW): “Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you night wherein you rest? Will you not then see?” It is out of His Mercy that He has put for you night and day, that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day), and in order that you may be grateful.^[33]

Allah swears by these magnificent creations, the night and day, due to the significance of the point he is making with his oath, and that is:

Verse 19

﴿إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ﴾

﴾It is indeed the word of a noble messenger﴿ ﴾It﴿ refers to the Quran. As for ﴾the word of a noble messenger﴿, this messenger is the angel Jibrīl (Gabriel) (عليه السلام). He is the messenger of Allah to all the human messengers, bringing them the revelation given to him by Allah. Allah describes Jibrīl as being noble and with magnificence in appearance as Allah said in another verse:

﴿ذُو مِرَّةٍ فَاسْتَوَىٰ﴾

Dhu Mirrah (free from any defect in body and mind), Fastawa [then he (Jibrael – Gabriel) rose and became stable]. [Tafsir At-Tabari].^[34]

The scholars explain ﴾absolute splendor﴿ to mean magnificent form and glorious appearance. So Angel Jibrīl (عليه السلام) is described as such and also as being ﴾noble﴿.

Verse 20

﴿ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ﴾

﴾Owner of power and, with the owner of the throne, a high rank﴿ By ﴾Owner of power﴿, Allah continues to describe Jibrīl as having amazing power. The prophet (صلّى الله عليه وسلّم) once saw Jibrīl in his true form in which Allah created him. He had six hundred wings and filled the entire horizon due to his enormity and grandeur (عليه الصلاة والسلام).^[35] ﴾and, with the owner of the throne﴿ The ﴾owner of the throne﴿ is Allah (جلّ وعلا). The throne is above everything and above the throne is the Lord of all creations (عزّ وجلّ).^[36] Allah also says, describing himself with a similar title:

﴿رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ لِيُنْذِرَ يَوْمَ التَّلَاقِ﴾

(He is Allah) Owner of High Ranks and Degrees, the Owner of the Throne. He sends the Inspiration by His Command to any of His slaves He wills, that he (the person who receives inspiration) may warn (men) of the Day of Mutual Meeting (i.e. The Day of Resurrection).^[37]

So Allah is the ﴾owner of the throne﴿. ﴾a high rank﴿ means a high status, prestige, and standing. Jibrīl occupies a position of dignity and honor with Allah. For this reason, Allah specifically chose him, making him responsible for the greatest blessing ever given to mankind – revelation.

If we consider the blessings Allah has sent down, we find they are of two types. The first type of blessing is not specific to people. Rather animals share in this type. It is the favors Allah provides to people and animals with which they maintain or enjoy themselves. These are the physical blessings of the body: food, drink, marriage and spouses (or mates), and shelter. These types of things both people and other creatures benefit from, and people especially enjoy them. Humans naturally find enjoyment in their food, their drink, their spouses and homes. Animals too enjoy these things.

There is a second type of blessing specific to people. It is the revealed, legislated beliefs and rules Allah sent down to his messengers to correct the lives of his creation. People’s lives cannot be set right, and especially not truly become peaceful and pleasant, without such divine legislation.

﴿مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ﴾

Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).^[38]

A believer who does righteous deeds is the one who will achieve a pleasant life in this world and will be rewarded plentifully in the hereafter. By Allah, if we could examine the lives of kings, sons of kings, ministers and their sons, princes and their sons, the rich and powerful, and we compared their lives (those who are not true believers among them) with someone who truly believes in Allah and does righteous deeds, we would discover that the believer still has a more pleasant life, a clearer, more relaxed mind, and he is more reassured, less-stressed. This is because only Allah holds the keys to control the heavens and earth, and he is sufficient and responsible for the well-being of his worshippers. ﴾Whoever does good whether male or female while he is a believer, we will certainly make him live a happy life﴿.

You will find the true believer who works righteousness with a content heart, comforting and often in high spirits, satisfied with whatever Allah has decreed for him. When anything good in life happens to him, he is thankful to Allah; when anything else happens to him, he is patient. He then apologizes to Allah, knowing full well that anything that afflicts him may be because of his own sins, so he returns back to Allah (

عزّ وجلّ). The prophet (صلّى الله عليه وسلّم) said:

« عَجَبًا لِأَمْرِ الْمُؤْمِنِ، إِنَّ أَمْرَهُ كُلَّهُ خَيْرٌ وَلَيْسَ ذَاكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ »

The affairs of a believer are amazing. All of his circumstances are good and that is for no one but a true believer. If something of prosperity happens to him, he is thankful and that is good for him. And if something of hardship happens to him, he is patient and that is also good for him.^[39]

The prophet (صلّى الله عليه وسلّم) has certainly spoken truthfully here.

Therefore, the greatest blessing Allah has given to creation is that of this religion by which people’s lives are supported in this world and the next. However, the real life is the life of the hereafter,^[40] and this is indicated by a verse in Sūrh al-Fajr:

﴿وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي﴾

And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him? He will say: “Alas! Would that I had sent forth (good deeds) for (this) my life!”^[41]

This worldly life is nothing; the real, true life is the hereafter. Still, whoever works for the next life will also be given a good life in this world. So a true believer who constantly does good is one who gains the best of both worlds, this life and the life of the hereafter. As for a disbeliever in Allah, he loses this life and the next:

﴿فَاعْبُدُوا مَا شِئْتُمْ مِنْ دُونِهِ ۗ قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ﴾

So worship what you like besides Him. Say (O Muhammad SAW): “The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!”^[42]

Verse 21

﴿مُطَاعٍ ثَمَّ أَمِينٍ﴾

﴾Obeyed there (in the heavens) and trustworthy﴿ Still describing Jibrīl, Allah says he is ﴾trustworthy﴿, dependable and unfailing in whatever commands he is given. If Jibrīl is ﴾Obeyed﴿ then who obeys him? Scholars say it is the other angels who obey him because Jibrīl is the one who descends with the commands of Allah. He then instructs the other angels who obey Jibrīl.^[43] So Jibrīl has authority and a position of leadership among all the other angels. Similarly, the messengers among people, those to whom Jibrīl brings revelation, they too have a position of authority and leadership among all other people.

﴿وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَاحْذَرُوا ۚ فَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ﴾

And obey Allah and the Messenger (Muhammad SAW), and beware (of even coming near to drinking or gambling or Al-Ansab, or Al-Azlam, etc.) and fear Allah. Then if you turn away, you should know that it is Our Messenger’s duty to convey (the Message) in the clearest way.^[44]

In these verses: ﴾It is indeed the word of a noble messenger, owner of power and, with the owner of the throne, a high rank﴿, Allah (عزّ وجلّ) swears that this Quran is the speech of such a noble messenger, the angel Jibrīl (عليه الصلاة والسلام). Yet in another verse in Sūrah al-Ḥāqqah, Allah (سبحانه وتعالى) swears that the Quran is the speech of a noble messenger among mankind. He says:

﴿فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ وَمَا لَا تُبْصِرُونَ إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَا تُؤْمِنُونَ﴾

So I swear by whatsoever you see, And by whatsoever you see not, That this is verily the word of an honoured Messenger [i.e. Jibrael (Gabriel) or Muhammad SAW which he has brought from Allah]. It is not the word of a poet, little is that you believe!^[45]

The messenger mentioned in Sūrah al-Takwīr is the messenger among angels, Jibrīl (عليه الصلاة والسلام). And the messenger mentioned here in Sūrah al-Ḥāqqah is the messenger among men, Muhammad (عليه الصلاة والسلام), and this is clear based on the contexts.

For example, when Allah says, ﴾It is indeed the word of a noble messenger, owner of power and, with the owner of the throne, a high rank﴿, these are descriptions of Jibrīl because he is the one with Allah. As for Muhammad (صلّى الله عليه وسلّم), he is in the earth.

Similarly, in Sūrah al-Ḥāqqah, Allah says, ﴾So I swear by what you see and what you do not see. Most certainly, it is the word of a noble messenger, and it is not the speech of a poet﴿, refuting the disbelievers who accused the prophet of being nothing more than a poet or a fortune-teller.

Which oath is greater: ﴾I swear by the retreating stars that run (their courses) then disappear. And by the night as it approaches. And by the dawn as it brightens. It is indeed the word of a noble messenger, owner of power and, with the owner of the throne, a high rank﴿ or: ﴾I swear by what you see and what you do not see. Most certainly, it is the word of a noble messenger﴿?

The second oath (from Sūrah al-Ḥāqqah) is certainly greater as there is nothing more general and comprehensive than ﴾I swear by what you see and what you do not see﴿ – everything we see and cannot see. Here Allah is swearing by everything.

As for his oath in Sūrah al-Takwīr, ﴾I swear by the retreating stars that run (their courses) then disappear. And by the night as it approaches. And by the dawn as it brightens﴿ – here Allah swears by heavenly signs, the celestial objects which more closely befit the messenger Allah swears about, Angel Jibrīl, because he is the angel with Allah.

Here is a question: Why does Allah describe the Quran as being the speech of a human messenger or one from the angels? He is certainly an excellent messenger among angels who conveys it to the messenger among men who then conveys it to the human world. The Quran is described as being their speech by way of conveyance or representation. Still, it surely remains the speech of Allah, the original speaker (عزّ وجلّ). The point is that the Quran is the actual, spoken speech of Allah, yet it can be described as Jibrīl’s speech when he conveys it to Muhammad (صلّى الله عليه وسلّم), and the prophet’s speech as he delivers it to mankind.

Verse 22

﴿وَمَا صَاحِبُكُمْ بِمَجْنُونٍ﴾

﴾And your companion is not at all mad﴿ Here, ﴾your companion﴿ refers to Allah’s messenger, Muhammad (صلّى الله عليه وسلّم). Consider how Allah says ﴾your companion﴿ meaning, your companion whom you all know very well. He has always been among you. He spent forty years with you in Mecca before his prophethood. You know him; you know his honesty, his loyalty, even nicknaming him “The Trustworthy.”

﴾your companion is not at all mad﴿ He is not crazy or insane. Rather, he is the most intelligent, reasonable, and wisest man among you. He is the most complete in intellect, the clearest in insight of you all.

Verse 23

﴿وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ﴾

﴾And he (Muhammad) certainly saw him in the clear horizon﴿ ﴾he (Muhammad) certainly saw him﴿ Meaning: The prophet (صلّى الله عليه وسلّم) saw the angel Jibrīl ﴾in the clear horizon﴿, actually seeing him in his natural form high up in the sky.

The messenger (صلّى الله عليه وسلّم) saw Jibrīl in his natural form twice: once at the Cave of Ḥirā and once in the seventh heaven during his ascension into the heavens.^[46] This verse, however, is regarding the sighting at the Cave of Ḥirā because it says ﴾in the clear horizon﴿, meaning Muhammad (صلّى الله عليه وسلّم) was on earth.^[47]

Verse 24

﴿وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ﴾

﴾And he does not withhold knowledge of the unseen﴿ Here, ﴾And he﴿ refers to Muhammad (صلّى الله عليه وسلّم) and ﴾knowledge of the unseen﴿ refers to the revelation that has come to him from Allah. He (صلّى الله عليه وسلّم) could never be justly accused of any form of deceit regarding the revelation; he neither changed nor withheld any part of it. Rather, he was the most loyal, unwavering person of all mankind in sharing what was revealed to him. He took every opportunity to teach it to people according to what suited the circumstances. The prophet (صلّى الله عليه وسلّم) was the farthest from any form of dishonesty or treachery due to his complete truthfulness.

Verse 25

﴿وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ﴾

﴾And it is not the word of a cursed Satan﴿ It contains no speech of any despised devils, human or Jinn, such as fortune-tellers who may be inspired by Jinn devils who mix inspiration with lies. These fortune-tellers then deceive people into thinking they speak the truth.

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5Sūrah at-Takwīr (Verses 26-29)

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6The Explanation of Verses 26-29

Verse 26-27

﴿فَأَيْنَ تَذْهَبُونَ ۝ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ﴾

﴾So where are you going? It is only a reminder to the worlds﴿ ﴾It﴿ here refers to the Quran that Muhammad (صلّى الله عليه وسلّم) came with and that was brought down to his heart by Jibrīl. ﴾It is only a reminder﴿ The Arabic word ذِكْر(dhikr) here means both a reminder and something to remember. It is a reminder to the worlds and something worthy for them to remember. So people should remember it and take the intended lessons from it of which they are reminded. As for ﴾the worlds﴿, the Arabic word عَالَمِيْن (‘ālamīn) includes anyone to whom Allah’s messenger (صلّى الله عليه وسلّم) was sent as Allah says in other verses (using the same Arabic word):

﴿وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ﴾

And We have sent you (O Muhammad SAW) not but as a mercy for the ‘Alamin (mankind, jinns and all that exists).^[49]

And:

﴿تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا﴾

Blessed be He Who sent down the criterion (of right and wrong, i.e. this Quran) to His slave (Muhammad SAW) that he may be a warner to the ‘Alamin (mankind and jinns).^[50]

So ﴾the worlds﴿ is anyone to whom Muhammad (صلّى الله عليه وسلّم) was sent (i.e. all mankind and Jinn from his time until the Day of Resurrection).

Verse 28

﴿لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ﴾

﴾For whoever wills among you to take the straight path﴿ ﴾For whoever wills﴿ is connected to what came before it, ﴾It is only a reminder to the worlds, for whoever among you wills to take the straight path﴿. As for those who choose not to take the straight path, they neither accept the reminder, nor do they gain any benefit from it. Allah says about those who do accept the reminder:

﴿إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ﴾

Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.^[51]

For anyone who does not want to take this straight path, there is no way to benefit such a person with this Quran.

The Issue of Freewill

Here is a question: Do people actually have freewill to do as they choose? Yes, people have the freedom to choose as they will. Allah (عزّ وجلّ) has allowed each person the freedom of choice and freewill; if he wants, he does something, if not he does not do it. If this were not the case—if people had no freewill—then anyone to whom the messengers were sent would have an excuse against Allah to plead (because they disbelieved): “We had no choice in the matter.”

So yes, people certainly have the freedom to act on their choices. Each individual knows that if he decides, for example, to visit Mecca, Medina, or some other place, it is by his choice. Anytime a person makes a choice, it is by his own decision. He neither feels others force his choice on him or force him to prefer one thing over another.

Similarly, if an individual chooses to obey Allah, it is by his own choice. And should someone choose to commit a sin, it is also by his own choice. So people do have freewill yet we know with total certainty that people will never “will,” or actually make something happen (including his own actions), unless Allah has willed it to happen before it happens. For this reason, after ﴾For whoever wills among you to take the straight path﴿ Allah then clarifies: ﴾And you do not will unless Allah wills﴿.

We do not will for anything to happen unless Allah has already allowed it to happen. So when anything happens, we know Allah has obviously allowed it to take place. If Allah had not allowed it to happen, we could not have willed it to occur ourselves as Allah (تعالى) says:

﴿وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ آمَنَ وَمِنْهُمْ مَنْ كَفَرَ ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا﴾

If Allah had willed, those (generations) succeeding them would not have fought each other after the clear proofs had come to them. But they differed, so some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other.^[52]

So after we have done anything, we know we chose to do it based on our will and choice, but we also know that this occurred by the will of Allah (عزّ وجلّ). If he had not willed it, we would not have accomplished it.

Now we come to another question: Based on the points above, we then have an excuse to commit sins because whatever happens, Allah allows it and has willed it. We say no, we have no justification for sinning because we have no way of knowing whether Allah has willed something or not until after we have done the deed – after we have chosen to do it. We cannot say, “Allah has willed this for me,” until the sin has already taken place. So once the sin does take place, once it is committed, why was it committed? Because of our freewill and our choice to do it. Therefore, sinners have no justification or excuse before Allah. He nullifies this claim by saying:

﴿سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ شَيْءٍ ۚ كَذَٰلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّىٰ ذَاقُوا بَأْسَنَا﴾

Those who associated others (in worship) with Allah will say, “If Allah had willed, we would not have associated partners with him, nor would our fathers, and we would not have forbidden anything (against his will).” Likewise, those before them denied until they tasted our punishment.^[53]

If they had any justification for making their Shirk (worshipping others with Allah), then they would not have been punished by Allah; they would have been spared the punishment. But they had no right or excuse to worship others, so they were punished.

As another example, consider that if someone were informed about a land, safe and peaceful, with sufficient provision and affluence for everyone, everywhere and with successful commerce and a strong economy not found in another land. At the same time, the person is also told of a land where people constantly fear for their lives, live in chaos, having no reliable economy, no law and order, no guaranteed safety for anyone. To which land would he choose to travel? Of course, he travels to the first land and he does not imagine someone, somewhere has forced him to make his decision. He chose the first land based on his own determination and freewill.

We have before us now a similar choice: a path to good and a path leading to evil. Allah has already clearly simplified the two for us: this is the path to Paradise, this one to Hell. In addition, he explained some of what is waiting for us in Paradise of blessings and enjoyment and some punishments that await us in the fire. Which path do we take? Clearly, we would choose the path to Paradise just like we would choose to move to the peaceful land over the land in turmoil. Had we chosen the path to the fire, we alone would have justifiably been to blame. We would have made the worst, most foolish choice just as if we had decided to move to the land of fear and instability. Everyone would understandably hold us responsible for our own choice.

Therefore, in Allah’s statement ﴾For whoever wills among you﴿, he confirms that each individual has the choice and will to decide his actions; he has freewill. Still, we know that even before we do or will anything, once it has happened, we know full well that Allah willed it to happen. Otherwise, it would not have occurred.

Many times, people become determined to do something, yet at the last minute they find themselves unable to do it for whatever reason. This is because Allah did not will such an action to take place. For example, we may decide to go to the mosque to attend a lecture, yet on our way there, we may then remember we have some other obligations which prevent us from attending.

As a final example, it is said that a common Bedouin, knowing little about the details of religion, was asked, “How do you know you have a Lord?” he answered, “By unfulfilled determination and changes in plans.” In other words, a person may be fully determined to do something, completely resolved and able to do it. Yet, something totally contradictory to his intentions occurs. Who changed his resolve? He does not think someone made him prefer something over his original decision. Instead, Allah simply did not will it to happen.

Similarly, a person may plan to do something and sets out to accomplish his plans, but he then finds within himself some reason not to carry out his plans. It may be something physically preventing him or simply a change of mind; he decides to do something else instead. All of this is from Allah (عزّ وجلّ).

To conclude the issue, Allah says: ﴾For whoever wills among you to take the straight path﴿. Here, the Arabic noun for the verb used is اِسْتِقَامَة (istiqāmah) which means “moderation.” And there is nothing more moderate or just than the justice found within Allah’s legislated religion. Previous legislations were suitable for earlier nations, appropriate for their time, place, and circumstances. Likewise, after the mission of the messenger Muhammad (صلّى الله عليه وسلّم), the legislation he brought is suitable and applicable to those to whom he was sent – everyone from the beginning of his mission until the end of this world.

There is a well-known saying in our religion: The religion of Islam is suitable and ensures the well-being of every time, place, and circumstance. When people stick to it, Allah corrects the affairs of creation.

Consider that a person is instructed to pray standing. If he is unable to stand, then sitting, and if unable to sit, he may pray lying down. In this way, the religion is suitable and easily applied—and progressive—according to the circumstances of each individual. This religion is appropriate for every time, place, and condition. Similarly, someone who washes for prayer may use water if he is able or has it. Otherwise, he may use clean sand or even pray without washing at all. This is because Allah’s religious legislation, all of it, is based on moderation and justice. There is no unfairness, discrimination, oppression, strictness or hardship in it. For this reason, Allah refers to it as ﴾the straight path﴿.

The opposite of this istiqāmah, this moderation or “straightness,” is deviation – deviation to the side of extremism and intolerance or deviation to the side of negligence and slackness. So people follow three different paths regarding the religion of Allah: 1) the path of extremism, intolerance, or extravagance; 2) the path of negligence and carelessness, and 3) the path of moderation between the two extremes. This third path is the ﴾the straight path﴿, the praiseworthy manner of following the religion of Allah. As for the first and second paths, extremism and negligence, both lead to destruction. They destroy their followers with excessiveness or negligence. For example, the prophet (صلّى الله عليه وسلّم) forbade people from going to the extreme of intolerance and harshness; he said:

« هَلَكَ الْمُتَنَطِّعُونَ، هَلَكَ الْمُتَنَطِّعُونَ، هَلَكَ الْمُتَنَطِّعُونَ »

The harsh ones are destroyed, the harsh ones are destroyed, the harsh ones are destroyed.^[54]

Harshness brings about hardship and causes people to leave the religion of Allah (عزّ وجلّ). The other extreme, that of negligence and carelessness, has also been criticized. Allah says, describing the hypocrites:

﴿وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا﴾

And when they stand up for prayer, they stand with laziness and (only) to be seen of men, and they do not remember Allah but little.^[55]

The religion of Allah is one of moderation, between extremism and negligence, and this is why Allah says: ﴾For whoever wills among you to take the straight path﴿. Whoever wills to take this path, let him not deviate right or left. He should constantly remain straight on his religion.

As for this “straightness” as it relates to behaving with the creator—which is to worship him alone—it also relates to one’s behavior with his creation. So your character toward people should be between these two extremes. Neither be harsh, intolerant, and overly strict; nor be careless, or behave as inferior or feeble. Rather, behave with seriousness though with leniency toward others.

Some scholars used to advise judges to be lenient yet without weakness, strong yet without harshness. One’s leniency and gentleness should not lead him to become weak, yet one’s strength should not lead him to behave harshly with others. Instead, a person should be lenient but not weak, strong without harshness so that he achieves moderation in all his affairs. You find some people always acting rough, inflexible, or confrontational as if he is above everyone else. This is wrong. Others you see them among people as if they were worthless, so humble that they belittle themselves. They behave totally indifferent or as if they have no dignity. This is also wrong.

People should be between the two extremes as was the guidance and character of the prophet (صلّى الله عليه وسلّم). He was tough in situations which called for that, gentle when gentleness was appropriate. So we should try to behave with others with seriousness and determination yet also with leniency and mercy.

Verse 29

﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ﴾

﴾And you do not will unless Allah wills, the Lord of the worlds﴿ It is impossible for people to will anything to happen against the will of Allah (عزّ وجلّ). If you were to set out to do anything that Allah has not already decided to allow, you would not be able to accomplish it. You would find some obstacles preventing you from whatever you were determined to do if he had not willed it.

﴾the Lord of the worlds﴿ implies the comprehensive lordship of Allah. But although Allah’s lordship is all-encompassing, we must know that the Arabic word here, عَالَمِيْن (‘ālamīn), does not carry the exact meaning as it did in the previous verse: ﴾It is only a reminder to the worlds﴿. As we mentioned, in ﴾It is only a reminder to the worlds﴿, “the worlds” refers only to those to whom the messenger was sent. As for “the worlds” in ﴾the Lord of the worlds﴿, the meaning is everything besides Allah. Everything in existence other than Allah is part of this ‘ālamīn because there is only a Lord and everything else under his lordship.

So whenever we read ﴾the Lord of the worlds﴿, we should understand that it refers to anything and everything in existence other than Allah. It is as Muhammad Ibn ‘Abdul-Wahhāb said, explaining the word ‘ālamīn (which is plural of عَالَم– ‘ālam) in his book Thalāthah al-Uṣūl, “Everything other than Allah is part of this ‘ālam and I am one of the ‘ālam.”^[56]

To conclude, this is an amazing yet frightening chapter. In it is a reminder and lesson and every believer must read it while carefully contemplating its lessons. Similarly, one must contemplate the rest of the Quran’s chapters and verses so that he or she may receive the intended lessons contain therein and gain benefit from the book.

We ask Allah to make us and you learn the intended lessons from his book, from the Sunnah of his messenger (صلّى الله عليه وسلّم), and from his universal signs, for surely Allah is capable of anything.

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