Tafsir

The first five verses of Sūrah al-ʿAlaq were the very first verses of the Quran to be revealed. The remainder of the Sūrah was revealed a few months or years later during the Makkan era. The scholars differ on exactly when the remaining verses were revealed but the story of its revelation makes it very clear that these are Makkan verses. As a result, this Sūrah is a Makkan Sūrah by consensus. It consists of 19 verses, the first five of which were the first revelation.

Reasons for Revelation

The reason for revelation of both sets of verses are clearly narrated in authentic hadiths. Regarding the first five verses, Ṣaḥīḥ al-Bukhārī includes a lengthy narration about its revelation. The narration is as follows.

ʿĀʾisha, the mother of the faithful believers, narrates; the commencement of the Divine Inspiration to Allah’s Messenger (peace be upon him) was in the form of good dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hīra where he used to worship (Allah alone) continuously for many days before his desire to see his family.

He used to take with him the journey food for the stay and then come back to (his wife) Khadīja to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hīra. The angel came to him and asked him to read. The Prophet (peace be upon him) replied, “I do not know how to read.”

The Prophet (peace be upon him) added, “The angel caught me (forcefully) and pressed me so hard that I could not bear it anymore. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it anymore. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read)?’

Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the name of your Lord, Who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous.” (96:1, 96:2, 96:3)

Then Allah’s Messenger (peace be upon him) returned with the Inspiration and with his heart beating severely. Then he went to Khadīja bint al-Khuwaylid and said, “Cover me! Cover me!” They covered him till his fear was over and after that, he told her everything that had happened and said, “I fear that something may happen to me.”

Khadīja replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously, and assist the deserving calamity-afflicted ones.”

Ṣaḥīḥ al-Bukhārī 1:3

Regarding the second set of verses, the following has been narrated as its reason for revelation.

Abū Huraira reported that Abū Jahl asked (people) whether Muhammad placed his face (on the ground) in their presence. It was said to him: Yes. He said: By Lāt and ʿUzza. If I were to see him do that, I would trample his neck, or I would smear his face with dust.

He came to Allah’s Messenger (peace be upon him) as he was engaged in prayer and thought of trampling his neck (and the people say) that he came near him but turned upon his heels and tried to repulse something with his hands. It was said to him: What is the matter with you?

He said: There is between me and him a ditch of fire and terror and wings. Thereupon Allah’s Messenger (may peace be upon him) said: If he were to come near me the angels would have torn him to pieces.

Then Allah, the Exalted and Glorious, revealed these verses; “In fact, man oversteps all bounds, because he looks upon himself as self-sufficient. Surely to your Lord is the return. Have you seen him who forbids a servant when he prays? Do you see if he is on the right way, or enjoins the observance of piety?

Do you see if he [Abū Jahl] disbelieves and turns away? Does he not know that Allah sees? Nay, if he desists not, We will seize him by the forelock, a lying, sinful forelock. Then let him summon his council. We will summon the guards of Hell. Nay! Obey not thou him, but kneel down, and come near.” (96:6-19).

Ṣaḥīḥ Muslim 52:41

These two narrations give us a clear picture of the events surrounding the revelation of this Sūrah.

The Call to Knowledge

The first revelation to the Prophet (peace be upon him) called on him and his followers to recite in the name of the Lord. There are two commands included in this verse, the first is to recite the Quran, and the second is to begin our recitation with the Basmala.

The first revelation was a call to recite, study, ponder over and reflect on the Quran. Doing so should lead to increase in faith and practice of Islam. A major problem in our times is that the majority of people have abandoned reciting the Quran with understanding. This has created a barrier between us and piety. The way back begins going back to the Quran.

Allah then reminds us of some of His Favors. He created us in a miraculous way, and gifted us with language and the ability to learn. These two skills, complex languages and the ability to study, are unique to the human race. They are two of the qualities that make humans the best of creation, and give us an advantage over other creatures.

In reminding us of these favors, Allah is calling us to use them in ways that are beneficial. Reading, writing, talking, and learning should all lead a person closer to Allah. A believer should immerse himself in books and classes that increase his faith and piety. The foundation of our faith is knowledge, and it begins with the Quran. These verses remain a reminder to all of us to never stop reciting the Quran and reflecting over its meanings.

The Arrogance of Abū Jahl

The remainder of the Surah was revealed regarding Abū Jahl and his arrogant attitude towards Islam. Abū Jahl had seen clear signs that Islam is the truth, yet openly rejected it and opposed it all his life. He dedicated his life to fighting the truth, despite seen obvious proof that it was the truth.

In these verses, Allah condemns Abū Jahl for his arrogance and lies, for trying to prevent people from worshipping their Creator, and for thinking that he is self-sufficient. Many of the early revelations condemned self-sufficiency due to its prevalence among the elite of the Quraysh.

The leaders of the Quraysh were wealthy and powerful people. They attributed all of their success to their own intellects and skills. They denied that Allah had anything to do with it, and that He is the true provider. In their delusion, they grew arrogant and began to look down upon the poor. This mindset was one of the primary reasons why they rejected Islam. They couldn’t stomach the idea of a religion that attributed sustenance to God, and treated the wealth and the poor as equal.

Modern Capitalistic societies suffer from this same delusion. Many billionaires boast about being self-made. They attribute all their success to themselves, and remove God from the equation altogether. They look down upon the poor as lazy and unworthy of wealth. In doing so, they repeat the mistakes of Abū Jahl and risk following in his footsteps.

Islam calls on us to maintain humility in all situations. A believer works hard and does his best. But the believer also knows that all sustenance is from Allah. So he is grateful to Allah, content and generous. He does not look down upon people due to their poverty or circumstances. He knows that the only criterion for superiority is piety and only Allah knows who is truly pious.

This Sūrah offers us a duel message of the right and wrong way. The way of reciting the Quran, studying, and seeking authentic knowledge leads to Paradise. The qualities of Abū Jahl lead to the Hellfire. It is the duty of every person to choose their path in life, “So prostrate and come close (to your Lord).” (96:19)

To learn more Tafsir of the Quran, check out my ebook Themes of the Quran, available here.

Sūrah at-Tīn is a beautiful short Sūrah at-Tīn focused on reminding mankind of their potential for great piety and great evil. It is an early Makkan Sūrah comprised of just eight short verses. The first three verses are an oath of various aspects of creation. The middle three verses represent the core message of the Sūrah regarding the potential of mankind. The final two verses are a warning to those who reject this message.

The core theme of this Sūrah is humanity and our potential. Allah created humans with a sound pure nature, and gave it the potential for piety. Those who choose the opposite path end up the worst of creation due to their sin, rebelliousness and lack of purpose. It is this core theme that Allah calls upon us to reflect upon in this Sūrah.

A Symbolic Oath

There is a lot of discussion in the books of Tafsīr regarding the oath at the beginning of this Sūrah. It begins with an oath on the fig and the olive tree, followed by an oath on Mount Sinai and “this blessed city” i.e. Makkah. Scholars have discussed at length what these four things have in common.

The strongest opinion seems to be the opinion of the great companion ʿAbdullah Ibn ʿAbbās (RA). He stated that these four oaths represent four great messengers and their messages. The fig represents Prophet Nūḥ (AS) as he built his Masjid on a Mountain abundant in figs. The olive tree represent Jerusalem and message that Prophet Ibrāhīm (AS) brought to that land. Mount Sinai represents Prophet Mūsā (AS) as it is where he spoke to Allah. Finally, Makkah represents the final message of Islam that was revealed to Prophet Muḥammad (peace be upon him) in Makkah.

These oaths serve as a reminder that the message of Islam is not a new message. It is a continuation and conclusion of a series of messages sent to various messengers across the globe. Each of these prophets represented the same message from the same Creator. They called on their people to worship Allah alone and to obey the messenger. None of the prophets came with any other message. Islam represents the perfect finalized global edition of this Divine Message, one that is applicable and practical in every time and place.

The best and the lowest

After taking these oaths, Allah then draws our attention to the fact that He created mankind in the best of forms. He then warns that humanity also has the potential to fall to the lowest of lows, unless they follow the message of Islam. The purpose of revelation is to guide us towards the best of lives that helps us live up to our potential and serve our purpose in life as worshippers of Allah.

There are several interpretations of these verses. These verses can be understood as referring to either the physical or spiritual components of mankind. Both interpretations are found in the classical works of Tafsīr.

The first interpretation is that humans were created with the best of bodies, reaching their full physical potential in their thirties, before their bodies begin to decline. By the time, they reach old age, their bodies have become a shell of their former selves, and they reach the lowest of the low in their physical capabilities.

The second interpretation seems stronger and focuses on the spiritual component instead. Mankind was created on a sound nature (fitrah). This fitrah can be nurtured and preserved through following the revelation. However, when people choose to go against their fitrah, they fall into all kinds of immorality and sin, reaching the lowest of the low spiritually.

The fitrah represents humanity’s inner potential for piety. Allah has blessed every human being with an inner conscious, a moral compass deep within our souls. This conscious feels uneasy when we sin, and experiences inner peace when we worship Allah. It is our natural navigator to help discover truth and avoid the paths of falsehood.

Success then lies in nurturing this fitrah by seeking the truth and submitting to it. It is only through embracing Islam and choosing to a live a life of faith and righteous deeds that we can reach our full potential. The human potential for piety lies within every human. Accessing is as simple as devoting one’s life to Islam and avoiding the paths of falsehood.

Reaching the lowest of the low morally has become a norm in our times. Humanity seems to be on a race to the bottom, with each generation inventing new methods of sin and new lifestyles of immorality. In the pursuit of lust, humanity loses its purity, drowns out its fitrah, and becomes the lowest of low. The end result of this is a life of anxiety, depression and restlessness in this world, and even worse to come in the next world. The way back is simple, repent and submit to the Creator. That is the only way to achieve inner peace in this world, and eternal peace in the next.

A Divine Warning

The primary audience of this Sūrah were the pagans of Makkah. So it is fitting that the Sūrah ends with a warning to them about rejecting the truth and facing Allah’s Judgment on the Last day. The disbelievers of Makkah scoffed at the idea of revelation, prophethood and an Afterlife.

They believed in Allah, but did not believe in resurrection or Judgment. These verses call them to question their position. “Is Allah not the best of judges?” Why would Allah create humans, leave them to cause havoc on earth, and not hold them to account for their life choices when they die?

This verse calls on the disbelievers to question their position towards the Day of Judgment. If someone believes in a Just Creator, then belief in the Last day is a natural consequence of that belief. To believe in Allah but reject resurrection and judgment is nonsensical. Allah ends the Sūrah with this question, leaving it to the minds of the readers to answer it for themselves.

Sūrah al-Balad has twenty verses all of which were revealed in Makkah by consensus. The Sūrah focuses on the gifts that Allah has given us and the correct way to use these gifts. These gifts include our wealth, eyesight, mouths and guidance. The primary focus of the Sūrah is on wealth because of its relevance to the Quraysh.

The Quraysh were blessed with a lot of wealth and status. Throughout Arabia, they were looked up to due to their wealth and lineage. Over time, they grew arrogant about their status. In their arrogance, they rejected the message of Islam. They saw Islam as a threat to their wealth and status. In their blindness, they turned their backs on righteousness.

Sūrah al-Balad was revealed to remind them of Allah’s favors upon them, to show them the correct usage of these blessings and to warn them about the punishment of continuing down the wrong path in life. The reminders in this Sūrah are timeless, and apply to all of us as well.

Blessed Land and Lineage

The Sūrah begins with an oath on “this land” and “the father and the offspring”. This land refers to Makkah. There are several opinions regarding the father and the offspring. The most popular is that it refers to Adam and humanity. Another possible interpretation is Ibrahim (AS) and his descendants. Either way, Allah is drawing the attention of the Quraysh to two favors of His upon them; Makkah and noble lineage.

The people of Makkah were blessed with a noble lineage that contains many prophets. Yet instead of following the message of these prophets, they turned to paganism. Likewise, they were blessed to be citizens of Makkah, a land founded by prophets as a place to worship Allah. Yet they turned that land into a land of idolatry.

Allah reminds them through these oaths of these blessings, and the prophetic roots of their land and lineage. Choosing to follow the Prophet (peace be upon him) would simply mean returning to the original teachings of their land and forefathers.

Life is meant to be hard

The oath is followed by a profound statement. In fact, our entire Tafsir could just focus on this one statement and we would still not do it justice. Allah says, “Definitely, we created mankind to work hard.” (90:4) Kabad is a very difficult word to translate, I chose ‘work hard’ because it covers many of the meanings of this word.

This verse means that humans were created to live a difficult life. Life is difficult in every phase. We are born through the painful process of labor. Growing up isn’t easy as we learn about the world and make many mistakes along the way. By the time we are mature, our tests and challenges have evolved, along with our responsibilities.

Then when we finally figure it all out, old age hits and with it comes new challenges. Finally, we leave this world to face the questioning of the grave, potential punishment, and then resurrection and judgment. Only then, if we pass, do we finally rest and enjoy eternal bliss. After a lifetime, or even more, of hard work, challenges and hardships, then only comes eternal ease and relaxation.

This verse puts life into context for us. Modern culture pushes us to pursuit happiness in this world. In our attempt to have a perfect happy stress-free life, we grow frustrated as the challenges of life. This frustration drives us to wonder why we exist and if we will ever be happy. Happiness, however, doesn’t lie in the pursuit of worldly pleasure. Happiness lies in making peace with the nature of this world and our role in it.

Allah created us to work hard and earn our Paradise. When we realize this, then it becomes easier to live in this world accept our role in it. Our role is to work hard. Our role is to face and overcome our challenges. Our role is to use the blessings of Allah to earn Paradise. When we understand this, it is easier to cope with the daily stressors and challenges of life. We were created to work hard, so we will do so until we leave this earth.

The Great Blessings

In the next few verses, Allah reminds us of His blessings upon us. People feel that their wealth is their own and they are not accountable for how they use it. They fail to see that Allah is watching them and will call them to account for how they spent their wealth.

Allah has blessed us with many other things besides wealth that we take for granted. In these verses, He reminds us that He has also given us two eyes and a mouth. Our eyes and mouth are among the greatest blessings that Allah has gifted us with. Yet it is these very limbs that we use to commit the majority of our sins. Gratitude lies in using these limbs in a way that is pleasing to Allah.

Allah then reminds us of His greatest blessing; guidance. Guidance from Allah is the greatest blessing He can give a human. It is through Allah’s Guidance that we are saved in both worlds from all kinds of difficulties and punishment. Just as we take time to thank Allah for our wealth and health, we must thank Allah every day for guiding us to the straight path.

Using Wealth Properly

After highlighting His favors upon us, Allah teaches us the correct way to spend our wealth. Allah reminds the Quraysh, and us, that the correct way to use this blessings is to uplift others. Allah blesses some people with wealth to test them in how they will spend it. He allows poverty for others as a test to both groups too.

In these verses, Allah reminds us that the poor, orphans and slaves all have rights to our wealth. A true believer spends his wealth in freeing slaves, empowering the poor, and rescuing orphans. His concern is for his fellow humans, and he does not view this as a waste of money. Some of the Quraysh viewed these acts of kindness as a waste of money. This is considered as a reason for revelation of this Sūrah by some commentators.

The Sūrah ends with a reminder that those who reject this message will face eternal damnation. In our times, it has become politically incorrect to talk about eternal damnation as a punishment for disbelief. But the Quran is very clear on this topic; anybody who receives the true message of Islam, then rejects it, will face eternal damnation in the Afterlife.

Allah created us and set the criterion for entering his Paradise. That criterion is the belief in the message of his prophets and following the revealed law. When people consciously choose to reject this message, they are choosing the Hellfire for themselves. This is a reality that every human needs to reflect on. Our final destination depends on it.

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