267 Page Notes

15 Surah Al-Hijr (continued)

Page 267 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

16 Surah An-Nahl

Translation of the meaning by Sahih International.

Page 267 - Related Hadiths and Sunnah

Surah Al-Hijr

Page 267 of the Quran contains the final portion of Surah Al-Hijr (15:91–99). This concluding passage transitions the early Muslim community from secret propagation into a historical epoch of open, public preaching. It also provides profound psychological comfort and a spiritual blueprint for dealing with intense public mockery.

Classical books of Tafsir (exegesis)—specifically those by Ibn Kathir, Al-Qurtubi, and Al-Tabari—anchor these verses deeply in the Hadith and Sunnah literature.

1. The Fragmenters of the Scriptures (Verses 91–93)

"Who have made the Qur'an into fragments. So by your Lord, We will surely question them all. About what they used to do."

• Defining "Fragments" ('Idheen): Ibn Abbas explained that this refers to the people of the Book (Jews and Christians) who divided their scriptures, believing in parts that suited their desires and rejecting others.

• The Prophetic Warning on Selective Practice: The Sunnah strongly warns the Muslim Ummah against falling into this exact behavior. In a famous narration, the Prophet Muhammad saw some companions arguing over different interpretations of the Quran and became deeply upset, warning them:
  Hadith: "The nations before you were destroyed only because of this: they struck parts of the Scripture against other parts. Rather, the Book of Allah was revealed to confirm itself. Do not deny parts of it with other parts; speak of what you know, and leave what you are ignorant of to the One who knows it." (Musnad Ahmad, Hadith 6741; Sunan Ibn Majah, Hadith 85).

2. The Command to Proclaim Islam Openly (Verse 94)

"So proclaim what you are commanded and turn away from the polytheists."

This single verse marks one of the most critical turning points in Islamic history: the transition from the secret Da'wah (preaching) phase in the house of Arqam to open public proclamation.

• Standing on Mount Safa: Immediately after this verse was revealed, the Prophet went out and scaled Mount Safa in Mecca. He called out to the various clans of the Quraysh by name ("O Bani Fihr! O Bani 'Adi!"). When they gathered, he said to them:
  Hadith: "If I were to tell you that there is an army in the valley behind this mountain waiting to attack you, would you believe me?" They replied, "Yes, we have never found you lying." He then proclaimed: "Then indeed, I am a plain warner to you facing a severe punishment." (Sahih al-Bukhari, Hadith 4771).

3. Divine Protection Against Mockery (Verses 95–96)

"Indeed, We are sufficient for you against the mockers. Who make [equal] with Allah another deity. But they are going to know."

• The Fate of the Five Chief Mockers: Ibn Abbas narrated through classical chains that five prominent leaders of the Quraysh (including Al-As bin Wa'il and Al-Walid bin al-Mughirah) routinely subjected the Prophet to extreme emotional abuse and public ridicule. Following the revelation of this verse, the Prophet saw Angel Gabriel, who pointed to each of these five men sequentially. Within a short period, each perished through distinct, sudden physical afflictions, fulfilling the promise of divine sufficiency (Recorded by Al-Bazzar and Al-Tabari; cited in Tafsir Ibn Kathir).

4. The Spiritual Remedy for Anxiety (Verses 97–98)

"And We already know that your breast is constrained by what they say. So glorify the praises of your Lord and be of those who prostrate [to Him]."

• Turning to Prayer During Distress: Allah acknowledges the heavy psychological impact of the mockers' words on the Prophet's heart, prescribing a specific remedy: Tasbih (glorification) and Sujud (prostration). The Prophet’s physical Sunnah perfectly mirrored this command:
  Hadith: Hudhayfah bin al-Yaman narrated: "Whenever the Messenger of Allah was distressed by a matter or a trial, he would immediately hasten to pray." (Sunan Abi Dawud, Hadith 1319; Musnad Ahmad).

• The Formula of Praise: The exact wording of the praise mentioned here is detailed in the Sunnah. The Prophet stated: "Two words are light on the tongue, heavy on the scale, and beloved to the Most Merciful: 'Glory be to Allah and by His praise, Glory be to Allah the Almighty' (Subhan Allahi wa bihamdihi, Subhan Allahil Azheem)." (Sahih al-Bukhari, Hadith 6406).

5. Worship Until "The Certainty" (Verse 99)

"And worship your Lord until there comes to you the certainty."

• Defining "The Certainty" (Al-Yaqin): Classical Hadith commentary establishes that Al-Yaqin in this context explicitly means death.

• The Case of 'Uthman bin Mazh'un: When the noble companion 'Uthman bin Mazh'un passed away, the Prophet Muhammad visited his body. A woman named Umm al-Ala said, "I bear witness, O 'Uthman, that Allah has honored you." The Prophet gently corrected her presumption, stating:
  Hadith: "As for him, by Allah, the Certainty (death) has overtaken him, and I hope for good for him." (Sahih al-Bukhari, Hadith 1243).

• Lifelong Obligation of Worship: This verse proves that obligations of prayer and worship are never dropped as long as a person is conscious. To reinforce this, the Prophet taught that one must pray even during extreme illness:
  Hadith: Imram bin Husayn narrated that the Messenger of Allah said: "Pray standing; if you cannot, then sitting; and if you cannot, then pray while lying on your side." (Sahih al-Bukhari, Hadith 1117).

References

• Al-Bukhari, M. I. (n.d.). Sahih al-Bukhari. Kitab al-Tafsir (Book of Prophetic Commentary on the Qur'an).

• Abi Dawud, S. (n.d.). Sunan Abi Dawud. Kitab al-Shalah (The Book of Prayer).

• Ibn Kathir, I. O. (2003). Tafsir al-Qur'an al-Azim (Vol. 5, Surah Al-Hijr). Darussalam Publishers.

• Al-Tabari, I. J. (2001). Jami' al-Bayan 'an Ta'wil Ay al-Qur'an (Tafsir al-Tabari). Dar Hijr.

Surah An-Nahl

Page 267 of the Quran transitions immediately from the end of Surah Al-Hijr into the opening of Surah An-Nahl (16:1–6). Commonly referred to by scholars as Surah an-Ni'am (The Surah of Blessings), its introductory verses strike a balance between an ultimate warning regarding the Day of Judgment and a reminder of Allah's intricate design of creation.

Classical books of prophetic commentary (Tafsir bil-Ma'thur), such as those by Ibn Kathir, Al-Tabari, and Al-Qurtubi, highlight several foundational Hadiths related to these six opening verses.

1. The Suddenness of the Final Hour (Verse 1)

"The command of Allah is coming, so do not seek to hasten it. Glorified and Exalted is He above what they associate with Him."

This verse was revealed when the polytheists of Mecca mockingly challenged the Prophet Muhammad to bring down the promised divine punishment or the Day of Judgment. The past tense verb Atā ("has come" or "is coming") is used here to emphasize absolute certainty.

• The Vision of the Approaching Shield:
  The Companion Uqbah bin Amir narrated that the Messenger of Allah said regarding the manifestation of this verse at the end of time:
  Hadith: "When the Hour approaches, a black cloud resembling a shield will emerge from the west. It will continue rising in the sky, then a voice will call out, 'O mankind!' The people will say to one another, 'Did you hear that?' Some will say 'yes,' but others will doubt it. Then a second and third call will come: 'O mankind! The command of Allah has indeed come, so do not seek to hasten it.'" (Recorded by Ibn Abi Hatim; cited in Tafsir Ibn Kathir).

• The Velocity of the Ultimate Day:
  To illustrate how humans will be caught entirely off-guard despite the warnings, the Prophet expanded on the physical suddenness of that moment:
  Hadith: "By the One in Whose Hand is my soul, the Hour will be established while two men have spread out a cloth between them, but they will neither be able to sell it nor fold it up. And the Hour will be established while a man is carrying the milk of his she-camel, but he will not be able to drink it." (Sahih al-Bukhari, Hadith 6506).

2. Revelation as Life to the Soul (Verse 2)

"He sends down the angels with the revelation (Rūh) of His command to whomever He wills of His servants, [saying], 'Warn that there is no deity except Me, so fear Me.'"

• The Meaning of Rūh: The Quran utilizes the word Rūh (which literally means "spirit" or "soul") to define divine revelation. Just as the physical soul gives life to a dead body, revelation gives life to a dead heart.

• The Character of Gabriel: The Sunnah meticulously documents how this verse was enacted. The Prophet described receiving this Rūh via Angel Gabriel:
  Hadith: "Sometimes it comes to me like the ringing of a bell, this exception is the hardest of all on me, and then this state passes off after I have grasped what is inspired. Sometimes the angel comes in the form of a man and talks to me and I grasp whatever he says." (Sahih al-Bukhari, Hadith 2).

3. The Arrogance of Man's Origins (Verse 4)

"He created man from a sperm-drop (nutfah); then at once he is a clear adversary."

• The Divinity vs. Dust Analogy: This verse captures the sheer irony of human arrogance: that a creature originating from a microscopic, fluid droplet (nutfah) could grow up to defiantly argue against its Creator. The Prophet visually demonstrated this reality to his companions.

• The Palm of the Prophet: Busr bin Jahhash al-Qurashi narrated that one day the Messenger of Allah spat in his palm, placed his index finger on it, and pointed to the sky, saying:
  Hadith: "Allah, the Mighty and Sublime, says: 'O son of Adam! How can you escape Me when I have created you from something like this [fluid]? Yet when I fashioned you perfectly and made you complete, you walked proudly wearing your two garments, making the earth resound beneath your feet. You accumulated wealth and withheld it, until your soul reached your throat, and only then did you say, "I want to give charity!" But is it a time for charity now?'" (Sunan Ibn Majah, Hadith 2707; Musnad Ahmad).

4. The Spiritual Intent of Livestock and Grazing (Verses 5–6)

"And the cattle, He has created them for you; in them there is warmth and benefits, and from them you eat. And for you in them is [a feeling of] beauty when you bring them in, and when you take them out to pasture."

• Recognizing the Beauty of Blessings: Allah highlights not just the utility of livestock (wool for clothing, meat for food), but specifically their aesthetic beauty (jamāl) as they return home in the evening with full udders and prominent humps.

• The Sunnah of Treating Livestock with Care: Because Allah specifically honors livestock as a tailored blessing for humanity on this page, the Prophet strictly legislated their ethical treatment in the Sunnah, forbidding any mistreatment of them:
  Hadith: "Fear Allah regarding these mute animals. Ride them when they are fit to be ridden, and eat them when they are fit to be eaten." (Sunan Abi Dawud, Hadith 2548).
  Hadith: In another instance, the Prophet saw a donkey branded on its face and declared: "May Allah curse the one who branded it." (Sahih Muslim, Hadith 2117). The Sunnah establishes that preserving the natural "beauty" and physical integrity of Allah's creation is a binding duty.

References

• Al-Bukhari, M. I. (n.d.). Sahih al-Bukhari. Kitab al-Tafsir & Kitab al-Riqaq.

• Muslim, H. (n.d.). Sahih Muslim. Kitab al-Libas wa-l-Zinah (Book of Clothes and Adornment).

• Ibn Majah, M. (n.d.). Sunan Ibn Majah. Kitab al-Wasaaya (Book of Wills).

• Abi Dawud, S. (n.d.). Sunan Abi Dawud. Kitab al-Jihad (Book of Jihad).

• Ibn Kathir, I. O. (2003). Tafsir al-Qur'an al-Azim (Vol. 5, Surah An-Nahl). Darussalam Publishers.