458 Page Notes

38 Surah Sad (continued)

Page 458 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

39 Surah Az-Zumar

Translation of the meaning by Sahih International.

Page 458 - Related Hadiths and Sunnah

Surah Sad

Page 458 of the Quran marks the absolute conclusion of Surah Sad (Verses 84–88). This final passage wraps up the divine dialogue following the creation of Adam and serves as a powerful declaration by the Prophet Muhammad ﷺ regarding the true nature of his prophetic mission—demanding no worldly gain and practicing zero pretension.

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In classical works of exegesis (Tafsir Ibn Kathir), these verses are deeply tied to a cornerstone Hadith that defines intellectual honesty and authentic knowledge in the Sunnah.

1. The Divine Decree Against Iblis (Verses 84–85)

"[Allah] said, 'The truth [is My oath], and the truth I say: [That] I will surely fill Hell with you and those of them that follow you all together.'" (Surah Sad 38:84-85)

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Related Hadith and Sunnah Application

These verses finalize the decree that Hell will be populated by Iblis and his human/jinn followers. The Sunnah expands on how Hellfire itself will physically complain to Allah until this divine decree is completely satisfied.

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• The Filling of Hell: The Prophet ﷺ described the conversation between Paradise and Hell regarding their inhabitants, matching the decree of verse 85:
  “Hellfire said: 'I have been specified for the arrogant and the tyrants.' ... Allah said to Hellfire: 'You are My punishment; I punish with you whomsoever I will of My servants.' And for each of them (Paradise and Hell), its fill will be provided.” (Sahih al-Bukhari, 4850; Sahih Muslim, 2846).

2. Decoupling Knowledge from Pretension (Al-Mutakallifin) (Verse 86)

"Say, [O Muhammad], 'I do not ask you for the Quran any payment, and I am not of the pretentious (Al-Mutakallifin).'" (Surah Sad 38:86)

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Definition of Takalluf

The word Mutakallifin comes from Takalluf, which means affectation, pretension, over-exerting oneself to fake a trait, or speaking about matters of the unseen without divine authority.

The Core Hadith on Intellect and Admitting Ignorance

In Sahih al-Bukhari, this exact verse is the centerpiece of a famous decree by the prominent Companion, Abdullah ibn Mas'ud, who used it to establish a foundational rule of the Sunnah regarding religious knowledge:

• Saying "Allah Knows Best": Masruq narrated that they were sitting with Abdullah ibn Mas'ud when he said:
  “O people! Whoever knows a thing should say it, and whoever does not know it should say, 'Allah knows best' (Allahu A'lam). For indeed, it is a sign of a man's deep knowledge to say, 'Allah knows best' about that which he does not know. For Allah said to your Prophet ﷺ: 'Say, [O Muhammad], I do not ask you for the Quran any payment, and I am not of the pretentious (Al-Mutakallifin).'” (Sahih al-Bukhari, 4809; Sahih Muslim, 2798).
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• Sunnah Warnings Against Social Pretension: The broader Sunnah actively bans Takalluf in daily life—such as putting oneself into severe financial hardship or social awkwardness just to show off. A’ishah narrated:
  “We were forbidden from practicing Takalluf (affectation/pretension).” (Sahih al-Bukhari, 7293).

3. The Quran as a Universal Admonition (Verses 87–88)

"It is but a reminder to the worlds (‘Alamin*). And you will surely know [the truth of] its information after a while."* (Surah Sad 38:87-88)

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Related Hadith and Sunnah Application

The phrase ‘Alamin refers to all realms of conscious creation held accountable—specifically mankind and the Jinn. The Sunnah underscores how the Prophet's message explicitly broke geographical and racial boundaries, unlike the prophets before him.

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• A Universal Prophet: The Prophet ﷺ listed the unique gifts given to him that were not given to any previous prophet, directly mirroring verse 87:
  “Every Prophet used to be sent to his nation exclusively, but I have been sent to all of mankind.” (Sahih al-Bukhari, 335; Sahih Muslim, 521).

• The Reality "After a While" (Ba'da Hin): Regarding verse 88 ("you will surely know... after a while"), the classical commentators Qatadah and Ikrimah noted that this refers to the exact moment of death and the Day of Resurrection. The Sunnah confirms that the reality of the Quran's warnings becomes instantly visible the second a soul leaves the body:
  “When the believer is about to leave this world and go forward to the Hereafter, angels with white faces come down to him from heaven... carrying a shroud from the shrouds of Paradise.” (Musnad Ahmad, 18534; Sunan Abi Dawud, 4753). At that precise timeline, the "information" of the Quran is fully realized.

References

My Islam

• Al-Bukhari, M. I. (d. 870). Sahih al-Bukhari.

• Al-Sijistani, Abu Dawud (d. 889). Sunan Abi Dawud.

• Ibn Hanbal, Ahmad (d. 855). Musnad Ahmad ibn Hanbal.

• Ibn Kathir, Isma'il bin 'Umar (d. 1373). Tafsir al-Qur'an al-A'zim.

• Muslim ibn al-Hajjaj (d. 875). Sahih Muslim.

Surah Az-Zumar

Page 458 of the Quran bridges the final verses of Surah Sad and the opening verses (1 through 5) of Surah Az-Zumar (The Groups). This majestic transition marks the entry into a Meccan surah heavily focused on Tawhid (the absolute Oneness of God), the rejection of polytheism (Shirk), and cosmic signs of divine power.

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Classical exegesis (Tafsir) by authorities like Ibn Kathir, Al-Qurtubi, and As-Suyuti connects these opening verses to foundational Hadiths regarding the virtues of the chapter, the definition of absolute sincerity (Ikhlas), and the theological refutation of intercession through idols.

1. The Virtue of the Surah: The Prophet's ﷺ Nightly Recitation

Before detailing individual verses, the Sunnah provides a prominent overarching practice regarding Surah Az-Zumar as a whole.

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• The Nightly Sunnah: The Prophet Muhammad ﷺ held this specific surah in such high esteem that he made it an invariant part of his nightly spiritual routine before sleep.
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  'Aishah (may Allah be pleased with her) narrated: "The Messenger of Allah ﷺ would not sleep until he had recited Surah Bani Isra'il (Al-Isra) and Surah Az-Zumar." (Jami` at-Tirmidhi, 3405; Sunan an-Nasa'i, graded Sahih).

2. Absolute Sincerity in Worship (Verses 2–3)

"Indeed, We have sent down the Book to you in truth. So, worship Allah by doing religious deeds sincerely for Him only. Unquestionably, for Allah is the pure religion..." (Surah Az-Zumar 39:2-3)

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These verses contain the command for Ikhlas—the internal purity of intent where no worldly recognition, vanity (Riya), or partners are mixed with worship.

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• The Standard of Acceptance: In explaining the phrase "for Allah is the pure religion," classical commentators cite a foundational Hadith clarifying that Allah outright rejects any action split between Him and worldly status. The Prophet ﷺ said:
  "Allah does not accept any deed unless it is performed exclusively and purely for His sake, seeking His Face." (Sunan an-Nasa'i, 3140).
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• The Qudsi Warning on Partners: In a powerful Qudsi Hadith that serves as a direct practical commentary on verse 3, Allah declares:
  "I am the most self-sufficient of partners, needing no associate. Whosoever does a deed in which he associates anyone else with Me, I abandon him and his shirk." (Sahih Muslim, 2985).

3. Refuting the Logic of Idol Worship and False Intercession (Verse 3)

"...And those who take protectors besides Him [say], 'We only worship them so that they may bring us nearer to Allah in position.' Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever." (Surah Az-Zumar 39:3)

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The Psychology of Pre-Islamic Shirk

The pagan Quraysh did not believe their stone idols created the universe, brought rain, or initiated life. Instead, as verse 3 documents, they viewed them as intermediaries—holy courtiers who could use their leverage to bring humans closer to the ultimate Creator.

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• The Pagan Talbiyah: The Sunnah recorded the exact chanting (Talbiyah) the pagans used during pilgrimage around the Kaaba, which perfectly aligns with the psychological justification exposed in verse 3. Ibn Abbas narrated that the pagans would chant:
  "Labbayk (Here I am at Your service), You have no partner—except a partner who belongs to You; You possess him, but he possesses nothing."
  The Messenger of Allah ﷺ would hear this and tell them: "Woe to you! Stop there! Stop there!" because they were attempting to rationalize their secondary gods as mere tools to draw closer to Allah. (Sahih Muslim, 1185).
  The Last Dialogue

4. The Cosmic Order as Proof of Divine Oneness (Verse 5)

"He created the heavens and the earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver." (Surah Az-Zumar 39:5)

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This verse uses the unique Arabic word Yukawwir (to wind, wrap, or roll like a turban) to describe the overlapping cycle of night and day—a phrasing classical and modern scholars note accurately reflects the spherical nature of the earth.

• The Appointed Course of the Celestial Bodies: Verse 5 notes that the sun and moon run for a "specified term" (Ajalin Musamma). The Sunnah provides a vivid cosmological perspective on where these bodies travel during their appointed courses. Abu Dharr narrated:
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  The Prophet ﷺ asked me when the sun set: "Do you know where it goes?" I said: "Allah and His Messenger know best." He said: "It goes and prostrates beneath the Throne, and takes permission to rise again, and it is permitted. A time is coming when it will prostrate but it will not be accepted... and it will be told: 'Return from whence you came,' and it will rise from the West." (Sahih al-Bukhari, 3199; Sahih Muslim, 159).

References

• Al-Bukhari, M. I. (d. 870). Sahih al-Bukhari.

• An-Nasa'i, Ahmad ibn Shu'ayb (d. 915). Sunan an-Nasa'i.
  Quran.com

• At-Tirmidhi, Abu 'Isa (d. 892). Jami` at-Tirmidhi.

• Ibn Kathir, Isma'il bin 'Umar (d. 1373). Tafsir al-Qur'an al-A'zim.
  Quran.com

• Muslim ibn al-Hajjaj (d. 875). Sahih Muslim.