502 Page Notes

45 Surah Al-Jathiyah (continued)

Page 502 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

46 Surah Al-Ahqaf

Translation of the meaning by Sahih International.

Page 502 - Related Hadiths and Sunnah

Surah Al-Jathiyah

Page 502 of the Holy Quran contains the concluding verses of Surah Al-Jathiyah (Chapter 45), Verses 33 through 37. This powerful finale details the absolute humiliation of the disbelievers as their bad deeds are exposed, their mocking attitude toward the afterlife is turned against them, and the Surah concludes by attributing all ultimate praise, majesty, and pride exclusively to Allah, the Lord of the worlds.

Classical Tafsir (including Ibn Kathir, Al-Qurtubi, and Al-Tabari) connects several foundational Hadiths and Sunnah narratives to these final verses:

1. The Realization of Evils and Mockery Turned Back (Verse 33)

“And the evil consequences of what they did will appear to them, and they will be enveloped by what they used to ridicule.”

The Sunnah Warning Against Mocking Religion

This verse details the psychological horror when a person's sins physically materialize as a punishment, and the very concept of Judgment Day—which they used to mock—completely surrounds them.

The Prophet Muhammad (ﷺ) heavily warned his followers against taking aspects of faith lightly or joking about the afterlife, as words spoken in mockery can lead to catastrophic failure on that Day. Abu Hurayrah reported that he heard the Messenger of Allah (ﷺ) say:

"A servant may speak a word entirely for the sake of making people laugh, because of which he falls into a distance further than the distance between heaven and earth. And a man may slip more with his tongue than he slips with his feet." (Recorded in Baihaqi’s Shu'ab al-Iman; a core version is in Sahih al-Bukhari, Hadith 6477)

2. Divine Forgetting and the Loss of a Helper (Verse 34)

“And it will be said, 'Today We will forget you as you forgot the meeting of this Day of yours, and your refuge is the Fire, and for you there are no helpers.'”

The Dialogue of "Divine Forgetting"

The phrase "Today We will forget you" does not mean Allah suffers from memory loss, but rather that He will intentionally abandon them to their torment, treating them as insignificant. The Sunnah provides a terrifyingly detailed dialogue that takes place between Allah and a hypocritical servant on the Day of Judgment, explicitly explaining this verse.

Abu Hurayrah reported that the Messenger of Allah (ﷺ) said that Allah will confront a servant and list all the worldly favors He gave him (wealth, a spouse, leadership), and then ask:

"'Did you think that you would meet Me?' The servant will say, 'No.' Allah will then say: 'Then today I will forget you just as you forgot Me.'" (Sahih Muslim, Book 55, Hadith 7437)

3. Divine Majesty and Pride Belong exclusively to Allah (Verses 36–37)

“Then to Allah belongs [all] praise - Lord of the heavens and Lord of the earth, Lord of the worlds. And to Him belongs [all] majesty [Al-Kibriya'] within the heavens and the earth, and He is the Exalted in Might, the Wise.”

The Qudsi Hadith on Al-Kibriya' (Majesty/Pride)

Verse 37 uses the profound word Al-Kibriya' (Absolute Majesty, Grandeur, and Pride), stating it belongs solely to Allah. This text is directly connected to one of the most famous and severe warnings in the entire Sunnah regarding the spiritual disease of human pride.

Abu Hurayrah reported that the Messenger of Allah (ﷺ) said:

"Allah the Almighty says: 'Pride (Al-Kibriya') is My cloak and Greatness (Al-`Azamah) is My garment, and whoever competes with Me regarding either of them, I will throw him into the Hellfire.'" (Sahih Muslim, Book 45, Hadith 6349; Sunan Abi Dawud, Hadith 4090)

Note: Commentators explain that because Allah is the sole Creator and Maintainer of the universe, absolute pride is His exclusive right. When a human being acts arrogantly or views themselves as superior, they are committing the ultimate spiritual transgression by attempting to wear a garment that belongs only to the Divine.

The Sunnah of Magnifying Allah's Majesty

Because Verse 36 opens with "Then to Allah belongs all praise..." and highlights His ultimate ownership over the cosmos, the Prophet (ﷺ) integrated this exact phrasing into his personal worship. When bowing (Ruku) or prostrating (Sujood) during the night prayers, he would declare Allah's freedom from human limitations using this imagery.

Awf ibn Malik al-Ashja'i narrated that the Prophet (ﷺ) would say while bowing:

"Glory be to the Possessor of total power, absolute sovereignty, absolute majesty (Al-Kibriya'), and ultimate greatness." (Sunan an-Nasa'i, Hadith 1049; Authenticated by Al-Albani)

Surah Al-Ahqaf

Surah Al-Ahqaf (Chapter 46), which begins on page 502 of the standard Mushaf, addresses the divine origin of the Quran, the futility of polytheism, and the historical reality of past nations. While there are no specific "occasions of revelation" (asbab al-nuzul) for the first five verses in the form of a specific historical event, their themes are foundational to the message of the Prophet Muhammad.

Key Themes and Relevant Traditions (Verses 1–5)

1. The Divine Origin of the Quran (Verses 1–2)

• The Verse: "Ha Meem. The revelation of the Book is from Allah, the Almighty, the All-Wise."

• Significance: These verses establish the authority of the revelation. The "Ha Meem" letters are Muqatta'at (disjointed letters), which scholars hold to be known only to Allah, emphasizing that the Quran is a divine mystery and miracle that humans cannot replicate. The Sunnah teaches that the Quran is the speech of Allah and the primary source of guidance, as the Prophet stated in his final sermon: "I have left among you that which, if you hold fast to it, you will never go astray: the Book of Allah."

2. Purposeful Creation (Verse 3)

• The Verse: "We created not the heavens and the earth and all that is between them except with truth, and for a specified term..."

• Sunnah Context: This verse counters the notion that the universe is a result of random chance or an aimless "game." The Sunnah emphasizes living with a sense of purpose (Akhirah-focused) because this life is finite. The Prophet frequently advised his companions to "Be in this world as though you were a stranger or a wayfarer" (Sahih al-Bukhari 6416), aligning with the Quranic concept of a "specified term" (ajal musamma).

3. The Futility of Idolatry (Verses 4–5)

• The Verses: "Say: 'Think you about all that you invoke besides Allah? Show me what have they created of the earth? Or have they a share in the creation of the heavens?'... And who is more astray than those who invoke besides Allah others who will not answer them until the Day of Resurrection...?"

• Theological Logic: These verses use a rational argument to dismantle polytheism: if an idol did not create anything, it has no authority to be worshipped.

• Sunnah Connection: The Prophet’s mission was built on the establishment of Tawhid (the oneness of Allah). The critique in verse 5—that the idols are unaware of the prayers directed toward them—is a recurring theme in the Prophet’s sermons, where he emphasized that only Allah hears and responds to the needs of His creation.

Summary of Reflections

• Universal Warning: These verses serve as a warning to those who persist in disbelief despite the clear evidence of creation and the message of the Prophet.

• Intergenerational Responsibility: The Surah, as a whole, is noted for its focus on the importance of legacy, the treatment of parents, and the responsibility to guide one's offspring and community, grounded in the firm belief that this life is a purposeful preparation for the Hereafter.

Page 502 of the Holy Quran transitions into a new chapter: Surah Al-Ahqaf (Chapter 46), Verses 1 through 5. This opening section strongly asserts the divine origin of the Quran, the absolute purpose and finite timeline of cosmic creation, and completely dismantles polytheism by challenging idolators to produce any scriptural or rational evidence for their false deities.

Classical Tafsir (such as Ibn Kathir, Al-Qurtubi, and Al-Tabari) connects several pivotal Hadiths and Sunnah narratives to these verses:

1. The Finite, Appointed Term of Creation (Verse 3)

“We created not the heavens and the earth and all that is between them except with truth, and for a specified term [Ajalin Musamma]. But those who disbelieve turn away from that whereof they are warned.”

The Sunnah Concerning the Specified End of the World

Verse 3 introduces the concept of Ajalin Musamma—meaning the universe has a fixed, unalterable expiration date predetermined by Allah. The Sunnah expands heavily on this, clarifying that the ultimate expiration of this "specified term" is the establishment of the Last Hour, which will fall on a specific day of the week.

Abu Hurayrah reported that the Messenger of Allah (ﷺ) said:

"The best day on which the sun has risen is Friday; on it Adam was created, on it he was made to enter Paradise, on it he was expelled from it, and the Last Hour will not be established except on Friday." (Sahih Muslim, Book 7, Hadith 1857)

2. Challenging False Gods and Traces of Knowledge (Verse 4)

“Say, 'Think you about all that you invoke besides Allah? Show me what they have created of the earth? Or have they a share in the heavens? Bring me a scripture prior to this or some trace of knowledge [Atharatin min `Ilm], if you are truthful!'”

The Sunnah of Verifying Scriptural and Textual Evidence

Allah demands that the polytheists produce a prior divine scripture or an inherited "trace of knowledge" (Atharatin min `Ilm) to back up their theological claims. This verse serves as a foundational text for Islamic methodology (Usul). In the Sunnah, the Prophet (ﷺ) strictly implemented this rule by forbidding Muslims from blindly accepting religious narrations, folklore, or altered Judeo-Christian texts (Isra'iliyyat) without proper verification.

Abu Hurayrah narrated that the People of the Scripture used to read the Torah in Hebrew and explain it in Arabic to the Muslims. On this, the Messenger of Allah (ﷺ) established a Sunnah of careful moderation:

"Do not believe the people of the Scripture and do not disbelieve them, but say: 'We believe in Allah and what has been revealed to us...'" (Sahih al-Bukhari, Hadith 4485)

The Meaning of "Trace of Knowledge" in the Sunnah

When classical commentators analyzed the phrase "or some trace of knowledge," they frequently referenced a linguistic and practical explanation given by the Sahabah. Ibn Abbas, Anas bin Malik, and early authorities stated that Atharah refers to the science of line-drawing in the sand (Al-Khatt), which was an ancient method of recording or discerning certain truths.

The Prophet (ﷺ) addressed this directly in the Sunnah:

"There was a Prophet among the Prophets who used to draw lines (in the sand to record knowledge), so if anyone's line matches his line, then that is correct." (Sahih Muslim, Book 5, Hadith 1162)

3. The Absolute Ignorance and Futility of False Invocation (Verse 5)

“And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and who are [even] unaware of their invocations to them?”

Supplication (Du'a) is Exclusively for Allah

Verse 5 states that there is no one more profoundly misguided than a person who directs their supplications to entities besides Allah, because those entities are completely oblivious (Ghafiloon) to the calls being made to them. In the Sunnah, the Prophet Muhammad (ﷺ) targeted this exact verse by defining Du'a (invocation/supplication) as the ultimate heart of monotheistic worship, meaning it cannot be shared with anyone else.

An-Nu'man bin Bashir narrated that the Prophet (ﷺ) said:

"Supplication (Du'a) is worship itself." Then he recited: "And your Lord says: 'Call upon Me; I will respond to you.' [Surah Ghafir 40:60]." (Jami` at-Tirmidhi, Book 45, Hadith 3247; Authenticated by Al-Albani)

The Sunnah of Declaring Allah's Exclusive Response

To counteract the false invocations condemned in Verse 5, the Prophet (ﷺ) established a continuous Sunnah at the end of every obligatory prayer to affirm that Allah is the only one who can answer, give, or withhold.

Al-Mughirah bin Shu'bah reported that the Messenger of Allah (ﷺ) used to say at the conclusion of every prescribed prayer:

"There is no true god except Allah Alone, Who has no partner. To Him belongs the dominion and to Him belongs all praise, and He is Omnipotent. O Allah! None can withhold what You possess to give, and none can give what You choose to withhold, and the greatness of the great will be of no avail to them against You." (Sahih al-Bukhari, Hadith 844; Sahih Muslim, Hadith 593)