597 Page Notes

Surah As-Sharh (continued)

Page 597 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

Surah At-Tin

Translation of the meaning by Sahih International.

Surah Al-Alaq

Translation of the meaning by Sahih International.

Page 597 - Related Hadiths and Sunnah

Surah Ash-Sharh

Page 597 of the Quran continues with the conclusion of Surah Ash-Sharh (The Expansion of the Breast, Chapter 94), verses 3 through 8.

This page transitions from the early psychological burdens lifted from the Prophet Muhammad ﷺ to a set of universal laws about suffering, a profound elevate in his stature, and an ultimate spiritual blueprint for resilience and devotion.

1. Verse 4: The Ultimate Elevation of Mention

“And We raised high for you your repute (reputation/mention).” (Quran 94:4)

This verse serves as a sweeping promise that despite the early mocking of the pagan Quraysh elite, the name of the Prophet ﷺ would be elevated above all creation. The Sunnah records exactly how this elevation was explained to the Prophet ﷺ by Angel Jibril, establishing an inseparable link between his name and the Name of Almighty Allah:

Abu Sa’id al-Khudri narrated that the Messenger of Allah ﷺ said:

"Jibril came to me and said: 'Verily, my Lord and your Lord says: Do you know how I have raised high your mention?'

I replied, 'Allah and His Messenger know best.'

Allah said: 'Whenever I am mentioned, you will be mentioned along with Me.'"

(Recorded in Ibn Hibban, Hadith 333 / Abu Ya'la / Al-Tabari — Graded Hasan)

The early companions noted that this prophetic Sunnah manifests systematically around the globe multiple times a day through:

• The Adhan (Call to Prayer): "I bear witness that there is no god but Allah, I bear witness that Muhammad is the Messenger of Allah."

• The Tashahhud in every daily prayer.

• The Khutbah (Friday sermon) and the declaration of entry into Islam (Shahadah).

2. Verses 5–6: The Law of Hardship and Ease

“For indeed, with hardship [will be] ease. Indeed, with hardship [will be] ease.” (Quran 94:5-6)

These two back-to-back verses are universally turned to by Muslims facing trials. The linguistic nature of the Arabic grammar used here—where the word for hardship (Al-Usr) is repeated with a definite article making it the same specific hardship, while ease (Yusran) is indefinite—proves that a single trial is surrounded by infinite relief.

The Prophet ﷺ actively comforted his companions by teaching them this mathematical certainty of divine mercy:

Narrated Qatadah ibn Di’amatah:

It has been transmitted to us that the Messenger of Allah ﷺ gave glad tidings to his companions regarding these verses, saying:

"A single hardship will never defeat two eases."

(Recorded in Tafsir al-Tabari, 94:5 / Al-Bayhaqi — Graded Jayyid/Good by Ibn Hajar)

To emphasize how aggressively divine relief pursues a believer who is suffering, the Sunnah provides a striking physical analogy:

Narrated Anas bin Malik:

The Messenger of Allah ﷺ was once standing looking at a small hole in the ground, and he remarked: "If hardship were to come and enter into this tiny hole, ease would surely follow right behind it, crawl inside, and pull it out!" Then, Allah Almighty revealed the verses: "Verily, with hardship comes ease, verily, with hardship comes ease."

(Recorded in Al-Mustadrak al-Hakim, Hadith 3552 — Graded Sahih)

3. Verses 7–8: The Sunnah of Work and Post-Prayer Devotion

“So when you have finished [your duties], labor hard [in worship]. And to your Lord direct [your] longing.” (Quran 94:7-8)

These concluding verses mandate that a believer's life should never know spiritual stagnation. The moment one productive task is completed, you immediately transition into another form of labor—specifically turning your heart toward Allah.

The Sunnah maps this verse heavily onto the habits of the Prophet ﷺ directly following his obligatory congregational duties, establishing a baseline of rigorous, private devotion:

Transitioning to Voluntary Prayer and Dhikr

The Prophet ﷺ exemplified "laboring hard in worship" after completing administrative, household, or community tasks by moving straight into long, night stand-up prayers (Tahajjud) until his feet swelled.

When asked why he pushed himself so hard when his burdens were already removed, he established a foundational Sunnah of profound gratitude:

"Should I not then be a grateful servant?"

(Sahih al-Bukhari, Hadith 4837)

Furthermore, the companion Abdullah bin Mas'ud used these closing verses to define the Sunnah of personal transition: "When you have finished your mandatory duties of the day, stand up at night to pray to your Lord."

Summary of Reference Sources

• The Divine Partnership of Mention (Verse 4): Sahih Ibn Hibban (Hadith 333) and Tafsir Ibn Kathir.

• The One Hardship vs. Two Eases (Verses 5-6): Tafsir al-Tabari (Vol 24/Page 496) and Fath al-Bari by Ibn Hajar.

• The Analogy of the Hole (Verses 5-6): Al-Mustadrak al-Hakim (Book of Tafsir, Hadith 3552).

• Laboring in Grateful Devotion (Verses 7-8): Sahih al-Bukhari (Book of Prophetic Commentary, Hadith 4837).

Surah At-Tin

Page 597 of the Quran introduces Surah At-Tin (The Fig, Chapter 95), verses 1 through 8, which is presented in its entirety on this page.

Surah At-Tin is a brief but profound Meccan Surah that lays out an absolute standard of human value. It features a sweeping divine oath binding together the geographic epicenters of monotheistic history, followed by a warning that while humans possess unparalleled spiritual potential, they risk collapsing into utter degradation without active faith and action.

The prophetic Sunnah and Hadith collections establish the historical context of its recitation, the geographic interpretation of its oaths, and the theological significance of its final verse.

1. The Sunnah of Reciting Surah At-Tin

The Prophet Muhammad ﷺ held a deep love for this Surah and frequently chose it for his congregational or travel prayers due to its conciseness and rhythmic, striking beauty. The foundational Hadith collections record:

Narrated Al-Bara' bin 'Azib:

"I heard the Prophet ﷺ reciting: 'By the fig and the olive...' (Surah At-Tin) during the evening prayer ('Isha), and I have never heard anyone with a more beautiful voice or recitation than his."

(Sahih al-Bukhari, Hadith 769 / Sahih Muslim, Hadith 464)

Another variation from the core collections establishes its use during physically demanding times:

Al-Bara' bin 'Azib narrated:

"The Prophet ﷺ used to recite in one of his Rak'ahs while traveling: 'By the fig and the olive.'"

(Sahih al-Bukhari, Hadith 767)

2. Verses 1–3: The Sacred Geography of the Prophetic Oaths

“By the fig and the olive, And [by] Mount Sinai, And [by] this secure city [Mecca].” (Quran 95:1-3)

The companions and early commentators (Mufassirun) looked directly to the Sunnah to unpack why Allah swore by these specific entities. The consensus, heavily supported by the school of Abdullah bin Abbas, clarifies that these are not merely agricultural markers, but a structural lineage of the world's major revelations:

• The Fig and the Olive: Refers to the lands where these crops dominate—specifically the Levant (Syria/Palestine) and Jerusalem (Bayt al-Maqdis), the cradle of Prophet 'Isa (Jesus).

• Mount Sinai (Tur Sinin): The literal mountain in the Sinai peninsula where Allah spoke directly to Prophet Musa (Moses).

• The Secure City (Al-Balad al-Amin): The consensus of the Sunnah explicitly confirms this as Mecca, the home and birthplace of Prophet Muhammad ﷺ.

By swearing by these three locations in chronological order, the text connects the legal and spiritual legacies of Judaism, Christianity, and Islam.

3. Verses 4–6: The Human Blueprint—The Best Form vs. The Lowest of the Low

“We have certainly created man in the best of statures (mould). Then We return him to the lowest of the low, Except those who believe and do righteous deeds...” (Quran 95:4-6)

The Sunnah elaborates on this duality of the human condition. Outwardly, humans were molded with physical symmetry, intellect, and the capacity for speech. Inwardly, however, turning away from spiritual responsibility downgrades a person below the rank of animals.

The Preservation of the Soul in Old Age

A highly comforting dimension of this verse is preserved in the commentary of the Sunnah regarding those who live into decrepit old age (Ardhal al-Umur), where their physical bodies decay and they become "the lowest of the low" physically:

Ibn Abbas narrated regarding verse 6:

"For those who reached extreme old age and lost their mental or physical strength, if they used to do good deeds during their youth and health, Allah will continue to record the exact same rewards for them as if they were still actively performing them."

(Recorded in Tafsir al-Tabari / Sahih implementation found in Al-Bukhari 2996: "When a servant falls ill or travels, their regular good deeds are written down for them.")

4. Verse 8: Reaffirmation of the Ultimate Judge

“Is not Allah the most just of all judges?” (Quran 95:8)

This closing verse challenges human intellect directly. The Sunnah created a beautiful liturgical habit for whenever this verse is heard or read, prompting a verbal confirmation of submission to Allah's absolute justice:

Narrated Abu Hurairah:

The Messenger of Allah ﷺ said: "Whoever among you recites Surah At-Tin and reaches the very last verse—'Is not Allah the most just of all judges?'—should immediately say out loud:

بَلَىٰ وَأَنَا عَلَىٰ ذَٰلِكَ مِنَ الشَّاهِدِينَ

(Bala, wa ana 'ala dhalika minash-shahideen)

"Yes indeed! And I am among the witnesses to that!"

(Recorded in Sunan Abi Dawud, Hadith 887 / Jami' at-Tirmidhi, Hadith 3344)

Summary of Reference Sources

• The Recitation Habits (General and Travel): Sahih al-Bukhari (Hadiths 767, 769) and Sahih Muslim (Hadith 464).

• Geographic Oaths Commentary: Tafsir Ibn Kathir (Surah At-Tin interpretation) based on the narrations of Ibn Abbas and Mujahid.

• Continuous Reward in Old Age (Verse 6): Sahih al-Bukhari (Book of Jihad, Hadith 2996) and Tafsir al-Tabari.

• The Supplication upon Completion (Verse 8): Sunan Abi Dawud (Hadith 887) and Sunan at-Tirmidhi (Hadith 3344).

Surah Al-Alaq

Page 597 of the Quran hosts the remaining portion of Surah At-Tin and introduces the monumental opening of Surah Al-Alaq (The Clot, Chapter 96), verses 1 through 12.

Surah Al-Alaq marks the absolute dawn of Islamic revelation. It transitions from the historically famous first encounter between the Prophet Muhammad ﷺ and the Angel Jibril (Gabriel) in verses 1–5, into a harsh critique of human arrogance (verses 6–8), and finally to a direct condemnation of Abu Jahl trying to physically block the Prophet from praying at the Kaaba (verses 9–12).

The prophetic Sunnah and Hadith literature preserve the exact physical events that triggered these 12 verses.

1. Verses 1–5: The First Divine Encounter in the Cave of Hira

The first five verses ("Read in the name of your Lord who created...") are universally recognized in the Sunnah as the very first words of the Quran revealed to mankind. The standard, lengthy Hadith detailing this moment is recorded by Mother of the Believers, Aisha:

Narrated 'Aisha: The commencement of the Divine Inspiration to Allah's Messenger ﷺ was in the form of good dreams which came true like bright daylight... Seclusion became dear to him and he used to go in seclusion in the cave of Hira where he used to worship Allah continuously for many days before his desire to see his family.

Suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and said, "Read!" The Prophet ﷺ replied, "I am not a reader."

The Prophet ﷺ added, "The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again said, 'Read!' I replied, 'I am not a reader.' Thereupon he caught me again and pressed me a second time until I could not bear it any more. He then released me and again said, 'Read!' but again I replied, 'I am not a reader.'

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), has created man from a clot. Read! And your Lord is the Most Generous... who taught man that which he knew not.'" (Sahih al-Bukhari, Hadith 3 / Sahih Muslim, Hadith 160)

2. Verses 6–8: The Psychology of Human Transgression

“No! [But] indeed, man transgresses. Because he sees himself self-sufficient. Indeed, to your Lord is the return.” (Quran 96:6-8)

These verses shift from the intimacy of the cave to a broad diagnostic statement on human nature. The Sunnah explains that Tughyan (transgression/exceeding boundaries) almost always triggers when a human thinks they are Mustaghni (independent or wealthy enough to not need God).

The Prophet ﷺ actively warned his companions against falling into this psychological trap, noting that the ultimate counter-Sunnah to this arrogance is continuous dependency on Allah via supplication (Dua):

The Prophet ﷺ said: "The most helpless of people is the one who is too helpless to make supplication." (Recorded in Sahih Ibn Hibban, Hadith 1937 / Graded Sahih)

3. Verses 9–12: The Tyranny of Abu Jahl at the Kaaba

“Have you seen the one who forbids a servant when he prays? Have you seen if he is upon guidance or enjoins righteousness?” (Quran 96:9-12)

While the first half of the page covers the Prophet's early spiritual state, the second half (verses 9–12) is historically documented as a direct confrontation with Abu Jahl (Amr ibn Hisham), one of the fiercest leaders of pagan Mecca who attempted to halt public Islamic worship.

The Hadith records his specific, terrifying physical interception:

Narrated Abu Hurairah: Abu Jahl asked the Quraysh elite: "Does Muhammad rub his face in the dust (i.e., prostrate) in your presence?" They said, "Yes." He swore by their idols Al-Lat and Al-Uzza: "If I see him doing that, I will step on his neck or smear his face with dust!"

He approached the Messenger of Allah ﷺ while he was praying, intending to step on his neck. But suddenly, the onlookers saw Abu Jahl turning back on his heels, wildly shielding himself with his hands.

It was said to him, "What is the matter with you?" He replied, "Indeed, between me and him is a ditch of fire, terror, and wings!"

The Messenger of Allah ﷺ later remarked: "If he had come any closer to me, the angels would have torn him apart limb by limb." Then Allah revealed the verses: "Have you seen the one who forbids a servant when he prays?..." (Sahih Muslim, Hadith 2797)

Summary of Reference Sources

• The Dawn of Revelation (Verses 1-5): Sahih al-Bukhari (Book 1, Hadith 3) and Sahih Muslim (Book of Faith, Hadith 160).

• The Danger of Arrogant Self-Sufficiency (Verses 6-8): Sahih Ibn Hibban (Hadith 1937) and Tafsir Ibn Kathir.

• Abu Jahl's Attempted Attack at the Kaaba (Verses 9-12): Sahih Muslim (Book of the Description of Judgment Day, Paradise, and Hell, Hadith 2797).