Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 30

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جَزَاءً وِفَاقًا

“An exact recompense (according to their evil crimes).” [78:26]

An exact recompense means they will not be dealt with unjustly nor will there sins be multiplied.

جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا

Whereas the believers will have their deeds multiplied for them; “A reward from your Lord, an ample calculated gift (according to the best of their good deeds).” [78:36]

Surah an-Naaziaat and Surah ‘Abasa

In Surah an-Naaziaat the description of death coming is of;

فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ 

“But when there comes the greatest catastrophe (i.e. the Day of Recompense, etc.),” [79:34]

But in Surah ‘Abasa the description is similar;

فَإِذَا جَاءَتِ الصَّاخَّةُ

“Then, when there comes As-Sakhkhah (the Day of Resurrection's second blowing of Trumpet),” [80:33]

Surah an-Naaziaat is about the taking of the soul and the state of people on the Day of Judgement. It also informs us of how Fir’awn disbelieved and was taken to account, punished and disgraced. Therefore, the wording in this Surah is of a “catastrophe”.

Surah ‘Abasa talks mainly about the creation of man and the stages of life they go through in the Dunya until they enter the grave, thus “As-Sakhkhah (the Day of Resurrection's second blowing of Trumpet),” is used as this is when they will exit the grave. The meaning of Sakhhah is that it is a severe calling (Athaan) that will occur that will wake them up from their sleep.

Surah at-Takweer and Surah al-Infitaar

In Surah at-Takweer, it describes the seas as;

وَإِذَا الْبِحَارُ سُجِّرَتْ

“And when the seas shall become as blazing Fire or shall overflow;” [81:6]
Whereas in al-Infitaar;

وَإِذَا الْبِحَارُ فُجِّرَتْ

“And when the seas are burst forth;” [82:3]

The difference in the wording is because the difference of topics in the Surah.
Surah at-Takweer gives description on how the Dunyaa will be fused with the Aakhirah, as some scholars stating that the Hell-fire will appear from below the earth. Thus, the seas which are full of water, will become ablaze with fire.
As for Surah al-Infitaar, then this describes the describes the biological change that the creation will go through as the Day of Judgement commences. Thus, the seas will exceed their bounds.

Surah al-Layl and Surah ad-Duhaa

This Surah appears before Surah ad-Duhaa because night precedes day.
It also precedes it because humans and their actions are usually that of ignorance and sin, thus Surah al-Layl and darkness comes before Surah ad-Duhaa and light.

Surah ad-Duhaa also gives description of the life and character of the Prophet [Peace and Blessings of Allaah be upon him], thus he is likened to light.

Surah al-Sharh

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا {5}

إِنَّ مَعَ الْعُسْرِ يُسْرًا {6}

“So verily, with the hardship, there is relief. Verily, with the hardship, there is relief (i.e. there is one hardship with two reliefs, so one hardship cannot overcome two reliefs).” [94:5-6]

Relief comes after hardship and this is repeated twice to show emphasis that there will always be ease after hardship. The second ease is not like the first ease, as the second one is without measure.

Surah at-Teen

ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ {5}

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ {6}

“Then We reduced him to the lowest of the low,6. Save those who believe (in Islamic Monotheism) and do righteous deeds, then they shall have a reward without end (Paradise).” [95:5-6]

The word “then” is a consequence of doing good deeds. The context given in this Aayah is that mankind are/will be reduced to the “lowest of the low” except for those who believe and good deeds. If they accomplish this, then they will have their reward multiplied and everlasting.

Surah at-Takaathur

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

“Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!” [102:8]

The Quraan encourages us to ask Allaah for His Favour and give thanks to Him. However, the meaning of this Aayah is in relation to those who are given favours but don’t give thanks and don’t use them in acts of obedience to Allaah.

Surah al-Kaafiroon

لَا أَعْبُدُ مَا تَعْبُدُونَ {2}

وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ {3}

“"I worship not that which you worship, "Nor will you worship that which I worship.” [109:2-3]

Repetition of these Aayat is a miracle within itself. (One of) the meanings given to first set of these Aayat is that “We abandon ourselves from what you worship and we will not worship what you worship”. As for the repetition and the second set then the meaning is, “We will not worship what you worship and you will not worship what we worship”, thus proving to a miracle to the Prophet [Peace and Blessings of Allaah be upon him] as years later after this Surah was revealed, many remained as Kuffaar and died upon Shirk.

Surah al-Falaq

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ {1}

مِنْ شَرِّ مَا خَلَقَ {2}

وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ {3}

وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ {4}

وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ {5}

1. Say: "I seek refuge with (Allah) the Lord of the daybreak,

2. "From the evil of what He has created;

3. "And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away).

4. "And from the evil of the witchcrafts when they blow in the knots,

5. "And from the evil of the envier when he envies."

After seeking refuge in Allaah from the evil of His Creation, this Surah gives three of the most overpowering evil traits found within the creation: the evils that happen at night, the evilness of Sihr and the evilness of envy and what it leads to.

Surah an-Naas

قُلْ أَعُوذُ بِرَبِّ النَّاسِ {1}

مَلِكِ النَّاسِ {2}

إِلَٰهِ النَّاسِ {3}

مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ {4}

الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ {5}

مِنَ الْجِنَّةِ وَالنَّاسِ {6}

1. Say: "I seek refuge with (Allah) the Lord of mankind,

2. "The King of mankind,

3. "The Ilah (God) of mankind,

4. "From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one's heart after one remembers Allah) ,

5. "Who whispers in the breasts of mankind,

6. "Of jinns and men."

1. The word “Say” appears in the Surah and the ones before it for two reasons:

          -Commanding the Prophet [Peace and Blessings of Allaah be upon him] directly as a form of honour for him, as he is the one that has been specified in this Aayah but the general command is for the whole Ummah.

          -Also, had the Aayah started with “I seek refuge…” then there wouldn’t exist a command to seek refuge in Allaah. With the word “Say”, it becomes a command upon us all to seek refuge in Allaah, supplicate and seek assistance in Him.

2. This Surah has three characteristics of Allaah which are specified:

“Lord of mankind,

"The King of mankind,

"The Ilah (God) of mankind,

Thus showing that complete assistance can only be gained from Allaah, the Lord, King and Ilaah (God) of mankind.

It also shows that these three characteristics are directly related in combating Shaytaan and his whispers, as the Aayah that appears after it is:

“From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one's heart after one remembers Allah)”

With this we realise the difference between Surah al-Falaq and Surah an-Naas:

          -In Surah al-Falaq we seek refuge in Allaah from the evil of His Creation, thus we seek to protect our bodies, wealth and families.

          -In Surah an-Naas we seek refuge in Allaah from the whispers and evil thoughts from Shaytaan, thus we seek to protect our hearts and thoughts.

And Allaah the Most High Knows Best

To Him is all Thanks and Praise

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 29

Follow @AhleDhikr Surah al-Ma’aarij

إِذَا مَسَّهُ الشَّرُّ جَزُوعًا {20}

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا {21}

إِلَّا الْمُصَلِّينَ {22}

الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ {23}

“20. Irritable (discontented) when evil touches him;

21. And niggardly when good touches him;-

22. Except those devoted to Salat (prayers)

23. Those who remain constant in their Salat (prayers);” [70:20-23]

And in the same Surah,

وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ {34}

أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ {35}

“And those who guard their Salat (prayers) well, Such shall dwell in the Gardens (i.e. Paradise) honoured.” [70:34-35]

This shows the importance of Salaat. It is repeated twice to show its degree of importance. The first mentioning is in relation to those who are constant in their prayers, never missing them. The second mentioning is in relation to those who guard their prayers, its conditions, pillars, obligations and recommended actions.

Surah al-Qiyamah

أَوْلَىٰ لَكَ فَأَوْلَىٰ {34}

ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ {35}

“34. Woe to you [O man (disbeliever)]! And then (again) woe to you!

35. Again, woe to you [O man (disbeliever)]! And then (again) woe to you!” [75:34-35]

The supplication of affliction “woe to you” is repeated twice for those disbelieve with arrogance; woe in the Dunya and woe again in the Aakhirah.

Surah al-Insaan

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

“Verily, We showed him the way, whether he be grateful or ungrateful.” [76:3]

There is a difference between the description given to those who are “grateful” [Shaakir] and “ungrateful” [Kafoor].


The word Kaafoor is using rhetoric in expression, meaning those who show deep ungratefulness. Whereas the word Shaakir doesn’t show such rhetoric, rather it merely means a person who may show thanks. The rhetorical expression given to those who are Shaakir are Shakoor, thus suggesting that not every person who gives thanks gives it to its true level of depth. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 28

Follow @AhleDhikr Surah al-Hashr

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ

“the All-Knower of the unseen and the seen (open).” [59:22]

The unseen is mentioned before the seen because knowing the unseen entails greater praise, as the unseen is far greater than the seen in existence.
Also, the unseen entails Knowing the Pre-Decree, and Allaah Knew the Pre-Decree (unseen) even before it became manifest (seen).

Surah Al-Munaafiqoon

وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ

“the hypocrites comprehend not” [63:7]

and

وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ 

“the hypocrites know not” [63:8]

The hypocrites are deprived of comprehension and knowledge. They are deprived of realizing the Power of Allaah and that He Provides, the Most High; so if He Abstains from Providing in one instance, He Will Grant His Provision on other instances. Understanding this needs a great deal of Emaan and understanding; the treasures belong to Allaah, the Glorified and the Exalted, but “the hypocrites comprehend not”.


Likewise, power and honour is Decreed by Allaah, the Glorified. He Elevates whom He Pleases and Debases whom He Pleases, He Gives to whom He Pleases and Abstains from whom He Pleases – none has the right to do this except Allaah Alone. Those who know Allaah, the Most High, know this and those who are ignorant of it will be manifest on their tongues and actions, “But honour, power and glory belong to Allah, His Messenger (Muhammad), and to the believers, but the hypocrites know not.”

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 27

Follow @AhleDhikr Surah an-Najm

إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنْفُسُ ۖ وَلَقَدْ جَاءَهُمْ مِنْ رَبِّهِمُ الْهُدَىٰ

“They follow but a guess and that which they themselves desire” [53:23]

And,

وَمَا لَهُمْ بِهِ مِنْ عِلْمٍ ۖ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ ۖ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا 

“They follow but a guess, and verily, guess is no substitute for the truth” [53:28]

Guessing and conjecture has been mentioned twice in close succession.

The first Aayah blames them for their false beliefs (taking idols and gods besides Allaah). Whereas the second Aayah blames them for their false practices (naming the Angels with female names). Both types of falseness (‘Aqeedah and acts of worship) have been described as “guesswork”.

Surah ar-Rahmaan

الرَّحْمَٰنُ {1}

عَلَّمَ الْقُرْآنَ {2}

“The Most Beneficent (Allah)! Has taught (you mankind) the Qur'an (by His Mercy)” [55:1-2]

After Praising Himself and starting the Surah by the name “ar-Rahmaan”, and the Aayah that follows is shows His Favour upon us by sending us the Quraan; “Has taught (you mankind) the Qur'an”. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 26

Follow @AhleDhikr Surah adh-Dhaariyaat

فَفِرُّوا إِلَى اللَّهِ ۖ 

“So flee to Allah” [51:50]


Fleeing to Allaah is by leaving disobedience and fleeing to him via acts of obedience. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 25

Follow @AhleDhikr Surah as-Shooraa

مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ ۖ وَمَنْ كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ

“Whosoever desires (with his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (with his deeds), We give him thereof (what is written for him), and he has no portion in the Hereafter.” [42:20]

This is in relation to those who don’t believe in the Hereafter. As for the believer who does deeds for the Aakhirah but has weakness in the Dunyaa, then they are not prevented in totality in the Hereafter.

Surah az-Zukhruf

قُلْ إِنْ كَانَ لِلرَّحْمَٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ

“Say (O Muhammad ): "If the Most Beneficent (Allah) had a son, then I am the first of Allah's worshippers [who deny and refute this claim of yours (and the first to believe in Allah Alone and testify that He has no children)]." [Tafsir At-Tabari].” [43:81]


This Aayah has many different interpretations but the simplest manner to understand it is that “If the Most Beneficent (Allah) had a son” means as you suppose. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 24

Follow @AhleDhikr Surah al-Mu’min or Surah al-Ghaafir

مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِي الْبِلَادِ

“None disputes in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah but those who disbelieve.” [40:4]

In the past, the scholars of al-Islaam have disputed upon the meanings of some of the Aayat of the Quraan however, the meaning here is that it is a trait of those who disbelieve and do not want the truth to argue about its Aayaat, in order to repel the truth.

إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ

“Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allah Islamic Monotheism) in this world's life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection),” [40:51]

This can either be physical or through knowledge; that Allaah Aids His Slaves with support in both of these areas and in both realms of the Dunyaa and the Aakhirah.

إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ

“Verily, the Hour (Day of Judgement) is surely coming, therein is no doubt, yet most men believe not.” [40:59]

The description of those who deny (or don’t act upon) the resurrection is that of disbelief, “yet most men believe not.” Whereas elsewhere in the Surah the same Aayah appears(in exact wording or meaning)  but a different ending:

لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ 

“The creation of the heavens and the earth is indeed greater than the creation of mankind, yet most of mankind know not.” [40:57]

And,

اللَّهُ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا ۚ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ

“Allah, it is He Who has made the night for you that you may rest therein and the day for you to see. Truly, Allah is full of Bounty to mankind, yet most of mankind give no thanks.” [40:61]


So the endings differ from, “men believe not” , “mankind know not” and “mankind give no thanks” thus showing that most men do not believe and this is because they lack in knowledge, and thus are unable to recognize the favours of Allaah and give thanks.

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 23

Follow @AhleDhikr Surah Yaa-seen

وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ

“And there came running from the farthest part of the town, a man, saying: "O my people! Obey the Messengers.” [36:20]

According to the grammatical rules in the Arabic language, the noun (a man) should come directly after the verb without the adverbs of place in between, so it should read “a man came running from the farthest part of the town.”

However, the mentioning of the man (who was a man called Habeeb an-Najjaar, a sincere follower and caller to his people) after the action (came running) and then again after the adverb (part of the town) shows emphasis; that he came running from a great distance in order to protect the messengers. Thus his mention is delayed in honour for him.

Surah Saad

اصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْدِ ۖ إِنَّهُ أَوَّابٌ

“Be patient (O Muhammad) of what they say, and remember Our slave Dawud (David), endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allah).” [38:17]

Allaah, the Most High, Commands the Prophet [Peace and Blessings of Allaah be upon him] to be patient and mentions the example of Dawood’s [Peace be upon him] patience with those who disobeyed him from his nation and thus faced punishment as a consequence.

This comes after Aayat in which the Quraysh rejected the call of the Prophet and called upon him to send the Punishment of Allaah if he was truthful.

وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَىٰ يَوْمِ الدِّينِ 

 “"And verily!, My Curse is on you till the Day of Recompense."” [38:78]

In other places in the Quraan, the Curse of Allaah upon Iblees has also been mentioned, but on this particular place the wording, “My Curse” is explicit. This is because the Aayat preceding this one are in reference to Allaah Created Aadam directly, with His Own Two Hands:

قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ 

“(Allah) said: "O Iblis (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands. Are you too proud (to fall prostrate to Adam) or are you one of the high exalted?"” [38:75]

Just as Allaah attributes the Creation of Aadam to Himself, likewise He attributes His Curse to Himself upon Iblees. 

Surah Az-Zumar

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَهُ الدِّينَ {11}

وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ {12}

 “Say (O Muhammad): "Verily, I am commanded to worship Allah (Alone) by obeying Him and doing religious deeds sincerely for Allah's sake only and not to show off, and not to set up rivals with Him in worship. "And I am commanded (this) in order that I may be the first of those who submit themselves to Allah (in Islam) as Muslims."” [39:11-12]


These Aayat show a difference in command, the command to “worship Allaah Alone” and to “submit”. So the command for the Muslim is to believe and have Ikhlaas in Allaah and then remain upright.

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 20

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Surah al-Qasas

وَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا ۚ وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَىٰ ۚ أَفَلَا تَعْقِلُونَ

“And whatever you have been given is an enjoyment of the life of (this) world and its adornment, and that (Hereafter) which is with Allah is better and will remain forever. Have you then no sense?” [28:60]

The pleasures of the Dunyaa are an example for the Kuffaar to ponder upon, because they have been deceived by it and its enjoyment, thus the Aayah ends with, “Have you then no sense”, i.e. to the reality of the enjoyment you think you are having?

As for the believers, then their attitude to the Dunyaa is different:

فَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allah (Paradise) is better and more lasting for those who believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs).” [42:36]

Thus when addressing the believers, Allaah, the Most High, Commands the believers to put their Tawakkul upon Him – as the believers are not deceived by the pomp of the Dunyaa and they rely on Him totally for their place in the Aakhirah.

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَاءٍ ۖ أَفَلَا تَسْمَعُونَ {71}

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ 

“Say (O Muhammad): "Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you light? Will you not then hear?" Say (O Muhammad): "Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you night wherein you rest? Will you not then see?"” [28:71-72]

Nightfall comes before daytime because that’s the origin of creation; the sun and its rays were created after the darkness of the night.

In contrast, the benefit that the creation get from daylight and the opportunity they have within it to gain their provision is incomparable to that of the night.


The wording in these Aayaat indicate to this also. “Will you not then hear” comes before “Will you not then see”. Hearing is connected to nighttime and seeing is connected to day, and the alternation of day and night is brought only by Allaah so that we can benefit by His Leave. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 19

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Surah al-Furqaan

وَمَنْ تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا

“And whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance.” [25:71]

Repentance is mentioned alongside good deeds because Tawbah means to go back to Allaah and to have certainty to do plenty of good deeds.

Surah an-Namal

وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَا مُوسَىٰ لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ

“But when he saw it moving as if it were a snake,” [27:10]

This was the first incident when his stick was turned into a snake. However the word “Jaan” meaning snake, refers to a small snake.

Whereas in Surah al-A’raaf; “Then [Musa (Moses)] threw his stick and behold! it was a serpent, manifest!” [7:107] the word “Thu’baan” or serpent is used, meaning it was a much bigger snake moving at a greater pace when the miracle occurred again in the assembly of Fir’awn.

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 18

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أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ

“And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! ” [23:71]

Meaning that the truth cannot be dictated by man, and had the truth been left for us to decide upon then the heavens and the earths would be destroyed.

Surah An-Noor

الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ ۖ

“The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes” [24:2]

Women are the subject to desires of men. The sexual drive of men are triggered more frequently than woman, and its causes include looking, smelling etc. For this reason, women are addressed in this Aayah before men, as they are commanded to protect themselves in fulling to prey to the desires of men.

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 16

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Surah Maryam

وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُنْ جَبَّارًا عَصِيًّا

“And dutiful towards his parents, and he was neither an arrogant nor disobedient (to Allah or to his parents).” [19:14]

This was a statement by Yahya [Peace be upon him] and Esaa bin Maryam [Peace be upon him] said something similar:

وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا 

“And dutiful to my mother, and made me not arrogant, unblest.” [19:32]

In this is proof that their obedience to their parents leads to them being blessed and protected.

However, the wording of Esaa is greater as he attributed this favour to Allaah, “and made me not arrogant, unblessed”

.

فَأَجَاءَهَا الْمَخَاضُ إِلَىٰ جِذْعِ النَّخْلَةِ قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَٰذَا وَكُنْتُ نَسْيًا مَنْسِيًّا

“She said: "Would that I had died before this, and had been forgotten and out of sight!"” [Maryam 19:23]

She didn’t say this out of wishing for death (which is prohibited) or out of displeasure in the Decree of Allaah, the Most High, rather the meaning is that she feared what the people would accuse her of. As for wishing for death, then this is not possible as wishing for death is when a person asks to die in the future.

يَا أَبَتِ إِنِّي أَخَافُ أَنْ يَمَسَّكَ عَذَابٌ مِنَ الرَّحْمَٰنِ فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا

“"O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtake you, so that you become a companion of Shaitan (Satan) (in the Hell-fire)." [Tafsir Al-Qurtubi]” [19:45]

Allaah, the Most High, has Described Himself as being Swift in Punishment, however in this Aayah punishment has been mentioned alongside His Mercy (Rahmaan).

The reason for this is because Ibraaheem [Peace be upon him] is speaking to his father and in this discussion he is given utmost important to at-Tawheed and Kufr in Allaah.

Meaning that the Mercy of Allaah is great and vast as He is the Most-Beneficent, but He will not Punish unless it be a very serious crime – therefore he is enticing his father to repent to ar-Rahmaan before the punishment comes to him.

In fact, throughout the whole Surah, the word Rahma or Rahmaan has been repeated very frequently in different contexts.

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا

“And mention in the Book (the Qur'an) Isma'il (Ishmael). Verily! He was true to what he promised, and he was a Messenger, (and) a Prophet.” [19:54]

In this Aayah and others like them in this Surah, Allaah, the Most High, Speaks of Great Praise for Ibraaheem [Peace be upon him] and in this is proof that he is indeed truthful and not a liar as he assumes of himself.

Surah Taa-Haa

تَنْزِيلًا مِمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى

“A revelation from Him (Allah) Who has created the earth and high heavens” [20:4]

Earth has been mentioned before heavens in this particular Aayah because the Aayat that came before it are in relation to the Quraan being sent as a guide to the inhabitants of earth. Therefore, it befits the context to mention before heavens in this regard.

However, typically the word “heavens” appear before the word “earth” to show its reverence and virtue above the earth.

قَالُوا يَا مُوسَىٰ إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَىٰ {65}

قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَىٰ

“They said:"O Musa (Moses)! Either you throw first or we be the first to throw?" [Musa (Moses)] said: "Nay, throw you (first)!"” [20:65-66]

In this Aayah, and those like it, it is important to note that Moosaa [Peace be upon him] is not showing approval to magic, despite it being something evil. Rather, he is allowing them to go first in order to for the miracle to become manifest. As allowing to go first will be a sign of his truthfulness and Prophethood, then it ceases to be an approval of Sihr.

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ

“ And verily, I am indeed Forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and is guided.” [20:82]


Usually, the Quraan mentions Emaan before good deeds, however in this Aayah, good deeds is mentioned before Emaan, “is guided”. The reason for this is because the meaning of this Aayah is that Allaah is oft-Forgiven to those who do good deeds and then are steadfast upon them, thus the meaning of guidance in this Aayah is steadfastness. 

Kashf al-Ma'aanee of Ibn Jama'aah - Juzz 15

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Surah al-Israa

 وَلَقَدۡ صَرَّفۡنَا فِى هَـٰذَا ٱلۡقُرۡءَانِ لِيَذَّكَّرُواْ وَمَا يَزِيدُهُمۡ إِلَّا نُفُورً۬ا 

“And surely, We have explained [Our Promises, Warnings and (set forth many) examples] in this Qur'an that they (the disbelievers) may take heed, but it increases them in naught save aversion.” [17:41]

In another Aayah which is similar, Allaah the Most High, Says:

 وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِى هَـٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٍ۬ فَأَبَىٰٓ أَكۡثَرُ ٱلنَّاسِ إِلَّا ڪُفُورً۬ا

“And indeed We have fully explained to mankind, in this Qur'an, every kind of similitude, but most mankind refuse (the truth and accept nothing) but disbelief.” [17:89]

Which is similar to what He Said in Surah al-Khaf:

 وَلَقَدۡ صَرَّفۡنَا فِى هَـٰذَا ٱلۡقُرۡءَانِ لِلنَّاسِ مِن ڪُلِّ مَثَلٍ۬‌ۚ وَكَانَ ٱلۡإِنسَـٰنُ أَڪۡثَرَ شَىۡءٍ۬ جَدَلاً۬

“And indeed We have put forth every kind of example in this Qur'an, for mankind. But, man is ever more quarrelsome than anything” [18:54]

Each of these Aayat carry the same wording but have different meanings and implications.

Surah al-Israa was revealed in Makkah and the people of Makkah belied the Prophet [Peace and Blessings of Allaah be upon him] and they sought to drive him out of the city. For this reason, the Aayat in Surah al-Israa in reference to the miracles that the Prophet had been given and in them is a sign for mankind.

As for the Aayah in Surah al-Khaf, then this comes in a context of refuting Iblees and his army, and casting blame on those who desire to follow them, despite them being a sworn enemy to man and Jinn.

 وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤۡمِنُوٓاْ إِذۡ جَآءَهُمُ ٱلۡهُدَىٰٓ إِلَّآ أَن قَالُوٓاْ أَبَعَثَ ٱللَّهُ بَشَرً۬ا رَّسُولاً۬ 

“And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as (His) Messenger?"” [17:94]

Another comparison between Surah al-Israa and Surah al-Khaf is found in this Aayah and the following:

وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤۡمِنُوٓاْ إِذۡ جَآءَهُمُ ٱلۡهُدَىٰ وَيَسۡتَغۡفِرُواْ رَبَّهُمۡ إِلَّآ أَن تَأۡتِيَہُمۡ سُنَّةُ ٱلۡأَوَّلِينَ أَوۡ يَأۡتِيَہُمُ ٱلۡعَذَابُ قُبُلاً۬ 

“And nothing prevents men from believing, now when the guidance (the Qur'an) has come to them, and from asking Forgiveness of their Lord, except that the ways of the ancients be repeated with them (i.e. their destruction decreed by Allah), or the torment be brought to them face to face?” [18:55]

The Aayah in Surah al-Israa points out that the reason for their misguidance is only themselves, as they opted to reject the message.

However, the Aayah in Surah al-Khaf highlights that true prevention is from the Wisdom and Will of Allaah, as He already Knew that they would disbelieve and thus Decreed it.

Surah al-Khaf

 هَـٰٓؤُلَآءِ قَوۡمُنَا ٱتَّخَذُواْ مِن دُونِهِۦۤ ءَالِهَةً۬‌ۖ 

“"These our people have taken for worship aliha (gods) other than Him (Allah).” [18:15]

And in the next Ayaah, Allaah, the Most High, Says:

 وَمَا يَعۡبُدُونَ إِلَّا ٱللَّهَ

“ they worship, except Allah” [18:16]

The first Aayah mentioned here makes mention of their gods being in plural whereas the second Aayah is affirmation that there is not god worthy of worship except Allaah in the singular form.

 فَأَرَدتُّ أَنۡ أَعِيبَہَا

“ So I wished to make a defective damage in it.” [18:79]

فَأَرَدۡنَآ أَن يُبۡدِلَهُمَا

“"So we intended that their Lord.” [18:81]

 فَأَرَادَ رَبُّكَ

“and your Lord intended” [18:82]

According to Moosaa [Peace be upon him], Khadir [Peace be upon him] 

committed three serious offences; he damaged a ship belonging to poor people, he killed an innocent child and he acted in kindness to people who wronged them. However, when Khadir wanted to explain the justify his actions the wording he used to differed.

His saying, “So I wished”, shows the manners that Khadir had with Allaah, the Most High, as he didn’t want to attribute “defective damage” to Allaah, so he attributed to himself.

“So we intended that their Lord”, uses the plural “we”, meaning that Allaah is the One Who Knew that this child will be disobedient to his parents however Khadir was the one who killed him. Thus attributing all Knowledge to Allaah and attributing the act of killing only to himself.

As for the wording, “and your Lord intended” then Khadir is attributing all goodness to Allaah.