Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

ﺳﻮﺭﺓ ﺍﻟﻬُﻤَﺰﺓ

Sūrat Al-Humazah - Chapter 104

English: The Slanderer

Verse 3

Arabic

ﻳَﺤْﺴَﺐُ ﺃَﻥَّ ﻣَﺎﻟَﻪُ ﺃَﺧْﻠَﺪَﻩ

Transliteration

Yahsabu anna maalahu akhladah

[Pronounce the 'h' in the Yah like you want to breath out air]

Meaning:

3. He thinks that his wealth will make him last forever.
Tafsir

(He thinks that his wealth will make him last forever!)

Meaning, he thinks that gathering wealth will make him last forever in this abode (the worldly life).

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

ﺳﻮﺭﺓ ﺍﻟﻬُﻤَﺰﺓ

Sūrat Al-Humazah - Chapter 104

English: The Slanderer

Verse 3

Arabic

ﻳَﺤْﺴَﺐُ ﺃَﻥَّ ﻣَﺎﻟَﻪُ ﺃَﺧْﻠَﺪَﻩ

Transliteration

Yahsabu anna maalahu akhladah

[Pronounce the 'h' in the Yah like you want to breath out air]

Meaning:

3. He thinks that his wealth will make him last forever.
Tafsir

(He thinks that his wealth will make him last forever!)

Meaning, he thinks that gathering wealth will make him last forever in this abode (the worldly life).

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

ﺳﻮﺭﺓ ﺍﻟﻬُﻤَﺰﺓ

Sūrat Al-Humazah - Chapter 104

English: The Slanderer

Verse 2

Arabic

ﺍﻟَّﺬِﻱ ﺟَﻤَﻊَ ﻣَﺎﻟًﺎ ﻭَﻋَﺪَّﺩَﻩُ

Transliteration

Al ladhii jama'a maalan wa 'ad dadah

Meaning:

2. Who has gathered
wealth and counted it.

Tafsir

﴿ﺍﻟَّﺬِﻯ ﺟَﻤَﻊَ ﻣَﺎﻻً ﻭَﻋَﺪَّﺩَﻩُ ﴾
(Who has gathered wealth and counted it.) meaning, he gathers it piling some of it on top of the rest and he counts it up.

This is similar to Allah's saying,
﴿ﻭَﺟَﻤَﻊَ ﻓَﺄَﻭْﻋَﻰ ﴾
(And collect (wealth) and hide it.) (70:18)

This was said by
As-Suddi and Ibn Jarir.

Muhammad bin Ka`b said
concerning Allah's statement,
﴿ﺟَﻤَﻊَ ﻣَﺎﻻً ﻭَﻋَﺪَّﺩَﻩُ﴾
(gathered wealth and counted it.) "His wealth occupies his time in the day, going from this to that. Then when the night
comes he sleeps like a rotting corpse.''

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

ﺳﻮﺭﺓ ﺍﻟﻬُﻤَﺰﺓ

Sūrat Al-Humazah - Chapter 104

English: The Slanderer

Verse 1

Arabic

ﻭَﻳْﻞٌ ﻟِﻜُﻞِّ ﻫُﻤَﺰَﺓٍ ﻟُﻤَﺰَﺓ

Transliteration:

Waelun likulli humozatil lumazar

Meaning:

1. Woe to every backbiter, slanderer

Tafsir

ﻭَﻳْﻞٌ ﻟِﻜُﻞِّ ﻫُﻤَﺰَﺓٍ ﻟُﻤَﺰَﺓ

Woe to every backbiter, slanderer.

[And] scorner, going about with malicious gossip
(68:11)

Ibn `Abbas said, "Humazah Lumazah means one who reviles and disgraces (others).'' Mujahid said, "Al-Humazah is with the
hand and the eye, and Al-Lumazah is with the tongue.''
Definitions: Gossip, Backbiting, and Slander

Talking about others includes three categories, namely gheebah (backbiting), nameemah (gossip), and buhtan
(slander) .

Backbiting is to say things about people in their absence, even though these things might be true, that they would not
like to hear about themselves.

Gossip means passing on the news of people with the intention of causing them harm or gaining a desired reward from those to whom the news is conveyed.

Slander is to spread false information or lies about someone.

About backbiting, Allah says in the Quran what means:
{O you who believe, avoid much suspicion, for some
suspicion is a sin. Neither spy on one another, nor backbite one another. Would one of you love to eat the flesh of his
dead brother? Nay, you would detest it, [so similarly, avoid
backbiting]. And fear Allah. Indeed, Allah is Most Forgiving, Most Merciful.} (Al-Hujurat 49:12)

This verse shows us how serious backbiting is in Islam. Allah also shows us how we fall into this sin. First we become suspicious of others and begin to keep track of
what they are doing and saying. While we do this, we interpret their actions and speech in our own way, which often is inaccurate because we do not know all of their motives and intentions.
Then we start to talk about them in their absence, often saying things about them that are not true, and if they knew
what we were saying about them, they would be upset a great deal.

Sometimes our suspicions and interpretation are correct, but this does not mean that it is a good thing to
mention these things to others.

For example, if we were monitoring a brother's actions and found him to be speaking to a young lady whom we do not
know, we might assume many things. She may be his sister, a cousin, or a neighbor. She may be a classmate, an employer, or a coworker. She may be someone he is
considering to be a prospective wife for him, or he may have bad intentions in his interaction with her, God forbid.

For us to assume one or more of these things to be true, without ever asking him personally, and then to go around spreading our suspicions among others, we run the risk of
needlessly damaging the reputations of both of them. If our worst suspicions are true, then this is also something
that should not be spread to others. He should be given advice privately to be careful to not follow on something that may lead to wrong so that they do not fall into sinful behavior and their reputation are not tarnished.

The Prophet Muhammad once asked his Companions, "Do you know what is backbiting?" His Companions said, "Allah and His Messenger know best." He said, "Backbiting implies your talking about your brother in a manner that he does not like." It was said to him, "What is your opinion about this if I actually find that shortcoming in my brother?" He said, "If
what you assert (of a shortcoming) is actually in him, you have backbitten him; if it is not, you have slandered him "
(Muslim)

More Listening, Less Talking

We can avoid sinful use of our tongues by limiting the type of things we talk about as much as possible. We should
spend more time listening to others than we do talking about others. After all, Allah gave us two ears and only one tongue!
If we find ourselves in the company of those who we know to be the gossipy type, we should try to get them to change the topic of discussion. If we are not able to do so, we
should leave before we get involved in gossip or talk about useless things.

Repentance and Forgiveness

One who commits a sin, whatever it is, should have hope in Allah's mercy. They must be sure that Allah will accept their
repentance. We are told in the Quran that:

{Say: O My [Allah's] slaves who have sinned against their souls, despair not of the mercy of Allah, Who forgives all sins. Lo! He is the Forgiving, the Merciful.} (Az-Zumar
39:53)

In order for repentance to be accepted, they must desist from the sin they have been doing, regret having done that sin, and make firm and sincere intention not to return to that bad deed again.
Scholars add that if the sin involves a human's right, repentance requires a fourth condition: to be absolved from such a right. If it is a property, the sinner should return it to
its rightful owner. If it is slandering or backbiting, the sinner should ask pardon of the offended.
Therefore, try to seek the forgiveness of the person you have backbitten.

However, some scholars say it is not necessary to go to the offended (especially if they do not
know you have slandered or gossiped about them) and seek their forgiveness as this might cause harm and create hatred between them. If you cannot reach that person, make lots of supplications
to him or her whenever you remember him or her.

Controlling Words Once Spoken: Mission Impossible

Once our words come out, they get bigger and bigger. Even if we regret them and wish to take them back, we would not
be able to. Once the word is out, it is out and not easily forgotten or forgiven by others. The damage is done. So it is
absolutely crucial that we choose our words very carefully before we let them out into the world.
We should ask forgiveness in this life of those we hurt so that we can avoid a more difficult repayment of our sins in
the hereafter. If they are not able to forgive us in this life, Allah will give them their rights on the Day of Judgment by
taking from our good deeds and giving their value to those whom we wronged in this life.
We should try our best to set things right in this life so that we can face Allah in the best possible state we can. The Prophet told us that whoever guarantee their tongue, the Prophet guarantees Paradise for them. (Al-Bukhari)

I hope this has been beneficial to you. I pray to Allah to help all of us to consider our words carefully before we speak
them so that we may stand before Him on the Last Day with a pure and clean heart, امين

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ

Sūrat Al-Fil - Chapter 105

English: The Elephant

Verse 4

Arabic

ﺗَﺮْﻣِﻴﻬِﻢْ ﺑِﺤِﺠَﺎﺭَﺓٍ ﻣِﻦْ ﺳِﺠِّﻴﻞ

Transliteration:

Tarmeehim bi ijaaratinm min sij jeel

Meaning:

4. . Striking them with stones of Sijjil.

Tafsir: Continuation

Thus, Allah said,
﴿ﺃَﻟَﻢْ ﺗَﺮَ ﻛَﻴْﻒَ ﻓَﻌَﻞَ ﺭَﺑُّﻚَ ﺑِﺄَﺻْﺤَـﺐِ ﺍﻟْﻔِﻴﻞِ - ﺃَﻟَﻢْ ﻳَﺠْﻌَﻞْ ﻛَﻴْﺪَﻫُﻢْ ﻓِﻰ ﺗَﻀْﻠِﻴﻞٍ - ﻭَﺃَﺭْﺳَﻞَ
ﻋَﻠَﻴْﻬِﻢْ ﻃَﻴْﺮﺍً ﺃَﺑَﺎﺑِﻴﻞَ - ﺗَﺮْﻣِﻴﻬِﻢ ﺑِﺤِﺠَﺎﺭَﺓٍ ﻣِّﻦ ﺳِﺠِّﻴﻞٍ - ﻓَﺠَﻌَﻠَﻬُﻢْ ﻛَﻌَﺼْﻒٍ ﻣَّﺄْﻛُﻮﻝِ ﴾

(Have you not seen how your Lord dealt with the Owners of the Elephant? Did He not make their plot go astray And He sent against them birds, in flocks (Ababil). Striking them with stones of Sijjil. And He made them like `Asf, Ma'kul.)

﴿ﻹِﻳﻠَـﻒِ ﻗُﺮَﻳْﺶٍ - ﺇِﻳﻠَـﻔِﻬِﻢْ ﺭِﺣْﻠَﺔَ ﺍﻟﺸِّﺘَﺂﺀِ
ﻭَﺍﻟﺼَّﻴْﻒِ - ﻓَﻠْﻴَﻌْﺒُﺪُﻭﺍْ ﺭَﺏَّ ﻫَـﺬَﺍ ﺍﻟْﺒَﻴْﺖِ - ﺍﻟَّﺬِﻯ ﺃَﻃْﻌَﻤَﻬُﻢ ﻣِّﻦ ﺟُﻮﻉٍ ﻭَﺀَﺍﻣَﻨَﻬُﻢ ﻣِّﻦْ ﺧﻮْﻑٍ ﴾

(For the safety of the Quraysh, their caravans go forth safely  in winter and in summer. So, let them worship the Lord of this House, Who has fed them against hunger, and has made them safe from fear.) (106:1-4) meaning, that Allah would not alter
their situation because Allah wanted good for them if they accepted Him.

Ibn Hisham said, "Al -Ababil are the groups,
as the Arabs do not speak of just one (bird).'' He also said, "As for As-Sijjil, Yunus An-Nahwi and Abu `Ubaydah have informed me that according to the Arabs, it means
something hard and solid.'' He then said, "Some of the
commentators have mentioned that it is actually two Persian words that the Arabs have made into one word. The
two words are Sanj and Jil, Sanj meaning stones, and Jil meaning clay. The rocks are of these two types: stone and clay.''

He continued saying, "Al-`Asf are the leaves of the
crops that are not gathered. One of them is called `Asfah.'' This is the end of what he mentioned.

Hammad bin Salamah narrated from `Asim, who related from Zirr, who
related from `Abdullah and Abu Salamah bin `Abdur-Rahman that they said,
﴿ﻃَﻴْﺮﺍً ﺃَﺑَﺎﺑِﻴﻞَ﴾
(birds Ababil.) "In groups.'' Ibn `Abbas and Ad-Dahhak both said, "Ababil means some of them following after others.''

Al-Hasan Al-Basri and Qatadah both said, "Ababil means many.'' Mujahid said, "Ababil means in various, successive
groups.'' Ibn Zayd said, "Ababil means different, coming from here and there. They came upon them from everywhere.'' Al-Kasa'i said, "I heard some of the grammarians saying, "The singular of Ababil is Ibil.'' Ibn Jarir recorded from Ishaq bin `Abdullah bin Al-Harith bin
Nawfal that he said concerning Allah's statement,

﴿ﻭَﺃَﺭْﺳَﻞَ ﻋَﻠَﻴْﻬِﻢْ ﻃَﻴْﺮﺍً ﺃَﺑَﺎﺑِﻴﻞَ ﴾

(And He sent against them birds, Ababil.) "This means in divisions just as camels march in divisions (in their herds).''

It is reported that Ibn `Abbas said,

﴿ﻭَﺃَﺭْﺳَﻞَ ﻋَﻠَﻴْﻬِﻢْ ﻃَﻴْﺮﺍً ﺃَﺑَﺎﺑِﻴﻞَ ﴾

(And He sent against them birds, Ababil.)

"They had snouts like the beaks of birds and paws like the paws of dogs.''

It has been reported that `Ikrimah said commenting on Allah's statement,

﴿ﻃَﻴْﺮﺍً ﺃَﺑَﺎﺑِﻴﻞَ﴾
(birds, Ababil.)

"They were green birds that came out of the sea and they had heads like the heads of predatory
animals.'' It has been reported from `Ubayd bin `Umayr that he commented:
﴿ﻃَﻴْﺮﺍً ﺃَﺑَﺎﺑِﻴﻞَ﴾
(birds, Ababil.) "They were black birds of the sea that had stones in their beaks and claws.'' And the chains of narration (for these statements) are all authentic.

It is  reported from `Ubayd bin `Umayr that he said, "When Allah
wanted to destroy the People of the Elephant, he sent birds upon them that came from sea swallows. Each of the birds was carrying three small stones -- two stones with its feet and one stone in its beak. They came until they gathered in rows over their heads. Then they gave a loud cry and threw what was in their claws and beaks. Thus, no stone fell upon the head of any man except that it came out of his behind
(i.e., it went through him), and it did not fall on any part of his body except that it came out from the opposite side.

Then Allah sent a severe wind that struck the stones and increased them in force. Thus, they were all destroyed.''

(To be continued)

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ

Sūrat Al-Fil - Chapter 105

English: The Elephant

Verse 3

Arabic

ﻭَﺃَﺭْﺳَﻞَ ﻋَﻠَﻴْﻬِﻢْ ﻃَﻴْﺮًﺍ ﺃَﺑَﺎﺑِﻴﻞ

Transliteration:

Wa arsala 'alaehim taeran abaabeel

Meaning:

3. And He sent against them birds, in flocks (Ababil).
Tafsir

[Continuation]

Then Allah sent against them the birds from the sky, like swallows and herons. Each bird carried three stones the size of chickpeas and lentils, one in each claw and one in its
beak. Everyone who was hit by them was destroyed, though
not all of them were hit. They fled in panic along the road asking about the whereabouts of Nufayl that he might point
out to them the way home. Nufayl, however, was at the top of the mountain with the Quraysh and the Arabs of the Hijaz observing the wrath which Allah had caused to descend on
the people of the elephant. Nufayl then began to say,

"Where will they flee when the One True God is the Pursuer? For Al-Ashram is defeated and not the victor.

Ibn Ishaq reported that Nufayl said these lines of poetry at that time,

"Didn't you live with continued support? We favored you all with a revolving eye in the morning (i.e., a guide along the way). If you saw, but you did not see it at the side of the rock covered mountain that which we saw. Then you will excuse me and praise my affair, and do not grieve over what is lost between us. I praised Allah when I saw the
birds, and I feared that the stones might be thrown down upon us. So all the people are asking about the whereabouts of Nufayl, as if I have some debt that I owe the
Abyssinians.''

`Ata' bin Yasar and others have said that all of them were not struck by the torment at this hour of
retribution. Rather some of them were destroyed
immediately, while others were gradually broken down limb by limb while trying to escape. Abrahah was of those who was broken down limb by limb until he eventually died in the land of Khath`am. Ibn Ishaq said that they left (Makkah) being struck down and destroyed along every path and at
every water spring.

Abrahah's body was afflicted by the pestilence of the stones and his army carried him away with them as he was falling apart piece by piece, until they
arrived back in San`a'. When they arrived there he was but like the baby chick of a bird. And he did not die until his heart fell out of his chest. So they claim.

Ibn Ishaq said that
when Allah sent Muhammad with the prophethood, among
the things that he used to recount to the Quraysh as
blessings that Allah had favored them with of His bounties, was His defending them from the attack of the Abyssinians.
Due to this they (the Quraysh) were allowed to remain (safely in Makkah) for a period of time.

(To be continued)

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ

Sūrat Al-Fil

English: The Elephant

Verse 2

Arabic

ﺃَﻟَﻢْ ﻳَﺠْﻌَﻞْ ﻛَﻴْﺪَﻫُﻢْ ﻓِﻲ ﺗَﻀْﻠِﻴﻞٍ

Transliteration:

Alam yaj'al kaedahum fii tadleel

Meaning:

2. Did He not make their plot go astray

Tafsir

(Continuation)

Dhu Nafr was captured and taken along with the army of Abrahah. The army continued on its way until it came to the land of
Khath`am where it was confronted by Nufayl bin Habib Al- Kath`ami along with his people, the Shahran and Nahis
tribes. They fought Abrahah but he defeated them and captured Nufayl bin Habib. Initially he wanted to kill him, but he forgave him and took him as his guide to show him
the way to Al-Hijaz.

When they approached the area of At-Ta'if, its people -- the people of Thaqif -- went out to Abrahah. They wanted to
appease him because they were fearful for their place of worship, which they called Al-Lat. Abrahah was kind to
them and they sent a man named Abu Righal with him as a guide. When they reached a place known as Al-Mughammas, which is near Makkah, they settled there.

Then he sent his troops on a foray to capture the camels and other grazing animals of the Makkans, which they did, including about two hundred camels belonging to `Abdul- Muttalib. The leader of this particular expedition was a man
named Al-Aswad bin Mafsud. According to what Ibn Ishaq
mentioned, some of the Arabs used to satirize him (because of the part he played in this historical in this historical incident).

Then Abrahah sent an emissary named Hanatah
Al-Himyari to enter Makkah, commanding him to bring the head of the Quraysh to him. He also commanded him to inform him that the king will not fight the people of Makkah unless they try to prevent him from the destruction of the Ka`bah.

Hanatah went to the city and he was directed to
`Abdul-Muttalib bin Hashim, to whom he relayed Abrahah's
message. `Abdul-Muttalib replied, "By Allah! We have no wish to fight him, nor are we in any position to do so. This is the Sacred House of Allah, and the house of His Khalil,
Ibrahim, and if He wishes to prevent him (Abrahah) from (destroying) it, it is His House and His Sacred Place (to do so). And if He lets him approach it, by Allah, We have no means to defend it from him.''

So Hanatah told him, "Come with me to him (Abrahah).'' And so `Abdul-Muttalib went with him. When Abrahah saw him, he was impressed by him,
because `Abdul-Muttalib was a large and handsome man. So Abrahah descended from his seat and sat with him on a carpet on the ground. Then he asked his translator to say to
him, "What do you need'' `Abdul-Muttalib replied to the translator, "I want the king to return my camels which he has taken from me which are two hundred in number.''
Abrahah then told his translator to tell him, "I was impressed by you when I first saw you, but now I withdraw from you
after you have spoken to me. You are asking me about two hundred camels which I have taken from you and you leave the matter of a house which is (the foundation of) religion
and the religion of your fathers, which I have come to destroy and you do not speak to me about it''

`Abdul-Muttalib said to him, "Verily, I am the lord of the camels. As for the House, it has its Lord Who will defend it.'' Abrahah
said, "I cannot be prevented (from destroying it).'' `Abdul-
Muttalib answered, "Then do so.'' It is said that a number of the chiefs of the Arabs accompanied `Abdul-Muttalib and
offered Abrahah a third of the wealth of the tribe of Tihamah if he would withdraw from the House, but he refused and
returned `Abdul-Muttalib's camels to him. `Abdul-Muttalib then returned to his people and ordered them to leave Makkah and seek shelter at the top of the mountains, fearful
of the excesses which might be committed by the army against them. Then he took hold of the metal ring of the door of the Ka`bah, and along with a number of Quraysh, he called upon Allah to give them victory over Abrahah and his
army.

`Abdul-Muttalib said, while hanging on to the ring of
the Ka`bah's door, "There is no matter more important to any man right now than the defense of his livestock and property. So, O my Lord! Defend Your property. Their cross
and their cunning will not be victorious over your cunning by the time morning comes.''

According to Ibn Ishaq, then `Abdul-Muttalib let go of the metal ring of the door of the Ka`bah, and they left Makkah and ascended to the
mountains tops.

Muqatil bin Sulayman mentioned that they
left one hundred animals (camels) tied near the Ka`bah hoping that some of the army would take some of them without a right to do so, and thus bring about the vengeance of Allah upon themselves.

When morning came, Abrahah prepared to enter the sacred city of Makkah. He prepared the elephant named Mahmud.
He mobilized his army, and they turned the elephant towards the Ka`bah.

At that moment Nufayl bin Habib approached it and stood next to it, and taking it by its ear, he said, "Kneel, Mahmud! Then turn around and return directly to whence you came. For verily, you are in the Sacred City of Allah.'' Then he released the elephant's ear and it knelt, after which Nufayl bin Habib left and hastened to the
mountains. Abrahah's men beat the elephant in an attempt to make it rise, but it refused. They beat it on its head with axes and used hooked staffs to pull it out of its resistance
and make it stand, but it refused. So they turned him towards Yemen, and he rose and walked quickly. Then they
turned him towards Ash-Sham and he did likewise. Then they turned him towards the east and he did the same thing.
Then they turned him towards Makkah and he knelt down again.

(To be continued tomorrow  إن شاء الله ‏)

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 106

ﺳﻮﺭﺓ ﻗﺮﻳﺶ

Sūrat al- Quraish

English: Quraish [ Quraish is the name of a prominent tribe in Mecca]

Verse 4

Arabic

ﺍﻟَّﺬِﻱ ﺃَﻃْﻌَﻤَﻬُﻢْ ﻣِﻦْ ﺟُﻮﻉٍ ﻭَﺁﻣَﻨَﻬُﻢْ ﻣِﻦْ ﺧَﻮْﻑٍ 

Transliteration:

Al ladhi ato'amohum min juu'in wa aaamonohum min khaowf

Meaning:
4. Who has fed them against hunger, and has made them safe
from fear.

Tafsir

Then Allah says,
﴿ﺍﻟَّﺬِﻯ ﺃَﻃْﻌَﻤَﻬُﻢ ﻣِّﻦ ﺟُﻮﻉٍ﴾
(Who has fed them against hunger,) meaning, He is the Lord of the House and He is the One Who feeds them against hunger.

﴿ﻭَﺀَﺍﻣَﻨَﻬُﻢ ﻣِّﻦْ ﺧﻮْﻑٍ﴾
(And has made them safe from fear.) meaning, He favors them with safety and gentleness, so they should single Him
out for worship alone, without any partner. They should not worship any idol, rival or statue besides Him.

Therefore, whoever accepts this command, Allah will give him safety in both this life and the Hereafter. However, whoever disobeys
Him, He will remove both of them from him.

This is as Allah says,
﴿ﻭَﺿَﺮَﺏَ ﺍﻟﻠَّﻪُ ﻣَﺜَﻼً ﻗَﺮْﻳَﺔً ﻛَﺎﻧَﺖْ ﺀَﺍﻣِﻨَﺔً ﻣُّﻄْﻤَﺌِﻨَّﺔً ﻳَﺄْﺗِﻴﻬَﺎ ﺭِﺯْﻗُﻬَﺎ ﺭَﻏَﺪًﺍ ﻣِّﻦ ﻛُﻞِّ ﻣَﻜَﺎﻥٍ ﻓَﻜَﻔَﺮَﺕْ ﺑِﺄَﻧْﻌُﻢِ ﺍﻟﻠَّﻪِ ﻓَﺄَﺫَﺍﻗَﻬَﺎ ﺍﻟﻠَّﻪُ ﻟِﺒَﺎﺱَ
ﺍﻟْﺠُﻮﻉِ ﻭَﺍﻟْﺨَﻮْﻑِ ﺑِﻤَﺎ ﻛَﺎﻧُﻮﺍْ ﻳَﺼْﻨَﻌُﻮﻥَ - ﻭَﻟَﻘَﺪْ ﺟَﺂﺀَﻫُﻢْ ﺭَﺳُﻮﻝٌ ﻣِّﻨْﻬُﻢْ ﻓَﻜَﺬَّﺑُﻮﻩُ ﻓَﺄَﺧَﺬَﻫُﻢُ
ﺍﻟْﻌَﺬَﺍﺏُ ﻭَﻫُﻢْ ﻇَـﻠِﻤُﻮﻥَ ﴾

(And Allah puts forward the example of a township, that dwelt secure and well-content: its provision coming to it in abundance from every place, but it denied the favors of Allah. So, Allah made it taste extreme of hunger and fear,
because of that which they used to do. And verily, there had come unto them a Messenger from among themselves, but they denied him, so the torment overtook them while they
were wrongdoers.) (16:112-113)

This is the end of the Tafsir of Surah Quraysh, and all praise and thanks are due to Allah.

Tafsir ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 106

ﺳﻮﺭﺓ ﻗﺮﻳﺶ

Sūrat al- Quraish

English: Quraish [ Quraish is the name of a prominent tribe in Mecca]

Verse 3

Arabic

ﻓَﻠْﻴَﻌْﺒُﺪُﻭﺍ ﺭَﺏَّ ﻫَٰﺬَﺍ ﺍﻟْﺒَﻴْﺖ

Transliteration:

Fal ya'abuduu rob ba haadhal baet

Meaning:
3. So, let them worship the Lord of this House.

Tafsir

(So, let them worship the Lord of this House.) meaning, then
let them single Him out for worship, just as He has given them a safe sanctuary and a Sacred House.

This is as Allah says,

﴿ﺇِﻧَّﻤَﺂ ﺃُﻣِﺮْﺕُ ﺃَﻥْ ﺃَﻋْﺒُﺪَ ﺭَﺏِّ ﻫَﺬِﻩِ ﺍﻟْﺒَﻠْﺪَﺓِ ﺍﻟَّﺬِﻯ ﺣَﺮَّﻣَﻬَﺎ ﻭَﻟَﻪُ ﻛُﻞُّ ﺷَﻰﺀٍ ﻭَﺃُﻣِﺮْﺕُ ﺃَﻥْ ﺃَﻛُﻮﻥَ ﻣِﻦَ
ﺍﻟْﻤُﺴْﻠِﻤِﻴﻦَ ﴾

(I have been commanded only to worship the Lord of this city, Who has sanctified it and to Whom belongs everything. And I am commanded to be from among the Muslims.) (27:91)

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللِّ الرَّحْمَنِ الرَّحِيْم

Chapter 106

ﺳﻮﺭﺓ ﻗﺮﻳﺶ

Sūrat al- Quraish

English: Quraish [ Quraish is the name of a prominent tribe in Mecca]

Verse 2

Arabic

ﺇِﻳﻠَﺎﻓِﻬِﻢْ ﺭِﺣْﻠَﺔَ ﺍﻟﺸِّﺘَﺎﺀِ ﻭَﺍﻟﺼَّﻴْﻒِ

Transliteration:

iilaafihim rihlatash shitaai was saef

Meaning:

2. There caravans set forth safe in winter and in summer,
Tafsir

Thus, Allah says,
ﺇِﻳﻠَـﻔِﻬِﻢْ ﺭِﺣْﻠَﺔَ ﺍﻟﺸِّﺘَﺂﺀِ ﻭَﺍﻟﺼَّﻴْﻒِ

(Their caravans set forth safe in winter and in summer.)

Ibn Jarir said, "The correct opinion is that the letter Lam is a prefix that shows amazement. It is as though He (Allah) is saying, `You should be amazed at the uniting (or taming) of the Quraysh and My favor upon them in that.'''

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 106

ﺳﻮﺭﺓ ﻗﺮﻳﺶ

Sūrat al- Quraish

English: Quraish [ Quraish is the name of a prominent tribe in Mecca]

Verse 1

Arabic

ﻟِﺈِﻳﻠَﺎﻑِ ﻗُﺮَﻳْﺶ

Transliteration:

Li iiilaafi quraish

Meaning:

1. For the taming of the Quraish.

Note: Taming or to tame means to soften, weaken or to make no longer wild. Eg., the lion has been tamed.

Tafsir:

This Surah has been separated from the one that preceded it (Chapter 105) in the primary Mushaf (the original copy of the Qur'an. They (the Companions) wrote "In the Name of Allah, the
Most Gracious, the Most Merciful'' on the line (i.e., the space) between these two Surahs. They did this even though this Surah is directly related to the one which precedes it, as Muhammad bin Ishaq and `Abdur-Rahman bin Zayd bin Aslam have both clarified. This is because the meaning of both of them is, "We have prevented the Elephant from entering Makkah and We have destroyed its
people in order to gather (Ilaf) the Quraysh, which means to unite them and bring them together safely in their city.''

It has also been said that the meaning of this (Ilaf) is what they would gather during their journey in the winter to Yemen and in the summer to Ash-Sham through trade and other than that. Then they would return to their city in safety during their journeys due to the respect that the people had for them because they were the residents of Allah's sanctuary. Therefore, whoever knew them would honor them. Even those who came to them and traveled with
them, would be safe because of them. This was their situation during their journeys and travels during their winter and summer.

In reference to their living in the city, then it is as Allah said,

﴿ﺃَﻭَﻟَﻢْ ﻳَﺮَﻭْﺍْ ﺃَﻧَّﺎ ﺟَﻌَﻠْﻨَﺎ ﺣَﺮَﻣﺎً ﺀﺍﻣِﻨﺎً
ﻭَﻳُﺘَﺨَﻄَّﻒُ ﺍﻟﻨَّﺎﺱُ ﻣِﻦْ ﺣَﻮْﻟِﻬِﻢْ﴾

(Have they not seen that We have made it a secure
sanctuary, while men are being snatched away from all around them) (29:67)

Thus, Allah says,

﴿ﻹِﻳﻠَـﻒِ ﻗُﺮَﻳْﺶٍ ﺇِﻳﻠَـﻔِﻬِﻢْ﴾

(For the Ilaf of the Quraysh.) For the taming and protection of the Quraish.

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 107
ﺳﻮﺭﺓ ﺍﻟْﻤَﺎﻋُﻮﻥَ
Sūrat al-Ma'un

The Small Kindnesses
Or Neighbourly Needs

Verse 7

Arabic

ﻭَﻳَﻤْﻨَﻌُﻮﻥَ ﺍﻟْﻤَﺎﻋُﻮﻥ

Transliteration:

Wayam na 'huunal maa'hun.

Meaning:

7. And withhold Al-Ma`un.
Tafsir

Allah said:
﴿ﻭَﻳَﻤْﻨَﻌُﻮﻥَ ﺍﻟْﻤَﺎﻋُﻮﻥَ ﴾
(And withhold Al-Ma`un.)

This means that they do not worship their Lord well, nor do they treat His creation well.

They do not even lend that which others may benefit from and be helped by, even though the object will remain intact and be returned to them.

These people are even stingier when it comes to giving Zakah and different types of charity that bring one closer to Allah. Al-Mas`udi narrated from
Salamah bin Kuhayl who reported from Abu Al-`Ubaydin that he asked Ibn Mas`ud about Al-Ma`un and he said, "It is
what the people give to each other, like an axe, a pot, a bucket and similar items.'' This is the end of the Tafsir of Surat Al-Ma`un, and all praise and thanks are due to Allah.

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 107
ﺳﻮﺭﺓ ﺍﻟْﻤَﺎﻋُﻮﻥَ
Sūrat al-Ma'un

The Small Kindnesses
Or Neighbourly Needs

Verse 5

Arabic

ﺍﻟَّﺬِﻳﻦَ ﻫُﻢْ ﻳُﺮَﺍﺀُﻭﻥ

Transliteration:

Alladhiina hum yuraa uuun.

Meaning:

6. Those who do good deeds only to be seen,
Tafsir

Allah says here,

﴿ﺍﻟَّﺬِﻳﻦَ ﻫُﻢْ ﻳُﺮَﺁﺀُﻭﻥَ ﴾

(Those who do good deeds only to be seen,)

Imam Ahmad recorded from `Amr bin Murrah that he said, "We were sitting with Abu `Ubaydah when the people mentioned
showing-off. A man known as Abu Yazid said, "I heard `Abdullah bin `Amr saying that the Messenger of Allah said,

‏« ﻣَﻦْ ﺳَﻤَّﻊَ ﺍﻟﻨَّﺎﺱَ ﺑِﻌَﻤَﻠِﻪِ، ﺳَﻤَّﻊَ ﺍﻟﻠﻪُ ﺑِﻪِ ﺳَﺎﻣِﻊَ
ﺧَﻠْﻘِﻪِ، ﻭَﺣَﻘَّﺮَﻩُ ﻭَﺻَﻐَّﺮَﻩ‏»

(Whoever tries to make the people hear of his deed, Allah, the One Who hears His creation, will hear it and make him
despised and degraded.)''

from what is related to his
statement,

﴿ﺍﻟَّﺬِﻳﻦَ ﻫُﻢْ ﻳُﺮَﺁﺀُﻭﻥَ ﴾

(Those who do good deeds only to be seen.) is that whoever does a deed solely for Allah, but the people come to know
about it, and he is pleased with that, then this is not
considered showing off.

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 107
ﺳﻮﺭﺓ ﺍﻟْﻤَﺎﻋُﻮﻥَ
Sūrat al-Ma'un

The Small Kindnesses
Or Neighbourly Needs

Verse 4

Arabic

ﻓَﻮَﻳْﻞٌ ﻟِﻠْﻤُﺼَﻠِّﻴﻦ

Transliteration:

Fa waelun lil musal leen

Meaning:

4. So, woe unto those performers of Salah,

Tafsir:

ﻓَﻮَﻳْﻞٌ ﻟِﻠْﻤُﺼَﻠِّﻴﻦ
So, woe unto those performers of Salah,
(those who with their Salah are Sahun.)

Ibn `Abbas and others have said, "This means the hypocrites who pray in public but do not pray in private.''

Thus, Allah says,
﴿ﻟِّﻠْﻤُﺼَﻠِّﻴﻦَ﴾
(unto those performers of Salah,) They are those people who pray and adhere to the prayer, yet they are mindless of it. This may either be referring to its act entirely, as Ibn `Abbas said, or it may be referring to performing it in its
stipulated time that has been legislated Islamically. This means that the person prays it completely outside of its
time.

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 107
ﺳﻮﺭﺓ ﺍﻟْﻤَﺎﻋُﻮﻥَ
Sūrat al-Ma'un

The Small Kindnesses
Or Neighbourly Needs

Verse 2

Arabic

﴿ﻓَﺬَﻟِﻚَ ﺍﻟَّﺬِﻯ ﻳَﺪُﻉُّ ﺍﻟْﻴَﺘِﻴﻢَ ﴾

Transliteration:

Fazalikal lezii yadu'uul yateem

Meaning:

That is he who repulses the orphan

Tafsir

﴿ﻓَﺬَﻟِﻚَ ﺍﻟَّﺬِﻯ ﻳَﺪُﻉُّ ﺍﻟْﻴَﺘِﻴﻢَ ﴾
(That is he who repulses the orphan, )

Meaning, he is the
one who oppresses the orphan and does not give him his just due. He does not feed him, nor is he kind to him.

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 107
ﺳﻮﺭﺓ ﺍﻟْﻤَﺎﻋُﻮﻥَ
Sūrat al-Ma'un

The Small Kindnesses
Or Neighbourly Needs

Verse 1

Arabic

ﺃَﺭَﺃَﻳْﺖَ ﺍﻟَّﺬِﻱ ﻳُﻜَﺬِّﺏُ ﺑِﺎﻟﺪِّﻳﻦ

Transliteration:

Aro aital lezii yukaz zibu bid deen

Meaning:

1. Have you seen him who denies Ad-Din
Tafsir

Allah says, "O Muhammad! Have you seen the one who
denies the Din''

Here the word Din means the Hereafter, the Recompense and the Final Reward.

Tafsir Ibn Kathir

Membership Form

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 108
ﺳﻮﺭﺓ ﺍﻟﮑَﻮﺛَﺮ
Sūrat al-Kawthar

A River in Paradise

Verse 3

Arabic
ﺇِﻥَّ ﺷَﺎﻧِﺌَﻚَ ﻫُﻮَ ﺍﻟْﺄَﺑْﺘَﺮُ ٣

Transliteration:

Inna shaaniaka huwal abtar

Meaning:

For he who hates you, he
will be cut off.
The Enemy of the Prophet is Cut Off

Allah says,
﴿ﺇِﻥَّ ﺷَﺎﻧِﺌَﻚَ ﻫُﻮَ ﺍﻻٌّﺑْﺘَﺮُ ﴾
(For he who hates you, he will be cut off.) meaning, indeed he who hates you, O Muhammad, and he hates what you have come with of guidance, truth, clear proof and manifest light, he is the most cut off, meanest, lowliest person who
will not be remembered.

Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Qatadah all said, "This Ayah was revealed about Al-`As bin Wa'il. Whenever the Messenger of Allah would be mentioned (in his presence) he would say, `Leave him, for indeed he is a man who is cut off having no descendants.
So when he dies he will not be remembered.'

Therefore, Allah revealed this Surah.'' Shamir bin `Atiyah said, "This
Surah was revealed concerning `Uqbah bin Abi Mu`ayt.'' Ibn `Abbas and `Ikrimah have both said, "This Surah was
revealed about Ka`b bin Al-Ashraf and a group of the disbelievers of the Quraysh.''

Al-Bazzar recorded that Ibn `Abbas said, "Ka`b bin Al-Ashraf came to Makkah and the Quraysh said to him, `You are the leader of them (the people). What do you think about this worthless man who is cut off from his people He claims that he is better than us while we are the people of the place of pilgrimage, the people of custodianship (of the Ka`bah), and the people who supply water to the pilgrims.' He replied, `You all are better than him.'

So Allah revealed,
﴿ﺇِﻥَّ ﺷَﺎﻧِﺌَﻚَ ﻫُﻮَ ﺍﻻٌّﺑْﺘَﺮُ ﴾
(For he who hates you, he will be cut off.)'' This is how Al-Bazzar recorded this incident and its chain of narration is authentic.

It has been reported that `Ata' said, "This Surah
was revealed about Abu Lahab when a son of the
Messenger of Allah died. Abu Lahab went to the idolators and said, `Muhammad has been cut off (i.e., from progeny)
tonight.' So concerning this Allah revealed,
﴿ﺇِﻥَّ ﺷَﺎﻧِﺌَﻚَ ﻫُﻮَ ﺍﻻٌّﺑْﺘَﺮُ ﴾
(For he who hates you, he will be cut off.)'' As-Suddi said, "When the male sons of a man died the people used to say, `He has been cut off.' So, when the sons of the Messenger of Allah died they said, `Muhammad has been cut off.' Thus, Allah revealed,

﴿ﺇِﻥَّ ﺷَﺎﻧِﺌَﻚَ ﻫُﻮَ ﺍﻻٌّﺑْﺘَﺮُ ﴾
(For he who hates you, he will be cut off.)''

So they thought in their ignorance that if his sons died, his remembrance
would be cut off. Allah forbid! To the contrary, Allah preserved his remembrance for all the world to see, and He
obligated all the servants to follow his Law. This will
continue for all of time until the Day of Gathering and the coming of the Hereafter. May the blessings of Allah and His
peace be upon him forever until the Day of Assembling.

This is the end of the Tafsir of Surat Al-Kawthar, and all praise and blessings are due to Allah.

Tafsir ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 108
ﺳﻮﺭﺓ ﺍﻟﮑَﻮﺛَﺮ
Sūrat al-Kawthar

A River in Paradise

Verse 2

Arabic
ﻓَﺼَﻞِّ ﻟِﺮَﺑِّﻚَ ﻭَﺍﻧْﺤَﺮْ

Transliteration:

Fa'sal lili rabbika wan har

(Pronounce the h like you're blowing out air from you mouth)

Meaning:

2. Therefore turn in
prayer to your Lord and sacrifice.

Tafsir:

Then Allah says,
﴿ﻓَﺼَﻞِّ ﻟِﺮَﺑِّﻚَ ﻭَﺍﻧْﺤَﺮْ ﴾
(Therefore turn in prayer to your Lord and sacrifice.) meaning, `just as We have given you the abundant goodness in this life and the Hereafter -- and from that is the
river that has been described previously -- then make your
obligatory and optional prayer, and your sacrifice (of animals) solely and sincerely for your Lord. Woship Him alone and do not associate any partner with him. And sacrifice pronouncing His Name alone, without ascribing
any partner to Him.' This is as Allah says,
﴿ﻗُﻞْ ﺇِﻥَّ ﺻَﻼَﺗِﻰ ﻭَﻧُﺴُﻜِﻰ ﻭَﻣَﺤْﻴَﺎﻯَ ﻭَﻣَﻤَﺎﺗِﻰ
ﻟﻠَّﻪِ ﺭَﺏِّ ﺍﻟْﻌَـﻠَﻤِﻴﻦَ - ﻻَ ﺷَﺮِﻳﻚَ ﻟَﻪُ ﻭَﺑِﺬَﻟِﻚَ
ﺃُﻣِﺮْﺕُ ﻭَﺃَﻧَﺎْ ﺃَﻭَّﻝُ ﺍﻟْﻤُﺴْﻠِﻤِﻴﻦَ ﴾
(Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the
first of the Muslims.'') (6:162-163)

Ibn `Abbas, `Ata,' Mujahid, `Ikrimah and Al-Hasan all said, "This means with
this the Budn should be sacrificed.'' Qatadah, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Ar-Rabi`, `Ata' Al-Khurasani,
Al-Hakam, Isma`il bin Abi Khalid and others from the Salaf have all said the same. This is the opposite of the way of the idolators, prostrating to other than Allah and sacrificing in other than His Name. Allah says,
﴿ﻭَﻻَ ﺗَﺄْﻛُﻠُﻮﺍْ ﻣِﻤَّﺎ ﻟَﻢْ ﻳُﺬْﻛَﺮِ ﺍﺳْﻢُ ﺍﻟﻠَّﻪِ ﻋَﻠَﻴْﻪِ
ﻭَﺇِﻧَّﻪُ ﻟَﻔِﺴْﻖٌ﴾
(And do not eat from what Allah's Name has not been pronounced over, indeed that is Fisq.) (6:121)

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 109
ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ
Sūrat al-Kāfirūn
The Disbelievers

Verse 6

Arabic
ﺇِﻧَّﺎ ﺃَﻋْﻄَﻴْﻨَﺎﻙَ ﺍﻟْﻜَﻮْﺛَﺮ

Transliteration:

In naa a'ataenaa kal kawthar

Meaning:

1. Verily, We have granted you Al-Kawthar.
Tafsir:

Muslim, Abu Dawud and An-Nasa'i, all recorded
from Anas that he said, "While we were with the Messenger of Allah in the Masjid, he dozed off into a slumber. Then he lifted
his head smiling. We said, `O Messenger of Allah! What has caused you to laugh' He said,

‏« ﻟَﻘَﺪْ ﺃُﻧْﺰِﻟَﺖْ ﻋَﻠَﻲَّ ﺁﻧِﻔًﺎ ﺳُﻮﺭَﺓ‏»
(Verily, a Surah was just revealed to me.) Then he recited,
﴿ﺇِﻧَّﺂ ﺃَﻋْﻄَﻴْﻨَـﻚَ ﺍﻟْﻜَﻮْﺛَﺮَ - ﻓَﺼَﻞِّ ﻟِﺮَﺑِّﻚَ ﻭَﺍﻧْﺤَﺮْ
- ﺇِﻥَّ ﺷَﺎﻧِﺌَﻚَ ﻫُﻮَ ﺍﻻٌّﺑْﺘَﺮُ ﴾
(Verily, We have granted you Al-Kawthar. Therefore turn in prayer to your Lord and sacrifice. For he who hates you, he will be cut off.) Then he said,
‏« ﺃَﺗَﺪْﺭُﻭﻥَ ﻣَﺎ ﺍﻟْﻜَﻮْﺛَﺮُ؟‏»
(Do you all know what is Al-Kawthar) We said, `Allah and His Messenger know best.' He said,
‏«ﻓَﺈِﻧَّﻪُ ﻧَﻬَﺮٌ ﻭَﻋَﺪَﻧِﻴﻪِ ﺭَﺑِّﻲ ﻋَﺰَّ ﻭَﺟَﻞَّ،ﻋَﻠَﻴْﻪِ
ﺧَﻴْﺮٌ ﻛَﺜِﻴﺮٌ، ﻫُﻮَ ﺣَﻮْﺽٌ ﺗَﺮِﺩُ ﻋَﻠَﻴْﻪِ ﺃُﻣَّﺘِﻲ ﻳَﻮْﻡَ
ﺍﻟْﻘِﻴَﺎﻣَﺔِ، ﺁﻧِﻴَﺘُﻪُ ﻋَﺪَﺩُ ﺍﻟﻨُّﺠُﻮﻡِ ﻓِﻲ ﺍﻟﺴَّﻤَﺎﺀِ،
ﻓَﻴُﺨْﺘَﻠَﺞُ ﺍﻟْﻌَﺒْﺪُ ﻣِﻨْﻬُﻢْ ﻓَﺄَﻗُﻮﻝُ: ﺭَﺏِّ ﺇِﻧَّﻪُ ﻣِﻦْ
ﺃُﻣَّﺘِﻲ، ﻓَﻴَﻘُﻮﻝُ: ﺇِﻧَّﻚَ ﻟَﺎ ﺗَﺪْﺭِﻱ ﻣَﺎ ﺃَﺣْﺪَﺙَ
ﺑَﻌْﺪَﻙ‏»
(Verily, it is a river that my Lord, the Mighty and Majestic, has promised me and it has abundant goodness. It is a pond where my Ummah will be brought to on the Day of
Judgement. Its containers are as numerous as the stars in the sky. Then a servant of Allah from among them will be
(prevented from it) and I will say: "O Lord! Verily, he is from my Ummah (followers).'' Then He (Allah) will say: "Verily,
you do not know what he introduced (or innovated) after you.)'' This is the wording of Muslim. Ahmad recorded this
Hadith from Muhammad bin Fudayl, who reported from Al- Mukhtar bin Fulful, who reported it from Anas bin Malik.

Imam Ahmad also recorded from Anas that the Messenger of Allah said,
‏« ﺩَﺧَﻠْﺖُ ﺍﻟْﺠَﻨَّﺔَ ﻓَﺈِﺫَﺍ ﺃَﻧَﺎ ﺑِﻨَﻬْﺮٍ ﺣَﺎﻓَﺘَﺎﻩُ ﺧِﻴَﺎﻡُ
ﺍﻟﻠُّﺆْﻟُﺆِ، ﻓَﻀَﺮَﺑْﺖُ ﺑِﻴَﺪِﻱ ﺇِﻟَﻰ ﻣَﺎ ﻳَﺠْﺮِﻱ ﻓِﻴﻪِ
ﺍﻟْﻤَﺎﺀُ، ﻓَﺈِﺫَﺍ ﻣِﺴْﻚٌ ﺃَﺫْﻓَﺮُ، ﻗُﻠْﺖُ: ﻣَﺎﻫَﺬَﺍ ﻳَﺎ
ﺟِﺒْﺮِﻳﻞُ؟ ﻗَﺎﻝَ: ﻫَﺬَﺍ ﺍﻟْﻜَﻮْﺛَﺮُ ﺍﻟَّﺬِﻱ ﺃَﻋْﻄَﺎﻛَﻪُ
ﺍﻟﻠﻪُ ﻋَﺰَّ ﻭَﺟَﻞ‏»
(I entered Paradise and I came to a river whose banks had tents made of pearls. So I thrust my hand into its flowing
water and found that it was the strongest (smell) of musk. So I asked, "O Jibril! What is this'' He replied, "This is Al-
Kawthar which Allah, the Mighty and Majestic has given you.'') Al-Bukhari recorded this in his Sahih, and so did Muslim, on the authority of Anas bin Malik. In their version
Anas said, "When the Prophet was taken up to the heaven, he said,
‏« ﺃَﺗَﻴْﺖُ ﻋَﻠَﻰ ﻧَﻬْﺮٍ ﺣَﺎﻓَﺘَﺎﻩُ ﻗِﺒَﺎﺏُ ﺍﻟﻠُّﺆْﻟُﺆِ
ﺍﻟْﻤُﺠَﻮَّﻑِ ﻓَﻘُﻠْﺖُ: ﻣَﺎ ﻫَﺬَﺍ ﻳَﺎ ﺟِﺒْﺮِﻳﻞُ؟ ﻗَﺎﻝَ :
ﻫَﺬَﺍ ﺍﻟْﻜَﻮْﺛَﺮ‏»
(I came to a river whose banks had domes of hollowed pearl. I said: "O Jibril! What is this'' He replied: "This is Al-  Kawthar.'')'' This is the wording of Al-Bukhari.

Ahmad recorded from Anas that a man said, "O Messenger of Allah!
What is Al-Kawthar'' He replied,
‏« ﻫُﻮَ ﻧَﻬْﺮٌ ﻓِﻲ ﺍﻟْﺠَﻨَّﺔِ ﺃَﻋْﻄَﺎﻧِﻴﻪِ ﺭَﺑِّﻲ، ﻟَﻬُﻮَ
ﺃَﺷَﺪُّ ﺑَﻴَﺎﺿًﺎ ﻣِﻦَ ﺍﻟﻠَّﺒَﻦِ، ﻭَﺃَﺣْﻠَﻰ ﻣِﻦَ ﺍﻟْﻌَﺴَﻞِ،
ﻓِﻴﻪِ ﻃُﻴُﻮﺭٌ ﺃَﻋْﻨَﺎﻗُﻬَﺎ ﻛَﺄَﻋْﻨَﺎﻕِ ﺍﻟْﺠُﺰُﺭ‏»
(It is a river in Paradise which my Lord has given me. It is whiter than milk and sweeter than honey. There are birds in
it whose necks are (long) like carrots.) `Umar said, "O Messenger of Allah! Verily, they (the birds) will be beautiful.''
The Prophet replied,
‏« ﺁﻛِﻠُﻬَﺎ ﺃَﻧْﻌَﻢُ ﻣِﻨْﻬَﺎ ﻳَﺎ ﻋُﻤَﺮ‏»
(The one who eats them (i.e., the people of Paradise) will be more beautiful than them, O `Umar.) Al-Bukhari recorded from Sa`id bin Jubayr that Ibn `Abbas said about Al-Kawthar, "It is the good which Allah gave to him (the
Prophet).'' Abu Bishr said, "I said to Sa`id bin Jubayr, `Verily, people are claiming that it is a river in Paradise.''' Sa`id  replied, `The river which is in Paradise is part of the
goodness which Allah gave him.''' Al-Bukhari also recorded from Sa`id bin Jubayr that Ibn `Abbas said, "Al-Kawthar is
the abundant goodness.'' This explanation includes the river and other things as well. Because the word Al-Kawthar comes from the word Kathrah (abundance) and it (Al-
Kawthar) linguistically means an abun
dance of goodness. So from this goodness is the river (in Paradise). Imam Ahmad recorded from Ibn `Umar that the Messenger of
Allah said,
‏« ﺍﻟْﻜَﻮْﺛَﺮُ ﻧَﻬْﺮٌ ﻓِﻲ ﺍﻟْﺠَﻨَّﺔِ ﺣَﺎﻓَﺘَﺎﻩُ ﻣِﻦْ ﺫَﻫَﺐٍ،
ﻭَﺍﻟْﻤَﺎﺀُ ﻳَﺠْﺮِﻱ ﻋَﻠَﻰ ﺍﻟﻠُّﺆْﻟُﺆِ، ﻭَﻣَﺎﺅُﻩُ ﺃَﺷَﺪُّ
ﺑَﻴَﺎﺿًﺎ ﻣِﻦَ ﺍﻟﻠَّﺒَﻦِ، ﻭَﺃَﺣْﻠَﻰ ﻣِﻦَ ﺍﻟْﻌَﺴَﻞ‏»
(Al-Kawthar is a river in Paradise whose banks are of gold and it runs over pearls. Its water is whiter than milk and sweeter than honey.) This Hadith was recorded in this
manner by At-Tirmidhi, Ibn Majah, Ibn Abi Hatim and Ibn Jarir. At-Tirmidhi said, "Hasan Sahih.''

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 109
ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ
Sūrat al-Kāfirūn
The Disbelievers

Verse 6

Arabic
ﻟَﻜُﻢْ ﺩِﻳﻨُﻜُﻢْ ﻭَﻟِﻲَ ﺩِﻳﻦ

Transliteration:

Lakum deenukum waliyadeen

Meaning:

6. “To you be your religion,
and to me my religion.”
Tafsir:

6. “To you be your religion,
and to me my religion.”

Allah says "And if they belie you, say, 'For me are my deeds and for you are your deeds! You are free of responsibility for what I do, and I for what you do'". Q10:41.

The Qur'an also says "To us our deeds and to you your deeds..."Q28:55

Bukhari says in his commentary on this verse, You have for yourselves your religion, i.e., disbelief and I have for me my religion, Islam.

Some commentators say that the Prophet (s) had disappointed the polytheists by categorically saying that he would never worship their gods and similarly they will not worship Allah (because of their arrogance). Such commentators took the verse to refer to such disbelievers as in their Allah knew they would never enter the fold of Islam. The Qur'an said: "Verily, the revelation that has come to you from your Lord (Allah) increases in most of them (their) obstinate rebellion and disbelief..."Qur'an 5:64.

Imam Shafii, on the basis of this verse argued that disbelief is a single path. According to him, a Jew can inherit from a Christian of he has relationship with him. As against this view, according to Imam Ahmad, people who follow different religions cannot inherit from one another.

Tafsir Ibn Kathir
CORRECTION

In yesterday's tafsir, I wrote on the sixth to the last line in the first paragraph that " The prophet was asked to say with full determination that he would NOT worship Allah.....". This is a TERRIBLE mistake. I meant to write that "The Prophet (s) was asked to say with full determination that he WOULD WORSHIP ALLAH ALONE"

Please note the correction and I seek Allah's forgiveness.

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 109
ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ
Sūrat al-Kāfirūn
The Disbelievers

Verse 5

Arabic

ﻭَﻟَﺎ ﺃَﻧﺘُﻢْ ﻋَﺎﺑِﺪُﻭﻥَ ﻣَﺎ ﺃَﻋْﺒُﺪُ

Transliteration:

Wa laa antum 'aabiduuna maa a'abud

Meaning:

5. “Nor will you worship
Whom I worship,"
Tafsir:

Verses 2 - 5

2. “1 worship not what you
worship,"
3. “Nor do you worship Whom
I worship,"
4. “Neither shall I worship
what you worship,"
5. “Nor will you worship
Whom I worship,"

The polytheists of Quraysh offered to worship Allah for a year if the Prophet (s) and his followers worshipped their idols the next year in return. This led to the revelation of this Surah. Here the Prophet (s) was instructed to tell the polytheists that he would not worship their gods, even if they did not worship Allah. Then the same statement has been repeated that "I am not going to worship what you worship and you are not going to worship Whom I worship". The Prophet (s) was asked to say with full determination that he would not worship Allah and that too in the way He (Allah) likes and he had been shown. Allah, through His Prophet (s) says that the polytheists would not worship Allah alone because they have invented their own ways of worship and created images of their own gods. At another place, the Qur'an says:

" They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord." Q53:23.

Then the Prophet (s) totally repudiated the idols of the polytheists and their worship. It is natural that every worshipper would have a dirty to worship. The Prophet (s) and his followers worship Allah alone and that too was in the way taught by the Prophet (s) according to the instructions which had been revealed to him.

Tafsir Ibn Kathir

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 109
ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ
Sūrat al-Kāfirūn
The Disbelievers

Verse 4

Arabic

ﻭَﻟَﺎ ﺃَﻧَﺎ ﻋَﺎﺑِﺪٌ ﻣَّﺎ ﻋَﺒَﺪﺗُّﻢْ

Transliteration:

Wa laa ana 'aabidun m maa 'abadtum.

Meaning:

4. “Neither shall I worship
what you worship,"
Tafsir:

The tafsir comes after verse 5  إن شاء الله ‏.

You may read an abridged version of the tafsir below:

It is narrated by Muslim that the Messenger of Allah sallallahu 'alayhi wa sallam used to recite this Surah with Surah Al-Ikhlas in two raka'at following tawaf of the Ka'bah ; it
is also narrated by Muslim that he used to recite them in the two raka'at of fajr prayer; and Imam Ahmad narrates that the
Messenger of Allah sallallahu 'alayhi wa sallam used to recite
them in the two raka'at before fajr prayer and in the two raka'at of maghrib prayer.

It has also been narrated that Surah Al-Kafirun is equivalent to one quarter of the Qur'an . The Prophet, sallallahu 'alayhi
wa sallam , also said: "Read: 'Say: 'Oh, you who disbelieve,' , then sleep at the end of it because it is freedom from shirk
(associating partners with Allah)." This Surah is freedom from shirk and it is an order to purify our faith (for Allah only) and
the Words Say: 'Oh you who disbelieve,' includes all those who disbelieve in the world although those specifically
addressed are the pagans of the Quraysh . It was said that they proposed that the Messenger of Allah, sallallahu 'alayhi
wa sallam , worship their gods for a year, then they would worship that which he worshipped (Allah) for a year, and so on. And so this Surah was revealed containing an order to
the Prophet, sallallahu 'alayhi wa sallam , to declare his rejection of all that which they worship, and to say: I do not
worship that which you worship, that is, their idols and the partners they associate with Allah.
"Nor do you worship that which I worship," that is, Allah, Alone without partners.
"Nor will I worship that which you have been worshipping, neither will you worship that which I worship," that is, I will
not follow your mode of worship and I will worship only Allah in the way which pleases Him.
"Neither will you worship that which I worship" means, neither will you follow the Commands of Allah and His prescribed way of worship; indeed you have invented a thing
for yourselves, as in His Words: "They follow nothing but their own opinions and the (vain) desires of themselves,
and Guidance has already come to them from their
Lord." [ Al-Qur'an 53:23] And so he rejected all of their shirk , for the Messenger of Allah, sallallahu 'alayhi wa sallam , and all those who follow him worship Allah in the way prescribed
by Him; for this reason the testimony of the Muslim is La ilaha illallah, Muhammad ar-Rasulullah – None is worthy of
worship except Allah and Muhammad is the Messenger of Allah. And there is no way to worship Him except that which
was brought by the Messenger of Allah, sallallahu 'alayhi wa
sallam . The polytheists worship deities besides Allah in a way not permitted by Allah and so He told the Prophet
sallallahu 'alayhi wa sallam to say to them: "To you your religion and to me mine" , as in His Words: "And if they
reject you, then say: 'To me my deeds and to you your deeds and you are innocent of my accounts and I am innocent of yours,' " [ Al-Qur'an 10:41] and, "For us our deeds
and for you your deeds." [ Al-Qur'an 28:55]

According to Al-
Bukhari your religion means kufr (disbelief) and my religion means Islam.
Abu 'Abdillah ash-Shafi'i says that the verse "To you your religion and to me mine" shows that the disbelievers are one
people ... because disbelief in all its many manifestations has one thing in common – that is, falsity.

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 109
ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ
Sūrat al-Kāfirūn
The Disbelievers

Verse 3

Arabic

ﻭَﻟَﺎ ﺃَﻧﺘُﻢْ ﻋَﺎﺑِﺪُﻭﻥَ ﻣَﺎ ﺃَﻋْﺒُﺪُ

Meaning:

3. “Nor do you worship Whom I worship

Transliteration:

Wa laa antum 'aabiduuna maa a'abud
Tafsir:

Imam Ibn Kathir did the tafsir of verses 3-5 together.

Please read these comments on verse 2&3, I'll bring us Imam's tafsir after verse 5  إن شاء الله ‏
Comments on Verse 2

لَا أَعْبُدُ مَا تَعْبُدُونَ
 [Al-Kaafiroon : 2]

(109:2) I do not worship those that you worship *2

*2) This includes aII those deities whom the disbelievers and the polytheists have been, and are still, worshipping everywhere in the world, whether they are the angels, the jinn, prophets, saints, spirits of the living or dead men, or the sun, the moon, stars, animals, trees, rivers, idols and imaginary gods and goddesses. One may say that the pagans of Arabia acknowledged Allah also as a Deity and the other pagans of the world also have never disacknowledged Allah as a Deity till today. As for the followers of the earlier scriptures, they also acknowledge Allah alone as the real Deity. How then can it be correct to exonerate oneself froth the worship of all the deities of all those people, without' exception, when AIIah too is included among them? The answer is that if AIlah is worshipped along with others regarding Him as a Deity among other deities, the believer in Tauhid will inevitably express his inmunity from this worship, for in his sight Allah is oat a Deity out of a collection of deities, but He alone is the real Deity, and the worship of the collection of deities is no worship of Allah, although worship of Allah also is included in it. The Qur'an has clearly stated that Allah's worship is only that which does not have any tinge of the worship of another and in which man makes his worship exclusively Allah's. "And the only Command they were given, was to worship Allah, making their religion sincerely His, turning all their attention towards Him." (Al-Bayyinah: S).

This subject has been explained at many places in the Qur'an forcefully; for example, see An-Nisa': 145-146, AI-A`raf :29, AzZumar: 2, 3, 11, 14, 15, A1-Mu'min: 14, 64-66. It has been further explained in a Hadith Qudsi (i.e. Divine Word revealed through the mouth of the Prophet) in which the messenger of Allah says: "Allah says: I am Self-Sufficient of the association of every associate most of all. Whoever performed an act in which he associated another also with Me, 1 am free of it, and the entire act is for him who was associated."(Muslim, Musnad Ahmad, Ibn Majah).

Thus, acknowledging Allah as one of the two, three or many gods and serving and worshipping others along with Him is, in fact, the real kufr, declaration of immunity from which is the object of this Surah. 
109:3) neither do you worship Him Whom I worship; *3

When it was said: La antum 'abiduna ma a `bud, it meant: "You are not worshippers of the Deity who has the attributes of the Deity whom I worship." And this is the real point on the basis of which the religion of the Prophet Muhammad (upon whom be Allah's peace and blessings) is absolutely distinguish-ed from the religions of all kinds of disbelievers, besides the deniers of God, for his God is utterly different from the God of all of them. The God of some of them is such that He stood in need of rest on the seventh day after having created the world in six days, Who is not God of the universe but God of Israel, Who stands in a special relationship to the people of one particular race, which is not shared by other men, Who wrestles with the Prophet Jacob and cannot throw him, Who has also a son, named Ezra. The God of some others is father of an only son, called Jesus Christ, and He causes His son to be crucified in order to make him an atonement for the sins of others. The God of some has wife and children, but begets only daughters. The God of some assumes human form and shape and living in a human body on the earth works like men. The God of some is merely an Essence, or Cause of causes, or the First Cause, Who after giving the system of the universe the initial push is sitting aside unconcerned, the universe is working by itself according to some relentless laws, and now He and man have nothing to do with each other. In short, even the unbelievers who acknowledge God do not, in fact, acknowledge the God, Who is the Creator, . Master, Disposer, Administrator and Ruler of the entire universe, Who has not only set the system of the universe but is running and controlling it by Himself every moment, Who is above every defect, fault, weakness and error, Who is free from every similitude, every physical limitation, every likeness, Who is Self-Sufficient of every companion and associate, Who has no partner in His Being, attributes, powers and entitlement to worship, Who is far too Holy that He should have children, or should take some one for a son, or should have an exclusive relationship with a community or race, Who is directly related to each individual creature of His as His Providence, Sustainer and Guardian, Who hears the prayers and answers them, Who alone possesses all the powers to give Iife and death, to cause profit and loss, and to make and mar destinies, Who not only sustains His creatures but also guides each according to its nature and need, Who is not only our God Whom we worship but also enjoins commands and prohibitions through His Prophets and His Books, which we have to obey, before Whom we are accountable for our deeds, Who will resurrect us after death, call us to account and reward and punish us accordingly. No one in the world except for Muhammad (upon whom be Allah's peace and blessings) and his followers, is worshipping the God with these attributes. If at alI some others also are worshipping God, they are not worshipping the real and true God but the God who is their self-invented, imaginary God. 
 

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 109
ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ
Sūrat al-Kāfirūn
The Disbelievers

Verse 1

Arabic:
1 ﻗُﻞْ ﻳَﺎ ﺃَﻳُّﻬَﺎ ﺍﻟْﻜَﺎﻓِﺮُﻭﻥ

Transliteration:

Qul yaa ayyuhal kaafiruun

Meaning:

1. Say: "O disbelievers!''
Introduction to the Surah

Muslim reported from Jabir that the Prophet (s) recited Suratul Kafirun and Suratul Ikhlas in the two Rakat after Tawaf. Muslim reported, on the authority of Abu Hurairah that the Prophet (s) used to recite these two surahs in the Sunnah Rakah of Fajr prayer (Subhi).

Ahmad Ibn Hanbal reported that Ibn Umar said that he heard the Prophet (s) reciting these two surahs in the two rakat of before Fajr and two rakah after Maghrib congregation, over twenty or ten times.

Ahmad Ibn Hanbal reported from him that he noted the Prophet (s) reciting these two surah in the two rakah before fajr for twenty-four or twenty-five times. Musnad also reported from him that he saw the Prophet (s) reciting these verses in the two rakah continuously for one month. This hadith is quoted by Ibn Majah, Nasa'i and Tirmidhi as well.

Recitation before Bedtime

Ahmad Ibn Hanbal reported that  Naufal bin Muawiyah said: "The Prophet (s) once told me, 'Bring my step daughter Zainab up in your house'. Once I went to the Prophet (s), he asked me about the child. When I told him that I had left her with her mother, he asked me the purpose of my visit. I said, 'I have come to learn from you something to recite before going to bed.' He directed me to recite Qul ya Ayyuhal Kafirun (the entire chapter) before I sleep as it contains a repudiation of polytheism.
Tabarani also reported that the Prophet (s) directed Harith bin Jabal also to recite this Surah at bedtime. According to another hadith quoted by Tabarani, the Prophet (s) himself used to recite this Surah when going to bed.

Tafsir Ibn Kathir
Tafsir:

The Declaration of Innocence from Shirk

This Surah is the Surah of disavowal from the deeds of the idolators. It commands a complete disavowal of that.

Allah's statement,
﴿ﻗُﻞْ ﻳﺄَﻳُّﻬَﺎ ﺍﻟْﻜَـﻔِﺮُﻭﻥَ ﴾
(Say: "O disbelievers!'') includes every disbeliever on the face of the earth, however, this statement is particularly directed towards the disbelievers of the Quraysh. It has
been said that in their ignorance they invited the Messenger of Allah to worship their idols for a year and they would (in
turn) worship his God for a year.

Today's verse

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيْم

Chapter 110.

An-Nasr  - The Help

Verse 3

Arabic:

ﻓَﺴَﺒِّﺢْ ﺑِﺤَﻤْﺪِ ﺭَﺑِّﻚَ ﻭَﺍﺳْﺘَﻐْﻔِﺮْﻩُ ۚ ﺇِﻧَّﻪُ ﻛَﺎﻥَ ﺗَﻮَّﺍﺑًﺎ

Transliteration:

Fasab bih bihamdi robbika was tagfirhu innahu kaano taw waaba

Meaning:

3. So, glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.
Tafsir of the complete surah

This Surah informs of the Completion of the Life of Allah's Messenger

Al-Bukhari recorded from Ibn `Abbas that he said, "Umar used to bring me into the gatherings with the old men of (the
battle of) Badr. However, it was as if one of them felt something in himself (against my attending). So he said, `Why do you (`Umar) bring this (youth) to sit with us when we have children like him (i.e., his age)' So `Umar replied, `Verily, he is among those whom you know. Then one day he called them and invited me to sit with them, and I do not think that he invited me to be among them that day except
to show them. So he said, `What do you say about Allah's statement,
﴿ﺇِﺫَﺍ ﺟَﺂﺀَ ﻧَﺼْﺮُ ﺍﻟﻠَّﻪِ ﻭَﺍﻟْﻔَﺘْﺢُ ﴾
(When there comes the help of Allah and the Conquest.)'

Some of them said, `We were commanded to praise Allah and seek His forgiveness when He helps us and gives us
victory.' Some of them remained silent and did not say anything. Then he (`Umar) said to me, `Is this what you say, O Ibn `Abbas' I said, `No.' He then said, `What do you say' I said, `It was the end of the life of Allah's Messenger that Allah was informing him of. Allah said,
﴿ﺇِﺫَﺍ ﺟَﺂﺀَ ﻧَﺼْﺮُ ﺍﻟﻠَّﻪِ ﻭَﺍﻟْﻔَﺘْﺢُ ﴾
(When there comes the help of Allah and the Conquest.) which means, that is a sign of the end of your life.
﴿ﻓَﺴَﺒِّﺢْ ﺑِﺤَﻤْﺪِ ﺭَﺑِّﻚَ ﻭَﺍﺳْﺘَﻐْﻔِﺮْﻩُ ﺇِﻧَّﻪُ ﻛَﺎﻥَ
ﺗَﻮِﺑَﺎ ﴾
(So, glorify the praises of your Lord, and ask His
forgiveness. Verily, He is the One Who accepts the
repentance and Who forgives.)' So, `Umar bin Al-Khattab said, `I do not know anything about it other than what you
have said.''' Al-Bukhari was alone in recording this Hadith.

Imam Ahmad recorded from Ibn `Abbas that he said, "When
﴿ﺇِﺫَﺍ ﺟَﺂﺀَ ﻧَﺼْﺮُ ﺍﻟﻠَّﻪِ ﻭَﺍﻟْﻔَﺘْﺢُ ﴾
(When there comes the help of Allah and the Conquest.) was
revealed, the Messenger of Allah said,
‏« ﻧُﻌِﻴَﺖْ ﺇِﻟَﻲَّ ﻧَﻔْﺴِﻲ‏»
(My death has been announced to me.) And indeed he died during that year.'' Ahmad was alone in recording this Hadith.

Al-Bukhari recorded that `A'ishah said, "The
Messenger of Allah used to say often in his bowing and prostrating,
‏« ﺳُﺒْﺤَﺎﻧَﻚَ ﺍﻟﻠَّﻬُﻢَّ ﺭَﺑَّﻨَﺎ ﻭَﺑِﺤَﻤْﺪِﻙَ ﺍﻟﻠَّﻬُﻢَّ ﺍﻏْﻔِﺮْ ﻟِﻲ‏»
(Glory to You, O Allah, our Lord, and praise be to You. O Allah, forgive me.) He did this as his interpretation of the
Qur'an (i.e., showing its implementation).'' The rest of the group has also recorded this Hadith except for At-Tirmidhi.

Imam Ahmad recorded from Masruq that `A'ishah said, "The Messenger of Allah used to often say towards the end of his
life,
‏« ﺳُﺒْﺤَﺎﻥَ ﺍﻟﻠﻪِ ﻭَﺑِﺤَﻤْﺪِﻩِ، ﺃَﺳْﺘَﻐْﻔِﺮُ ﺍﻟﻠﻪَ ﻭَﺃَﺗُﻮﺏُ ﺇِﻟَﻴْﻪ‏»
(Glory to Allah, and praise be unto Him. I seek Allah's forgiveness and I repent to Him.) And he said,
‏« ﺇِﻥَّ ﺭَﺑِّﻲ ﻛَﺎﻥَ ﺃَﺧْﺒَﺮَﻧِﻲ ﺃَﻧِّﻲ ﺳَﺄَﺭَﻯ ﻋَﻠَﺎﻣَﺔً
ﻓِﻲ ﺃُﻣَّﺘِﻲ، ﻭَﺃَﻣَﺮَﻧِﻲ ﺇِﺫَﺍ ﺭَﺃَﻳْﺘُﻬَﺎ ﺃَﻥْ ﺃُﺳَﺒِّﺢَ
ﺑِﺤَﻤْﺪِﻩِ ﻭَﺃَﺳْﺘَﻐْﻔِﺮَﻩُ، ﺇِﻧَّﻪُ ﻛَﺎﻥَ ﺗَﻮَّﺍﺑًﺎ، ﻓَﻘَﺪْ
ﺭَﺃَﻳْﺘُﻬَﺎ:
﴿ﺇِﺫَﺍ ﺟَﺂﺀَ ﻧَﺼْﺮُ ﺍﻟﻠَّﻪِ ﻭَﺍﻟْﻔَﺘْﺢُ - ﻭَﺭَﺃَﻳْﺖَ
ﺍﻟﻨَّﺎﺱَ ﻳَﺪْﺧُﻠُﻮﻥَ ﻓِﻰ ﺩِﻳﻦِ ﺍﻟﻠَّﻪِ ﺃَﻓْﻮَﺟﺎً -
ﻓَﺴَﺒِّﺢْ ﺑِﺤَﻤْﺪِ ﺭَﺑِّﻚَ ﻭَﺍﺳْﺘَﻐْﻔِﺮْﻩُ ﺇِﻧَّﻪُ ﻛَﺎﻥَ ﺗَﻮِﺑَﺎ
«﴾
(Verily, my Lord has informed me that I will see a sign in my
Ummah and He has commanded me that when I see it, I should glorify His praises and seek His forgiveness, for He is the One Who accepts repentance. And indeed I have seen it (i.e., the sign). (When there comes the help of Allah and the Conquest (Al-Fath). And you see that the people enter Allah's religion in crowds. So glorify the praises of your
Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.))'' Muslim also
recorded this Hadith.

The meaning of Al-Fath here is the conquest of Makkah, and there is only one view concerning
it. For indeed the different areas of the Arabs were waiting for the conquest of Makkah before they would accept Islam.
They said, "If he (Muhammad is victorious over his people, then he is a (true) Prophet.'' So when Allah gave him victory
over Makkah, they entered into the religion of Allah (Islam) in crowds. Thus, two years did not pass (
after the conquest
of Makkah) before the peninsula of the Arabs was laden with faith. And there did not remain any of the tribes of the Arabs except that they professed (their acceptance) of Islam. And all praise and blessings are due to Allah.

Al-Bukhari recorded in his Sahih that `Amr bin Salamah said, "When Makkah was conquered, all of the people rushed to
the Messenger of Allah to profess their Islam. The various regions were delaying their acceptance of Islam until Makkah was conquered. The people used to say, `Leave him
and his people alone. If he is victorious over them he is a (true) Prophet.'''.

And all praise and
blessings are due to Allah.

Imam Ahmad recorded from Abu `Ammar that a neighbor of Jabir bin `Abdullah told him, "I
returned from a journey and Jabir bin `Abdullah came and greeted me. So I began to talk with him about the divisions
among the people and what they had started doing. Thus, Jabir began to cry and he said, `I heard the Messenger of Allah saying,
‏« ﺇِﻥَّ ﺍﻟﻨَّﺎﺱَ ﺩَﺧَﻠُﻮﺍ ﻓِﻲ ﺩِﻳﻦِ ﺍﻟﻠﻪِ ﺃَﻓْﻮَﺍﺟًﺎ،
ﻭَﺳَﻴَﺨْﺮُﺟُﻮﻥَ ﻣِﻨْﻪُ ﺃَﻓْﻮَﺍﺟًﺎ‏»
(Verily, the people have entered into the religion of Allah in crowds and they will also leave it in crowds.)''

This is the end of the Tafsir of Surat An-Nasr, and all praise and
blessings are due to Allah.

Tafsir Ibn Kathir