Tafsir Ibn Kathir

JUZJ~MMA Part 30 of the Qur'n

9 ' t)

Translated by

Sameh Strauch

Revised by Ibrahim M. Kunna

And Abu Aya Sulaiman 'Abdus-Sabur

~L~l ~W ~6t1l )bJl International Islamie Publishing House

IIPH

Publisher Note

Srat An-Naba'

Srat An-Nazi Iii!

Srat 'Abasa

Srat At-Takwir

Srat Al-Infitr

Srat Al-Mutaffifin

Srat Al-Inshiqq

Srat Al-Buriii

Srat At- Tariq

Srat Al-'Ala

Srat Al-Ghshiya

Srat Al-Fajr

Srat Al-Balad

Srat Ash-Shams

Srat Al-Lail

Srat A/-l)uIJa

Contents

09

11

25

39

51

65

71

85

95

109

115

123

131

145

155

163

171

Sirat Al-Inshirh 179

Sirat At-Tm 185

Srat Al- 'Alaq 189

Sirat Al-Qadr 195

SrJratAl-Bayyinah 203

SrJrat Az-Zalzalah 209

Strat Al- 'adiy: 215

Sirat Al-Qiiriy 'ah 219

Sirat At-Takiithur 223

Sirat Al- 'A$'" 229

Sirat Al-Humazah 231

Simt Al-Fil 235

Srat Quraish 245

Sirat AI-Ma'J2 249

Srat Al-Kauthar 253

Sirat AI-K@.rJ2 259

Srat An-Nasr 263

Srat Al-Masad 269

mailto:AI-K@.rJ2

Srat Al-Ikhlas

Srah Al-Falaq

Srat An- Ns

Glossary

Symbols Directory

Transliteration Chart

273

281

287

291

301

303

Publisher's Note

AlI praise is for Allah (~), Rabb ofthe Worlds and peace and blessings be on Muhammad, bis family and companions and the believers till the Last Day.

Before you is the explanation of the last 37 Sras of the Noble Qur'n by the great Mufassir Ibn KathIr. His Tafsir (explanation) has been recognised by the majority of the scholars as one of the best. His excellence stemmed from the fact that he adopted the standard and correct method in approaching this work wbich is, the explanation of the Qur'n by the Qur'n itself, then by the Sunnah, then by the Companions, then by language and lastly by the opinion ofthe scholars of the Sunnah, in that order. By maintaining this order, Ibn KathIr has preserved the Book ofAllah (~) from the false interpretations of the pbilosophers and rationalists.

Sameh Strauch who translated this book was born in the city of Liverpool in the UK. He embraced Islam in London at the age of 28 years in 1983.

In 1985 he was accepted to study in Madnah University, where he remained for a period of four years.

He worked in Pakistan, U.A.E. and Saudi Arabia in the field of Da'wah and propagation.

We ask Allah (~), the Majestic, to make this book a source of inspiration to those who strive in His Cause and a proof against those who try to distort the truth by deviant Tafsir.

Muhammad Abdul Muhsin AI Tuwaijri International lslamk Publishing House Riyadh, Kingdom of Saudi Arabia.

Srat An-Naha' The Tidings

Qur'an: 78

ln the Name of Allah, the AII-Compassionate AII-Merciful

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12 STat An-Nab'

15. Thereby producing grain and plant. 16. And gardens of luxurious growth.

Allah (~) 'The Exalted', says about the unbelievers: (About what do they question each other?) That is, about what exactly are they in disagreement concerning the Day of Resurrection? These are the Awful Tidings. According to Qatadah' and Ibn Zaid,2 the Awful Tidings refer to the resurrection ofmankind after their death. It was also stated by Mujahid' that it referred to the Qur'n, but the first explanation is more correct, because of the following verse: (Concerning which they are in disagreement) That is, sorne of them believe in it while others reject it. Then Allah (~) says, referring to those who reject it: (Verily, they will come to knowl) and: (Again, verily they will come to knowl) This is a strong warning and a promise of which there is no doubt. After this, Allah (~), makes clear His ability to create the most wondrous things, proving that He is able to do as He wills, such as the resurrection of mankind or anything else that He wills.

(Have We not made the earth an expanse?) That is, levelled or flattenedand manageable for His creation, settled continents.

(And the mountains as pegs) That is, He made the mountains like tent pegs fixing the earth, so that it does not shake and convulse and disturb those who are upon it.

Then He (~) says: (And We have created you in pairs) That is, male and female, that they may please and comfort one another; and in this way, propagationoccurs, as in the Words of Allah (~):

1 Qatadah Ibn Di'amI As-Sads: A Tabi'Z(one ofthose who met one or more of the Companions) who studied tafsir from the Companion, Ibn Mas'd; a native of Basra, he was blind from birth and was renowned for his exceptional memory.

2 Ibn Zaid: It would appear that Ibn Kathrr is referring here to Muhammad Ibn Zaid Ibn 'Abdullah Ibn 'Umar Al-MadanI, and Allah (fi) knows best. He is described as a reliable source ofHadth by Ibn Hajr, 3 Abul l;Ia.aj Mujahid Ibn Jabr Al-MakkI: A Tabi 'and student of the Companion, Ibn 'Abbas ("). He died in the year 104 A. H. aged 83.

13 Tafsr Ibn Katr Juz 'Amma

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('" : ~~\ - i j)\) ~ ~)) 0.); (And arnongst His signs are that He created for you wives from among yourselves that you may find repose in them and that He has placed between you affection and mercy) (Qur'n 30: 21)

Then He (~) says: (And We have appointed your sleep for repose) That is, as a break from the activity of the day, from the repetition and toil oflife during the working day.

(And We have appointed the night as a cloak} That is, the darkness envelops man as though wrapping him in a black garment, as in His Words:

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(By the nightas it conceals the day) (Qur'n 91: 4)

(And We have appointed the day for llveflhood} That is, We have made the day to begin in the east, lighting the sky and enabling people to go about their daily lives, and to earn their living and conduct their business and so on.

(And We built over you seven strong) This means the seven heavens in their spaciousness, their lofty elevation, their perfection, their excellence, their beautification with the heavenly bodies; and so Allah (~) says: (And have appointed a dazzling lamp) It means the illuminating sun, lighting the whole world, shedding its glow upon all the people of the earth.

(And We have sent down from the rainclouds pouringwater) According to the most reliable sources, the Arabie word: a/mu '$iriit, used in this verse, refers to rainc1ouds, and not - as claimed by sorne - the wind or the sky. This was the view of Ibn 'Abbas (.) 'May Allah be pleased with him.'

Regarding (pouring water), the word used in Arabie is: (hajj/fi which, according to At-Tabr, means continually pouring rather than abundant as suggested by sorne commentators. However, in

J4 Sirat An-NaM'

a well known I:Iadth a woman who had menses said to the Prophet (~) 'Blessings and Peace be upon him', that her blood flow was great and in describing it, used the word: thajj (from the same root as thajj~) which indicates that the word may be used to mean abundance.

(Thereby producing grain and plant) That is, We produce by this abundant water that which is good, beneficial and blessed. (grain) is for livestock and domesticated animaIs and (plant) refers to greens eaten ripe and fresh, and (gardens) means orchards and gardens producing fruits of various kinds, colours, tastes and fragrances - even in one patch of land, all together. This is why Allah (~) said: (And gardens of luxurious growth) which means - according to Ibn 'Abbas (.) and others: assembled together.

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15 Tafsir Ibn Katir Juz 'Amma

25. Except boilingwater and a paralyzing cold. 26. A reward proportioned. 27. Assuredly they looked not for a reckoning. 28. They called Our Signs faIse with a strong denial. 29. We have recorded everything in a book. 30. So taste, no increase do We give you except of tonnent.

(Assuredly the Day of Decision isa tixed tlme) He (~) infonns us about the Day of Decision; that is, it is a fixed day whose appointment can neither he delayed nor brought forward and its date is not known to anyone except Allah (~) as in His Words:

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16 STat An-Naha'

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(And you will see the mountains and think them fixed and immovable but they will pass