Which was revealed in Makkah
Ayahs Covered
Common Words
Other Scholars on These Ayahs
I swear lā is extra by this land of Mecca
and you O Muhammad (s) have free disposal of sanction for this land in that you will be given permission to fight in it — and indeed God fulfilled this promise to him on the day of the Conquest of Mec...
And by the begetter that is Adam and that which he begat that is his descendants mā ‘that which’ actually means man ‘whom’.
We certainly created man al-insān the generic noun in travail in a state of toil and hardship struggling with the tribulations of this world and the calamities of the Hereafter.
Does he suppose does the strong man of Quraysh namely Abū’l-Ashadd b. Kalada presume on account of his strength that an softened in place of the hardened form its subject omitted that is to say annahu...
He says ‘I have exhausted in enmity of Muhammad (s) vast wealth!’ great wealth piles and piles of it.
Does he suppose that an in other words annahu no one has seen him? with regard to what he has expended to know the quantity thereof; God knows the quantity thereof; but it is not in reality that much ...
Have We not given an interrogative meant as an affirmative in other words ‘We have certainly given’ him two eyes
and a tongue and two lips
and guided him to the two paths? did We not point out to him the path of good and that of evil?
Related Hadiths
"I entered upon the Messenger of Allah said: 'Do you have anything?' He said: 'Yes, Allah has given me all kinds of wealth.' He said: 'If you have wealth, let it be seen on you.'"
that he went to the Prophet and he was reciting: ‘The mutual rivalry (for piling up worldly things) diverts you.’ He said: “The son of Adam says: ‘My wealth, my wealth.’ And do you own anything except...
That he came to the Prophet said to him: "Do you have any wealth?" He said: "Yes, all kinds of wealth." He said: "What kinds of wealth?" He said: "Allah has given me camels, cattle, sheep, horses and...
O son of Adam, spend. I will spend on you. The right hand of Allah is full and overflowing and in nothing would diminish it, by overspending day and night.
I came to Allah's Apostle (ﷺ) as he was reciting:" Abundance diverts you" (cii. 1). He said: The son of Adam claims: My wealth, my wealth. And he (the Holy Prophet) said: O son of Adam. is there anyth...
He said: He assessed, and after the words of kull safara' wa baida', he said: that is, gold and silver will belong to him.
A servant says, My wealth. my wealth, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity...
By his father, he shall succeed if he were true (to what he professed), or: By his father, he would enter heaven if he were true (to what he professed).
The sacred masjid(of Makkah), this masjid of mine and Al Aqsa masjid(in Jerusalem).
that the Messenger of Allah (ﷺ) said about Makkah: "How sweet of a land you are and how dear you are to me, and if it were not that my people expelled me from you, I would not have lived in other than...
Ibn Kathir Commentary
Related Tafsir
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship
Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident (during the non-sacred months,) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity. Khusayf reported from Mujahid;
لاَ أُقْسِمُ بِهَـذَا الْبَلَدِ
(Nay! I swear by this city;) "The word "La" (Nay) refers to the refutation against them (Quraish). I swear by this city." Shabib bin Bishr narrated from `Ikrimah, from Ibn `Abbas that he said,
لاَ أُقْسِمُ بِهَـذَا الْبَلَدِ
(Nay! I swear by this city;) "This means Makkah." Concerning the Ayah:
وَأَنتَ حِلٌّ بِهَـذَا الْبَلَدِ
(And you are free in this city.) he (Ibn `Abbas) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa`id bin Jubayr, Abu Salih, `Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd. Al-Hasan Al-Basri said, "Allah made it lawful (to fight in) for him (the Prophet ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed- upon as being authentic. In it the Prophet said,
«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّموَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِب»
(Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said,
«فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم»
(So, if anyone tries to use the fighting of the Messenger (to conquer Makkah) as an excuse (to fight there), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement,
وَوَالِدٍ وَمَا وَلَدَ
(And by the begetter and that which he begot.) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa`id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa`d and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings. Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children. Abu `Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim. Ibn Jarir preferred the view that it is general and it refers to every father and his children. This meaning is also acceptable. Allah then says,
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ
(Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from `Ata, from Ibn `Abbas concerning the phrase `in Kabad', "He was created while in hardship. Don't you see him" Then he mentioned his birth and the sprouting of his teeth. Mujahid said,
فِى كَبَدٍ
(in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement,
حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً
(His mother bears him with hardship. And she brings him forth with hardship.) (46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa`id bin Jubayr said,
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ
(Verily, We have created man in Kabad.) "In hardship and seeking livelihood." `Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter."
Man is encompassed by Allah and His Bounties
Allah says,
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
(Does he think that none can overcome him) Al-Hasan Al-Basri said,
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
(Does he think that none can overcome him) "Meaning no one is able to take his wealth." Qatadah said,
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
(Does he think that none can overcome him) "The Son of Adam thinks that he will not be asked about this wealth of his -- how he earned and how he spent it." Allah said:
يَقُولُ أَهْلَكْتُ مَالاً لُّبَداً
(He says: "I have wasted wealth in abundance!") This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this.
أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ
(Does he think that none sees him) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said;
أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ
(Have We not made for him two eyes) meaning, for him to see with them.
وَلِسَاناً
(And a tongue) meaning, for him to speak with, and so that he can express that which is inside of him.
وَشَفَتَيْنِ
(and two lips) In order to help him with speaking, eating food, and beautifying his face and his mouth.
The Ability to distinguish between Good and Evil is also a Blessing
وَهَدَيْنَـهُ النَّجْدَينِ
(And shown him the two ways) This refers to the two paths. Sufyan Ath-Thawri narrated from `Asim, from Zirr, from `Abdullah bin Mas`ud that he said,
وَهَدَيْنَـهُ النَّجْدَينِ
(And shown him the two ways) "The good and the evil." Similar to this has been reported from `Ali, Ibn `Abbas, Mujahid, `Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka`b, Ad-Dahhak, and `Ata' Al-Khurasani among others. Similar to this Ayah is Allah's statement,
إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً - إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً
(Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful.) (76:2-3)