Narrated Ibn Mas`ud: Surat Bani Israel and Al-Kahf and Mary are among my first old property.

And «قضاء» has come with several meanings. For example, in verse «وقضى ربك‏ ان لا تعبدوا» it means that Allah commanded, and it also means to judge, as in verse «إن ربك يقضي بينهم‏» , and it also means to create, as in «فقضاهن سبع سموات‏» . «نفيرا‏» refers to those people who go out to fight with a man. «وليتبروا‏ ما علوا‏» means to destroy the cities over which they prevail. «حصيرا‏» means prison, jail. «حق» means became due. «ميسورا‏» means soft, gentle. «خطئا‏» means sin; this is a noun from «خطئت» ‏‏‏‏, and «خطئا‏» with fatha is a verbal noun, meaning to commit a sin. «خطئت» ‏‏‏‏ with kasra on the ta and «اخطات» both have the same meaning, i.e., I erred, I made a mistake. «لن تخرق‏» means you will not be able to traverse the earth (because the earth is very vast). «نجوى‏» is a verbal noun from «ناجيت» ‏‏‏‏; this describes those people, meaning they consult among themselves. «رفاتا‏» means broken, shattered pieces. «واستفزز‏» means to drive mad, to mislead. «بخيلك‏» means with your riders. «رجل» means foot soldiers; its singular is «راجل» , just as the plural of «صاحب» is «صحب» , and the plural of «تاجر» is «تجر‏.‏» . «حاصبا‏» means windstorm. «حاصب» is also used for that which the wind brings (like sand, pebbles, etc.); from this is «حصب جهنم‏» , meaning the one who is thrown into Hell is the «حصب» of Hell. The Arabs say «حصب في الأرض» meaning he sank into the earth; this is derived from «حصب» , «حصباء» . «حصباء» refers to stones, pebbles. «تارة‏» means once; its plural is «تيرة» and «تارات» . «لأحتنكن‏» means I will destroy them, uproot them. The Arabs say «احتنك فلان ما عند فلان» , meaning whatever things he knew, he learned them all, nothing remained unknown. «طائره‏» means his share. Ibn Abbas (may Allah be pleased with them both) said: Wherever the word «سلطان» appears in the Qur'an, it means proof and evidence. «ولي من الذل‏» means he did not befriend anyone so that he would save him from humiliation.

Narrated Abu Huraira: Allah's Messenger was presented with two cups one containing wine and the other milk on the night of his night journey at Jerusalem. He looked at it and took the milk. Gabriel said, "Thanks to Allah Who guided you to the Fitra (i.e. Islam); if you had taken the wine, your followers would have gone astray.

Narrated Jabir bin `Abdullah: The Prophet said, "When the Quraish disbelieved me (concerning my night journey), I stood up in Al- Hijr (the unroofed portion of the Ka`ba) and Allah displayed Bait-ul-Maqdis before me, and I started to inform them (Quraish) about its signs while looking at it."

«كرمنا‏» and «أكرمنا» both have the same meaning. «ضعف الحياة‏» means the torment of life. «ضعف الممات» means the torment of death. «خلافك‏» and «خلفك» (both are recitations) both have the same meaning, that is, after you. «نأى‏» means to become distant. «شاكلته‏» means on its path (or on its adornment). This is derived from «شكل» , meaning joint and resemblance. «صرفنا‏» means brought forth, explained. «قبيلا‏» means before the eyes, in front. Some have said this is derived from «قابلة» , which means midwife, the one who delivers, because she too is in front of the woman at the time of delivery and receives (i.e., takes care of) her child. «الإنفاق‏» means to become bankrupt. They say «أنفق الرجل» when he becomes bankrupt, and «نفق الشىء» when something is finished. «قتورا‏» means miserly. «أذقان‏» is the plural of «ذقن‏» , where both jaws meet, i.e., the chin. Mujahid said it means «موفورا‏ وافرا» (i.e., complete). «تبيعا‏» means avenger. And Ibn Abbas (may Allah be pleased with them both) said the meaning of «لا تبذر» is: do not spend your wealth on unlawful things. «ابتغاء رحمة‏» means in search of sustenance. «مثبورا‏» means accursed. «لا تقف‏» do not say. «فجاسوا‏» means intended. «يزجي الفلك» means drives. «يخرون للأذقان‏» means to fall on the face (to prostrate).

Narrated `Abdullah: During the Pre-lslamic period of ignorance if any tribe became great in number, we used to say, "Amira the children of so-and-so." Narrated Al-Humaidi: Sufyan narrated to us something and used the word 'Amira'.

Narrated Abu Huraira: Some (cooked) meat was brought to Allah Apostle and the meat of a forearm was presented to him as he used to like it. He ate a morsel of it and said, "I will be the chief of all the people on the Day of Resurrection. Do you know the reason for it? Allah will gather all the human being of early generations as well as late generation on one plain so that the announcer will be able to make them all-hear his voice and the watcher will be able to see all of them. The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to bear or stand. Then the people will say, 'Don't you see to what state you have reached? Won't you look for someone who can intercede for you with your Lord' Some people will say to some others, 'Go to Adam.' So they will go to Adam and say to him. 'You are the father of mankind; Allah created you with His Own Hand, and breathed into you of His Spirit (meaning the spirit which he created for you); and ordered the angels to prostrate before you; so (please) intercede for us with your Lord. Don't you see in what state we are? Don't you see what condition we have reached?' Adam will say, 'Today my Lord has become angry as He has never become before, nor will ever become thereafter. He forbade me (to eat of the fruit of) the tree, but I disobeyed Him . Myself! Myself! Myself! (I am preoccuied with my own problems). Go to someone else; go to Noah.' So they will go to Noah and say (to him), 'O Noah! You are the first (of Allah's Messengers) to the people of the earth, and Allah has named you a thankful slave; please intercede for us with your Lord. Don't you see in what state we are?' He will say.' Today my Lord has become angry as He has never become nor will ever become thereafter. I had (in the world) the right to make one definitely accepted invocation, and I made it against my nation. Myself! Myself! Myself! Go to someone else; go to Abraham.' They will go to Abraham and say, 'O Abraham! You are Allah's Messenger and His Khalil from among the people of the earth; so please intercede for us with your Lord. Don't you see in what state we are?' He will say to them, 'My Lord has today become angry as He has never become before, nor will ever become thereafter. I had told three lies (Abu Haiyan (the sub-narrator) mentioned them in the Hadith) Myself! Myself! Myself! Go to someone else; go to Moses.' The people will then go to Moses and say, 'O Moses! You art Allah's Messenger and Allah gave you superiority above the others with this message and with His direct Talk to you; (please) intercede for us with your Lord Don't you see in what state we are?' Moses will say, 'My Lord has today become angry as He has never become before, nor will become thereafter, I killed a person whom I had not been ordered to kill. Myself! Myself! Myself! Go to someone else; go to Jesus.' So they will go to Jesus and say, 'O Jesus! You are Allah's Messenger and His Word which He sent to Mary, and a superior soul created by Him, and you talked to the people while still young in the cradle. Please intercede for us with your Lord. Don't you see in what state we are?' Jesus will say. 'My Lord has today become angry as He has never become before nor will ever become thereafter. Jesus will not mention any sin, but will say, 'Myself! Myself! Myself! Go to someone else; go to Muhammad.' So they will come to me and say, 'O Muhammad! You are Allah's Messenger and the last of the prophets, and Allah forgave your early and late sins. (Please) intercede for us with your Lord. Don't you see in what state we are?" The Prophet added, "Then I will go beneath Allah's Throne and fall in prostration before my Lord. And then Allah will guide me to such praises and glorification to Him as He has never guided anybody else before me. Then it will be said, 'O Muhammad Raise your head. Ask, and it will be granted. Intercede and It (your intercession) will be accepted.' So I will raise my head and Say, 'My followers, O my Lord! My followers, O my Lord'. It will be said, 'O Muhammad! Let those of your followers who have no accounts, enter through such a gate of the gates of Paradise as lies on the right; and they will share the other gates with the people." The Prophet further said, "By Him in Whose Hand my soul is, the distance between every two gate-posts of Paradise is like the distance between Mecca and Himyar, or between Mecca and Busra (in Sham).

Narrated Abu Huraira: The Prophet said, "The recitation of Psalms (David's Qur'an) was made light and easy for David that he used to have his ridding animal be saddled while he would finish the recitation before the servant had saddled it."

Narrated `Abdullah: Regarding the explanation of the Verse: 'Those whom they call upon (worship) (like Jesus the Son of Mary, angels etc.) desire (for themselves) means of access to their Lord (Allah) as to which of them should be the nearer and they hope for His Mercy and fear His torment.' (17.57) They themselves (e.g. Angels, saints, Apostles, Jesus, etc.,) worshipped Allah, Those Jinns who were worshipped by some Arabs became Muslims (embraced Islam), but those human beings stuck to their (old) religion. Al-Ashja`i, narrating from Sufyan from Al- A`mash, added: 'Say, (O Muhammad): Call unto those besides Him whom you assume (to be gods).' (17.56)

Narrated `Abdullah: Regarding the Verse: 'Those whom they call upon (worship) (like Jesus the Son of Mary or angels etc.) desire (for themselves) means of access, to their Lord....' (17.57) (It was revealed regarding) some Jinns who used to be worshipped (by human beings). They later embraced Islam (while those people kept on worshipping them).