Narrated Abu Sa`id Al-Khudri: Allah's Messenger said, "On the Day of Resurrection Death will be brought forward in the shape of a black and white ram. Then a call maker will call, 'O people of Paradise!' Thereupon they will stretch their necks and look carefully. The caller will say, 'Do you know this?' They will say, 'Yes, this is Death.' By then all of them will have seen it. Then it will be announced again, 'O people of Hell!' They will stretch their necks and look carefully. The caller will say, 'Do you know this?' They will say, 'Yes, this is Death.' And by then all of them will have seen it. Then it (that ram) will be slaughtered and the caller will say, 'O people of Paradise! Eternity for you and no death O people of Hell! Eternity for you and no death."' Then the Prophet, recited:-- 'And warn them of the Day of distress when the case has been decided, while (now) they are in a state of carelessness (i.e. the people of the world) and they do not believe.' (19.39)

Narrated Ibn `Abbas: The Prophet said to Gabriel, "What prevents you from visiting us more often than you visit us now?" So there was revealed:-- 'And we (angels) descend not but by the command of your Lord. To Him belongs what is before us and what is behind us...'(19.64)

Narrated Khabbab: I came to Al-`Asi bin Wail As-Sahmi and demanded something which he owed me. He said, "I will not give you (your money) till you disbelieve in Muhammad." I said, "No, I shall not disbelieve in Muhammad till you die and then be resurrected." He said, "Will I die and then be resurrected?" I said, 'Yes'. He said', "Then I will have wealth and children there, and I will pay you (there)." So this Verse was revealed:-- 'Have you then seen him who disbelieved in Our Signs and (yet) says: I shall certainly be given wealth and children? (19.77)

Narrated Khabbab: I was a blacksmith in Mecca Once I made a sword for Al-`Asi bin Wail As-Sahmi. When I went to demand its price, he said, "I will not give it to you till you disbelieve in Muhammad." I said, "I shall not disbelieve in Muhammad till Allah make you die and then bring you to life again." He said, "If Allah should make me die and then resurrect me and I would have wealth and children." So Allah revealed:-- 'Have you seen him who disbelieved in Our Signs, and (yet) says I shall certainly be given wealth and children? Has he known the unseen or has he taken a covenant from (Allah) the Beneficent?' (19.77- 78)

Narrated Masruq: Khabbab said, "During the pre-lslamic period, I was a blacksmith and Al-Asi bin Wail owed me a debt." So Khabbab went to him to demand the debt. He said, "I will not give you (your due) till you disbelieve in Muhammad." Khabbab said, "By Allah, I shall not disbelieve in Muhammad till Allah makes you die and then resurrects you." Al-Asi said, "So leave me till I die and then be resurrected, for I will be given wealth and children whereupon I will pay you your debt." So this Verse was revealed:-- 'Have you seen him who disbelieved in Our Signs and, (yet) says: I shall certainly be given wealth and children.' (19.77)

Ibn Abbas (may Allah be pleased with them both) said that in the verse, the word «الجبال هدا» means that the mountains will be shattered and fall apart.

Narrated Khabbab: I was a blacksmith and Al-Asi Bin Wail owed me a debt, so I went to him to demand it. He said to me. "I will not pay you your debt till you disbelieve in Muhammad." I said, "I will not disbelieve in Muhammad till you die and then be resurrected." He said, "Will I be resurrected after my death? If so, I shall pay you (there) if I should find wealth and children." So there was revealed:-- 'Have you seen him who disbelieved in Our Signs, and yet says: I shall certainly be given wealth and children? Has he, known to the unseen or has he taken a covenant from (Allah) the Beneficent? Nay! We shall record what he says, and we shall add and add to his punishment. And We shall inherit from him all that he talks of, and he shall appear before Us alone.' (19.77-80)

Saeed bin Jubair and Dhahhak bin Muzahim said that in the Abyssinian language, the word «طه‏» means "O man." They say that if a person's tongue cannot utter a letter or utters it with difficulty, then there is a knot in his tongue, «عقدة‏.‏» . (In the supplication of Musa, peace be upon him, «واحلل عقدة من لساني» , this is the indication.) «أزري‏» means "my back." «فيسحتكم‏» means "may He destroy you." The word «المثلى‏» is the feminine of «الأمثل» , meaning "your religion." The Arabs say «مثلى‏» "he spoke well." «خذ الأمثل‏.‏» means "accept better words." «ثم ائتوا صفا‏» The Arabs say, "Did you go to the row today?" meaning the place of prayer where people gather to pray (such as the Eid ground, etc.). «فأوجس‏» means "he was frightened in his heart." «خيفة» is originally «خوفة» ; the waw became ya due to the kasrah «ما قبل» . «في جذوع‏ النخل» refers to the branches of date palms in the meaning of «في علي» . «خطبك‏» means "how are you, why did you do this?" «مساس‏» is a verbal noun. «ماسه» , from «مساسا‏.‏» , meaning "to touch." «لننسفنه‏» means "We will scatter it," i.e., after burning, the ashes will be thrown into the river. «قاعا‏» is the land over which water has flowed (i.e., a flat plain). «صفصفا» means "level ground." And Mujahid said that by «من زينة القوم‏.‏» is meant the jewelry that the Children of Israel borrowed from the people of Pharaoh. «فقذفتها» means "I threw it." «وكذالك ألقى‏ السامري» means that Samiri also, like the Children of Israel, threw his jewelry. «فنسي‏ موسى» means that Samiri and his followers began to say that Musa missed the mark by leaving his Lord's calf here and going to Mount Tur. «لا يرجع إليهم قولا‏» means "they do not see that the calf cannot even answer their speech." «همسا‏» means "the sound of footsteps." «حشرتني أعمى‏» means "I used to know (recognize) in the world by proof and argument, but here why have you raised me completely blind?" And Ibn Abbas said regarding «لعلي اتيكم منها بقبس» that Musa and his companions had lost their way and were suffering from cold; they said, "If we find someone to show us the way, that is better, otherwise I will bring a little fire for you to warm yourselves." Sufyan bin Uyaynah said (in his tafsir) that «أمثلهم‏» means "the best and most intelligent among them." And Ibn Abbas said «هضما‏» means "he will not be wronged, nor will the reward of his good deeds be diminished." «عوجا‏» means "a ravine or ditch." «أمتا‏» means "a mound or elevation." «سيرتها‏ الأولى» means "to the previous state." «النهى‏» means "piety or intelligence." «ضنكا‏» means "wretchedness." «هوى‏» means "he became wretched." «المقدس‏» means "blessed." «طوى‏» was the name of that valley. «بملكنا‏» (with a kasrah on the meem, though the famous recitation is with a dhammah; some have read it with a dhammah) means "by our command, by our authority." «سوى‏» means "at an equal distance between us and you." «يبسا‏» means "dry, at its appointed time which Allah the Exalted has decreed." «لا تنيا‏» means "do not be weak, nor be lazy."

Narrated Abu Huraira: Allah's Messenger said, "Adam and Moses met, and Moses said to Adam "You are the one who made people miserable and turned them out of Paradise." Adam said to him, "You are the one whom Allah selected for His message and whom He selected for Himself and upon whom He revealed the Torah." Moses said, 'Yes.' Adam said, "Did you find that written in my fate before my creation?' Moses said, 'Yes.' So Adam overcame Moses with this argument."

Narrated Ibn `Abbas: When Allah's Messenger arrived at Medina, he found the Jews observing the fast on the day of 'Ashura' (10th of Muharram). The Prophet asked them (about it) and they replied, "This is the day when Moses became victorious over Pharaoh." The Prophet said (to the Muslims), "We are nearer to Moses than they, so fast on this day."