Mujahid said that by «يتقي بوجهه‏» it is meant that he will be dragged on his face into Hell, as in this verse it is said «أفمن يلقى في النار خير أم من يأتي آمنا‏» al-ayah. The meaning of «ذي عوج‏» is doubtful. «ورجلا سلما لرجل‏» is an example of the false gods of the polytheists and the true God. In «ويخوفونك بالذين من دونه‏» , by «من دونه‏» is meant idols (that is, the polytheists frighten you with their false gods). The meaning of «خولنا» is "We gave." By «والذي جاء بالصدق‏» is meant the Quran, and by «صدق‏» is meant the Muslim who, on the Day of Resurrection, will come before his Lord and say, "This is the Quran which You granted me in the world, and I acted upon it." «متشاكسون‏» , «شكس» is derived from «شكس» ; it refers to a bad-tempered, argumentative person who does not like fair speech. «سلما» and «سالما» refer to a good, complete person. The meaning of «اشمأزت‏» is to dislike, to be annoyed. «بمفازتهم‏» , «فوز‏.‏‏» is derived from it, meaning success. The meaning of «حافين‏» is all around, on all sides. «متشابها‏» , not from «اشتباه» , but from «تشابه» , meaning that one verse of it supports and confirms another verse.

Narrated Ibn `Abbas: Some pagans who committed murders in great number and committed illegal sexual intercourse excessively, came to Muhammad and said, "O Muhammad! Whatever you say and invite people to, is good: but we wish if you could inform us whether we can make an expiration for our (past evil) deeds." So the Divine Verses came: 'Those who invoke not with Allah any other god, not kill such life as Allah has forbidden except for just cause, nor commit illegal sexual intercourse.' (25.68) And there was also revealed:-- 'Say: O My slaves who have transgressed against their souls! Despair not of the Mercy of Allah.' (39.53)

Narrated `Abdullah: A (Jewish) Rabbi came to Allah's Messenger and he said, "O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, 'I am the King.' Thereupon the Prophet smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah's Messenger recited: 'No just estimate have they made of Allah such as due to Him.' (39.67)

Narrated Abu Huraira: I heard Allah's Messenger saying, "Allah will hold the whole earth, and roll all the heavens up in His Right Hand, and then He will say, 'I am the King; where are the kings of the earth?"'

Narrated Abu Huraira: The Prophet said, "I will be the first to raise my head after the second blowing of the trumpet and will see Moses hanging the Throne, and I will not know whether he had been in that state all the time or after the blowing of the trumpet."

Narrated Abu Huraira: The Prophet said, "Between the two blowing of the trumpet there will be forty." The people said, "O Abu Huraira! Forty days?" I refused to reply. They said, "Forty years?" I refused to reply. They said, "Forty months?" I refused to reply and added: Everything of the human body will decay except the coccyx bone (of the tail) and from that bone Allah will reconstruct the whole body.

Mujahid said the meaning of «حم» is "Allah knows best," just as in other Surahs where the disjointed letters appear at the beginning, their true meanings are known only to Allah. Some have said that «حم» is the name of the Qur'an or the Surah, just as Shuraih ibn Abi Awfa al-Absi says in this verse of poetry, when the spear began to move in battle, he recites «حم» before reciting. The meaning of «الطول» is to show kindness and favor. The meaning of «داخرين‏» is to be humiliated and disgraced. Mujahid said that by «ادعوکم الی النجاة» faith is meant. «ليس له دعوة‏» means that an idol cannot accept anyone's supplication. The meaning of «يسجرون‏» is that they will become the fuel of Hell. The meaning of «تمرحون‏» is that you used to strut arrogantly. And Alaa ibn Ziyad, the well-known Tabi'i and famous ascetic, was warning people about Hell, when a man said, "Why do you make people despair of Allah's mercy?" He replied, "How can I make people despair of Allah's mercy? What power do I have? Allah the Exalted says «يا عبادي الذين أسرفوا على أنفسهم لا تقنطوا من رحمة الله‏» : 'O My servants who have wronged themselves (committed sins), do not despair of Allah's mercy.' Along with this, Allah also says «وأن المسرفين هم أصحاب النار‏» : 'The sinners are the people of Hell.' But I have understood your intention, which is that you want to keep doing bad deeds and still receive glad tidings of Paradise. Allah has sent Muhammad (peace be upon him) as a bearer of glad tidings for good deeds and a warner of Hell for the disobedient."

Narrated `Urwa bin Az-Zubair: I asked `Abdullah bin `Amr bin Al-`As to inform me of the worst thing the pagans had done to Allah's Apostle. He said: "While Allah's Messenger was praying in the courtyard of the Ka`ba, `Uqba bin Abi Mu'ait came and seized Allah's Messenger by the shoulder and twisted his garment round his neck and throttled him severely. Abu Bakr came and seized `Uqba's shoulder and threw him away from Allah's Apostle and said, "Would you kill a man because he says: 'My Lord is Allah,' and has come to you with clear Signs from your Lord?" (40.28)

Taus narrated from Abdullah ibn Abbas (may Allah be pleased with them both) that «ائتيا طوعا‏» means: accept obedience gladly. «قالتا أتينا طائعين‏» means: we accepted obedience gladly. «أعطينا‏» means: we gave gladly. And Minhal bin Amr al-Asadi narrated from Sa'id bin Jubair that a man said to Abdullah ibn Abbas (may Allah be pleased with them both): I find some things in the Qur'an that seem to contradict each other. (Ibn Abbas, may Allah be pleased with them both, said:) State them. He said: In one verse it says «فلا أنساب بينهم يومئذ ولا يتساءلون‏» "On the Day of Resurrection, there will be no kinship among them, nor will they ask one another." In another verse it says «وأقبل بعضهم على بعض يتساءلون‏» "And on the Day of Resurrection, some of them will turn to others, questioning each other." (Thus, the statements of the two verses are different.) In one verse it says «ولا يكتمون الله حديثا‏» "They will not be able to hide anything from Allah." In another verse, it says that on the Day of Resurrection, the polytheists will say «ربنا ما كنا مشركين‏» "By Allah, our Lord, we were not polytheists." This verse implies that they will hide their polytheism (thus, the statements of these two verses are different). In one place it is said «انتم اشد خلقا أم السماء بناها‏» to the end. This verse implies that the sky was created before the earth. Then in Surah Ha Mim Sajda it is said «أئنكم لتكفرون بالذي خلق الأرض في يومين‏» from which it appears that the earth was created before the sky (thus, there is a difference between the two). And it is said «وكان الله غفورا رحيما‏» "Allah was Forgiving, Merciful" «عزيزا حكيما» , «سميعا بصيرا» from their meanings it appears that Allah was described with these attributes in the past, but not now. Ibn Abbas (may Allah be pleased with them both) replied: As for what is said «فلا أنساب بينهم‏» "On that Day, there will be no kinship among them," this refers to the time when the first trumpet will be blown and all those in the heavens and the earth will fall unconscious; at that time, no kinship will remain, nor will they ask one another (due to terror, everyone will be crying for themselves). Then, as for what is said in the other verse «أقبل بعضهم على بعض» that they will turn to each other and question, this refers to the state after the second trumpet is blown (when all will be resurrected in the plain of gathering and will regain some consciousness). And as for the statement of the polytheists «ربنا ما كنا مشركين‏» "By our Lord, we were not polytheists," and in another place it is said «ولا يكتمون الله حديثا‏» "They will not be able to hide anything from Allah," the matter is that Allah, on the Day of Resurrection, will forgive the sins of those who were pure monotheists, and the polytheists will consult among themselves and say: Let us also go and say before Allah that we were not polytheists. Then Allah will seal their mouths and their hands and feet will begin to speak. At that time, they will realize that nothing can be hidden from Allah, and at that moment the disbelievers will wish that they had been Muslims in the world (thus, these two verses are not different). As for what is said «وخلق الأرض في يومين» that the earth was created in two days, it means that it was not spread out (only its substance was created), then the sky was created and in two days it was leveled (its layers were arranged), after that the earth was spread out, and its spreading means that water was brought forth from it, grass and fodder were produced, mountains, animals, camels, and the mounds among them were all created. All this was done in two days. «دحاها‏» means that the earth was created in two days, as it is said «خلق الأرض في يومين‏» so the earth with all its things was made in four days, and the sky in two days (thus, this objection is resolved). As for the statement «وكان الله غفورا رحيما‏» in «كان» , it means that Allah has these attributes from eternity, and these are His names (Forgiving, Merciful, Mighty, Wise, Hearing, Seeing, etc.), because Allah obtains whatever He wills (the conclusion is that all attributes are eternal, though their connections are temporal, as «سمع الله» was from eternity, but the connection of «سمع» began when sounds were created. Similarly, it will be said about other attributes as well). Now, there is no contradiction in the Qur'an; how could there be a contradiction? The Noble Qur'an was revealed from Allah. There can be no contradiction in His speech. Imam Bukhari (may Allah have mercy on him) said: Yusuf bin 'Adi narrated to me, he said: 'Ubaidullah bin 'Amr narrated to us, from Zaid bin Abi Unaysah, from Minhal, from Sa'id bin Jubair, from Ibn Abbas (may Allah be pleased with them both) (this same narration as mentioned above). Mujahid said «ممنون‏» means reckoning. «أقواتها‏» means that the measure of rain was fixed, how much rain is suitable for each land. «فی کل سمآء امرها» means that whatever command (and arrangement was to be made) was conveyed to (the angels of) each heaven. «نحسات‏» means inauspicious, unlucky. «وقيضنا لهم قرناء‏» means We assigned devils to the disbelievers. «تتنزل عليهم الملائكة‏» means that at the time of death, angels descend upon them. «اهتزت‏» means it becomes lush with greenery. «وربت‏» means it swells, rises up. Others besides Mujahid said «من أكمامها‏» means when the fruits emerge from their sheaths. «ليقولن هذا لي‏» means this is my right, the reward for my good deeds. «سواء للسائلين‏» means He made it equal for all who ask. «فهديناهم‏» means We showed them good and bad, explained to them, as it is said elsewhere «وهديناه النجدين‏» (in Surah al-Balad and Surah al-Dahr) it is said «هديناه السبيل‏» but guidance in the sense of putting on the straight and true path is in the meaning of «واصعاد» (or «اسعاد» ) (in Surah al-An'am) «أولئك الذين هدى الله فبهداهم اقتده‏» this is the meaning intended. «يوزعون‏» means they will be restrained. «من أكمامها‏» in «كم» they say it means the peel of the sheath (this is the statement of Ibn Abbas, may Allah be pleased with them both). Others said when grapes emerge, that is also called «فور» and «كفرى» . «ولي حميم‏» means close friend. «من محيص‏» , «حاص» is derived from «حاص» which means to run away, to separate. «مرية‏» with kasra on the meem and «مرية‏» with damma on the meem (both recitations are correct), both mean doubt and suspicion. And Mujahid said «عملوا ما شئتم‏» contains a warning. And Ibn Abbas (may Allah be pleased with them both) said «ادفع التي هي أحسن‏» means to be patient at the time of anger and to forgive evil; when people adopt such morals, Allah will protect them from every calamity and even their enemies will become their close friends, being rendered helpless.

Narrated Ibn Mas`ud: (regarding) the Verse: 'And you have not been screening against yourself lest your ears, and your eyes and your skins should testify against you..' (41.22) While two persons from Quraish and their brotherin- law from Thaqif (or two persons from Thaqif and their brother-in-law from Quraish) were in a house, they said to each other, "Do you think that Allah hears our talks?" Some said, "He hears a portion thereof" Others said, "If He can hear a portion of it, He can hear all of it." Then the following Verse was revealed: 'And you have not been screening against yourself lest your ears, and your eyes and your skins should testify against you...' (41.22)