Mujahid said that the meaning of «لا تقدموا‏» is that you should not speak ahead of the Prophet Muhammad (peace be upon him). (Rather, listen to «قال الله وقال الرسول» with respect) until Allah conveys the command He wishes to give through His Messenger. The meaning of «امتحن‏» is clarified, examined. The meaning of «لا تنابزوا‏ بالالقاب» is that after becoming a Muslim, do not call him a disbeliever, Jew, or Christian. «لا يلتكم‏» will not decrease your reward at all. In Surah At-Tur, «وما ألتنا» means that We did not decrease the reward of their deeds at all.

«تشعرون» means "you know." From it the word «شاعر» is derived, meaning "the one who knows."

Narrated Ibn Abi Mulaika: The two righteous persons were about to be ruined. They were Abu Bakr and `Umar who raised their voices in the presence of the Prophet when a mission from Bani Tamim came to him. One of the two recommended Al-Aqra' bin Habeas, the brother of Bani Mujashi (to be their governor) while the other recommended somebody else. (Nafi`, the sub-narrator said, I do not remember his name). Abu Bakr said to `Umar, "You wanted nothing but to oppose me!" `Umar said, "I did not intend to oppose you." Their voices grew loud in that argument, so Allah revealed: 'O you who believe! Raise not your voices above the voice of the Prophet.' (49.2) Ibn Az-Zubair said, "Since the revelation of this Verse, `Umar used to speak in such a low tone that the Prophet had to ask him to repeat his statements." But Ibn Az-Zubair did not mention the same about his (maternal) grandfather (i.e. Abu Bakr).

Narrated Anas bin Malik: The Prophet missed Thabit bin Qais for a period (So he inquired about him). A man said. "O Allah's Apostle! I will bring you his news." So he went to Thabit and found him sitting in his house and bowing his head. The man said to Thabit, " 'What is the matter with you?" Thabit replied that it was an evil affair, for he used to raise his voice above the voice of the Prophet and so all his good deeds had been annulled, and he considered himself as one of the people of the Fire. Then the man returned to the Prophet and told him that Thabit had said, so-and-so. (Musa bin Anas) said: The man returned to Thabit with great glad tidings. The Prophet said to the man. "Go back to him and say to him: "You are not from the people of the Hell Fire, but from the people of Paradise."

Narrated `Abdullah bin Az-Zubair: A group of Bani Tamim came to the Prophet (and requested him to appoint a governor for them). Abu Bakr said, "Appoint Al-Qaqa bin Mabad." `Umar said, "Appoint Al-Aqra' bin Habeas." On that Abu Bakr said (to `Umar). "You did not want but to oppose me!" `Umar replied "I did not intend to oppose you!" So both of them argued till their voices grew loud. So the following Verse was revealed: 'O you who believe! Be not for ward......' (49.1)

(Note: There is no hadith in this chapter.)

«رجع بعيد‏» means returning to the world is far from reason. «فروج‏» means hole, opening; it is the plural of «فرج‏» . «وريد» is the vein of the throat. And «جمل» is the vein of the shoulder. Mujahid said that by «ما تنقص الأرض‏» their bones are meant, which the earth consumes. «تبصرة‏» means to show the way. «حب الحصيد‏» are wheat grains. «باسقات‏» are the tall ones. «أفعيينا‏» means: Have We become incapable of this? In «قال قرينه‏» , by «قرين‏» , the devil (companion) is meant, who is attached to every person. «فنقبوا‏ فى البلاد» means to travel around the cities, to make rounds. The meaning of «أو ألقى السمع‏» is that nothing else should be thought in the heart, listen attentively. «افعيينا بالخلق الاول» means: When We created you in the beginning, did We become incapable after that, so that We cannot create again? «سائق» and «شهيد‏» are two angels, one is the writer and the other is the witness. «شهيد‏» means to listen attentively. «لغوب‏» means fatigue. Except for Mujahid, others have said «نضيد‏» is the spathe, as long as it remains hidden in the covering of leaves. «نضيد‏» is called so because it is layered; when the spathe of the tree comes out of the covering, then it will not be called «نضيد‏» . «أدبار النجوم» (which is in Surah At-Tur) and «أدبار السجود» which is in this Surah. So Asim reads ( «أدبار» ) in Surah Qaf with a fathah on the alif and in Surah At-Tur with a kasrah on the alif. Some have read both places with a kasrah on the alif, and some have read both places with a fathah on the alif. Ibn Abbas (may Allah be pleased with them both) said that by «يوم الخروج» is meant the day when they will come out of the graves.

Narrated Anas: The Prophet said, "The people will be thrown into the (Hell) Fire and it will say: "Are there any more (to come)?' (50.30) till Allah puts His Foot over it and it will say, 'Qati! Qati! (Enough Enough!)'"

Narrated Abu Huraira: (that the Prophet said) "It will be said to the Hell, 'Are you filled?' It will say, 'Are there any more (to come)?' On that Allah will put His Foot on it, and it will say 'Qati! Qati! (Enough! Enough!).

Narrated Abu Huraira: The Prophet said, "Paradise and the Fire (Hell) argued, and the Fire (Hell) said, "I have been given the privilege of receiving the arrogant and the tyrants.' Paradise said, 'What is the matter with me? Why do only the weak and the humble among the people enter me?' On that, Allah said to Paradise. 'You are My Mercy which I bestow on whoever I wish of my servants.' Then Allah said to the (Hell) Fire, 'You are my (means of) punishment by which I punish whoever I wish of my slaves. And each of you will have its fill.' As for the Fire (Hell), it will not be filled till Allah puts His Foot over it whereupon it will say, 'Qati! Qati!' At that time it will be filled, and its different parts will come closer to each other; and Allah will not wrong any of His created beings. As regards Paradise, Allah will create a new creation to fill it with."