View source for Surah Al-Qaf

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[[Category:Quran]]
[[Category:Surahs]]
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==Introduction==
===Name of Chapter and Reason for its Name===
This chapter is called Surah Qaf and begins with the verse: ‘Qaf, By the glorious Quran,’ which is how the chapter received its name. <ref name=":0">Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 18, Page 337</ref> Some have reported from Ibn Abbas, that Qaaf is one of the Divine Names of Allah. Others report from Dhahik and Ikrimah that it is a mountain or castle made from emeralds, while some others suggest that Qaaf is a reference to the Divine decree of Allah. <ref name=":1">Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 9, Page 211</ref>

===Chapter Number===
Surah Qaf is the 50th chapter of the Quran. <ref name=":2">Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 7, Page 366</ref> <ref name=":3">Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 379</ref> <ref name=":4">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 9, Page 210</ref>

===Number of Verses===
All exegetes agree that this chapter has 45 verses. <ref name=":5">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 7, Page 366</ref> <ref name=":6">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 379</ref> <ref name=":4" /> <ref name=":7">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 18, Page 336</ref>

===Place of Revelation===
Exegetes believe Surah Qaf to have been revealed in Mecca. <ref name=":5" /> <ref name=":4" /> Based on the style of the verses in this chapter, it can be affirmed that it was indeed revealed in Mecca. <ref name=":8">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 18, Page 338</ref> Although, some exegetes consider verses 38 and 45 to have been revealed in Medina, <ref name=":6" /> others only consider it as a possibility. <ref name=":8" />

==Content==

===Important Concepts in this Chapter===
====Verses 1-14====
Heedless attitude of the disbelievers towards the signs of Allah and making excuses in the face of truth.

These verses speak about the rejection of the disbelievers and their oblivious attitude towards the signs of Allah, even though the Knowledge and Wisdom of Allah are observable throughout His creations, such as in the skies and on the earth, in the giving of life and death, and in providing sustenance. <ref name=":9">Ibid., Page 337</ref> <ref name=":10">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 7, Pages 366-370</ref>
====Verses 15-38====
Using the attribute of Allah’s Power and Knowledge to emphasize the fate of the disbelievers on the Day of Judgement; and the promise of heaven for those who strive for the Hereafter.


Verse 16 which says: ‘Certainly We have created man’ means that human beings are constantly in need of Allah, just like the rest of creation is, because the sentence and the verb used implies continuity. The part of this verse which says; ‘And We are nearer to him than his jugular vein’ also signifies continuity. <ref name=":11">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 18, Page 346</ref> Some scholars suggest that the word ‘nearer’ is metaphorical, and is an allusion to Allah’s knowledge. <ref name=":12">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 383</ref>


Verse 21 states: ‘Then every soul will come accompanied by a driver and a witness,’ a driver is someone who pushes man towards Allah, and a witness is in reference to one’s actions. <ref name=":13">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 7, Page 375</ref> Some commentators consider the driver and witness to be two angels, with the aforementioned traits, and are similar to Raqeeb and Ateed – the angels who overlook the actions of mankind. <ref name=":14">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 386</ref>

Furthermore, verses 26 and 27 which say: ‘Who has set up another Allah along with Allah! So the two of you cast him into the severe punishment. His companion will say, ‘Our Lord! I did not make him a rebel, but he [himself] was in extreme error,’’ the companion is someone who encourages one to commit polytheism and this will lead a person to severe punishment. This companion is in fact Satan who will claim that he was not the one who caused people to commit polytheism, rather they themselves were like that to begin with. <ref name=":13" />


For verse 38: ‘Certainly We created the heavens and the earth, and whatever is between them, in six days, and any fatigue did not touch Us’ fatigue here means that tiredness and exhaustion does not affect Allah in any way whatsoever, and in fact it refutes the belief of the Jews who think that Allah created the earth and sky in six days and then on the seventh day – which was a Saturday – He had to rest. <ref name=":15">Ibid., Page 382</ref>

====Verses 39-45====
Expression of care towards the Prophet due to the verbal attacks of the polytheists; and the promise of the Day of Judgement and everyone’s return to Allah.

In these verses Allah is asking the Prophet to have patience and celebrate His praise, in response to the verbal attacks of the polytheists towards the Prophet, such as labelling him as a magician, insane and a poet. Allah reminds the Prophet that the return of all creation is towards Him; and he has been asked to be alert when the cry will be heard by everyone, which will also be a sign of the Day of Judgement. <ref name=":16">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 18, Page 360</ref>
The reference to celebrate in verse 39: ‘and celebrate the praise of your Lord,’ means to consider Allah free from any traits that He is not deserving of, and to praise Him. The statement in verse 40: ‘and after the prostrations,’ is a reference to the acts of worship that follow the prayers, such as the recommended prayers after the obligatory ones, or the 2 units of prayers after Maghrib known as Salat al-Ghufaylah,  or the one unit of Witr at the end of the night prayers. <ref name=":16" /> <ref name=":17">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 7, Page 383</ref>


Verse 41: ‘And be on the alert for a day when the caller calls from a close quarter,’ implies that we should be waiting for this day. <ref name=":16" /> ‘The Cry in all truth,’ in verse 42 is the blowing of the trumpet. <ref name=":18">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 7, Page 384</ref>

<span lang="ar" dir="rtl" class="block">درباره آیه « وَ اسْتَمِعْ يَوْمَ يُنادِ الْمُنادِ مِنْ مَكانٍ قَرِيبٍ»  در برخی تفاسیر چنین آمده که مکان قریب بیانگر احاطه  دمنده در صور به افراد است و مراد قرب و بعد نمی باشد در حالی که در برخی تفاسیر مکان قریب به معنای محلی خاص متصور است چنان که به نقل از کعب الاحبار آن مکان را صخره بیت المقدس است زیرا صخره بیت المقدس را مستقر در وسط زمین و نزدیک ترین محل نسبت به آسمان می دانند</span>

Regarding this verse, some exegetes have said that this close quarter is a reference to the vibrations (that will occur) from the blow in the trumpet, which everyone will hear, and it is not a reference to the physical closeness or distance. <ref name=":19">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 18, Page 361</ref> However, in some other works, the close quarter has been explained as a specific place, which based on the report of Kaab al-Ahbar, is the rock located in Bayt al-Maqdas, <ref name=":18" /> since the rock at Bayt al-Maqdas is deemed to be in the middle of the earth and is the closest place to the sky. <ref name=":20">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 393</ref>.

==Discussions on this Chapter==
===According to the Sunni Traditions===

Verse 30: “The day when We shall say to hell, ‘Are you full?’ It will say, ‘Is there any more?’”

<span lang="ar" dir="rtl" class="block">يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ مِنْ هَلْ مَزِيدٍ٣٠</span>
Sanad is missing«لا <span lang="ar" dir="rtl">تزال جهنم يلقى فيها و تقول هل من مزيد؟ حتى يضع رب العزة قدمه فيها فينزوي بعضها إلى بعض و تقول: قط قط و عزتك و كرمك، و لا يزال في الجنة فضل حتى ينشئ اللّه لها خلقا آخر فيسكنهم اللّه تعالى في فضول الجنة»</span>

Imam Ahmad quotes from Abd al-Wahhab, from Saeed, from Qatadah, from Anas who said: “The Messenger of Allah said: ‘The people will be thrown into Hell and it will say, ‘Are there any more?’ Until the Mighty Lord puts His foot over it and its corners will be collected together and it will say, ‘Enough, enough by Your grace and compassion!’ There will be sufficient empty space in Paradise until Allah creates another creation, and He, the Exalted, makes them dwell in the empty parts of Paradise.’” <ref name=":21">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 7, Page 377</ref>

<span lang="ar" dir="rtl" class="block">عن أبي سعيد الخدري رضي اللّه عنه: أن رسول اللّه صلى اللّه عليه و سلم قال: «افتخرت الجنة و النار فقالت النار يا رب يدخلني الجبابرة و المتكبرون و الملوك و الأشراف، و قالت الجنة أي رب يدخلني الضعفاء و الفقراء و المساكين فيقول اللّه تبارك و تعالى للنار أنت عذابي أصيب بك من أشاء، و قال للجنة أنت رحمتي وسعت كل شي‏ء و لكل واحدة منكما ملؤها فيلقى في النار أهلها فتقول هل من مزيد، قال و يلقى فيها و تقول هل من مزيد،حتى يأتيها عز و جل فيضع قدمه عليها فتنزوي و تقول قدني قدني‏  و أما الجنة فيبقى فيها ما شاء تعالى أن يبقى فينشئ اللّه سبحانه و تعالى لها خلقا ما يشاء» </span>

Abu Saeed al-Khudri reports that the Messenger of Allah said: “Paradise and Hell will brag, until Hell will say: ‘O my Lord, You placed the oppressors, the proud, the kings and rulers in me.’ Paradise will say: ‘O my Lord, you placed the weak, the poor and the homeless in me.’ So Allah  will reply to Hell and say: ‘You are My torment and I will torment who I wish by you.’ Then He will reply to Paradise and said: ‘You are My mercy which encompasses every entity, and I will fill both of you.’ Then people will be thrown into Hell and it will say, ‘Are there any more?’ Until the Mighty Lord puts His foot over it and it will be filled until it says, ‘Split me, Split me!’ As for Paradise, that which Allah decides will remain in it and He will create another creation to fill it as He wills.” <ref name=":22">Ibid., Page 379</ref>

<span lang="ar" dir="rtl" class="block">عن أبي بن كعب رضي اللّه عنه قال: إن رسول اللّه صلى اللّه عليه و سلم قال: «يعرفني اللّه تعالى نفسه يوم القيامة، فأسجد سجدة يرضى بها عني ثم أمدحه مدحة يرضى بها عني، ثم يؤذن لي في الكلام، ثم تمر أمتي على الصراط مضروب بين ظهراني جهنم، فيمرون أسرع من الطرف و السهم و أسرع من أجود الخيل، حتى يخرج الرجل منها يحبو و هي الأعمال، و جهنم تسأل المزيد حتى يضع فيها قدمه فينزوي بعضها إلى بعض و تقول: قط قط و أنا على الحوض»</span>
<span lang="ar" dir="rtl" class="block">قيل: و ما الحوض يا رسول اللّه؟ قال رسول اللّه صلى اللّه عليه و سلم: «و الذي نفسي بيده إن شرابه أبيض من اللبن و أحلى من العسل، و أبرد من الثلج. و أطيب ريحا من المسك، و آنيته أكثر من عدد النجوم لا يشرب منه إنسان فيظمأ أبدا و لا يصرف فيروى أبدا» </span>

Ubay ibn Kab narrates that the Messenger of Allah said: “Allah will show me Himself on the Day of Judgement, and I will prostrate in a way that He will be satisfied with me due to it. Then I will praise Him such that He will be satisfied with me due to it. Then the call for prayer will be given for me, and my nation will pass through the Siraat located between the two ends of Hell. My nation will cross it faster than the twinkling of an eye and an arrow, and faster than the best of horses, until a man will come crawling out of Hell (to join them and enter Paradise). Hell will ask: ‘Are there any more?’ and Allah will place His foot in it, and the corners of Hell will be collected together and it will say: ‘Enough, Enough!’ While I will be near the pond.”
It was said to the Prophet: “What is the pond, O Messenger of Allah?”  He will reply: “By the One whose hand my soul is in, its drink is whiter than milk and sweeter than honey, colder than ice, its scent is nicer than musk, and its drinking vessels are greater than the number of stars. No man shall drink from it except that he will never feel thirsty.” <ref name=":22" />


Verse 39: “So be patient over what they say, and celebrate the praise of your Lord before the rising of the sun and before the sunset.”

<span lang="ar" dir="rtl" class="block">فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ٣٩</span>
<span lang="ar" dir="rtl" class="block">عن قيس بن أبي حازم عن جرير بن عبد اللّه رضي اللّه عنهما قال: كنا جلوسا عند النبي صلى اللّه عليه و سلم فنظر إلى القمر ليلة البدر فقال: «أما إنكم ستعرضون على ربكم فترونه كما ترون هذا القمر لا تضامون فيه، فإن استطعتم أن لا تغلبوا على صلاة قبل طلوع الشمس و قبل غروبها فافعلوا» ثم قرأ وَ سَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ الْغُرُوبِ</span>

Qays ibn Abu Haazim narrates from Jarir ibn Abdullah who said: “We were sitting with the Prophet and he looked towards the full moon and said: ‘Certainly you will be brought before your Lord and you will see Him as you see this moon, and you will have no trouble in seeing Him. So  avoid missing the prayer before the sunrise and before the sunset, and you must do so.’ He then recited, ‘and glorify the praises of your Lord, before the rising of the sun and before (its) setting.’” <ref name=":23">Ibid., Page 383</ref>


Verse 40: “And glorify Him through part of the night and after the prostrations.”

<span lang="ar" dir="rtl" class="block">وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ٤٠</span>
<span lang="ar" dir="rtl" class="block">عن عاصم بن ضمرة عن علي رضي اللّه عنه قال: كان رسول اللّه صلى اللّه عليه و سلم يصلي على أثر كل صلاة مكتوبة ركعتين إلا الفجر و العصر</span>

Asim ibn Dhamra reports from Ali who said: “The Messenger of Allah would pray two units immediately after every daily obligatory prayer, except Fajr and Asr.” <ref name=":23" />

<span lang="ar" dir="rtl" class="block">عن رشدين بن كريب عن أبيه عن ابن عباس رضي اللّه عنهما قال: بت ليلة عند رسول اللّه صلى اللّه عليه و سلم، فصلى ركعتين خفيفتين اللتين قبل الفجر، ثم خرج إلى الصلاة فقال يا ابن عباس «ركعتين قبل صلاة الفجر إدبار النجوم، و ركعتين بعد المغرب إدبار السجود» </span>

Rasheed ibn Kareeb narrates from his father, from Ibn Abbas that: “I stayed a night with the Messenger of Allah and he prayed two shortened units before Fajr then left for the prayers and said: ‘O Ibn Abbas, two units before Fajr is the glorification after the stars, and two units after Maghrib is the glorification after prostration.’” <ref name=":24">Ibid., Page 384</ref>


Verse 44: “The day the earth is split open for [disentombing] them, [they will come out] hastening. That mustering is easy for Us [to carry out].”

<span lang="ar" dir="rtl" class="block">يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ذَلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ٤٤</span>
<span lang="ar" dir="rtl" class="block">عن أنس رضي اللّه عنه قال: قال رسول اللّه صلى اللّه عليه و سلم: أنا أول من تنشق عنه الأرض </span>

Anas reports from the Messenger of Allah who said: “The earth will open up first around me.” <ref name=":25">Ibid., Page 385</ref>

===According to the Shia Traditions===
Benefits of Reciting this Surah

<span lang="ar" dir="rtl" class="block">أبي بن كعب عن النبي ص قال‏ مَنْ قَرَأَ سُورَةَ ق هَوَّنَ اللَّهُ عَلَيْهِ تَارَاتِ‏  الْمَوْتِ‏ وَ سَكَرَاتِهِ</span>

Ubay ibn Kab reports that the Prophet said: “A person who recites Surah Qaaf, Allah will make the moment of death and its struggle, easy for them.” <ref name=":4" />

<span lang="ar" dir="rtl" class="block">أبو حمزة الثمالي عن أبي جعفر قال‏ مَنْ أَدْمَنَ فِي فَرَائِضِهِ وَ نَوَافِلِهِ قِرَاءَةَ سُورَةِ ق وَسَّعَ اللَّهُ عَلَيْهِ فِي رِزْقِهِ وَ أَعْطَاهُ‏ كِتابَهُ بِيَمِينِهِ وَ حَاسَبَهُ‏ حِساباً يَسِيرا</span>

Abu Hamzah al-Thumali reports from Abu Jafar who said: “A person who recites Surah Qaaf in their obligatory and supererogatory prayers, Allah will increase their sustenance and give them their book of deeds in their right hand, and He will account them easier.” <ref name=":4" />


Verse 40: “And glorify Him through part of the night and after the prostrations.”

<span lang="ar" dir="rtl" class="block">وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ٤٠</span>
<span lang="ar" dir="rtl" class="block">عن حريز عن زرارة عن أبي جعفر قال: قلت:«وَ أَدْبارَ السُّجُودِ» قال: ركعات بعد المغرب</span>

Hariz narrates from Zurarah, who narrates from Abu Jafar who said regarding the phrase ‘and after the prostrations’ that “They are the units after Maghrib.” <ref name=":26">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 18, Page 362</ref>
==References==
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