The Moon — Verse 50

And Our command for a thing which We want to bring into existence is but a single word like the twinkling of an eye in terms of speed and this is the saying of kun ‘Be’ whereat it comes into existence. His command when He wills a thing is just to say to it ‘Be’ and it is Q. 3682.

وما أمرنا للشيء إذا أردناه إلا أن نقول قولة واحدة وهي "كن"، فيكون كلمح البصر، لا يتأخر طرفة عين.

وهو إخبار عن نفوذ مشيئته في خلقه كما أخبر بنفوذ قدره فيهم فقال "وما أمرنا إلا واحدة" إنما نأمر بالشيء مرة واحدة لا نحتاج إلى تأكيد بثانية فيكون ذلك الذي نأمر به حاصلا موجودا كلمح البصر لا يتأخر طرفة عين وما أحسن ما قال بعض الشعراء: إذا ما أراد الله أمرا فإنما يقول له كن قولة فيكون

وقوله - سبحانه - : ( وَمَآ أَمْرُنَآ إِلاَّ وَاحِدَةٌ كَلَمْحٍ بالبصر ) بيان لكمال قدرته - تعالى - .واللمح : النظر السريع العاجل الذى لا تريث معه ولا انتظار ، يقال : لمح فلان الشىء إذا أبصره بنظر سريع . . . وقوله : ( وَاحِدَةٌ ) صفة لموصوف محذوف .أى : وما أمرنا وشأننا فى خلق الأشياء وإيجادها ، إلا كلمة واحدة وهى قول : " كن " فتوجد هذه الأشياء كملح البصر فى السرعة .وشبيه بهذه الآية قوله - تعالى - : ( إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ ) والمراد بهذه الآية وأمثالها : بيان كمال قدرة الله - تعالى - وسرعة إيجاده لكل ما يريد إيجاده ، وتحذير الظالمين من العذاب الذى متى أراده الله - تعالى - فلن يدفعه عنهم دافع ، بل سيأتيهم كلمح البصر فى السرعة .والتعبير بقوله : ( وَاحِدَةٌ ) لإفادة أن كل ما يريد الله - تعالى - إيجاده فسيوجد فى اسرع وقت ، وبكلمة واحدة لا بأكثر منها ، سواء أكان ذلك الموجود جليلا أم حقيرا ، صغيرا أم كبيرا .

القول في تأويل قوله تعالى : وَمَا أَمْرُنَا إِلا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (50)يقول تعالى ذكره: وما أمرنا للشيء إذا أمرناه وأردنا أن نكوّنه إلا قولة واحدة: كن فيكون, لا مراجعة فيها ولا مرادّة ( كَلَمْحٍ بِالْبَصَرِ ) يقول جلّ ثناؤه: فيوجد ما أمرناه وقلنا له: كن كسرعة اللمح بالبصر لا يُبطئ ولا يتأخر, يقول تعالى ذكره لمشركي قريش الذين كذّبوا رسوله محمدا صَلَّى الله عَلَيْهِ وَسَلَّم: ولقد أهلكنا أشياعكم معشر قريش من الأمم السالفة والقرون الخالية, على مثل الذي أنتم عليه من الكفر بالله, وتكذيب رسله ( فَهَلْ مِنْ مُدَّكِرٍ ) يقول: فهل من مُتَّعِظ بذلك منـزجر ينـزجر به.

( وما أمرنا إلا واحدة كلمح بالبصر ) ( واحدة ) . يرجع إلى المعنى دون اللفظ أي : وما أمرنا إلا مرة واحدةوقيل : معناه : وما أمرنا للشيء إذا أردنا تكوينه إلا كلمة واحدة : كن فيكون لا مراجعة فيها كلمح بالبصر . قال عطاء عن ابن عباس : يريد أن قضائي في خلقي أسرع من لمح البصر وقال الكلبي عنه : وما أمرنا لمجيء الساعة في السرعة إلا كطرف البصر .

وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (50(عطف على قوله : { إنا كل شيء خلقناه بقدر } [ القمر : 49 ] فهو داخل في التذييل ، أي خلقناه كل شيء بعلم ، فالمقصود منه وما يصلح له معلوم لنا فإذا جاء وقته الذي أعددناه حصل دَفعة واحدة لا يسبقه اختبار ولا نظَر ولا بداء . وسيأتي تحقيقه في آخر تفسير هذه الآية .والغرض من هذا تحذيرهم من أن يأخذهم العذاب بغتة في الدنيا عند وجود ميقاته وسبق إيجاد أسبابه ومقوماته التي لا يتفطنون لوجودها ، وفي الآخرة بحلول الموت ثم بقيام الساعة .وعطف هذا عقب { إنا كل شيء خلقناه بقدر } [ القمر : 49 ] مشعر بترتب مضمونه على مضمون المعطوف عليه في التنبيه والاستدلال حسب ما هو جارٍ في كلام البلغاء من مراعاة ترتب معاني الكلام بعضها على بعض حتى قال جماعة من أئمة اللغة : الفَراءُ وثعلبٌ والربعيُ وقطربٌ وهشامٌ وأبو عمرو الزاهد : إن العطف بالواو يفيد الترتيب ، وقال ابن مالك : الأكثر إفادته الترتيب .والأمر في قوله : { وما أمرنا } يجوز أن يكون بمعنى الشأن ، فيكون المراد به الشأن المناسب لسياق الكلام ، وهو شأن الخلق والتكوين ، أي وما شأن خلقنا الأشياء .ويجوز أن يكون بمعنى الإِذن فيراد به أمر التكوين وهو المعبر عنه بكلمة «كن» والمآل واحد .وعلى الاحتمالين فصفةُ { واحدة } وصف لموصوف محذوف دل عليه الكلام هو خبر عن { أمرنا } . والتقدير : إلا كلمة واحدةٌ ، وهي كلمة ( كُنْ ( كما قال تعالى : { إنما أمره إذا أراد شيئاً أن يقول له كن فيكون } [ يس : 82 ] .والمقصود الكناية عن أسرع ما يمكن من السرعة ، أي وما أمرنا إلا كلمة واحدة . وذلك في تكوين العناصر والبسائط وكذلك في تكوين المركبات لأن أمر التكوين يتوجه إليها بعد أن تسبقه أوامر تكوينية بإيجاد أجزائها ، فلكل مكوّن منها أمر تكوين يخصه هو كلمة واحدة فتبين أن أمر الله التكويني كلمة واحدة ولا ينافي هذا قوله : { ولقد خلقنا السماوات والأرض وما بينهما في ستة أيام } [ ق : 38 ] ونحوه ، فخلق ذلك قد انطوى على مخلوقات كثيرة لا يُحصر عددها كما قال تعالى : { يخلقكم في بطون أمهاتكم خلقاً من بعد خلق } [ الزمر : 6 ] فكل خلق منها يحصل بكلمة واحدة كلمح البصر على أن بعض المخلوقات تتولد منه أشياء وآثار فيعتبر تكوينه عند إيجاد أوّله .وصح الإِخبار عن ( أمر ( وهو مذكَّر ب { واحدة } وهو مؤنث باعتبار أن ما صْدَق الأمر هنا هو أمر التسخير وهو الكلمة ، أي كلمة ( كن ( .وقوله : { كلمح بالبصر } في موضع الحال من { أمرنا } باعتبار الإِخبار عنه بأنه كلمة واحدة ، أي حصول مرادنا بأمرنا كلمح بالبصر ، وهو تشبيه في سرعة الحصول ، أي ما أمرنا إلا كلمة واحدة سريعة التأثير في المتعلّقةِ هي به كسرعة لمح البصر .وهذا التشبيه في تقريب الزمان أبلغ ما جاء في الكلام العربي وهو أبلغ من قول زهير :فهن وَوادِي الرسِّ كاليد للفَم ... وقد جاء في سورة النحل ( 77 ( { وما أمر الساعة إلا كلمح البصر أو هو أقرب فزيد هنالك أو { هو أقرب } لأن المقام للتحذير من مفاجأة الناس بها قبل أن يستعدوا لها فهو حقيق بالمبالغة في التقريب ، بخلاف ما في هذه الآية فإنه لتمثيل أمْر الله وذلك يكفي فيه مجرد التنبيه إذ لا يتردد السامع في التصديق به .وقد أفادت هذه الآية إحاطة علم الله بكل موجود وإيجادَ الموجودات بحكمة ، وصدورها عن إرادة وقدرة .واللمح : النظر السريع وإخلاس النظر ، يقال : لَمحَ البصر ، ويقال : لَمح البرق كما يقال : لمعَ البرق . ولما كان لمح البصر أسرع من لمح البرق قال تعالى : { كلمح بالبصر } كما قال في سورة النحل ( 77 ( { إلا كلمح البصر . }

{ وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ } فإذا أراد شيئا قال له كن فيكون كما أراد، كلمح البصر، من غير ممانعة ولا صعوبة.

قوله تعالى : وما أمرنا إلا واحدة أي إلا مرة واحدة .كلمح بالبصر أي قضائي في خلقي أسرع من لمح البصر . واللمح : النظر بالعجلة ; يقال : لمح البرق ببصره . وفي الصحاح : لمحه وألمحه إذا أبصره بنظر خفيف ، والاسم اللمحة ، ولمح البرق والنجم لمحا أي لمع .

Just as everything in the world is governed by definite rules, so also are human beings bound to follow fixed principles. They have been given the opportunity to perform deeds in the present world, but by the same fixed principles they are removed from the site of action and taken to the place where rewards and punishments are meted out. The power of the Creator, which is everywhere manifested, is enough to ensure that this happening will occur exactly at the appointed time without delay. Similarly, the system of recording existing in the present world is advance intimation of the fact that (in the Hereafter) everybody will be given such treatment as will be strictly in accordance with his deeds. However, all such matters will be comprehended only by one who by nature is inclined to give deep consideration to events and who, going beyond appearances, is able to see the inner latent realities. The present world is a world of trial. Here everybody has full freedom. So, in this world it is possible for a man to gain prominence, even if he lives a life of falsehood in order to obtain respect and status. But nothing of this sort will be possible in the Hereafter. In the Hereafter, the manifestation of the perfect authority of God will guarantee that standing on any ground except that of Truth will be of no avail to anybody.

إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ‌ (Verily, We have created everything according to [ Our ] predestination...54:49). In the prepositional phrase bi-qadar, the word qadar literally denotes to 'measure' and to create something with a proper measure and proportion. It is possible for this literal sense of the word to apply in the current verse: Allah is the Supreme Sage Who created every species of the existent entity wisely with proper measurement - whether big or small, and in different shapes and sizes. Having created, He maintains the structure of every individual in a very wise measurement: The fingers and toes are not equal in size; the lengths are different; the length and breadth of hands and legs are wisely structured; and their bones, muscles and skins are created flexible to stretch and contract. When we analyze every single part of every single limb and organ of [ human ] body, we discern the wondrous vistas of Divine wisdom opening up. As a theological term, qadar is used in the sense of taqdir [ Divine predetermination, predestination, preordainment, preordering or decree ]. Most authorities on Tafsir, on account of some versions of hadith, take the word qadar here in this sense. It is recorded in Musnad of Ahmad, Sahib Muslim and Tirmidhi on the authority of Sayyidna Abu Hurairah ؓ that once the pagans of Quraish came to the Holy Prophet ﷺ debating and arguing with him on the question of taqdir (Predestination). On that occasion this verse was revealed. In the light of this tradition, the verse purports to say that Allah has predetermined the total sum of everything. He created everything with predestined limits before they were created. He knew everything that will occur before it occurred, and recorded everything [ time and place, growth and decline ] that will occur, before they occurred. Everything that occurs in this world; occurs according to the Divine Plan worked out in Pre-Eternity or Eternity-without-Beginning. The question of taqdir, according to Ahl-us-sunnah wal jama` ah, is one of the affirmed and standard articles of faith in Islam. Anyone who denies it outright is an atheist or goes out of the pale Islam, and the sects that deny it by convoluted or twisted interpretation are fasiq in [ sinners or transgressors ]. Imam Ahmad, Abu Dawud and Tabarani record a Tradition on the authority of Sayyidna ` Abdullah Ibn ` Umar ؓ that the Holy Messenger ﷺ said: "Some members of every community are Magians, and the Magians of my Ummah are those who deny taqdir. If they fall ill, do not visit them; and if they die, do not attend their funerals." (Ruh al-Ma’ ani) Allah, the Pure and Exalted, knows best! Al-hamdulillah The Commentary on Surah Al-Qamar Ends here

(And Our commandment) concerning the coming of the Hour (is but one (commandment)) is but one word, (as the twinkling of an eye) in its swiftness. It is also said that (We have created every thing) means: We have created for everything something similar to it and also that which agrees with it of clothes and things.

The Destination of the Criminals Allah the Exalted states that the criminals are misguided away from the truth and engulfed in confusion, because of the doubts and uncertainty they are in. This description befits every disbeliever and innovator of all types and forms of sects. Allah the Exalted said, يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ (The Day they will be dragged on their faces into the Fire), meaning, just as they were consumed in doubt, suspicion and hesitation, they ended up in the Fire. And just as they were misguided, they will end up being dragged on their faces, unaware of where they will be taken. They will be admonished and criticized, ذُوقُواْ مَسَّ سَقَرَ ("Taste you the touch of Hell!") Everything was created with Qadar Allah's statement, إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ (Verily, We have created all things with Qadar.) is similar to several other Ayat, وَخَلَقَ كُلَّ شَىْءٍ فَقَدَّرَهُ تَقْدِيراً (He has created everything, and has measured it exactly according to its due measurements (Faqaddarahu Taqdir).) (25:2) and, سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى - الَّذِى خَلَقَ فَسَوَّى - وَالَّذِى قَدَّرَ فَهَدَى (Glorify the Name of your Lord, the Most High. Who has created (everything), and then proportioned it. And Who has measured (Qaddara) and then guided.)(87:1-3), i.e., He measured out the total sum (Qadar) of everything and then guided the creation to it. The Imams of the Sunnah relied on this honorable Ayah as evidence that Allah created the creation with destined limits before they were created. He knew everything that will occur before it occurred and recorded everything that will occur, before they occurred. They used this Ayah and similar Ayat and Hadiths to refute the Qadariyyah sect, who started their sect during the latter time of the Companions. I mentioned this subject in detail in my explanation on the chapter on faith of Sahih Al-Bukhari. I will mention here some Hadiths pertaining to this honorable Ayah. Imam Ahmad recorded that Abu Hurayrah said, "The idolators of the Quraysh came to the Messenger of Allah ﷺ arguing with him and discounting the Qadar. This Ayah was revealed, يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ ذُوقُواْ مَسَّ سَقَرَ - إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ (The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Muslim, At-Tirmidhi and Ibn Majah collected this Hadith. Al-Bazzar recorded that `Amr bin Shu`ayb said that his father narrated that his grandfather said, "These Ayat were revealed about those who deny Al-Qadar, إِنَّ الْمُجْرِمِينَ فِى ضَلَـلٍ وَسُعُرٍ - يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ ذُوقُواْ مَسَّ سَقَرَ إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ (Verily, the criminals are in error and will burn. The Day they will be dragged on their faces into the Fire: "Taste you the touch of Hell!" Verily, We have created all things with Qadar.)" Ibn Abi Hatim also recorded that Zurarah said that his father said that the Prophet recited this Ayah, يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ ذُوقُواْ مَسَّ سَقَرَ - إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) and then said, «نَزَلَتْ فِي أُنَاسٍ مِنْ أُمَّتِي يَكُونُونَ فِي آخِرِ الزَّمَانِ يُكَذِّبُونَ بِقَدَرِ الله» (These Ayat were revealed about some members of my Ummah. They will come before the end of time and deny Al-Qadar.) Ata' bin Abi Rabah said, "I went to Ibn `Abbas and found him drawing water from the well of Zamzam. The bottom of his clothes were wet with the water of Zamzam and I said to him, `They talked about Al-Qadar (some denied it).' He asked, `Have they done this' I said, `Yes.' He said, `By Allah! This Ayah was revealed only about them, يَوْمَ يُسْحَبُونَ فِى النَّارِ عَلَى وُجُوهِهِمْ ذُوقُواْ مَسَّ سَقَرَ - إِنَّا كُلَّ شَىْءٍ خَلَقْنَـهُ بِقَدَرٍ ("Taste you the touch of Hell!" Verily, We have created all things with Qadar.) They are the worst members of this Ummah. Do not visit those who fall ill among them or pray the Funeral prayer for those among them who die. If I saw one of them, I would pluck out his eyes with these two fingers of mine."' Imam Ahmad recorded that Nafi` said, " `Abdullah bin `Umar had a friend in the area of Ash-Sham who used to write to him. `Abdullah bin `Umar wrote to him, `I was told that you started talking about Al-Qadar. Therefore, do not dare write to me any more. I heard the Messenger of Allah ﷺ say, «سَيَكُونُ فِي أُمَّتِي أَقْوَامٌ يُكَذِّبُونَ بِالْقَدَر» (There will be some members of my Ummah who will deny Al-Qadar.)" Abu Dawud collected this Hadith from Ahmad bin Hanbal. Imam Ahmad recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said, «كُلُّ شَيْءٍ بِقَدَرٍ حَتْى الْعَجْزُ وَالْكَيْس» (Every thing is predetermined, even laziness and intelligence.) Muslim collected this Hadith using a chain of narration through Imam Malik. There is also an authentic Hadith in which the Messenger of Allah ﷺ said, «اسْتَعِنْ بِاللهِ وَلَا تَعْجَزْ، فَإِنْ أَصَابَكَ أَمْرٌ فَقُلْ: قَدَّرَ اللهُ وَمَا شَاءَ فَعَلَ، وَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا لَكَانَ كَذَا، فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَان» (Seek the help of Allah and do not succumb to feebleness. And when an affliction strikes you, say, "Allah has decreed this, and He does as He wills." Do not say, "Had I done this or that, this or that would have happened, because "if" opens the door wide for the work of Ash-Shaytan.)" In a Hadith from `Abbas, the Messenger of Allah ﷺ said to him, «وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ لَكَ لَمْ يَنْفَعُوكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ، لَمْ يَكْتُبْهُ اللهُ عَلَيْكَ لَمْ يَضُرُّوكَ، جَفَّتِ الْأَقْلَامُ وَطُوِيَتِ الصُّحُف» (Know that if the Ummah were to all gather their strength to cause you some benefit that Allah has not decreed for you, they will never be able to bring you that benefit. And if they gather their strength to bring a harm to you that Allah has not written on you, they will never be able to harm you. The pens have gone dry and the Books of Record have been closed.) Imam Ahmad recorded that Ubadah bin Al-Walid bin Ubadah said that his father said to him, "I went to `Ubadah when he was ill, and I thought that he was going to die. So I said, `O my father, advise us and make the best effort in this regard.' He said, `Help me sit up,' and when he was helped up, he said, `O my son! Know that you will not taste the delight of Faith or earn true knowledge in Allah until you believe in Al-Qadar, the good and the not so good parts of it.' I asked, `O my father! How can I know (or believe in) Al-Qadar, the good and the not so good parts of it' He said, `When you know that what has missed you, would never have come to you and what has befallen you would never have missed you. O my son! I heard the Messenger of Allah ﷺ say, «إِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ، ثُمَّ قَالَ لَهُ: اكْتُبْ، فَجَرَى فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَة» (The first thing Allah created was the Pen, right after that commanded it, `Record!' and the Pen recorded everything that will occur until the Day of Resurrection.) O my son! If you die not having this belief, you will enter the Hellfire."' At-Tirmidhi also recorded it and said: "Hasan Sahih Gharib." It is confirmed in Sahih Muslim from `Abdullah bin `Amr that the Messenger of Allah ﷺ said, «إِنَّ اللهَ كَتَبَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّموَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَة» (Verily, Allah recorded the measurements for the creatures fifty thousand years before He created the heavens and earth.) Ibn Wahb added, وَكَانَ عَرْشُهُ عَلَى الْمَآءِ (And His Throne was over the water.)(11:7) At-Tirmidhi also recorded it, and he said: "Hasan, Sahih Gharib." A Warning to beware of Allah's Threats Allah said, وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ (And Our commandment is but one as the twinkling of an eye.) This is information about the execution of His will in His creation, just as He informed us the execution of His decree in them, وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ (And Our commandment is but one) meaning, `We only command a thing once, without needing to repeat the command; and whatever We command comes to existence faster than the blinking of an eye without any delay, not even for an instant.' Allah said, وَلَقَدْ أَهْلَكْنَآ أَشْيَـعَكُمْ (And indeed, We have destroyed your likes), i.e. the earlier nations who denied their Messengers, فَهَلْ مِن مُّدَّكِرٍ (then is there any that will remember) meaning, is there any that will receive admonition by remembering the humiliation and torment that Allah decreed for them وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَـعِهِم مِّن قَبْلُ (And a barrier will be set between them and that which they desire, as was done in the past with the people of their kind.)(34:54) Allah's statement, وَكُلُّ شَىْءٍ فَعَلُوهُ فِى الزُّبُرِ (And everything they have done is noted in Az-Zubur.) meaning, everything they did is recorded in the Books of Record entrusted to the angels, peace be upon them, وَكُلُّ صَغِيرٍ وَكَبِيرٍ (And everything, small and large,) meaning, of their actions, مُّسْتَطَرٌ (is written down.) everything that they do is recorded and written in their Record of deeds, which leave nothing, whether large or small, but it is recorded and counted. Imam Ahmad recorded that `A'ishah said that the Messenger of Allah ﷺ said, «يَا عَائِشَةُ إِيَّاكِ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّ لَهَا مِنَ اللهِ طَالِبًا» (O `A'ishah! Beware of small sins, because there is someone assigned by Allah who records them.) An-Nasa'i and Ibn Majah also collected this Hadith. The Good End for Those with Taqwa Allah said, إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَنَهَرٍ (Verily, those who have Taqwa, will be in the midst of Gardens and Rivers.), unlike the end that the miserable are facing, loss, confusion and being dragged in the Fire on their faces, as well as being disgraced, punished and threatened. Allah said, فِى مَقْعَدِ صِدْقٍ (In a seat of truth,) in the Dwelling of Allah's honor, encompassed by His pleasure, favors, bounties, generosity and compassion, عِندَ مَلِيكٍ مُّقْتَدِرِ (near the Muqtadir King.) meaning with the Magnificent King Who created everything and measured its destiny; He is able to grant them whatever they wish and ask for. Imam Ahmad recorded that `Abdullah bin `Amr said that the Prophet said, «الْمُقْسِطُونَ عِنْدَ اللهِ عَلَى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمنِ وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا» (Verily, the just will be with Allah on podiums of light, to the right of Ar-Rahman, and both of His Hands are right. They are those who are just and fair in their judgement and with their families and those whom they are responsible for.) Muslim and An-Nasa'i also recorded this Hadith. This is the end of the Tafsir of Surah Iqtarabat (Al-Qamar). All praise and thanks are due to Allah, and success and immunity from error come from Him.