;
Which was revealed in Makkah
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

(In the Name of Allah, the Most Gracious, the Most Merciful.

﴿ وَٱلۡعَـٰدِيَـٰتِ ضَبۡحً۬ا فَٱلۡمُورِيَـٰتِ قَدۡحً۬ا فَٱلۡمُغِيرَٲتِ صُبۡحً۬ا فَأَثَرۡنَ بِهِۦ نَقۡعً۬ا فَوَسَطۡنَ بِهِۦ جَمۡعًا إِنَّ ٱلۡإِنسَـٰنَ لِرَبِّهِۦ لَكَنُودٌ۬ وَإِنَّهُ ۥ عَلَىٰ ذَٲلِكَ لَشَہِيدٌ۬ وَإِنَّهُ ۥ لِحُبِّ ٱلۡخَيۡرِ لَشَدِيدٌ أَفَلَا يَعۡلَمُ إِذَا بُعۡثِرَ مَا فِى ٱلۡقُبُورِ وَحُصِّلَ مَا فِى ٱلصُّدُورِ إِنَّ رَبَّہُم بِہِمۡ يَوۡمَٮِٕذٍ۬ لَّخَبِيرُۢ

(1. By the `Adiyat (steeds), snorting.) (2. Striking sparks of fire.) (3. And scouring to the raid at dawn.) (4. And raise the dust in clouds the while.) (5. And penetrating forthwith as one into the midst.) (6. Verily, man is ungrateful to his Lord.) (7. And to that He bears witness.) (8. And verily, he is violent in the love of wealth.) (9. Knows he not that when the contents of the graves are poured forth) (10. And that which is in the breasts shall be made known) (11. Verily, that Day their Lord will be Well-Acquainted with them.)

Swearing by the Horses of War about the Ungratefulness of Man and His Zeal for Wealth

Allah swears by the horses when they are made to gallop into battle in His path (i.e., Jihad), and thus they run and pant, which is the sound that is heard from the horse when it runs.

﴿ فَٱلۡمُورِيَـٰتِ قَدۡحً۬ا

(Striking sparks of fire.) meaning, the striking of their hooves on the rocks, which causes sparks of fire to fly from them.

﴿ فَٱلۡمُغِيرَٲتِ صُبۡحً۬ا

(And scouring to the raid at dawn.) meaning, the raid that is carried out in the early morning time. This is just as the Messenger of Allah used to perform raids in the early morning. He would wait to see if he heard the Adhan (call to prayer) from the people. If he heard it he would leave them alone, and if he didn't hear it he would attack. Then Allah says,

﴿ فَأَثَرۡنَ بِهِۦ نَقۡعً۬ا

(And raise the dust in clouds the while.) meaning, dust at the place of the battle with the horses.

﴿ فَوَسَطۡنَ بِهِۦ جَمۡعًا

(And penetrating forthwith as one into the midst.) means, then are all in the middle of that spot, together. Allah's saying;

﴿ فَٱلۡمُغِيرَٲتِ صُبۡحً۬ا

(And scouring to the raid at dawn.) Ibn `Abbas, Mujahid and Qatadah, all said, "This means the invasion of the horses in the morning in the way of Allah.'' And His statement,

﴿ فَأَثَرۡنَ بِهِۦ نَقۡعً۬ا

(And raise the dust in clouds the while.) This is the place in which the attack takes place. The dust is stirred up by it. And His statement,

﴿ فَوَسَطۡنَ بِهِۦ جَمۡعًا

(And penetrating forthwith as one into the midst.) Al-`Awfi narrated from Ibn `Abbas, `Ata, `Ikrimah, Qatadah and Ad-Dahhak that they all said, "This means into the midst of the disbelieving enemy.'' Concerning Allah's statement,

﴿ إِنَّ ٱلۡإِنسَـٰنَ لِرَبِّهِۦ لَكَنُودٌ۬

(Verily, man is ungrateful (Kanud) to his Lord.) This is the subject what is being sworn about, and it means that he (man) is ungrateful for the favors of His Lord and he rejects them. Ibn `Abbas, Mujahid, Ibrahim An-Nakha`i, Abu Al-Jawza', Abu Al-`Aliyah, Abu Ad-Duha, Sa`id bin Jubayr, Muhammad bin Qays, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Ibn Zayd all said, "Al-Kanud means ungrateful.'' Al-Hasan said, "Al-Kanud is the one who counts the calamities (that befall him) and he forgets Allah's favors.''

Concerning Allah's statement,
﴿ وَإِنَّهُ ۥ عَلَىٰ ذَٲلِكَ لَشَہِيدٌ۬

(And to that He bears witness.) Qatadah and Sufyan Ath-Thawri both said, "And indeed Allah is a witness to that.'' It is also possible that the pronoun (He) could be referring to man. This was said by Muhammad bin Ka`b Al-Qurazi. Thus, its meaning would be that man is a witness himself to the fact that he is ungrateful. This is obvious in his condition, meaning this is apparent from his statements and deeds. This is as Allah says,

﴿ مَا كَانَ لِلۡمُشۡرِكِينَ أَن يَعۡمُرُواْ مَسَـٰجِدَ ٱللَّهِ شَـٰهِدِينَ عَلَىٰٓ أَنفُسِهِم بِٱلۡكُفۡرِ‌ۚ

(It is not for the idolators, to maintain the Masajid of Allah, while they witness disbelief against themselves.) (9:17) Allah said;

﴿ وَإِنَّهُ ۥ لِحُبِّ ٱلۡخَيۡرِ لَشَدِيدٌ

(And verily, he is violent in the love of wealth.) meaning, and indeed in his love of the good, which is wealth, he is severe. There are two opinions concerning this. One of them is that it means that he is severe. There are two opinions concerning this. One of them is that it means that he is severe in his love of wealth. The other view is that it means he is covetous and stingy due to the love of wealth. However, both views are correct.

The Threat about the Hereafter

Then Allah encourages abstinence from worldly things and striving for the Hereafter, and He informs of what the situation will be after this present condition, and what man will face of horrors. He says,

﴿ أَفَلَا يَعۡلَمُ إِذَا بُعۡثِرَ مَا فِى ٱلۡقُبُورِ

(Knows he not that when the contents of the graves are poured forth) meaning, the dead that are in it will be brought out.

﴿ وَحُصِّلَ مَا فِى ٱلصُّدُورِ

(And that which is in the breasts shall be made known) Ibn `Abbas and others have said, "This means what was in their souls would be exposed and made apparent.''

﴿ إِنَّ رَبَّہُم بِہِمۡ يَوۡمَٮِٕذٍ۬ لَّخَبِيرُۢ

(Verily, that Day their Lord will be Well-Acquainted with them.) meaning, He knows all of that they used to do, and He will compensate them for it with the most deserving reward. He does not do even the slightest amount of injustice. This is the end of the Tafsir of Surat Al-`Adiyat, and all praise and thanks are due to Allah.

Which was revealed in Makkah
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

﴿ ٱلۡقَارِعَةُ مَا ٱلۡقَارِعَةُ وَمَآ أَدۡرَٮٰكَ مَا ٱلۡقَارِعَةُ يَوۡمَ يَكُونُ ٱلنَّاسُ ڪَٱلۡفَرَاشِ ٱلۡمَبۡثُوثِ وَتَكُونُ ٱلۡجِبَالُ ڪَٱلۡعِهۡنِ ٱلۡمَنفُوشِ فَأَمَّا مَن ثَقُلَتۡ مَوَٲزِينُهُ ۥ فَهُوَ فِى عِيشَةٍ۬ رَّاضِيَةٍ۬ وَأَمَّا مَنۡ خَفَّتۡ مَوَٲزِينُهُ ۥ فَأُمُّهُ ۥ هَاوِيَةٌ۬ وَمَآ أَدۡرَٮٰكَ مَا هِيَهۡ نَارٌ حَامِيَةُۢ

(1. Al-Qari`ah.) (2. What is Al-Qari`ah) (3. And what will make you know what Al-Qari`ah is) (4. It is a Day whereon mankind will be like moths scattered about.) (5. And the mountains will be like wool, carded.) (6. Then as for him whose Balance will be heavy,) (7. He will live a pleasant life.) (8. But as for him whose Balance will be light,) (9. His mother will be Hawiyah.) (10. And what will make you know what it is) (11. A fire Hamiyah!)

Al-Qari`ah is one of the names of the Day of Judgement, like Al-Haqqah, At-Tammah, As-Sakhkhah, Al-Ghashiyah and other names.

Then Allah intensifies concern and fright for it by saying,

﴿ وَمَآ أَدۡرَٮٰكَ مَا ٱلۡقَارِعَةُ

(And what will make you know what Al-Qari`ah is) Then He explains this by saying,

﴿ يَوۡمَ يَكُونُ ٱلنَّاسُ ڪَٱلۡفَرَاشِ ٱلۡمَبۡثُوثِ

(It is a Day whereon mankind will be like moths scattered about.) meaning, in their scattering, their dividing, their coming and their going, all due to being bewildered at what is happening to them, they will be like scattered moths. This is like Allah's statement,

﴿ كَأَنَّہُمۡ جَرَادٌ۬ مُّنتَشِرٌ۬

(As if they were locusts spread abroad.) (54:7) Allah said,

﴿ وَتَكُونُ ٱلۡجِبَالُ ڪَٱلۡعِهۡنِ ٱلۡمَنفُوشِ

(And the mountains will be like wool, carded.) meaning, they will become like carded wool that has began to wear out (fade away) and be torn apart. Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah, `Ata' Al-Khurasani, Ad-Dahhak and As-Suddi have all said,

﴿ كَٱلۡعِهۡنِ

(like wool (`Ihn).) "Woolen.'' Then Allah informs about the results received by those who performed the deeds, and the honor and disgrace they will experience based upon their deeds. He says,

﴿ فَأَمَّا مَن ثَقُلَتۡ مَوَٲزِينُهُ ۥ

(Then as for him whose Balance will be heavy.) meaning, his good deeds are more than his bad deeds.

﴿ فَهُوَ فِى عِيشَةٍ۬ رَّاضِيَةٍ۬

(He will live a pleasant life.) meaning, in Paradise.

﴿ وَأَمَّا مَنۡ خَفَّتۡ مَوَٲزِينُهُ ۥ

(But as for him whose Balance will be light.) meaning, his bad deeds are more than his good deeds. Then Allah says,

﴿ فَأُمُّهُ ۥ هَاوِيَةٌ۬

(His mother will be Hawiyah.) It has been said that this means he will be falling and tumbling headfirst into the fire of Hell, and the expression `his mother' has been used to refer to his brain (as it is the mother of his head). A statement similar to this has been reported from Ibn `Abbas, `Ikrimah, Abu Salih and Qatadah. Qatadah said, "He will fall into the Hellfire on his head.'' Abu Salih made a similar statement when he said, "They will fall into the Fire on their heads.'' It has also been said that it means his mother that he will return to and end up with in the Hereafter will be Hawiyah, which is one of the names of the Hellfire. Ibn Jarir said, "Al-Hawiyah is only called his mother because he will have no other abode except for it.'' Ibn Zayd said, "Al-Hawiyah is the Fire, and it will be his mother and his abode to which he will return, and where he will be settled.'' Then he recited the Ayah,

﴿ وَمَأۡوَٮٰهُمُ ٱلنَّارُ‌ۚ

(Their abode will be the Fire.) (3:151) Ibn Abi Hatim said that it has been narrated from Qatadah that he said, "It is the Fire, and it is their abode.'' Thus, Allah says in explaining the meaning of Al-Hawiyah,

﴿ وَمَآ أَدۡرَٮٰكَ مَا هِيَهۡ

(And what will make you know what it is). Allah's statement

﴿ نَارٌ حَامِيَةُۢ

(A fire Hamiyah!) meaning extreme heat. It is a heat that is accompanied by a strong flame and fire. It is narrated from Abu Hurayrah that the Prophet said,

« نَارُ بَنِي آدَمَ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم »

(The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.) They (the Companions) said, "O Messenger of Allah! Isn't it sufficient'' He replied,

« إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا »

(It is more than it by sixty-nine times.) This has been recorded by Al-Bukhari and Muslim. In some of the wordings he stated,

« إِنَّهَا فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا، كُلُّهُنَّ مِثْلُ حَرِّهَا »

(It is more than it by sixty-nine times, each of them is like the heat of it.) It has been narrated in a Hadith that Imam Ahmad recorded from Abu Hurayrah that the Prophet said,

« إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ، يَغْلِي مِنْهُمَا دِمَاغُه »

(Verily, the person who will receive the lightest torment of the people of the Hellfire will be a man who will have two sandals that will cause his brain to boil.)'' It has been confirmed in the

Two Sahihs that the Messenger of Allah said,
« اشْتَكَتِ النَّارُ إِلَى رَبِّهَا فَقَالَتْ: يَا رَبِّ أَكَلَ بَعْضِي بَعْضًا، فَأَذِنَ لَهَا بِنَفَسَيْنِ: نَفَسٍ فِي الشِّتَاءِ، وَنَفَسٍ فِي الصَّيْفِ، فَأَشَدُّ مَا تَجِدُونَ فِي الشِّتَاءِ مِنْ بَرْدِهَا، وَأَشَدُّ مَا تَجِدُونَ فِي الصَّيْفِ مِنْ حَرِّهَا »

(The Hellfire complained to its Lord and said, "O Lord! Some parts of me devour other parts of me.'' So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat.) In the Two Sahihs it is recorded that he said,

« إِذَا اشْتَدَّ الْحَرُّ فَأَبْرِدُوا عَنِ الصَّلَاةِ، فَإِنَّ شِدَّةَ الْحَرِّ مِنْ فَيْحِ جَهَنَّم »

(When the heat becomes intense pray the prayer when it cools down, for indeed the intense heat is from the breath of Hell.) This is the end of the Tafsir of Surat Al-Qari`ah, and all praise and thanks are due to Allah.

Which was revealed in Makkah
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

﴿ أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ كَلَّا سَوۡفَ تَعۡلَمُونَ ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ لَتَرَوُنَّ ٱلۡجَحِيمَ ثُمَّ لَتَرَوُنَّہَا عَيۡنَ ٱلۡيَقِينِ ثُمَّ لَتُسۡـَٔلُنَّ يَوۡمَٮِٕذٍ عَنِ ٱلنَّعِيمِ

(1. The mutual increase diverts you,) (2. Until you visit the graves.) (3. Nay! You shall come to know!) (4. Again nay! You shall come to know!) (4. Again nay! You shall come to know!) (5. Nay! If you knew with a sure knowledge.) (6. Verily, you shall see the blazing Fire!) (7. And again, you shall see it with certainty of sight!) (8. Then on that Day you shall be asked about the delights!)

The Result of Loving the World and Heedlessness of the Hereafter

Allah says that all are preoccupied by love of the world, its delights and its adornments, and this distracts you from seeking the Hereafter and desiring it. This delays you until death comes to you and you visit the graves, thus becoming its inhabitants. In Sahih Al-Bukhari, it is recorded in the Book of Ar-Riqaq (Narrations that soften the Heart) from Anas bin Malik, who reported that Ubayy bin Ka`b said, "We used to think that this was a part of the Qur'an until the Ayah was revealed which says;

﴿ أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ

(The mutual increase diverts you.)'' He was referring to the Hadith in which the Prophet said,

« لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب »

(If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from `Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah while he was saying,

﴿ أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ
يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟ »

((The mutual increase diverts you.)'' He was referring to the Hadith in which the Prophet said,

« لَوْ كَانَ لِابْنِ آدَمَ وَادٍ مِنْ ذَهَب »

(If the Son of Adam had a valley of gold, he would desire another like it...) Imam Ahmad recorded from `Abdullah bin Ash-Shikhkhir that he said, "I came to the Messenger of Allah while he was saying,

﴿ أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ
يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي، وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَـيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟ »

((The mutual increase diverts you.)(The Son of Adam says, "My wealth, my wealth.'' But do you get anything (of benefit) from your wealth except for that which you ate and you finished it, or that which you clothed yourself with and you wore it out, or that which you gave as charity and you have spent it)'' Muslim, At-Tirmidhi and An-Nasa'i also recorded this Hadith. Muslim recorded in his Sahih from Abu Hurayrah that the Messenger of Allah said,

« يَقُولُ الْعَبْدُ: مَالِي مَالِي، وَإِنَّمَا لَهُ مِنْ مَالِهِ ثَلَاثٌ: مَا أَكَلَ فَأَفْنَى، أَوْ لَبِسَ فَأَبْلَى، أَوْ تَصَدَّقَ فَأَمْضَى، وَمَا سِوَى ذَلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس »

(The servant says "My wealth, my wealth.'' Yet he only gets three (benefits) from his wealth: that which he eats and finishes, that which he eats and finishes, that which he wears until it is worn out, or that which he gives in charity and it is spent. Everything else other than that will go away and leave him for the people.) Muslim was alone in recording this Hadith. Al-Bukhari recorded from Anas bin Malik that the Messenger of Allah said,

« يَتْبَعُ الْمَيِّتَ ثَلَاثَةٌ، فَيَرْجِعُ اثْنَانِ وَيَبْقَى مَعَهُ وَاحِدٌ: يَتْبَعُهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَيَرْجِعُ أَهْلُهُ وَمَالُهُ، وَيَبْقَى عَمَلُه »

(Three things follow the deceased person, and two of them return while one remains behind with him. The things which follow him are his family, his wealth and his deeds. His family and his wealth return while his deeds remain.) This Hadith has also been recorded by Muslim, At-Tirmidhi and An-Nasa'i. Imam Ahmad recorded from Anas that the Prophet said,

« يَهْرَمُ ابْنُ آدَمَ وَيَبْقَى مِنْهُ اثْنَتَانِ: الْحِرْصُ وَالْأَمَل »

(The Son of Adam becomes old with senility, but yet two things remain with him: greed and hope.) Both of them (Al-Bukhari and Muslim) recorded this Hadith in the Two Sahihs.

The Threat of seeing Hell and being questioned about the Delights
﴿ كَلَّا سَوۡفَ تَعۡلَمُونَ ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ

(Nay! you shall come to know! Again nay! you shall come to know!) Al-Hasan Al-Basri said, "This is a threat after a threat.'' Ad-Dahhak said,

﴿ كَلَّا سَوۡفَ تَعۡلَمُونَ

(Nay! you shall come to know!) "Meaning, `O you disbelievers.'

﴿ ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ

(Again nay! you shall come to know!) meaning, `O you believers.''' Then Allah says,

﴿ كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ

(Nay! you shall come to know! Again nay! you shall come to know!) Al-Hasan Al-Basri said, "This is a threat after a threat.'' Ad-Dahhak said,

﴿ كَلَّا سَوۡفَ تَعۡلَمُونَ

(Nay! you shall come to know!) "Meaning, `O you disbelievers.'

﴿ ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ

(Again nay! you shall come to know!) meaning, `O you believers.''' Then Allah says,

﴿ كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ

(Nay! If you knew with a sure knowledge.) meaning, `if you knew with true knowledge, you would not be diverted by rivalry for wealth away from seeking the abode of the Hereafter until you reach the graves.' Then Allah says,

﴿ لَتَرَوُنَّ ٱلۡجَحِيمَ ثُمَّ لَتَرَوُنَّہَا عَيۡنَ ٱلۡيَقِينِ

(Verily, you shall see the blazing Fire! And again you shall see it with certainty of sight!) This is the explanation of the previous threat which was in Allah's saying,

﴿ كَلَّا سَوۡفَ تَعۡلَمُونَ ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ

(Nay! you shall come to know! Again nay! you shall come to know!) Thus, Allah threatens them with this situation, which is what the people of the Fire will see. It is a Fire, which if it exhaled one breath, every angel who is near (to Allah) and every Prophet who was sent would all fall down on their knees due to fear, awe and the sight of its horrors. This is based upon what has been reported in the narrations concerning it. Allah then says,

﴿ ثُمَّ لَتُسۡـَٔلُنَّ يَوۡمَٮِٕذٍ عَنِ ٱلنَّعِيمِ

(Then on that Day you shall be asked about the delights!) meaning, `on that Day you all will be questioned concerning your gratitude towards the favors that Allah blessed you with, such as health, safety, sustenance and other things. You will be asked did you return His favors by being thankful to Him and worshipping Him.' Ibn Jarir recorded that Al-Husayn bin `Ali As-Suda'i narrated to him from Al-Walid bin Al-Qasim, who reported from Yazid bin Kaysan, who reported from Abi Hazim, who reported from Abu Hurayrah that he said, "Once while Abu Bakr and `Umar were sitting, the Prophet came to them and said,

«مَا أَجْلَسَكُمَا ههُنَا؟»

(What has caused you two to sit here) They replied, `By He Who has sent you with the truth, nothing has brought us out of our houses except hunger.' The Prophet said,

«وَالَّذِي بَعَثَنِي بِالْحَقِّ مَا أَخْرَجَنِي غَيْرُه»

(By He Who has sent me with the truth, nothing has brought me out other than this.) So they went until they came to the house of a man from the Ansar, and the woman of the house received them. The Prophet said to her,

«أَيْنَ فُلَانٌ؟»

(Where is so-and-so) She replied, `He went to fetch some drinking water for us.' So the man came carrying his bucket and he said, `Welcome. Nothing has visited the servants (of Allah) better than a Prophet who has visited me today.' Then he hung his bucket near a palm tree, and climbed it and returned to them with a cluster of dates. So the Prophet said,

«أَلَا كُنْتَ اجْتَنَـيْتَ؟»

Why didn't you pick (some of them)) The man replied, `I wanted you to choose with your own eyes.' Then he took a blade (to slaughter a sheep) and the Prophet said,

«إِيَّاكَ وَالْحَلُوب»

(Do not slaughter one that gives milk.) So he slaughtered a sheep for them that day and they all ate. Then the Prophet said,

«لَتُسْأَلُنَّ عَنْ هَذَا يَوْمَ الْقِيَامَةِ، أَخْرَجَكُمْ مِنْ بُيُوتِكُمُ الْجُوعُ، فَلَمْ تَرْجِعُوا حَتَّى أَصَبْتُمْ هَذَا، فَهَذَا مِنَ النَّعِيم»

(You will be asked about this on the Day of Judgment. Hunger caused you to come out of your homes and you did not return until you had eaten this meal. So this is from the delights.)'' Muslim also recorded this Hadith. It has been confirmed in Sahih Al-Bukhari and the Sunans of At-Tirmidhi, An-Nasa'i and Ibn Majah from Ibn `Abbas that the Messenger of Allah said,

«نِعْمَتَانِ مَغْبُونٌ فِيهِمَا كَثِيرٌ مِنَ النَّاسِ: الصِّحَّةُ وَالْفَرَاغ»

(Two favors are treated unjustly by most people: health and free time.) This means that the people are lacking gratitude for these two favors. They do fulfill their obligations to them. Therefore, whoever does not maintain the right that is obligatory upon him, then he is unjust. Imam Ahmad recorded from Abu Hurayrah that the Prophet said,

«يَقُولُ اللهُ عَزَّ وَجَلَّ قال عفان: يَوْمَ الْقِيَامَةِ : يَا ابْنَ آدَمَ، حَمَلْتُكَ عَلَى الْخَيْلِ وَالْإِبِلِ، وَزَوَّجْتُكَ النِّسَاءَ، وَجَعَلْتُكَ تَرْبَعُ وَتَرْأَسُ، فَأَيْنَ شُكْرُ ذَلِكَ؟»

(Allah the Mighty and Majestic says on the Day of Judgment, "O Son of Adam! I made you ride upon the horses and camels, I gave you women to marry, and I made you reside and rule (in the earth). So where is the thanks for that'') Ahmad was alone in recording this Hadith in this manner. This is the end of the Tafsir of Surat At-Takathur, and all praise and blessings are due to Allah.