The Believers (Al-Mu'minun): Verses 97–100

And say, "My Lord, I seek refuge in You from the suggestions of the devils, And I seek refuge in You, my Lord, lest they attend me."

Know that when the All-Praised (Allah) disciplined His Messenger with the saying:

"Repel evil with that which is best" (Al-Mu'minun: 96),

He followed it up with what strengthens him to do so, which is seeking refuge in Allah from two matters:

1. From the suggestions (or promptings) of the devils (hamazāt al-shayāṭīn):
   • Hamzāt is the plural of hamza, which means a strong push or incitement, like shaking or urging. It is derived from the same root as the goad used by a trainer.
   • The devils' hamz (suggestion) is their deceit through whispering (waswasa).
   • This occurs concerning the Prophet in two ways: either through whispering, or by inciting his enemies to harm him.
   • The same applies to the believers, as the devil deceives them in these two ways.
   • It is known that whoever turns completely to Allah and asks Him for refuge from Satan must be mindful and vigilant in all his actions. Thus, this very turning to Allah is a call to adhere to obedience and a deterrent from disobedience.
   • Al-Hasan said that the Prophet (peace be upon him) used to say after beginning the prayer: "There is no god but Allah (three times), Allahu Akbar (three times). O Allah, I seek refuge in You from the suggestions of the devils: their hamz, their nafth, and their nafkh." When asked, "O Messenger of Allah, what is their hamz?" he replied, "The seizure that takes hold of the son of Adam (i.e., the madness that afflicts him)." When asked about their nafth (spitting/puffing), he said, "Poetry." When asked about their nafkh (blowing/inflating), he said, "Arrogance."

2. And I seek refuge in You, my Lord, lest they attend me (an yaḥḍurūn):
   • There are two interpretations for this:
     • That they attend him during the recitation of the Qur'an, so that he remains mindful and his forgetfulness lessens.
     • Others said that he seeks refuge from their very presence, as their presence is the cause of their whispering, just as one might say, "I seek refuge in Allah from your dispute, rather, I seek refuge in Allah from meeting you."
   • It is narrated that a man complained to the Messenger of Allah (PBUH) about insomnia, and he told him: "When you intend to sleep, say: 'I seek refuge in Allah and in the Perfect Words of Allah from His anger and His punishment, and from the evil of His servants, and from the suggestions of the devils, and that they attend me.'"

Regarding the saying: {Until, when one of them approaches death...}

There are several issues concerning this verse:

The author of Al-Kashshāf stated that the word ḥattā (until) is connected to the preceding statement (referring to the disbelievers continuing in their bad state). The verse acts as an interruption and an emphasis on ignoring them, seeking Allah's help against Satan so that he does not lead one astray from forbearance. Allah knows best.

There is a difference of opinion regarding who is meant by "one of them" (aḥaduhum):

• The Majority: They hold that it refers to the disbelievers.
• Al-Ḍaḥḥāk: He narrated that he was sitting with Ibn 'Abbās, who said that whoever neglects the Hajj and Umrah asks for a return (to life) at death. Someone objected, saying, "Only the disbelievers ask for that." Ibn 'Abbās replied, "I will recite to you a verse from the Qur'an: {And spend from what We have provided for you before one of you comes to death and says, 'My Lord, if only You would delay me for a short term so that I might give charity and become of the righteous'} (Al-Munāfiqūn: 10)." The Prophet (PBUH) said: "When death approaches a person, everything that prevented him from fulfilling his due rights is gathered before him, and at that moment he says, 'My Lord, send me back, so that I may do righteous deeds in what I have left behind.'"
• The Closer View: The first view (that it refers to the disbelievers) is more likely. If the believer knows his station in Paradise and witnesses it, he will not desire anything more than that. Otherwise, even the one with the lowest reward would be distressed by losing the station of another. As for what Ibn 'Abbās mentioned regarding the verse {And spend from what We have provided for you before one of you comes to death}, this is a report about the state during worldly life, not about the state of reward, so it does not contradict our assertion.

There is a difference of opinion on when this request for return is made:

• The Majority: They hold that it is asked for at the moment of witnessing death (mu'āyanah), because at that point, one is compelled to recognize Allah and acknowledge their past disobedience. They become forced to accept that they cannot commit evil, as Allah would prevent them if they attempted it. In this state, they ask for a return, saying: {My Lord, send me back, so that I may do righteous deeds in what I have left behind}.
• Others: They say this is said upon witnessing the Fire in the Hereafter. Perhaps this group overlooked the apparent meaning of this verse because Allah mentions in His Book that the people of the Fire in the Hereafter ask for a return. However, this does not prevent them from asking for a return at the moment of witnessing death. Allah says: {Until, when one of them approaches death, he says, "My Lord, send me back..."} He explicitly links this saying to the moment death arrives, which is the moment of witnessing. Therefore, there is no reason to abandon this apparent meaning.

There is a difference of opinion on whom this word addresses:

• Some: They said it refers to the angels who take the souls, and since they are a group, the plural form is used.
• Others: They said it refers to Allah Himself, because the address "My Lord" (Rabb) is equivalent to saying, "O my Lord." The plural form is used for glorification, just as one addresses a great person using plural forms (e.g., "We have done this"). A poet said:

  If you wish, I will forbid women other than you.

• Those who hold the first view (that it refers to the angels) interpret the mention of "Lord" as an oath, as if he said at the moment of witnessing: "By the right of the Lord, send me back!"

Here are some related questions:

Question 1: How do they ask for a return when they already know the truth of the religion necessarily, and the religion states there is no return?

Answer: Even if this is the case, it is not impossible for them to ask, because seeking help through this type of supplication is considered good, even if one knows it will not happen. Furthermore, their desire for a return is not impossible, similar to the actions of someone making a wish.

Question 2: What is the meaning of {so that I might do righteous deeds} (la'allī a'mal ṣāliḥan)? Is it permissible to ask for a return while doubting?

Answer: La'allī (so that perhaps/hopefully) does not imply doubt here. At that moment, they are exerting their utmost effort in resolving to obey if their request is granted. Rather, it is like someone who has been deficient in his duty to himself and recognizes the bad consequence of that deficiency, saying, "Allow me to make amends, so that I might make amends." He says this word while being certain that he will make amends. Alternatively, since they do not know the future outcome, they use the phrasing reserved for hope and conjecture rather than certainty. Allah says: {And if they were returned, they would return to that which they were forbidden} (Al-An'ām: 28).

Question 3: What is meant by {in what I have left behind} (fīmā tarakt)?

Answer:

• Some said: The wealth they left behind, so that upon returning, they would fulfill Allah's due rights from it. The word tarakt (I left behind) logically implies inheritance/legacy.
• Others said: It means doing righteous deeds in what they neglected, encompassing physical acts of worship, financial obligations, and rights owed to others. This is closer to the meaning, as if they wished for a return to rectify what they corrupted and obey in everything they disobeyed.

Question 4: What is meant by the word Kallā (Nay/By no means)?

Answer: There are two opinions:

1. It is a response denying them what they requested, similar to saying "Far off!" (hayhāt) to someone asking for something unlikely. It is narrated that the Prophet (PBUH) said to 'Ā'ishah (may Allah be pleased with her): "When the believer witnesses the angels, they say, 'Shall we return you to the worldly abode?' He says, 'To the abode of worries and sorrows? No, rather, an approach to Allah!' As for the disbeliever, they say to him, 'Shall we return you?' He says, 'Send me back!' They ask him, 'To what do you desire a return? To gathering wealth, planting crops, building structures, or digging rivers?' He says, 'So that perhaps I might do righteous deeds in what I have left behind.' Then the Mighty One says, Kallā (Nay!)."
2. It is possible that it serves as a confirmation that they indeed say this, and that this report is true, as if He said: "Indeed, it is a word that he utters."

The first opinion is closer to the context.

Regarding the saying: {Indeed, it is a word he utters}

There are two interpretations:

1. He will not stop uttering it because of the overwhelming regret that seizes him.
2. He is the one uttering it alone, and it is not answered, nor is he heard.

Regarding the saying: {He utters it, and behind them is a barrier (barzakh) until the Day they are resurrected}

Barzakh means a barrier or an obstruction, as in the verse: {Between them is a barrier (barzakh) which they cannot transgress} (Ar-Raḥmān: 20).

This means that these people are destined for a state that prevents rectification and separates them from reunion—and that state is death. It does not mean they will return on the Day of Resurrection; rather, it is a complete despair, as it is known that there is no return on the Day of Resurrection except to the Hereafter.

{So when the Horn is blown with a single blast,

And the earth and the mountains are carried away and crushed with a single crushing, Then on that Day shall the Event befall. And the heaven will split apart, for that Day it will be frail. And the angels will be on its edges. And eight [angels] will bear the Throne of your Lord above them, that Day, above them, on that Day, eight [angels] will bear the Throne of your Lord above them. Then as for him whose scales are heavy— He will be in a pleasing life. But as for him whose scales are light— His abode will be a pit. And what can make you know what that is? A raging fire.}

(Note: The provided Arabic text seems to jump from verse 100 of Al-Mu'minun to the beginning of Surah Al-Haqqah (verses 13-17), which deals with the blowing of the Trumpet. I will translate the verses provided in the excerpt, which appear to be from Al-Haqqah, based on the content.)

Translation of the subsequent verses (Al-Haqqah 67:13-17):

(Self-Correction/Scholarly Note: The provided excerpt seems to contain a mix-up or a summary of verses from Surah Al-Haqqah (The Reality) starting from verse 13, not continuing the sequence from Al-Mu'minun 100. I will translate the verses as they appear in the source text block starting with ! 7 < { فإذا نفخ فى الصور...)

Translation of the verses starting with ! 7 < { فإذا نفخ فى الصور... (These are verses 13-17 of Surah Al-Haqqah):

(Note: The Arabic text provided in the source block seems to be a combination of verses from Al-Haqqah (13-17) and Al-Qari'ah (6-11). I will translate the text as presented in the final block, which strongly resembles Al-Haqqah 13-17, followed by Al-Qari'ah 6-11, but the structure is slightly fragmented in the source.)

Revisiting the final block based on standard text structure (Al-Haqqah 13-17 followed by Al-Qari'ah 6-11):

(The provided Arabic text seems to be a conflation or summary of these events, focusing on the Trumpet, the splitting of the heavens, the bearing of the Throne, and the weighing of deeds.)

Translation based on the provided Arabic text structure (Al-Haqqah 13-17, followed by Al-Qari'ah 6-11):