Bukhari

Taus narrated from Abdullah ibn Abbas (may Allah be pleased with them both) that «ائتيا طوعا‏» means: accept obedience gladly. «قالتا أتينا طائعين‏» means: we accepted obedience gladly. «أعطينا‏» means: we gave gladly. And Minhal bin Amr al-Asadi narrated from Sa'id bin Jubair that a man said to Abdullah ibn Abbas (may Allah be pleased with them both): I find some things in the Qur'an that seem to contradict each other. (Ibn Abbas, may Allah be pleased with them both, said:) State them. He said: In one verse it says «فلا أنساب بينهم يومئذ ولا يتساءلون‏» "On the Day of Resurrection, there will be no kinship among them, nor will they ask one another." In another verse it says «وأقبل بعضهم على بعض يتساءلون‏» "And on the Day of Resurrection, some of them will turn to others, questioning each other." (Thus, the statements of the two verses are different.) In one verse it says «ولا يكتمون الله حديثا‏» "They will not be able to hide anything from Allah." In another verse, it says that on the Day of Resurrection, the polytheists will say «ربنا ما كنا مشركين‏» "By Allah, our Lord, we were not polytheists." This verse implies that they will hide their polytheism (thus, the statements of these two verses are different). In one place it is said «انتم اشد خلقا أم السماء بناها‏» to the end. This verse implies that the sky was created before the earth. Then in Surah Ha Mim Sajda it is said «أئنكم لتكفرون بالذي خلق الأرض في يومين‏» from which it appears that the earth was created before the sky (thus, there is a difference between the two). And it is said «وكان الله غفورا رحيما‏» "Allah was Forgiving, Merciful" «عزيزا حكيما», «سميعا بصيرا» from their meanings it appears that Allah was described with these attributes in the past, but not now. Ibn Abbas (may Allah be pleased with them both) replied: As for what is said «فلا أنساب بينهم‏» "On that Day, there will be no kinship among them," this refers to the time when the first trumpet will be blown and all those in the heavens and the earth will fall unconscious; at that time, no kinship will remain, nor will they ask one another (due to terror, everyone will be crying for themselves). Then, as for what is said in the other verse «أقبل بعضهم على بعض» that they will turn to each other and question, this refers to the state after the second trumpet is blown (when all will be resurrected in the plain of gathering and will regain some consciousness). And as for the statement of the polytheists «ربنا ما كنا مشركين‏» "By our Lord, we were not polytheists," and in another place it is said «ولا يكتمون الله حديثا‏» "They will not be able to hide anything from Allah," the matter is that Allah, on the Day of Resurrection, will forgive the sins of those who were pure monotheists, and the polytheists will consult among themselves and say: Let us also go and say before Allah that we were not polytheists. Then Allah will seal their mouths and their hands and feet will begin to speak. At that time, they will realize that nothing can be hidden from Allah, and at that moment the disbelievers will wish that they had been Muslims in the world (thus, these two verses are not different). As for what is said «وخلق الأرض في يومين» that the earth was created in two days, it means that it was not spread out (only its substance was created), then the sky was created and in two days it was leveled (its layers were arranged), after that the earth was spread out, and its spreading means that water was brought forth from it, grass and fodder were produced, mountains, animals, camels, and the mounds among them were all created. All this was done in two days. «دحاها‏» means that the earth was created in two days, as it is said «خلق الأرض في يومين‏» so the earth with all its things was made in four days, and the sky in two days (thus, this objection is resolved). As for the statement «وكان الله غفورا رحيما‏» in «كان», it means that Allah has these attributes from eternity, and these are His names (Forgiving, Merciful, Mighty, Wise, Hearing, Seeing, etc.), because Allah obtains whatever He wills (the conclusion is that all attributes are eternal, though their connections are temporal, as «سمع الله» was from eternity, but the connection of «سمع» began when sounds were created. Similarly, it will be said about other attributes as well). Now, there is no contradiction in the Qur'an; how could there be a contradiction? The Noble Qur'an was revealed from Allah. There can be no contradiction in His speech. Imam Bukhari (may Allah have mercy on him) said: Yusuf bin 'Adi narrated to me, he said: 'Ubaidullah bin 'Amr narrated to us, from Zaid bin Abi Unaysah, from Minhal, from Sa'id bin Jubair, from Ibn Abbas (may Allah be pleased with them both) (this same narration as mentioned above). Mujahid said «ممنون‏» means reckoning. «أقواتها‏» means that the measure of rain was fixed, how much rain is suitable for each land. «فی کل سمآء امرها» means that whatever command (and arrangement was to be made) was conveyed to (the angels of) each heaven. «نحسات‏» means inauspicious, unlucky. «وقيضنا لهم قرناء‏» means We assigned devils to the disbelievers. «تتنزل عليهم الملائكة‏» means that at the time of death, angels descend upon them. «اهتزت‏» means it becomes lush with greenery. «وربت‏» means it swells, rises up. Others besides Mujahid said «من أكمامها‏» means when the fruits emerge from their sheaths. «ليقولن هذا لي‏» means this is my right, the reward for my good deeds. «سواء للسائلين‏» means He made it equal for all who ask. «فهديناهم‏» means We showed them good and bad, explained to them, as it is said elsewhere «وهديناه النجدين‏» (in Surah al-Balad and Surah al-Dahr) it is said «هديناه السبيل‏» but guidance in the sense of putting on the straight and true path is in the meaning of «واصعاد» (or «اسعاد») (in Surah al-An'am) «أولئك الذين هدى الله فبهداهم اقتده‏» this is the meaning intended. «يوزعون‏» means they will be restrained. «من أكمامها‏» in «كم» they say it means the peel of the sheath (this is the statement of Ibn Abbas, may Allah be pleased with them both). Others said when grapes emerge, that is also called «فور» and «كفرى». «ولي حميم‏» means close friend. «من محيص‏», «حاص» is derived from «حاص» which means to run away, to separate. «مرية‏» with kasra on the meem and «مرية‏» with damma on the meem (both recitations are correct), both mean doubt and suspicion. And Mujahid said «عملوا ما شئتم‏» contains a warning. And Ibn Abbas (may Allah be pleased with them both) said «ادفع التي هي أحسن‏» means to be patient at the time of anger and to forgive evil; when people adopt such morals, Allah will protect them from every calamity and even their enemies will become their close friends, being rendered helpless.

Narrated Ibn Mas`ud: (regarding) the Verse: 'And you have not been screening against yourself lest your ears, and your eyes and your skins should testify against you..' (41.22) While two persons from Quraish and their brotherin- law from Thaqif (or two persons from Thaqif and their brother-in-law from Quraish) were in a house, they said to each other, "Do you think that Allah hears our talks?" Some said, "He hears a portion thereof" Others said, "If He can hear a portion of it, He can hear all of it." Then the following Verse was revealed: 'And you have not been screening against yourself lest your ears, and your eyes and your skins should testify against you...' (41.22)