Taoos ne Abdullah bin Abbas razi Allahu anhuma se naqal kiya «i'tiya tau'an» ka maani khushi se itaat qabool karo . «qaalata atayna ta'ieena» hum ne khushi khushi itaat qabool ki . «aatayna» hum ne khushi se diya . Aur Minhal bin Amr Asadi ne Saeed bin Jubayr se riwayat kiya ke ek shakhs Abdullah bin Abbas razi Allahu anhuma se kehne laga main to Quran mein ek ke ek khilaf chand baatein paata hoon . (Ibn Abbas razi Allahu anhuma ne kaha) byaan kar . Woh kehne laga ek aayat mein to yun hai «fala ansaaba baynahum yawma-izhin wa la yatasa-aloona» ”Qayamat ke din un ke darmiyan koi rishta naata baqi nahi rahe ga aur na woh baaham ek doosre se kuch poochein ge .“ Doosri aayat mein yun hai «wa aqbala ba'duhum ala ba'din yatasa-aloona» ”aur Qayamat ke din un mein baaz baaz ki taraf mutawajja ho kar ek doosre se poochein ge .“ (is tarah donon aayaton ke byaan mukhtalif hain) ek aayat mein yun hai «wa la yaktumoonallaha hadeesan» ”woh Allah se koi baat nahi chhupa sakein ge“ doosri aayat mein hai Qayamat ke din mushrikeen kahein ge «rabbana ma kunna mushrikeena» ”hum apne Rabb Allah ki qasam kha kar kehte hain ke hum mushrik nahi thay .“ Is aayat se zahir hota hai ke woh apna mushrik hona chhupayein ge (is tarah in donon aayaton ke byaan mukhtalif hain) ek jagah farmaya «antum ashaddu khalqan ammis-sama'u banaha» aakhir tak . Is aayat se zahir hai ke aasman zameen se pehle paida hua . Phir Surah Ha-meem Sajda mein farmaya «a-innakum latakfuroona billazhi khalaqal arda fee yawmayni» is se nikalta hai ke zameen aasman se pehle paida hui hai (is tarah donon mein ikhtilaf hai) aur farmaya «wa kaanallahu ghafooran raheeman» ”Allah bakhshne wala meherban tha“ «azeezan hakeeman» , «samee-an baseeran» in ke ma'ani se nikalta hai ke Allah in sifaat se zamana e maazi mein maussof tha , ab nahi hai . Ibn Abbas razi Allahu anhuma ne jawab mein kaha ke yeh jo farmaya «fala ansaaba baynahum» ”is din koi naata rishta baqi na rahe ga“ yeh is waqt ka zikr hai jab pehla soor phoonka jaye ga aur aasman o zameen wale sab be-hosh ho jayein ge is waqt rishta naata kuch baqi na rahe ga , na ek doosre ko poochein ge (dahshat ke maarey sab nafsi nafsi pukarein ge) phir yeh jo doosri aayat mein hai «aqbala ba'duhum ala ba'din» ek doosre ke samne aa kar pooch taach karein ge , yeh doosri dafa soor phoonke jaane ke baad ka haal hai (jab maidan e mahshar mein sab dobara zinda hon ge aur kisi qadr hosh thikane aaye ga) aur yeh jo mushrikeen ka qaul naqal kiya hai «rabbana ma kunna mushrikeena» hamare Rabb ki qasam hum mushrik na thay aur doosri jagah farmaya «wa la yaktumoonallaha hadeesan» Allah se woh koi baat nahi chhupa sakein ge to baat yeh hai ke Allah Paak Qayamat ke din khalis tawheed walon ke gunah bakhsh de ga aur mushrikeen aapas mein salah o mashwara karein ge ke chalo hum bhi chal kar darbar e Ilahi mein kahein ke hum mushrik na thay . Phir Allah Paak un ke munh par mahr laga de ga aur un ke hath paon bolna shuru kar dein ge . Is waqt unhein maloom ho jaye ga ke Allah se koi baat chhup nahi sakti aur isi waqt kafir yeh aarzoo karein ge ke kaash woh duniya mein Musalman hote (is tarah yeh donon aayatein mukhtalif nahi hain) aur yeh jo farmaya «wa khalaqal arda fee yawmayni» ke zameen ko do din mein paida kiya is ka matlab yeh ke usay phailaya nahi (sirf is ka mada paida kiya) phir aasman ko paida kiya aur do din mein is ko barabar kiya (un ke tabqaat murattab kiye) is ke baad zameen ko phailaya aur is ka phailana yeh hai ke is mein se pani nikala , ghaas chara paida kiya , pahar , janwar , oont waghaira teele jo jo un ke beech mein hain woh sab paida kiye . Yeh sab do din mein kiya . «dahaaha» ka matlab yeh hai ke zameen do din mein paida hui jaise farmaya «khalaqal arda fee yawmayni» to zameen ma'a apni sab cheezon ke char din mein bani aur aasman do din mein bane (is tarah yeh aitraz rafa hua) ab raha yeh farmana ke «wa kaanallahu ghafooran raheeman» mein «kaana» ka matlab hai ke Allah Paak mein yeh sifaat azal se hain aur yeh is ke naam hain (ghafoor , raheem , azeez , hakeem , samee , baseer waghaira) kyunke Allah Ta'ala jo chahta hai woh haasil kar leta hai (haasil yeh hai ke sifaat sab qadeem hain go un ke talluqaat haadis hon jaise «samiallahu» ka qadeem se tha magar talluq «sama» ka is waqt se hua jab se aawazein paida huien . Isi tarah aur sifaat mein bhi kahein ge) ab to Quran mein koi ikhtilaf nahi raha , ikhtilaf kaise ho ga . Quran Majeed Allah ki taraf se nazil hua hai . Is ke kalam mein ikhtilaf nahi ho sakta . Imam Bukhari rahmahullah ne kaha mujh se Yusuf bin Adi ne byaan kiya , kaha hum se Ubaydullah bin Amr ne , unhon ne Zayd bin Abi Unaysa se , unhon ne Minhal se , unhon ne Saeed bin Jubayr se , unhon ne Ibn Abbas razi Allahu anhuma se (yahi riwayat jo idhar guzri hai) . Mujahid ne kaha «mamnoonun» ka maani hisab hai . «aqwaataha» yani barish ka andaza muqarrar kiya ke har mulk mein kitni barish munasib hai . «fee kulli sama'in amraha» yani jo hukm (aur intizam karna tha) woh har aasman se mutalliq (farishton ko) batla diya . «nahisaatin» manhoos , na-mubarak . «wa qayyadna lahum qurana'a» ka maani hum ne kafiron ke saath Shaytan ko laga diya . «tatanazzalu alayhimul mala'ikatu» yani maut ke waqt un par farishte utarte hain . «ihtazzat» yani sabzi se lehlahane lagti hai . «wa rabat» phool jati hai , ubhar aati hai . Mujahid ke siwa auron ne kaha «min akmaamiha» yani jab phal gaabhon se nikalte hain . «la-yaqoolanna hazha lee» yani yeh mera haq hai , mere naik kaamon ka badla hai . «sawa'al lissailina» sab maangne walon ke liye is ko yaksam rakkha . «fahadaynaahum» se yeh murad hai ke hum ne unhein achha bura dikhlaya , batla diya jaise doosri jagah farmaya «wa hadaynaahun-najdayni» (Surah al-Balad mein aur Surah ad-Dahar mein) farmaya «hadaynaahus-sabeela» lekin hidayat ka woh maani seedhe aur sache raste par laga dena , woh «wa-is-aadun» (ya «is-aadun») ke maani mein hai (Surah al-Anaam) «ula'ikallazhina hadallahu fabihuda-humuq-tadih» mein yahi maani murad hain . «yooz-aoona» roke jayein ge . «min akmaamiha» mein «kammun» kehte hain gaabha ke chhilke ko (yeh Ibn Abbas razi Allahu anhuma ka qaul hai) auron ne kaha angoor jab nikalte hain to is ko bhi «faurun» aur «kufra» kehte hain . «waliyyun hameemun» qareebi dost . «min maheesin» , «haasa» se nikla hai «haasa» ke maani nikal bhaga , alag ho gaya . «mir-yatun» ba-kasrah meem aur «mur-yatun» ba-dhumm meem (donon qiratein hain) donon ka ek hi maani shakk o shubha ke hain aur Mujahid ne kaha «imaloo ma shi'tum» mein waeed hai . Aur Ibn Abbas razi Allahu anhuma ne kaha «idfa billati hiya ahsanu» se yeh murad hai ke ghussay ke waqt sabr kar lo aur burayi ko maaf kar do jab log aise akhlaq ikhtiyar karein ge to Allah un ko har aafat se bachaye rakkhe ga aur un ke dushman bhi aajiz ho kar un ke dili dost ban jayein ge .

Hum se Salt bin Muhammad ne byaan kiya , unhon ne kaha hum se Yazid bin Zuray ne byaan kiya , un se Rauh bin Qasim ne , un se Mujahid ne , un se Abu Mamar ne aur un se Ibn Masood razi Allahu anhu ne aayat «wa ma kuntum tastatiroona an yash-hada alaykum sam-ukum» ”aur tum is baat se apne ko chhupa nahi sakte thay ke tumhare kaan gawahi dein ge .“ al-kh ke mutalliq kaha ke Quraysh ke do aadmi aur biwi ki taraf se un ke qabila Saqeef ka koi rishta-dar ya Saqeef ke do afraad thay aur biwi ki taraf Quraysh ka koi rishta-dar , yeh Khana Kaaba ke paas baithe huay thay in mein se baaz ne kaha ke kya tumhara khayal hai ke Allah Ta'ala hamari baatein sunta ho ga ek ne kaha ke baaz baatein sunta hai . Doosre ne kaha ke agar baaz baatein sun sakta hai to sab sunta ho ga . Is par yeh aayat nazil hui «wa ma kuntum tastatiroona an yash-hada alaykum sam-ukum wa la absaarukum» ”aur tum is baat se apne ko chhupa hi nahi sakte ke tumhare khilaf tumhare kaan aur tumhari aankhein gawahi dein gi .“ Aakhir aayat «wa zhalikum zhannukum» tak .