The scholars of Islam—may Allah Almighty have mercy on them—devoted tremendous attention to the Book of Allah, Mighty and Majestic. Among the forms this attention took were interpreting the Quran, explaining its meanings, and deriving rulings and benefits from its verses, according to the knowledge, faith, understanding, and piety that Allah, Mighty and Majestic, had granted them.

Among these scholars was our shaykh, the eminent scholar Muhammad ibn Sālih al-Uthaymīn—may Allah bestow abundant mercy upon him and admit him into His spacious Gardens. At home and while travelling, he held sessions in which he interpreted the Book of Allah, Mighty and Majestic, and derived benefits and rulings from it. One of these was the gathering known as Liqā al-Bāb al-Maftūh (The Open-Door Meeting), during which Allah, Mighty and Majestic, enabled him to complete his commentary on Juz Amma, preceded by Surah al-Fātihah.

I presented to our esteemed shaykh—may Allah Almighty have mercy upon him—the proposal to publish this commentary, and he agreed. However, after it had been transcribed from the recordings, he was only able to review Surah al-Fātihah and Surah al-Naba’ as far as the words, “except scalding water and foul pus” (1). It is well known that material transcribed from recordings does not possess the same polish as a carefully edited text in its choice of words, refinement of expression, avoidance of repetition, and other such respects.

The shaykh—may Allah have mercy upon him—explained his method in interpreting this part of the Quran. At the conclusion of his commentary on Surah Abasa, he said: “Our remarks on these verses are not intended as an exhaustive exposition. Rather, our aim is to provide a clear explanation that makes the meaning readily accessible.”

He also said—may Allah have mercy upon him: “We selected this part because it is frequently recited in the prayers, so it is fitting that its meanings should be known. The Quran was revealed for three purposes: first, to worship Allah through its recitation; second, to reflect upon its meanings; and third, to take admonition from it. Allah, Exalted is He, says:

‘This is a blessed Book which We have sent down to you, so that they may reflect upon its verses and so that people of understanding may take heed.’

“No one can take heed through the Quran unless he understands its meaning, because