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Quote fatima Replybullet Topic: Archive: Ayaat of the Week
    Posted: 07 July 2006 at 4:48am

Bismillah irrahaman irrahim

Assalamu Alaikum Wa Rahmatullahe Wa Barakatuhu

Surah 96. Al-'Alaq 

(96:1) Read (O Prophet,) in the name of your Lord; Who created.

(96:2) Created man from a clot of congealed blood.

(96:3) Read: and your Lord is Most Generous,

(96:4) Who taught knowledge by the pen:

(96:5) taught man what he did not know.

Tafsir by Sayyid Qutb

Surah 96
The Blood Clots al Alaq

In the name of Allah, the Beneficent, the Merciful.

Commentary:

It is universally agreed that the opening of this surah was the first Qur'anic revelation. The accounts stating that other verses were revealed first are not authentic. Imam Ahmad transmits the following hadith attributing it to Aisha, the Prophet's wife:

The first aspect of revelation to Allah's Messenger was that his dreams came true. Whatever vision he might have in his sleep would occur exactly as he had seen. Then, he began to enjoy seclusion. He used to retreat alone into the cave of Hira where he would spend several days in devotion before going back to his family. He used to take some food with him, and when he came back he would take a fresh supply for another period. He continued to do so until he received the truth while in the cave of Hira. The angel came to him and said, "Read." He replied, "I am not a reader." The Prophet says, "He held me and pressed hard until I was exhausted, then he released me and said, "Read." and I replied, "I am not a reader". So, he held me and pressed me hard a second time until I was exhausted, then he released me and said, "Read." I replied, "I am not a reader." He then held me and pressed me hard for the third time. Then he said, "Read, in the name of your Lord Who created, created man from clots of blood. Read! your Lord is the most bounteous, Who has taught the use of the pen, has taught man what he did not know." The Prophet returned home to Khadeeja trembling and said, "Wrap me! Wrap me!" They wrapped him and his fear subsided. He turned to Khadeeja and exclaimed, "What has happened to me?" and related to her what had hap pened and said, "I fear for myself." And Khadeeja replied, "Fear not, be calm and relax. Allah will not let you suffer any humilia tion, because you are kind to your relatives, you speak the truth, you assist anyone in need, you are hospitable to your guests and you help in every just cause." Then she took him to Waraqa ibn Nawfal, her paternal cousin who was a Christian convert and a scholar with good knowledge of Arabic, Hebrew and the Bible. He had lost his eyesight as he had grown very old. Khadeeja said to Waraqa, "Cousin, would you like to hear what your nephew has to say?" Waraqa said, "Well, nephew, what have you seen?" The Prophet related to him what he had seen. When he finished, Waraqa said, " It is the same revelation as was sent down to Moses. I wish I was a young man so that I might be alive when your people turn you away from this city." The Prophet exclaimed, "Would they turn me away?" Waraqa answered "Yes! No man has ever preached a message like yours but was met with enmity. If I live till that day, I will certainly give you all my support." But Waraqa died soon after that ...

This hadith is transmitted in both of the most authentic books of the Prophet's traditions and was related by Al-Zuhri.

Al-Tabari also transmitted the following tradition, related by Abdullah ibn Az-Zubair:

The Prophet said, 'While I was asleep he came to me carrying a case of a very rich material in which there was a book. He said, 'Read.' I replied, 'I am not a reader.' He pressed me so hard that I felt I was about to die. Then he released me and said, 'Read.' I asked 'What shall I read?' (and I said this only out of fear that he might repeat what he had done to me before.) He said, 'Read: In the name of your Lord who created ... taught man what he did not know. ' I read it. He stopped, then left me and went away. I woke up feeling that it was actually written in my heart'." The Prophet went on to say, "No man was ever more loathsome to me than poets or deranged persons. I could not bear even looking at either. I thought, 'The man (meaning himself) is undoubtedly a poet or deranged. This shall not be said about me amongst the Quraish. Let me climb high up in the mountain and throw myself and get rid of it all.' I went to carry out this intention. When I was half way up in the mountain I heard a voice coming from the heavens saying, 'Muhammad, you are the Messenger of Allah and I am Jibril.' I raised my head up to the sky and I saw Jibril in the image of a man with his feet one next to the other, up on the horizon. He said again, 'Muhammad, you are the Messenger of Allah and I am Jibril.' I stood in my place looking up at him; this distracted me from my intention. I was standing there unable to move. I tried to turn my face away from him and to look up at the sky, but wherever I looked, I saw him in front of me. I stood still, moving neither forward nor backward. Khadeeja sent her messengers looking for me and I remained standing in my place all the while until they went back to her. He then left me and I went back to my family ...

This tradition is also related in more details by Ibn Ishaq, on the authority of Wahb ibn Kayssan.

I reflected for a while upon this event. We all have read it many times in books; either those of the Prophet's biography or those explaining the meaning of the Qur'an. But we either read it casually or gave it little thought and went on with our reading.

Yet this is an event which has immense significance. It is an event which has important bearing on the life of humanity; but much as we try today to perceive its great value, many of its aspects will remain beyond our perception. It is no exaggeration to describe this event as the greatest in the long history of human existence.

The true nature of this event is that Allah, the Great, the Compeller, the Almighty, the Supreme, the Sovereign of the whole universe, out of His benevolence, has turned to that creation of His which is called "man", and which takes its abode in a hardly visible corner of the universe, the name of which is the "Earth" . He has honoured this species of His creation by choosing one of its numbers to be the recipient of His Divine light and the guardian of His wisdom.

This is something infinitely great. Some aspects of its greatness become apparent when man tries, as best as he can, to perceive the essential qualities of Allah: absolute power, freedom from all limitations and everlastingness; and when he reflects, in comparison, on the basic qualities of Allah's servants who arc subject to certain limitations of power and life duration. One may then perceive the significance of this Divine care for man. He may realise the sweetness of this feeling and manifest his appreciation with thanksgiving, prayers and devotion. He feels that the whole universe shares in the general happiness spread by the revelation of Divine words to man in his obscure corner of the universe.

What is the significance of this event? With reference to Allah, it signifies that He is the source of all the great bounties and unfailing compassion. He is the Benevolent, the Loving, Who bestows His mercy and benefactions for no reason except that benevolence is one of His Divine attributes. As for man, this event signifies that Allah has bestowed on him an honour the greatness of which he can hardly ever appreciate and for which he can never show enough gratitude not even if he spends all his life in devotion and prostration. This honor is that Allah has taken notice and care of him, established contact with him and chosen one of the human race as His messenger to reveal to him His words that the earth, man's abode has become the recipient of these Divine words, which the whole universe echoes with submission and devotion.

This great event began to bear on the life of humanity as a whole right from the first moment. It marked a change in the course of history, following the change it brought about in the course followed by human conscience. It specified the source man should look up to in order to derive his ideals, values and criteria. The source is heaven and the Divine revelations, not this world and man's own desires. When this great event took place the people who recognised its true nature and adapted their lives accordingly enjoyed Allah's protection and manifest care. They looked up to Him directly for guidance in all their affairs, big and small. They lived and moved under His supervision. They expected that He would guide them along the road, step by step, stopping them from error and leading them to the right. Every night they expected to receive some Divine revelations concerning what they had on their minds, providing solutions for their problems and saying to them, "Do this and leave that."

The period which followed the event was certainly remarkable: twenty-three years of direct contact between the human race and the Highest Society. The true nature of this period cannot be recognised except by those who lived in that period and went through its experience, witnessed its start and its end, relished the sweet flavour of that contact and felt the Divine hand guiding them along the road. The distance which separates us from that reality is too great to be defined by any measure of length this world has known. It is a distance in the world of conscience incomparable to any distance in the material world, not even when we think of the gaps separating the stars or galaxies. It is a gap that separates the earth and the Heaven; a gap between human desires and Divine revelation as sources from which concepts and values are derived; a gap between Ignorance and Islam, the human and the Divine.

The people who lived in that period were fully aware of its uniqueness, recognised its special place in history and felt the great loss when the Prophet passed away to be in the company of the Supreme Companion. This marked the end of this remarkable period which our minds can hardly imagine but for its actual occurrence.

Anas related that Abu Bakr said to 'Umar after the death of the Prophet "Let us go to visit Umm Ayman as the Prophet used to do." When they went to her she burst into tears. They said, "What are you crying for? Don't you realise that Allah's company is far better for the Prophet?" She replied, "That is true, I am sure. I am only crying because revelation has ceased with his death." This made tears spring to their eyes and the three of them cried together. (Transmitted by Muslim).

The impact of that period has been in evidence in the life of humanity ever since its beginning up to this moment, and it will remain in evidence until the day when Allah inherits the earth and all that walks on it. Man was reborn when he started to derive his values from Heaven rather than earth and his laws from the Divine revelation instead of his own desires. The course of history underwent a change the like of which has never been experienced before or since That event, the commencement of revelation, was the point at which the roads crossed. Clear and permanent guidelines were established which cannot be changed by the passage of time or effaced by events. Human conscience developed a concept of existence, human life and its values unsurpassed in comprehensiveness, clarity and purity of all worldly considerations as well as its realism and practicability in human society. The foundations of this Divine code have been firmly established in the world and its various aspects and essential standards have been made clear, "so that he who perishes may perish after having received a clear sign and he who lives may live after having received a clear sign. " (Al-Qur'an 8:42)

The beginning of revelation was a unique event at a unique moment marking the end of one era and the start of another. It is the demarcation line in the history of mankind, not merely in the history of a certain nation or a particular generation. It has been recorded by the universe and echoed in all its corners. It has also been recorded in the conscience of man which today needs to be guided by what Allah has revealed and never to lose sight of it. It needs to remember that this event was a rebirth of humanity which can take place only once in history.

It is self evident that the rest of the surah was not revealed at the same time as its opening but at a later date. For it refers to a certain situation and to events in the life of the Prophet which took place later, after he was instructed to convey his message and commanded to offer his worship in public, and after he was met with opposition by the polytheists. This is indicated in the part of the surah which begins: "Observe the man who rebukes a servant of Allah when he prays ..." Yet there is perfect harmony between all parts of the surah. The facts it relates after the opening part are also arranged in a perfect order. These two factors make the surah one perfectly harmonious unit.

Read in the name of your Lord Who created, created man from clots of blood Read! your Lord is the most Bounteous, Who has taught the use of the pen, has taught man what he did not know.

This is the first surah of the Qur'an so it starts with the name of Allah.' It instructs the Messenger of Allah right at the very firsf moment of his blessed contact with the Highest Society and before taking his very first step along the way of the message he was chosen to deliver, to read in the name of Allah, "Read in the name of your Lord." The first attribute of Allah it mentions is that of creation and initiation: " ... your Lord Who created " Then it speaks in particular of the creation of man and his origin: "created man from clots of blood." He is created from a dried drop of blood which sticks to the womb: a cheap and unsophisticated substance. This reflects the grace and mercy of the Creator as much as it reflects His power. It is out of His grace that He has elevated this clot of blood to the rank of man who can be taught and who can learn: "Read! your Lord is the most Bounteous, Who has taught the use of the pen, has taught man what he did not know." The gulf between the origin and the outcome is very wide indeed. But Allah is Able and He is Bounteous, hence this change which makes us dizzy with wonder.

Here also emerges the fact of the teaching of man by the Creator. The pen has always been the most widespread means of learning and it has always had the most far-reaching bearing on man's life. This fact was not as clear at the time of revelation as it is now. But Allah knows the value of the pen; hence, this reference to the pen at the bcginning of this His final message to humanity, in the first surah of the Qur'an. Yet the Messenger charged with the conveyance of this message could not write. Had the Qur'an been his own composition, he would not have stressed this fact at the first moment. But the Qur'an is Allah's revelation and a message from the Divine.

The surah then states the source of learning, which is Allah. From Him man receives all his knowledge, past, present and future. From Him man learns any secret revealed to him about this universe, life and himself.

This single paragraph revealed at the very first moment of the Messenger's contact with the Highest Society states the comprehensive basis of faith and its concepts. Everything starts, works and moves in His name. He is the One Who creates, originates and teaches Whatever man learns and whatever experience and knowledge he acquires come originally from Allah. He has taught man what he did not know. The Prophet recognised this basic Qur'anic fact. It governed his feelings teachings and actions for the rest of his life because it is the principal fact of faith.

Imam Ibn Qayyim al-Jawziyyah summarises in his book "Zad al-Ma'ad" the Messenger's teaching respecting the remembrance of Allah:

The Prophet was the most perfect man with regard to his remembrance of Allah, the Exalted. Indeed whatever he spoke was in the line of such remembrance. His commands, prohibitions, legislations, his teaching concerning the Lord and His attributes, judgements, actions, promises and threats were all part of this remembrance So were his praise and glorification of the Lord, his prayers to Him, his feelings of fear and hope of Him and even his silence. He was conscious of Allah at all times and in every state. His praise of Allah was part of his very nature as if he praised Him with every breath. Indeed he praised Him as he stood up, sat or reclined and when walking, riding, moving, at home or travelling. When he woke up he used to say, "Praise be to Allah Who has given us life after He had caused us to die. To Him we shall be resurrected." Aisha said that the Prophet used to say when he woke up at night, "Allah is the greatest," and would repeat it ten times. Then he would repeat ten times the statement, "There is no deity but Allah," and pray, "My Lord, I seek refuge with You against constraint in this life and on the Day of Resurrection," ten times. Then he would start his formal prayers. Aisha also said that when the Prophet woke up at night for his devotion he would say, "There is no God but You, my Lord. Praise be to You. I beseech You to forgive my sins and appeal to You for mercy. My Lord, enrich my knowledge and cause not my heart to go astray after You have granted me Your guidance. Grant me Your mercy, for You are the most Bounteous." (Transmitted by Abu Dawood)

The Messenger has also taught us that whoever gets up at night and says, "There is no God but Allah alone; He has no partner; to Him belongs the Sovereignty and praise; He is able to do everything; all grace is His; Glorified be He; there is no deity but Allah; Allah is the greatest; no power can operate without His permission; He is the Great, the Supreme," and after this says, "My Lord, forgive me," or any other prayer, his prayers will be answered. Should he make ablution and offer prayers, these will be accepted.

The Messenger once stayed for a night at Ibn Abbas's home. The latter related that when he, the Messenger, woke up he raised his hand to the sky and read the last ten verses of surah "Aal-'Imran. " Then he went on to pray, "My Lord, to You belongs all praise; You are the light of heaven and earth and all therein; Praise be to You, the true Lord; Your promise is true; whatever You say is true; the Meeting with You is true; Heaven is true; Hell is true; the Prophets are true; and the Hour is true. I submit myself to You, I believe in You and depend on You. To You I return . Any dispute I may enter into is for You. To You I turn for judgement. Forgive me all my sins, past and future, public and secret. You are my Lord and there is no God but You. No power can operate without the permission of Allah, the Great, the Supreme."

Aisha related that when the Prophet woke up at night to worship he used to say, "My God, the Lord of Jibril, Mikaeel and Israfeel, the Creator of heaven and earth, Who knows what is concealed and what is made public. You judge amongst Your servants in their disputes. Guide me, with Your own will, to the truth over which people argue and dispute, for You guide whom You will to the straight path." She might have also said that he used to say this at the start of his prayers.

After offering the "witr" prayer, the Messenger used to repeat three times, "Glorified be Allah, the Holy One." When he went out of his house he would say, "In the name of Allah. I depend on Allah. My Lord, I appeal to You to guard me against going astray or causing anyone to go astray, and against any slip, and being unjust to anyone or being victim to any injustice by others, and against acting ignorantly, or being ignorantly done by."

The Messenger said, "Whoever says as he leaves his home, 'In the name of Allah. I depend on Allah. No power is operative without the permission of Allah,' he will receive the answer. 'You are rightly guarded and well protected,' and the devil will be made to turn away from him."

Referring to the night when he was host to the Messenger, Ibn Abbas said that when the Messenger left for the mosque for the dawn prayers he said, "My Lord, give me light in my heart, tongue, ears and eyes: give me light in front of me, over me and below me and make the light You give me great."

Abu Said al-Khudri related that the Prophet said, "When a man goes out to the mosque for prayers and says, 'My Lord, I appeal to You by the right of those who pray to You, and the right us my journey to You. I have not come out with any feeling of selfsufficiency, nor in hypocrisy or conceit, nor to seek reputation. I have come out with the hope of avoiding Your anger, seeking Your pleasure. I pray you, save me from Hell and forgive me my sins; You are the Only One Who forgives sins;' seventy thousand angels will be charged with praying for his forgiveness and Allah will receive and welcome him until he finishes his prayers."

Abu Dawood transmitted that the Prophet used to say when he entered the mosque, "I seek refuge with Allah, the Great, and His Holy face, and His old power against Satan, the Outcast." When a man says this the Devil says, "He is now protected against me for the rest of the day."

The Prophet said, "Whenever any of you comes to the mosque, let him pray and ask peace for the Prophet and say, 'My Lord, open to me the doors of your mercy.' When he leaves the mosque, let him say, 'My Lord, I pray You to give me out of Your grace.'" It is also related that when the Prophet entered the mosque, he would ask peace for Muhammad (himself) and his household, then he would say, "My Lord, forgive me my sins and open the doors of Your mercy to me." When he left, he would again ask peace for Muhammad and his household, and say, "My Lord, forgive me my sins and lay open to me the doors of Your grace." After offering the dawn prayers, Allah's Messenger used to stay in his praying place until sunrise, utilising his time in the remembrance of Allah, the Exalted. In the morning, he would say, "Our Lord, we have lived till this morning by Your will, and we also live till evening by Your will. We live and die by Your will. To You we will return." He also used to say, "Morning has appeared. This morning all sovereignty belongs to Allah, praised be He. There is no God but Allah alone. He has no partner, to Him belongs all the universe and to Him is all praise. He is the Almighty, able to do what He wills. My Lord, I pray to You to give me of the best of this day and the best of the days to follow. I seek refuge with You against the evil of this day and the days to follow. My Lord, I seek Your refuge against laziness and the evils of old age, against suffering in Hell and suffering in the grave." In the evening he would repeat the same prayer substituting evening for morning (Transmitted by Muslim).

Once Abu Bakr, the Prophet's most distinguished companion said to him, "Teach me some prayers to say in the morning and in the evening." Allah's Messenger taught him the following prayer, "My Lord, the Creator of heaven and earth. Who knows the visible and the unseen, the perceptible and the imperceptible, the Lord and Possessor of all, I declare that there is no God but You. I appeal to You to protect me against my own evil and the evil of Satan; I seek Your refuge against doing myself any harm or causing harm to any Muslim." The Messenger told Abu Bakr to say this prayer in the morning, evening and before going to bed. (Zad al-Maad contains numerous traditions on the same subject.) ... When Allah's Messenger had a new garment, he would mention it by name (e.g. a shirt, a gown or a turban) and say, "My Lord, praise be to You. You have given me this. I pray You to give me its goodness and the goodness for which it was made. I pray to You to rid me of its evil and the evil for which it was made." The Messenger is reported to have been in the habit of saying the following prayer when he returned home, "Praise be to Allah who has given me this shelter and what is sufficient for me; and praise be to Allah Who has given me food and drink, and praise be to Allah Who has given me much (of His generosity). I pray You to extend Your protection to me against Hell.

It is confirmed in the two authentic books of the Messenger's traditions that, when he entered the toilet, he used to say,

My Lord, I pray You to rid me of evil things." When he left, he used to say, "Praise be to Allah Who has ridden me of harm and given me good health." (Transmitted by Ibn Majah).

It is also confirmed that he once put his hand in a water container and said to his companions, "Make ablutions in the name of Allah." When he saw the new moon, he used to say, "My Lord, let it come to us with security, faith, safety and submission to You. New moon, Allah is my Lord and Your Lord." (Transmitted by At-Tirmithi).

When he started eating, he used to say, "In the name of Allah." He also said, "When any of you eats, let him mention the name of Allah. If he forgets to do so, let him say (when he remembers), in the name of Allah at the beginning and at the end."

Thus was the life of the Messenger of Allah. It was conditioned, down to every single detail, by the Divine instruction which he received at the very first moment of his message. This instruction helped his faith to bc established on a genuine basis .

It is Allah, then, Who creates, teaches and bestows His abundant bounties on man. This implies that man should acknowledge Allah's benevolence and be grateful for it. But what actually happens is something different.

 

Tafsir Ibn Kathir

Ibn kathir starts the tafsir with the same hadith as Sayyid Qutb and carries on with the event.

Waraqah died and the revelation paused until Allah swt's Messenger (saw) became sad according to what we were told. Due to this grief he set out a number of times with the intent of throwing himself from the mountain tops. However, every time he would reach the peak of a mountain to throw himself from it, Jibril (as) would appear to him and say, "O Muhammad! You are truly the Messenger of Allah!" Therefore, his worry would be eased, his soul would be settled and he would return. Then when the revelation did not come again for a long time, he set out as he had done before. So when he reached the peak of the mountain, Jibril appeared to him again and said to him the same as he said before.

So the first thing that was revealed of the Quran were these noble and blessed Ayaat. They are the first mercy that Allah bestowed upon His servants and the first bounty that Allah favored them with.

The Honor and Nobility of Man is in His Knowledge

These ayaat inform of the beginning of man's creation from a dangling clot, and that out of Allah's generosity. He taught man that which he did not know. Thus, Allah exalted him and honoured him by giving him knowledge, and it is the dignity that the father of Humanity, Adam, was distinguished with over the angels. Knowledge sometimes is in the mind, sometimes on the tongue, and sometimes in writing with the fingers. Thus, it may be intellectual, spoken, and written. And while the last necessitates the first two, the reverse is not true. For this reason Allah says,

Read: and your Lord is Most Generous, Who taught knowledge by the pen: taught man what he did not know.

There is a narration that states, "Record Knowledge by writing." There is also a saying which states, "whoever acts according to what he knows, Allah will make him inherit knowledge that he did not know."

 

Tafsir Maulana Mawdudi

Read *1 (O Prophet,) in the name of your Lord; *2 Who created. *3. when the Angel said to the Holy Prophet, "Read", the latter replied, "I cannot read!"" This indicates that the Angel had presented these words of the Revelation before him in the written form and had asked him to read them. For if the Angel had meant that he should repeat what he recited, he should not have replied, saying "I cannot read!"
*2 "Read in the name of your Lord": Bismillah and read. This shows that the Holy Prophet (upon whom be peace) even before the coming down of this Revelation regarded and acknowledged Allah alone as his Lord. That is why there was no need to ask who his Lord was, but it was said: "Read in the name of your Lord."
*3 Only the word khalaqa (created) 'has been used absolutely, and the object of creation has not been mentioned, This automatically gives the meaning: "Read in the name of the Lord, Who is the Creator, Who created the whole universe and everything in it."

Created man from a clot of congealed blood. *4

*4 After making mention generally of the creation of the universe, mention has been made of man in particular, saying how Allah made him a perfect tnan starting his creation from an insignificant and humble state. 'Alaq is plural of 'alaqah, which means congealed blood. This is the primary state of the embryo which appears a few days after conception. Then it assumes the form of a lump of flesh, then afterwards it gradually takes human shape.
 
Read: and your Lord is Most Generous,
Who taught knowledge by the pen: *5
*5 That is, "It is a great favour of Allah that starting man's creation from a most insignificant state He made him possessor of knowledge which is the noblest attribute of creation, and He made him not only possessor of knowledge but also taught him the art of writing by the use of pen, which became the means of propagation, progress, dissemination and preservation of knowledge on a large scale. Had He not given tnan the knowledge of the art of pen and writing (by inspiration) his intellectual faculty would have stagnated, and it would have had no opportunity to develop, expand and become a means of transmission of knowledge from one generation to the next and make future progress.
taught man what he did not know. *6
*6 That is, Man originally was absolutely illiterate. Whatever of knowledge he obtained, he obtained it as a gift from Allah. Whatever doors of knowledge at any stage did Allah will to open for man, they went on opining up before him. This same thing has been expressed in the verse of the Throne, thus: "And the people cannot comprehend anything of His knowledge save what He Himself may please to reveal." (Al-Baqarah: 255). Whatever man looks upon as his own scientific discovery was, in fact, unknown to him before. Allah gave him its knowledge whenever He willed without his realizing that Allah by His grace had blessed him with the knowledge of it.
These verses were the very first to be revealed to the Holy Prophet (upon whom be peace), as is stated in the Hadith reported by Hadrat `A'ishah. This first experience was so intense and tremendous that the Holy Prophet could not bear it any more. Therefore, at that time he was only made aware that the Being Whom he already knew and acknowledged as his Lord and Sustainer was in direct communion with him, had started sending down Revelations to him, and had appointed him as His Prophet. Then after an intermission the opening verses of Surah al-Muddaththir were revealed in which he was told what mission he had to perform after his appointment to Prophethood.

Wassalam



Edited by fatima
Say: (O Muhammad) If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, MercifuL
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Quote fatima Replybullet Posted: 14 July 2006 at 5:42am

Bismillah irrahman irrahim

 

Assalamu alaikum

The Tafsir of Surat An-Naba

(Chapter - 78)

Which was revealed in Makkah

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

Tafsir Ibn kathir

(1. What are they asking about) (2. About the great news,) (3. About which they are in disagreement.) (4. Nay, they will come to know!) (5. Nay, again, they will come to know!) (6. Have We not made the earth as a bed,) (7. And the mountains as pegs) (8. And We have created you in pairs.) (9. And We have made your sleep as a thing for rest.) (10. And We have made the night as a covering,) (11. And We have made the day for livelihood.) (12. And We have built above you seven strong,) (13. And We have made (therein) a shining lamp.) (14. And We have sent down from the Mu`sirat water Thajjaj.) (15. That We may produce therewith grains and vegetations,) (16. And gardens that are Alfaf.)

Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement

In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says,

 (What are they asking about About the great news,)

meaning, what are they asking about They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information.

(About which they are in disagreement.)

meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying,

(Nay, they will come to know! Nay, again, they will come to know!)

This is a severe threat and a direct warning.

 Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead

Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says,

(Have We not made the earth as a bed,)

meaning, an established, firm and peaceful resting place that is subservient to them.

 (And the mountains as pegs)

meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says,

(And We have created you in pairs.)

meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement,

(And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.) (30:21)

 (And We have made your sleep as a thing for rest.)

meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan.

 (And We have made the night as a covering,)

meaning, its shade and darkness covers the people. This is as Allah says,

 (By the night as it conceals it.) (91:4)

Qatadah commented;

(And We have made the night as a covering,)

meaning, a tranquil residence. Concerning Allah's statement,

(And We have made the day for livelihood.)

meaning, `We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well.[1][1] In reference to Allah's statement,

 (And We have built above you seven strong,)

meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says,

(And We have made (therein) a shining lamp.)

meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says,

 (And We have sent down from the Mu`sirat water Thajjaj.)

`Ali bin Abi Talhah reported from Ibn `Abbas that he said, "From the Mu`sirat means from the clouds.''[2][2] This was also stated by `Ikrimah, Abu Al-`Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi` bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir.[3][3]

 Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu`sir when (the time of) her menstrual cycle approaches, yet she does not menstruate.''[4][4] This is as Allah says,

                                                                          

(Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!) (30:48)

meaning, from its midst. Concerning Allah's statement,

 (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi` bin Anas all said, "Thajjaj means poured out.''[5][5] At-Thawri said, "Continuous.''[6][6] Ibn Zayd said, "Abundant.''[7][7] In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah said to her,

 (I suggest you to make an absorbent cloth for yourself.)''

Meaning, `dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja).''[8][8] This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said,

(That We may produce therewith corn and vegetation, and gardens that are Alfaf.)

meaning, `so that We may bring out great abundance, goodness, benefit, and blessing through this water.'

(grains) This refers to that which is preserved for (the usage) of humans and cattle.

 (and vegetations) meaning, vegetables that are eaten fresh.

 (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says

(And gardens that are Alfaf.) Ibn `Abbas and other said, "Alfaf means gathered.''[9][9] This is similar to Allah's statement,

(And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.) (13:4)

 

Wassalam


Edited by fatima
Say: (O Muhammad) If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, MercifuL
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Quote fatima Replybullet Posted: 20 July 2006 at 3:13am

Bismillah irrahman irrahim

Assalamu alaikum

14/07/06

Tafheem-ul-Quran (Maulana Mawdudi)

(78:1) About what are they inquiring? (78:2) Is it about the Great News concerning  (78:3) which they are at variance? *1

*1 "The Great News": the news of the Resurrection and Hereafter, which the people of Makkah heard with amazement, then raised questions and doubts about it in their assemblies. When they met each other they would ask: "Did you ever hear that the dead will be resurrected to life? Is it credible that life will be infused once again into the bones which have decayed and become rotten? Does it stand to reason that the former and the latter generations will rise up and gather together at one place? Is it possible that these huge mountains which are so firmly set in the earth will fly about like flakes of wool? Can it so happen that the sun and the moon and the stars should be extinguished and the order and system of the world be overturned and upset? What has happened to him who was until yesterday a sane and wise man among us? Today he is giving us strange, impossible news. Where were this Hell and Heaven of which we had never heard from him before? wherefrom have they appeared suddenly so that he has started depicting them so vividly before us?" Another meaning of fi-hi mukhtalifun also can be: "As these people themselves are not agreed on any one view about the end of the world, they hold varying views about it." Some one has been influenced by the Christian belief and believes in the life after death but thinks that the second life would not be a physical but only a spiritual life. Another does not deny the Hereafter absolutely but doubts whether it was possible or not. The Qur'an relates the view of these very people when it says: "We do only guess: we are not certain." (AI-Jathiyah: 32). And another plainly said: "There is no other life than this present life, and we shall never be raised back to life after our death." (Al-An`am: 29). Then, there were some atheists, who said: "Life is only this worldly life of ours. Here we shall die and live and nothing but the change of time destroys us." (AI-Jathiyah: 24). There were some others who were not atheistic but they regarded the second life as impossible. According to them it was beyond the power of God to raise the dead back to life. They said, "Who will give life to these bones when they are rotten." (Ya Sin: 78). Their different views by themselves were a proof that they had no knowledge in this regard; they were only conjecturing and guessing. Had they any knowledge they would have agreed on ane view.

(78:4) By no means! *2

*2 That is, whatever they say about the Hereafter is false, and all their concepts about it are wrong.

(78:5) They shall soon know. Yes, by no means! They shall soon know! *3

*3 That is, the time is not far off when the same thing about which they are expressing all sorts of meaningless doubts and misgivings, will appear before them as a reality. Then they will realize that what the Messenger had foretold was absolutely true and what they were saying on the basis of conjecture and speculation had no truth in it.

(78:6) Is it not a fact that We have made the earth a bed *4

*4 Enough light has been thrown at several places in The Meaning of the Qur'an on the supreme wisdom and power of Allah that underlies His making the earth a carpet, i.e. an abode of perfect peace and rest. (further explanation in 43:10)

(43:10) He it is Who made this earth a cradle for you *7 and made in it paths *8 for you so that you may be guided to your destinaions *9;

*7 At other places the earth has been described as a bed, but here as a cradle. That is, just as a child lies resting in its cradle, so is this great globe meant to be a place of rest for you, which is suspended in space, which is spinning on its axis at a speed of 1,000 miles an hour, which is revolving around the sun at a speed of 66,000 miles an hour. Its interior is so intensely hot that it can melt the stones and it manifests its power sometimes in the form of volcano eruptions. But, in spite of that, the Creator has made it so tranquil that one sleeps on it. in fill peace and there is no jerk whatever. One lives on it and does not at all feel that this globe is suspended and one is hanging from it with one's head pointing downward. One moves about on it with satisfaction and never thinks that one is riding on a vehicle moving faster than a bullet. You dig it at will and turn it inside out and beat it as you like to obtain your sustenance, whereas a little shaking of it in an earthquake makes you feel what a terrible giant it is, which Allah has subdued for you.

(78:7) and set the mountains as pegs *5

*5 Allah says in another place, (16:15) And He has placed firm mountains on the earth lest it should move away from you, For modern earth sciences have proven that mountains have deep roots under the surface of the ground and that these roots can reach several times their elevations above the surface of the ground. So the most suitable word to describe mountains on the basis of this information is the word ‘pegs’.

(78:8) and created you as pairs (of men and women), *6

This is still another argument for Tauhid. Here again certain realities of daily experience have been mentioned and it is suggested that man observes these day and night but does not ponder over them seriously, whereas they contain signs and pointers to the reality. The coming together of the man and woman is the cause of man's own birth. Procreation among the animals also is due to the combination between the male and the female. About vegetation also man knows that the law of sex is working in it. Even among the lifeless substances when different things combine with one another, a variety of compounds come into existence. The basic composition of matter itself has become possible due to the close affinity between the positive and the negative electric charges. This law of the pairs which is the basis of the existence of the entire universe, contains in itself such complexities and finenesses of wisdom and workmanship, and there exist such harmonies and mutual relationships between the members of each pair that an objective observer can neither regard it as the result of an accident, nor can he believe that many different gods might have created these countless pairs and matched their members, one with the other, with such great wisdom. The members of each pair's being a perfect match for each other and coming into being of new things with their combination itself is an explicit argument of the Creator's being One and only One.

(78:9) and made your sleep for rest *7

Though man generally sleeps at night and works for his living in the day, this is not a law. Many people also sleep in the day and work for their livelihood at night. That is why the night and the day both have been mentioned and it has been said: "In both day and nights you sleep as well as work for your livelihood. " This also is a Sign which points to the design of the Wise Creator: Furthermore, it also points to the fact that He is not merely a Creator but also extremely Compassionate and Merciful to His creations, and is more anxious than the creation to meet its needs and requirements. Man cannot constantly labour but needs to have a rest of a few hours after every few hours of hard work so as to rebuild energy to take up work again. For this purpose, the Wise and Merciful Creator has not rested content with creating a feeling of fatigue and a desire for rest in man, but has placed in his nature a powerful urge for the "sleep", which without his will, even inspite of resistance from him, overpowers him automatically after every few hours of work and wakefulness, and compels him to have a few hours of rest, and leaves him as soon as the need has been fulfilled. Man has so far been unable to understand the naturer and real causes of the sleep. This is something wholly innate, which has been placed in the nature and structure of man. Its being` precisely according to the requirements of man is enough to testify that it is not anything accidental, but has been provided by a Wise Being in accordance with a purpose and plan. It is based on a clear wisdom and reason and purposefulness. Moreover, the sleep itself testifies that the One Who has placed this compulsive urge in man is a greater well wisher of man than man himself, otherwise man would have deliberately resisted the sleep and endeavoured to keep constantly awake and worked continuously hard and thus exhaust not only his work-power but also his vital powers.

(78:10) and the night a covering  (78:11) and the day for seeking livelihood, *8

*8 That is, "The night has been made dark so that protected from light, you could enjoy a peaceful sleep- more easily and made the day bright for the reason that you could work for your livelihood with greater ease and facility. Reference has been made to only one benefit out of countless benefits of the continuous alternation of night and day regularly on the earth to tell that all this is not happening without a purpose or accidentally, but there is supreme wisdom underlying it, which has a deep connection with your own immediate interests. The darkness that was needed for the peace and rest of your body in view of its structure has been provided in the night and the light that was needed for earning livelihood has been provided in the day. This arrangement that has been made precisely in accordance with your needs by itself testifies that it could not be possible without the wisdom of a Wise Being."

(78:12) and established above you seven strong heavens, *9

*9 "Strong" in the sense that their boundaries are so strongly fortified that no change whatever occurs in them, nor does any of the countless stars and planets in the heavens, violating these boundaries, collide with the other, nor falls down to the earth.

(78:13) and set a bright, blazing lamp, *10

*10 "A bright, blazing lamp": the sun. The word wahhaj used for the sun means both intensely hot and intensely bright. Hence our rendering. In this brief sentence, allusion has been made to a most wonderful and glorious sign of Allah Almighty's power and wisdom which the sun is. Its diameter is 109 times that of the earth's and its size more than 333,000 tunes that of the earth's. Its temperature is 14,000,000°C. In spite of shining 93,000,000 miles away from the earth, its light and brightness is dazzling, and man can look at it with the naked eye only at the risk of losing his eye-sight. As for its heat, temperature in some parts of the earth reaches 140°F. because of its radiation. It is only Allah Who by His wisdom has placed the earth at the right distance from it, neither it is too hot for being close to it, nor too cold for being very far away from it. For this very reason life of man, animal and vegetable became possible on it. Measureless treasures of energy from it are reaching the earth and sustaining life. It helps ripen our crops to provide sustenance to every creature; its heat causes vapours to rise from the seas, which spread to different parts of the earth by means of the winds and fall as rain. In the sun Allah has kindled such a mighty furnace that has been constantly radiating light, heat and different kinds of rays throughout the entire solar system since millions and millions of years.

(78:14) and rained water from the clouds in abundance (78:15) that We may produce thereby corn and vegetables  (78:16) and lush gardens? *11

That is, "For each region He has ordained an average measure of the rain, which falls year after year for long ages regularly. It does not happen that an area may have two inches of the rainfall one year and 200 inches of it the next year. Then He spreads the rainfall over different places in different times in such a way that it becomes beneficial on the whole for the products of the earth. And this is also His wisdom that He has deprived some parts of the earth of the rainfall almost wholly and turned them into dry, barren deserts, and in some other parts, He sometimes causes famines w occur and sometimes sends torrential rains so that man may know what a great blessing the rain and its general regularity is for the populated areas, and he may also remember that this sysum is under the control of another power, whose decrees cannot be changed by anyone. No one has the power that he may change the general average of the rainfall of a country, or effect a variation in its distribution over vast areas of the earth, or avert an impending storm, or attract the displeased clouds towards one's own land and compel them to rain." Here, the birth of vegetation in the earth by means of water has been presented as an argument for two things simultaneously: (1) That these things are happening by the power and wisdom of One God; no one else is His associate in these works; and (2) that there can be life after death, and it will be.

In these brief sentences the vegetable and plant life of the earth has been presented as an argument. Man is eating the products of the earth day and night and regards this as very ordinary. But if he considers it seriously, he will see drat the growth of rich crops and lush green gardens from the dry earth and the flowing in it of the springs and rivers is not a simple thing, which might be happening of itself, but there is a great wisdom and power and providence which is working behind it. Consider the reality of the earth. The substances of which it is composed do not possess any power of their own for growth. All these substances individually as well as after every sort of combination, remain inorganic, and thus do not possess any sign of life. The question is: How did it become possible for plant life to emerge from the lifeless earth? If one looks into it, one will see that there are some important factors without whose provision leforehand life here could not have coma into existence.
First, in particular regions of the earth, on its outer surface, a layer was arranged of many such substances, which could serve as food for vegetation. This layer was kept soft so that the roots of the vegetation could spread in it and suck food.
Secondly, a system of irrigation was arranged on the earth in different ways so that the food elements could get dissolved in water and absorbed by the roots . Thirdly, the atmosphere was arranged around the earth which protects it against the calamities of the sky, becomes a means of the rainfall, and possesses gases which are necessary for the life and growth of the vegetation.
Fourthly, a relationship was established between the sun and the earth so as to provide proper temperature and suitable seasons for the vegetation.
With the provision of these main factors (which in themselves are combinations of countless other factors), the coming to life of the vegetation becomes possible. After arranging the suitable conditions the seed of each species of the vegetation was so constituted that as soon as it received favourable soil, water, air and season, vegetable life should begin stirring within it. Besides, inside the same seed a system was so arranged that from the seed of every species a plant precisely of the same species should grow with all the characteristics of its own species and heredity. Then, in addition to this, another wonderful thing was done. Vegetation was not created in twenty, or fifty, or a hundred kinds but in countless species, and they were so made that they should fulfil the requirements of food, medicine and clothing and innumerable other needs of the countless kinds of animals and man, who were to be brought into being after the vegetation on the earth.
Anyone who ponders over this wonderful arrangement, if he is not stubborn and prejudiced, will himself testify that all this could not have come about by itself. There is certainly a wise plan underlying it, according to which harmonies and relationships of the soil, water, air and season with respect to the vegetation, and harmonics and relationships of the vegetation with respect to the needs and requirements of animals and human beings have been determined, keeping in view the finest detail. No sensible person can imagine that these universal, all-embracing relationships could be a mere accident. This same subtle arrangement points to the fact that this cannot be the work of many gods. This is, and can only be, the work of One God, Who is the Creator and Lord of the earth, water, air, sun, vegetation, animals and mankind. If each of these had a separate god, it cannot be imagined that such a comprehensive and universal plan with such deep and wise relationship and harmony could be produced, and should have continued to work with such regularity for millions upon millions of years.

After presenting a number of the signs and testimonies, one after the other, in these verses, the deniers of the Resurrection and Hereafter have been exhorted, so as to say: "If you consider the earth and the mountains and your own creation, your sleep and wakefulness, and the system of the day and night intelligently, and consider the well-fortified system of the universe and the shining sun in the heavens, the rain falling from the clouds and the vegetables growing thereby, you will see two things very clearly: first, that all this could neither come into existence without a mighty power, nor continue to exist and function so regularly; second, that in each of these great wisdom is working and nothing that happens here is purposeless. Now, only a foolish person could say that the Bring Who by His power has brought these things into existence, does not have the power to destroy them and create them once again in some other form, and this also could be said only by an unreasonable person that the Wise Bring Who has not done anything without purpose in this universe, has given to man in His world understanding and intelligence, discrimination between good and evil, freedom to obey or disobey, and powers of appropriation over countless of His creatures, without any purpose and design: whether man uses and employs the things granted by Him in the right way or the wrong way, it does not make any difference; whether man continues to do good throughout life till death, he will end up in the dust, or continues to do evil till death, he will likewise end up in the dust; neither the virtuous man will receive any reward for the good deeds nor the bad man will be held accountable for his evil deeds.

 

Wassalam

Say: (O Muhammad) If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, MercifuL
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Quote fatima Replybullet Posted: 20 July 2006 at 3:14am

Bismillah irrahman irrahim

Assalamu alaikum

14/07/06

Fi Zilal al-Quran (Sayyid Qutb)

 

Surah 78
The Tiding an Nab'a

In the name of Allah, the Beneficent, the Merciful.

About what are they asking? About the fateful tiding on which they are at variance. No indeed; they shall certainly know ! Again, no indeed; they shall certainly know. Have We not spread and leveled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle, and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.

Commentary:

This thirtieth part of the Qur'an has a special, distinctive colour. All the surahs it includes are Makkan, except two, namely, "The Clear Proof" and "Victory". Although they vary in length, they are all short. More significant, however, is the fact that they form a single group with more or less the same theme. They have the same characteristics of rhythm, images, connotations and overall style. They are, indeed, like a persistent and strong knocking on a door, or loud shouts seeking to awaken some people who are fast asleep, or some drunken men who have lost consciousness, or are in a night club, completely absorbed with their dancing or entertain ment. The knocks and the shouts come one after the other: Wake up! Look around you! Think! Reflect! There is a God! There is planning, trial, liability, reckoning, reward, severe punishment and lasting bliss. The same warning is repeated time after time. A strong hand shakes them violently. They seem to open their eyes, look around for a second and return to unconsciousness. The strong hand shakes them again, the shouts and knocks are repeated even more loudly. They may wake up once or twice to say obstinately, "No!" They may stone the person warning them or insult him and then resume their position of inattention. He shakes them anew.

This is how I feel when I read this part of the Qur'an. It puts strong emphasis on a small number of highly important facts and strikes certain notes which touch men's hearts. It concentrates on certain scenes in the universe and in the world of the human soul, as well as certain events which take place on the Day of Decision. I note how they are repeated in different ways, which suggests that the repetition is intended.

This is how one feels when one reads:

Let man reflect on the food he eats ... (Al-Qur'an 80:24) Or: Let man then consider of what he was created ... (Al-Qur'an 86:5) Or: Let them reflect on the camels, and how they were created; the heaven, how it was raised on high; the mountains, how they here set down, the earth, how it was levelled flat.(Al-Qur'an 88:17-20) Or: Which is stronger in constitution: you or the heaven He has built? He raised it high and gave it its perfect shape, and gave darkness to its night, and brought out its daylight. After that He spread the earth. He brought out water from it, and brought forth its pastures; and the mountains He set firm, for you and your cattle to delight in. (Al-Qur'an 79:27-33) Or: Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and gave you sleep a cessation of activity. We made the night a mantle and appointed the day for gaining a livelihood. We built above you the seven mighty ones and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by means of which we bringforth grain and varied plants, and gardens thick with trees. (Al-Qur'an 78:6-16)

Or: Let man refl'ect on the food he eats: how We pour down the rain in torrents, and cleave the earth in fissures; how We bring forth the corn, the grapes and the fresh vegetation, the olive and the palm, the dense-treed gardens, the fruit-trees and the green pastures, for you and your cattle to delight in. (Al-Qur'an 80:24-32) Or: O man, what has lured you away from your gracious Lord, Who created and moulded you and gave you an upright shape. He can give you whatever form He wills. (Al-Qur'an 82:6-8) Or: Praise the name of your Lord, the Most High, Who creates and proportions well Who determines and guides, Who brings forth the pasturage, then turns it into withered grass. (Al-Qur'an 87:1-5) Or: We indeed have created man in the fairest shape and form: then We brought him down to the lowest of the low, except for those who believe and do righteous deeds, for theirs shall be an unfailing recompense. Who, then, can give you the lie as to the Last Judgement? Is not Allah the most Just of judges? (Al-Qur'an 95:4-8) Or: When the sun is darkened, when the stars fall and disperse. when the mountains are made to move away, when the camels, ten months pregnant, are left untended, when the wild beasts are brought together, when the seas are set alight, when men's souls are paired (like with like), when the infant girl, buried alive, is asked for what crime she was slain, when the records are laid open, when the sky is stripped bare, when Hell is made to burn fiercely, when Paradise is brought near, every soul shall know what it has put forward. (Al-Qur'an 81:1-14) Or: When the heaven is cleft asunder, when the stars are scattered, when the oceans are made to explode, when the graves are hurled about, each soul shall know its earlier actions and its later ones. (Al-Qur'an 82:1-5) Or: When the sky is rent asunder, obeying her Lord in true submission, when the earth is stretched out and casts forth all that is within her and becomes empty, obeying her Lord in true submission. (Al-Qur'an 84:1-5) Or: When the earth is rocked with her (final) earthquake, when the earth shakes off her burdens, and man cries: 'whats the matter with her?' On that day she will tell her news, that your Lord has inspired her. (Al-Qur'an 99:1-5)

We experience the same feeling as we meditate over the scenes of the universe portrayed at the beginning or in the middle of some of the surahs in this part of the Qur'an:

I swear by the turning stars, which move swiftly and hide them selves away, and by the night as it comes darkening on, and the first breath of dawn. (Al-Qur'an 81:15-18) Or: I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection. (Al-Qur'an 84:16-18) Or: By the dawn, by the ten nights by that which is even and that which is odd, by the night as it journeys on. (Al-Qur'an 89:1-4) Or: By the sun and his morning brightness, by the moon as she follows him, by the day which reveals its splendour, by the night when it enshrouds him, by the heaven and its construction, by the earth and its spreading, by the soul and its moulding, and inspiration with knowledge of wickedness and piety. (Al-Qur'an 91:1-8) Or: By the night when she lets fall her darkness, by the day in full splendour by him who created the male and the female. (Al-Qur'an 92:1-3) Or: By the white forenoon and the brooding night. (Al-Qur'an 93:1-2)

Strong emphasis is laid, throughout this thirtieth part of the Qur'an, on the origin of man as well as the origin of life, in both its vegetable and animal forms. Emphasis is also given to various scenes in the universe, such as scenes of the Day of Resurrection, which is described in different places as "the Greatest Catastrophe" the Stunning Blast", "the Enveloper", etc. Scenes of the reckoning, fine reward and severe retribution are also given prominence. They are drawn with images which leave a stunning effect. All these are given as a proof of the reality of creation and elaborate planning of the universe by Allah, as well as evidence confirming the reality of the life to come, and its decisive reckoning. These scenes are, at times, combined with scenes of the fate of some of the nations who rejected the Divine messages. The whole of this part exemplifies all this. We will make, however, a brief reference in this introduction to some examples.

The present surah, "The Tiding" is an example of the emphasis laid on the realities of creation and resurrection, and the prominence given to the scenes of the universe and the hereafter. The same applies to the next surah, entitled "The Pluckers". The third surah in this part, "The Frowning" starts with a reference to a certain event of the early days of Islam. The rest of the surah is devoted to a discussion of the origins of man and plants before it tackles the "Stunning Blast":

On that day each man will forsake his brother, his mother and his father, his wife and his children: for each one of them will on that day have enough preoccupations of his own. Some faces on that day shall be beaming, smiling and joyful. Some other faces on that day shall be covered with dust, veiled with darkness. (Al-Qur'an 80:34-41)

Surah "The Darkening" portrays scenes of the great upheaval which envelops the whole universe on the Day of Resurrection. It also draws some fine and inspiring scenes of the universe in the context of affirming the reality of revelation and the honesty of the Prophet.

Surah "Cleaving Asunder" includes scenes of the universal upheaval, coupled with scenes of perfect happiness and eternal suffering in the hereafter. As it portrays these scenes it attempts to shake and awaken men's hearts: O man! What has lured you away from your gracious Lord ... (Al-Qur'an 82:6)

Scenes of both types are also portrayed in the surah entitled, "The Rending". Surah "The Constellations" touches very briefly on some scenes of the universe and the here after by way of introduction to the main theme. The surah tackles the history of a group of believers who were subjected by the disbelievers to severe torture with fire. It also states how Allah will inflict greater and more severe torture with fire on those disbelievers.

Surah "The Night Visitor" gives some scenes of the universe and speaks of the origins of man and plants prior to an oath by all these affirming Surely it is a decisive word, it is no frivolity. (Al-Qur'an 86:13-14)

The surah entitled "The Most High" speaks of creation, planning, Divine guidance and the various stages of the growth of pastures. All this is given by way of introduction to the theme of the hereafter, reckoning, reward and retribution. Surah "The Enveloper" gives some images of the happiness of the believers in the hereafter. and the misery of the disbelievers. It also draws attention to the creation of camels, heaven, earth and mountains. The same applies right through to the end of this thirtieth part, with the exception of a few surahs which are devoted to the exposition of the fundamental principles of faith, such as the surahs entitled "Purity of Faith", "The Disbelievers", "Small Kindness" "The Declining Day", "Power", and "Victory", and with the exception of a few more surahs which give encouragement and solace to the Prophet and direct him to seek the refuge of his Lord against all evil, such as those entitled, "The Forenoon", "Solace", "Abundance", "The Daybreak" and "Men".

Another aspect of the style of this part is its artistic use of fine expressions, images, rhythm, meter and rhyme to touch upon areas of exceptional beauty in the human soul and in the universe at large. It does this in order to achieve better results as it addresses those who have lost sight of the truth, trying to attract their attention and awaken their feelings. This is clearly evident, for example, in its portrait of the stars as they turn in their orbits, rise and set, in the image of deer disappearing in their dens then appearing again, its image of the night as a living being walking quietly in the dark, and the dawn breathing with the first rays of light:

I swear by the turning stars, which move swiftly and hide themselves away, and by the night as it comes darkening on, and the first breath of dawn. (Al-Qur'an 81:15-18)

It is also clear in the description of sunset, the night and the moon:

I swear by the twilight, and by the night and what it envelops, and by the moon, in her full perfection (Al-Qur'an 84:16-18)

and in the scenes of dawn and the travelling night:

By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on, (Al-Qur'an 89:1-4) or: By the white fore noon and the brooding night. (Al-Qur'an 93:1-2)

Again it is markedly evident in the inspiring address to the human heart:

O man, what has lured you away from your gracious Lord, Who created and moulded you and gave you an upright shape? He can give you what ever form He wills. (Al-Qur'an 82:6-8)

in the description of Heaven:

 

Other faces on that day are jocund, well-pleased with their striving, in a sublime garden, where they hear no babble (Al-Qur'an 88:8-11),

and of Hell:

But he whose scales are light, shall have the abyss for his home. Would that you knew what that is like! It is a raging fire. (Al-Qur'an 101:8-11)

Allegory is often employed and an unusual derivation is sometimes preferred in order to obtain the intended musical effect. All this shows the artistry which so entirely pervades this part of the Qur'an.

The present surah is a good example of the general bent of this part, its themes, the fundamental principles it seeks to establish, the scenes and images it portrays, its inferences, its music and its fine touches, as well as its artistic selection and manipulation of terms and expressions to enhance its effect. It opens with a form of question which imparts a sense of gravity to the matter in dispute, yet it is something that admits of no dispute. This is followed by an immediate warning of what will happen on the day when they will realise its nature:

About what are they asking? About the fateful tiding on which they are at variance. No indeed; they shall certainly know! Again, no indeed; they shall certainly know.

Discussion of this fateful tiding is then temporarily dropped. The surah draws attention to what we see around us in the universe and what we feel in our souls which give an unmistakable indication of what will follow:

Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.

This is the fateful tiding about which they ask, and this is what will happen on the day when they will realise the true nature of this great event. About what are they asking? About the fateful tiding on which they are at variance. No indeed; they shall certainly know. Again, no indeed; they shall certainly know.

The surah opens by shunning the enquirers and the enquiry. It wonders that anyone should raise any doubts about resurrection and judgement, which were the centre points of bitter controversy. For the disbelievers could hardly imagine that resurrection is at all possible, despite the fact that it is most logical. The surah asks what they are talking about: About what are they asking?

We are then given the answer. The question is not meant to solicit information but to draw attention to the singularity of their questioning by putting forward the subject of their questions and stating its nature:

The answer does not name the event but describes it to enhance the feeling of wonder and amazement at such people. The variance was between those who believed in resurrection and those who denied it, but the questions were raised by the latter only.

The surah does not provide any more details about the event in question. It simply describes it as great before adding an implicit threat which is much more frightening than a direct answer. No indeed, they shall certainly know. Again, no indeed, they shall certainly know.

The phrase "no indeed" is used here as the nearest possible rendering of the Arabic term "kalla", which denotes strong shunning. The whole sentence is repeated to add force to the threat implied.

The surah then puts aside, apparently, that great event which is at the centre of controversy, only to pick it up later on. The surah takes us on a quick round of the universe in which we see a multitude of scenes, creatures and phenomena. Contemplation of these would strongly shake any human heart:

Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.

In this round we go across the vast universe, observing a great multitude of scenes and phenomena, which are sketched out with great economy of words and phrases. This helps make the rhythm sharp and penetrating, like incessant hammering. The form of question implying a statement is used here on purpose. It may be likened to a strong hand shaking those unaware, it draws their attention to all these creatures and phenomena which give strong evidence of the deliberate planning and designing which go into their creation, the ability to create and recreate, and the wisdom behind creation, which dictates that no creature will be left out of the great reckoning. Hence we come back to the fateful tiding, the subject of argument.

The first leg in our round takes in the earth and the mountains: Have We not spread and levelled the earth, and made the mountains as pegs?

Both facts mentioned here can be easily recognised and appreciated by everyone. Indeed, even primitive man can be affected by them once his attention is drawn to them.

As human knowledge advances and man acquires better insight into the nature of the universe and its varied phenomena, his appreciation of these two aspects is enhanced. He recognises more fully Allah's elaborate planning of the universe, the accurate balance maintained between the individual kinds of creation and their respective needs, the preparation of the earth for human existence and man's adaptability to his environment. That the earth has been specially prepared as a comfortable home for human life in particular is irrefutable evidence of the careful designing of this existence.

It is sufficient to break one relation in the conditions available on earth or in the conditions and proportions required for life and the earth would no longer be that comfortable home for men to tread on.

Man recognises easily, by eyesight, that the mountains are very much like the pegs of a tent. From the Qur'an we learn that they steady the earth and keep its balance. This may be bccause the mountains' height offsets the depth of the seas and oceans. An alternative explanation is that mountains balance out the inner with the outer movements of our planet. Or probably they merely increase the weight of the earth at certain spots to prevent its violent shaking with earthquakes, volcanoes or internal tremors. There may be another explanation not yet known to man. In the Qur'an we find numerous references to natural laws the essence of which was completely unknown to man at the time of revelation, but knowledge of them has been acquired a few centuries later.

In its second leg our round touches upon various aspects of human existence: We created you in pairs.

Again, this is a well established phenomenon, easily recognised by every human being. Allah has made the survival and continuity of mankind conditional on each of the two different sexes, male and female, playing its role in life fully. Not much knowledge is required for appreciating what this involves of comfort, pleasure and recreation. Hence the Qur'anic statement stands to be appreciated by every society in every age according to that society's abilities and knowledge.

Beyond the primitive feeling of the importance of this fact there is a wider scope of contemplation as man's knowledge increases and his feelings become more refined. We may contemplate how one sperm produces a male child while another, absolutely similar to the first, produces a female child. Our contemplation, however penetrating, is bound to lead us to the inescapable conclusion that it is the perfect planning of Ailah which gives each sperm its distinctive characteristics so that we may have a male and a female, for life to continue.

And made your sleep a cessation of activity. We made the night a mantle and appointed the day for gaining a livelihood.

Allah has willed that sleep should overpower man and make him lose consciousness and activity. When asleep, man is in a state which is unlike life and unlike death. It ensures rest for his body and mind and compensates both for whatever effort they have exerted during wakefulness. All this happens in a way the true nature of which man cannot conceive. His will plays no part in it and it is impossible for him to discover how it happens to him. When awake, man does not know his condition while he is asleep. He is also unable, when asleep, to observe his condition and how sleep affects him. It is one of the secrets of the constitution of man and all living creatures, unknown except to the Creator Who has made sleep essential for life. For there is no living creature who can stay without sleep except for a limited period. If he were forced, by external means, to stay awake he would certainly die.

Sleep does not merely satisfy some of man's physical and mental needs. It is, indeed, a truce for the human soul from the fierce struggle of life. It is a respite which allows man to lay down his armour willingly or unwillingly, and enjoy a period of perfect peace which he needs no less than he needs food and drink. Sometimes, when one is low-spirited, mentally exhausted, possessed by fear and alarm, sleep may overpower one, for a few minutes perhaps, and bring about a total change in one's condition. Sleep does not merely renew one's strength, but it may revive one as if one wakes up a new person altogether. This is miraculous but still very true. It happened on a large scale to the early Muslims who fought in the battles of Badr and Uhud. Allah mentions both occasions in the Qur'an, reminding the Muslims of His favours. He made slumber overcome you as a reassurance from Him. (Al-Qur'an 8:11) Then, after grief, He let peace and security fall upon you - a sleep which overtook some of you ... (Al-Qur'an 3:154)

Many other people had the same experience in similar conditions. Cessation of activity and consciousness through sleep is a prerequisite for the continuity of life. Yet it can be given only by Allah. It is mentioned here by way of inviting man to contemplate his own creation and constitution.

Allah's perfection of creation has provided a correspondence between the movement of the universe and that of living creatures. As man requires sleep after his day's work, so Allah has provided the night as a covering mantle for man to enjoy his slumber. Day is also provided as a period of activity for man to pursue his livelihood. Thus perfect harmony is established. The world is perfectly suitable for the creatures who live in it, and Allah's creation is endowed with the characteristics which fit in easily and gently with the characteristics of the universe. What perfect planning by a scrupulous Designer!

The final leg of our round touches on the creation of heaven; We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.

The seven mighty ones Allah has built above the earth are the seven heavens or skies, the precise nature of which is known only to Allah. They may be seven galaxies (a galaxy is a group of stars the number of which may exceed one hundred million) which have a bearing on our planet or on our solar system. The phrase may also refer to something else which we do not know. What we know for certain, however, is that these seven have strong constitution and do not easily disintegrate. This much we know about the stars and we observe-in what we call "the sky". The surah also points out that the construction of the seven mighty ones is in perfect harmony with the creation of the earth and the world of man. This is implied in the following verses: And placed therein a blazing lamp.

This is a reference to the sun which shines and gives the heat necessary for the earth and its living creatures. It also plays an important part in forming the clouds by evaporating sea water: We send down out of the rainclouds water in abundance.

The Arabic text refers to these clouds as something squeezable. But who squeezes them to extract their juice? The winds, maybe, or perhaps some kind of electric charge in the atmosphere. Beyond both types, however, there is the hand of the Designer, who has assigned to everything in the universe its respective qualities.

The use of the word "lamp" to refer to the sun is very apt, for a lamp gives heat and light and it shines as if it is ablaze. The heat and the light provided by the sun combine with the water flowing in abundance time after time from the "squeezable" clouds to help the seeds send out their shoots. This is how grains, vegetables, bushes and wide-branching trees grow. This consonance in the design of the universe could not have been achieved without the careful Designer and the wise Planner. Any man would appreciate this if his attention were drawn to it. If he acquired advanced knowledge he would find much more consonance and congruity in the universe, which would leave him wondering in complete amazement. He would then find completely insupportable the argument that all this had been the result of coincidence. He would consider those who evade admitting the fact of elaborate and conscious planning pig-headed, unworthy of respect.

The Qur'an refers to this multitude of scenes and phenomena in the universe in a very significant succession: making the earth level, the mountains its pegs, mankind pairs, sleep a cessation of activity, the night a covering mantle, the day a period of bustling activity, building the seven mighty ones, providing the blazing lamp and the abundant flow of water so that vegetation, grains and trees can shoot forth and grow. This succession confirms the perfect consonance and produces a very strong feeling of the great Wisdom that has planned all this. It inspires the heart with the realisation of the purpose of this life ... Hence, we pick up again the theme of the fateful tiding, the subject of controversy.

All this has been for work and pleasure, but there are reckoning and reward to follow, on the appointed Day of Decision:

wassalam

Say: (O Muhammad) If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, MercifuL
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Quote fatima Replybullet Posted: 28 July 2006 at 5:29am

Bismillah irrahman irrahim

Assalamu alaikum

Surah An-Naba (continued) 21-30

 

Tafsir Ibn Kathir

(21. Truly, Hell is a place of ambush) (22. A dwelling place for the Taghun,) (23. They will abide therein Ahqab.) (24. Nothing cool shall they taste therein, nor any drink.) (25. Except Hamim, and Ghassaq) (26. An exact recompense (according to their evil crimes).) (27. For verily, they used not to look for a reckoning.) (28. But they denied Our Ayat Kidhdhaba.) (29. And all things We have recorded in a Book.) (30. So taste you. No increase shall We give you, except in torment.) (26. An exact recompense (according to their evil crimes).) (27. For verily, they used not to look for a reckoning.) (28. But they denied Our Ayat Kidhdhaba.) (29. And all things We have recorded in a Book.) (30. So taste you. No increase shall We give you, except in torment.)

(Truly, Hell is a place of ambush)

meaning, it is waiting in preparation.

(for the Taghun) These are the disobedient rejectors who oppose the Messengers.

(A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said,

(They will abide therein Ahqab.)

meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma`dan said, "This Ayah, and the Ayah,

except your Lord wills. (11:107) both refer to the people of Tawhid. "[1][13] Ibn Jarir recorded this statement. Ibn Jarir also recorded from Sa0lim that he heard Al-Hasan being asked about Allah s statement,

(They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life).''[2][14]

Sa`id reported from Qatadah that he said, "Allah says,

(They will abide therein Ahqab.) (78:23)

And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years.''[3][15] Ar-Rabi` bin Anas said,

(They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life).'' Ibn Jarir has recorded both of these statements.[4][16]

Allah's statement:

(Nothing cool shall they taste therein, nor any drink.)

meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says,

(Except Hamim, and Ghassaq) Abu Al-`Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink.''[5][17] This has also been said by Ar-Rabi` bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq[6][18] is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues,

(An exact recompense.)

meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this.

Then Allah said,

(For verily, they used not to look for a reckoning.) (78:27)

meaning, they did not believe that there would be an abode in which they would be taken to account.

(But they denied Our Ayat Kidhdhaba.)

meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement,

(Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said;

(And all things We have recorded in a Book.)

meaning, `surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says,

(So taste you. No increase shall We give you, except in torment.)

This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it.'' Qatadah reported from Abu Ayyub Al-Azdi, who reported from `Abdullah bin `Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah,

(So taste you. No increase shall We give you, except in torment.)''

Then he said, "They will continue increasing in torment forever.''

 

 

 

Tafheem-ul-Quran

 

(78:21) Hell, in fact, is an ambush, *14

*14 "An ambush": a place contrived to entrap game by surprise. Hell has been described as an ambush, because the rebels of God are fearless of it and are enjoying life thinking that the world is a haven of bliss for them. They do not know that Hell is lying in ambush for them, which will trap them suddenly and keep them trapped.

(78:22) the abode for the rebellious

(78:23) in which they shall remain lodged for ages. *15

*15 The word ahqab as used in the original means successive periods of long time appearing continuously one after the other. From this word some people have tried to argue that there will be eternity in the life of Paradise but no eternity. in the life of Hell. For however long these ages may be, they will not be endless but will come to an end at some time. But this argument is wrong for two reasons. First, that lexically, the word haqab (sing. of ahqab) itself contains the meaning that one haqab should be closely followed by another haqab; therefore, ahqab will necessarily be used only for such periods of time as continue to appear successively one after the other and there should be no period which is not followed by another period. Second, that as a rule it is wrong to put a meaning on a verse of the Qur'an pertaining to a particular theme which clashes with other statements of the Qur'an pertaining to the same theme. At 34 places in the Qur'an the word khulud (eternity) has been used concerning the dwellers of Hell. At three places not only the word khulud has been used but the word abad an (for ever and ever) also has been added to it; and at one place it has been clearly stated: "They will wish to get out of Hell but shall not be able to come out of it and theirs shall be an everlasting torment." (AI-Ma'idah: 37). At another place it has been said: "Therein they shall abide for ever, as long as the earth and the heavens shall last, unless your Lord ordains otherwise." And the same thing has been said about the dwellers of Paradise too:" "They shall dwell in Paradise for ever, as long as the earth and the heavens shall last, unless your Lord wills something else." (Hud: 107-108). After these explanations, how can one argue, on the basis of the word abqab, that the stay of the rebels of God in Hell will not be eternal, but it will come to an end at some stage in time?

(78:24) In it they shall not taste any coolness nor any drink,

(78:25) except boiling water and the washing from wounds, *16

*16 The word ghassaq as used in the original applies to pus, blood, pus-blood and all those fluids that flow out from the eyes and skins as a result of a grievous penalty. Besides, this word is also used for a thing which stinks and gives out horrid, offensive smell.

(78:26) a full recompense (for their misdeeds).

(78:27) They did not expect any reckoning.

(78:28) and had treated Our Revelations as utterly false, *17

*17 This is the reason for which they will deserve this dreadful penalty of Hell. Firstly, they lived in the world thinking that the time will never come when they will have to appear before God and render an account of their deeds; second, that they utterly refused to accept and acknowledge the Revelations that Allah had sent through His Prophets for their instruction and treated them as falsehood.

(78:29) whereas We had counted and preserved everything in writing. *18

*18 That is, "We were continuously preparing a complete record of their sayings and doings, their movements and occupations, even of their intentions. thoughts and aims in life and nothing was being left un-recorded, whereas the foolish people in their heedlessness thought that they were living in a lawless kingdom where they were free to do whatever they pleased and desired. and there was no power to call them to account. "

(78:30) Now taste it, for We shall never increase anything for you except the torment.

 

 

 

Fi Zilal al-Quran

 

The surah takes another step beyond resurrection, to describe the fate of the tyrant unbelievers and also that of the righteous. It begins with the former group who raise doubts about the fateful tiding:

[78:21]Surely hell lies in wait, [78:22]A place of resort for the inordinate, [78:23]Living therein for ages. [78:24] They shall not taste therein cool nor drink [78:25] But boiling and intensely cold water, [78:26] Requital corresponding. [78:27] Surely they feared not the account, [78:28] And called Our communications a lie, giving the lie (to the truth). [78:29] And We have recorded everything in a book, [78:30] So taste! for We will not add to you aught but chastisement.

 

Hell has been created so that it may watch the tyrants and transgressors and await their arrival. They find it well prepared to receive them, as if they are returning to their natural home after having sojourned on earth a while. It is a home in which they stay endlessly. But they taste “neither coolness nor any drink.” The next verse provides an exception to this, but the exception is even worse: “except boiling fluid and decaying filth.” Their throats and stomachs burn as they drink the boiling fluid, which is the only coolness they have, while their other drink is the filth of the burning bodies, decaying in the enormouns heat. The Quran comments that this is a fitting recompense. It is in keeping with they have done in their lives. For they thought they would never return to God: “. [78:27] Surely they feared not the account, [78:28] And called Our communications a lie, giving the lie (to the truth).” Their denial, as the Arabic verse suggests, is strongly emphatic and strongly upheld. But God keeps a meticulous record which doeleave out anything they do or say: “). [78:29] And We have recorded everything in a book,” Then follows a reproach coupled with the tiding that they can hope for no change in their condition and no abatement of its intensity: “[78:30] So taste! for We will not add to you aught but chastisement.

 

 

Wassalam



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Say: (O Muhammad) If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, MercifuL
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Quote fatima Replybullet Posted: 28 July 2006 at 6:07am

Amah's post

Bismillah Arrahmaan Arraheem

Surah An-Naba (continued) Verses 17-20

21/07/06

**********************************


Tafsir Ibn Kathir

 

(17. Verily, the Day of Decision is a fixed time,) (18. The Day when the Trumpet will be blown, and you shall come forth in crowds.) (19. And the heaven shall be opened, and it will become as gates.) (20. And the mountains shall be moved away from their places and they will be as if they were a mirage.)

 

Explaining the Day of Decision and what occurs during it

Allah says about the Day of Decision -- and it is the Day of Judgement -- that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says,

(And We delay it only for a term fixed.) (11:104)

(The Day when the Trumpet will be blown, and you shall come forth in crowds.)

Mujahid said, "Groups after groups.''[1] Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement,

(The Day when We shall call together all human beings with their Imam.) (17:71)''

Al-Bukhari reported concerning the explanation of Allah's statement,

(The Day when the Trumpet will be blown, and you shall come forth in crowds.)

Abu Hurayrah said that the Messenger of Allah said,

(That which is between the two blowings is forty.)

Someone asked, "Is it forty days, O Abu Hurayrah'' But he (Abu Hurayrah) refused to reply, saying "no comment.''

They then asked, "Is it forty months'' But he (Abu Hurayrah) refused to reply, saying "no comment.''

They asked again, "Is it forty years'' But he (Abu Hurayrah) refused to reply, saying "no comment.''

(Abu Hurayrah added:) "Then the Prophet went on to say,

(Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)''

(And the heaven shall be opened, and it will become as gates.)

meaning, paths, and routes for the descending of the angels.

(And the mountains shall be moved away from their places and they will be as if they were a mirage.)

This is similar to Allah's statement,

(And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88)

He also says,

(And the mountain will be like carded wool.) (101:5)

And Allah says here,

(As if they were a mirage.)

meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says,

(And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.'') (20:105-107)

And He says,

(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47)

 

 

Tafheem-ul-Quran

(78:17) Surely the Day of Decision is an appointed time.

(78:18) The day the Trumpet is blown,

(78:19) you shall come out in multitudes, *12 and the heaven shall be opened so as to become all doors,

*12 This implies the final sounding of the Trumpet at which all dead men will rise back to life forthwith. "You" implies not only those who were the addressees at that time but all those humans who will have been born from the beginning of creation till Resurrection.

"The Resurrection will not take place piecemeal so that the people may leisurely watch its coming, but it will come all of a sudden when the people will be engaged in their daily business and they will have no idea whatever that the end of the world had approached. There will be a terrible blast and everyone will fall dead at the spot. " Hadrat 'Abdullah bin 'Amr and Hadrat Abu Hurairah have related a Hadith from the Holy Prophet saying: "The people will be walking on the roads as astral, will be buying and selling in the markets, will be disputing matters in their assemblies, when suddenly the Trumpet shall be sounded. Thereupon the one who was buying cloth would collapse and he would not have the time to put down the cloth from his hand; the one who was filling a cistern to water his animals would not have the time to water; and the one who was going to eat, would not have the time to Iift the morsel to his mouth and Resurrection will take place. "

(78:20) and the mountains shall be set in motion till they become as a mirage. *13

*13 One should bear in mind the fact that here also, as at many other places in the Qur'an, the different states of Resurrection have been mentioned all together. In the first verse, mention has been made of what will happen at the final sounding of the Trumpet and in the following two verses of the state which will appear at the second sounding of the Trumpet. While reading the following verses one should keep in mind that at some places in the Qur'an the three stages of Resurrection which will occur one after the other at different times have been mentioned separately, and at others all the three have been combined and mentioned as a single event. For example, in Surah An-Naml: 87 the first blowing of the Trumpet has been mentioned, when everyone will be suddenly struck with terror. At that time they will witness the general confusion and the upsetting of the order of the universe, as described in Al-Hajj: 1-2, Ya Sin 49-50 and At-Takvir: 1-6. In Surah Az-Zumar: 67-70, mention has been made of the second and third blowing of the Trumpet. On the second blowing of it everyone will fall down dead, and when it is blown for the third time, all dead men will rise back to life and present themselves before Allah. In Ta Ha: 102-112, AI-Anbiya': 101-103, Ya Sin: 51-53 and Qaf: 20-22, only the third sounding of the Trumpet has been mentioned.

"The heavens shall be opened" means: All obstacles in the heavens will be removed and every heavenly calamity from every side will be befalling freely as though all doors for it were open and no door had remained closed to obstruct its happening. "The mountains will be set in motion till they become as a mirage" means: In no time will the mountains be uprooted from their places and then will be scattered away in particles leaving nothing but vast, empty sand plains behind. "This same state has been described in Surah Ta Ha, thus: They ask you: well, where will the mountains go on that Day? Say to them: My Lord will reduce them to fine dust and scatter it away. He will turn the earth into an empty level plain, wherein you will neither see any curve nor crease."

 

 

 

Fi Zilal al-Quran

Fixed is the Day of Decision. On that day the Trumpet is blown and you shall come in crowds, and heaven is opened, and becomes gates, and the mountains are get in motion, and seem to have been a mirage.

After this multitude of images taken from actual life the surah takes up the issue of the event of which they have been warned. It explains to them its nature and how it takes place: Fixed is the Day of Decision. On that day the Trumpet is blown and you shall come in crowds, and heaven is opened, and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

Creation is not without purpose. The Creator Who has accurately measured human life and carefully provided perfect harmony between it and the universe cannot let people just live and die in vain. Reason cannot accept that those who do good and the evil-doers should both end in dust. The rightly guided and the straying folk, the just and the tyrants cannot have the same fate. There must be a day when everything is judged and evaluated. The day is appointed by Allah: Fixed is the Day of Decision.

It is a day when upheaval overtakes the universe and destroys its systems.

On that day the Trumpet is blown and you shall come in crowds, and heaven is opened and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

The "Trumpet" is a kind of horn of which we know nothing except its name and that it will be blown. We need not waste our time trying to discover how, for such discovery will not strengthen our faith.

Allah has revealed to us what we need to know of the secrets of the universe so that we may not waste our energy in futile pursuit of useless knowledge. We can imagine, however, a blow on the Trumpet which men answer by coming in crowds. We can visualise such a scene when all generations of mankind, which succeeded one another on this earth, rise up, walking in multitudes, from all directions to attend the great reckoning. We can imagine the fearful sight of people rising up from graves and the great crowd, huge, endless. We can feel the horror of the day with such an unprecedented crowd, helpless', horror-stricken. We do not know where will this happen, for the universe is full of great events" and heaven is opened and becomes gates, and the mountains are set in motion, and seem to have been a mirage.

Heaven, the mighty heaven, is opened up so that it becomes gates. It is, as described elsewhere in the Qur'an, rent asunder. So, it will look very unfamiliar to us. The firmly dug-in pegs, namely, the mountains are set in motion. They are hammered, scattered, turned into dust, blown by the wind, as other Qur'anic verses describe. Hence, they become non-existent, like a mirage which has no reality. Or, probably, different rays are reflected against them after they have been turned into dust and they look like a mirage.

All in all, it is horror apparent in the upheaval which envelops the universe as well as in men's resurrection after blowing the Trumpet. Such is the Day of Decision carefully and wisely fixed.

Wassalaam

Say: (O Muhammad) If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, MercifuL
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Quote fatima Replybullet Posted: 04 August 2006 at 4:24am

Bismillah irrahman irrahim

Assalamu alaikum

Surah An-Naba (continued) Ayaah 31-36

 

Tafsir ibn Kathir

(31. Verily, for those who have Taqwa, there will be a success;) (32. Hada'iq and vineyards,) (33. And Kawa`ib Atrab,) (34. And a cup Dihaq.) (35. No Laghw shall they hear therein, nor lying;) (36. Rewarded from your Lord with a sufficient gift.)

 

The Great Success will be for Those Who have Taqwa

Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says,

 

(Verily, for those who have Taqwa, there will be a success;)

Ibn `Abbas and Ad-Dahhak both said, "A place of enjoyable recreation.''[1][21] Mujahid and Qatadah both said, "They are successful and thus, they are saved from the Hellfire.''[2][22] The most obvious meaning here is the statement of Ibn `Abbas, because Allah says after this,

 (Hada'iq) And Hada'iq are gardens of palm trees and other things.

 (And vineyards, and Kawa`ib Atrab,)

meaning, wide-eyed maidens with fully developed breasts. Ibn `Abbas, Mujahid and others have said,

 

(Kawa`ib) "This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age.''[3][23]

Concerning Allah's statement,

 (And a cup Dihaq.) Ibn `Abbas said, "Continuously filled.''[4][25] `Ikrimah said, "Pure.'' Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said,

 

 (Dihaq) "This means completely filled.''[5][26] Then Allah says,

 (No Laghw shall they hear therein, nor lying;)

This is similar to Allah's statement,

 

 (Free from any Laghw, and free from sin.) (52:23)

meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says,

 

 (Rewarded from your Lord with a sufficient gift.)

meaning, `this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' The Arabs say, "He gave me and he sufficed me.'' This means that he sufficiently provided for me.'' From this comes the saying, "Allah is sufficient for me.''

 

 

 

Tafheem-ul-Quran

 

(78:31) Surely for the righteous *19 there is a abode of success:

*19 Here, the word "righteous" has been used in contrast to those who did not expect any accountability and who had belied Allah's Revelations. Therefore, this word inevitably implies those people who believed in Allah's Revelations and lived in the world with the understanding that they had to render an account of their deeds ultimately.

 

(78:32) gardens and vineyards

(1) They will go about in the Gardens (Paradise) freely without any hesitation; (2) no effort will have to be made to open the gates of Paradise: they will open automatically as soon as they will have the desire to enter them; (3) the angels appointed for keeping Paradise will open the gates for them as soon as they see them. This third meaning has been expressed more clearly at another place in the Qur'an, thus: "When they arrive there, and its gates shall already have been opened, its keepers will say: Peace be upon you: you have fared well: enter here to dwell for ever. " (Az-Zumar: 73)

 

 

(78:33) and maidens of equal age *20

*20 TMs may mean that they will be of equal age among themselves as well as that they will be of equal age with their husbands. At another place it is mentioned, ‘(56:37) lovers of their husbands *18 and of equal age’.  The word 'uruban is used for the best feminine qualities of the woman in Arabic. This signifies a woman who is graceful and elegant, well-mannered and eloquent, and brimful of feminine feelings, who loves her husband with all her heart, and whose husband also loves her with all his heart.
*19 This can have two meanings: (1) That they will be of equal age with their husbands; and (2) that they will be of equal age among themselves; i.e. all the women in Paradise will be of the same age and will eternally stay young. Both these meanings may be correct at one and the same time, i.e. these women may be of equal age among themselves and their husbands also may be made of equal age with them. .According to a ,Hadith, "When the dwellers of Paradise enter it, their bodies will be without hair, their moustaches will be just appearing, but will yet he beardless, they will be handsome and fair-complexioned, with sturdy bodies and collyrium- stained eyes; they will all be 33 years of age." (Musnad Ahmad: Marwiyat Abi Hurairah). Almost the same theme has been related in Tirmidhi by Hadrat Mu'adh bin Jabal and Hadrat Abu Sa`id Khudri also.

 

(78:34) and brimful cups.

(78:35) There they shall neither hear idle talk nor any falsehood, *21

*21 At several places in the Qur'an this has been counted as among the major blessings of Paradise. Human ears there will remain secure against idle, false and indecent talk. There will be no nonsensical, meaningless gossiping in Paradise; no one will tell lies nor belie others; nor will there be any use of abusive language, slandering; calumnies and false accusations which are so common in the world. ( E.N.'s 13, 14 of AlWaqi`ah).  (56:25) There they shall neither hear vain talk nor sinful speech. *13

*13 This is one of the major blessings of Paradise, which has been mentioned at several places in the Qur'an, viz. that in Paradise human ears will remain secure against idle and frivolous talk, lying, backbiting slander, invective, boasting and bragging, taunts and mockery, satire and sarcasm. It will not be a society of foul-mouthed, indecent people who will throw mud at each other, but a society of noble and civilized people free of such frivolities. A person who has been blessed with some deceney of manner and sense by Allah can very well feel what an agony it is in worldly life a hope of deliverance from which has been given to man in Paradise.

(56:26) Whatever they hear shall be right and pure. *14

*14 Some commentators and translators have taken the words, illa gilan salam-an salama, to mean that in Paradise one will hear only the greeting of 'Peace, peace' on every side; the correct view, however, is that it implies healthy and wholesome speech, i.e. such speech as may be free of the vices and blemishes, faults and evils, that have been mentioned in the preceding sentence. Here the word salam has been used nearly in the same sense as the English word sane.

 

(78:36) a reward and sufficient gift *22 from your Lord,

*22 "A reward and sufficient gift": that is, they will not only be given their due rewards which they will deserve for their good deeds, but over and above these they will be given additional and sufficient gifts and prizes as well. Contrary to this, in respect of the dwellers of Hell it has been said: "They will be recompensed fully for their misdeeds." That is, they will neither be punished less than what they will deserve for their crimes nor more.

 

 

 

Fi Zilal al-Quran

31-36 The godfearing; shall have a place of security, gardens and vineyards and high-bosomed maidens, of equal age, for companions, and a cup overflowing. There they shall hear no idle talk, nor any falsehood. Such is the recompense of your Lord: a truly sufficient gift:

 

The scene of happiness, on the other hand, overflows with beauty: The godfearing shall have a place of security, gardens and vineyards and high-bosomed maidens, of equal age, for companions, and a cup over flowing. There they shall hear no idle talk, nor any falsehood. Such is the recompense of your Lord. a truly sufficient gift.

We then have the corresponding scene of the righteous in complete bliss.

If Hell is a vigilant watchguard which the tyrants cannot escape, the righteous, the godfearing, will end in a place of security. What a place it is: "gardens and vineyards." The vine tree is specifically mentioned because it is well known to the addressees. The godfearing will also have companions who are described here as high-bosomed and of equal age. They also drink of a cup overflowing with drink. These luxuries are given a physical description so that they may be appreciated by human beings. The precise nature of these luxuries and how they may be enjoyed remain unknown to us as our understanding is restricted by our limited world. But the enjoyment provided to the righteous is not purely physical. There they shall hear no idle talk, nor any falsehood.

So it is a pure life there, free of the idle chatting and falsehood which give rise to controversy. The reality is known to everyone, which means that there is no room for futile argument. It is a sublime state of affairs suitable for the eternal life. Then follows the Qur'anic comment: Such is the recompense of your Lord: a truly sufficient gift.

 

Wassalam

Say: (O Muhammad) If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, MercifuL
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Quote fatima Replybullet Posted: 11 August 2006 at 4:24am

Bismillah irrahman irrahim

Assalamu alaikum

Surah An-Naba (continued) 37-40

 

Tafsir ibn Kathir

(37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom they cannot dare to speak.) (38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.) (39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!) (40. Verily, We have warned you of a near torment -- the Day when man will see that which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!'')

 No one will dare to speak before Allah -- not even the Angels - without first receiving Permission

Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says,

 (With Whom they cannot dare to speak.)

meaning, no one is able to begin addressing Him except by His permission. This is as Allah says,

(Who is he that can intercede with Him except with His permission) (2:255)

It is also similar to His statement,

 (On the Day when it comes, no person shall speak except by His leave.) (11:105)

 (The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak) (78:38)

The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha`bi, Sa`id bin Jubayr and Ad-Dahhak.[1][27] This is as Allah says,

 (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.) (26:193-194)

Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation.''[2][28]

Allah said;

 (except him whom Ar-Rahman allows,) This is similar to Allah's statement,

 

(On the Day when it comes, no person shall speak except by His leave.) (11:105)

This is similar to what has been confirmed in the Sahih, that the Prophet said,

 (And none will speak on that Day except the Messengers.)''[3][29]

Allah said,

(and he will speak what is right.)

meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and `Ikrimah both said.[4][30] In reference to Allah's statement,

 

(That is the True Day.)

meaning, it will come to pass and there is no avoiding it.

 

(So, whosoever wills, let him seek a place with His Lord!)

meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him.

 The Day of Judgement is Near

Allah said,

 (Verily, We have warned you of a near torment)

meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass.

 

(the Day when man will see that which his hands have sent forth,)

meaning, all of his deeds will be presented to him -- the good and bad, and the old and new. This is similar to Allah's statement,

 

(And they will find all that they did, placed before them.) (18:49).

It is also similar to His statement,

 

(On that Day man will be informed of what he sent forward, and what he left behind.) (75:13)

Then Allah says,

 (and the disbeliever will say: "Woe to me! Would that I were dust!'')

meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life. He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns. Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust.'' So they will all become dust. Upon witnessing this the disbeliever will say,

 

(Would that I were dust!)

meaning, `I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, `Abdullah bin `Amr, and others concerning this.

 

 

 

Tafheem-ul-Quran

(78:37) from the All-Merciful God, Who is the Owner of the heavens and the earth and of everything lying between them, before Whom none can have the power to speak. *23

*23 That is, the Court of Allah Almighty will be so awe-inspiring that no one, whether belonging to the earth or to the heavens, will dare open his mouth of his own will before Allah, nor interfere in the Court's work and proceedings.

 

(78:38) The Day when the Spirit *24 and the angels shall be standing up in ranks, none shall speak except the one whom the Merciful may permit, and who speaks what is right. *25

*24 According to most commentators, "the Spirit" implies the Angel Gabriel (peace be on him), who has been mentioned separately from the angels because of his high rank and position with Allah. "The Spirit": the Angel Gabriel (peace be on him), who has been mentioned separately from the angels in order to impress his unique glory and greatness. In Surah Ash-Shu'ara' it has been said: "The trustworthy Spirit has came down with this Qur'an upon your heart", (v. 193), and in Surah AI-Baqarah "Say to them: whoever is an enemy to Gabriel, should understand that he has, by .Allah's command. revealed upon your heart this Qur'an." (v. 97). These verses when read together show that Ar-Ruh (the Spirit) implies the Angel Gabriel.  

*25 "To speak": to intercede, and intercession has been made conditional upon two things: (1) That the person who is granted permission by Allah to intercede for a sinner will alone be allowed to intercede and for the particular sinner only; and (2) that the intercessor will say only what is right and proper, and nothing derogatory, and the one for whom he is interceding should have at least acknowledged the Truth in the world. That is, he should only be a sinner, not an unbeliever. This is a refutation of the ideas of those polytheists who consider either saints, angels or other beings to be so influential with God that if they were adamant in demanding something of Him, their demand would prevail. They are being told that, far from anyone having the power to impose his will on God, none - not even the greatest Prophets and the most highly esteemed angels - will dare utter one word in the majestic court of the Lord unless they are expressly permitted to do so.  

 

(78:39) That Day is sure to come. Now whoever wills, let him take the path back to his Lord.

(78:40) We have warned you of the torment which is near at hand: *26 the Day when man will see all that his hands have sent forward, and the disbeliever will cry out: "Would that I were mere dust!" *27

*26 Apparently, one might think that the people who were the audience of this verse died fourteen centuries ago, ,and even now it cannot be said how many hundreds or thousands or millions of years Resurrection will take to come. Then, in what sense has it been said: "The torment of which you have been warned, has approached near at hand?" And what is the meaning of saying in the beginning of the Surah: "Soon they shall know?" The answer is that man can have the feeling of time only until he is passing a physical life in the world within the bounds of space and time. After death when only the soul will survive, he will lose every feeling and consciousness of time, and on the Day of Resurrection when man will rise back to life, he will feel as though some one had aroused him from sleep suddenly. He will not at all be conscious that he has been resurrected after thousands of years. 
*27 "Would ......dust": "Would that I had not been born in the world, or had become mere dust after death, and thus reduced to nothingness."

 

 

 

Fi Zilal al-Quran

Lord of the heavens and earth and all that lies between them, the All Merciful, with Whom they have no power to speak. On the day when the Spirit and the angels stand in ranks, they shall not speak, save him to whom the All-Merciful has given leave, and who shall say what is right. That day is a certainly Let him who will seek a way back to his Lord. We have forewarned you of an imminent scourge, on the day when a man will look on what his hands have forwarded and the disbeliever will cry: "Would that I Were dust"!

 

The surah closes with a distinctive note which accompanies a majestic scene of the day when all this takes place: The surah closes with the final scene of the day when all this happens. It is a scene in which we see Jibril, the Holy Spirit, and all the angels standing in ranks before Allah, their All-Merciful Lord. They stand in awe of Him; no-one dares utter a word without prior permission from the Merciful.

Lord of the heavens and earth and all that lies between them, the All Merciful, with Whom they have no power to speak. On the day when the Spirit and the angels stand in ranks, they shall not speak, save him to whom the All-Merciful has given leave, and who shall say what is right.

The recompense given to the righteous and to the tyrant transgressors which was detailed in the previous section is from your Lord ... Lord of the heavens and earth and all that lies between them, the All-Merciful.

What a befitting context to reaffirm the eternal truth of godhead. Allah is the Supreme Lord of man, heavens and earth, this life and the next, Who metes out reward for righteousness and punishment for tyranny. But above all He is the All-Merciful. The reward He assigns to each group is a manifestation of His mercy. Even the torment endured by the transgressors originates from Allah's mercy. For it is indeed part of mercy that evil should be punished and that it should not have the same end as good.

The other Divine attribute implied here is majesty: "with Whom they have no power to speak." In this highly awesome situation no man or angel can speak without permission from the All-Merciful. Whatever is said will be right because He does not permit anyone to speak whom He knows will not be saying what is right.

When we think that the angels, who are favoured by Allah, and absolutely pure from sin, stand silent in front of Allah and dare not speak without His permission, we are bound to feel how awesome the atmosphere is. Having motivated such a feeling the surah gives a cry of warning to those who have chosen not to hear or see: That day is a certainty. Let him who will, seek a way back to his Lord. We have warned you of an imminent scourge, on the day when a man will look on what his hands have forwarded and the disbeliever will cry: 'Would that I were dust!'

Those who raise doubts and question the reality of the Day of Decision are given a violent shake: "That day is a certainty." There is no room left for doubts and controversy. Yet there is time for mending one's erring ways before the fearful watchguard, i.e. Hell becomes a permanent home: "Let him who will, seek a way back to his Lord." The warning is stern enough to make the drunken awake: "We have forewarned you of an imminent scourge." It will not be long coming, for man's life is but a short period. The scourge is so fearful that the disbelievers, when faced with it, will send up that great cry expressing the wish that they had never lived: on the day when a man will look on what his hands have forwarded and the disbeliever will cry: 'Would that I were dust!'

It is a cry of one who is in great distress, who feels ashamedly for what has been and what one has done. He feels that it is better not to be, or to be something as worthless as dust, than to witness such a fearful occasion. The horrifying position of the disbelievers is the subject of the questions and doubts they raise concerning that fateful tiding.

 

This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.

 

Wassalam

Say: (O Muhammad) If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, MercifuL
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