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fatima
 
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Quote fatima Replybullet Posted: 27 October 2006 at 11:39am

Bismillah irrahman irrahim

 

Assalamu alaikum

 

The Tafsir of Surah `Abasa

(Chapter – 80, Continued 17-20)

Which was revealed in Makkah

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

 

Tafsir ibn kathir

 

(17. Qutila mankind! How ungrateful he is!) (18. From what thing did He create him) (19. From a Nutfah He created him and then set him in due proportion.) (20. Then He made the path easy for him.)

 

The Refutation against Whoever denies Life after Death

Allah rebukes those who deny the Resurrection and the Final Gathering.

 (Qutila mankind!) Ad-Dahhak reported from Ibn `Abbas that he said,

 (Qutila mankind!) "May man be cursed.''[1][8] Abu Malik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it.'' Ibn Jurayj said,

 (How ungrateful he is!) "This means none is worse in disbelief than he is.'' Qatadah said,

(How ungrateful he is!) "This means none is more cursed than he is.''[2][9]

Then Allah explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allah says,

(From what thing did He create him From a Nutfah He created him, and then set him in due proportion.)

meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy.

 (Then He made the path easy for him.) Al-`Awfi reported from Ibn `Abbas, "Then He made his coming out of his mother's belly easy for him.''[3][10] This was also said by `Ikrimah, Ad-Dahhak, Abu Salih, Qatadah, As-Suddi, and it was the explanation preferred by Ibn Jarir.[4][11] Mujahid said, "This is similar to Allah's statement,

(Verily, We guided him on the path, he is either grateful or ungrateful.) (76:3)

meaning, We explained it to him, clarified it, and made it easy for him to act upon.'' Al-Hasan and Ibn Zayd both said the same.[5][12] This is the most correct view and Allah knows best.

 

 

 

Tafheem-ul-Quran

 

(80:17) Cursed *8 be man! *9 What a perverse disbeliever he is! *10

*8 From here the rebuke turns directly against the disbelievers, who were treating the message of the Truth with scant attention. Before this, from the beginning of the Surah to verse 16, the address though apparently directed to the Holy Prophet (upon whom be peace), was actually meant to reprimand the disbelievers, as if to say: "O Prophet, why are you ignoring a seeker after truth and paying all your attention to those who are worthless from your mission's point of view? They do not deserve that a great Prophet like you should present a sublime thing like the Qur'an before them."
*9 At all such places in the Qur'an, "man" does not imply every individual of the human race but the people whose evil traits of character are intended to be censured. At some places the word "tnan" is used because the evil traits are found in most of human beings, and at others for the reason that if the particular people are pin-pointed for censure, it engenders stubbornness. Therefore, admonition is given in general terms so as to be more effective
*10 Another meaning also can be: "What caused him to be inclined to kufr?" Or, in other words: "On what strength does he commit kufr?' Kufr?" here means denial of the Truth as well as ingratitude for the favours of one's benefactor and also rebellious attitude against one's Creator,
Providence and Master.

 

(80:18) Out of what has Allah created him? (80:19) Out of a spermdrop. *11 Allah created him, then set him his destiny, *12

*11 That is, let him first consider out of what he was created, where he was nourished and developed, by what way he came into the world, and from what helpless state he began his life in the world. Why does he forget his such beginning and becomes involved in conceit and haughtiness and why does he feel so puffed up as to resist his Creator and stand before Him as an adversary? The same theme has been expressed in Ya Sin 77-78, (36:77) Does not man see that We created him from a sperm-drop, and yet he stands forth as a manifest adversary? Here the disbelievers' question is being answered by reason and argument. The question, "When will the threat of Resurrection be carried out?" had not been asked with a view to find out the exact date of the coming of the Hereafter. But they asked it because they thought it was impossible, rather irrational, that human beings would be raised back to life after death. That is why, in reply to their question, arguments are being given for the possibility of the Hereafter.
According to the traditions related by Ibn 'Abbas, Qatadah and Said bin Jubair, one of the chiefs of Makkah, on this occasion, came up with a rotten bone of a dead person, from the graveyard. He broke and crushed it into pieces before the Holy Prophet and acattering its particles in the air, said.-"O Muhammad, you say that the dead will be raised back to life. Tell us who will give life to these decayed and rotten bones?" The answer was given immediately in the form of these verses.
That is, "We caused the sperm-drop which contained nothing but the basic germ of life to develop to an extent that it started moving and eating like the animals. Furthermore, it has developed such powers of intellect and reasoning and disputation and speech, which arc not possessed by any animal; so mu ch so that now he dares stand up as an adversary before his Creator !"
(36:78) Now he strikes out likenesses for Us and forgets his own creation.  He says, "Who will give life to these bones when they are rotten?"  That is, "He regards Us powerless and weak like the creation, and flunks that just as man cannot raise the dead back to life, so also can't We." "Forgets his own creation": "Forgets that We created the basic germ of life from dead matter, which became the means of his creation; then We caused the germ to develop to such an extent that now he stands before Us as a disputant."


*12 That is, he was yet developing and taking shape in his mother's womb when his destiny was set for him. It was determined what would be his sex, his colour, his size; the extent and volume of his body, the extent to which his limbs would be sound or unsound, his appearance and voice, the degree of Physical strength and mental endowments, what would be the land, the family, the conditions and environments in which he would take birth, develop and be moulded into a specific person, what would be the hereditary influences and effects of the surroundings and the role and impact of his own self in the make-up of his personality, the part he would play in his life of the world, and how long he would be allowed to function on the earth. He cannot swerve even a hair-breadth from his destiny, nor can effect the slightest alteration in it. Then, how strange is his daring and stubbornness! He commits disbelief of the Creator before Whose destiny he is so helpless and powerless!

 

(80:20) then made the way of life easy for him *13

*13 That is, He created all those means and provisions in the world, which he could utilize, otherwise all the capabilities of his body and mind would have remained useless, had not the Creator provided the means and created the possibilities on the earth to employ them. Furthermore, the Creator also gave him the opportunity to choose and adopt for himself whichever of the ways, good or evil, of gratitude or ingratitude, of obedience or disobedience, that he pleased. He opened up both the ways before him and made each way smooth and easy so that he could follow any way that he liked.

 

 

 

Fi Zilal al Quran

 

Perish man! How ungrateful he is! Of what did Allah create him? Of a little germ. He created him and proportioned him. He makes his path smooth for him.

 

Man's ungrateful attitude to Allah and his denial of Him come up for discussion in the second part. Here man is reminded of his origin of how his life is made easy; of how Allah determines his death and resurrection; and of how, after all, he fails to carry out His orders: Perish man! how ungrateful he is! Of what did Allah create him? Of a little germ. He created him and proportioned him. He makes his path smooth for him.

The second part of the surah wonders at man's conceited attitude as he turns his back to the true faith, despite his being called upon to adopt it. It wonders how man forgets his humble origin and is totally oblivious of the care Allah has taken of him and of His complete power over every stage of his existence, both in this life and in the hereafter. In his attitude of utter ungratefulness man fulfils nothing of his duties towards his Lord, Who has created and sustained him and Who will hold him to account for his actions: Perish man! How ungrateful he is! Of what did Allah create him? Of a little germ. He created him and proportioned him. He makes his path smooth for him.

"Perish man!" He deserves to be killed for his abominable attitude. The mode of expression adds to the sense of horror excited by this attitude. "How ungrateful he is!" He strongly denies the claims of his creation. Had he been mindful of these claims he would have shown humble gratitude to His Lord who created him; he would have shown no conceit and would have remembered the end he will have to meet. Indeed, how can man be so arrogant and conceited? What are his origins: "Of what did Allah create him?" It is a very humble origin, worthless indeed except for the grace of Allah. "Of a little germ. He created him and proportioned him." A little germ of no significance; that is man's beginning. Allah, the Creator, has then proportioned him. The Arabic verb used here denotes precise and meticulous proportioning. It also denotes bestowing weight and value This is how man has been created, honoured and raised from his humble origin to a high position in which the whole world has been put at his disposal.

"He makes his path smooth for him": The path of life has been smoothed for him. He has also been given the ability to recognise and follow the right path.

 

 

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: 03 November 2006 at 4:23am

Bismillah irrahman irrahim

 

Assalamu alaikum

 

The Tafsir of Surah `Abasa

(Chapter – 80, Continued 21-23)

Which was revealed in Makkah

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

 

Tafsir ibn kathir

 

(21. Then He causes him to die and puts him in his grave.) (22. Then when it is His will, He will resurrect him.) (23. Nay, but has not done what He commanded him.)

 

The Refutation against Whoever denies Life after Death

(Then He causes him to die and puts him in his grave.)

After creating man, Allah causes him to die and makes him the inhabitant of a grave. Allah said;

 (Then when it is His will, He will resurrect him.)

meaning, He resurrects him after his death and this is called Al-Ba`th (resurrection) and An-Nushur (resuscitation).

 (And among His signs is this that He created you from dust, and then behold, you are human beings scattered.) (30:20)

 (And look at the bones, how We bring them together and clothe them with flesh.) (2:259)

 In the Two Sahihs it is narrated by way of Al-A`mash from Abu Salih, from Abu Hurayrah that the Prophet said,

 (All of the Sons of Adam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.)''[1][13]

Concerning Allah's statement,

 (Nay, but has not done what He commanded him.)

Ibn Jarir said, "Allah is saying, `Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allah's right upon him regarding himself and his wealth.

 (But he has not done what He commanded him.)

Allah is saying that man has not fulfilled for his Lord the obligations that were imposed upon him.''[2][14] What seems apparent to me of its actual meaning -- and Allah knows best -- is that the Ayah

 (Then when it is His will, He will resurrect him.) means, He will resurrect him.

 (Nay! But he has not done what He commanded him.)

means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allah has written it to exist from the time they are brought into existence into the world. Verily, Allah has decreed the existence of mankind, and its duration, therefore, when that is finished with Allah, He resurrects the creatures and repeats their creation just as He initially created them.

 

 

 

Tafheem-ul-Quran

 

(80:21) then caused him to die, and brought. him to the grave. *14

*14 That is, not only in the matter of birth and destiny but in the matter of death also he is absolutely helpless before his Creator. Neither he can take birth by his choice nor die by his choice, nor can defer his death even by a moment. He dies precisely at the appointed time, in the appointed place, under the appointed circumstances that have been decreed for his death, and he is deposited in the type of grave destined for him whether it is the belly of the earth, the depths of the sea, a bonfire. Or the stomach of a beast. Nothing to say of the man, even the whole world together cannot change the Creator's decree in respect of any person.

 

(80:22) Then whenever He wills, He will raise him up again to life *15

*15 That is, he does not either have the power to refuse to rise up when the Creator may will to resurrect him after death. When he was first created, he was not consulted: he was not asked whether he wanted to be created or not. Even if he had refused, he would have been created. Likewise, his resurrection also is not dependent upon his will and assent that he may rise from death if he so likes, or refuse to rise if he does not like. In this matter also he is absolutely helpless before the Creator's will. Whenever He wills He will resurrect him, and he will have to rise whether he likes it or not.

 

(80:23) Nay, but he has not fulfilled the duty that Allah-had assigned to him *16

*16 "Duty" implies the duty that Allah has enjoined on every man in the form of natural guidance as well as the duty to which man's own existence and every particle of the universe, from the earth to the heavens, and every manifestation of Divine power are pointing, and that duty also which Allah has conveyed in every age through His Prophets and Books and disseminated through the righteous people of every period. It is similar to Allah’s statement in Surah Al-insaan: (76:3) We showed him the way, whether to be grateful or disbelieving. 

That is, "We did not just leave him to himself after giving him the powers of knowledge and reason, but We also guided him so that he knows which is the path of gratefulness and which of ungratefulness, so that whichever path he chooses in his later life, he himself is responsible for it. In Surah Al-Balad, the same subject has been expressed, thus "And We showed him both the conspicuous ways (of good and evil)." And in Surah Ash-Shams, thus "By the human self, and by Him Who balanced it (with all the external and internal powers), then inspired it with its wickedness and its piety " When all these explanations are kept in view and also those detailed statements of the Qur'an in which it has been stated what arrangements Allah has made for man's guidance in the world, it becomes evident that in this verse "showing the way" does not imply any one form of guidance but many forms of it which are limitless and countless. For example (1) Along with the faculties of knowledge and reason man has also been endowed with a moral sense by which he discerns between good and evil, regards some acts and qualities as evil even if he himself is involved in them, and regards some other acts and qualities as good even if he himself is avoiding them. So much so that even those people who for the satisfaction of their selfish motives and desires have invented philosophies by which they have justified many evils for themselves, protest loudly when they are themselves treated with the same evils by others, and then it becomes known that in spite of their false philosophies they actually regard them as evil. Likewise, when a man himself is benefited by a good treatment from another person, he is from within forced to commend and appreciate it even though he might be looking upon good acts and qualities as ignorance folly and antiquated things, (2) In every man Allah has placed the faculty of Conscience (the lawwamah), which checks and pricks him every time he is about to commit an evil, or is in the process of committing it, or has already committed it. However hard man may try to silence his Conscience or make it insensitive, he does not have the power to destroy it completely. He may become shameless and prove himself to be absolutely devoid of the Conscience, he may also try to deceive the world by argumentation, he may even invent a thousand excuses to justify his acts in order to deceive himself, but despite all this the censor that Allah has placed in his nature is so active and powerful that it does not let remain hidden from an evil person what he actually is. This same thing has been stated in Surah Al-Qiyamah, thus: "Man knows his own self best even though he may offer many excuses." (v. 15), (3) In man's own self and outside him, from the earth to the heavens, there lie scattered in the universe countless such signs which clearly show that all this could not happen without a God, nor could there be many gods to create this life and control and administer it. Likewise, these very signs, inside man and outside him, clearly point also to the Resurrection and Hereafter. If man shuts down his eyes on them, or refuses to ponder over them intelligently, or avoids admitting the truths which they point out, he himself would be to blame. For Allah has shown no negligence in laying out every possible sign of the truth for the guidance of man. (4) Man does come across in his own life, and in the contemporary world and in the experiences of past history, countless such incidents which prove that a supreme power is ruling over him and the entire universe before whom he is absolutely powerless, whose Will is dominant over everything and whose help he needs at every moment. These experiences and observations which point to the truth do not exist only outside him but in man's own nature as well there exists the evidence of the existence of the supreme power on the basis of which even the most confirmed atheist spreads out his hands in prayer before God when in distress and the most hardened polytheist abandons all false gods and starts invoking One God only for help.
(5) Man's intellect and his nature assert positively that crime ought to be punished and good deeds ought to be rewarded. On this very basis in every society of the world a system of the courts is established in one form or another and the services and works, which are regarded as commendable are also rewarded in one way or another. This is a clear proof of the fact that there is a necessary relationship between morality and the law of retribution, which man cannot possibly deny. Now, if it is admitted that in this world there are countless such crimes which cannot be punished at all. to say nothing of punishing them fully and adequately, and there are also countless such virtues, which cannot be rewarded at all, to say nothing of rewarding them fully and adequately, there is no alternative but to acknowledge the Hereafter, unless, of course, a foolish person may assume, or a stubborn person may insist on having the opinion, that man who has been endowed with the concept of justice, has taken birth in a world which in itself is devoid of the concept of justice; and then it remains for him to answer the question as to how and wherefrom this man, who was born in such a world, obtained this concept of justice. To reinforce these means of guidance Allah sent Messengers and revealed Books in the world for the purpose of giving clear and definite guidance to man; in these Books it was clearly explained what is the way of gratefulness and what is the way of ungratefulness and unbelief and what will be the consequences of following either way. The teaching brought by the Prophets and the Books has spread throughout the world in countless perceptible. and imperceptible ways, on such a large scale that no section of human population has remained unaware of the concept of God and the Hereafter, of the distinction between good and evil, and of the moral principles and legal rulings presented by them, whether it knows or does not know that it has obtained this knowledge only through the teachings of the Prophets and the Books they brought. Even those who disbelieve in the Prophets and the Books today, or are unaware of them, also are following many of those things which have reached them actually through their teachings while they do not know what is the real source of these teachings.

 

In the present context the object is to express the meaning that on the basis of the truths stated in the above verses, it was man's duty to have obeyed his Creator, but, contrary to this, he adopted the way of disobedience and did not fulfil the demand of his being His creature.

 

 

 

Fi Zilal al Quran

 

He then causes him to die and puts him in his grave. He will surely bring him back to life when He pleases. But by no means has man fulfilled His bidding.

 

When the journey of life is over, when every living being meets the inevitable end, "He then causes him to die and puts him in his grave" So in the end the case is just the same as in the beginning: man submits to his Lord Who brings him to life when He wills and ends his life when He wills. He honours him by making the earth his last abode, rather than leaving him as food to wild animals. He has made it part of human nature to bury the dead. When the time He has appointed arrives, He brings him back to life for the reckoning: "He will surely bring him back to life when He pleases." So man will not be left without reward or retribution. But has man prepared himself for this reckoning? "But by no means has man fulfilled His bidding." Mankind as a whole, and all human generations, from the very first man created up to the last breath of the last human being, will not have fulfilled Allah's bidding. This is the inference of the Arabic expression used here. Man will always remain negligent of his duties. He will never remember his origin and creation as he should, nor will he thank and praise his Creator Who has guided him and looked after him as He should be thanked and praised. He does not prepare himself in this life for the day of reward and retribution. This applies to humanity as a whole. In addition, the great majority of men turn their backs arrogantly on the Divine guidance.

 

 

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: 10 November 2006 at 2:51am

Bismillah irrahman irrahim

 

Assalamu alaikum

 

The Tafsir of Surah `Abasa

(Chapter – 80, Continued 24-32)

Which was revealed in Makkah

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

 

Tafsir ibn kathir

 

(24. Then let man look at his food:) (25. We pour forth water in abundance.) (26. And We split the earth in clefts.) (27. And We cause therein Habb to grow,) (28. And grapes and Qadb,) (29. And olives and date palms,) (30. And Ghulb Hada'iq,) (31. And fruits (Fakihah) and herbage (Abb).) (32. A provision and benefit for you and your cattle.)

 

The Growth of the Seed and Other Things is a Proof of Life after Death

 (Then let man look at his food) This is a call to reflect upon Allah's favour. It also contains evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust.

 (We pour forth water in abundance.)

meaning, `We sent it down from the sky to the earth.'

 (And We split the earth in clefts.)

meaning, `We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).'

 (And We cause therein Habb to grow. And grapes and Qadb,)

Al-Habb refers to all types of seeds (or grains). Grapes are well-known. Al-Qadb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn `Abbas, Qatadah, Ad-Dahhak and As-Suddi, all said this.[1][15] Al-Hasan Al-Basri said, "Al-Qadb is fodder.''

 (And olives) It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as oil.

 (And date palms,) It (i.e., its fruit) is eaten as Balah, Busr, Rutab and Tamr, Niya' and Matbukh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar.

 (And Ghulb Hada'iq,)

meaning, gardens. Al-Hasan and Qatadah both said, "Ghulb are gardens of date palms that are thick and handsome.''[2][16] Ibn `Abbas and Mujahid both said, "It means everything that is gathered and collected.''[3][17]

Allah said,

 (And fruits (Fakihah) and herbage (Abb).) Fakihah includes every type of fruit. Ibn `Abbas said, "Al-Fakihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people.''[4][18] In one narration reported from him he said, "It is the grass for the livestock animals.''[5][19]

Abu `Ubayd Al-Qasim bin Sallam reported from Ibrahim At-Taymi that he said, "Abu Bakr As-Siddiq was asked about Allah's statement,

 (And fruits (Fakihah) and herbage (Abb).) and he said, `What sky would shade me and what earth would carry me if I said about the Book of Allah that which I did not have knowledge of.' ''[6][20]

In reference to what Ibn Jarir recorded from Anas, that he said, "Umar bin Al-Khattab recited

 (He frowned and turned away.) then when he reached this Ayah

 (And fruits (Fakihah) and herbage (Abb).) he said, `We already know what Al-Fakihah is, but what is Al-Abb' Then he said, `By your life, O Ibn Al-Khattab, this is something over burdensome (i.e., unnecessary to ask about).'''[7][21]

This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that `Umar wanted to know how it looks, its type and its exact description, because he (`Umar) and everyone who reads this Ayah knows that it is one of the plants that grows from the earth. This is clear due to the Allah's saying,

 (And We cause therein the Habb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Hada'iq. And fruits (Fakihah) and herbage (Abb).)

And then He says,

 (A provision and benefit for you and your cattle.)

meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

 

 

 

Tafheem-ul-Quran

 

(80:24) Then let man look at his food. *17

*17 That is, let him consider the food, which he regards as an ordinary thing, how it is created. Had God not provided the means for it, it was not in the power of man himself to have created the food on the earth in any way.

 

(80:25) We poured down water in abundance, *18

*18 This refers to rainwater: water vapours are raised in vast quantities from the oceans by the heat of the sun: then they are turned into thick clouds; then the winds blow and spread them over different parts of the earth; then because of the coolness in the upper atmosphere the vapours turn back to water and fall as rain in every area in a particular measure. The water not only falls as rain directly on the earth but also collects underground in the shape of wells and fountains, flows in the form of rivers and streams, freezes on the mountains as snow and melts and flows into rivers in other seasons as well than the rainy season. Has man himself made all these arrangements? Had his Creator not arranged this for his sustenance, could man survive on the earth?

 

(80:26) then cleft the' earth asunder, *19

*19 "Cleaving the earth asunder" implies cleaving it in a way that the seeds, or seed-stones, or vegetable seedlings that man sows or plants in it, or which are deposited in it by winds or birds, or by some other means, should sprout up. Man can do nothing more than to dig the soil, or plough it, and bury in it the seeds that God has already created. Beyond this everything is done by God. It is He Who has created the seeds of countless species of vegetable; it is He Who has endowed these seeds with the quality that when they are sown in the soil, they should sprout up and from every seed vegetable of its own particular species should grow. Again it is He Who has created in the earth the capability that in combination with water it should break open the seeds and develop and nourish every species of vegetable with the kind of food suitable for it. Had God not created the seeds with these qualities and the upper layers of the earth with these capabilities, man could not by himself have arranged any kind of food on the earth.

 

(80:27) then caused to grow in it (80:28) corns and grapes and Vegetables (80:29) and olives and dates (80:30) and lush gardens (80:31) and fruits of every kind and fodder (80:32) as a means of sustenance for you and your cattle. *20

*20 That is, "A means of sustenance not only for you but also for those animals from which you obtain items of food like meat, fat, milk, butter, etc. and which perform countless other services also for your living. You benefit by all this and yet you disbelieve in God Whose provisions sustain you."

 

 

 

Fi Zilal al Quran

 

Let man reflect 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 tree'd gardens. the fruit-trees and the green pastures, for you and your cattle to delight in.

 

The third part directs man to reflect upon things of immediate concern to him, namely, his food. Absolute perfection of creation is obvious in the provision of food for man as it is obvious in the creation, proportioning and development of man himself. Let man reflect 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-tree'd gardens, the fruit-trees and the green pastures, for you and your cattle to delight in.

 

Next the surah invites man to reflect upon his food and the food of his cattle, which is one of the great many things Allah has provided for him. This is the full story of man's food, related here stage by stage. Let man reflect: does he play any significant role in it? Can he determine or change its course? Indeed, the same hand which has brought him to life has brought forth the food to sustain him. "Let man reflect on the food he eats." Food, the first necessity of human life, deserves a few thoughts. It is made readily available day after day. But it has a simple and wonderful story. Yet its simplicity makes man forget its wonder. Nevertheless, it is as miraculous as man's own creation. Every step is determined by the Supreme Will which has created man.

"How we pour down the rain in torrents." Pouring down the rain is a fact known to every human being, wherever he lives, regardless of his level of experience or knowledge. It is, therefore, taken up in this address to all human beings. As man's knowledge has increased, he is now able to appreciate the meaning of this verse more fully. He knows that something happened a long time before the daily phenomenon of rain came to be established. Perhaps the theory closest to the truth concerning the formation of the oceans, whose water evaporates and then falls down as rain, claims that they were formed somewhere above the earth and then were poured down in torrents. A contemporary scientist says on this subject:

If it is true that the temperature of the earth at the time of its separation from the sun was about 12,000 degrees or that of the surface of the sun, then all the elements were free and, therefore, no chemical combination of importance could exist. Gradually, as the earth, or the earth-forming fragments, cooled, combinations would take place and a nucleus of the world as we know it is formed. Oxygen and hydrogen could not combine until the temperature was reduced to 4,000 degrees Fahrenheit. At this point these elements would rush together and form water. What we know as the atmosphere must have been enormous at that time. All the oceans were in the sky and all those elements not combined were in the air as gases. Water, having formed in the outer atmosphere, fell towards the earth but could not reach it, as the temperature near the earth was higher than it was thousands of miles out. Of course, the time came when the deluge would reach the earth only to fly up again as steam. With whole oceans in the air, floods that would result as cooling progressed are beyond calculation. [A Cressy Morrison, Man Does not Stand Alone, London, 1962, pp 35-6]

Although we do not claim any definite link between this theory and this particular Qur'anic statement, we acknowledge that the theory gives us a better understanding of what it means and the period of history it refers to, i.e., the period of pouring water down in torrents. The theory may be proved right. On the other hand, other theories may be put forward to explain the origins of water. The Qur'anic statement, however, remains valid for all ages and societies.

This is how the production of food starts: "We pour down the rain in torrents". No one can claim either to have produced water, at any stage of its formation, or to have poured it down, so that the process of food production may be set in motion.

"And cleave the earth in fissures". All human societies may be asked to reflect on this second stage, which follows the pouring down of rain. The primitive man sees the rain falling and realizes that he has no power over it. He sees the water splitting the earth and penetrating the soil. He also sees the plant cleaving the earth with the Creator's will and growing over its surface. He notices that the plant is thin and the earth heavy yet the Creator's hand enables the plant to split the earth and move through it. Anyone who contemplates how plants grow can recognise the miracle involved here. He can feel the operation of the latent power inside the gentle, little plant.

As human knowledge expands, a new understanding of this statement may be developed. The cleaving of the earth so that it becomes suitable for the growth of vegetation may have taken place long time ago. The Qur'anic statement may refer to the multiple break up of the rocks of the surface of the earth caused by the great floods and by the various climatic factors which, according to modern scientists contributed to the formation of a soil layer where vegetation can grow. This interpretation fits more closely with the sequence of events as it is reported here.

In either case, the third stage is that of the growth of all kinds of vegetation. The kind mentioned here is the best known to the people immediately addressed by the Qur'an, and the kind most common in the food of man and animal. "How we bring forth the corn", "The corn" refers to all cereals and grains used for human or animal food. "The grapes, and the fresh vegetation". The reference here is to the well-known vine fruits and to all vegetables which can be eaten raw and can be picked time after time. "The olive and the palm, the dense-tree'd gardens, the fruit trees and the green pastures." The olive and the palm fruits are well-known to all Arabs. "The gardens" refer to the fenced fields of fruit trees. They are described here as being dense with trees. The Arabic term "abb" translated here as "green pastures" refers in all probability to the herbage used for cattle. As mentioned in the commentary on the preceeding surah, Umar asked what the "abb" meant and then blamed himself for asking. So we follow Umar's suit and add nothing to what has been already mentioned.

This is the story of food, the provision of which is carefully planned by the hand which created man. Man plays no role in any of its stages. Even the seeds and grains he may throw in the earth are not of his making. The miraculous aspect here lies in the original production of these seeds and grains, which is beyond man's comprehension. Various seeds may be planted in the same piece of land, irrigated by one kind of water; yet each one produces its own fruit. It is the hand of the Creator which makes this infinite collection of plants and their fruits, and preserves in the little seed the characteristics of its mother plant so that they may reappear in the plant which issues from it. Man remains ignorant of the secrets of this process. He has no power over it. It is Allah's own production: "For you and your cattle to delight in". This delight is, however, for a limited period. There follows something totally different which needs to be carefully considered by man before it actually arrives.

 

 

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: 17 November 2006 at 4:31am

Bismillah irrahman irrahim

 

Assalamu alaikum

 

The Tafsir of Surah `Abasa

(Chapter – 80, Continued 33-37)

Which was revealed in Makkah

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

 

Tafsir ibn kathir

 

(33. Then when there comes As-Sakhkhah) (34. That Day shall a man flee from his brother.) (35. And from his mother and his father.) (36. And from his wife and his children.) (37. Every man that Day will have enough to make him careless of others.)

 

The Day of Judgement and the fleeing of the People from Their Relatives during it

Ibn `Abbas said, "As-Sakhkhah is one of the names of the Day of Judgement that Allah has magnified and warned His servants of.''[1][22] Ibn Jarir said, "Perhaps it is a name for the blowing into Trumpet.''[2][23] Al-Baghawi said, "As-Sakhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears.''[3][24]

 (That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.)

meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Hadith related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allah on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allah) concerning anyone but myself.'' Even `Isa bin Maryam will say, "I will not ask Him (Allah) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me.''[4][25] Thus, Allah says,

 (That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.)

Qatadah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin -- due to the terror of that Day.'' Allah said,

 (Every man that Day will have enough to make him careless of others.)

meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Hatim recorded from Ibn `Abbas that the Messenger of Allah said,

 (You will all be gathered barefoot, naked, walking and uncircumcised.)

So his wife said, "O Messenger of Allah! Will we look at or see each other's nakedness'' The Prophet replied,

 (Every man among them on that Day will have enough (worries) to make him careless of others) -- or he said: (he will be too busy to look.)[5][26]

Ibn `Abbas narrated that the Prophet said,

 (You will all be gathered barefoot, naked and uncircumcised.)

So a woman said, "Will we see or look at each others nakedness'' He replied,

(O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.)

At-Tirmidhi said, "This Hadith is Hasan Sahih.''[6][27]

 

 

 

Tafheem-ul-Quran

 

(80:33) At last, when the deafening blast is sounded, *21 .

*21 The final terrible sounding of the Trumpet at which all dead men shall be ressurected to life.

 

(80:34) that Day shall man flee from his brother (80:35) and his mother and his father (80:36) and his wife and his children. *22

*22 A theme closeay resembling this has already occurred in AI-Ma'arij: 10-14. (70:10) And no close friend shall ask after his close friend, (70:11) though they will be shown to each other. To save himself from the torment of that Day, the culprit shall wish to give his children, (70:12) his wife, his brother, (70:13) his kinsfolk who gave him shelter, (70:14) and all the people of the earth, in ransom that this device might rescue him.

"Fleeing" may also mean that when he sees those nearest and dearest to him in the world, involved in distress, instead of rushing forth to help them, he will run away from them lest they should call out to him for help; and it may also mean that when they see the evil consequences of committing sin for the sake of one another and misleading one another, fearless of God and heedless of the Hereafter, in the world, each one would flee from the other lest the other should hold him responsible for his deviation and sin. Brother will fear brother, children their parents, husband his wife, and parents their children lest they should become witnesses in the case against them.

 

(80:37) Each one of them, on that' Day, shall have enough to occupy him so as to make him heedless of others. *23

*23 A tradition has been reported in the. Hadith by different methods and through different channels, saying that the Holy Prophet (upon whom be peace) said: "On the Day of Resurrection all men will rise up naked." One of his wives (according to some reporters, Hadrat `A'ishah, according to others, Hadrat Saudah, or a woman) asked in bewilderment: "O Messenger of Allah, shall we (women) appear naked on that Day before the people ?° The Holy prophet recited this very verse and explained that on that Day each one will have enough of his own troubles to occupy him, and will be wholly unmindful of others. (Nasa'i, Tirmidhi, Ibn Abi Hatim, Ibn Jarir, Tabarani Ibn Marduyah, Baihaqi, Hakim).

 

 

 

 

Fi Zilal al Quran

 

But when the stunning blast is sounded, 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 preoccupation's of his own.

 

The final part touches upon "the stunning blast" and its fearful effects. The very sound of the words gives an impression of horror. It makes people unaware of anything around them.  But when the stunning blast is sounded, 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 pre occupations of his own. This is the end of all delight and enjoyment. It fits perfectly with the long planning and comprehensive designing which include every stage in the development of man. The end portrayed in this scene comes into perfect harmony with the scene portrayed at the beginning of the surah which shows someone coming forward with zeal and with a feeling of fear in his heart, and another considering himself self-sufficient and turning away from the Divine guidance. Here we have an exposition of their standing in Allah's view.

"The stunning blast" is the nearest translation of an Arabic term which carries a very sharp tone; it almost pierces through the ears. This effect simply prepares us for the following scene in which we see "each man will for sake his brother, his mother and his father, his wife and his children." These ties between the man and his nearest relations cannot be severed in the normal course of events. Yet the stunning blast destroys these very links and ties and throws them into the air.

The fearfulness depicted in this scene is purely psychological. It strikes the soul, isolates it and holds it in its grip. The result is that each one will think only of himself. He shall have no time or power to think of others: "for each one of them will on that day have enough preoccupation's of his own ". The description is vivid; yet there could not be a shorter and more comprehensive statement to describe the general condition of worried minds and souls: "for each one of them will on that day have enough preoccupation's of his own. This condition is universal when the stunning blast takes place.

 

 

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: 24 November 2006 at 3:59am

Bismillah irrahman irrahim

 

Assalamu alaikum

 

The Tafsir of Surah `Abasa

(Chapter – 80, Continued 38-42)

Which was revealed in Makkah

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

 

Tafsir ibn kathir

 

(38. Some faces that Day will be bright,) (39. Laughing, rejoicing at good news.) (40. And other faces that Day will be dust-stained.) (41. Darkness will cover them.) (42. Such will be the disbelieving, the wicked evil doers.)

 

The Faces of the People of Paradise and the People of the Fire on the Day of Judgement

Allah says;

 (Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.)

meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright.

 (Laughing, rejoicing at good news.)

meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise.

 (And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.)

meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn `Abbas said,

 (Darkness (Qatarah) will cover them.)

"This means that they (the faces) will be overcome with darkness.''[1][28]

Allah said,

 (Such will be the disbelieving, the wicked evildoers.)

meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allah says,

 (And they will beget none but wicked disbelievers.) (71:27)

 

 

 

Tafheem-ul-Quran

 

(80:38) Some faces on that Day shall be shining- (80:39) rejoicing and joyful. (80:40) And some faces on that Day shall be dusty, (80:41) and darkness shall be covering them. (80:42) These will be the disbelievers and the sinners.

 

 

 

Fi Zilal al Quran

 

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. These shall be the faces of the disbelievers, the hardened in sin.

 

Then follows a description of the condition of the believers and that of the disbelievers after the two groups have been assigned their values by the Divine standards: "some faces on that day shall be beaming, smiling and joyful." These faces are beaming with happiness overflowing with delight, lit up with a broad smile. They are hopeful and reassured because they feel that the Lord is pleased with them.

The people of this class are spared the terror of the stunning blast, so they can afford to smile and show their happiness. Or probably the smiles and manifestations of happiness are seen after these people have realized the good end awaiting them.

Some other faces on that day shall be covered with dust, veiled with darkness. These shall be the faces of the disbelievers, the hardened in sin.

These faces are covered with the dust of sadness and misery, darkened with humiliation and depression. They know what they have done in this life and they await their inevitable punishment. These shall be the faces of the disbelievers, the hardened in sin.

The people of this class are devoid of faith. They do not believe in Allah or in the Divine message. Moreover, they are hardened in their erring and sinful ways. They persistently violate the Divine commandments.

The destiny of each group is portrayed in their faces. It is a vivid portrait drawn with words and expressions - a fact which testifies to the immense power characteristic of the Qur'anic style.

The opening and the close of the surah are in perfect harmony. The opening lays down a fundamental principle and a general standard, and the close shows us the results of applying this standard. The surah is a short one; yet it states a number of major facts and principles, portraying a large number of scenes, utilising different rhythms. The style brings out all the images in full relief.

 

This is the end of the Tafsir of Surat `Abasa, and to Allah all praise and thanks are due.

 

 

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: 01 December 2006 at 4:30am

Bismillah irrahman irrahim

 

Assalamu alaikum

 

The Tafsir of Surat At-Takwir

(Chapter - 81)

Which was revealed in Makkah

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

 

Tafsir Ibn Kathir

 

What has been narrated about This Surah

Imam Ahmad recorded from Ibn `Umar that the Messenger of Allah said,

Å(Whoever wishes to look at the Day of Judgement as if he is seeing it with his own eyes, then let him read, (When the sun is wound round.) (81:1) (and; (When the heaven is cleft asunder.) (82:1) (and; (When the heaven is split asunder.) (84:1))[1][1]

Likewise, At-Tirmidhi has also recorded this Hadith.[2][2]

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

 

 (1.When the sun is Kuwwirat.) (2. And when the stars Inkadarat.)

 

What will happen on the Day of Judgement, and that is the rolling up of the Sun

`Ali bin Abi Talhah reported from Ibn `Abbas:

 

(When the sun is Kuwwirat.) "This means it will be darkened.''[3][3] Al-`Awfi reported from Ibn `Abbas; "It will go away.'' Qatadah said, "Its light will go away.''[4][4] Sa`id bin Jubayr said, "Kuwwirat means it will sink in.''[5][5] Abu Salih said, "Kuwwirat means it will be thrown down.'' At-Takwir means to gather one part of something with another part of it (i.e., folding). From it comes the folding of the turban (`Imamah) and the folding of clothes together. Thus, the meaning of Allah's statement,

 (Kuwwirat) is that part of it will be folded up into another part of it. Then it will be rolled up and thrown away. When this is done to it, its light will go away.

Al-Bukhari recorded from Abu Hurayrah that the Prophet said,

(The sun and the moon will be rolled up on the Day of Judgement.)[6][6]

Al-Bukhari was alone in recording this Hadith and this is his wording of it.

 Dispersing the Stars

(And when the stars Inkadarat.)

meaning, when they are scattered. This is as Allah says,

(And when the stars have fallen and scattered.) (82:2)

The basis of the word Inkidar is Insibab, which means to be poured out. Ar-Rabi` bin Anas reported from Abu Al-`Aliyah, who reported from Ubayy bin Ka`b that he said, "Six signs will take place before the Day of Judgement. The people will be in their marketplaces when the sun's light will go away. When they are in that situation, the stars will be scattered. When they are in that situation, the mountains will fall down upon the face of the earth, and the earth will move, quake and be in a state of mixed up confusion. So the Jinns will then flee in fright to the humans and the humans will flee to the Jinns. The domestic beasts, birds and wild animals will mix together, and they will surge together in a wave (of chaos).

 

 

 

Tafheem-ul-Quran

 

(81:1) When the sun is folded up, *1

*1 This is a matchless metaphor for causing the sun to lose its light. Takwir means to fold up; hence takwir al- `amamah for folding up the turban on the head. Here, the light which radiates from the sun and spreads throughout the solar system has been likened to the turban and it has been said that on the Resurrection Day the turban will be folded up about the sun and its radiation will fade.

 

(81:2) and when the stars scatter, *2

*2 That is, when the force which is keeping them in their orbits and positions is loosened and alI the stars and planets will scatter in the universe. The word inkidar also indicates that they will not only scatter away but will also grow dark.

 

 

 

Fi Zilal al Quran

 

When the sun is darkened, when the stars fall and disperse,

 

This surah may be divided into two parts, each of them treating one major principle of faith. The first is the principle of Resurrection accompanied by a great upheaval in the universe, which affects the sun and the stars, the mountains and the seas, heaven and earth, wild and domestic animals, as well as man. The second principle, discussed in the second half of the surah, is the principle of revelation. The surah has something to say about the angel carrying the Divine revelation, the Prophet receiving it, the people addressed by it, and the Supreme Will which has shaped their nature and sent down to them this revelation.

The rhythm of the surah is one of violent movement which leaves nothing in its place. Everything is thrown, smashed or scattered away. The movement is so violent that it excites and frightens. It alters every familiar situation and shakes men's hearts violently for a long period so that they feel deprived of both shelter and reassurance. In such a violent destructive storm the human heart is no more than a little feather, blown in every direction. No protection and, indeed, no safety can then be found except what is Granted by Allah, the Eternal Being. Thus, the rhythm of the surah has on its own, the effect of pulling man's heart and soul away from every thing associated with safety and security, in order to seek peace, safety and protection in Allah.

 

The surah is also a gem of striking images drawn from the universe in both its present beautiful condition which is familiar to us and its condition on the Day of Resurrection when every familiar thing is changed beyond recognition. The surah is, moreover, rich in fine expressions which add colour to the images portrayed. As the surah is so short, the rhythm, images and fine expressions combine together to produce a very strong and lasting effect.

 

Had it not been for the fact that the surah contains some words which are no longer familiar to us today, I would have preferred not to comment on it. Its rhythm and images leave a far stronger effect than any human interpretation can aspire to achieve. When the sun is darkened, when the stars fall and disperse, when the mountains are made to move away, when 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 burn burn fiercely, when Paradise is brought near, every soul shall know what it has put forward.

 

These verses sketch a scene of a great upheaval which envelops the whole universe. It is an event which reveals every guarded secret and leaves nothing hidden away. Every human being faces what he has put forward for the clay of reckoning and judgment.

The great events mentioned indicate that the present familiar state of the universe, with its perfect harmony, measured movement, controlled relations, perfected by a meticulous and able Maker will suffer a break down of its system. It will have completed its role. Along with all creation, it will move into a new predetermined phase of life, unlike anything known to us in this world.

 

The surah aims to get this idea of the inevitable upheaval well established in men's hearts and minds so that they may attach little or no importance to the values and riches of this world, though these may seem to be of lasting consequence. The hearts and minds of people should establish a firm bond with the everlasting truth, i.e. the truth of Allah the Eternal, Who never changes when everything else changes and disappears. They should break the chains of what is familiar in this life in order to recognise the absolute truth which admits no restrictions of time, place, finite faculties or temporal standards.

As one goes through the events of this universal upheaval, one cannot fail to observe an inner feeling for this affirmation.

 

As to what exactly happens to all these types of creation during the Resurrection we can only say that it is known to Allah alone. We can only comprehend what we have experienced. When we think of a great upheaval in the world our imagination cannot stretch beyond a violent earthquake or volcano, or, perhaps, the fall of a bomb.

Floods are perhaps the most destructive manifestation of the power of water known to us. The most powerful events in the universe we have monitored were some limited explosions in the sun, which is millions of miles away from us. All these events, great as they may be, seem so small when they are compared to that universal upheaval which will take place on the Day of Resurrection that they may be considered akin to children's play. If we really want to know what will happen then, we can do no more than attempt to draw some sort of comparison with what we have experienced in this life.

The darkening of the sun probably means that it will cool down and its flames which stretch out for thousands of miles in space will dwindle and die down. As the sun is now in gas form because of its intense heat, which reaches a maximum of 12,000 degrees, its darkening probably means its transformation by freezing to a form similar to that of the surface of the earth. It may adopt a circular shape without becoming stretched out.

This is probably the meaning of the opening verse, but it could also mean something different. As to how it will happen, or what will cause it to happen, we can only say that this is known only to Allah.

The falling of the stars probably means that they will break away from the system which holds them together and lose their light and brightness. Only Allah knows which stars will be affected by this event: will it affect only a small group of stars, say, our own solar system, or our galaxy, which comprises hundreds of millions of stars, or will it affect all the stars in their millions of millions? It is a well known fact that the universe comprises an almost infinite number of galaxies, each with its own space.

 

 

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: 08 December 2006 at 12:38pm

Bismillah irrahman irrahim

 

Assalamu alaikum

 

The Tafsir of Surat At-Takwir

(Chapter – 81, cont’d 3-5)

Which was revealed in Makkah

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

 

Tafsir Ibn Kathir

 

(3. And when the mountains are made to pass away;) (4. And when the pregnant she-camels are neglected;) (5. And when the wild beasts are gathered together.)

 

Moving of the Mountains, abandoning of the Pregnant She-Camels, and the gathering of the Wild Beasts

Concerning Allah's statement,

 (And when the mountains are made to pass away;)

meaning, they will not remain in their places and they will be destroyed. Then the earth will be left as a flat, level plain. Then Allah says,

 (And when the pregnant she-camels (`Ishar) are neglected (`Uttilat);)

`Ikrimah and Mujahid said, "`Ishar are (pregnant she-) camels.''[1][8] Mujahid said, "`Uttilat means abandoned and left.''[2][9] Ubayy bin Ka`b and Ad-Dahhak both said, "Their owners will neglect them.''[3][10] Ar-Rabi` bin Khuthaym said, "They will not be milked or tied up. Their masters will leave them abandoned.''[4][11] Ad-Dahhak said, "They will be left with no one to tend to them.''[5][12] And the meaning of all of these statements is similar.

What is intended is that the `Ishar is a type of camel. It is actually the best type of camel, and particularly the pregnant females of them when they have reached the tenth month of their pregnancies. One of them is singularly referred to as `Ushara', and she keeps that name until she gives birth. So the people will be too busy to tend to her, take care of her or benefit from her, after she used to be the most important thing to them. This will be due to what will suddenly overtake them of the great, terrifying and horrible situation. This is the matter of the Day of Judgement, the coming together of its causes, and the occurrence of those things that will happen before it.

 (And when the wild beasts are gathered together.)

meaning, gathered. This is as Allah says,

 (There is not a moving creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they shall be gathered.) (6:38)

Ibn `Abbas said, "Everything will be gathered, even the flies.'' This statement was recorded by Ibn Abi Hatim.[6][13] Allah also says,

 (And (so did) the birds assembled.) [38:19] meaning, gathered.

 

 

 

Tafheem-ul-Quran

 

(81:3) and when the mountains are set in motion, *3

*3 In other words, the earth also will lose its force of gravity because of which the mountains have weight and are firmly set in the earth. Thus, when there is no more gravity the mountains will be uprooted from their places and becoming weightless will start moving and flying as the clouds move in the atmosphere.

 

(81:4) and when the ten month pregnant she-camels are left untended, *4

*4 This was by far the best way of giving an idea of the severities and horrors of Resurrection to the Arabs. Before the buses and trucks of the present day there was nothing more precious for the Arabs than the she-camel just about to give birth to her young. In this state she was most sedulously looked after and cared for, so that she is not lost, stolen, or harmed in any way. The people's becoming heedless of such she-camels, in fact, meant that at that time they would be so stunned as to become unmindful of their most precious possessions.

 

(81:5) and when the beasts are gathered together *5

*5 When a general calamity befalls the world, all kinds of beasts and animals gather together in one place. then neither the snake bites, nor the tiger kills and devours.

 

 

 

Fi Zilal al Quran

 

when the mountains are made to move away, when the camels, ten months pregnant, are left untended, when the wild beasts are brought together,

 

The forcing away of the mountains probably means that they will be crushed and blown away as indicated in other surahs: They ask you about the mountains. Say: 'My Lord will crush them to fine dust and leave them a desolate waste. (Al-Qur'an 20:105) When the mountains crumble away and scatter into fine dusts. (Al-Qur'an 56:5) And the mountains shall pass away as if they were mirage. (Al-Qur'an 78:20)

All these verses refer to a certain event which will affect the mountains and do away with their firm foundation and stability. This may be the beginning of the quake which will shake the earth violently, and which is mentioned in surah 99 "The Earthquake". When the Earth is rocked in her last convulsion, when the earth shakes off her burdens. (Al-Qur'an 99:1-2)

All these events will take place on that very long day. When the camels, ten months pregnant, are left untended.

The Arabic description of the camel here specifies that she is in her tenth month of pregnancy. When in this state, she is to the Arab his most valuable possession because she is about to add to his wealth by a highly valued young camel, and to give him a lot of milk which he and his family will share with the new born animal. However, on that day, which will witness such overwhelming events, such priceless camels will be left without care, completely untended. The Arabs who were the first to be addressed by this verse never left such camels untended, except for the gravest of dangers. When the wild beasts are brought together.

The great terror which overwhelms the wild beasts in their jungles is the cause of their coming together. They forget their mutual enmities, and move together, unaware of their direction. They neither seek their homes nor chase their prey as they usually do. The overwhelming terror changes the character of even the wildest of beasts. What would it do to man?

 

 

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: 15 December 2006 at 3:02pm

Bismillah irrahman irrahim

 

Assalamu alaikum

 

The Tafsir of Surat At-Takwir

(Chapter – 81, cont’d 6-7)

Which was revealed in Makkah

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

 

Tafsir Ibn Kathir

 

(6. And when the seas become as blazing fire.) (7. And when the souls are joined with their mates.)

 

The Blazing of the Seas

Allah says,

 (And when the seas become as blazing fire.) Ibn Jarir recorded from Sa`id bin Al-Musayyib that `Ali said to a Jewish man, "Where is the Hell'' The man said, "The sea.'' `Ali then said, "I think he is truthful, as Allah says

 (And by the seas kindled (Masjur).) (52:6) and;

 (And when the seas become as blazing fire.)''[1][14]

It will be kindled with fire and become a raging fire that surrounds the people in the gathering area, this was reported by Sa’id bin Al-Musayyib from Ali bin Abi Talib.

 It was also reported from Ibn Abbas and it is the view of many of the scholars  that ‘Masjur is the filled sea’. Ibn Jarir preferred this explanation saying “The sea is not lit with fire now, so it is filled”.

 

 Joining the Souls

Concerning Allah's statement,

 (And when the souls are joined with their mates.)

meaning, every type (of soul) will be gathered with its peer (or mate). This is as Allah says,

 (It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils).) (37:22)

Ibn Abi Hatim recorded from An-Nu`man bin Bashir that the Messenger of Allah said,

(And When the souls are joined with their mates.)( Those who are alike. Every man will be with every group of people who performed the same deeds that he did. (This is because Allah says, (And you (all) will be in three groups. So those on the Right Hand - how (fortunate) will be those on Right Hand! And those on the Left Hand - how (unfortunate) will be those on the Left Hand!) (56: 7-10) (They are those who are alike.)

 

 

 

Tafheem-ul-Quran

 

(81:6) and when the oceans are set ablaze, *6

*6 The word sujjirat as used in the original in passive voice from tasjir in the past tense. Tasjir means to kindle fire in the oven. Apparently it seems strange that on the Resurrection Day fire would blaze up in the oceans. But if the truth about water is kept in view, nothing would seem strange. It is a miracle of God that He combined oxygen and hydrogen, one of which helps kindle the fire and the other gets kindled of itself and by the combination of both He created a substance like water which is used to put out fire. A simple manifestation of Allah's power is enough to change this composition of water so that the two gases are separated and begin to burn and help cause a blaze, which is their basic characteristic.

 

(81:7) and when *7 the souls are re-united (with the bodies), *8

*7 From here begins mention of the second stage of Resurrection.
*8 That is, men will be resurrected precisely in the state as they lived in the world before death with body and soul together.

 

 

 

Fi Zilal al Quran

 

when the seas are set alight, when men's souls are paired (like with like),

 

When the seas are set alight.

The Arabic term used here may mean that the seas will be over-filled with water, from floods similar to those which characterised the early stages of life on earth. On the other hand, earthquakes and volcanoes may remove the barriers now separating the seas so that the water of one will flow into the other.

The Arabic expression may also mean that the seas will experience explosions which set them ablaze, as mentioned elsewhere in the Qur'an: When the oceans are made to explode. (Al-Qur'an 81:3) The explosions may result from separating the oxygen and the hydrogen which make the sea water. They could also be atomic explosions of some sort. If the explosion of a limited number of atoms in a hydrogen or atom bomb produces such dreadful consequences as we have seen, then the atomic explosion of the waters of the oceans, in whatever manner it may occur, will produce something much too fearful for our minds to visualise. Similarly, we cannot conceive the reality of Hell, which stands beyond these vast oceans.

When men 's souls are paired (like with like).

The pairing of souls may mean the reunion of body and soul at the time of resurrection. It may also mean their grouping, like with like, as mentioned elsewhere in the Qur'an: "You will be divided into three groups" (56:7) the chosen elite, the people of the right, and the people of the left. It may also mean some other way of grouping.

 

 

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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