Quran

Royalty is not everything.

2013-12-18T08:28:00.003-08:00

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Surat Al-'Insa-n (The Man) سورة الانسان or سورة الدَّهْرِ

2013-08-14T07:54:00.000-07:00

By: Nasir Makarim Shirazi in Tafsir Namuneh

Translated from Farsi into English by: Fatima Zabeth Beenesh

This sura descended at Madina and it had 31 ayaat

The contents of Sura e Insan

While this Sura is short but its contents are deep, wide-ranging and complete and it can be divided into 5 parts.

The first part is about the creation of the man from the mixed sperm and then speaks about his guidance and the freedom of his will.

In the second part, the topic is about the reward of virtues people with praiseworthy deeds which indicated regarding the family of the prophet (Ahle bait) pbuh.

The third part quoted in relation to the merits of the rewards in short and effective terms.

The fourth part indicated the importance of Quran, the manner of executing its rules and laws and shows the ways of up and down in inner self building.

The fifth part speaks regarding the decision of divinely intervention of the Mighty God while the man has his own free will along with it.

For this sura there are various names the most famous among them are Dahar, hal ata and Insan. All of them are taken from the first ayat of the sura. While in some of the narrations later we will read in the accomplishment (fazilat) of the sura.

Does this sura descended at Madina?

Among the interpreters there is a discussion about its being Madani or Makki but the Shiite scholars and interpreters agreed that the entire sura or at least a part of it is stated about the virtues people and their meritorious deeds and it is descended at Medina and the detail report about its dissension will be given in detail on the topic of Ali alaihis salam, Bibi Fatima Zehra, imam Hasan, imam Husain and Bibi Fizza alaihumus salam.

The matter in this sura is so much famous and popular that Muhammad bin Idris Shafe’i, one of the Sunni spiritual leaders in his popular couplet said: How long and until what period? Will you scold me for the devotion to this brave man?

Does Fatima is married to the man other than him? And does the ayat hal ata is descended other than him?

The other frequent documents in this topic background are present which will be mentioned while the discussing the ayat:

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

(76:5

But in spite of all that some of the uncompromising persons stress upon its being Makki to reject the subject that it belong to Ali, Faitma Zehra, Hasan and Husain alaihumus salam.

Truly it is strange wherever they are ayat about the Ali alaihis salam and the family of prophet pbuh, a group of people stand to protest about it and demonstrates extreme sensitiveness as if Islam fell into the risk.

Though they claim Ali alaihis salam as the rightly guided and conformist caliph and successor of the prophet and show their devotion to the family of the prophet Muhammad pbuh . We believe this kind of uneasiness and extremism is the result of the Amavi spirit ruling upon their thoughts and created by the propaganda of that inauspicious period. May the Guardian Allah protect us from these faults?

The virtues of reading the Sura e Insan

In a hadis from the great prophet it is stated: The one who reads the sura hal ata or insan, the Merciful God rewards him the heaven and its costumes.

In a narration from imam Baqir alaihis salam it is said: One of the rewards of the person who reads sura e hal ata on every Thursday morning is, he will be with the prophet pbuh that on the day of Qayamat.

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

Al-Insan (Man)

هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

(76:1

Has there not been over man a period of time, when he was nothing to be mentioned?

إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا

(76:2

Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing.

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

(76:3

Verily, We showed him the way, whether he be grateful or ungrateful.

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَا وَأَغْلَالًا وَسَعِيرًا

(76:4

Verily, We have prepared for the disbelievers iron chains, iron collars, and a blazing Fire.

Definition

From the valueless sperm, we created the man and provided him all the facilities of guidance into his possession

As the entire topic of the sura is discussed around the judgment day and the affluences of the heaven but in the beginning the subject is about the creation of man to bring his attention towards the creation of man and generates the basis for the resurrection day.

It said: Is it not that a long period passed upon the man but nothing is worth to be described?

هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

(76:1

Yea, every particle of his existence was scattered in a corner, in the sand, in the drops of the oceans, in the atmosphere of the earth. His main substance of existence was fallen into these three extensive ranges and actually he was lost in between them and he was not worth mentioning.

Does here the word insan means the species of man or the entire humanity is included? Or only it means hazrat Adam alaihis salam.?

The next ayat said: we created the man from sperm, it is a meaningful word. Though some believe in the first ayat it means the prophet hazrat Adam alaihis salam and the word insan in the second ayat means the children of Adam alaihis salam. But it seems impossible in such a short phase of ayat.

In the description of the ayat:

لَمْ يَكُن شَيْئًا مَّذْكُورًا

The term “he was not worth mentioning” have different viewpoints that the man when he was mentioned in the knowledge of All Knowing God but he was not declared in the creation of the universe however later in the stages travelling towards the perfection changed into the creature worth talk about.

Though after this stage of the human creation he became worth mentioning and said: we created the man with mixed sperm and we will test him. Hence we enable him to hear and observe.

إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا

(76:2)

أَمْشَاجٍ

It means the mixed thing. The creation of man is possible by the assorted and mixed sperm. The combination should take place between the sperm and ovule. As in the narrations of the ahl bait alaihumus salam (the family of prophet pbuh)it is indicated and declared about the different abilities present in the sperm such as inheritance with help of genes or pointed towards mixing of the sperm with many compounds, as the hundreds of the substances are organised by each other.

نبتليه

Indicates the man reaching the stage and his fulfilling the duties, his trials and adversities. And this is one of the greatest Almighty God’s gifts and presented him greatness and facilitates him for the duties and responsibilities.

Whereas the duties and the responsibilities without the awareness are impossible, in the end of the ayat it indicates the eyes and ears which he presented in the possession of man.

Some of them informed that the trials and adversities of man takes place evolutions and developments in the embryo from the sperm stage till becoming the complete human being.

The roots of all the thoughtfulness of man is from his understanding senses. In other words the understanding senses are the mother of all the rational and logical ideas. This is the concept of all the Islamic philosophy. In the philosophy of Aristotle and the Greeks too they are adherent to this view.

Whereas the trials and adversities of man, besides the awareness of the tools of recognition. He needs two other factors of the guidance and authority over choice, the next ayat pointed upon it and said: we explained him the way whether he is thankful and accepting or unthankful and intolerant.

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

(76:3

The meaning of guidance had the wide meaning here it includes the initial guidance in the human nature and through the religious direction, though the above ayat impels about the religious guidance.

Explanation: As the man is created for a reason, trials, adversities and perfection. In his existence inculcated the preliminaries of reaching to this goal and granted him the fundamental powers which are the natural guidance.

Afterwards in the depth of his nature filled with love of reaching this goal by the way of the inner visions and inspirations, like this manner guided him naturally and on the other side educated them through the divine guides, the great prophets which is called religious guidance. This guidance is for the common man and the entire humanity.

This ayat indicated the three important subjects are the future building in the life of man: The topic of duty, guidance, free will, they are essential and come hand in hand to complete each other.

Concerning the ayat:

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

(76:3

Verily, We showed him the way, whether he be grateful or ungrateful.

It annulled and negated the school of force and compulsion.

Here the term grateful and ungrateful is the most possible appropriate term. As before the great blessing of the divine guidance, accept and surrender before it and follow the way of guidance and be thankful to the blessings and those who are against it they have lost their favours.

Since no one is able to thank the Sovereign God with the deeds or the words.

The last ayat under discussion it is shortly and meaningfully pointed out to the future of those who followed the way of misguidance and said: we had prepared ready the chains, iron collars and the blazing fire for the unbelievers:

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَا وَأَغْلَالًا وَسَعِيرًا

(76:4)

أَعْتَدْنَا

Means “we had prepared” as it insist of its being certain to happen. The All Powerful God had power over everything. By the term;

كن

Urgently it comes into existence as well as announces to the unbelievers that the punishment is absolutely going to happen for them and all the implements of the chastisement are ready for them.

سَلَاسِلَا

Means the chains

أَغْلَالً

The rings like the iron collar around the neck or wrist band which are subsequently attached to the chain.

Any way the chains and iron collar and then the burning flames of fire is the relater of the great chastisement of this group which is mentioned in the other ayaat of the dignified Quran too in which the punishment and imprisonment are mentioned.

Their freedom in the fulfillment of the waywardness and passions is the cause of their imprisonment in hereafter. The flames which they had ignited in this world they will view it in resurrection which will catch their garb.

The points

The hectic world of the foetus: We know that the embryo comes into existence by the combination of the sperm and ovule.

The existence of the sperm and its combinations and its various stages of embryo is among the mysteries and wonders by the progress of the science and the knowledge of embryology will set aside the veil from the secrets though still there are the facts undisclosed and concealed under the curtain.

The below mentioned; a precisely described corner of the mysteries consist the utility of the embryo.

1- Sperm which is discharged with the moisture of the man is alive and vital creature and very much minute microscopic body which had a head, neck and a moving tail. And more wonderful is that in every discharge of man up to two to five million sperms may be present which is equal to the population of some countries.

But from this enormous number only one or some sperms enter the ovule and gets fertile and productive. The presence of this amount of sperms is for the reason that the sperms for reaching the ovule and to combine with it give much causality. And if this gigantic number of sperms were not present may be the task of the productivity will be getting difficult.

2- The size of the womb before the period of pregnancy is only equal to the wall nut. But after the coagulation of the sperm, to nurture the embryo, it gets so much outsized that it occupies a large place, mysteriously its walls have so much elasticity that it resists before that huge volume of embryo.

3- The blood in the cavity of womb does not run in the arteries and veins of walls but it flows in the outline of tubes and runs down pipelines of muscles. Because if in the case there is any vein or artery present there, For that it will certainly gives up its resistance power before the unusual stretch and strain of the womb walls.

4- Some of the scholars believe that the female sperms have positive electricity and male sperms possess negative electricity. Hence they are attracted to each other. And as soon as the male sperm enters the ovule and it changes it into the negative electricity. For this reason the other numerous sperms around it are drive away, besides some said: by the entry of sperm a specific chemical matter ooze out which repels the other sperms.

5- The foetus in between the large bag floats in thick liquid called Amniotic fluid. This matter works like a shock observer which resists and protects the foetus from the different fast movements of mother or strike of something to the stomach and the change in the temperature in addition it keeps the foetus uniformly warm.

6- Feeds the foetus by means of the navel known as belly button the mothers blood or the food matter and oxygen enters the placenta and by a new refinement and filtration through the navel enters the heart of the foetus and from there distributes to the entire body parts.

The interesting thing is the right part and the left part of the heart is connected to each other. The function of filtration and refinement does not take place in the lungs. So the foetus does not respire but as soon the baby steps into the world they get apart and the respiratory organs began to work.

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

(76:5

Verily, the Abrar (pious, who fear Allah and avoid evil), shall drink a cup (of wine) mixed with water from a spring in Paradise called Kafur.

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا

(76:6

A spring wherefrom the slaves of Allah will drink, causing it to gush forth abundantly.

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا

(76:7

They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread.

وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا

(76:8

And they give food in spite of love for it to the needy, the orphan, and the captive,

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُورًا

(76:9

[saying, in their hearts,] "We feed you for the sake of God alone: we desire no recompense from you, nor thanks:

إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا

(76:10

Indeed, We fear from our Lord a Day, severe and distressful."

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا

(76:11

So Allah will protect them from the evil of that Day and give them light and happiness

All about its descendent ‘Shan e Nuzul’

(A great document upon the virtues of the family of Prophet Muhammad pbuh)

Ibn Abbas related, imam Hasan and imam Husain were fallen ill. The prophet along with some of the companions visited them and He told Ali alaihis salam: O Abul Hasan, it is better for you to vow ‘nazr’ before Allah for their healing. Ali, Fatima and Fizza (who was their house maid) they pledged a vow that if imam Hasan and Husain restored to health soon they will observe fast for three days, (according to some narrations imam Hasan and Husain alaihumus salam too were undertook a vow to fast.)

After a short period both of them got healed though they were running short of food stuff Ali alaihis salam lent three measures of barley grain. And bibi Fatima alaihis salam made flour from one third of it and prepared the bread. At the time of breaking the fast a beggar visited their door and said: Salutations upon you O family of the prophet Muhammad pbuh, I am a poor man among the ill-fated Muslims. Give me some food may Allah send you Food from the provisions of the heaven. All of them gave in preference to the deprived and needful man and their own share of food to him and that night they did not consumed anything except water.

The second day they observed fast and at the moment of breaking the fast when they prepared a bread of barley flour an orphan child came and knocked their door. That evening too they generously bestowed their food. (Once again they break their fast with water only and for the coming next day they observed the fast).

On the third day at sunset a prisoner tapped their door once gain they granted their food to him. In the morning when Ali alaihis salam held the hands of the Hasan and Husain alaihumus salam visited the prophet pbuh when the messenger pbuh saw them, they were shivering by the excess of the hunger. He expressed: This condition of you is very much painful for me. Then he got up and moved with them and when he entered the door of bibi Fatima alaihis salam she was stood engaged in his namaz prayers. While her abdomen shrunk to her back and her eyes encircled black. The prophet got uneasy.

At this moment the arch angel jibril alaihis salam ‘Gabriel’ descended and said: O Muhammad receive this sura. The Majestic God congratulates you to possess such a family then recited the sura e hal ata for the messenger. They narrated from the ayat:

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

(76:5

Till

إِنَّ هَذَا كَانَ لَكُمْ جَزَاء وَكَانَ سَعْيُكُم مَّشْكُورًا

(76:22

They are 18 ayat totally which were descended at that occasion. This narration is repeatedly illustrated by the 34 famous scholars of Sunni community.

Therefore the above narration is well-known among the Sunni people still it is successively stated.

For the Shiite scholars entirely agreed with those 18 ayat or the total sura of Insan about the descendent of the sura. In the books of their interpretations or narrations or relating to that topic declare it as one of the important merits and honourable for the hazrat Ali, bibi Fatima Zahra and their sons alaihumus salam.

Here for those who brings excuses, when reached with the virtues of hazrat Ali alaihis salam always demonstrate excessive sensitiveness by carefully criticising and raising irritating objections against the occurrence of its descendent ‘Shan e Nuzul’.

1- They relate that this sura is Meccan whereas the tale of its descend is happened after the birth of imam Husain alaihis salam so as a result it occurred at Medina munavvara (illuminated).

2- They report that the ayaat of this sura are about the common man, then how can we prove them specifically to the certain people?

It is already understood that this sura is evidently descended for the common man but how it cannot be concerned to the happenings at the time of it’s descend ‘Shan e Nuzul’?

Most of the ayaat of noble Quran have wide meaning and it is understood by all. But the happenings at the time of it’s descend ‘Shan e Nuzul’ of ayaat prove its being the fragment of a specific noble occurrence. And it is very strange that the ayaat having common meaning cannot be rejected the occasion of its descendent ‘Shan e Nuzul’.

3- Some explained the other occurrences at the time of descending the sura ‘Shan e Nuzul’ which is not agreeable with the above ‘Shan e Nuzul’.

4- The other excuse which is brought forth is that, how the man is able to live without food for three days by breaking the fast only with water.

This is a very odd objection as we saw the numerous people, for the medical treatment, they live with ease for three days fast on water as some times they live 40 days on water only. They did not eat food for 40 days. This process cured many of their ailments.

5- Some of the people as they want to pass with ease from this virtue; they entered into this matter in another manner. And expressed: ‘By accepting the members of the prophet’s family we cannot reject the others’. But the one who accept the other way, he is an astray.

Another proves of its being Madani is that there were usually prisoners in the city of Medina. At Mecca, there were not any Islamic wars started yet at those days there were no prisoners of war.

Definition:

The great rewards of the pious people

They are interesting points reminded, regarding in this background:

First it said: The pious drink with the goblet which is mixed with a delighted fragrance.

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

(76:5)

أَبْرَارَ

It means wide and broad thats why the extensive deserts are called Barr

As the result of the pious people’s deeds have wide effects in the society so they are called abrar. It is their good deed done whole heartedly.

كَافُورًا

It has different meanings; one of its meanings is the delighted smell, aromatic herb and it’s another meaning is the same kafur camphor which has strong odour used in the medicine for the anti infection purpose.

Any way the above ayat shows, this clear heavenly drink is highly aromatic and scented. The man takes pleasure in its taste and its flavour too.

Verily, the Abrar (pious, who fear Allah and avoid evil), shall drink a cup (of wine) mixed with water from a spring in Paradise called Kafur.

Some of the interpreters said: Kafur is the name of the heavenly stream but it does not harmonize with the above ayat.

Some defined Kafur as its being extremely white and cool since the kafur is an example of coolness and whiteness. Often its scent is counted equal to the best perfumes like Musk and Ambergris ‘Moshk va Ambar’.

Then it points towards the stream which fills these goblets with clear drink and added: it is a specific stream from which the slaves of Benevolent God drink and make it gush from wherever they want.

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا

(76:6

Yea this stream clear drink is in such a way in the control of the pious and worshippers of Protector God that, where ever they want it gushes out.

In its definition from Imam Baqir alaihis salam it is quoted: It is a stream in the residence of prophet Muhammad pbuh from there it flows towards the houses of all the prophets and believers.

Yea same as in the world, the streams of the knowledge and the blessings flow from the abode of the prophet pbuh towards the godly and pious people and in the hereafter too it is a great manifestation of this schedule. The clear divinely drink rushes from this house of the inspiration and its tributaries flows in the houses of the believers.

It is significant that among the abundant heavenly blessings a clear aromatic drink mentioned in this sura. It is possibly for the purpose that after getting free from the account of judgment day, at their first step in the heaven by imbibing the heavenly drink, they wash away every sorrow and grief, get blissful with the divine love and began to enjoy all the favours of the heaven.

In the next ayat related about the living and qualities of the pious and godly and mentioned the five qualities for those peerless blessings.

It said: they fulfil their vows

يُوفُونَ بِالنَّذْرِ

Fear the day when its evils and chastisement prevail everywhere.

وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا

(76:7

They are assured about the judgment day and have total believe in all the punishments upon the evil doers on that day and the effect of this believe is evident in their manners and behaviours.

Then described their third good deed and said: While they need the food but in the love of God give it to the poor people, orphans and the prisoners.

وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا

(76:8

Giving the food is not easy way for them but it is combined with the sacrifice; they give it while they themselves in very much need of it. Their blessing and service is for each and every one. This pronoun

عَلَى حُبِّهِ

turns towards the food that means in spite of loving their food they offer it to the needy. It is mentioned in the ayat 92 Sura e Al e Imran: Al-Imran (The Family of Imran)

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ

(3:92

Never will you attain the good [reward] until you spend [in the way of Allah] from that which you love and whatever of good you spend, Allah knows it well.

In the period of prophet there was not any prison and the prophet by dividing the prisoners used to entrust them to the Muslims and tell them: take care of them and be kind to them. And when if they have not any ability to provide them food they were seeking help from other Muslims. While sending them to the Muslims, often to assist them, the prophet was accompanying them, as the Muslims were very much in difficulties at that period.

Certainly, later when the Islamic government was widened the number of prisoners increased and even the criminals increased by the expansion of the government then the prison came into existence. The daily bread of the prisoners and the criminals were used to provide by means of the treasury ‘Baitulmal’.

Not only the deprived Muslims but the prisoners from the land of polytheism were under this Islamic rule. The feeding of the prisoners was counted as one of the best human act of the virtuous people.

In a narration by the prophet of Allah, the source of peace, we read: treat the prisoners with kindness. The Muslims when heard these words, sometimes used to give their food to the prisoners and preferred them upon themselves.

The fourth salient deed of the virtues people are sincerity and said: They say: we feed you only for the Benevolent God. We do not want any reward or thanks from you.

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُورًا

(76:9

All their deeds are purely for Allah, the chaste one. They never stuck their eyes upon the rewards of the people not even their thanks and basically the value of deed in Islam is based upon the sincerity of the intension. And if the deeds have not the divinely intensions and they are hypocritical or for the passions or gratitude, the yield of materialistic reward with any divinely payment.

وَجْهِ اللَّهِ

Does the Majestic God have any entity? Or else the Holy God has no physical face.

In the last definition about the pious people it is said: they say we fear our Lord, the Provider, the day when he is stern and strict.

إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا

(76:10)

قَمْطَرِيرًا

Means stern and strict

There is a question, when the pious say we are doing for the love of the pure entity of the Great Forgiver God then why they say: I fear the punishment of the judgment day? Do the enthusiasm of the Unique God and the fear of judgment day, both are of the same mind?

However they step forward always for the All Powerful God if they fear the punishment of judgment day it is for the chastisement of the Perfect Powerful God, if they love the blessing of the heaven because it is from Him.

Although the highest stage of the worship is not the fear of the punishment of hell and nor the blessings of the heaven but it is only the love of the Allah the Great.

In the last ayat under discussion we reach the result that the meritorious intensions and virtues deeds, the pious possess indicates and said: For that reason the Benevolent God protect them from the evils of that day and they welcome that day happily, joyfully and delighted.

فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا

(76:11)

نَضْرَةً

It means a significant freshness, pleasant, cheerfulness by the effects of the excessive favours and the safety happens to the man. Yea their pink cheeks exhibit the calm and cheerfulness of their inner self.

Therefore if they were fearful of the judgment day in this world and dutifully performed and concerned about their duties obediently. Instead on that day the Mighty, Strong and Defeater God fill their hearts with joy and pleasure.

لَقَّاهُمْ

This is a very interesting term; it indicates the Exalter and the Elevator God welcomes these precious guests with particular kindness. And those who are drowned in the delight and happiness He grant them a place in the shadow of his blessings.

The points:

Giving food to the hungry people is the best virtues deed

In the ayat under discussion, giving food is one of the best deeds of the virtues people ‘Abrar’ and ‘ibadullah’. those who are obedient to the Honourer God’. However many of the ayat of Quran relied and stressed upon this matter it shows that this subject is extremely valued before the Generous God.

If we observe the present world, according to the publicized news, every year millions of the people die due the hunger whereas in other part of the world, they have such amount extra of food stuff that they throw the extra food in the garbage and there is no limit to it.

It is quite apparent, the importance of this Islamic rule at one side and on another side the distance of the world from the moral standards.

In the Islamic narrations too it is stressed upon this subject for example, we bring some descriptions here.

It is described in the hadis of the noble prophet: The one who give food to the three Muslims the Gracious God will bless him three gardens of heaven and he will be served food in the kingdom of heaven.

In a narration of imam Sadiq alaihis salam we read%: the one who feed a believer till his is satisfied, not a single man know it, what a great reward he have in the hereafter, not even the angels close to God nor the prophets on a mission ‘Mursil’, only the God knows who is the Provider of the entire universe.

In another hadis from the same imam it is mentioned: for me, to feed a needy believer is precious than to go to meet him alone. If I go to meet him it is better for me than releasing ten slaves.

In the narrations, It is not only stressed upon the needy and hungry people but in some of the narrations it is apparently stated that to feed the believer even if they are not needy it is like liberating a slave. It shows the purpose of this task is not only fulfils the needs of a poor man but it strengthens the bonds of love and friendship. On the contrary in the today’s materialistic world it is common when two relatives or friends go to a guest house each of them pays his bill. As if hosting a guest had no meaning for them especially the number of people is more, it is very much astonishing.

In some of the narrations it is explained that giving food to the hungry (even if he is not a believer) is the best and predominant deed. Hence in a narrative from the dignified prophet pbuh where he said: The most superior deed is to cool down those who are afflicted and satiate the thirsty, fill the hungry stomach. I swear by the one whose possess the life of Muhammad in his hand. If a person sleeps if his stomach filled with food and his brother and neighbour sleeps hungry, he has no believe in me.

There are many narrations concerning this subject.

وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا

(76:12

And their reward shall be Paradise, and silken garments, because they were patient.

مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا

(76:13

[They will be] reclining therein on the adorned couches. They will not see therein any [burning] sun or [freezing] cold.

وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا

(76:14

Since its [blissful] shades will come down low over them and the bunches of fruit will hang low within their reach.

وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا

(76:15

And amongst them will be passed round vessels of silver and cups of crystal,

قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا

(76:16

Clear glasses [made] from silver of which they have determined the measure.

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا

(76:17

And in that [paradise] they will be given to drink, a cup flavoured with ginger,

عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا

(76:18

[From] a fountain within Paradise named Salsabeel means "Seek your Way”

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا

(76:19

And young boys of everlasting youth will (serve) among them. When you see them, you would think them [as beautiful as] scattered pearls.

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

(76:20

And when you look there [in Paradise], you will see pleasure and great dominion.

عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

(76:21

Their garments will be of fine green silk and gold embroidery. They will be adorned with bracelets of silver, and their Lord will give them a pure drink.

إِنَّ هَذَا كَانَ لَكُمْ جَزَاء وَكَانَ سَعْيُكُم مَّشْكُورًا

(76:22

(And it will be said to them): "Verily, this is a reward for you, and your endeavour has been appreciated."

The definitions

The great rewards of heaven

Through the discussion of the ayaat , in the definition of the heavenly favours at least fifteen blessings can be counted in them:

First it spoke about the abode and dress of the heaven dwellers and said:

وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا

(76:12

Yea the Compassionate God for their elevated patience and endurance that is ‘to fulfil the vow ‘nazr’, to perform fasting and at the time of breaking the fast ‘iftar’ giving the food which they themselves were in great need, to the poor, orphan and prisoner of war. The Protector God gives them abode in the gardens of heaven and dresses them with the best costumes.

Not only in this ayat, this fact is defined in the other ayaat too, the rewards of man for observing the patience and persistence( standing with patience in the obedience of Sovereign Lord, holding oneself uncomplainingly before the sins, while facing the calamity and distress performing long-sufferingly and persistently).

In the ayat 24 of Sura e Ra’d we read: the angels announce to the heavenly people: praise be upon you for being patient and determined.

Ar-Ra'd (The Thunder)

سَلاَمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ

(13:24

"Salamun 'Alaikum (peace be upon you) for that you continued in patience! Excellent indeed is the final home!"

In the ayat 111 of Sura e Muminoon it is stated: Al-Mu'minun (The Believers)

إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ

(23:111

Verily! I have rewarded them this Day for their patience; they are indeed the ones that are successful.

Then it adds: it is in the condition that they are relied upon the elevated beautiful couches. They did not see the heat of the sun and the cold of the weather.

مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا

(76:13

Defining this state (that they are relied upon the elevated beautiful couches) is indicating their perfect tranquillity and comfort. As the man usually, while in the circumstance of calmness and ease reside in such conditions. And it is mentioning about the moderate atmosphere of the heaven.

زَمْهَرِيرًا

This term means the severe cold or the ruthless anger or the eyes getting cherry red with excess of anger. Here it means the first term (severe cold).

In a hadis it is mentioned: In the hell there is a point where the body parts get torn apart with the excess of the cold.

أَرَائِكِ

This term means highly decorated bed arranged on the wedding night for newlywed couple. Here it means beautiful, luxurious and expensive couches.

Alusi the famous interpreter of the Sunni community in “Ruhul Ma’ani” in a narration from Ibn e Abbas thus quoted: The heavenly people in the heaven when suddenly observe a luminous light like the sun light that brightens the entire paradise. The heaven dwellers ask to Rizwan, the angel appointed on duty, “what is this light? In spite of Merciful God’s telling: In the heaven there will not view the sun or the winter.

In the reply, they say: It is not the brightness of sun and moon but Ali and Fatima alaihumus salam are smiling and the heaven is brighten up by the light of their teeth.

In the next ayat in the continuation of the description of the divine blessings it adds: it is such that the shadow of the trees in heaven is spread upon them and plucking the fruits is very easy and effortless for them.

وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا

(76:14

There is neither hardship in it nor any thorn to prick them and there is no need to give effort for plucking the fruits.

Once again it is necessary to remind you that the basics which are ruling over the man in this world and the essentials in the hereafter are different. And whatever about the favours of heaven, in this ayat and the other ayaat of the gracious Quran is mentioned, it is just an important hint to that great divine gifts else according to some, there are blessings which not a single eye yet had seen them and no ear had been heard of it and not even it passed from the thoughts of anybody.

Ibn e Abbas had the words, he defined from the same sura the ayat and said: whatever the Benevolent God stated about the heavenly blessings that there is no resemblance of it in this world but the Exalted God gave them a name for us to recognize them. For example the pure drink mixed with Zanjabil. It is a sweet-smelling substance which Arabs liked it very much.

In the next ayat defined a part, how the heavenly guests are going to be entertained and their facilities and means, and about their hosts and said: they are served by the rounds and rounds of the drinks in silver and crystal vessels.

وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا

(76:15

The vessels of silver and crystal made of appropriate size.

قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا

(76:16

In these crystal bowls and vessels various kinds of heavenly food is served. They are presented different delicious and joyful drinks as much as they want and fond of. And the heavenly servitors and attendants continuously serve rounds to present drinks.

آنِيَةٍ

Any type of vessel

أَكْوَابٍ

The vessel of water which has no handle, sometimes it is called

قدح

قَوَارِيرَا

Means the crystal vessel

Strangely, it says here that the crystal vessels are made of silver. While in this world such kind of vessels does not exists at all. The crystal containers are made of the melted stones. But the Dominant God who created the opportunity of producing the glass and crystal from the dark stone so he can accomplish it by the silver too.

However by this term it can be guessed too, the vessels and bowls of the heaven in their transparency are similar to the crystal and in the brightness and grace they are like silver in which the drink is evident.

It is notable that in a hadis by Imam Jafar Sadiq, it is revealed: The eye sight of man penetrates into the heavenly silver just like it enters in the glass and crystal of the world.

We know that in our period, the scholars discovered the rays (like the X ray) which crosses from the concrete bodies and shows the inside of it like crystal.

Ibn Abbas declared: these heavenly blessings are similar to the worldly vessels except the crystals of silver which have no similarity in this world for it.

Then it adds: they satiate by the cups which is filled up till the brim by the pure and clean drink mix with the ginger.

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا

(76:17

Most of the interpreters define that in the ignorant period of Arabs they enjoyed very much the wine mixed with the ginger and it was giving the extraordinary sheerness to the wine. And the Righteous Quran here speaks about the pure drinks which are blended with the ginger. But it is evident that between these drinks and those beverages there is a difference of sky and earth.

The Arab was possessed two types of wines with two conditions, one was vital and bringing delight and another was bringing sluggishness and calmness. The first drink was mixed with the zanjabil and the second drink was mixed with kafur, whereas the facts of hereafter cannot be defined by the language of the world.

Though zanjabil is defined in many explanations, mostly it is told that it is the root which used as the flavour of the food, drinks or medicines.

Then it adds: these goblets are filled by the heavenly fountains named Salsabil.

عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا

(76:18

Salsabil is a very flavorsome drink very much delighted to swallow.

Then it is told about the hosts of this enjoyable gathering that is managed in the environment of the divine blessings in heaven and said: the youth with eternal beauty of young age serve around them. Whenever you see them you will feel them like dispersed pearls.

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا

(76:19

They are in the eternal heaven, their freshness, beauty and delight is eternal and their facilities are eternal too.

لُؤْلُؤًا مَّنثُورًا

The above term means the dispersed pearls; it indicates the beauty, purity, brightness and attraction in that entire divine and spiritual gathering.

As it cannot be defined the heavenly blessings of the hereafter, though the words are expressive and easy to hear. In the next ayat it adds: when again and again you observe them, there you view the grand special treatment and a magnificent empire.

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

(76:20

For the terms

نَعِيمًا

And

مُلْكًا كَبِيرًا

There are various definitions such as in a hadis from imam Jafar Sadiq alaihis salam we read: the meaning of ayat is that it is kingdom which will never ends and it has no destruction.

The heavenly favours are so much extensive that it vastness cannot be defined.

مُلْكًا كَبِيرًا

Is that when the angels enter the heaven, they seek permission from the heavenly dwellers and greet them with the salute of salam. And the heavenly people whatever they desire, they attain it.

The least rank of heavenly person when observe the expanse of his kingdom he will notice the area of his realm has thousand years of way. It is an eternal and everlasting sovereignty which fulfils all the desires.

The meaning of this term

نَعِيمًا

is abundant favours. And the term

مُلْكًا كَبِيرًا

It informs about the gardens of the heaven and it has wide meaning which includes the above definitions.

Till here a part of the heavenly blessings like dwellings, couches, shadows, drinks, bowls and their hosts are indicated. Now it is the turn of the ornaments of heavenly dwellers and said: they are attired with fine green silk and thick brocade clothes.

عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

(76:21)

سُندُسٍ

Means fine silk cloth.

إِسْتَبْرَقٌ

Means heavy silk cloth.

Then it adds: And they are ornamented with silver bracelets

وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ

The silver which is sparkling like crystal and more beautiful than rubies and pearls.

أَسَاوِرَ

Means bracelets

The selection of green colour for the heavenly dresses is for the reason that this colour exceptionally creates cheerfulness same as the beautiful leaves of the tree. Certainly the green colour has various shades and every shade had a particular delight.

In some of the ayaat of the splendid Quran like ayat 31 of Sura e Kahaf it is mentioned that the dwellers of heaven are adorned with the gold bracelets.

يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ

Al-Kahf (The Cave)

Wherein they will be adorned with bracelets of gold,

It has no contradiction with the above ayat as for variety they ornate sometimes with silver or on occasions with gold.

Here a question arise that gold and silver bracelet are a feminine ornaments? How it is mentioned for the men of heaven?

But its answer is apparent as in many occasions the ornaments are for men and women too though Islam prohibited wearing the gold for men while the bracelets of men and women are different.

In the ayat 53 of Sura e Zukhruf it is quoted from the firaun ‘pharaoh’.

Az-Zukhruf (The Gold Adornments)

فَلَوْلَا أُلْقِيَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ أَوْ جَاء مَعَهُ الْمَلَائِكَةُ مُقْتَرِنِينَ

(43:53

"Why then the golden bracelets are not bestowed on him, or angels sent along with him?"

Why the bracelets of Gold are not granted to the Musa? Here it shows that the gold bracelets were the sign of magnitude for the men of Egypt on that environment.

As we indicated several times that for the definition of the heavenly favours, the simple words of this world are not enough. But there is no other way exists to describe those splendid and undepictable blessings.

Finally in the last ayat as the very final and important blessing from these favours said: Their Lord give them the pure wine to drink .

وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

(76:21

Though in between the blessings, the pleasant drinks are declared, fills the glasses by the fountain of Salsabil, the heavenly people get satiated by it. Whatever is mentioned in this is ayat is different from the above ayat as there, the cupbearers were

وِلْدَانٌ مُّخَلَّدُونَ

But here the cupbearer (Saqi) is the Lord specifically it stressed upon the word

رَبُّ

The Lord who always nourished the man, he is always his master and educator. All the time developed him towards perfection till he reaches his end. And now it is the time to bring his Lordship to its ultimate height. With his powerful hands satiate with the pure wine and make the pious cheerful and overjoyed.

طَهُورًا

It means a thing which is pure and purifier too. In this manner this wine cleans the man from every type of filth and impurity and grants the man such an illumination, delight and spirituality that it is indescribable in words. It is quoted in a hadis from imam Jafar Sadiq alaihis salam: He erases everything from their heart and soul except the Holy God.

Tears away the veil of ignorance and makes the man capable for living eternally near the presence of the Great and Mighty God. The intoxication of this pure wine is superior to every blessing and higher than every reward.

If the polluted wine of this world wipes down the wisdom of man and makes the man away from the Guardian God but the unpolluted wine which is served by the cup bearer of the ALAST make him an unfamiliar person from everything and drown him deep in his beauty and glory. In brief, the joy which is hidden in this ayat is elevated and superior to everything.

In a hadis referred from the prophet of God pbuh it is said: the fountain of the pure wine is at the door step of the heaven. A sip of this pure wine will be given to them and the Magnificent God with the help of it, cleanse their hearts from envy and every evil quality.

Interestingly the term

طَهُورًا

In the Gracious Quran, only twice this term is stated, once about the rain in the Sura e Furqan ayat 48 that it cleanse and brings to live everything and another is this ayat under discussion about the exclusive wine which is purifier and the contributor of life.

Al-Furqan (The Criterion)

وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ وَأَنزَلْنَا مِنَ السَّمَاء مَاء طَهُورًا

(25:48

And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water.

In the last ayat under discussion stated the last words regarding this issue and said: the enormous blessings and matchless gifts are the rewards of your deeds and your struggle, efforts and hard work in the submission of the One and True God’s commands is accepted with thanks.

إِنَّ هَذَا كَانَ لَكُمْ جَزَاء وَكَانَ سَعْيُكُم مَّشْكُورًا

(76:22

One must not think, these magnificent rewards and gifts, as if they are rewarded without any account. They are all are gifted for the virtues deeds and in the return of endeavours in self building and ignoring the sins.

Stating this matter has a specific pleasure and bliss in itself that the Generous God with his angels addressed the virtues and pious people and to convey thanks and to show the gratitude expressed: All of these rewards are for your manners and conducts. This is the most high reward that the Praise worthy God.

كَانَ

This term is the past tense and it telling about the past, may be it is indicating that these rewards are provided for you before handed. One who gives importance to his guests provides the means of gathering, many days before their arrival.

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا

(76:23

Verily! It is We Who have sent down the Quran to you (O Muhammad SAW) by stages.

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا

(76:24

So be patient for the decision of your Lord and do not obey from among them who is a sinner or ungrateful.

وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا

(76:25

And mention the name of your Lord [in prayer] morning and evening

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا

(76:26

And during night, prostrate yourself to Him (i.e. the offering of Maghrib and 'Isha' prayers), and glorify Him a long night through (i.e. Tahajjud prayer).

Definition

Five important rules in the achievement of the execution of Mighty Lord’s commands

The ayat of this sura from beginning till here spoke about the creation of man and then the judgment day and in the ayaat under discussion addressed the prophet pbuh for the guidance, being patient and to struggle in this way among the people, conferred the strict rules.

Actually these ayaat shows the way to achieve those unparalleled blessings. It can be achieved only by obeying the obligations and following the guidance of the prophet of Islam and taking inspiration from his rules and regulations.

First it said: Certainly we descended the Quran upon you.

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا

(76:23

In fact it is a reply for those who accused the prophet Muhammad pbuh for being a fortune teller, sorcerer and defaming the Sovereign Lord.

Then imposed the five important rules, first invited the people to be patient and persistent and said: At this time to be patient for the propagation and the execution of the rules of Lord.

فَاصْبِرْ لِحُكْمِ رَبِّكَ

By the difficulties and the hurdles of the path and the excess of the enemies and their being adamant do not feel any fear and panic and proceed in the same path.

In the second rule for the prophet he made him cautious to have no compromise with the deviated and gone astray people and said: Do not follow the sinners and the unbelievers.

وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا

(76:24

In fact this second rule is forced emphatically on the first rule, as the groups of enemies were trying to drag the prophet to compromise with them through the false and fake method. Therefore it is quoted that ‘Atba bin Rabee’a and Waleeb bin Mughaira were influencing the prophet Muhammad pbuh to turn aside from inviting the people towards Islam and offered him such a great amount of wealth till he gets satisfied and they were ready to give the most beautiful girls among Arab as his wife and many other similar offers. And the prophet pbuh as a true leader and guide, before these devilish temptations or the threats after these offers must not get effective. He must be patient and must not submit to their allurement and seduction or their warnings.

It is true that the prophet pbuh never surrendered to them but this is a very important demand.This subject was set as a never-ending example and for the other divine leaders too who are striving in the way of God. It includes against all the polytheist criminals.

But as far as the patience and resistance to face the rush of these enormous difficulties was not an easy task. To travel in this way needs two exceptional provisions for the journey and added in the next ayat: Every morning and evening remember the name of your Lord.

وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا

(76:25

And in the hours of night prostrate before the Benevolent God and a large part of the night praise the Magnificent God.

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا

(76:26

In the shadow of the remembrance of Lord, prostration and his praise provide you the needed spiritual power and endow the enough back up to struggle the hardships in this cause.

بُكْرَةً

It means the start of the day

أَصِل

It means the end of the day.

Any way this ayat in fact describes the necessity of the day and night continues attention towards the entity Holy Lord.

Some specifically defined it, they are the five times namaz of the day such as the morning namaz, midday namaz, evening namaz, sunset namaz and the namaz of the night including the namaz tahajjud the ‘midnight prayers’. It is evident that all these namaz are for the continuous remembrance of Lord, to praise him and prostrate before him.

لَيْلًا طَوِيلًا

These terms indicates that to remember the Sovereign God, the most of the night. In its definition there is a narration from Imam Ali ibn Musa ar Reza: when someone asked him: what does it means by the term praise. He replied: it means the namaz tahajjud.

As the namaz tahajjud ‘midnight prayers’ had a deep and unusual effect upon the soul of faith, and the sophisticated construction of the real self, to build alive the intentions of man in the way of obeying the duties towards the Honourer God.

Here we must pay attention to the point that the five rules which are imposed upon the prophet but in fact they are as well as obligatory for those who are stepping in the way of spiritual guidance of human society.

They must be well acquainted by the fact that after their total satisfaction and believe upon the cause of the prophecy they posses, it is necessary for them to pursue with the patience and perseverance and must not fear the hardships in their way. As the guidance of a population specifically before the ignorant people and the adamant enemies are as well as were along with the great difficulties. If the leaders or the guides are not able to have the patience, no prophecy will be reach to its fruitful stage.

In the next stage the leader and the guides must resist the satanic temptations who are the causes of the sins and diversions and with the different false and fictional which tries to deviation of the leaders and the directors to make their task and mission fruitless. With all their power they must resist and must not be deceived by their temptations and must not give way to the fear because of their threats.

In all the stages for gaining the spiritual command and the will power to hold upon their intentions and for the iron determination, they must remember the Exalted God, morning and evening. And rub their forehead on His doorsteps specifically with their midnight worship and the morning and evening admiration to him and seek support from him. The success is must and it can be achieved by the practising all these rules.

And if in practising the part of the phases, the hardships and the failures come into the way of life, it can be resolved in the shadow of these rules. The life of the Prophet Muhammad peace be upon him and the invitation of his prophetic mission is a pattern for the those who want to step into the path of guidance.

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا

(76:26

And during the night prostrate to Him and exalt Him a long [part of the] night.

إِنَّ هَؤُلَاء يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءهُمْ يَوْمًا ثَقِيلًا

(76:27

Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard).

نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا

(76:28

It is We Who created them, and We have made them of strong built. And when We will, We can replace them with others like them with a complete replacement.

إِنَّ هَذِهِ تَذْكِرَةٌ فَمَن شَاء اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا

(76:29

Verily! This (Verses of the Quran) is an admonition, so whosoever wills, let him take a Path to his Lord (Allah).

وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاء اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

(76:30

But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise.

يُدْخِلُ مَن يَشَاء فِي رَحْمَتِهِ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا

(76:31

He admits whom He wills into His mercy; but the wrongdoers - He has prepared for them a painful punishment.

Definition:

It is a warning and the choice of the path is yours

In the past ayaat the prophet peace be upon him was warned that he should never come under the influence of the criminals and the sinners. And by the witness of the history, they were the people who wanted in their unrefined thoughts to influence in the intentions and the decisions of the prophet peace be upon him , by the help of giving him the greed of wealth and beautiful women.

The ayaat under discussion introduced them further and said: They love the transient life of this world while they leave aside the hard and heavy day, waiting for them:

إِنَّ هَؤُلَاء يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءهُمْ يَوْمًا ثَقِيلًا

(76:27

The horizon of their thoughts never goes beyond the passions, slumber and consumption, the ultimate point of their visualization is only these unrestricted materialistic pleasures. And quite strangely they want to measure the soul of the prophet by that same scale.

But these blind hearted ignorant do not pay attention to the fact that what a heavy day is waiting from them, profound of the punishments, intense for the calling to give the accounts and grim for its lengthy period, disgrace and shame.

The meaning of the term

وَرَاءهُمْ

At their back while they have forgotten that day completely and as if it is thrown at the back side.

The next ayat gives them warning that not to become proud of their power, as all these blessings, whenever the Majestic God wills soon he will seize it away. And said: we created them and strengthen their joints and gave them power and command. Whenever we want we will take them away and we will create another group of people as their successor.

نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا

(76:28)

أَسْرَ

The meaning of this term indicates that the joints in the creation of human body which provides man the power to work and the strength to perform the important tasks.

Truly the gracious Quran pointed towards the sensitive direction and they are the various joints of the human body which are built by the large and minute nerves like iron ropes associated the various big and small muscles and ligaments strongly attached together the bones and the muscles of the body. They are united in such a way that they are ready to perform any type of function. Overall this term is stating the power and strength of the body.

This ayat meantime manifesting the excessive richness of the pure entity of the Bountiful God and the obedience and trust of the believers, to make them aware that if there is an urging for the believe inside man , in reality there is a kindness and blessing from God the Provider.

Similar to this meaning you come across ayat 13 of Sura e An’am

Al-An'am (The Cattle)

وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَاء كَمَآ أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ آخَرِينَ (6:133)

And your Lord is Rich (Free of all wants), full of Mercy, if He will, He can destroy you, and in your place make whom He will as your successors, as He produced you from the descendants of another people.

Then the entire discussions present in this sura is an overall programme of well being and prosperity, it indicated and said: This is a reminder and anybody who wants can select his path towards the Knowledgeable and Loving God by the help of it.

إِنَّ هَذِهِ تَذْكِرَةٌ فَمَن شَاء اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا

(76:29

Our duty is the presentation of right path and the selection is not by compulsion. It is you who with the help of your wisdom and understanding separate the truth and the false and take by your own will and determined decisions.

In fact it emphasize upon, what passed in the beginning of the sura that stated: Al-Insan (Man)

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

(76:3

Verily, We showed him the way, whether he be grateful or ungrateful.

In the next ayat for denying the groundless fear it added: The thing which is wanted by you as it is wanted by the Glorious God.

وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاء اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

(76:30

Certainly the God is all Knowledgeable and wise.

إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

(76:30

In fact, it is telling from one angle the Benevolent God had shown us the way and the selection is with you. And in another angle it adds: your selection depends upon the will of Majestic God that is you do not have total independence however your power, might and freedom depends upon the will of Sovereign God that you do not have total freedom but he control, supremacy and strength entirely depends upon the motivation of God, the source of peace. Whenever he decides he can dissolve that power and freedom.

In this manner the man does not have total free will and nor he is under any compulsion which indicates an accurate and delicate fact. Among these two or it is better to say, he depends upon the will of Mighty God, you do not have full freedom of your own. Your power and strength and free will are by the determination of Exalted God. Any time He can take the man’s willpower back. By this way ‘the submission’ and ‘leaving the rest to Allah the great’ the man can go under the burden of the duties and tasks which is the secret of his reaching to perfection and does not brings the unwanted feeling to the nearness of God the Provider.

In brief this term is for those people who think themselves unneeded of any divine guidance, godly favours and facilities and side by side they want to decide by themselves and wanted to be under the protection of him too.

إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

(76:30

As the knowledge and wisdom of All Hearing and All Seeing God causes for the humanity to be free to travel the path towards perfection. Else acquiring the perfection out of compulsion, pressure and imposition, it is not a true perfection. In addition to that, wisdom and knowledge never permits that some of the people are under compulsion to do good deeds and some are forced to do the bad activities. And then rewards the first group with the good qualities and punishes the second group with the bad qualities.

Finally in the last ayat of this sura in a short and meaningful term indicates the result of the good individuals and the bad people and said: Whoever the God wants enters him in his blessings and there is painful chastisement prepared for the cruel people.

يُدْخِلُ مَن يَشَاء فِي رَحْمَتِهِ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا

(76:31

His will on the punishment is upon the will of man who programmed the cruelty and it is apparent that his blessings too are upon the intention of man in his believe and good deeds and implementation of the justice. Except this nothing can be expected from a wise and knowledgeable.

O Compassionate God! Enter us in your blessings and protect us from the painful punishment which is waiting for the pitiless and ruthless people.

O The Most Strong God! You made clear for us the right path and we are determined to travel upon this path, support us.

O Honourer God! If we are not among the abrar (the pious) we are among their admirers and followers, join us to them.

آم?ن ?ارب العالم?ن

Ameen O the Provider of the whole universe

77. Surah Al Mursalat (The Winds Which Are Sent)

2013-08-12T23:44:00.003-07:00

Name

The Surah takes its name from the word wal-mursalat in the first verse.

Period of Revelation

Its subject matter bears full evidence that it was revealed in the earliest period at Makkah. If this Surah is read together with the two Surahs preceding it, namely Al-Qiyamah and Ad-Dahr, and the two Surahs following it, namely An-Naba and An-Naziat, it becomes obvious that all these Surahs are the Revelations of the same period, and they deal with one and the same theme, which has been impressed on the people of Makkah in different ways.

Theme and Subject Matter

Its theme is to affirm the Resurrection and Hereafter and to warn the people of the consequences which will ultimately follow the denial and the affirmation of these truths.

In the first seven verses, the system of winds has been presented as an evidence of the truth that the Resurrection which is being foretold by the Qur'an and the Prophet Muhammad (upon whom be Allah's peace and blessings) must come to pass. The reasoning is that the power of All-Mighty Allah Who established this wonderful system on the earth, cannot be helpless in bringing about the Resurrection, and the express wisdom which underlies this system bears full evidence that the Hereafter must appear, for no act of an All-Wise Creator can be vain and purposeless, and if there was no Hereafter, it would mean that the whole of one's life was useless and absurd.

The people of Makkah repeatedly asked, "Bring about the Resurrection with which you threaten us; only then shall we believe in it."In vv. 8-l5, their demand has been answered, saying:"Resurrection is no sport or fun so that whenever a jester should ask for it, it should be brought forth immediately. It is indeed the Day of Judgment to settle the account of all mankind and of all its individuals. For it Allah has fixed a specific time it will take place at its own time, and when it takes place with all its dreads and horrors, it will confound those who are demanding it for fun today. Then their cases will be decided only on the evidence of those Messengers whom these deniers of the truth are repudiating with impunity. Then they will themselves realize how they themselves are responsible for their dooms

In vv. 16-28 arguments have been given continuously for the occurrence and necessity of the Resurrection and Hereafter. In these it has been stated that man's own history, his own birth, and the structure of the earth on which he lives, bear the testimony that the coming of Resurrection and the establishment of the Hereafter are possible as well as the demand of Allah Almighty's wisdom. History tells us that the nations which denied the Hereafter ultimately became corrupted and met with destruction. This means that the Hereafter is a truth which if denied and contradicted by a nation by its conduct and attitude, will cause it to meet the same doom, which is met by a blind man who bushes headlong into an approaching train. And it also means that in the kingdom of the universe only physical laws are not at work but a moral law also is working in it, under which in this very world the process of retribution is operating. But since in the present life of the world retribution is not taking place in its complete and perfect form, the moral law of the universe necessarily demands that there should come a time when it should take its full course and all those good works and evil deeds, which could not be rewarded here, or which escaped their due punishment should be fully rewarded and punished. For this it is inevitable that there should be a second life after death. If man only considers how he takes his birth in the world, his intellect, provided it is sound intellect, cannot deny that for the God Who began his creation from an insignificant sperm drop and developed him into a perfect man, it certainly possible to create the same man once again. After death the particles of man's body do not disappear but continue to exist on the same earth on which he lived his whole life. It is from the resources and treasures of this very earth that he is made and nourished and then into the same treasures of the earth he is deposited. The God who caused him to emerge from the treasures of the earth, in the first instance, can also cause him to re-emerge from the same treasures after he has been restored to them at death. If one only considers the powers of Allah, one cannot deny that He can do this; and if one considers the wisdom of Allah, one also cannot deny that it is certainly the very demand of His wisdom to call man to account for the right and wrong use of the powers that He has granted him on the earth; it would rather be against wisdom to let him off without rendering an account.

Then, in vv. 28-40, the fate of the deniers of the Hereafter has been depicted, and in vv. 41-45 of those who affirming faith in it in their worldly life, endeavored to improve their Hereafter, and abstained from the evils of disbelief and thought, morality and deed, conduct and character which might be helpful in man's worldly life, but are certainly ruinous for his life hereafter.

In the end, the deniers of the Hereafter and those who turn away from God-worship, have been warned as if to say: "Enjoy your short-lived worldly pleasure as you may, but your end will ultimately be disastrous." The discourse concludes with the assertion that the one who fails to obtain guidance from Book like the Qur'an, can have no ether source in the world to afford him Guidance.

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

[1-7] By the (winds) which are sent in succession, which then blow tempestuously, and lift up (the clouds) and scatter them, then split (them) asunder, then infuse (the hearts) with the remembrance (of God), as an excuse or as a warning.¹ That which you are being promised,² must happen.³

[8-15] Then, when the stars become dim⁴ and the heaven is rent asunder,⁵ and the mountains are thrashed into dust, and the time of the Messengers' appointment comes⁶ (that Day it shall happen). For what day has all this been deferred? For the Day of Decision. And what do you know what the Day of Decision is? Woe on that Day to the deniers (of Truth)!⁷

[16-19] Did We not destroy the former peoples?⁸ Then We shall follow them up with those of latter day.⁹ Thus do We deal with the culprits. Woe on that Day to the deniers (of Truth)!¹⁰

[20-24] Did We not create you out of a mean fluid, and kept it lodged in a secure place¹¹ for an appointed term?¹² Behold! We had power to do this, as We are excellent Possessors of power!¹³ Woe on that Day to the deniers (of Truth)!¹⁴

[25-28] Have We not made the earth a receptacle, both for the living and for the dead, and set in it high mountains, and given you sweet water to drink?¹⁵ Woe on that Day to the deniers (of Truth)!¹⁶

[29-34] Go off¹⁷ now to the same that you used to deny. Go off to the shadow which has three branches.¹⁸ It neither gives coolness nor shelter from the flame of Fire. The Fire shall throw off sparks as huge as castles as though they were yellow camels.¹⁹ Woe on that Day to the deniers (of Truth)!

[35-37] That is the Day when they shall neither speak nor be given leave to offer excuses.²⁰ Woe on that Day to the deniers (of Truth!)

[38-40] This is the Day of Decision. We have gathered both you and those who had gone before you together. Now, if you have a trick, use it against Me.²¹ Woe on that Day to the deniers (of Truth)!

[41-45] The righteous²² are today amidst shades and springs, and whatever fruits they desire (they shall have). "Eat and drink with relish as a reward for the deeds you have been doing." Thus do We recompense the doers of good. Woe on that Day to the deniers (of Truth)!²³

[46-50] "Eat²⁴ and enjoy yourselves for a while.²⁵ Indeed, you are culprits." Woe on that Day to the deniers (of Truth)! When it is said to them: "Bow down (before Allah) they do not bow down."²⁶ Woe on that Day to the deniers (of Truth)! Now, what message can there be after this (Qur'an) in which they will believe?²⁷

1That is, sometimes the failure of winds causes the people to be alarmed at the prospect of a famine, and they turn to Allah to repent of their sins: sometimes they bring a lot of rain and the people turn to Allah in gratitude; and sometimes their blowing violently causes dread in the hearts and the people turn to Allah from fear of destruction.

In these verses initially the order of rain-bringing winds has been stated, which is thus: first, winds start blowing in succession; then they assume the proportions of a storm; then they raise the clouds and spread them; then they split and separate them. After this, instead of making mention of the rainfall, it is said that the winds infuse the hearts with the remembrance of Allah, as an excuse or as a warning. That is, it is an occasion when either because of fear man is compelled to remember Allah, or else he confesses his errors and invokes Allah to protect and save him from ruin and bless him with rain. If it has not rained for a long time, and the people are thirsty for rain, even the most hardened disbeliever sometimes begins to remember God when he. sees the winds blowing and the clouds advancing. The drought's being mild and severe makes the difference. In case the drought is mild, the common man who is not far from Allah, will remember Him, but others will offer scientific explanations, saying that there was no cause for anxiety: it did not rain because of such and such a cause and it would be weak-mindedness to start praying to God on such an ordinary thing. However, if the drought is unusually prolonged, and the whole country is faced with a calamitous situation, even the confirmed disbelievers begin to remember God. If they feel shy to use their tongue, in their hearts they feel penitent on their wrongdoing and ingratitude and pray to God to cause rain throughout the country from the winds which are raising the clouds. This is infusion of God's remembrance in the hearts as an excuse. As for its infusion as a warning, it happens when the wind develops into a cyclone and destroys settlement after settlement or it rains so heavily as to cause a deluge, In such a state even a confirmed atheist starts imploring God out of awe for Him, and then all scientific explanations of the cyclone or deluge evaporate from his mind. Thus, after describing the blowing of winds in their succession to say that they infuse the hearts with Allah's remembrance as an excuse or as a warning, is meant to impress the truth that the system working in the world keeps on reminding man that everything on the earth has not been placed under his control but there is a Supreme Power above him, which rules his destiny. That Power is so supreme and mighty that it can use the elements for the sustenance and nourishment of man when it so wills and can use the same elements for his destruction when it so wills.

After this the same system of winds has been proffered as an argument to prove that the Resurrection which is being promised to man, must come to pass. Now, let us see how this system testifies to this truth.

Man generally is perplexed in the case of Resurrection and the Hereafter at two questions. First: is the occurrence of Resurrection possible? Second: what is its need and necessity? And then being perplexed at these questions, he starts entertaining doubts whether it will at all occur or not, or whether it was only a figment of the imagination. In this connection, the Qur'an has at some places reasoned out and proved its possibility, its necessity and occurrence from the system of the universe, and at others adopted another mode of reasoning: oaths have been sworn by some of the countless signs of God's Kingdom and it has been asserted that it shall surely come to pass. This mode of reasoning contains arguments for its possibility as well as arguments for its necessity and arguments for its occurrence.

Here, adopting the same mode of reasoning only the system of the circulation of winds and rainfall has been presented as a sign of the truth that it is a regular system, which has been established by the design of an All-Wise, All-Mighty Sovereign; it is not a chance occurrence, as a result of which a system might have been generated in the atmosphere of the earth that vapors should arise from the seas, winds should carry them and gather them into clouds, then split and separate them into pieces and transport them to different parts of the earth and then should cause them to fall as rain. This system has not been devised accidentally by some blind and deaf Nature, but it is a well-considered and well-designed plan, which is functioning regularly according to a law. That is why it never so happens that the heat of the sun should produce ice on the surface of the sea instead of vapors, but the sun always raises only vapors from the sea. It never so happens that the monsoons should blow in the reverse order and suppress vapors into the sea but they always raise them up into the atmosphere. It never so happens that the formation of clouds should cease, or the winds should stop to carry them to dry lands or the falling of rain on the earth should discontinue. The same law has been at work since millions and millions of years under which this system is functioning. Had it not been so our coming into existence on the earth and survival here would not be possible.

In this system one fords a clear purpose and the working of regular law. One can clearly see that on the earth the life of man, animal and vegetation deeply relates to the winds and rainfall, and this arrangement testifies that water has been provided to bring animate life into existence and keep it alive precisely according to their requirements and a law. This purpose and regularity is not found only in this aspect but in the entire system of the universe, and man's whole scientific progress is based on it. About every thing man tries to find out what is its purpose and on what principle it works Then as he goes on gaining insight into the purposes of the creation of different things and the principles on which they work, he goes on devising new and ever new methods of their use and making new inventions for the progress of his civilization. Had there been no such concept in the mind of man naturally that the world is a meaningful world and everything in it is working on a principle, he would never have entertained the question about anything as to what was its purpose and how it could be put to use.

Now, when this world and everything in it has meaning, and if there is a law working in this world and in everything it contains, and if it has been functioning with the same purpose and regularity since millions and millions of years, then a stubborn person only could refuse to accept that an all-knowing, All-Mighty God has made it, and about that God it would be foolish to assume that although He could make and cause it to function but cannot break it, and after breaking it, cannot reconstruct it in any other form if He so wills, The concept about matter that it is imperishable was the chief support of the ignorant atheist of the past, but the progress of knowledge has proved it also false. Now it is an acknowledged scientific fact that matter can change into energy and energy into matter. Therefore, it is perfectly according to knowledge and reason that this material world will last only as long as the Living and Eternal God sustains it. As soon as He wills to change it into energy, He can change it by a simple Command and His one Command is enough to re-create it into any other material form and shape He wills.

This much then about the possibility of the Resurrection, which cannot now be rejected by any scientific and rational argument. As for the question that it must take place so that man is rewarded for his good works and punished for his evil deeds, the person who acknowledges man's moral responsibility and also believes that rewarding the good services and punishing the crimes is the necessary demand of this moral responsibility, cannot but admit that there must be the Hereafter. There is no law or government in the world, which can punish every crime and reward every good act. To say that the prick of the conscience is a sufficient punishment for the culprit and the satisfaction of the conscience is sufficient reward for the doer of good is no more than meaningless philosophizing. The question is: How and when did the conscience of the person who killed an innocent man and then himself died in an accident immediately after it reprove him? And when did the conscience of the man who went to fight for the sake of truth and justice and fell a victim to a bomb blast suddenly, have the satisfaction that he had laid down his life for a good cause? Thus, the truth is that the pretenses invented to avoid the belief in the Hereafter are all meaningless. Man's intellect wants, his nature requires, that there should be justice, but in the present life of the world it is not possible to have full and perfect justice. Justice can be had only in the Hereafter and only under the judgment and command of the All-Knowing, Omnipotent God. Denial of the necessity of the Hereafter is, in fact, denial of the necessity of justice.

Intellect can go only so far as to convince man that the Hereafter is possible and it should come about. As for the truth that it will surely come about, the "knowledge" of it can be obtained only through Revelation, and Revelation has given us the news that "that which you are being promised must happen". We cannot attain this knowledge by intellectual reasoning; however, we can attain the certainty of its being true on the basis that the thing of which we are being informed by Revelation is both possible and necessary.

2Another meaning can be; "That which you are being threatened with," i. e. the Resurrection and Hereafter.

3Here an oath has been sworn by five things on the inevitability of the Resurrection:

(1) "Those which are sent forth in succession, or for a good cause;"

(2) "those which blow violently and tempestuously

(3) "those which disperse and scatter;"

(4) "those which split and separate;" and

(5) "those which inspire the remembrance." As these words only describe the characteristics and it has not been specified what thing or things they qualify, this has given rise to a difference of opinion among the commentators as to whether these are the qualities of one particular thing or of different things and what the thing or things are. One group of them says that all the five qualify the winds; the second group says that all the five imply the angels; the third group says that the first three imply the winds and the remaining two the angels; the fourth says that the first two imply the winds and the other three the angels; another group has opined that the first quality implies the angels of mercy, the second the angels of punishment and the remaining three imply the verses of the Qur'an.

In our opinion, the first thing worthy of consideration is that when five characteristic have been mentioned continuously in one and the same context and there is no indication to show as to what has been qualified up to a certain point and where from has the qualification of another thing begun, it cannot be correct, on the basis of a baseless conjecture, to understand that in these verses oaths have been sworn by two or three different things. Rather in this case the continuity of the subject by itself requires that the whole passage be regarded as related to the characteristics of one and the same thing. Secondly, wherever in the Qur'an an oath bas been sworn by a certain thing or, things in order to convince the doubters or deniers of an unseen truth, there the oath stands for an argument or reasoning which is meant to tell that the thing or things point to the truth's being right and correct. For this purpose obviously it cannot be correct to present one imperceptible thing as an argument for another imperceptible thing; for, only a perceptible thing can be presented as an argument for an imperceptible thing. Hence in our opinion the correct explanation is that it implies the winds and the explanation of the people who interpret the five things to mean the angels cannot; be acceptable, for the angels are as imperceptible as is the occurrence of the Resurrection.

Now, let us consider as to how these different states of winds point to the occurrence of the Resurrection. One of the most important factor which has made animal and vegetable life possible on the earth is the air. The relationship its qualities bear with every kind of life testify that there is an all-powerful, All-Wise Creator, Who willed to create life on this earth and for this purpose created here a thing whose qualities exactly and precisely correspond to the requirements of the existence of living beings. Then, He did not only wrap up the earth in the air and left it alone, but by His power and wisdom characterized this air with countless different states, which are being regulated since millions and millions of years in such a way that they cause the change of seasons and weather sometimes it is close and sometimes a soft breeze blows sometimes it is hot and sometimes cold; sometimes it brings clouds and sometimes it drives away clouds; sometimes it causes pleasant gusts to blow and sometimes disastrous windstorms; sometimes it brings beneficial rains and sometimes there is drought; in short, there are different 'kinds of winds which blow in their own time, and every kind serves one or the other purpose. This arrangement is the proof of a dominant Power, for which neither it can be impossible to bring life into existence, nor to obliterate it, nor to re-create it after having annihilated it. Likewise, this arrangement is also a proof of a supreme wisdom about which only a foolish man could think that all this was being done for fun, without any higher object in view. As against this wonderful system man is so helpless that he can neither cause a favorable wind to blow for himself, nor can prevent a disastrous cyclone from blowing on himself. However shameless, obstinate and stubborn he may be, the wind does at one time or another remind him that a Mighty Sovereign is ruling over him, Who can turn this principal means of his life into a cause of blessing for him or into a cause of ruin for him whenever He so likes, and man does not have the power to prevent or avert any of His decisions. (For further explanation, see E.N. 7 of Al-Jathiyah, E.N.'s 1 to 4 of Adh-Dhariyat).

4That is, when they lose their light and lustre.

5"When the heaven is rent asunder": when the system and discipline of the heavens under which every star and planet is established and moving in its orbit and everything in the universe is adhering to the bounds set for it, is broken.

6At several places in the Qur'an it has been stated that when the case of mankind will be presented before Allah on the Day of Resurrection, the Messenger of every nation will be called upon to testify that he had conveyed Allah's Messages intact to his people. This will be Allah's first and major argument against the culprits and the wicked people to prove that they were themselves responsible for their wrong attitude and conduct in life, for there had been no negligence on the part of Allah to show guidance and administer warnings . For instance, see AI-A`raf: 172, 173 and E.N.'s 134, 135, Az-Zumar: 69 and E.N. 80, Al-Mulk:8 and E.N. 14.

7"Deniers of Truth": those people who took the news of the coming of Resurrection as a lie, and spent their lives in the world under the delusion that the time would never come when they would have to present themselves before their God and render an account of their deeds.

8This is an argument from history for the Hereafter, It means; "Consider your own history in the world. Whichever nations denied the Hereafter and took this worldly life to be real life and based their moral attitude on the results appearing here regarding them as the criterion of good and evil, ultimately went to their doom without exception This is a proof of the fact that the Hereafter is an actual reality overlooking and ignoring which causes the same kind of harm to a person which is caused when he chooses to close his eyes to the hard facts of life. (For further explanation, see E.N. 12 of Yunus, E.N. 86 of An-Naml, E.N. 8 of Ar-Rum, E.N. 25 of Saba).

9That is, "This is a permanent law with Us. Just as denial of the Hereafter has proved disastrous for the nations of the past so it will always prove disastrous also for the nations of the future. No nation has been an exception to it before nor will any be so in the future."

10This sentence in the present context means: "The fate they have met or will meet in the world, is not their real punishment; their real doom will descend on them on the Day of Decision. The punishment here is only in the nature of a person's being arrested when he commits one crime after the other fearlessly and is not inclined to mend and change his ways. The court where his test is to be decided and he is to be punished for all his misdeeds, will not be established in this world but in the Hereafter, and that indeed will be the actual Day of his ruin and disaster." (For further explanation, see E.N.'s 5, 6 of Al-A`raf, E.N.,105 of H ud).

11"A secure place": the mother's womb in which the child is so firmly lodged as soon as it has been conceived and where such arrangements are made for its security and nourishment that abortion cannot take place unless there is a disaster, and even for artificial abortion extraordinary devices have to be adopted, which are both risky and harmful in spite of modern developments in medical science.

12The words qadar im-malum do not only mean that the term is appointed and fixed but they also contain the sense that it is known to Allah alone. About no child can man know by any means how many months, days, hours, minutes and seconds it will remain in the mothers womb and what will be its exact and precise time of birth. Allah alone has fixed a specific term for every child and He alone knows it.

13This is an express argument for the possibility of the life-after-death What is meant to be said is: "When We had the power to shape and develop you into a perfect and complete man from insignificant sperm-drop, how shall We be helpless to re-create you in some other way ? Our this creation in consequence of which you exist as a living being, is a proof that We are excellent Possessors of power; We cannot be so helpless as to be unable to re-create you after having created you in the first instance.

14This sentence here gives the meaning that in spite of the express argument for the possibility of life-after-death, the people who are denying it, may mock it as they may and look down upon its believers as people of antiquated ideas and whims, but when the Day comes which they are denying today, they will themselves know that it is a Day of their own ruin and disaster.

15This is yet another argument for the possibility and reasonableness of the Hereafter. It is this very earth which since millions and millions of years has been sustaining and providing for countless different kinds of creatures. Every kind of vegetation and every kind of animal and man are living on it, To meet the requirements of all immeasurable treasures of provisions of different kinds are corning out of its belly. Then it is on this very earth that countless members of all kinds of creatures die every day, but there exists a wonderful arrangement in that the dead bodies of all creatures are deposited in the same earth, and it again becomes ready for sustaining life and providing home to the new members of every species. This earth has not been shaped like a smooth-surfaced ball either, but here and there on it there have been set high mountains and mountain-ranges, which play an important role in causing the change of seasons and rainfall, the birth of rivers creation of fertile valleys, growth of trees which supply timber, and provisions of a variety of minerals and stones. Then in the interior of this very earth, sweet water has been stored and on its surface rivers of sweet water have been arranged and from the saline waters of the sea also vapors of pure water are raised and caused to fall as rain from the sky. Is not all this an argument to prove that an All-Powerful Sovereign has created all this and He is not only All-Powerful but AII-Knowing and All-Wise as well'? Now, if this earth has been thus equipped and provisioned only by His power and wisdom, why should an intelligent man trod it difficult to understand that the same Sovereign by His power can wind up this world and create another world on a new pattern, and the demand of His wisdom is that he should create another world after it so that He may call man to account for the deeds he has done in this world?

16Here, this sentence signifies that the people who deny the coming of the Hereafter and regard it as impossible and irrational in spite of seeing these manifest signs of Allah's power and wisdom, may remain lost in their vain imaginations if they so like. But the Day when all this takes place against their expectations, they will realize that they have earned ruin on account of their own folly.

17After giving proofs of the coming of the Hereafter, now it is being stated how the deniers will be dealt with when it has actually taken place.

18"Shadow": shadow of smoke; "three branches": because when a big smoke arises it is divided into several parts at the top.

19That is, each spark will be like a castle, and when these huge sparks will rise and burst and fly about in all directions it will seem as though they were yellow camels running and jumping about ceaselessly.

20This will be their ultimate state at the time they will be entering Hell. Before this in the plain of Resurrection they will be offering all sorts of excuses, blaming others for their errors and proving their own selves to be innocent, abusing their leaders and guides who led them astray; so much so that some of them will even disown their crimes shamelessly, as has been stated at several places in the Qur'an. But when their being criminals will have been established by every kind of evidence, and when their own hands and feet and limbs will have borne witness against them to prove their guilt fully, and when after fulfilling all requirements of justice rightly and truly, the sentence will be passed on them, they will be dumbfounded and no room will be left for them to offer any excuse. To refuse an opportunity or permission to offer an excuse, does not mean that judgment will be passed against them without giving them a chance for self-defense, but it means that their guilt and crime will be proved to the hilt and they will not be able to offer any excuse after it.

21That is, "In the world you used every kind of deception and trick in self-interest. Now, if you have any trick to escape My punishment, you may use it to defeat Me and My plan."

22As this world has been used here in contrast to the "deniers'; the righteous here implies the people who refrained from denying the Hereafter and accepted it and passed their life in the world with the belief that in 'the Hereafter they would have to render an account of their word and deed and their conduct and character.

23Here this sentence means that one of their afflictions. as mentioned above, will be that they will be standing as culprits in the plain of Resurrection, their crimes will have been proved and established openly and they will not be in a position even to open their mouths to put forward a plea in self defense, and shall ultimately become fuel of Hell. Their other affliction, and by far the worse will be that they will see the same believers enjoying themselves in Paradise, whom they had been opposing and resisting and mocking throughout their lives as foolish, narrow-minded, mean and old fashioned people.

24In conclusion, these words are being addressed not only to the disbelievers of Makkah but to all disbelievers of the world.

25"For a while": in their brief life of the world.

26"Bowing before Allah": does not only imply worshiping Him but also means believing in the Messenger sent by Allah and in the Book revealed by Him and following and obeying His Commands.

27That is, the greatest Message that could distinguish the Truth from falsehood for man and show him right guidance, has been sent down in the shape of the Qur'an. if a person does not believe even after reading it or hearing it read, what else after this can show him the correct guidance?

Tafsir of Surah al Naba - The Tidings (Surah 78)

2013-06-30T23:35:00.002-07:00

1) What are they asking one another about? 2) About the Grave Tidings, 3) concerning which they are in disagreement: 4) no indeed, but they will soon know! 5) Again, no indeed, but they will soon know!

“What are they” those who deny the Signs of Allah “asking one another about?” The answer follows, “About the Grave Tidings,” the momentous news “concerning which they are in disagreement” about which they had lengthy debate, held widely disparate views and the discord of which had spread far and wide. This is because they denied the news and met it with incredulity. However, this news is not something that is subject to uncertainty and does not admit any doubt. Therefore, the reality is that those who deny the meeting with their Lord will never believe, even if every Sign comes to them, until they themselves see the Painful Punishment. “No indeed, but they will soon know! Again, no indeed, but they will soon know!” they will soon know what they used to deny when the punishment descends upon them, when they are “flung (disdainfully) into the Fire of Hell,”^[1] and they will be told, “This is the Fire which you used to deny!”^[2]

6) Have We not made the earth a level expanse, 7) and the mountains pegs? 8) We created you in pairs, 9) We appointed your sleep as a time of rest,* 10) We appointed night as a garment, 11) and We appointed day for livelihood. 12) We built seven mighty [heavens] above you, 13) and We fixed a blazing lamp [there]. 14) We sent down cascading water from rain-laden clouds** 15) that We may bring forth grain and vegetation with it, 16) and gardens thick with entwined growth.

Then Allah, Most High, mentions His blessings and the evidences pointing to the truth of His Messengers. He says, “Have We not made the earth a level expanse,” have we not granted you magnificent blessings such as leveling the earth and making it subservient to you? Have we not subjected it to you that you may extract crops from it, build residences and roadways for your own benefit? “And the mountains as pegs,” making the earth firm so that it does not shake and sway under you. “We have created you in pairs,” male and female, of the same type, that one may find rest with the other, that love and mercy may ensue as a result of which offspring are born; the pleasure in the act of marital relations being yet another blessing. “We have appointed your sleep as a time of rest,” a cessation of your activities and a repose for you. “We have appointed night as a garment,” man would be harmed were his activity perpetual and unceasing, so Allah appointed the night and sleep as a means to cover him such that his motions, which would end up harming him, may find stillness and that he may find repose. “We have appointed day for livelihood. We built seven mighty [heavens] above you,” i.e. seven heavens, mighty, firm and unshakable. Allah holds them up by His power, making them like a roof for the earth. They contain many benefits, amongst which is the sun: “and We fixed a blazing lamp [there],” referring to it as “blazing” to highlight its quality of light which is necessary for the existence of man and as a “lamp” to highlight its heat which is also beneficial for man. “We sent down cascading water from the rain-laden clouds that We may bring forth grain” such as wheat, barley, rice and other edible produce, “and vegetation with it,” all types of plants which Allah has made fodder for animals. “And gardens thick with entwined growth,” intertwined growth containing every type of delicious fruit.
How can you disbelieve in the One who has granted these magnificent blessings, the extent of which none can hope to estimate let alone count? How can you deny what He informs you of with regards the Resurrection? How can you use His blessings to disobey Him and deny them?

17) Indeed, the Day of Decision is an appointed time. 18) On the Day the Trumpet is blown, you will come forth in multitudes, 19) and heaven is opened up, becoming apertures, 20) and the mountains are set in motion, becoming a mirage.

Allah, Most High, proceeds to mention what will occur on the Day of Rising about which the deniers are asking each other and the obdurate are rejecting. It is a momentous Day, “Indeed, the Day of Decision is an appointed time,” for creation. “On the Day the Trumpet is blown, you will come forth in multitudes, and heaven is opened up, becoming apertures, and the mountains are set in motion, becoming a mirage,” during this Day such violent and terrifying events are set in motion as would turn the hair of a babe white and beset hearts with utter confusion and dismay. Mountains will be shaken until they become “scattered dust”^[3] and the heaven will be rent asunder such that it“becomes apertures”. On that Day, Allah will judge between all creatures with His judgment that cannot be wrong or unjust, and the Fire of Hell which Allah has made a place of ambush and a homecoming for the transgressors will be kindled to a blaze.

21) Truly, Hell lies in ambush, 22) for the transgressors, a final place of return: 23) abiding in there for [countless] ages. 24) There they will not taste any coolness*** or drink, 25) save boiling water and [foul] pus:◊ 26) a fitting recompense! 27) They were not expecting a reckoning, 28) and they roundly denied Our Signs, 29) but We have listed everything in a Book. 30) “So taste this! We will only ever increase you in torment.”

“Truly, Hell lies in ambush, for the transgressors, a final place of return: abiding in there for [countless] ages,” meaning many many ages, the meaning of age (haqb) here, in the view of many exegetes, is eighty years. When they enter it, “There they will not taste any coolness or drink,” not receiving what would cool their skins or quench their thirst. “Save boiling water” that would scald their faces and rip open their stomachs “and a scalding pus:” the pus of the denizens of Hell: a truly vile liquid with a foul taste. This atrocious punishment is “a fitting recompense” for what they worked. Allah will not wrong them in the slightest; rather it was they who wronged themselves. This is why Allah proceeds to mention their deeds which made them deserving of this recompense, “They were not expecting a reckoning,” they did not believe in the Resurrection or that Allah would recompense creation for the good and bad that they worked. For this reason they neglected to work for the Hereafter, “and they roundly denied Our Signs,” they clearly denied them, leaving no shadow of doubt that would indicate otherwise. The clear proofs came to them but they obstinately denied them. “But We have listed everything” small and large, insignificant and significant, good and evil, “in a Book,” i.e. We have recorded it in the Preserved Tablet. Therefore let not the sinners think that We have punished them for sins they did not commit, neither let them think that any of their deeds will be lost or forgotten – no, not even an atoms weight! “And the Book is placed, and you will see the guilty fearful of that which is therein, and they say, ‘What kind of a Book is this that leaves not a small thing nor a great thing but takes account thereof!’ And they find all that they did confronting them, and your Lord wrongs no-one.”^[4] “So,” you deniers “taste this,” painful punishment and perpetual anguish. “We will only ever increase you in torment,”each period of time brings with it an increase in punishment. This verse is one of the most severe verses depicting the punishment of the Fire, may Allah save us from it.

31) For those mindful of Allah there is salvation: 32) Gardens and vineyards, 33) maidens, nubile and alike of age, 34) and an overflowing cup. 35) There they will hear no vain speech or falsehood - 36) a reward from your Lord, a gift more than fitting: 37) Lord of the heavens and the earth and everything between them, the All-Merciful, from whom they hold no [right] of address.

After having mentioned the state of the sinners, Allah mentions the end of those withtaqwa, “For those mindful of Allah there is salvation,” i.e. those who ward off the displeasure of their Lord by adhering firmly to His obedience and shunning disobedience, for them is success and victory, and distance from the Fire. Part of this victory is, “Gardens,” containing all types of luscious vegetation giving forth fruit, “and vineyards,” with rivers sprouting from them. Grapes have been specifically mentioned because of their excellence and because they are present in plenitude in those Gardens. “Maidens, nubile” full breasted women whose bosom never loses its firmness, eternally youthful and beautiful “and alike of age,” i.e. of one age. The norm for people who are atrab is that they are sociable and companionable, their age is thirty-three which is the pinnacle of youth. “And an overflowing cup,” with the choicest wine,“delicious to the drinkers”.^[5]“There they will hear no vain speech,” words that contain no benefit, “or falsehood” words calling to sin. Allah says, “There hear they no vain speaking or sinful discourse.”^[6]
Allah gave them this magnificent reward out of His beneficence and grace, “a reward from your Lord, a gift more than fitting,” by reason of their deeds which Allah guided them to and made to be a cause leading to His grace. He is their Lord, “Lord of the heavens and the earth, and everything between them,” who created them and regulated them, “the All-Merciful,” whose mercy extends to everything. Hence He nurtured them and extended His mercy to them until they attained this state of felicity. Then He mentioned His greatness and His Kingship on the Day of Judgment, “from whom they hold no [right] of address,” except “for the one the All-Merciful permits and says what is right.” Therefore none will be able to speak unless he meets these two pre-requisites: Allah grants him leave to speak and he speaks rightly. This is because “That is the Day of Truth,” the day when falsehood cannot be circulated and lying is of no benefit.

38) On the Day when the Spirit and the angels will stand in ranks, they will not speak except for one who the All Merciful permits and says what is right. 39) That is the Day of Truth; so whoever wants to should take a way back to his Lord. 40) Indeed We have warned you of an imminent punishment, on the Day when a man will observe what his own hands have sent before him and the disbeliever will cry out, ‘Oh, if only I were dust!’

“On the Day when the Spirit,” Jibril, the best of the angels “and the angels will stand in ranks,” submissively before Allah. “They will not speak except for one who the All-Merciful permits and says what is right.” After having encouraged and discouraged, and given glad-tidings and warned, He says, “That is the Day of Truth; so whoever wants to should take a way back to his Lord,” with deeds and a truthful footing to which he can recourse on the Day of Judgement. “Indeed We have warned you of an imminent punishment,” because it is approaching and everything that is approaching isimminent, “on the Day when a man will observe what his own hands have sent before him,”being concerned with it and being terrified of it. So look in this abode to what you are preparing for the Eternal Abode! “O you who believe! Observe your duty to Allah and let every soul look to that which it sends on before for the morrow. And observe your duty to Allah, Allah is well-informed of what you do.”^[7] Then, whoever finds good, let him praise Allah; and whoever finds other than that, he has none to blame but himself. It is for this reason that the disbelievers will wish for death by reason of their extreme sorrow and anguish, “and the disbeliever will cry out, ‘Oh, if only I were dust!’”
We ask Allah to deliver us from disbelief and all evil. He is the Bestower of Good, the Kind.

Endnotes

* lit: “as a cessation.”
** Another interpretation is “and have sent down cascading water from wind (driven clouds).” [Abu Hayyan]
*** Another interpretation has “There they will find no sleep or rest or drink” [Abu Hayyan]
◊ Another interpretation has, “paralysing cold” [Qurtubi]
1. al-Tur (52): 13
2. al-Tur (52): 14
3. al-Waqi`ah (56): 6
4. al-Kahf (18): 49
5. Muhammad (47): 15
6. al-Waq`iah (56): 25
7. al-Hashr (59): 18

Tafsir of Surah al Nazi'at - The Pluckers (Surah 79) by 'Abdur-Rahmân ibn Nâsir as-Sa'dî Translated by Abû Rumaysah

2013-06-09T03:52:00.004-07:00

1) By those who wrench out from the very roots, 2) by those who tenderly draw out, 3) by those who glide along serenely, 4) by those who race along, speeding ahead, 5) and by those who arrange a matter.

The beginning of this chapter contains oaths taken by the noble angels and the actions that they do showing their complete subservience to the command of Allah and their rushing to implement His order. It is possible that the purpose of the oaths is to stress the Recompense and Resurrection as this is what is mentioned in the ensuing verses. It is also possible that the oath being taken and the purpose of the oath be one and the same: the oath is taken by the angels (and the purpose is to stress belief in them) because belief in the angels is one of the six pillars of faith. Their actions mentioned here; what they do before, during and after death also point to the Recompense.

“By those who wrench out from the very roots,” these are the angels who pluck out souls forcefully such that they be recompensed for their deeds, engrossed in their duty and diligently carrying it out. “By those who tenderly draw out,” these are also angels that draw out souls forcefully and vigorously, or these specifically draw out the souls of the believers whereas the wrenching is reserved for the souls of the disbelievers. “By those who glide along” frequently descending and ascending “serenely, by those who race along,” racing others “speeding ahead,” rushing to obey Allah and hence convey the revelation to the Messengers before the devils can steal a hearing, thereby outstripping them. “And by those who arrange a matter,” the angels whom Allah has appointed to regulate the affairs of this creation such as rain, plants, winds, oceans, foetuses, animals, Paradise, Hell and other such matters.

6) On the Day when the Blast thunders,* 7) following this, the [Blast] riding behind: 8) that Day hearts will be pounding, 9) their eyes downcast. 10) They say, ‘What! Will we be restored to how we were before?** 11) ...When we have become decayed bones?!’ 12) They say, ‘[Bah!] That, then, would be a ruinous turn of events.’ 13) There will be but one Cry, 14) and suddenly they will be above ground, wide awake!

“On the Day when the Blast” heralding the Last Hour “thunders, following this, the [Blast] riding behind,” another blast following the first. “That Day hearts will be pounding,” in terror at what they see and hear. “Their eyes downcast,” humbled and abased, their hearts overcome with fear, their very core stunned by the horror around them, regret overtaking them, anguish and loss hemming them in.“They” the disbelievers “say,” mockingly and arrogantly, “‘What! Will we be restored to how we were before?” Shall we return to our first form after having died? The question is asked incredulously, by way of rejection. They rejected the Resurrection and then persisted in their denial by saying “...When we have become decayed bones?!’” Are we to be given life again after we have become “bones, rotted away”[1] “They say, ‘[Bah!] That, then, would be a ruinous turn of events.’” They considered it extremely unlikely that such an event would occur, betraying their ignorance of the power of Allah and intrepidly displaying their insolence before Him. Allah responds by declaring how easy this is for Him,“There will be but one Cry,” a blast of the Trumpet “and suddenly they” all of creation “will be above ground,” on the surface of the earth “looking on,” “standing and looking on!”[2] Allah will gather them together and judge them with His perfect justice and then recompense them.

15) Has the story of Moses reached you? 16) When his Lord called out to him in the sacred valley, Tuwa, 17) “Go to Pharaoh, he has transgressed, 18) and ask him, ‘Are you [disposed] to purify yourself, 19) and have me guide you to your Lord so you may fear [Him]?’” 20) Then he showed him the Greatest Sign, 21) but he denied and disobeyed. 22) Then he turned his back, striving [to counter truth]. 23) Then he mustered [his people] and called out, 24) he said, ‘I am your lord most high.’ 25) So Allah seized him with an exemplary punishment in this world and the next. 26) There is a lesson in this for anyone who fears [Allah].

Allah says to His Prophet, Muhammad (SAW), “Has the story of Moses reached you?” The question is asked in order to highlight the magnitude of the incident and to show that it really happened. “When his Lord called out to him in the sacred valley, Tuwa,” the place where Allah spoke to him, conferred messengership upon him, commissioned him with the revelation and chose him. ““Go to Pharaoh, he has indeed transgressed,” forbid him from his transgression, shirk and disobedience with lenient, gentle words so that “hopefully he may pay heed or fear (Allah).”[3] “And ask” him, “‘Are you [disposed] to purify yourself,” do you have the resolve to take on fine traits and praiseworthy qualities the likes of which all intelligent folk would compete for? These are that you purify yourself and cleanse it of the stain of disbelief and transgression, and then progress into the light of faith and righteous action. “And have me guide you to your Lord,” I will direct you to Him and show you the ways and means of pleasing Him and differentiate these from the ways and means of earning His displeasure “so you may fear (Him),’””however Pharaoh refused to accept the call of Musa, “then he showed him the Greatest Sign,” the genus of Great Signs, as such this verse does contradict the fact that there were a number of such signs,“but he denied” the truth “and disobeyed” His command. “Then he turned his back, striving,”expending his efforts in countering the truth and declaring war against it. “Then he mustered” his forces“and called out. He said,” to them “‘I am your Lord Most High!’” so submit to him and accept his falsehood and his looking down on them. “So Allah seized him with an exemplary punishment in this world and the next,” Allah made His punishment a proof and a warning, demonstrating the punishment that occurs in this life and the next. “There is a lesson in this for anyone who fears [Allah],” it is the person who fears Allah that truly benefits from the Signs and admonitions. Therefore when such-a-one sees the punishment of Pharaoh, he comes to know that a person who is exultant, arrogant, disobedient, and competes with Allah in His dominion will be punished in this life and the Hereafter. As for the person whose heart is devoid of the fear of Allah, even if every Sign comes to him, he will not believe.

27) Are you a more difficult creation or is the heaven? He constructed it. 28) He raised its ceiling high and proportioned it. 29) He darkened its night and brought out its morning light. 30) After that He spread out the earth, 31) He brought forth its water and its pasture from it, 32) and the mountains He firmly anchored - 33) for you and your livestock to enjoy.

Allah then proceeds to mention a clear proof for those who reject the Resurrection, “Are you” man “a more difficult creation or the heaven?” of immense volume, great strength and dazzling height, “He constructed it. He raised its ceiling high” raising its size and form “and proportioned it,” with a precision and perfection that befuddles the mind and bewilders the intelligent. “He darkened its night,”such that the night spreads across the face of the earth, reaching every region “and brought out its morning light” with the light of the sun so that man goes out to fulfil what he needs for his religious and worldly life. “After that” the creation of the heaven “He spread out the earth,” placing in it its benefits which are explained as “He brought forth its water and its pasture from it, and the mountains He firmly anchored - for you and your livestock to enjoy.” Therefore the earth was spread after the creation of the heaven, however the actual creation of the earth occurred before the creation of the heaven as is proven by the verse, “Say, ‘Disbelieve you in Him who created the earth in two days, and ascribe rivals to Him?’ That (and none else) is the Lord of the Worlds! He placed therein firmly embedded mountains, towering above it, and blessed it and measured therein its sustenance in four days, alike for (all) who ask; then turned He to the heaven when it was smoke, and said to it and the earth, ‘Come both of you, willingly or unwillingly.’ They said, ‘We come in willing obedience.’ Then He ordained them seven heavens in two days and inspired in each heaven its mandate; and We adorned the celestial heaven with lamps, and guarded it.”[4]

Therefore the One who created the seven heavens in all their splendour and the lamps and celestial bodies they contain, and who created the earth and all it contains is definitely able to resurrect the creation and recompense those who are legally responsible (mukallaf) for their deeds. Whoever worked righteousness, for him lies in store great good, and whoever worked evil, he has none to blame but himself. It is for this reason that Allah proceeds to mention the Last Hour and the Recompense:

34) But when the Great Calamity comes to pass, 35) that Day man will remember what he strove for, 36) and the Blazing Furnace will be displayed for all who can see. 37) Then, as for him who transgressed 38) and preferred the life of this world, 39) the Blazing Furnace will be [his] shelter. 40) But as for him who feared the standing before his Lord and forbade the self its lust, 41) the Garden will be [his] shelter.

“But when the Great Calamity comes to pass,” the Great Judgement, the Severe Hardship – a hardship that renders all other hardships insignificant. It is at this time that a parent shall forget his child, a friend shall forget his friend, and a lover shall forget his beloved. “That Day man will remember what he strove for,” in this world of good and evil. He will hope for any increase in his good deeds, even an atoms weight, and any addition to his evil deeds, even an atoms weight, will cause him despair and misery. It is then that he will realise that the foundation of real profit and loss lay in what he strove for in this world. On that occasion every means and every tie that existed in this world will be severed; except for deeds. “And the Blazing Furnace will be displayed for all who can see,” prepared for its denizens, ready to seize them, waiting for the command of its Lord. “Then, as for him who transgressed” boldly committing major sins and not restricting himself to the limits set by Allah, “and preferred the life of this world,”over the Hereafter such that he strove for the world and devoted his time and efforts in running after it and its allures, forgetting the Hereafter and neglecting to work towards it, “the Blazing Furnace will be [his] shelter,” his home and final place. “But as for him who feared the standing before his Lord,”feared the time when he would stand before Him, and feared His just judgment to such an extent that it affected his heart, “and the self its lust,” that diverts it from the obedience of Allah and strove against desires and lusts such that his desires conformed to what Messenger (SAW) came with “The Garden,”containing every type of goodness, joy, and bliss “will be [his]” the one who has these characteristics“shelter.”

42) They ask you about the Hour, ‘When will it arrive?’*** 43) But how can you tell them? 44) Its coming to pass is your Lord’s affair. 45) You are merely a warner to those who fear it. 46) On the Day they see it, it will seem they had only lingered but an evening or the morning after.

“They” the obstinate deniers of the Resurrection “ask you about the Hour: ‘When will it arrive?’”Allah replies by saying, “But how can you tell them?” What is the benefit for you and for them in mentioning this and knowing when it will occur? There is no real point to this question. Now, because there is no benefit in the creation knowing the answer to this question, rather the benefit lies in them not knowing it, Allah kept the knowledge of it to Himself, “Its coming to pass is your Lord’s affair,” i.e. its knowledge belongs to Him alone. He says, “They ask you about the Hour, when will it arrive? Say, ‘Knowledge thereof is with my Lord only. He alone will manifest it at its proper time.’”[5] “You are merely a Warner to those who fear it,” your warning will only benefit those who fear its occurrence and dread the standing before Allah. The only concern of these people is preparation for that event and working towards it. As for the one who does not believe in it, he pays no attention to it and neither does he pay attention to his obstinacy. This is because his obstinacy arises because of denial and obduracy. When a person reaches such a state and then asks the question, to answer him is useless, and the Wisest of the Wise is free of him. “On the Day they see it, it will seem they had only lingered but an evening or the morning after.”

Endnotes

* lit: “On the Day when the Shuddering shudders,” which has also been interpreted to mean, “On the Day when the Quake shall convulse.”

** or: “What! Will be restored to [life] in holes in the ground?”

*** lit: “When will it drop anchor?” the analogy being to that of a ship set sail, which stops when the anchor is dropped.

1. Ya Sin (36): 68
2. al-Zumar (39): 78
3. Ta Ha (20): 44
4. Fussilat (41): 9-12
5. al-A`raf (7): 187

Tafsir of Surah 'Abasa - He Frowned (Surah 80)

2013-06-01T03:35:00.001-07:00

1) He frowned and turned away 2) because the blind man came his way. 3) But, for all you know, he might well purify (himself), 4) or, profiting from the Reminder, take heed. 5) As for him who thinks himself without need, 6) to him are you fully attentive, 7) yet you are not [responsible] if he does not purify (himself). 8) But as for him who came to you in earnest endeavour, 9) fearful [of Allah], 10) to him are you inattentive.

The reason for the revelation of these noble verses was that a blind believer came to the Prophet (SAW) to ask him questions and to learn from him. At the same time an affluent man came to him. The Prophet (SAW) was always desirous of guiding people to Islam and so he devoted his attention to the rich person and ignored the indigent blind man in the hope of guiding the former. As a result Allah sent down these verses reprimanding him in a gentle manner.
“He frowned” showing it on his face “and turned” his body “away because the blind man came his way.” Then Allah mentioned the benefit that lay in his attending to him: “But, for all you know, he” the blind man “might well purify (himself),” cleanse himself of lowly mannerisms and adorn himself with beautiful mannerisms, “or take heed, profiting from the reminder?” This is a great point of benefit and it is the purpose of the sending of Messengers, the purpose of giving admonition, and the purpose of reminding. Therefore attending to one who comes to you, desirous of such admonition and reminder, and is attentive, is more befitting and deserving. “As for him who thinks himself without need, to him are you fully attentive,” attending to a person who thinks himself self-sufficient, who is not asking, who is not desirous of good, coupled with your ignoring one who is more important than he is not befitting. “Yet you are not [responsible] if he is not purified,” there is no blame on you if he grows not in purity; hence if does not become pure, you are not held accountable for the evil that he works. “But as for him who came to you in earnest endeavour, fearful [of Allah], to him are you inattentive,” this then points to a well-known principle, ‘Something known should not be left for something possible. A benefit that is real should not be left for a benefit that is a mere possibility.’ This also points to the fact that one should more attentive to a student of knowledge, desirous of knowledge and in need of it, than any other person.

11) No indeed! It is a reminder; 12) so whoever wants to can remember it.* 13) [Inscribed] in honoured pages, 14) exalted and purified, 15) by the hands of scribes, 16) noble and virtuous.

“No indeed! It is a reminder,” from Allah in all truth, by it He admonishes His servants. He shows them, through His Book, what they are in need of and He clarifies right guidance from straying. “So whoever wants to can remember it,” i.e. act by it as Allah says, “Say, ‘The truth is from your Lord’: Therefore let him who will believe, and let him who will, disbelieve.”^[1] Then Allah mentions the place of this admonition, its greatness and its sanctity: “(Inscribed) in honoured pages, exalted,” in ranking and esteem “and purified,” from defect, from being harmed by the devils or their eavesdropping (and stealing), “by the hands of scribes,” the angels who are the envoys of Allah between Him and His servants, “noble,” full of goodness and blessings “and righteous,” in heart and deed.

17) Woe to man, how ungrateful he is!** 18) From what substance did He create him? 19) From a sperm-drop He created him, then proportioned him.*** 20) Then He makes the way easy for him. 21) Then He causes his death and stows him in a grave. 22) Then, when He wills, He will raise him. 23) No, indeed! Man has not yet fulfilled what He commanded him.

“Woe to man! How ungrateful he is” of Allah’s blessing and how severe is he in his rejection of the truth after it has been made plain! But what is he? He is one of the weakest of creatures, created from “fluid (held) despicable”^[2] “From what substance did He create him? From a sperm-drop He created him, then proportioned him,” into a well-formed man and precisely formulated his inner and outer strengths and abilities. “Then He makes the way easy for him,” makes the worldly and religious things easy for him, guides him to the Path and tests him with command and prohibition. “Then He causes his death and stows him in a grave,” honouring him with burial and not leaving him to rot on the surface of the earth like all other animals. “Then, when He wills, He will raise him,” from the dead for the Recompense. Allah alone regulates the affairs of man and does what has been previously mentioned, none shares with Him in this, yet “No, indeed! Man has not yet fulfilled what He commanded him,” he has not fulfilled his obligations and so remains deficient in his duty, in need of completing it. Then, after this, Allah directs man’s attention to his food, to ponder it, and to ponder how it reaches him after having first passed through many transitions:

24) Then let man look at his food: 25) how We poured down water in abundance, 26) then We split the earth into furrows. 27) Then We made grain grow in it, 28) and grapes and herbage, 29) and olive and date-palm trees, 30) and gardens of dense, luxurious foliage, 31) and fruit and pasture, 32) for you and your livestock to enjoy.

“Then let man look to his food, how We poured down water in abundance,” sent down in rain in plenitude. “Then We split the earth into furrows,” for vegetation “then We made grain grow in it” in all its various types giving rise to delicious foods and delectable provision, “and grapes and herbage, and olive and date-palm trees,” these four have specifically been mentioned because of their benefits and advantages, “and gardens of dense, luxurious foliage,” containing trees and plants in such plenitude that they are entwined with each other, “and fruit,” food that man takes pleasure in eating such as grapes, pomegranates and the likes, “and pasture” as food for cattle and other animals. This is why Allah proceeds to say, “for you and your livestock,” which He created for you and made subservient to you, “to enjoy.”
Now, whoever ponders these blessings is led to show gratitude to his Lord, to expend all his efforts in turning in penitence to Him, to devote himself to obedience, and is led to believe in what He has informed us of.

33) But when the Deafening Blast comes, 34) on that Day a man will flee from his brother, 35) and his mother and his father, 36) and his wife and his children. 37) That Day, each person will have concerns enough of his own. 38) That Day, some faces will be radiant, 39) laughing and rejoicing. 40) That Day, other faces will be covered in dust, 41) gloom overlaying them. 42) Those are the disbelievers, the dissolute.

“But when the Deafening Blast comes,” when the cry heralding the Day of Rising comes, a cry whose terror stuns the ears, their very cores are struck with trepidation at what they see of the horrors unfurling before them and at the realisation of the dire need they have of their previous deeds. “On that Day a man will flee,” from those he held in the highest regard and were most beloved to him: “from his brother, and his mother and his father, and his wife and his children” because “that Day, each person will have concerns enough of his own,” his only concern is his own self and how he can ransom it from the punishment, so much so that he has no care for any other. On this occasion, mankind will be divided into two groups: the felicitous and the wretched. As for the felicitous their “faces will be radiant,” showing their extreme joy and delight because they know that they have been successful, “laughing and rejoicing.” As for the wretched: “[others] faces will be covered in dust, gloom overlaying them,” black, murky, dark; having given up all hope of good, certainty dawning on them of the misery and wretchedness that is their lot. “Those are disbelievers, the dissolute,” those who were ungrateful for the blessings of Allah, denied His signs and boldly committed those things He had prohibited.
We ask Allah for pardon and well-being, He is the Bestower of Good, the Kind.

Endnotes

* or: “So whoever wants to can remember Him.”
** or: “Woe to man! What makes him so ungrateful?!”
*** or: “From a sperm-drop He created him, then set his destiny.”
1. al-Kahf (18): 29
2. al-Mursalat (77): 20

Tafsir of Surah al Takwir - The Contracting (Surah 81)

2013-05-13T07:49:00.000-07:00

1) When the sun is contracted, losing its light, 2) when the stars scatter and fall, blinking out, 3) when the mountains are set in motion, 4) when camels ten months pregnant are abandoned,* 5) when wild beasts are all herded together, 6) when the seas boil over,** 7) when the souls are sorted in classes,*** 8) when the baby girl buried alive is asked 9) for what sin she was killed, 10) when the scrolls are spread open, 11) when the sky is stripped bare, 12) when Hellfire is stoked to a blaze, 13) and when Paradise is brought up close: 14) [each] soul will know what it has brought [with it].

“When the sun is contracted, losing its light,” i.e. when the horrifying events mentioned in this chapter unfurl, mankind will be divided into groups and each person will know what he has made ready of good and evil for his Hereafter. On that Day the sun will be folded up, i.e. compacted and extinguished, the moon will eclipse, and both shall be hurled into the Fire. “When the stars scatter and fall, blinking out,” altered and strewn about, away from their heavenly zones. “When the mountains are set in motion,” becoming “a heap of running sand”^[1] then becoming “like carded wool”^[2] then changing into “scattered dust”^[3] and destroyed. “When camels ten months pregnant are abandoned,” man on that Day shall ignore his most precious commodity, that item which he would keep a watchful eye on and carefully tend to on all occasions. However, such horror shall be unleashed upon him as would distract him from it. The camel mentioned here is the camel which is about to give birth, and at that time, to the Arabs, this was their most precious property. Therefore, the camel is used as an example to point to all that man holds dear and precious. “When wild beasts are all herded together,” for the Day of Judgement so that Allah may retaliate for any injustices that some of them may have done to others, in this way His servants will see His perfect justice. He will even retaliate for a sheep that was battered by a ram, then He will say to them, ‘Be dust!’ “When the seas boil over,” meaning that they will be stoked up and become, despite their massive size and volume, a fuming blaze. “When the souls are sorted in classes,” every person will be paired with those who did like deeds, the righteous shall be gathered with the righteous and the iniquitous will be gathered with the iniquitous. The believers will be married to the Hur al-`Ayn whereas the disbelievers will be partnered with the devils. Allah says, “And those who disbelieve are driven to Hell in companies”^[4], “And those who keep their duty to their Lord are driven to the Garden in companies”^[5], “Assemble those who did wrong, together with their wives and what they used to worship.”^[6] “When the baby girl, buried alive, is asked,” this is a reference to a practice common in the Jahiliyyah where the ignorant would bury a female child alive for no reason other than the fear of poverty. She will be asked, “for what sin she was killed,” it is obvious that she is not guilty of any sin, but the question is asked rhetorically to censure and rebuke those who perpetrated this crime. “When the scrolls” containing a record of man’s good and bad deeds “are spread open,” and distributed to their owners. The recipient will receive it with his right hand, or left hand or from behind his back. “When the sky is stripped bare,” and disappears as Allah says, “The Day when the heaven with the clouds will be rent asunder”^[7], “The Day when We shall roll up the heavens as a recorder rolls up a written scroll”^[8], “When the whole earth is His handful on the Day of Resurrection, and the heavens are rolled in His right hand.”^[9] “When Hellfire is stoked to a blaze,” giving off a heat that it did not previously have. “And when Paradise is brought up close,” to those mindful of Allah. “Each soul will know what it has brought [with it],” the deeds it performed will be presented: “They will find all that they did placed before them.”^[10]
The descriptions of these events that will occur on the Day of Judgement strike the heart with trepidation, increase ones anxieties concerning that Day, seize one with a violent fear, increase one’s apprehensions, encourage the astute to prepare for this Day, and prevent them from doing anything that would deserve rebuke. This is why one of the Salaf said, ‘Whoever wishes to see the Day of Judgement unfurling as if he is seeing it with his very eye, let him ponder Surah al-Takwīr.’^[11]

15) No! I swear by the receding stars◊ – 16) running [their courses], setting from sight - 17) and by the night as it draws in,◊◊ 18) and by the dawn as it breathes out: 19) truly it is the speech of a noble Messenger, 20) mighty, securely placed with the Owner of the Throne, 21) obeyed there and trustworthy.

“No! I swear by the receding stars,” those planets that fall back from the normal course traversed by stars moving instead towards the east. These are the seven celestial planets: the sun, the moon, Venus, Jupiter, Mars, Saturn and Mercury. These stars map two courses of travel: a course towards the west in line with the rest of the stars and a course towards the east at odds to the rest of the stars. Allah takes on oath by these stars, by their tarrying behind, by their running their course, and by their being concealed by the day. “Running [their course], setting from sight, and by the night as it draws in,” i.e. the close of the night and it is also said: the onset of the night, “and the dawn as it breathes out,” i.e. the first signs of the morn: the gradual increase of light dissipating the darkness until day dawns and the sun rises. Allah took an oath by these great signs to emphasise the source of the Qur’an, its magnificence and its preservation from every accursed devil: “truly it is the speech of a noble Messenger,” Jibril, peace be upon him, who conveyed it from Allah, Most High; “It is a revelation of the Lord of the worlds, which the Faithful Spirit has brought down upon your heart, that you may be (one) of the warners.”^[12] Allah describes him as being noble due to his excellent morals and manners and his many praiseworthy traits, he is the best of the angels and enjoys the greatest standing with his Lord. “Mighty,” stringently enacting what Allah commands him. An example of his might is his raising the homes of the people of Lut, turning them upside down and destroying them. “Securely placed with the Owner of the Throne,” Jibril is close to Allah, holding a lofty standing and enjoying a special place above and beyond that which is given to the other angels. “Obeyed there,” in the Exalted Company because he is one of the angels brought close, implementing the command of his Lord amongst them, whose opinion is obeyed, “and trustworthy,” implementing what Allah orders him to do precisely, without adding, subtracting or overstepping the limits. All of this proves the excellence of the Qur’an in the sight of Allah, Most High, in that He sent this noble angel, with these perfect qualities, to convey it. It is known that kings only ever send their best and most noble envoys with the most important of tasks and most noble of messages.
Then, after mentioning the excellence of the heavenly messenger who conveyed the Qur’an, Allah proceeds to mention the excellence of the earthly Messenger to whom the Qur’an was revealed and who invited mankind to it:

22) Your companion is not at all mad: 23) he certainly saw him on the clear horizon. 24) He is not grudging with the unseen, 25) and it is not the word of an accursed devil. 26) So where, then, are you going? 27) It is nothing but a reminder to the worlds, 28) to those of you who wish to take the right course. 29) But you do not will unless Allah wills, Lord of the worlds.

“Your companion” Muhammad (SAW) “is not at all mad,” as claimed by his enemies, the deniers of his message, falsely inventing enormities about him desiring thereby to extinguish the light he brought to the utmost of their ability. Rather, he (SAW) had the greatest of human intellects, the most perspicuous insight, and the most truthful speech. “He” Muhammad (SAW) “certainly saw him” Jibril (AS) “on the clear horizon,” the extremity of what is visible to the naked eye. “He is not grudging with the unseen,” neither is he of disreputable character such that he would conceal some of what is revealed to him, or add to it or detract from it. Indeed he is the Trusted One in the heaven and the earth; he completely conveyed the messages of his Lord with a “plain conveyance.”^[13] He did not begrudgingly withhold any of the revelation; not from the rich or the poor, not from a leader or a subject, not from a male or a female, and not from a city dweller or a bedouin. It is for this reason that Allah sent him to an illiterate and ignorant nation, who, by the time he had passed away, had become sagacious scholars and perspicuous saints; knowledge found its heights in them and the ability to understand and derive the finest of details and wisdoms found its peak with them. They became the leaders in their respective disciplines and others were barely able to reach the rank of being their students!
After Allah mentions the greatness, the superiority and the excellence of His Book by pointing out the two noble Messengers through whose hands it reached mankind, and after having praised them, Allah proceeds to absolve it of any defect or deficiency that would impair its truth, “It is not the word of an accursed devil,” far removed from Allah, unworthy of His proximity. “So where, then, are you going,” how could such a thought cross your minds? Where have your minds wandered off to? You have thought the truth, reaching the limits of truthfulness, to be aught but lies, reaching the lowest of the low. What is this but a reversal of reality! “It is nothing but a reminder to the worlds,” through it are mankind reminded of their Lord, His Perfect Attributes, His being absolved of all defect, lowly traits and similitudes. Through it are they reminded of the injunctions and prohibitions and the wisdoms behind them. Through it are they reminded of the natural laws, the legal laws and the retributional laws. They are reminded of what is good for them in both abodes, and they attain felicity in both abodes by following it. “To those of you who wish to take the right course,” after clear direction has been made plain from idle wandering and guidance from misguidance. “But you do not will unless Allah wills, Lord of the worlds,” it is His will that is implemented and it is not possible to oppose it or contradict it. This verse, and its likes, contains a refutation of the sects of the Qadariyyah, those who denied the decree, and the Jabariyyah, those who held that man had no free will, as has been previously mentioned when commenting on similar verses.
And Allah knows best and all praise and thanks are due to Him.

2013-02-04T22:32:00.001-08:00

Tafsir of Surah al Infitar - The Fracturing (Surah 82)

2013-02-04T22:30:00.001-08:00

1) When the sky fractures, 2) when the stars scatter and fall, 3) when the seas are made to rage and erupt, 4) when the graves are overturned and emptied, 5) each soul will know what it has sent ahead and left behind.*

“When the sky fractures, when the stars scatter and fall,” losing their radiance, and the mountains vanish, “when the seas are made to rage and erupt,” becoming one mass of water “when the graves are overturned and emptied,” throwing out their dead who are then resurrected for the final Standing before Allah that they may be recompensed for their deeds. “Each soul will know what it has sent ahead and left behind,” on that Day the veil will be lifted: what was hidden shall become apparent, and every soul shall realise what it has reaped leading to its success or anguish.
It is on this occasion that the wrong-doer will “gnaw at his hands”^[1] when he sees “what his hands have sent forth”^[2] and the certainty of eternal punishment and everlasting misery will dawn on him. It is on this occasion that those mindful of Allah, those who sent forth righteous deeds, will be victorious attaining eternal bliss and deliverance from the punishment of Hell.

6) O mankind, what has enticed you from your Noble Lord? 7) He who created you, shaped you, proportioned you, 8) and assembled you in whatever form He willed. 9) No! But you deny the Judgement. 10) [Yet] guardians are standing over you: 11) noble, recording, 12) who know all that you do.

Allah, Most High, proceeds to censure man for his deficiency in fulfilling the rights due to Him and his ever-falling into disobedience, “O mankind, what has enticed you from your Noble Lord,” is it that you are care-free of His rights, or is it that you think little of His punishment, or is it that you do not believe in His recompense? Is He not “He who created you, shaped you,” “in the finest moulds”^[3] “proportioned you,” into a well-balanced creation bearing the finest shape and stature? Is it then befitting that you be an ingrate or obstinately refuse to recognise His beneficence? To do so can only arise from ignorance, obstinacy and tyranny on your part. Instead, praise Allah for not making your features like that of a dog or donkey or the likes! This is why Allah proceeds to say, “and assembled you in whatever form He willed.” Then He says, “No! But you deny the Judgement,” despite this exhortation, despite this admonition, you persist in your denial of the Judgement! Yet you will, without a shadow of doubt, be judged for all that you did, “[Yet] guardians are standing over you,” whom Allah has appointed “noble, recording, who know all that you do,” of speech and deed: deed of the limb and deed of the heart. It is only befitting that you honour and respect them.

13) The righteous will be in bliss. 14) The dissolute will be in a Blazing Furnace; 15) in it will they roast on the Day of Judgement, 16) never will they be absent from it. 17) [But] what will make you realise what the Day of Judgement is? 18) Again, what will make you realise what the Day of Judgement is? 19) It is a Day when no soul will be able to do anything for another soul; that Day, the command is [entirely] Allah’s.

“The righteous” those who establish the rights of Allah and the rights of His servants. They adhere firmly to righteousness in the deeds of their hearts and the deeds of their limbs. These “will be in bliss,” experiencing this delight in their hearts, souls and bodies; in this life, in the life of the grave and in the Hereafter. “The dissolute” those who were deficient in fulfilling the rights of Allah and the rights of His servants, those whose hearts were filled with iniquity and so there deeds were wicked “will be in a Blazing Furnace,” in torment in this world, in the life of the grave, and in the Hereafter. “In it will they roast on the Day of Judgement,” the Day of recompense for one's deeds. “Never will they be absent from it,” remaining therein forever, never to leave it. “[But] what will make you realise what the Day of Judgement is? Again, what will make you realise what the Day of Judgement is?” This is said in order to drive home the terror of that Day, a terror that leaves one's mind in disconcerted perplexity! “It is a Day when no soul will be able to do anything for another soul,” even if it be of close kin or a loved one. Every person, on that Day, will be concerned with himself and have no care for any other, nor will he ask for the deliverance of any other.^[4] “That Day, the command is [entirely] Allah’s,” He will judge between His servants and take the right of the oppressed from the oppressor.^[5]
Allah knows best.

Are we a Muslim......?

2013-01-02T07:10:00.000-08:00

Tafsir of Surah al Mutaffifin - The Skimpers (Surah 83)

2012-12-22T07:29:00.001-08:00

1) Woe to the skimpers! 2) Those who, when they take a measure from people, exact it in full, 3) but when they give by measure or weight, defraud them. 4) Do they not think that they will be resurrected 5) [to render account] on a Grave Day: 6) a Day when man will stand before the Lord of the worlds?

“Woe,” a word indicating punishment and destruction^[1] “to the skimpers,” Allah proceeds to explain who they are by saying, “those who, when they take a measure from people, exact in full,” without any loss, “but when they give by measure or weight,” if they give people what they are rightfully owed by measure or weight, “defraud them,” giving them less than their due, either by using defective scales and measures, or by not filling them or by other means. This amounts to stealing the property of another and being unjust. Now, if this is the threat directed to those who give people less than what is due them, what then of a person who takes their property by force, or actually steals it? Surely he is more deserving of this threat?

This noble verse proves that just as man takes his due from people, it is upon him to give them their due in wealth and any other dealings. The generality of this principle also covers matters such as debating and writing; each party is always desirous of presenting its case and its evidences, but it is also obligatory upon it to fairly present the evidences of its opponent and to investigate his evidences just as it investigates its own. In this way the justice of that person becomes clear, his lack of partisanship, his humility and his intelligence. We ask Allah for divine accord to every good.

Then Allah proceeds to threaten the skimpers, to express amazement at their state and their persistence in what they are doing, “Do they not think that they will be resurrected [to render account] on a Grave Day: a Day when man will stand before the Lord of the worlds?” It was lack of faith in the Last Day that led them to skimp, otherwise, had they believed in it and had they the certainty that they were soon to stand before their Lord who would judge them for every small and great deed, they would have refrained from their iniquity and repented.^[2]

7) No indeed! The record of the dissolute is in Sijjin. 8) What will make you realise what Sijjin is? 9) It is a register indelibly inscribed. 10) Woe, that Day, to the deniers: 11) those who deny the Day of Judgement, 12) and no one denies it save every sinful transgressor. 13) When Our Signs are recited to him, he says, ‘Fables of the ancient!’ 14) No indeed! Rather, what they have earned has rusted up their hearts. 15) No indeed! That Day, they will be veiled from their Lord. 16) Then they will roast in the Blazing Furnace. 17) Then they will be told, ‘This is what you used to deny.’

“No indeed! The record of the dissolute,” this is general for all types of wicked people: the disbelievers, the hypocrites and the iniquitous, “is in Sijjin,” proceeding to explain what this is: “What will make you realise what Sijjin is? It is a register indelibly inscribed,” mentioning therein their vile deeds. Sijjin is a constricted and confined place and it is the opposite of `Illiyyin which is the place for the record of the righteous as will be mentioned later. It is also said that Sijjin is the lowest part of the seventh earth, the place of the wicked and their place of residence when they are resurrected. “Woe, that Day, to the deniers:” then proceeding to explain who they are with His words, “those who deny the Day of Judgement,” the Day of Recompense, the Day in which Allah will judge man for his deeds.“And no one denies it save every sinful” i.e. committing many sins “transgressor,” transgressing the limits of Allah, overstepping the lawful and trespassing into the unlawful. It is this person whose enmity leads him to denial and whose arrogance leads him to reject the truth, hence Allah says, “When Our signs,” directing towards the truth and proving the truth of what the Messengers came with “are recited to him,” he denies them and obdurately rejects them and “says, ‘Fables of the ancient!’” fabrications concocted by the earlier generations and tales of nations long-gone; not from Allah.

As for the one who is just and desires to attain the manifest truth, such a person will not deny the Day of Judgement because Allah has erected clear evidences and signs pointing to its reality, such signs as would lead a person to have certain knowledge of it, such signs that would lead his spiritual sight to see it in the same manner that his physical sight sees the sun. “No indeed! Rather, what they have earned has rusted up their hearts,” However the person whose deeds have rusted up his heart and whose sins have hemmed him in, is veiled from the truth^[3] “No indeed! That Day, they will be veiled from their Lord,” a fitting recompense, he will be veiled from Allah just as his heart was veiled from the Signs of Allah in this world. “Then” in addition to this severe punishment “they will roast in the Blazing Furnace. Then they will be told,” by way of censure and rebuke, “‘This is what you used to deny.’” Three punishments have been mentioned here: the punishment of Hell, the punishment of rebuke and blame, and the punishment of being veiled from the Lord of the worlds. This last punishment is the greatest of the three for it includes His being displeased and angry with them.

One also understands from this verse that the believers will see their Lord on the Day of Judgment in Paradise. They will take delight in looking on at Him and this delight will supersede all other delights in Paradise. They will rejoice at His discourse with them and feel extreme joy at His closeness. This has been mentioned by Allah in a number of verses in the Qur’an and there are concurrent ahadith concerning it from the Messenger of Allah (SAW).

These verses serve to warn one against sins because they show that sins, little by little, rust the heart and veil it until its light is extinguished, its spiritual sight dies, and it views reality in its opposite light such that it sees falsehood as truth and truth as falsehood – this is one of the greatest punishments of sin.

18) No indeed! The record of the righteous is in `Illiyyin. 19) What will make you realise what `Illiyyun is? 20) It is a register indelibly inscribed, 21) which those brought near [to Allah] will witness.

“No indeed! The record of the righteous is in `Illiyin,” after mentioning that the record of the wicked is in the lowest and most confined of places, Allah mentions that the record of the righteous is in the highest and vastest of places. “What will make you realise what ‘Illiyun is? It is a register indelibly inscribed, which those brought near [to Allah] will witness,” the noble Angels, the souls of the Prophets, the Sincerely Truthful and the Martyrs. Allah will laud them by mentioning them in this Exalted Company. `Illiyun is a term referring to the highest part of Paradise.

22) The righteous will be in bliss: 23) [seated] on couches, gazing [in wonder]. 24) You will recognise blissful radiance on their faces. 25) They will be given the choicest sealed nectar to drink, 26) the last residue of which is musk* - for this let the contenders compete. 27) It is mixed with [the water of] Tasnim, 28) a spring from which those brought near [to Allah] drink.

“The righteous will be in bliss,” after mentioning their record, Allah mentions that they are in bliss and this term encompasses the bliss of heart, soul and body, “[seated] on couches,” lined with fine, decorative sheets “gazing [in wonder],” at the joys Allah has prepared for them, looking on at the face of their Noble Lord. “You” who are looking at them “will recognise blissful radiance on their faces,”brought about by delight followed by delight, joy followed by joy and pleasure followed by pleasure. All these matters serve to give light, radiance and beauty to the face. “They will be given the choicest sealed nectar to drink,” the purest and sweetest of drinks “the last residue of which is musk,” it is possible that the word khitam refers to the fact that this drink is sealed so that nothing can enter it that would diminish its purity or lessen its taste. This seal is musk. It is also possible that it mean that the last residue at the bottom of the cup containing this drink is pure musk as opposed to the murky fluid that is commonly found in the bottom of cups in this world. “For this,” eternal bliss, the extent of which is known to Allah Alone, “let the contenders compete!” by rushing to perform such deeds as would lead to it. This goal is most deserving of our expending our most precious commodities in acquiring and being the aspiration of the best of people! “It” this drink is “is mixed with [the water] of Tasnim, a spring from which those brought near [to Allah] drink,” unadulterated with anything else. Tasnim is the best drink of Paradise, and it is drunk in its unadulterated state by Those Brought Near who have the best standing among creation. It is mixed with other liquids, such as pure wine, for the People of the Right.

After having mentioned the recompense of the wicked and the recompense of the righteous and the vast gulf between the two, Allah proceeds to mention some of the actions of the wicked in this world,

29) Indeed, those who worked evil would laugh at those who believed, 30) winking at one another when they passed by them. 31) When they returned to their families, they would return ridiculing them.** 32) When they saw them, they would say, ‘This lot are truly misguided,’ 33) though they were not sent to be guardians over them.

“Indeed, those who worked evil would laugh at those who believed,” mockingly, “winking at one another when they passed by them,” deriding them and putting them down. Yet despite this, you would see the believers having peace of mind and content, the thought of fear not even crossing their minds.“When they returned to their families,” in the morning or evening, “they would return ridiculing them,” happy and exultant. This attitude shows the extremes to which they had deceived themselves: their evil behaviour coupled with a sense of total security in this world as if Allah had promised them felicity!“When they saw them, they would say, ‘This lot are truly misguided,’” they had adjudged themselves to be guided and the believers misguided thereby lying against Allah and speaking about Him without knowledge. “Though they were not sent to be guardians over them,” over the believers, committed to assessing and safeguarding their deeds, such that they could accuse them of misguidance. They did what they did because of their obdurate rejection, their arrogance and their playing games. They have no support for their claims and no proof. This is why their recompense in the Hereafter is of the same type as their deeds.

34) This Day those who believed are laughing at the disbelievers, 35) [sitting] on couches, gazing [in wonder]. 36) Have the disbelievers [not] been rewarded for what they used to do?

“This Day those who believed are laughing at the disbelievers,” when they see them in the midst of torment, the lies they had concocted shown to be idle fancy. The believers, on the other hand, are in total comfort and beatitude, “[sitting] on couches,” decorated “gazing [in wonder],” at the joys Allah has prepared for them, looking on at the face of their Noble Lord. “Have the disbelievers [not] been rewarded for what they used to do?” are they not requited with a recompense of the same type as their deeds? They would laugh at the believers in this world and accuse them of misguidance, so the believers shall laugh at them in the Hereafter when they see their torment, a torment which is the punishment of their own straying and misguidance. Yes, indeed, the disbelievers are rewarded for what they used to do: justice and wisdom from Allah.

Allah is the All-Knowing, the All-Wise.

Tafsir of Surah al Inshiqaq - The Ripping (Surah 84)

2012-11-29T05:22:00.001-08:00

1) When the heaven rips apart, 2) responding to its Lord as it rightly should! 3) When the earth is spread out and levelled, 4) casting out its contents and emptying, 5) responding to its Lord as it rightly should!

Allah says, explaining the changes that will occur in the huge constructs that we see around us on the Day of Rising, “When the heaven rips apart,” fragmenting, and its stars are strewn about and its sun eclipses with the moon. “Responding to its Lord,” i.e. paying attention to His command, lending its ear fully to the order, and listening to His address “as it rightly should,”since it is under the control and direction of a great king, it cannot disobey His command and it cannot oppose His ruling. “When the earth is spread out and levelled,” i.e. it shakes and trembles such that its mountains are levelled, the buildings and great landmarks on its surface are demolished, and it will become “a barren, level plain on which you see no dip or gradient.”^[1] Allah will spread it out such that it becomes large enough to accommodate the whole of mankind to stand on. “Casting out its contents,” the dead and its treasures “and emptying,” itself of them. The trumpet will be blown and all the dead will come out of their graves onto the face of the earth, and the earth will cast out its treasures. The creation will see it and despair of what they had previously been competing for. “Responding to its Lord as it rightly should.”

6) O mankind, you are toiling laboriously toward your Lord. You will meet Him. 7) Then, as for him who is given his record in his right hand, 8) he will receive a lenient reckoning, 9) and return joyfully to his family.*

“O mankind, you are toiling laboriously toward your Lord. You will meet Him,” your are journeying to Him, enacting His commands and avoiding His prohibitions, drawing closer and closer to your reckoning either by working good or by working evil. Then you will meet Allah on the Day of Rising and you will either be recompensed in accordance to the dictates of His beneficence or His justice. His beneficence if you are from the felicitous and His just punishment if you are from the wretched. “Then, as for him who is given his record in his right hand,” the felicitous “he will receive a lenient reckoning,” a presentation of his deeds, an easy presentation where Allah will make the servant acknowledge his sins to the point that he will think his perdition is assured, at which point He will say, “I concealed your sins in the world and I will conceal them on this Day.”^[2] “and return joyfully to his family” in Paradise because he has been delivered from the punishment and attained the reward of Allah.

10) But as for him who is given his record behind his back, 11) he will cry out for destruction 12) but will roast in a Scorching Blaze. 13) He once [lived] happily among his family 14) without a thought that he would return [to Allah]: 15) but yes! His Lord always had sight of him.

“But as for him who is given his Record behind his back,” in his left hand “he will cry out for destruction,” out of despair and humiliation, and because of the sins that he sent forth from which he never repented recorded in that record. “But he will roast in a Scorching Blaze,” hemmed in by it on all sides. This is because “he once lived happily among his family, without a thought that he would return (to Allah),” it never even crossed his mind that the Resurrection would occur, he committed sins and never once thought that He would return to his Lord and stand before Him. “But yes! His Lord always had sight of him,” therefore one should not imagine that He would leave him to wander directionless, not being commanded, not being prohibited, not being rewarded and not being punished.

16) No! I swear by the twilight glow, 17) by the night and all it envelops,** 18) and by the moon when full: 19) you will surely pass through state after state.*** 20) So what is the matter with them that they do not believe, 21) and when the Qur’an is recited to them, they do not prostrate?

“No! I swear by the twilight glow,” the last traces of sunlight after the sun has set, the onset of night, “by the night and all it envelops,” of animals and other things, “and by the moon when full,” this is when it is most beautiful and most beneficial. The point of the oath follows: “You” O man “will surely pass through state after state,” from stage to stage and condition to condition: from a drop of liquid, to a clinging clot, to a piece of chewed flesh, to the breathing of the soul into the foetus, to a babe, to a child able to understand and differentiate. Then the child becomes legally responsible and the commands and prohibitions become incumbent on him, then he dies and is resurrected to be recompensed for his deeds. All these distinct stages go to prove that Allah alone is deserving of worship, that He alone regulates the affairs of his servants through his wisdom and mercy, that the servant is poor and needy, regulated by the Almighty and All-Wise. Yet, despite this, “What is the matter with them that they do not believe, and when the Qur’an is recited to them, they do not prostrate?” they do not humble themselves and nor do they follow its injunctions and avoid its proscriptions.

22) But those who have disbelieved deny, 23) and Allah knows very well what they keep hidden within. 24) So give them tidings of a painful punishment, 25) not so those who believe and do righteous deeds: for them is an unfailing reward.

“But those who have disbelieved will deny,” obdurately denying the truth after it has been made plain, therefore it is not strange that they would not believe in the Qur’an nor would they comply to its injunctions. “And Allah knows very well what they keep hidden within,” what they are doing and planning in secret, for Allah knows what is apparent and what is hidden, and He will judge them for their deeds, this is why He says, “So give them tidings of a painful punishment,” the word bashara (tidings) has been called so because it affects the one who has been given these tidings either by making him joyous or by making him sorrowful. This is the state of the majority of mankind: denial of the Qur’an and not having faith in it. But there is a party amongst man whom Allah has guided, “not so those who believe and do righteous deeds,” they believed in Allah and accepted what came to them from His Messengers. Therefore they believed and worked righteousness, “for them is an unfailing reward,” permanent, a reward that no eye has ever seen, no ear has ever heard of and no heart has ever thought of.
All praise and thanks are due to Allah.

Tafsir of Surah al Buruj - The Constellations (Surah 85)

2012-11-26T09:20:00.003-08:00

1) By the heaven with its towering constellations,* 2) by the Promised Day, 3) and by the witness and the witnessed:^[1] 4) Cursed be the people of the trench, 5) [kindlers of] that [searing] fire, well stocked with fuel. 6) They were seated around it, 7) witnessing what they were doing to the believers.

“By the heaven with its towering constellation,” i.e. mansions holding the sun, the moon and the stars all running their courses in perfect harmony and regulation, all proving the perfect ability of Allah, His mercy, infinite knowledge and wisdom. “By the Promised Day,” the Day of Rising, the gathering of mankind which Allah has promised, wherein the first man will be raised with the last, the Day which cannot be altered or changed. “Allah never fails in His promise.”^[2] “And by the witness and the witnessed,” this is general to all who meet this description: the one who sees and that which is seen, the one who is present and the one in whose company he is present etc. The point of the oath is to highlight what each object of oath shows: the clear Signs of Allah, His all-encompassing wisdom and vast mercy. It is also said that the point of the oath is to highlight, “cursed be the people of the trench,” this is a supplication against them for their destruction. The people of the trench were a disbelieving folk, living amongst whom were some believers. They tried to entice the believers into renegading into disbelief but they refused. In response to this the disbelievers dug trenches and lit a fire in them. Then they sat around these trenches and persecuted the believers, threatening to burn them in those trenches. Whoever renegaded was allowed to go free and whoever remained firm on his belief was thrown in. This is the extremes of fighting Allah and His party, the believers, and this is why Allah cursed them and destroyed them and threatened them by saying, “cursed be the people of the trench.” Then He proceeded to expound on these trenches by saying, “[kindlers of] that [searing] fire, well stocked with fuel. They were seated around it, witnessing what they were doing to the believers.” This represents the limits of coercion and hardness of heart for they combined obdurate rejection of the Signs of Allah with fighting those who believed in them and punishing them with a punishment that would have broken the hearts of normal people.

8) Their only grievance against them was that they believed in Allah, the Almighty, the Praiseworthy, 9) to whom belongs the dominion of the heavens and earth. Allah is witness of all things.

“Their only grievance against them was that they believed in Allah,” for them doing something praiseworthy, through which they would attain eternal felicity, “the Almighty,” whose might encompasses everything, “the Praiseworthy,” in speech, deed and attributes. “To whom belongs the dominion of the heavens and earth,” the inanimate and animate objects, directing them however He wills, “Allah is witness of all things,” in His knowledge, seeing and hearing. Knowing all this, should not those who rebel against Him fear Him, fear that they should be seized by “the Almighty, the Powerful,”^[3]? Do they not know that they are His servants, owned by Him and that they have no authority over another except by the permission of the Master? Is it hidden to them that Allah ever-encompasses their deeds and will recompense them for them? Nay, rather the disbelievers live in a state of delusion, and the ignoramus is wandering blindly in misguidance far removed from the Straight Path.^[4]
Then Allah threatened them, and promised them, and offered them the chance of repentance:

10) Those who persecuted believing men and women without subsequently repenting will have the punishment of Hell, they will have the punishment of the Searing Blaze. 11) But those who believed and worked righteous deeds will have Gardens beneath which rivers flow. That is the supreme triumph.

“Those who persecuted believing men and women without subsequently repenting will have the punishment of Hell, they will have the punishment of the Searing Blaze” al-Hasan said, ‘Look at His munificence and generosity: they killed His friends yet He invites them to repentance and forgiveness!’ After mentioning the recompense of the wrong-doers, Allah follows this with mention of the reward of the believers, “But those who believed” in their hearts “and worked righteous deeds,” with their limbs “will have Gardens beneath which rivers flow. That is the supreme triumph,” the pleasure of Allah and the Abode of His beneficence.

12) Indeed, your Lord’s assault is very fierce. – 13) It is He who originates [creation] and repeats [it], 14) He is the Ever Forgiving, the Loving, 15) Owner of the Throne, the Glorious,** 16) always doing whatever He wishes. –

“Indeed, your Lord’s assault is very fierce,” i.e. His punishment of the criminals and grave sinners is severe. He is ever-watching the wrongdoers. Allah says, “Such is the grasp of your Lord when He grasps the townships while they are doing wrong. His grasp is painful, very strong.”^[5] “It is He who originates [creation] and repeats [it],” He alone is the One who originates creation and repeats it; none shares with Him in this. “He is the Ever-Forgiving,” the One who forgives all sins for the penitent, and overlooks evil deeds for the one who asks His forgiveness, “the Loving,” who is loved by the lovers with a love that is unique and resembles no other. Just as nothing resembles Him in any of His Attributes of beauty and Grandeur, or in any of His actions, so too this love of Him which is placed in the hearts of the elite of His creation does not resemble any other love. This is why loving Allah is the foundation of servitude and this love precedes, and overcomes, all other loves. If however, another love takes precedence over this love, it is in reality a punishment for that person. He, Most High, is the Loving, loving His lovers as Allah says, “He loves them and they love him.”^[6] Mawaddah is pure love.
There is a subtle reason behind mentioning the Name 'the Loving' alongside 'the Ever-Forgiving.' This is: if the sinful repent and turn to Allah, He will forgive them their sins and love them; not as some of the wrong-doers claim, ‘He forgives them but does not return His love to them!’ Rather, Allah is more delighted at the repentance of His servants than a man who loses his mount, laden with his food and drink, in the middle of a vast desert. Giving up all hope of finding it again, he lays down in the shade of a tree waiting for death. While like this, he suddenly finds his mount standing by his head and takes hold of it by its reigns. Allah is more delighted at the repentance of His servant than this man is at finding his mount again: the delight and joy of this man being the greatest that one can imagine. So all praise is due to Allah as is unadulterated love. How great is His beneficence, how copious is His good, how amazing is His grace and how vast is His blessings! “Owner of the Throne, the Glorious” the Great Throne that encompasses the Heaven, the earth and theKursī. TheKursī, with respect to the Throne is like a ring thrown into a desert. The Throne has been specifically mentioned here because of its greatness and it is the closest of created objects to Him. The word 'Glorious' is either a description of the Throne according to one reading, or a description of Allah according to another. The word glory signifies vastness and greatness of descriptions and attributes. “Always doing whatever He wishes,” whenever and whatever He wishes, He does. He says to it, “Be! and it is.”^[7] There is none who can do what he wants save Allah, this is because any creature, when it wants to do something, there will always something aiding its facilitation or preventing its occurrence, this is not so for Allah, for He stands in no need of aid and none can oppose Him.
Then Allah proceeds to mention some of His actions that prove the truth of what the Messengers brought:

17) Has the story of the hosts reached you, 18) [those of] Pharaoh and Thamud? 19) Yet those who disbelieve persist in denial, 20) while Allah encompasses them from behind.*** 21) This, however, is a glorious Qur’an 22) [inscribed] on a Preserved Tablet.

“Has the story of the hosts reached you, 18) [those of] Pharaoh and Thamud?” how they denied the Messengers and were destroyed. “Yet those who disbelieve persist in denial,” remaining in it, the Signs do not benefit them and they are not moved by exhortation. “While Allah encompasses them from behind,” in knowledge and power as He says, “Your Lord is ever watchful.”^[8] This verse then contains a severe threat directed at the disbelievers who are in His grasp and under His regulation. “This, however, is a glorious Qur’an” vast in meaning, containing great import, vast in goodness and knowledge, “[inscribed] on a Preserved Tablet,” preserved from alteration, addition or subtraction, and preserved from the devils. The preserved tablet is the tablet in which Allah has written everything and this in turn shows us the greatness of this Qur’an and its standing with Allah, Most High.
Allah knows best.

Tafsir of Surah al Tariq - The Night Visitant (Surah 86)

2012-11-15T07:25:00.001-08:00

1) By the heaven and the night-visitant! 2) What will make you realise what the night-visitant is? 3) The piercing star! 4) There is no soul except that it has a guardian over it.

Allah, Most High, says, “By the heaven and the night-visitant,” proceeding to explain what this is: “What will make you realize what the night-visitant is? The piercingly star!” i.e. brilliantly luminous, whose light pierces the expanse of the heaven, traversing its distance until it is seen on earth. The correct opinion concerning al-Tariq is that it does not refer to any particular star but to the genus of luminous stars. It is also postulated that it refers to Saturn. It is called al-Tariq because it comes out at night. The point of the oath is (to stress), “There is no soul except that it has a guardian over it,” carefully recording its good and evil deeds and it will be judged by these deeds.

5) So let man look at what he was created from. 6) He was created from a spurting fluid, 7) emerging from between the backbone and the breast-bones.

“So let man look at what he was created from,” let him ponder his creation carefully and his point of origin. “He was created from a spurting fluid,” i.e. semen “emerging from between the backbone and the breast-bones,” it is possible that this phrase means: from between the backbone of the man and the breast-bones of the woman. It is also possible that the phrase means: from between the backbone and breast-bones of man. This second opinion seems to be the stronger one as what is being discussed is a fluid which is observable and seen to be ejaculated, i.e. the man’s seminal fluid. Moreover, the word tara’ib refers to the male breast-bone and Allah knows best.

8) Certainly, He is fully able to return him [to life]* 9) on the Day when all secrets will be laid bare and examined. 10) Then he will have no power or helper.

The One who brought man into existence through this spurting fluid extracted from this intricate and complex place, “Certainly, He is fully able to return him (to life),” in the Hereafter, able to put his body back together that it may be resurrected and judged. It is also said that the meaning of the verse is that Allah is able to return the seminal fluid to its place. This meaning, although in itself correct, is not the intent of this verse for Allah proceeds to say, “on the Day when all secrets will be laid bare,” when all the secrets concealed in one’s breast are examined and all that is in the hearts of good and evil is made plain being written across the pages that will be our faces, “The Day when some faces will be white and some faces will be black.”^[1] In this world one is able to hide many things and is able to conceal them from people. However, on the Day of Rising, the piety of the righteous will be in plain sight as will the iniquity of wicked, as such all matters will come to light. “Then he” himself “will have no power,” to hold back the examination, “or” external “helper,” to aid him in this.
Therefore the point of the beginning oath as a whole is to stress the deeds of man and their resulting recompense.

11) By the sky with its recurring [cycles]** 12) and by the earth which splits open [with vegetation]: 13) this truly is a decisive statement. 14) It is not frivolity.

Then Allah takes a second oath to stress the authenticity of the Qur’an. “By the sky with its recurring (cycles),” of rain coming back year after year, “and by the earth which splits open,” with vegetation. It is with these two that man and animal alike sustain life. The heaven also continuously returns decrees and other heavenly matters and the earth splits asunder for the dead. “This” the Qur’an “truly is a decisive statement,” true and correct, clear and explicit, “it is not frivolity,” rather it is of grave import, it gives a decisive word concerning the differences between various sects and beliefs and through it are disputes resolved.

15) They are hatching a plot, 16) but I too am hatching a plot. 17) So bear with the disbelievers. Leave them awhile.

“They” who deny the Messenger (SAW) and the Qur’an “are hatching a plot,” to repress truth and aid falsehood, “and I too am hatching a plot,” to manifest the truth “even if the disbelievers detest it”^[2] and repress the falsehood of the disbelievers. Therefore, we already know who the victor is: man is far too feeble and mean to be able to defeat the Omnipotent, the All-Knowing! “So bear with the disbelievers. Leave them awhile,” a short while and soon will they know their end when the punishment descends upon them!

Tafsir of Surah al A'la - The Most High (Surah 87)

2012-11-08T05:41:00.001-08:00

1) Glorify the name of your Lord, the Most High, 2) who created and gave due proportion, 3) who determined and guided, 4) who brought forth green pasture 5) then turned it to russet stubble.

“Glorify the name of your Lord, the Most High,” Allah commands that He be glorified. This includes the fact that He be remembered and worshipped, and that one submit before His grandeur and humble himself before His greatness. He commands that this glorification be worthy of Him such that His Beautiful and Exalted Names are lauded in way that one brings to mind the lofty meaning of every Name that he mentions.
Moreover, that one brings to mind His actions, amongst which are creating: “Who created and gave due proportion,” in perfect precision and in the best way. “Who determined,” “in due proportion.”^[1] All ordinances are subject to His determination “and guided,” all creatures to that determination. This refers to guidance in its general sense meaning that every creature is directed towards what it requires.
Moreover, that one brings to mind His worldly blessings, “Who brought forth green pasture,” i.e. “sends down water from the heaven”^[2] causing the growth of many varieties of plants and herbs from which both man and animal eat. Thereafter, when the growth has reached its fruition, He causes the stems to bend and wither, and causes the herbs to dry: “then turned it to russet stubble,” black in colour: dry stalks and decayed foliage.
Moreover, that one brings to mind His religious blessings, the axis of which is the Qur’an which Allah graced us with:

6) We shall cause you to recite it so that you do not forget, 7) save what Allah wills. He knows what is voiced out aloud and what is hidden. 8) We shall pave your way to Ease.

“We shall cause you to recite it,” O Muhammad “so that you do not forget,” i.e. We shall preserve what We have revealed to you of the Book and We shall let your heart grasp it such that you will not forget any of it. In this lies auspicious tidings from Allah to His servant and Messenger, Muhammad (SAW), that Allah will teach him knowledge that he will never forget. “Save what Allah wills,” which He will cause you to forget as dictated by His sublime wisdom having therein far-reaching benefits. “He knows what is voiced out aloud and what is hidden,” such as His knowing what is good for His servants and it is for this reason that He legislates what He wills and judges as He wills. “We shall pave your way to Ease,” this contains further tidings, auspicious tidings, that Allah will smooth the way for His Messenger (SAW) to a state of ease in all affairs and that He will make his religion and law easy.

9) Therefore remind for so long as the reminder profits.* 10) He who fears will take heed, 11) but the most miserable wretch will shun it, 12) such as will burn in the Great Fire 13) where he will neither die nor live.

“Therefore remind,” of the Law and Signs of Allah “for so long as the reminder profits,” i.e. for as long as the reminder gains acceptance and the exhortation is listened to, regardless of whether all or part of the purpose behind the reminder is achieved. The understanding of this verse is that if the reminder is of no benefit such that it, for example, causes an increase in evil or decrease in good, it no longer becomes legislated, rather it now becomes forbidden. In response to the reminder, man is divided into two categories: those who benefit and those who do not benefit. As for those who benefit: “He who fears will take heed,” because the fear of Allah, Most High, and knowledge of the fact that He will recompense deeds leads the servant to refrain from doing anything that would displease Him, and instead encourages him to hasten towards working righteousness. As for those who do not benefit: “But the most miserable wretch will shun it, such as will burn in the Great Fire,” kindled for them “which rages over the hearts (of people)”^[3] “where he will neither die nor live,” being punished with a painful torment, eternal with no respite or decrease. The denizens of Hell will long for death and beg for it, but it will never come, “They will not be killed off so that they die and its punishment will not be lightened for them. That is how We repay every thankless man.”^[4]

14) He who has purified himself has succeeded, 15) remembering the name of his Lord and praying. 16) Yet you prefer the life of the world 17) although the Hereafter is better and longer lasting. 18) This is certainly in the earlier scriptures: 19) the scriptures of Abraham and Moses.

“He purifies himself,” of shirk, wrongdoing and lowly mannerisms “has succeeded, remembering the name of his Lord and praying,” clothing himself with the remembrance of Allah such that it imbues his very heart, and this in turn leads him to work deeds that would please Allah, the greatest of which is the prayer upon which faith stands poised. This is the meaning of the verse.
It is also said that the meaning of tazakka is to give zakat al-fitr and that “remembering the name of his Lord and praying” refers to the `Eid prayer. Although this falls under the meaning of the verse, the verse is not restricted to this alone.
“Yet you prefer the life of the world,” giving it precedence over the Hereafter: you give preference to its temporal and immediately available blessings over the blessings of the Hereafter, “although the Hereafter is better and longer lasting,” than the world in every respect. The Hereafter is eternal and pure whereas the world is temporal. Therefore, the intelligent believer will never prefer the worst for the best, he will never trade the joy of a mere hour for eternal damnation. “This,” that has been mentioned in this blessed chapter “is certainly in the earlier scriptures: the scriptures of Abraham and Moses,” the best Messengers after Muhammad (SAW). Therefore the ordinances contained in this chapter are to be found in every Law because they bring about good in both this world and the next, in every place and in every time.
All praise and thanks are due to Allah.

Tafsir of Surah al Ghashiyah - The Pall (Surah 88)

2012-11-05T05:13:00.001-08:00

1) Has news of the Pall reached you? 2) Faces that Day will be downcast, 3) labouring, haggard, 4) roasting in a scorching Fire. 5) They will be given drink from a scalding spring, 6) their only food being bitter dry thorns 7) which neither nourish nor still hunger.

“Has news of the Pall reached you?” Allah, in this chapter, mentions the events that will occur on the Day of Rising, the terrors that will unfurl and the severe hardships that will beset man. There they will be recompensed for their deeds and fall into one of two groups: the inhabitants of Paradise or the denizens of the Blazing Fire. He describes the denizens of the Fire: “Faces that Day,” the Day of Rising “will be downcast,” in humiliation, debasement and despair, “labouring, haggard,” worn out by the punishment, they will be dragged on their faces and “the Fire will envelop their faces.”^[1]
It is also possible that this verse mean that they had toiled and wearied themselves in worship in the worldly life, but because they lacked the basic pre-requisite – faith – their deeds became “scattered dust”^[2] on the Day of Rising. Although, in itself, this meaning is correct, it is not the intent of the verse here for the context does not lend itself to such an interpretation. Therefore the correct opinion, undoubtedly, is the first. This is because these are specifically related to the Day of Judgment and the purpose is to mention the denizens of the Fire in their generality. If the second possibility were to be the intent of this verse, it would only apply to a small portion of the denizens of the Fire. Moreover, the verses speak of the condition of man when overshadowed with the Pall, they do not discuss his condition in this world.
“Roasting in a scorching Fire,” intensely hot, encompassing them from every direction. “They will be given drink from a scalding spring,” “Calamitous the drink and ill the resting-place!”^[3] This is their drink, as for their food: “Their only food being bitter dry thorns which neither nourish nor still hunger,” one of two things are intended from food: to still hunger and remove its spasms or to nourish the body so it does not become emaciated. This food does neither of the two; instead it has the foulest taste and stench. We ask Allah for well-being!

8) (Other) faces that Day will be radiant, 9) well-pleased with their past efforts, 10) in a lofty Garden 11) where they will hear no idle speech. 12) In it is a gushing spring, 13) couches raised high, 14) goblets placed at hand, 15) cushions ranged in rows, 16) and fine carpets outspread.

As for the people of goodness: “(Other) faces that Day will be radiance,” filled with “the radiance of delight.”^[4] Their bodies feel extreme bliss, their faces are lit up and they feel unimaginable joy and delight. “Well-pleased with their past efforts,” in the worldly life of righteous deeds and beneficence to Allah’s servants. They will be glad when they see their reward stored for them and multiplied manifold. They will attain all that they had hoped for “in a lofty Garden,” containing all forms of blessings, lofty in position and containing lofty homes. It is positioned in the uppermost parts of Illiyin and it has solidly constructed, raised houses that have rooms, above which are more rooms, from which they look down upon what Allah has prepared for them of His grace. This is a lofty garden “whereof the fruit clusters are in easy reach,”^[5] in their multitudes, luscious, resplendent and easy to pick no matter where they be without having to expend any effort. “Where they will hear no idle speech,” i.e. words that have no benefit let alone words that are actually prohibited. All words spoken therein will be good and fruitful comprising the remembrance of Allah and mention of His innumerable blessings. Their conduct and dealings with each other will be fine and pleasing, all of which brings delight to the hearts. “In it is a gushing spring,” this is collective noun, meaning that there are many gushing springs there flowing wherever they will, “couches raised high,” raised high in themselves and raised high by having soft cushions placed on them, “goblets placed at hand,” filled with delicious drinks made ready for them brought to them as and when they desire, waited on by “immortal youths.”^[6] “Cushions” of silk, velvet and other materials that only Allah knows “ranged in rows,” ready for them to sit on or recline on, already set for them so they do not even need to arrange them, let alone make them, “and fine carpets outspread,” covered with seats.

17) Do they not look at the camels, how they are created? 18) At the heaven, how it was raised high? 19) At the mountains, how they were set down? 20) And at the earth, how it was spread out?

Allah says, encouraging those who believe in the Messenger (SAW), and those who don't, to ponder the creation which itself point to His Oneness. “Do they not look at the camels, how they are created?” in an amazing fashion, how Allah has made them subservient to man, how Allah has brought about many benefits through them for man, benefits that they are in dire need of. “At the heaven, how it was raised high? At the mountains, how they were set down?” standing tall, astounding the onlooker, giving firmness to the earth, containing many beneficial things. “And the earth, how it is spread out” far and wide, and made subservient to His servants that they may live on its surface in ease, cultivate its earth, build their dwellings on it and travel through its pathways.
Know that the fact that earth has been spread out does not in any way negate the fact that it is a globe surrounded by space as has been proven both by theoretical research and actual observation. 'Spreading out' only negates something being a globe when that object is very small which, when spread out, would lose its circular shape. As for the earth, a huge body, there is nothing to prevent it being described as a globe as well as being described as spread out as is obvious to those who know.

21) Therefore remind them! You are only a reminder. 22) You are not their controller. 23) But whoever turns away and disbelieves, 24) Allah will inflict the greatest punishment upon him. 25) Certainly they will return to Us, 26) and then their reckoning is Our concern.

“Therefore remind them,” the people, exhort them, give them glad-tidings and warn them “for you are only a reminder,” this is the purpose for which you have been sent: to call mankind to Allah and to admonish them, “You are their controller,” who would coerce them and neither are you charged for their deeds. Therefore if you fulfill your charge, you have carried out your duty and there is no blame on you, “and you are in no way a compeller over them; but warn by the Qur’an him who fears My threat.”^[7] “But whoever turns away” from obedience “and disbelieves, Allah will inflict greatest punishment on him,” terrible and eternal. “Certainly they will return to Us,” when they will be gathered on the Day of Rising, “and then their reckoning” for their good and bad deeds “is Our concern.”
All praise and thanks are due to Allah.

Tafsir of Surah al Fajr - Daybreak (Surah 89)

2012-11-01T08:34:00.001-07:00

1) By the break of day, 2) by ten nights, 3) by the even and the odd, 4) and by the night as it advances; 5) is there not in that an oath sufficing a person of sense?

In this chapter, it seems clear that the oath and the purpose for which the oath is taken is one and the same. This is something permissible and a usage known in the language when the subject matter is clear and important, as is the case here. “By the break of day,” Allah takes an oath by the dawn: the last part of the night and the start of a new day. In the night’s departure and the day’s beginning lies a great sign pointing to the all-encompassing power of Allah and proving that He is the One who regulates all affairs, and therefore, as a consequence, worship should only be directed to Him. At the time of dawn it is legislated to pray a noble and great prayer, the prayer of Fajr. Hence, it is behoves Allah to take an oath by it and this is also why He follows by saying, “by ten nights,” according to the correct opinion this is a reference to last ten nights of Ramadan or the ten nights of Dhu’l-Hijjah because these nights, including their days, are noble days in which worship is done to an extent not found in other days.
In the last ten nights of Ramadan lies the Night of Decree which is “better than a thousand months”^[1] and in the days following these nights one fasts, and fasting the month of Ramadan is one of the pillars of Islam. In the first ten days of Dhu’l-Hijjah falls the Standing at `Arafah, a day in which Allah forgives His servants with a forgiveness that drives Shaytan to despair. It is a day in which Shaytan is never seen so miserable and wretched due to what He sees of the descent of Allah’s angels and His mercy. In these ten days many of the rites of Hajj and `Umrah are also carried out. All of these great affairs deserve to be taken an oath by. “By the even and the odd,* and the night as it advances,” i.e. as it sets, enveloping the servants with darkness so that they can rest therein and sleep: a mercy from Allah and all-encompassing wisdom. “Is there not in that an oath sufficing a person of sense?” possessing intelligence. The answer: yes, even some of what has been mentioned is sufficient for one “who has a heart, or gives ear and is witness.”^[2]

6) Have you not seen how your Lord dealt with `Ad, 7) of Iram, (the city) of lofty pillars, 8) whose like was not made in any land? 9) And with Thamud, who carved out rocks in the valley? 10) And with Pharaoh of the Stakes? 11) All of whom were inordinate in their lands, 12) infesting them with corruption. 13) So your Lord unleashed a scourge of punishment on them. 14) Your Lord is always lying in wait.

“Have you not seen,” in your heart and considered, based on sure knowledge, “how your Lord dealt with `Ad,” an inordinate nation “of Iram,” a well known tribe in Yemen “of lofty pillars,” i.e. of great might, unruly and haughty of nature. “Whose like” the like of `Ad “was not made in any land?” in strength and power, just as their Prophet, Hud, said to them, “Remember when He appointed you successors to the people of Nuh, and increased you greatly in stature. Remember Allah’s blessings, so that hopefully you will be successful.”^[3] “And with Thamud, who carved out rocks in the valley?” hewing out dwellings amongst the rocks. “And with Pharaoh of the Stakes?” i.e. of armies who helped him to enforce his rule in the same way as stakes help to hold something down. “All” i.e. `Ad, Thamud, Pharaoh and their followers “of whom were inordinate in the lands,” harming Allah’s servants both in their worldly life and in their religion. This why He proceeds to say, “infesting them with corruption,” spreading disbelief and its multifarious branches of sin and transgression. They actively fought the Messengers and prevented people from the Path of Allah. Then, when they reached a level of haughtiness that called for their destruction, “your Lord unleashed a scourge of punishment on them. Your Lord is always lying in wait,” of those who disobey Him. He grants them a short respite and then seizes them “with the grasp of the Mighty, the Powerful.”^[4]

15) As for man, whenever his Lord tries him by honouring him and favouring him, he says, ‘My Lord has honoured me!’ 16) But whenever He tries him by stinting his provision, he says, ‘My Lord has disgraced me!’ 17) No indeed! You do not honour the orphan, 18) nor do you encourage feeding the destitute; 19) you devour inheritance with voracious appetites 20) and you have an insatiable love of wealth.

Allah, Most High, informs us of man’s nature: he is essentially an ignorant and oppressive creature having no knowledge of the consequences of his deeds. He thinks that the state he is in will endure, never to leave. He thinks that Allah’s favouring him in this world by granting him blessings proves that he is noble in His sight and close to Him. “As for man, whenever his Lord tries him by honouring him, and favouring him, he says, ‘My Lord has honoured me.’ But whenever He tries him by stinting his provision,” such that he gets just what he needs to survive with nothing extra “he says, ‘My Lord has disgraced me.’”
Allah refutes this assertion with His words, “No indeed,” not everyone to whom I grant blessings in this world is noble in My sight; neither is everyone whose provision I restrict disgraced in My sight. Richness, poverty, ease and difficulty are all tests from Allah by which He examines His servants as to who is grateful and patient that He may reward him abundantly, and who is not that He may give him a woeful punishment. Moreover, in the servant’s only being concerned with fulfilling his own needs lies proof that he has petty and weak aspirations, and this why Allah proceeds to censure them for their lack of concern for the needy amongst creation, “you do not honour the orphan,” who has lost his father and therefore the 'breadwinner' of his family. As such he stands in need of one who will show him beneficence and alleviate his distress. You do not honour the orphan, instead you humiliate him, and this proves that your hearts are devoid of mercy and that you do not desire to strive for goodness. “Nor do you encourage feeding the destitute” the indigent and the orphans because you are miserly and love this world inordinately with a love that has taken hold of your hearts. This is why He then says, “you devour inheritance,” wealth left behind as inheritance “with voracious appetites,” rapidly, leaving nothing. “And you have an insatiable love of wealth,” just as Allah says elsewhere, “But you prefer the life of the world although the Hereafter is better and more lasting”^[5], “No indeed! You love the present life and neglect the Hereafter.”^[6]

21) No indeed! When the earth is crushed, pounded, pulverised to dust, 22) and your Lord comes, and the angels, rank upon rank, 23) and Hell that Day is brought out; on that Day man will remember, but what good will memory be to him then? 24) He will cry, ‘If only I had prepared in advance for this life of mine!’ 25) That Day, no one will punish as He punishes, 26) and none will shackle as He shackles.

“No indeed,” all the wealth that you crave and all the worldly delights you compete for are soon to vanish; ahead of you lies a Grave Day and an awful terror: “but when the earth,” and the mountains and all that is on it “is crushed, pounded, pulverised to dust,” until it becomes “a barren, level plain on which you see no dip or gradient.”^[7] “And your Lord comes,” “in the shadows of the clouds”^[8] to judge His servants “and the angels,” the inhabitants of the heavens, all of them, “rank upon rank,” the angels of each heaven in a rank, overshadowing the creation. These ranks are ranks of abject subservience to the King, the Compeller. “And Hell that Day is brought out,” dragged forward by Angels on iron chains, “on that day man will remember,” what he has sent forth of good and bad deeds “but what good will memory be to him then?” the time for doing something about it has past. “He will cry,” in deep regret of how he has fallen short in “his duty to Allah”^[9] “If only I had prepared” righteous deeds “in advance for this life of mine” to come, the eternal life, just as Allah says elsewhere, “the Day when a wrongdoer will bite his hands and say, ‘Alas for me! If only I had gone the way of the Messenger. Alas for me! If only I had not taken so-and-so for a friend!’”^[10] This verse proves that the life one should strive for, strive to perfect and complete, and strive to attain the delight of is not the life of this world but the life of the Hereafter because that is the abode of permanence and eternity. “That Day, no one will punish as He punishes,” those who ignored this Day and neglected to work for it “and none will shackle as He shackles,” they will be fettered in chains of Fire and they will be “dragged through boiling waters; then thrust into the Fire.”^[11] This is the reward of the criminals!

27) ‘O soul at rest and peace, 28) return to your Lord, well-pleased and well-pleasing! 29) Enter among My servants, 30) enter My Garden!’

As for those who have faith in Allah and believe in His Messengers: “O soul at rest and peace” having found tranquillity in the remembrance of Allah, serenity in His love, and contentment in Him, “Return to your Lord,” who nourished and sustained you with His grace, lavishly bestowing His munificence on you such that you became one of His friends and beloved “well-pleased” with Allah and His reward “and well-pleasing,” to Allah. “Enter among My servants, enter My Garden!” This is how this soul will be addressed on the Day of Rising and how it will be addressed at the point of death.
All praise and thanks are for Allah, Lord of the worlds.

Tafsir of Surah al Balad - The City (Surah 90)

2012-10-29T23:28:00.001-07:00

1) I swear by this city – 2) and you are a freeman of this city – 3) and by a father and what he fathered: 4) We have created man for toil and struggle.

“I swear by this” secure “city,” Mecca al-Mukarrama, the best of all cities without exception, especially when the Messenger (SAW) lived as one of its populace. “And you are a freeman of this city - and by a father and what he fathered,” i.e. Adam and his offspring. The point of the oath follows, “We have created man for toil and struggle,” it is possible that the verse be a reference to the various difficulties and hardships man faces during his life, in the grave and on “the day when the witnesses arise.”^[1] The verse then shows that it is required of him to strive in working such deeds as would relieve him of these hardships and lead to eternal joy and bliss. If he does not do so, he will be faced with severe torment for eternity.
It is also possible that the meaning is that “We have indeed created man in the finest mould”^[2] able to undertake many tasks and endure burdensome deeds. Yet, despite this, he does not show Allah gratitude for this great blessing, instead he ignores what is required of him in his state of well-being and is haughty before his Creator. In his ignorance and oppression he thinks that this state of well-being will endure forever and his ability to move and do things will never depart. This is why He proceeds to say,

5) Does he think that no one has power over him? 6) He boasts, ‘I have squandered vast riches!’ 7) Does he think that no one has seen him? 9) Have We not given him two eyes, 9) and a tongue and two lips, 10) and shown him the two highways?

“Does he think that none has power over him?” thereby transgressing all bounds and exulting in the wealth he squandered to satiate his lusts. He boasts, “I have squandered vast riches!” Here Allah has called to consuming wealth to satiate ones lusts, and in sin, squandering or destruction of that wealth. This is because the spender gains no benefit from his spending; instead all he accrues is sorrow and loss, toil and decrease. This, however, is not the case for a person who spends for the good-pleasure of Allah, in paths of goodness; such a person has traded with Allah and the profit he accrues is many times what he spent.
Allah says, threatening this person who boasts about his spending to satiate his lusts, “Does he think that no one has seen him?” in what he has done, does he think that Allah does not see him and will not judge him for his deeds, the large and small? Indeed, most certainly, Allah sees him, his deeds are carefully recorded by the noble recording angels appointed over him who record every good and evil deed he does. He then emphasises His many blessings by saying, “Have We not given him two eyes, and a tongue and two lips,” giving him beauty, sight, speech and other necessary qualities. These then are the worldly benefits. He then mentions the religious benefits with His words, “and shown him the two highways?” the paths of good and evil. i.e. We have clarified guidance from misguidance and right-direction from straying for him. These ample blessings require the servant to establish the rights of Allah, to show Him gratitude, and not to employ them to disobey Him. However this person has not done this:

11) But he has not braved the steep ascent. 12) What will make you understand what the steep ascent is? 13) It is freeing a slave, 14) or feeding, on a day of hunger, 15) an orphaned relative, 16) or a destitute man, dirt-poor. 17) Then, moreover, to be one of those who believe, counsel one another to patience, and counsel one another to mercy. 18) Such are the Companions of the Right.

“But he has not braved the steep ascent,” instead following his own desires. This path is hard upon such a person. This road is then explained, “What will make you understand what the steep ascent is? It is freeing a slave,” either by freeing him altogether or helping him to meet his freedom contract. This also applies, more so, to freeing Muslim prisoners of war. “Or feeding, on a day of hunger,” i.e. feeding a person who is more needy than you when you yourself are in need, “an orphaned relative, or a destitute man, dirt-poor,” covered in dust out of need and necessity. “Then, moreover, to be one of those who believe,” and work righteous deeds, i.e. they have faith in their hearts of that which is obligatory to believe in and work righteous deeds with their limbs. This then includes every word or deed which is obligatory or recommended, “counsel one another to patience” upon the obedience of Allah, away from disobedience of Him, and in the face of His decree such that they exhort each other to submit to it and face it with an open heart and a soul at peace, “and counsel one another to mercy,” to creation: they give to the needy, teach the ignorant, help them in whatever way they can, aid them in attaining both religious and worldly benefit, love for them what they love for themselves, and hate for them what they would hate for themselves. “Such,” people who meet the previous descriptions “are the Companions of the Right,” because they have did what Allah ordered of fulfilling His rights and the rights of His servants, and they abandoned what they were prohibited from, this being the very source of success.

19) But those who disbelieved in Our Signs, such are the Companions of the Left. 20) Above them is a sealed vault of Fire.

“But those who disbelieved in Our Signs,” by throwing these matters behind their backs. They did not believe in Allah and neither did they work righteous deeds “they are the Companions of the Left. Above them is a sealed vault of Fire,” hemming them in, “in towering columns”^[3] extending from behind them. Hence, its gates can never be re-opened and they are caged, confined in a constricted area, living on in despair and torment.

Tafsir of Surah al Shams - The Sun (Surah 91)

2012-10-27T22:04:00.001-07:00

1) By the sun and its morning glow, 2) by the moon as it follows in tow, 3) by the day as it reveals its glory, 4) by the night as it conceals it totally, 5) by the heaven and He who built it, 6) by the earth and He who spread it, 7) and by a soul and He who proportioned it,* 8) inspiring it with depravity or piety.

Allah, Most High, takes an oath by all these great Signs, the purpose of the oath being to direct attention to the successful soul and the depraved soul. “By the sun and its morning glow,” and the benefits ensuing thereby, “by the moon when it follows in tow,” in its lunar cycle, reflecting its light, “by the day as it reveals its glory,” displays and shows all that is on the earth’s surface, “by the night as it conceals it totally,” i.e. envelops the face of the earth in darkness. The alternation of darkness and light, and the movement of the sun and moon in perfect harmony and precision, and their bringing about great benefit for the servants, proves clearly that Allah is All-Knowing, Omnipotent, that He alone deserves worship, and that every object of worship besides Him is false.
“By the heaven and He who built it,” it is possible that meaning be this, so the oath is taken by the heaven and by Allah; or the meaning be, “by the heaven and its construction” so the oath is taken by the heaven and its perfect and precise construction. The same applies to “by the earth and He who spread it,” i.e. stretched it and made it vast so that mankind would be able to benefit from it. “And by a soul and He who proportioned it, inspiring it with depravity or piety,” it is possible that the soul be a reference to the soul of every creature as is proven by the generality of the verse. It is also possible that the reference be to the soul of man as is proven by what follows. In either case, the soul is one His great Signs which is deserving of taking an oath by. It is something that is subtle, hidden, swift, quick to change, and produces emotions such as grief, desire, intent, love and hate. Were it not for the soul, the body would be a mere empty shell having no benefit. Therefore, its being proportioned in this way is one of the Allah’s great Signs.

9) He who purifies his soul has succeeded, 10) and he who stifles it has failed. 11) Thamud denied (the truth) in their inordinacy, 12) when the worst of them rose up. 13) The Messenger of Allah said, ‘This is Allah’s she-camel, let her drink!’ 14) But they denied him and hamstrung her; so their Lord crushed them for their sin, visiting all alike.** 15) Nor does He fear the consequences.

“He who purifies his soul” of sins and cleanses it of defects, who urges it to obey Allah and ennobles it through beneficial knowledge and righteous deeds “has succeeded, and he who stifles it,” who covers his noble self up – which should not be curbed or hidden – by sullying it with evil, tarnishing it with defect and sin, leaving what would perfect and benefit it, and employing what would mar and stunt it “has failed.”
“Thamud denied (the truth) in their inordinacy,” i.e. because of their excessive tyranny, thinking themselves above the truth, and their haughtiness before their Messenger, “when the worst of them rose up,” i.e. the most wretched of them, Qaddar ibn Salif. He hamstrung the camel after they had all agreed to this course of action. “The Messenger of Allah,” Salih, “said,” warning them “This is Allah’s she-camel, let her drink!” i.e. beware of hamstringing her. He has appointed her as a great Sign for you, so do not repay Allah’s favour on you, your drinking her milk, by killing her. “But they denied him” their Prophet, Salih, “and hamstrung her; so their Lord crushed them for their sin,” He destroyed them, enveloping all of them with His punishment. He sent an awful cry from above them and an earthquake from beneath them, and the morning found them prostrate in their dwellings, “visiting all alike,” meaning equally afflicting all of them with His punishment. “Nor does He fear the consequences,” how can He fear when he is the Omnipotent, not a single object of His creation is outside His control and power. He is All-Wise in all that He decrees and legislates.

Tafsir of Surah al Layl - The Night (Surah 92)

2012-10-24T22:04:00.001-07:00

1) By the night when it enshrouds, 2) by the day when it appears in full splendour, 3) and by Him who created the male and female:* 4) surely your striving is for diverse ends.

In this chapter Allah takes an oath by the times in which the servants, in all their differing circumstances, perform their deeds. “By the night when it enshrouds,” its darkness falling on creation, and man takes his repose, resting from toil and labour.“By the day when it appears in full splendour,” illuminating creation. In its light, people leave their houses seeking their livelihood. “And by Him who created the male and female,” it is possible that this be the meaning in which case Allah is taking an oath by His noble self, i.e. He created male and female. It is also possible that the meaning be, “and by the creation of the male and female” in which case the oath is by His creation. His all encompassing wisdom is exemplified here in His creating every species in pairs, male and female. In order for them to propagate, He has led one to be naturally attracted to the other and has made the male and female of each species compatible with the other, so “blessed be Allah, the best of creators!”^[1] “Surely your striving is for diverse ends,” this is the point of the oaths: man, responsible for your deeds, your efforts are greatly disparate because of the huge differences in your actual works, the amount of them, the energy expended in doing them, the desire to perform them, and in their goals: are they for eternal face of Allah, the Most-High, or are they for some temporal objective soon to disappear? If it is the first case, the deed will endure forever but if it is the second case the deed would come to an end as soon as the goal is reached. This holds true for every deed that is done for other than the face of Allah.
This is why Allah gave a degree of eminence to those who work (for His sake) by saying:

5) As for him who gives and is mindful of Allah 6) and believes in the Good; 7) We will pave his way to Ease. 8) But as for him who is niggardly and deems himself self-sufficient, 9) and denies the Good; 10) We will pave his way to Adversity. 11) His wealth will not help him when he plummets to the depths.

“As for him who gives,” of what he has been commanded subsuming acts of worship linked to wealth: zakat, charity, expiation and spending in ways of goodness; and acts of worship linked to the body: prayer, fast etc.; and those acts of worship that combine both: Hajj, `Umrah etc. “and is mindful of Allah” by staying away from all that Allah prohibited. “And believes in the Good,” i.e. believes in 'None has the right to be worshipped save Allah' and all its related beliefs and requirements. “We will pave his way to Ease,” we will smooth his affair, and make the performance of good and the avoidance of evil easy for him. This is because he met the requirements for ease so Allah smoothed his way to that ease. “But as for him who is niggardly” in doing what he has been commanded, leaving off the obligatory and recommended spending, and not permitting his self to fulfil its obligations to Allah “and deems himself self-sufficient,” in no need of Allah. As such he abandons servitude to Allah and does not view himself to be utterly and completely dependant on Allah. There is no victory and success for the soul unless Allah be its beloved and its object of worship, for whose sake it performs deeds, and towards whom it turns. “And denies the Good,” that Allah has enjoined His servants to: correct beliefs. “We will pave his way to Adversity,” the state of adversity and all despicable traits will be made easy for him. We ask Allah or well-being! “His wealth,” which made him take the path of inordinacy, which made him think he was self-sufficient, which made him niggardly, “will not help him when he plummets to the depths,” i.e. when he is destroyed and dies because at that time nothing accompanies man save his deeds. His wealth from which he did not give what was obligatory for him will be a source of anguish because he never used it to prepare for his Hereafter.

12) Providing guidance is up to Us 13) and the Last and the First belong to Us. 14) I have warned you of a raging Fire 15) in which only the most wretched will roast: 16) those who denied and turned away.

“Providing guidance is up to Us,” i.e. the path of guidance leads one to Allah and draws one close to His good-pleasure. As for misguidance, its paths are barred from Allah and they lead the one traversing them to severe torment. “The Last and the First belong to Us,” it belongs to Us and We can do with it as We will, He has no partner in it so let the desirous turn to Him when seeking something and sever their hopes in the objects of creation. “I have warned you of a raging Fire in which only the most wretched will roast: those who denied” the truth “and turned away,” from the ordinances.

17) The one most mindful of Allah will be spared it: 18) he who gives his wealth to purify himself, 19) not to return a favour to anyone, 20) desiring only the face of his Lord, Most High. 21) He will certainly be well-pleased.

“The one most mindful of Allah will be spared it: he who gives his wealth to purify himself,” from sins and filth, seeking thereby the face of Allah. This then proves that if spending in a recommended way causes one to leave the obligation of repaying debts, or spending in ways that are obligatory upon him, this recommended spending is not legislated for him, rather, in the view of many of the scholars, this spending of his would be rejected because he sought to purify himself with a recommended deed at the expense of an obligatory deed.
“not to return a favour to anyone,” meaning that there is no one who done him a good turn requiring a return except that he has returned it. Perhaps they are even left owing him but he did what he did for the sake of Allah alone because he is in dire need of His beneficence and His alone. Whoever still has to return a favour will eventually do some turn for them that may be a cause for a decrease in his sincerity to Allah. This verse was revealed concerning Abu Bakr: everyone who had done him a favour had been repaid, even the Messenger of Allah (SAW), with the obvious exception of the blessing that came as a result of his being a Messenger which cannot possibly be repaid: the blessing of Islam and receiving guidance. In this respect Allah and His Messenger have a blessing over everyone that can never be repaid. However, this said, the verse is general and applicable to everyone who has this quality. Therefore, such a person has nothing left that he must repay to any object of creation and as such all his deeds are entirely and sincerely for Allah, Most High. This is why He says, “desiring only the face of his Lord, Most High. He will certainly be well-pleased,” with what Allah will grant him of favour and reward.

Tafsir of Surah al Duha - The Morning Brightness (Surah 93)

2012-10-19T23:09:00.002-07:00

1) By the morning brightness, 2) and by the night when it grows still.* 3) Your Lord has not forsaken you, nor does He abhor (you). 4) The Last will be better for you than the First. 5) Your Lord will soon give to you and you will be satisfied. 6) Did He not find you an orphan and give you shelter? 7) Did He not find you wandering and guide (you)? 8) Did He not find you destitute and enrich (you)? 9) Therefore, do not oppress the orphan, 10) do not berate the beggar, 11) and proclaim the favour of your Lord.

“By the morning brightness, and by the night when it grows still,” Allah, Most High, has taken an oath by the prime of the morning when its light diffuses and spreads, and by the night when at its stillest and darkest. The purpose of these oaths is to stress Allah's concern for His Messenger (SAW): “Your Lord has not forsaken you,” since the time He has attended to you, nor has He ever ignored you when tending to you as you grew up, rather He nurtured and cultivated you in the best and most complete of ways, and raised your prestige stage by stage “nor does He abhor,” you. Since He loved you, He has never hated you. This is because when a negation is stated, intending praise thereby, it automatically presupposes the opposite of what is negated for a mere negation, by itself, is not praiseworthy.
This then is the state of the Messenger of Allah, past and present: it is the most perfect and most complete of states, it is a state in which Allah loves him and this love endures, it is a state in which Allah elevates him through the stations of perfection, it is a state in which Allah is continuously concerned with him.
As for his state in the future, “The Last will be better for you than the First,” meaning every state you will reach in the future will be better for you than the former state you were in. He (SAW) continuously ascended through the most sublime stations; Allah made firm his religion for him, aided him against his enemies, and made him steadfast in all circumstances till the day he passed away. When he passed away, he had arrived at state not reached by those who came before him or would come after him in terms of excellence, blessings, joy of eye and delight of heart. Moreover, after all this, ask not about his exalted state in the Hereafter, the details of the way his Lord will bless him and grace him! This is why He said, “your Lord will soon give to you and you will be satisfied,” this is something that cannot be expressed in words other than in this succinct way.^{[1 ]}
“Did He not find you an orphan,” without father or mother, “and give you shelter?” His father had died while he was yet an infant and so Allah took him into His protection and caused his grandfather, 'Abdu’l-Muttalib to care for him. Then when his grandfather died, Allah caused his uncle, Abu Talib to care for him. This continued until He aided him with His help and through the believers. “Did He not find you wandering” “not knowing what the book was nor what faith was”^[2] “and guide (you)?” teaching you what you did not know and granting you the accord to perform the best of deeds and have the best mannerisms. “Did He not find you destitute” poor “and enrich (you)?” through the lands that He allowed you to conquer which then surrendered their wealth to you and their land-tax.^[3] The One who removed these handicaps from you shall soon remove all such handicaps from you. Be grateful to the One who led you to the state of enrichment, who protected you, aided you and guided you! This is why He proceeds to say, “Therefore do not oppress the orphan,” act not unjustly towards him in your dealings with him, let not your breast be constrained towards him, do not turn him away, rather honour him and give him whatever you can give easily. Treat him as you would like your children to be treated after you have passed away. “Do not berate the beggar,” speak not unkind words to him in order to turn him away, rather give him whatever you can give easily, or turn him away in a kindly and gentle manner. Included in this category of people is one who asks for wealth and one who asks for knowledge. It is for this reason that the teacher is enjoined to display fine conduct to his student, to honour him and to show him affection. In doing so he will be aiding the student in fulfilling his goal and he will be honouring someone who will benefit the servants and the various lands. “And proclaim” praise Allah for His blessings, mention specific favours when there is a benefit in doing so, otherwise, as a general course, mention them in a general way. Mentioning them leads one to be grateful and to love the one who conferred them: hearts naturally love those who do good to them “the favour of your Lord,” both the worldly and religious.

Tafsir of Surah al Inshirah - Solace (Surah 94)

2012-10-13T09:24:00.001-07:00

1) Have We not expanded your breast for you, 2) and relieved you of your burden 3) which weighed down so heavily on your back, 4) and raised your renown high? 5) For truly with hardship comes ease; 6) truly with hardship comes ease. 7) So when you have finished, work on, 8) and turn all your attention to your Lord.

Allah says, recounting His favours bestowed upon His Messenger, “Have We not expanded your breast for you” such that it readily accepts the laws of the religion, the duty of calling to Allah, it absorbs all the many facets of fine conduct, directs its attention to the Hereafter, and eagerly performs all good deeds.^[1] “And relieved you of your burden,” your sin “which weighed down so heavily on your back?” Allah says in another place, “That Allah may forgive thee thy faults of the past and those to follow,”^[2] “And raised your renown high,” such your lot is lofty and fine praise. No other creature has reached such a station. Hence, on many occasions, Allah is not mentioned except that His Messenger is mentioned alongside Him, such as when articulating the testimony of faith when accepting Islam, or during the Call to Prayer, or the Iqamah for Prayer, and in sermons.
The hearts of his nation contain such love, magnification, and veneration for him that is not to be found for any other besides Allah, Most High. May Allah grant him the best of rewards on behalf of his nation, a reward better than that granted to any other Prophet. “Truly with hardship comes ease; truly with hardship comes ease,” in this lies great tidings! Each time a person is best with hardship and difficulty, ease comes with it and accompanies it. If hardship entered the hole of a lizard, ease would enter with it and remove it!^[3] Allah, Most High, says, “Allah will vouchsafe, after hardship, ease.”^[4] The Prophet (SAW) said, “Relief accompanies distress, and with hardship come ease.”
In these two verses the word hardship has been preceded by the definite article prefix thereby proving that it is one. The word ease has been left indefinite, thereby proving that it occurs repeatedly. Hence ‘one hardship will never overcome two eases.’^[5] Moreover, in its being give the definite article, the word hardship incorporates all manner of difficulties, and therefore this verse proves that no matter what the hardship, no matter how great, ease must follow.
Then Allah orders His Messenger, specifically, and therefore all the believers indirectly, to be grateful to Him and to establish the dictates of gratitude: “So when you have finished,” all your duties, and there no longer remains anything in your heart that would hinder it, “work on,” in worship and supplication. Be not of those who, when they are free, waste their time and turn away from their Lord and His remembrance and as such end up being amongst the losers.
It is also said that the meaning of this is that when you have finished your prayer, expend effort in supplication, and the proponents of this opinion went on to say that “And turn all your attention to your Lord,” means to ask Him to fulfil your needs. Those who followed this latter opinion then used these verses to prove the legality of supplication and remembrance after the prescribed prayers. Allah knows best.

Tafsir of Surah al Tin - The Fig (Surah 95)

2012-10-12T06:56:00.001-07:00

1) By the fig and the olive, 2) by Mount Sinai, 3) and by this secure land. 4) We have indeed created man in the finest mould, 5) then We reduced him to the lowest of the low, 6) save those who believe and work righteous deeds: theirs is an unfailing reward. 7) So what will make you deny the Reckoning? 8) Is not Allah the most just of all judges?*

“By the fig and the olive,” Allah took an oath by these two trees because of the huge benefit they give and the fruits they grow. Moreover, these trees are predominately found in Sham which was the place in which `Īsa was given Prophethood. “By Mount Sinai,” the place where Musa was given Prophethood, “and by this secure land,” Mecca, the place where Muhammad (SAW) was given Prophethood. Allah took an oath by these three places which He selected and from where He commissioned the best and most noble Prophets. The purpose of the oath follows: “We have indeed created man in the finest mould,” a complete creation, well proportioned and of upright stature. He is not lacking in anything that he needs, not outwardly or inwardly. Yet, despite this great blessing, most of creation turn their backs on showing gratitude to the Granter of these blessings, busying themselves instead with idle pastimes and play. They preferred the lowest qualities and meanest manners so “then We reduced him to the lowest of the low,” the lowest part of the Fire, the place reserved for the disobedient, those who boldly transgressed the bounds set by their Lord. Exempted from this are those who Allah graced with faith, righteous deeds and lofty, gracious mannerisms: in recompense for their lofty stations “is an unfailing reward,” never to end, rather they will have abundant delight, innumerable joys, and fulsome blessings and plentiful food and fruits, and shade for eternity. “So what will make you deny the Reckoning?” i.e. what will make you, man, deny the Day of Recompense? You have seen the many Signs of Allah that would lead you to having certainty and you have seen His many blessings that would lead you to gratitude. “Is not Allah the most just of all judges?” Would His wisdom dictate that He leave man wandering aimlessly, not being commanded or prohibited, not being rewarded or punished? Or is the One who created man in various “diverse stages” ^[1], who granted him innumerable blessings and gifts, and who cultivated and nurtured him in the best of ways going to return him to a land which will be his final abode of residence, the final stop of his journey, towards which he is being led?

Tafsir of Surah al 'Alaq - The Clot (Surah 96)

2012-10-10T07:39:00.003-07:00

1) Read in the name of your Lord who created, 2) created man from a clinging form. 3) Read! Your Lord is the Most Generous, 4) who taught by means of the pen; 5) taught man what he did not know.

This was the first chapter to be revealed to the Messenger of Allah (SAW), it was revealed at the beginning of his Prophethood when he “knew not what the Book was nor what faith was.”^{[1 ]} Jibril came to him with the message and commanded him to recite. He said that he could not because he was illiterate. Jibril kept asking him until he began to recite,^[2] “Read in the name of your Lord who created,” all creation. Then He specifically mentions man and the beginning of his creation, “created man from a clinging form.” The One who created man, undertaking the task of regulating his affairs, must regulate them through prescription and proscription. This is done by sending Messengers and revealing Scripture, and this is the reason why the creation of man has been mentioned after the command to recite. “Read! Your Lord is the Most Generous,” having many Attributes, beneficent and munificent, and extremely generous. Because of this, He taught man knowledge, “who taught by means of the pen; taught man what he did not know,” Allah took him out of his mother's womb not knowing anything, gave him the faculties of hearing and seeing, gave him a heart, and made easy the route to learning for him. He taught him the Qur’an and wisdom, and He taught him the use of the pen through which these sciences are preserved and duties and rights are precisely recorded.
To Allah belongs all praise and grace, who blessed His servants with all these favours for which they can never show due gratitude or repay. Then, additionally, He blessed them by conferring them with wealth and provision.

6) No indeed! Truly man is inordinate, 7) thinking himself self-sufficient! 8) Truly, to your Lord is the Return. 9) Have you seen him who prevents 10) a servant when he prays? 11) Do you think he is rightly guided 12) or enjoins mindfulness of Allah? 13) Do you see how he has denied and turned away? 14) Does he not know that Allah sees all?

Yet man – because of his ignorance and oppression – when he thinks himself to be wealthy and self-sufficient, transgresses and turns away from guidance and forgets that “truly to your Lord is the Return,” and does not fear the recompense. He could indeed reach such a state that he willingly leaves guidance and calls others to leave it as well, prohibiting man from performing the best actions of faith: prayer. Allah says to such a rebellious, insubordinate hinderer, “Have you seen him who prevents a servant when he prays? Do you think,” O you who would prohibit the servant from praying the one who is praying “is rightly guided,” i.e. knows the truth and acts by it “or enjoins” others with “mindfulness of Allah?” How can one prohibit a person who has such qualities? Is not his prohibiting one of the greatest manifestations of turning away from Allah and fighting the truth? Prohibitions like this should only be directed to a person who is not upon guidance or enjoins other people to do things that oppose the dictates of taqwa. “Do you see how he” the one who prohibits from the truth “has denied and turned away” from the command. Does he not fear Allah and dread His punishment? “Does he not know that Allah sees all” that he does?

15) No indeed! If he does not desist, We will seize him by the forelock – 16) a lying, sinful forelock! 17) Let him call his henchmen, 18) We will call the guards of Hell! 19) No indeed, do not obey him, but prostrate and draw near (to Allah).

Allah proceeds to threaten those who persists in such a state, “No indeed! If he does not desist,” from what he says and does “We will seize him by the forelock,” forcibly, harshly as is befitting “a lying,” in what it says “sinful” in what it does “forelock! Let him” who is deserving of this punishment “call his henchmen,” his companions and friends, and those around him to help him out of his predicament. “We will call the guards of Hell,” to seize him and torment him. Carefully consider which of the two groups is mightier and more able! This then is the state of this prohibiter and the punishment he is threatened with. As for the one who is being prohibited, Allah orders him never to lend ear to such a person, “No indeed, do not obey him,” for he commands only to that which will bring loss and anguish “but prostrate,” to your Lord “and draw near,” to Allah in prostration and outside of prostration by performing all the various duties of obedience: all of them draw one closer to Him and His good-pleasure. This is general to every prohibiter and every person prohibited even though the specific occasion of revelation concerned Abu Jahl when he prohibited the Messenger of Allah (SAW) from praying and tormented him and harmed him.

Tafsir of Surah al 'Alaq - The Clot (Surah 96)

2012-10-10T07:39:00.001-07:00

1) Read in the name of your Lord who created, 2) created man from a clinging form. 3) Read! Your Lord is the Most Generous, 4) who taught by means of the pen; 5) taught man what he did not know.